Yaser Birjas – TaSeel #50

Yaser Birjas
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The speakers stress the importance of observe the validity of transactions, balancing profitability with maintaining margins, following the Bible and the Holy Spirit, and following the Bible to determine if a situation is a problem. They emphasize the importance of recognizing the sound in science and how it can be used to inform one's opinion, and provide examples of how critical and gifted intellects recognize thews. The speakers stress the importance of having evidence to remove false and false doubts, and the importance of knowing the sound in science to remove false doubts.

AI: Summary ©

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			We welcome you back again to the Tassil
		
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			Class in which we discussed the book of
		
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			Mabhib Khudam, or Rahimahullah wa Ta'ala, Muqtasamin Hajar
		
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			al Qasidin.
		
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			The 4 things that people need to observe
		
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			when it comes to dealing
		
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			in business.
		
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			So we talked about the akhira, we talked
		
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			about the ibadat, and now we talk about
		
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			people's livelihood.
		
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			So, there are 4 areas when it comes
		
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			to being a business person or dealing with
		
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			transactions.
		
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			4 things you need to observe. He said
		
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			number 1, you need to observe the validity
		
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			of what you do. So you need to
		
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			have enough knowledge
		
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			to know that what you're doing in terms
		
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			of transaction is valid.
		
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			Your sale, your trade, your exchange of goods
		
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			and so forth, how to do it right.
		
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			And, the second thing was
		
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			to have justice and fairness,
		
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			Not just being valid,
		
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			also you need to be fair in the
		
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			way you trade and you you deal with
		
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			business.
		
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			The third category, he says, Al Hasan.
		
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			Not just being fair, no, being gracious.
		
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			Like going from just being just
		
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			to being fair
		
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			and now to being even gracious, have a
		
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			sense of graciousness and kindness in the way
		
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			you deal with people. And the 4th 1
		
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			will be a shefaqa to al Ad Deen,
		
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			that in this situation, as a business person,
		
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			you have to understand there is an element
		
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			of akhira in it, that you you fear
		
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			you fear for your faith, your iman, in
		
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			the transaction,
		
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			in the matters of dunya. So we covered
		
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			the first part last time, in which we
		
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			talked about as suha, that when it comes
		
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			to transactions, you need to make sure that
		
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			you are you are aware of the validity
		
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			of what you do. And there are 3
		
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			areas when it comes to the validity that
		
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			needs to be observed.
		
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			Number 1, the validity in terms of,
		
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			the transacting parties, which means the contracting parties.
		
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			That's you as a seller and the person
		
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			who is buying from you. There are certain
		
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			rules for this in terms of their age,
		
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			in terms of their legal competence and the
		
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			ability to to,
		
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			exchange and all the kind of things. The
		
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			second thing, the second condition
		
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			is in the commodity itself. It also needs
		
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			to be halal, needs to be
		
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			permissible to to
		
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			to deal with, and even service as well
		
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			too. And the third 1, the exchange of
		
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			the words,
		
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			which is basically the contracting
		
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			exchange of words, jabal kabul, whether it's in
		
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			writing or verbal and so on. So these
		
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			are the things that we discussed last time,
		
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			and today, insha Allahu ta'ala,
		
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			we started with the second 1. So the
		
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			first 1 is validity,
		
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			you need to observe. The second 1 right
		
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			now, fairness and justice. Let's see what this
		
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			is about the meaning of being fair and
		
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			just when comes to transactions.
		
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			He says
		
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			what we mean here with mistreatment is doing
		
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			something that harms others.
		
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			This harm is either something that extends to
		
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			everyone or something that is restricted to specific
		
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			people.
		
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			So he says here when it come when
		
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			it come to the subject of abadil.
		
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			The transition he says, what we what we
		
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			mean here is that mistreatment is doing something
		
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			that harms others. So that's kind of identifying
		
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			the concept where you need to observe justice
		
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			when it comes to transactions.
		
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			Because you need to make sure that you
		
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			have sense of fairness
		
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			when it comes to dealing with people, that
		
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			you need to make sure that you don't
		
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			mistreat them by being unfair to them. And
		
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			that kind of harm that can lead to
		
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			harm whether it's
		
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			an exclusive harm
		
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			that is only for a specific individual with
		
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			whom you're dealing with the transaction
		
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			or inclusive, which means kind of actually very,
		
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			very public harm, like it the harm will
		
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			affect the entire community, the entire society. So
		
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			let's see what he means by these 2
		
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			things. Nam.
		
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			Number 1,
		
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			what harms people in general
		
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			hoarding the kheera?
		
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			This is impermissible as it leads to high
		
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			prices and keep foodstuffs
		
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			from people. I just wanna make a correction
		
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			over here. When you hear the word hoarding
		
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			in English, what comes to your mind?
		
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			Collecting and gathering things. Right? That's what it
		
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			means what's hoarding mean. But, it's not really
		
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			the the proper translation for the Arabic word.
		
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			The Arabic word is the
		
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			Arabic word is the
		
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			and the proper translation for it is actually
		
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			is
		
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			is monopoly.
		
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			Because hoarding,
		
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			it's a personal thing. I mean, somebody likes
		
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			to collect things, they collect clothes, they collect
		
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			shoes, they collect whatever they wanna collect. It's
		
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			considered hoarding, they keep things in their in
		
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			their closet, they keep things in their in
		
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			their
		
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			pantry.
		
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			That's considered hoarding, and there is no harm
		
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			on in in that,
		
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			on the public
		
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			in general. But monopoly
		
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			is what what what he is meant by.
		
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			What does monopoly mean? He's gonna explain. He's
		
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			basically he explained it briefly saying,
		
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			when people deal,
		
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			on impermissible dealings
		
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			by manipulating
		
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			the prices of of essential
		
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			elements of food and essential aquat, which means
		
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			people's essential foods,
		
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			and that's by
		
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			specific practices. You can explain the practice right
		
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			now, what does it mean? But I want
		
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			you to replace the word
		
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			hoarding with monopoly. Now,
		
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			here, he says what is meant with hoarding
		
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			is Or monopoly.
		
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			What is meant with monopoly is purchasing a
		
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			lot of produce
		
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			with the intention of raising the prices.
		
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			Okay. That's also a misinterpretation
		
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			of the Arabic text over here.
		
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			So it's not about buying things so you
		
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			can raise the prices. No.
		
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			You buy things so that actually you keep
		
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			it in your own you keep holding it,
		
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			you keep holding it, and, you don't praise
		
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			the prices, but you wait for the prices
		
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			to go up.
		
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			The action itself,
		
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			when when of course, the the element of
		
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			scarcity,
		
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			when you have something in abundance, the prices
		
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			go down, because now there's abundance of it
		
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			in the market. But when things now are
		
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			scarce right now, and there are not enough
		
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			of it, and people, they need that stuff,
		
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			prices starts going up.
		
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			So the monopolies basically, when this when you
		
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			start collecting these things knowing that at some
		
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			point the price will go up and you
		
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			start benefiting from this, especially, when we're talking
		
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			about essential food,
		
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			essential elements that people they really need.
		
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			Now,
		
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			This does not apply to withholding the produce
		
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			of one's own land. Like if you have
		
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			your own your own, your own land, and
		
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			then eventually you harvested your land. You're still
		
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			holding it in your hand. You don't want
		
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			to put it in the market yet until
		
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			the prices become better for you. That's different.
		
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			So you did not collect it from the
		
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			market in the first place to raise the
		
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			prices on the people.
		
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			That was still in your possession because your
		
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			thing, I'm keeping it here until the prices
		
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			get better and then I put it back
		
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			in the market. No.
		
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			Neither is 1 considered
		
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			neither is 1 considered a
		
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			A hoarder. Yes. A hoarder if he buys
		
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			produce in times of abundance
		
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			and ease without causing difficulty to the people.
		
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			Like if you if you would like to,
		
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			benefit from the element of scarcity
		
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			by collecting or buying the product that is
		
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			in the market,
		
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			However,
		
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			it doesn't matter how much you buy, it's
		
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			not gonna end up becoming a a scarce
		
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			commodity that people will die for.
		
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			So, if you buy a lot
		
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			to benefit from the prices, that's fine, especially,
		
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			if the element that you're buying is not
		
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			an essential thing. Like what? For example,
		
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			buying, let's say, specific brand
		
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			or buying specific shoes
		
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			that you don't have to buy that shoes
		
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			because there are other shoes available in the
		
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			market, but this particular brand, prices go up
		
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			for it. And people people, they buy this
		
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			because not because they need it, because they
		
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			want it. So the difference between being a
		
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			need for the people or being just something
		
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			they want, like, I want to I wanna
		
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			wear these shoes because it has that particular
		
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			brand,
		
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			And if you don't buy it, you're not
		
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			gonna die. There are tons of other brands
		
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			available in the market for people to buy
		
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			from. So that particular purchase or that particular
		
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			monopoly for that particular brand is not haram,
		
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			because it's not something that is essential. No.
		
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			In general, doing trade with food, quote, is
		
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			dislike because human needed to survive.
		
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			So, when he says doing trade with food
		
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			or quote is dislike,
		
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			It's not that, it's actually basically like manipulating
		
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			the trade of food
		
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			to benefit from it for these prices, that's
		
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			what is considered this life. But in itself,
		
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			to buying buying food or selling food or
		
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			participate in manufacturing,
		
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			you know, food items and so forth, that's
		
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			fine.
		
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			But the manipulation
		
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			of the poor people's main aquat, which means
		
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			essential elements for survival, essential food, that becomes
		
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			prohibited
		
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			not just even.
		
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			2,
		
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			what harms specific people?
		
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			Things like unnecessary praise of the merchandise or
		
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			concealment of some of its faults thereby harming
		
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			the consumer.
		
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			The prophet
		
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			said, he who cheats us is not 1
		
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			of us. So this is now in regards
		
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			to a specific a specific harm, a specific
		
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			harm done to a specific person. The first
		
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			category is for the whole market, for the
		
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			whole community.
		
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			The second 1 right now is for a
		
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			particular individual. You own a car. Someone comes
		
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			to buy the car from you. How is
		
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			that car? You say, it's amazing, I haven't
		
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			seen any bad day with it, blah blah
		
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			blah, but you're lying about it.
		
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			Because, you know, the moment this person
		
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			drives the car away,
		
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			it's gonna start falling apart. 2, 3 days
		
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			later, that's it, whatever oil you add into
		
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			it is gonna just go away, and the
		
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			the product is gonna start over again.
		
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			That is considered cheating
		
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			because you know there is something wrong with
		
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			it. Now,
		
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			do you have to disclose the the aib,
		
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			the defect that is in the product, whether
		
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			it's a car, it's a computer, it's your
		
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			phone, whatever that you're selling? The answer, if
		
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			you know that it's actually it's and it's
		
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			damaged, then you have to identify the damage.
		
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			You have to identify
		
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			the damage.
		
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			But,
		
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			can I not identify the damage and give
		
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			the person, the opportunity to check it themselves?
		
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			Like for example, someone comes to buy the
		
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			car from you.
		
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			You say, look, I mean, I'll give you
		
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			3 days. You go and check it for
		
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			with a with a mechanic
		
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			and then you come back to me.
		
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			Is it allowed for you to do that?
		
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			Absolutely.
		
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			Do I have to tell him the car
		
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			has something broken in it? No. Because in
		
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			this case I'm allowing him to go to
		
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			the to the mechanic so you can make
		
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			a full diagnosis and then the mechanic will
		
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			tell them, you know what, this has a
		
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			problem in this thing and that thing. So,
		
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			once you give the person the option to
		
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			investigate and look into it and so on,
		
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			then you're good, you're free of liability.
		
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			But if you don't and you tell that
		
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			person there's nothing wrong with it, now you're
		
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			lying about it. Now, this hadid un Zahra
		
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			Muslim, the prophet sallallahu alaihi wa sallam,
		
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			1 who cheats, 1 who cheats is not
		
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			1 of us, which means not a true
		
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			believer because you don't really have that kind
		
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			of care for your brothers and sisters as
		
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			well too. Where this came from? It came
		
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			from the prophet 1 day was walking in
		
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			the marketplace in Medina,
		
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			and then he saw
		
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			someone selling wheat or selling beans, something like
		
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			that. So the prophet
		
00:11:26 --> 00:11:28
			he saw that the pile of that looks
		
00:11:28 --> 00:11:30
			nice and shiny,
		
00:11:30 --> 00:11:32
			so he puts his hand into the food,
		
00:11:33 --> 00:11:34
			into the grains.
		
00:11:34 --> 00:11:35
			So he puts his hand into the grain
		
00:11:35 --> 00:11:37
			and it touched some moisture in there.
		
00:11:38 --> 00:11:40
			So he pulls it out, he goes to
		
00:11:40 --> 00:11:41
			the to the businessman, he goes
		
00:11:44 --> 00:11:46
			What is this? You know, the 1 who's
		
00:11:46 --> 00:11:47
			selling it, what what what is this?
		
00:11:50 --> 00:11:51
			You know, it's from rain from yesterday,
		
00:11:52 --> 00:11:54
			from the rain that fell yesterday.
		
00:11:54 --> 00:11:55
			So the prophet told him,
		
00:11:57 --> 00:11:58
			want you to put it on the top
		
00:11:58 --> 00:12:00
			so people to see.
		
00:12:01 --> 00:12:03
			If you cheated, none of us.
		
00:12:04 --> 00:12:05
			So that's now in everything
		
00:12:06 --> 00:12:08
			in everything. You're selling food, you need to
		
00:12:08 --> 00:12:11
			make sure the expiration date is is, you
		
00:12:11 --> 00:12:12
			know, is is there,
		
00:12:13 --> 00:12:15
			that the product is is clear, there's no
		
00:12:15 --> 00:12:17
			defect in it, whether it's again a car
		
00:12:17 --> 00:12:20
			or manufacturing something, you need to make sure
		
00:12:20 --> 00:12:22
			that you're not cheating the people. It's not
		
00:12:22 --> 00:12:23
			allowed for you to do that now.
		
00:12:26 --> 00:12:27
			No, no that cheating
		
00:12:28 --> 00:12:28
			gesh
		
00:12:29 --> 00:12:31
			is unlawful in both trade and manufacture
		
00:12:32 --> 00:12:32
			sunnah
		
00:12:33 --> 00:12:35
			when imam Ahmed Rahimu Allah was
		
00:12:36 --> 00:12:38
			asked about mending a garment so that the
		
00:12:38 --> 00:12:39
			rent is not visible
		
00:12:40 --> 00:12:42
			he said 1 is not allowed to conceal
		
00:12:42 --> 00:12:44
			it if he sells it. So this is
		
00:12:44 --> 00:12:46
			a little bit, you know, a stretch here.
		
00:12:46 --> 00:12:47
			Like, for example,
		
00:12:47 --> 00:12:49
			if there is if there was a hole
		
00:12:49 --> 00:12:50
			in,
		
00:12:50 --> 00:12:51
			in your in your garment
		
00:12:52 --> 00:12:54
			and you stitch it and you fix that,
		
00:12:54 --> 00:12:56
			do you have to disclose it when you
		
00:12:56 --> 00:12:58
			sell it? No. It depends. If it's something
		
00:12:58 --> 00:13:00
			that is obvious, which means it's gonna be
		
00:13:00 --> 00:13:01
			obvious for people when they wear it, yeah,
		
00:13:01 --> 00:13:03
			you should disclose that. But if something hidden
		
00:13:03 --> 00:13:05
			in the scarf, for example, or
		
00:13:05 --> 00:13:07
			in the bottom part or when you when
		
00:13:07 --> 00:13:09
			you bend it on the
		
00:13:09 --> 00:13:11
			sleeves, do you have to disclose that something
		
00:13:11 --> 00:13:13
			was in there and just are you just
		
00:13:13 --> 00:13:14
			kind of like covering it underneath that? The
		
00:13:14 --> 00:13:15
			answer is not necessary.
		
00:13:16 --> 00:13:17
			It becomes a matter of warah,
		
00:13:18 --> 00:13:19
			a matter of the piety of the heart.
		
00:13:20 --> 00:13:22
			But if something that is very visible and
		
00:13:22 --> 00:13:23
			can be, can
		
00:13:24 --> 00:13:26
			reduce the value of the item or the
		
00:13:26 --> 00:13:28
			product, then you should disclose that, let the
		
00:13:28 --> 00:13:30
			person know, look, listen, this was broken, but
		
00:13:30 --> 00:13:31
			we fixed it.
		
00:13:32 --> 00:13:34
			Or this is, for example, an opened item,
		
00:13:35 --> 00:13:37
			like nowadays, for example, when you sell something
		
00:13:37 --> 00:13:39
			and the box is sealed, because people, they
		
00:13:39 --> 00:13:40
			can do that.
		
00:13:40 --> 00:13:42
			They can refurbish it and they just put
		
00:13:42 --> 00:13:43
			it back into a nice fancy box and
		
00:13:43 --> 00:13:46
			seal it like it was completely new. When
		
00:13:46 --> 00:13:48
			someone ask you, is that a new product?
		
00:13:48 --> 00:13:50
			You would say, it's a new product,
		
00:13:50 --> 00:13:52
			but it was refurbished. So you have to
		
00:13:52 --> 00:13:54
			tell the person it was refurbished.
		
00:13:54 --> 00:13:57
			Maybe even though it's refurbished, it's considered like
		
00:13:57 --> 00:14:00
			new completely. There's no doubt about it. However,
		
00:14:00 --> 00:14:02
			it's still part of the ethical aspect of
		
00:14:02 --> 00:14:04
			that, of being fair to tell the person,
		
00:14:04 --> 00:14:06
			look, this is a refurbished product, which means
		
00:14:06 --> 00:14:07
			that once was opened,
		
00:14:08 --> 00:14:09
			the box was
		
00:14:09 --> 00:14:11
			opened and was brought back again and was
		
00:14:11 --> 00:14:13
			taken care of very well. So we need
		
00:14:13 --> 00:14:14
			to make sure that you handle this inshallah
		
00:14:14 --> 00:14:15
			properly.
		
00:14:16 --> 00:14:19
			A merchant should weigh accurately and to ensure
		
00:14:19 --> 00:14:21
			this, he should give more and take less.
		
00:14:21 --> 00:14:24
			Mhmm. If a seller of Provenger mixes soil
		
00:14:25 --> 00:14:27
			if a seller of mixes soil with it
		
00:14:27 --> 00:14:30
			before measuring it, he is guilty of scantiness.
		
00:14:30 --> 00:14:32
			And so if a butcher who mixes with
		
00:14:32 --> 00:14:34
			the meat bones that normally are not there.
		
00:14:34 --> 00:14:36
			Now look at these examples, the that shows
		
00:14:36 --> 00:14:37
			you the
		
00:14:37 --> 00:14:38
			the the piety of the heart of the
		
00:14:38 --> 00:14:41
			people who are. Who thinks of these things?
		
00:14:41 --> 00:14:43
			He said, let's over here, for the merchant
		
00:14:43 --> 00:14:45
			should make sure to weigh everything accurately, like,
		
00:14:45 --> 00:14:47
			if you're gonna be measuring food, if you're
		
00:14:47 --> 00:14:49
			gonna be measuring grain, if you're gonna be
		
00:14:49 --> 00:14:52
			measuring whatever that is, making sure you measure
		
00:14:52 --> 00:14:52
			it properly.
		
00:14:53 --> 00:14:53
			If you're
		
00:14:54 --> 00:14:55
			giving, give more.
		
00:14:56 --> 00:14:58
			If you're taking, try to take less. So,
		
00:14:58 --> 00:14:59
			at least, alhamdulillah,
		
00:14:59 --> 00:15:00
			you're
		
00:15:01 --> 00:15:01
			you're always
		
00:15:02 --> 00:15:04
			having the advantage of being on the safe
		
00:15:04 --> 00:15:04
			side.
		
00:15:05 --> 00:15:07
			So, if I'm waiting for somebody in the
		
00:15:07 --> 00:15:08
			Arabic language,
		
00:15:09 --> 00:15:10
			it's called fadl.
		
00:15:11 --> 00:15:12
			When when you have a scale and the
		
00:15:12 --> 00:15:15
			scale is even or the needle reaches exactly
		
00:15:15 --> 00:15:17
			the weight you're looking for. So, the merchants
		
00:15:17 --> 00:15:20
			usually do what? They add few, little bit,
		
00:15:20 --> 00:15:23
			an extra from that product, which is spice
		
00:15:23 --> 00:15:25
			for example, whatever that is, in order to
		
00:15:25 --> 00:15:26
			tip the scale in your favor.
		
00:15:27 --> 00:15:30
			So, the fairness a furnace is to have
		
00:15:30 --> 00:15:31
			it even,
		
00:15:31 --> 00:15:32
			that's fair.
		
00:15:33 --> 00:15:34
			But, printers, what do they do? They add
		
00:15:34 --> 00:15:36
			more to your side to tip the scale
		
00:15:36 --> 00:15:38
			in your favor. Once the scale tipped in
		
00:15:38 --> 00:15:41
			your favor that's called fudl and that's part
		
00:15:41 --> 00:15:42
			of the ihsan that's gonna come next insha
		
00:15:42 --> 00:15:45
			Allahu Ta'ala, that you don't owe them this
		
00:15:45 --> 00:15:46
			amount, this amount, this extra amount. You don't
		
00:15:46 --> 00:15:47
			owe it,
		
00:15:48 --> 00:15:50
			but it's you believe out of graciousness,
		
00:15:51 --> 00:15:52
			I'd rather be on the safe side by
		
00:15:52 --> 00:15:54
			giving them more. And
		
00:15:54 --> 00:15:57
			he said he gave 2 examples. 1 of
		
00:15:57 --> 00:15:59
			the examples if you're selling even animals
		
00:16:00 --> 00:16:00
			food
		
00:16:00 --> 00:16:01
			or even
		
00:16:02 --> 00:16:04
			hay, so if it's gonna be sold by
		
00:16:04 --> 00:16:04
			weight
		
00:16:05 --> 00:16:07
			because you have no right to mix it
		
00:16:07 --> 00:16:08
			with dirt
		
00:16:08 --> 00:16:10
			so that when it's put on the scale
		
00:16:10 --> 00:16:11
			it weighs heavier.
		
00:16:12 --> 00:16:13
			Although, usually,
		
00:16:14 --> 00:16:16
			the hay for example or
		
00:16:17 --> 00:16:21
			the provender here usually has natural natural soil
		
00:16:21 --> 00:16:21
			in it.
		
00:16:22 --> 00:16:24
			So, that doesn't give you the the the
		
00:16:24 --> 00:16:26
			the right to add more to the soil
		
00:16:26 --> 00:16:28
			so that in this case it it weighs
		
00:16:28 --> 00:16:28
			heavier.
		
00:16:29 --> 00:16:29
			And, nowadays,
		
00:16:30 --> 00:16:31
			I don't know if you've seen videos like
		
00:16:31 --> 00:16:33
			this, but even the chicken these days, what
		
00:16:33 --> 00:16:35
			do they do? They add water to it
		
00:16:35 --> 00:16:36
			under the skin.
		
00:16:37 --> 00:16:39
			So, they add water to it, so it
		
00:16:39 --> 00:16:41
			looks mashallah and full when you wait,
		
00:16:42 --> 00:16:44
			now you're you're adding that extra weight for
		
00:16:44 --> 00:16:47
			no reason and that's also cheating as well
		
00:16:47 --> 00:16:47
			too.
		
00:16:47 --> 00:16:48
			Now,
		
00:16:50 --> 00:16:52
			Also forbidden is offering an unusually high price
		
00:16:52 --> 00:16:55
			for something without intending to buy it in
		
00:16:55 --> 00:16:56
			order to deceive another consumer
		
00:16:57 --> 00:16:59
			and not milking a camel for many days
		
00:16:59 --> 00:17:01
			to make the consumers think it produces
		
00:17:01 --> 00:17:02
			a lot of milk?
		
00:17:03 --> 00:17:04
			The first the first thing he mentioned here,
		
00:17:04 --> 00:17:07
			also forbidden is offering an unusually high price
		
00:17:07 --> 00:17:08
			for something
		
00:17:08 --> 00:17:10
			without intending to buy it in order to
		
00:17:10 --> 00:17:11
			deceive other consumers.
		
00:17:11 --> 00:17:13
			When does this happen, Ajay Ma'am? How does
		
00:17:13 --> 00:17:14
			this happen, Yizwuri?
		
00:17:15 --> 00:17:16
			Auction.
		
00:17:17 --> 00:17:18
			In the auction. And this is in the
		
00:17:18 --> 00:17:20
			Arabic language calls what?
		
00:17:22 --> 00:17:22
			The prophet
		
00:17:24 --> 00:17:26
			And a najash is when you when you
		
00:17:26 --> 00:17:28
			speculate the price, push the price higher
		
00:17:28 --> 00:17:30
			with no intention to buy, only to harm
		
00:17:30 --> 00:17:32
			the other the other the competition, basically.
		
00:17:33 --> 00:17:34
			Now, it could happen in 1 of 2
		
00:17:34 --> 00:17:36
			things. It could happen natural, which means what?
		
00:17:36 --> 00:17:38
			You're starting you're starting to go,
		
00:17:39 --> 00:17:40
			the trade,
		
00:17:40 --> 00:17:43
			and now you're you're competing with other buyers.
		
00:17:43 --> 00:17:45
			So he says 10, you say 15, 20,
		
00:17:45 --> 00:17:47
			25, 30, 35,
		
00:17:47 --> 00:17:50
			and then suddenly right now, you're just simply
		
00:17:50 --> 00:17:51
			pissed with that other competition.
		
00:17:52 --> 00:17:53
			So I'm not gonna buy it, but you
		
00:17:53 --> 00:17:55
			know what? I'm gonna keep raising the price.
		
00:17:56 --> 00:17:58
			45, 50, 55, 60, you have no intention
		
00:17:58 --> 00:17:59
			to buy anymore.
		
00:17:59 --> 00:18:01
			You only want to harm the other person.
		
00:18:01 --> 00:18:02
			That's haram.
		
00:18:03 --> 00:18:05
			What's worse than this is what?
		
00:18:05 --> 00:18:07
			If you work with the seller,
		
00:18:08 --> 00:18:10
			if you work with the seller and you're
		
00:18:10 --> 00:18:12
			just hiding, like infiltrate the market,
		
00:18:13 --> 00:18:15
			and you stand there to start helping your
		
00:18:15 --> 00:18:16
			friend
		
00:18:16 --> 00:18:19
			by competing with other real buyers
		
00:18:19 --> 00:18:21
			only to help him raise the price so
		
00:18:21 --> 00:18:24
			that other buyers buy and pay more.
		
00:18:24 --> 00:18:27
			That is also haram and it's not permissible.
		
00:18:28 --> 00:18:29
			We need to have fairness
		
00:18:29 --> 00:18:32
			so that when people compete, they compete fair
		
00:18:32 --> 00:18:32
			and square.
		
00:18:33 --> 00:18:33
			No,
		
00:18:34 --> 00:18:35
			need no necessarily
		
00:18:36 --> 00:18:37
			pushing for the price for no reason. So
		
00:18:37 --> 00:18:39
			that's what's called a najash.
		
00:18:39 --> 00:18:40
			The second category
		
00:18:41 --> 00:18:41
			is called
		
00:18:42 --> 00:18:42
			Atasriya
		
00:18:43 --> 00:18:43
			Atasriya,
		
00:18:44 --> 00:18:45
			and that animal is called al Musara.
		
00:18:46 --> 00:18:48
			So what do they do usually?
		
00:18:49 --> 00:18:50
			They don't milk the camel
		
00:18:51 --> 00:18:53
			and they don't allow the baby camel to
		
00:18:53 --> 00:18:55
			to feed from the mom.
		
00:18:55 --> 00:18:56
			And as a result,
		
00:18:56 --> 00:18:59
			the camel starts filling up, you know, in
		
00:18:59 --> 00:18:59
			the other.
		
00:19:00 --> 00:19:02
			And when people they come to buy, they
		
00:19:02 --> 00:19:03
			look at it, it goes, oh,
		
00:19:03 --> 00:19:05
			this produces so much milk.
		
00:19:06 --> 00:19:08
			This 1 produces so much milk. So in
		
00:19:08 --> 00:19:09
			this case, they feel that, you know what,
		
00:19:09 --> 00:19:11
			we're gonna benefit a lot of that milk.
		
00:19:11 --> 00:19:13
			But the moment you milk it afterwards,
		
00:19:13 --> 00:19:15
			it goes back to normal, which just doesn't
		
00:19:15 --> 00:19:18
			have that same amount on a regular basis.
		
00:19:18 --> 00:19:20
			That is called tasriyah or musara,
		
00:19:20 --> 00:19:23
			and it's considered haram as well too.
		
00:19:23 --> 00:19:25
			Nowadays, many things like this happen through what
		
00:19:25 --> 00:19:26
			they call a speculation.
		
00:19:27 --> 00:19:27
			Again,
		
00:19:28 --> 00:19:30
			kind of like inflate the price for no
		
00:19:30 --> 00:19:30
			reason,
		
00:19:31 --> 00:19:33
			simply because you expect this to be sold
		
00:19:33 --> 00:19:35
			at later, so they keep inflating the price
		
00:19:35 --> 00:19:37
			for no reason. That is also not acceptable
		
00:19:38 --> 00:19:40
			and it's considered haram. That's part of the
		
00:19:40 --> 00:19:42
			rash and part of cheating as well too.
		
00:19:42 --> 00:19:43
			Nam.
		
00:19:46 --> 00:19:46
			The third,
		
00:19:47 --> 00:19:49
			on the exposition of benevolence,
		
00:19:49 --> 00:19:51
			al Ihsan in transactions. So it's not just
		
00:19:51 --> 00:19:52
			about being fair anymore.
		
00:19:53 --> 00:19:53
			Remember,
		
00:19:54 --> 00:19:56
			being just, that's the first thing. Make it
		
00:19:56 --> 00:19:58
			valid, make it right. Correct.
		
00:19:58 --> 00:19:59
			Number 2,
		
00:19:59 --> 00:20:02
			now being fair, so basically, when we talked
		
00:20:02 --> 00:20:04
			about fairness, what does it mean? Number 3
		
00:20:04 --> 00:20:05
			is ihsan,
		
00:20:06 --> 00:20:06
			graciousness.
		
00:20:07 --> 00:20:09
			Going out of your way to make the
		
00:20:09 --> 00:20:11
			deal even better for the sake of Allah
		
00:20:11 --> 00:20:13
			subhanahu wa ta'ala. How is that? Let's see
		
00:20:13 --> 00:20:14
			what he says about this.
		
00:20:18 --> 00:20:20
			Observe justice and benevolence.
		
00:20:20 --> 00:20:22
			And that's what Allah says in the Quran
		
00:20:22 --> 00:20:22
			Allah
		
00:20:25 --> 00:20:28
			commands you to observe Adil, justice and uhsan,
		
00:20:28 --> 00:20:30
			benevolence or graciousness.
		
00:20:30 --> 00:20:31
			Now,
		
00:20:31 --> 00:20:34
			And 1 form of benevolence is that which
		
00:20:34 --> 00:20:35
			takes place in buying and selling.
		
00:20:36 --> 00:20:38
			1 should not bargain for more than what
		
00:20:38 --> 00:20:40
			the people are accustomed to. This is not
		
00:20:40 --> 00:20:42
			to say that bargaining is not allowed as
		
00:20:42 --> 00:20:44
			the purpose of selling is making profit.
		
00:20:45 --> 00:20:47
			No. What does that mean over here? So
		
00:20:47 --> 00:20:49
			he says like 1 of the 1 of
		
00:20:49 --> 00:20:51
			the areas where you need to observe benevolence
		
00:20:51 --> 00:20:51
			and graciousness
		
00:20:52 --> 00:20:54
			is trade when you buy and you sell.
		
00:20:54 --> 00:20:56
			Like, subhanallah, in our deen, even when you
		
00:20:56 --> 00:20:58
			buy and you sell, there's still an element
		
00:20:59 --> 00:21:01
			of ihsan. So it's not just about being
		
00:21:01 --> 00:21:03
			fair, it's also being being better, doing the
		
00:21:03 --> 00:21:06
			right thing. 1 of these things he says
		
00:21:06 --> 00:21:07
			is when it comes to,
		
00:21:08 --> 00:21:09
			when it comes to buying and selling, if
		
00:21:09 --> 00:21:11
			if you're gonna be if you're gonna be
		
00:21:11 --> 00:21:13
			looking for bargaining or looking for profit, he
		
00:21:13 --> 00:21:14
			says,
		
00:21:14 --> 00:21:16
			keep it keep it moderate.
		
00:21:17 --> 00:21:19
			Keep your profiting moderate. That's what he means
		
00:21:19 --> 00:21:19
			by that.
		
00:21:20 --> 00:21:22
			So if you buy something for $10,
		
00:21:23 --> 00:21:24
			are you allowed to sell it for a
		
00:21:24 --> 00:21:25
			$100?
		
00:21:28 --> 00:21:28
			Najuma?
		
00:21:29 --> 00:21:31
			Yes. You're buying something for $10,
		
00:21:32 --> 00:21:33
			can you sell it for a $100?
		
00:21:34 --> 00:21:36
			Yes. It's not monopoly. What does that mean?
		
00:21:36 --> 00:21:38
			That commodity is not essential,
		
00:21:38 --> 00:21:41
			but it's a it's a brand name. People
		
00:21:41 --> 00:21:43
			might pay that much money for it. Are
		
00:21:43 --> 00:21:45
			you allowed to sell it right now for
		
00:21:45 --> 00:21:47
			a $100? How much how much profit you're
		
00:21:47 --> 00:21:48
			getting out of this?
		
00:21:49 --> 00:21:49
			$90.
		
00:21:50 --> 00:21:52
			So you're getting basically 90%,
		
00:21:52 --> 00:21:54
			you know, on top of of of what
		
00:21:54 --> 00:21:57
			you paid for. Are you allowed to gain
		
00:21:57 --> 00:21:58
			this much for profit?
		
00:21:59 --> 00:22:01
			The answer is yes.
		
00:22:02 --> 00:22:04
			In terms of halal haram, it's yes.
		
00:22:04 --> 00:22:06
			But Imam Abu Adam
		
00:22:06 --> 00:22:09
			says still though part of the graciousness
		
00:22:09 --> 00:22:10
			is to be moderate.
		
00:22:11 --> 00:22:13
			Like, if you know that the price is
		
00:22:13 --> 00:22:14
			usually 50,
		
00:22:15 --> 00:22:15
			60,
		
00:22:16 --> 00:22:17
			don't go for for 900.
		
00:22:18 --> 00:22:21
			Sell what's what's and when within average. That's
		
00:22:21 --> 00:22:24
			part of the graciousness. Selling with an average
		
00:22:24 --> 00:22:27
			is being gracious. Again, it's not haram to
		
00:22:27 --> 00:22:28
			increase the prices
		
00:22:28 --> 00:22:29
			on non essential items
		
00:22:30 --> 00:22:31
			so you get as much profit as you
		
00:22:31 --> 00:22:34
			want. Can you double your profit? Yes, you
		
00:22:34 --> 00:22:35
			can. There's no riba in it.
		
00:22:35 --> 00:22:38
			There's nothing haram or wrong with that. But
		
00:22:38 --> 00:22:39
			again, he says it's better to keep it
		
00:22:39 --> 00:22:41
			something as moderate, people are accustomed to pay
		
00:22:41 --> 00:22:42
			these amounts now.
		
00:22:43 --> 00:22:46
			If a consumer really wants the merchandise and
		
00:22:46 --> 00:22:48
			pays more than what the people are accustomed
		
00:22:48 --> 00:22:50
			to, the merchant should refuse to accept it.
		
00:22:50 --> 00:22:52
			This is a form of benevolence. What does
		
00:22:52 --> 00:22:54
			that mean here? Let's say, if you know
		
00:22:54 --> 00:22:57
			that this thing is sold for $9, $10,
		
00:22:59 --> 00:23:01
			but you see this guy,
		
00:23:01 --> 00:23:04
			for Let me give you an example. It's
		
00:23:04 --> 00:23:04
			raining.
		
00:23:05 --> 00:23:07
			How much is an umbrella usually? $5, $6,
		
00:23:07 --> 00:23:10
			$10 Let's say $10. Right? It's raining right
		
00:23:10 --> 00:23:12
			now. You put all your umbrellas out there
		
00:23:12 --> 00:23:14
			and you're selling it for $50 now.
		
00:23:15 --> 00:23:17
			Are you allowed to do that?
		
00:23:19 --> 00:23:20
			Yes, your mind.
		
00:23:21 --> 00:23:22
			So, you have you have
		
00:23:22 --> 00:23:23
			umbrellas
		
00:23:23 --> 00:23:25
			and you sell them for $50, although the
		
00:23:25 --> 00:23:26
			normal price is $10.
		
00:23:27 --> 00:23:29
			But do you think people are gonna pay
		
00:23:29 --> 00:23:29
			$50?
		
00:23:30 --> 00:23:32
			Most likely they will. Why?
		
00:23:32 --> 00:23:35
			Because it's raining, and they need maybe right
		
00:23:35 --> 00:23:37
			now. But are you committing any kind of,
		
00:23:37 --> 00:23:39
			you know, provision to the monopoly?
		
00:23:41 --> 00:23:43
			Is there a monopoly on this thing? There
		
00:23:43 --> 00:23:44
			is no monopoly on this.
		
00:23:44 --> 00:23:47
			No. Remember, these things are in abundance somewhere
		
00:23:47 --> 00:23:48
			else probably,
		
00:23:49 --> 00:23:50
			but in that moment in time, you're just
		
00:23:50 --> 00:23:52
			taking advantage of the weather. He says I'm
		
00:23:52 --> 00:23:53
			gonna sell for $50.
		
00:23:54 --> 00:23:56
			So halal haram, you are allowed to buy
		
00:23:56 --> 00:23:58
			to sell it for that price. But he
		
00:23:58 --> 00:23:59
			says over here, if you know that people
		
00:23:59 --> 00:24:01
			gonna need it as an essential thing, you
		
00:24:01 --> 00:24:03
			shouldn't exploit that need
		
00:24:03 --> 00:24:06
			this much. You should be moderate and reasonable
		
00:24:06 --> 00:24:07
			with your prices.
		
00:24:07 --> 00:24:09
			As a matter of fact, this happened when
		
00:24:09 --> 00:24:09
			Sahaba
		
00:24:10 --> 00:24:12
			in which he went to buy a horse
		
00:24:13 --> 00:24:14
			or a camel, I believe, something like like
		
00:24:14 --> 00:24:15
			a ride.
		
00:24:16 --> 00:24:19
			So he he bargained with the businessman, bargained
		
00:24:19 --> 00:24:21
			with the owner and eventually he got it
		
00:24:21 --> 00:24:22
			for a very very good price,
		
00:24:23 --> 00:24:24
			It was underpriced.
		
00:24:25 --> 00:24:27
			So he just he bought it. He goes,
		
00:24:27 --> 00:24:27
			it was good.
		
00:24:28 --> 00:24:31
			So as he was walking away and riding
		
00:24:31 --> 00:24:33
			that animal, on the way out he felt
		
00:24:33 --> 00:24:35
			it is it's so good, Wallah, the price
		
00:24:35 --> 00:24:37
			is just like a it was a good
		
00:24:37 --> 00:24:40
			bargain, but he didn't feel comfortable.
		
00:24:40 --> 00:24:42
			So he goes back again to the owner,
		
00:24:42 --> 00:24:43
			he goes, look, I like that ride very
		
00:24:43 --> 00:24:45
			much, Anas deserves more than what I paid
		
00:24:45 --> 00:24:47
			for you, he's more.
		
00:24:48 --> 00:24:50
			So you gave him, let's say, $10 more
		
00:24:50 --> 00:24:50
			for a second.
		
00:24:51 --> 00:24:54
			And the merchant said, yeah, look, I'm satisfied
		
00:24:54 --> 00:24:56
			with the price I sold you for. Because,
		
00:24:56 --> 00:24:57
			no, I think it deserves more, here's 10
		
00:24:57 --> 00:24:58
			more.
		
00:24:58 --> 00:25:00
			And he walks away. And as he walks
		
00:25:00 --> 00:25:02
			away he just feels it, just Allah is
		
00:25:02 --> 00:25:03
			so good.
		
00:25:04 --> 00:25:06
			Yeah, it's really so good. So he comes
		
00:25:06 --> 00:25:07
			back again to the owner, he goes, look,
		
00:25:07 --> 00:25:09
			listen, man, it deserves more than this. Here
		
00:25:09 --> 00:25:11
			you go. Here's some more. And the the
		
00:25:11 --> 00:25:13
			merchant, he goes like, listen, Alhamdulillah, when I
		
00:25:13 --> 00:25:15
			say I'm satisfied with the price I sold
		
00:25:15 --> 00:25:17
			it for, He goes, no, it is better
		
00:25:17 --> 00:25:18
			than this. Here you go.
		
00:25:19 --> 00:25:20
			Do you have to do that?
		
00:25:21 --> 00:25:21
			No.
		
00:25:21 --> 00:25:23
			Like you go, for example, you buy a
		
00:25:23 --> 00:25:24
			cup of coffee or an ice cream, it
		
00:25:24 --> 00:25:27
			is so good. You go back, look, man,
		
00:25:27 --> 00:25:29
			I mean, this is better than the city
		
00:25:29 --> 00:25:32
			girl. Here's $5 more. Nowadays, we call this,
		
00:25:32 --> 00:25:34
			maybe we call them tips, right? But this
		
00:25:34 --> 00:25:36
			is part of being gracious. It's not a
		
00:25:36 --> 00:25:38
			matter of halal, haram over here. It's part
		
00:25:38 --> 00:25:40
			of being, you know, being kind to 1
		
00:25:40 --> 00:25:40
			another,
		
00:25:41 --> 00:25:43
			whether you're the businessman, the the merchant who
		
00:25:43 --> 00:25:44
			is selling
		
00:25:44 --> 00:25:45
			or the buyer even.
		
00:25:45 --> 00:25:47
			Even if you are the buyer, you should
		
00:25:47 --> 00:25:49
			also make sure to be to have that
		
00:25:49 --> 00:25:51
			sense of benevolence and that sense of in
		
00:25:51 --> 00:25:53
			the relationship. Now,
		
00:25:54 --> 00:25:55
			If a merchant
		
00:25:55 --> 00:25:57
			wants to collect the entire price someone
		
00:25:58 --> 00:25:59
			of the merchandise
		
00:25:59 --> 00:26:00
			or a debt dying
		
00:26:01 --> 00:26:03
			from a consumer it is commendable to waive
		
00:26:03 --> 00:26:06
			it completely, decrease it, grant respite,
		
00:26:07 --> 00:26:08
			be lenient,
		
00:26:08 --> 00:26:09
			tasahul
		
00:26:10 --> 00:26:11
			or not demand high quality?
		
00:26:12 --> 00:26:13
			So he summarized
		
00:26:13 --> 00:26:16
			a long chapter by the way in Fikh
		
00:26:16 --> 00:26:18
			Al Buur in this very small paragraph over
		
00:26:18 --> 00:26:21
			here. Like he said, if you are going
		
00:26:21 --> 00:26:21
			to
		
00:26:22 --> 00:26:24
			be dealing with people in terms of collecting
		
00:26:24 --> 00:26:26
			collecting the price right now,
		
00:26:26 --> 00:26:28
			How do we deal with that? Not everybody
		
00:26:28 --> 00:26:30
			is capable of paying it full. Not everybody
		
00:26:30 --> 00:26:32
			is paying is capable of paying it right
		
00:26:32 --> 00:26:35
			now. Some people would can do, installments.
		
00:26:36 --> 00:26:38
			He says that it's good if you are
		
00:26:38 --> 00:26:39
			the business person to take it easy with
		
00:26:39 --> 00:26:41
			the people, make it easy with the people.
		
00:26:42 --> 00:26:44
			So if someone cannot pay it full,
		
00:26:45 --> 00:26:47
			how about take it in installments?
		
00:26:48 --> 00:26:50
			If the installments were not completed,
		
00:26:50 --> 00:26:52
			you can maybe waive
		
00:26:52 --> 00:26:55
			the last payment or last 2 payments and
		
00:26:55 --> 00:26:57
			so on, like, khalas, okay, fine. Go for
		
00:26:57 --> 00:27:00
			it. Like, in whichever way you can make
		
00:27:00 --> 00:27:02
			the deal easy on the people and for
		
00:27:02 --> 00:27:04
			you as well, that is a plus. You
		
00:27:04 --> 00:27:06
			should do that. That's what it means by
		
00:27:06 --> 00:27:07
			what he mentioned over here. Now
		
00:27:09 --> 00:27:11
			if a consumer seeks the abrogation of a
		
00:27:11 --> 00:27:12
			sale,
		
00:27:12 --> 00:27:15
			the merchant should be kind and abrogated for
		
00:27:15 --> 00:27:17
			a person only desires to abrogate a sale
		
00:27:17 --> 00:27:19
			due to some harm. There are traditions that
		
00:27:19 --> 00:27:21
			mention the virtue and
		
00:27:21 --> 00:27:21
			reward
		
00:27:22 --> 00:27:23
			of what has proceeded.
		
00:27:23 --> 00:27:24
			So what he means by this is in
		
00:27:24 --> 00:27:26
			the Arabic language called
		
00:27:27 --> 00:27:29
			The term for it in Arabic is called
		
00:27:30 --> 00:27:31
			which means
		
00:27:32 --> 00:27:33
			to go back
		
00:27:34 --> 00:27:34
			and nullify
		
00:27:35 --> 00:27:36
			the contract.
		
00:27:36 --> 00:27:38
			Nowadays, what do we call the sujama?
		
00:27:39 --> 00:27:40
			It's the same thing when you buy something,
		
00:27:40 --> 00:27:42
			you keep the receipt and you go back
		
00:27:42 --> 00:27:44
			to the merchant and you do what? Return.
		
00:27:44 --> 00:27:45
			So So the same thing, the same cause
		
00:27:45 --> 00:27:48
			of return. So he says we encourage you
		
00:27:48 --> 00:27:51
			to accept return of products if you can.
		
00:27:51 --> 00:27:53
			We encourage you that, to do that. And
		
00:27:53 --> 00:27:53
			Nabi
		
00:27:54 --> 00:27:56
			as a matter of fact, he'll commends for
		
00:27:56 --> 00:27:58
			us if someone comes with the
		
00:27:58 --> 00:28:01
			that you should accept the from them. You
		
00:28:01 --> 00:28:02
			should accept
		
00:28:02 --> 00:28:04
			the from them. He said
		
00:28:04 --> 00:28:07
			over here because no 1 really ask for
		
00:28:07 --> 00:28:10
			or returning the product unless they maybe inflict
		
00:28:10 --> 00:28:11
			they
		
00:28:11 --> 00:28:13
			they they got harm out of it. Harm
		
00:28:13 --> 00:28:15
			in terms of the price was too high,
		
00:28:15 --> 00:28:17
			they did not calculate it very well, maybe,
		
00:28:17 --> 00:28:18
			you know, that's not what they were hoping
		
00:28:18 --> 00:28:20
			that it would be that in terms of
		
00:28:20 --> 00:28:22
			quality and so on. So he says, make
		
00:28:22 --> 00:28:23
			sure to keep that in mind. When you
		
00:28:23 --> 00:28:25
			do with the people, if someone comes to
		
00:28:25 --> 00:28:27
			return a product,
		
00:28:27 --> 00:28:29
			maybe for a reason that we wanna make
		
00:28:29 --> 00:28:31
			it easy on them to accept for them
		
00:28:32 --> 00:28:33
			However,
		
00:28:33 --> 00:28:34
			is it obligation?
		
00:28:35 --> 00:28:37
			Do you have to accept the obligation of,
		
00:28:39 --> 00:28:40
			the the contract or the sale?
		
00:28:41 --> 00:28:43
			The answer is no. Once it's been done
		
00:28:43 --> 00:28:45
			properly and it becomes binding,
		
00:28:45 --> 00:28:48
			there is no obligation to nullify that contract
		
00:28:48 --> 00:28:50
			on you, but it's recommended that you give
		
00:28:50 --> 00:28:51
			the people a break
		
00:28:51 --> 00:28:53
			by accepting the from
		
00:28:53 --> 00:28:55
			them. That's what he means by this by
		
00:28:55 --> 00:28:55
			this concept
		
00:28:56 --> 00:28:57
			So that's in regards to
		
00:28:58 --> 00:28:59
			being benevolent and being.
		
00:29:00 --> 00:29:02
			So we said about being just,
		
00:29:02 --> 00:29:03
			being fair,
		
00:29:03 --> 00:29:04
			being kind,
		
00:29:04 --> 00:29:05
			and now
		
00:29:06 --> 00:29:08
			element of spirituality that brings Baraka in your
		
00:29:08 --> 00:29:09
			contract. The 4th.
		
00:29:12 --> 00:29:15
			The 4th, on the merchant's concern for his
		
00:29:15 --> 00:29:16
			religion,
		
00:29:17 --> 00:29:19
			a merchant should be compassionate to
		
00:29:20 --> 00:29:22
			towards what pertains to his afterlife,
		
00:29:23 --> 00:29:25
			Therefore, he must not let his earning earnings
		
00:29:26 --> 00:29:28
			distract him from the afterlife and must take
		
00:29:28 --> 00:29:30
			care of his religious duties.
		
00:29:30 --> 00:29:32
			So that's what he means by having a
		
00:29:32 --> 00:29:33
			concern for your religion.
		
00:29:34 --> 00:29:35
			Like being a business person,
		
00:29:35 --> 00:29:37
			you need to make sure that you're not
		
00:29:37 --> 00:29:38
			just after the money.
		
00:29:39 --> 00:29:41
			Don't always think about, you know, the bargains
		
00:29:41 --> 00:29:43
			and the money and this there's much more
		
00:29:43 --> 00:29:45
			than that into what you're doing. There's the
		
00:29:45 --> 00:29:46
			akhirah, there's an afterlife,
		
00:29:47 --> 00:29:49
			there's eternity. So even when you deal with
		
00:29:49 --> 00:29:51
			people, you remember that Allah will put will
		
00:29:51 --> 00:29:52
			hold you accountable for what you've done.
		
00:29:53 --> 00:29:53
			As Allah
		
00:29:58 --> 00:29:59
			Oh you who believed,
		
00:29:59 --> 00:30:01
			don't let your your your business or your
		
00:30:01 --> 00:30:03
			children to distract you from the remembrance of
		
00:30:03 --> 00:30:06
			Allah Subhanahu Wa Ta'ala. So a reminder that
		
00:30:06 --> 00:30:08
			even when you're dealing with business,
		
00:30:08 --> 00:30:10
			you know, you're dealing it properly. I remember
		
00:30:10 --> 00:30:12
			watching a video not too long ago,
		
00:30:14 --> 00:30:16
			a Muslim seems to be 1 of those
		
00:30:16 --> 00:30:19
			officials in some countries talking about
		
00:30:19 --> 00:30:20
			business and trade.
		
00:30:21 --> 00:30:22
			He goes, look,
		
00:30:22 --> 00:30:24
			when it comes to the business and trade
		
00:30:24 --> 00:30:27
			as long as there's there's benefit and there's
		
00:30:27 --> 00:30:29
			profit for us, I'm willing to deal with
		
00:30:29 --> 00:30:29
			the devil.
		
00:30:31 --> 00:30:33
			Like, willing to deal with the devil
		
00:30:34 --> 00:30:35
			for the sake of making profit.
		
00:30:35 --> 00:30:38
			What kind of Muslim principle is this, Ajayama?
		
00:30:40 --> 00:30:42
			In Islam, it is the complete opposite.
		
00:30:44 --> 00:30:45
			It's complete opposite
		
00:30:45 --> 00:30:47
			so you need to make sure that you
		
00:30:47 --> 00:30:49
			carry you carry the weight of the akhira
		
00:30:49 --> 00:30:51
			in all your transactions as well. That's what
		
00:30:51 --> 00:30:52
			he means by this.
		
00:30:56 --> 00:30:56
			This compassion
		
00:30:57 --> 00:30:59
			can only be completed by observing 6 things.
		
00:31:00 --> 00:31:01
			6 things in order for you to observe
		
00:31:01 --> 00:31:03
			the akhirah in your business and transaction.
		
00:31:04 --> 00:31:06
			These are very simple active principles but it's
		
00:31:06 --> 00:31:08
			just a good reminder to all of us
		
00:31:08 --> 00:31:11
			inshallah. Number 1. Number 1, a good intention
		
00:31:11 --> 00:31:12
			a good intention,
		
00:31:13 --> 00:31:15
			Husnu al Niyyah when doing trade. He should
		
00:31:15 --> 00:31:18
			aim for self sufficiency where he does not
		
00:31:18 --> 00:31:20
			need to ask others and hope for their
		
00:31:20 --> 00:31:20
			health.
		
00:31:20 --> 00:31:22
			He should also intend to be able to
		
00:31:22 --> 00:31:24
			take care of his family and thereby become
		
00:31:24 --> 00:31:26
			1 of those who struggle in Allah subhanahu
		
00:31:26 --> 00:31:27
			wa ta'ala path.
		
00:31:27 --> 00:31:30
			He should discharge the duty of giving good
		
00:31:30 --> 00:31:31
			counsel to Muslim.
		
00:31:33 --> 00:31:34
			No. So,
		
00:31:34 --> 00:31:35
			it's basically
		
00:31:36 --> 00:31:38
			the script is actually a small part of
		
00:31:38 --> 00:31:39
			the paragraph
		
00:31:39 --> 00:31:41
			and he says, you have the good intention.
		
00:31:41 --> 00:31:43
			First of all, make sure that your intention
		
00:31:43 --> 00:31:45
			is good. In terms of what? Good for
		
00:31:45 --> 00:31:45
			what?
		
00:31:46 --> 00:31:48
			First of all, when you do that, you
		
00:31:48 --> 00:31:50
			need to have enough wealth and money to
		
00:31:50 --> 00:31:52
			care to take care of your family
		
00:31:53 --> 00:31:55
			and also with your business to help people
		
00:31:55 --> 00:31:57
			to help people by selling them what you
		
00:31:57 --> 00:31:59
			have. Like, you you help others as well
		
00:31:59 --> 00:32:01
			too, not just your family, help others as
		
00:32:01 --> 00:32:04
			well be providing that service for them. He
		
00:32:04 --> 00:32:06
			also says that making sure that it's part
		
00:32:07 --> 00:32:07
			of
		
00:32:08 --> 00:32:09
			sometimes.
		
00:32:09 --> 00:32:11
			You only go out and you work and
		
00:32:11 --> 00:32:12
			you struggle and this and that. Parab al
		
00:32:12 --> 00:32:14
			Jafis is struggling for the sake of Allah
		
00:32:16 --> 00:32:17
			and when you sell and trade, he says
		
00:32:17 --> 00:32:20
			you have to also bring counsel to the
		
00:32:20 --> 00:32:23
			believers. Like what? As of when I was
		
00:32:23 --> 00:32:25
			in Mecca the other day, I was looking
		
00:32:25 --> 00:32:26
			for something, and I asked the guy, 1
		
00:32:26 --> 00:32:28
			of the meritors, like, look, do you guys
		
00:32:28 --> 00:32:29
			have this? No, I don't have it. But
		
00:32:29 --> 00:32:32
			you know what? My friend over there, you
		
00:32:32 --> 00:32:33
			might have it with him.
		
00:32:34 --> 00:32:36
			Like, he is sending me to his competition,
		
00:32:36 --> 00:32:37
			basically.
		
00:32:37 --> 00:32:39
			Like, You go to this person, he might
		
00:32:39 --> 00:32:41
			have it. Although they sell the same almost
		
00:32:41 --> 00:32:43
			same things, but he says you will go
		
00:32:43 --> 00:32:45
			there. So that's nusayh. This is now you're
		
00:32:45 --> 00:32:48
			giving good advice to the believers, You want
		
00:32:48 --> 00:32:50
			the benefit for them. Similarly, sometimes,
		
00:32:50 --> 00:32:52
			you buy from people and they would say
		
00:32:52 --> 00:32:54
			that's enough, I'm good. You go and buy
		
00:32:54 --> 00:32:56
			from the other person, for example, to help
		
00:32:56 --> 00:32:57
			each other as well too in the marketplace.
		
00:32:58 --> 00:32:59
			All of this is part of being good
		
00:32:59 --> 00:33:01
			and also caring for the akhira and making
		
00:33:01 --> 00:33:03
			sure to have a good nasiha for the
		
00:33:03 --> 00:33:05
			believers. Or someone asks you, no, tell me
		
00:33:05 --> 00:33:06
			the truth. What do you think? Is that
		
00:33:06 --> 00:33:08
			a good product or not? What do you
		
00:33:08 --> 00:33:10
			tell them? Just because you're selling it, you
		
00:33:10 --> 00:33:12
			shouldn't be cheating the people by telling them,
		
00:33:12 --> 00:33:13
			you know what? That's an amazing thing.
		
00:33:14 --> 00:33:15
			No. For you, maybe no.
		
00:33:16 --> 00:33:18
			Honestly, I don't think you need that. So
		
00:33:18 --> 00:33:20
			that's part of the analysis of the believers
		
00:33:20 --> 00:33:20
			as well too.
		
00:33:21 --> 00:33:22
			Why are you doing this for? You're losing
		
00:33:22 --> 00:33:24
			money here but what are you getting out
		
00:33:24 --> 00:33:26
			of it? The barakah. The barakah,
		
00:33:27 --> 00:33:29
			the blessing from Allah subhanahu wa'anhu, whatever being
		
00:33:29 --> 00:33:31
			truthful about what you do. Nam.
		
00:33:33 --> 00:33:35
			He should manufacture or trade with the intention
		
00:33:35 --> 00:33:38
			of performing a communal obligation. Mhmm. After all,
		
00:33:38 --> 00:33:40
			if manufacturer or trade would be abandoned people
		
00:33:40 --> 00:33:42
			would not be able to live. This being
		
00:33:42 --> 00:33:44
			said there are types of manufacturers that are
		
00:33:44 --> 00:33:47
			important and types that are not necessary
		
00:33:47 --> 00:33:49
			as they only produce beauty or pleasure.
		
00:33:50 --> 00:33:53
			A manufacturer should therefore focus on something important
		
00:33:53 --> 00:33:55
			and cover a significant task for the muslims
		
00:33:55 --> 00:33:58
			Let him avoid molding, carving and cementing buildings
		
00:33:59 --> 00:34:01
			with gypsum and and decorating them for all
		
00:34:01 --> 00:34:02
			of that is disliked.
		
00:34:03 --> 00:34:04
			What do you guys think over here?
		
00:34:05 --> 00:34:06
			Right?
		
00:34:06 --> 00:34:08
			We're gonna we become in trouble if if
		
00:34:08 --> 00:34:10
			you just follow this particular kind of paragraph
		
00:34:10 --> 00:34:12
			over here. So he says
		
00:34:13 --> 00:34:14
			whenever, for
		
00:34:14 --> 00:34:15
			the
		
00:34:15 --> 00:34:17
			manufacturers, custom made items here, he says make
		
00:34:17 --> 00:34:19
			sure that you focus on
		
00:34:20 --> 00:34:21
			something that is
		
00:34:21 --> 00:34:23
			beneficial to the community,
		
00:34:23 --> 00:34:24
			beneficial to the society,
		
00:34:25 --> 00:34:26
			like what for example, being a carpenter,
		
00:34:27 --> 00:34:29
			you make furniture for them, you help them
		
00:34:29 --> 00:34:30
			with things and so forth,
		
00:34:31 --> 00:34:33
			A tailor, you fix clothes for the people
		
00:34:33 --> 00:34:34
			and these kind of things and so forth.
		
00:34:34 --> 00:34:37
			This is it becomes part of fordul kifayat,
		
00:34:37 --> 00:34:39
			like you're assisting people with their things, being
		
00:34:39 --> 00:34:40
			a mechanic, helping people with their rides, for
		
00:34:40 --> 00:34:43
			example, their cars, all these kind of stuff
		
00:34:43 --> 00:34:44
			and so on. Because But if you're gonna
		
00:34:44 --> 00:34:46
			be doing anything, make sure it's something that's
		
00:34:46 --> 00:34:47
			beneficial.
		
00:34:47 --> 00:34:49
			Don't go into a trade or a business
		
00:34:49 --> 00:34:51
			or a skill that is non beneficial at
		
00:34:51 --> 00:34:53
			all to the people. Like what? You know,
		
00:34:53 --> 00:34:54
			decoration,
		
00:34:55 --> 00:34:58
			like creating things that are completely unnecessary,
		
00:34:58 --> 00:35:00
			which is what our life is all about,
		
00:35:00 --> 00:35:02
			Disajima. Masha Allah. You go online to Instagram
		
00:35:02 --> 00:35:04
			right now, there are so many small business
		
00:35:04 --> 00:35:05
			on Instagram
		
00:35:06 --> 00:35:08
			and they are just providing
		
00:35:09 --> 00:35:11
			service for something that's completely unnecessary,
		
00:35:12 --> 00:35:15
			Because these unnecessary thing you shouldn't be getting
		
00:35:15 --> 00:35:17
			yourself involved in these things because
		
00:35:17 --> 00:35:19
			this distract you from the essential of this
		
00:35:19 --> 00:35:22
			dunya, the essential for the dunya and become
		
00:35:22 --> 00:35:23
			on this the decoration and
		
00:35:24 --> 00:35:25
			and adding to the,
		
00:35:26 --> 00:35:28
			distraction of this life. That's what he mean
		
00:35:28 --> 00:35:31
			by what he says, avoid molding and carving
		
00:35:31 --> 00:35:33
			and these things and so on because it's
		
00:35:33 --> 00:35:34
			unnecessary things.
		
00:35:34 --> 00:35:36
			Anything that has to do with decoration and
		
00:35:36 --> 00:35:39
			just beautification of things, he believes it's unnecessary
		
00:35:39 --> 00:35:40
			things.
		
00:35:40 --> 00:35:43
			That goes again to the online stuff,
		
00:35:44 --> 00:35:46
			you know, makeup artist and all the stuff
		
00:35:46 --> 00:35:47
			and so forth, so
		
00:35:47 --> 00:35:49
			be careful what you trade there on the
		
00:35:49 --> 00:35:49
			market.
		
00:35:51 --> 00:35:53
			It is sinful for a tailor to make
		
00:35:53 --> 00:35:54
			a Kaaba
		
00:35:55 --> 00:35:57
			from silk brocade for a man. It is
		
00:35:57 --> 00:35:58
			just like to be a butcher as it
		
00:35:58 --> 00:35:59
			hardens
		
00:35:59 --> 00:36:01
			as it hardens the heart
		
00:36:03 --> 00:36:05
			or a cupper or a cleaner as that
		
00:36:05 --> 00:36:07
			entails direct contact will fill
		
00:36:08 --> 00:36:10
			The same applies to a tan. Is that
		
00:36:10 --> 00:36:11
			for everybody?
		
00:36:12 --> 00:36:13
			Like, are you allowed to be a butcher?
		
00:36:25 --> 00:36:26
			That's what
		
00:36:26 --> 00:36:27
			he means. Is it haram to be a
		
00:36:27 --> 00:36:28
			butcher?
		
00:36:28 --> 00:36:30
			Maybe in their time was a problem,
		
00:36:31 --> 00:36:33
			And honestly I've seen some, it tells you
		
00:36:33 --> 00:36:35
			that some of those butchers just have no
		
00:36:35 --> 00:36:36
			mercy on rahma. When it comes to dealing
		
00:36:36 --> 00:36:37
			with the animals,
		
00:36:38 --> 00:36:40
			even if they're supposed to be slaughtering the
		
00:36:40 --> 00:36:42
			animal properly for a halal,
		
00:36:42 --> 00:36:43
			purpose obviously,
		
00:36:44 --> 00:36:46
			but it just makes it the way they
		
00:36:46 --> 00:36:47
			do it is just horrible.
		
00:36:47 --> 00:36:50
			So, yeah, he says be careful, avoid any
		
00:36:50 --> 00:36:53
			medicinal meal, avoid any profession that will involve
		
00:36:53 --> 00:36:55
			you into something haram,
		
00:36:55 --> 00:36:57
			whether by being a tailor who is gonna
		
00:36:57 --> 00:36:58
			be making
		
00:36:59 --> 00:37:01
			silk clothes for men, which is haram,
		
00:37:01 --> 00:37:03
			or it says being working on some of
		
00:37:03 --> 00:37:04
			them that
		
00:37:05 --> 00:37:07
			makes makes your heart so so hard. What
		
00:37:07 --> 00:37:10
			kind of profession today? That's different thing. It
		
00:37:10 --> 00:37:11
			really depends.
		
00:37:14 --> 00:37:16
			It is permissible to collect the price, ajara
		
00:37:16 --> 00:37:18
			for the teaching of the Quran or teaching
		
00:37:18 --> 00:37:20
			about acts of worship
		
00:37:22 --> 00:37:24
			and communal obligations
		
00:37:26 --> 00:37:27
			Oh, now Kifa'at, go ahead.
		
00:37:28 --> 00:37:30
			Scholars have different views regarding this. It is
		
00:37:30 --> 00:37:32
			permissible to have a reasonable charge for teaching
		
00:37:32 --> 00:37:34
			the Quran and Allah
		
00:37:34 --> 00:37:36
			knows best. No. The what's in between brackets
		
00:37:36 --> 00:37:38
			is actually not from the author, It's added
		
00:37:38 --> 00:37:40
			probably from the translation or translators,
		
00:37:41 --> 00:37:42
			but
		
00:37:42 --> 00:37:42
			that's
		
00:37:43 --> 00:37:45
			why why he say it's prohibited or not
		
00:37:45 --> 00:37:48
			allowed for Quran teachers to collect money and
		
00:37:48 --> 00:37:50
			so on? So why what's what's the difference
		
00:37:50 --> 00:37:51
			between today and yesterday,
		
00:37:52 --> 00:37:53
			the days before?
		
00:37:56 --> 00:37:59
			Because these these or these Quran and teachers
		
00:37:59 --> 00:38:00
			of the past, where they get their salaries
		
00:38:00 --> 00:38:01
			from? From the
		
00:38:02 --> 00:38:02
			So
		
00:38:04 --> 00:38:05
			they've been covered by
		
00:38:06 --> 00:38:07
			the So to charge extra since you've been
		
00:38:07 --> 00:38:09
			covered already, that's a problem.
		
00:38:09 --> 00:38:11
			But in our time, do we have that?
		
00:38:12 --> 00:38:14
			And if all the Quran are not gonna
		
00:38:14 --> 00:38:16
			charge a penny for teaching Quran, what's gonna
		
00:38:16 --> 00:38:16
			happen?
		
00:38:17 --> 00:38:19
			They're gonna go into other businesses,
		
00:38:20 --> 00:38:21
			and no one's gonna be available in the
		
00:38:21 --> 00:38:22
			Majid to teach you and teach your children
		
00:38:22 --> 00:38:24
			how to read the Quran because they also
		
00:38:24 --> 00:38:25
			have to live.
		
00:38:25 --> 00:38:27
			So therefore he says that Surah says, look,
		
00:38:27 --> 00:38:29
			there's a difference of you among the ulama
		
00:38:29 --> 00:38:30
			which is true.
		
00:38:30 --> 00:38:31
			It depends on the circumstances,
		
00:38:32 --> 00:38:34
			it depends on the circumstance but it's permissible
		
00:38:34 --> 00:38:37
			for people to charge for these services now.
		
00:38:39 --> 00:38:41
			Number 3, he should not let the commerce
		
00:38:41 --> 00:38:43
			of this world prevent him from the commerce
		
00:38:43 --> 00:38:46
			of the afterlife, which is the Masjid. Mhmm.
		
00:38:46 --> 00:38:48
			Therefore, 1 should schedule the first part of
		
00:38:48 --> 00:38:50
			the day for his afterlife before going to
		
00:38:50 --> 00:38:53
			the market and be consistent in observing his
		
00:38:53 --> 00:38:53
			litanies.
		
00:38:55 --> 00:38:59
			Indeed the pious merchant of our the pious
		
00:38:59 --> 00:39:01
			merchant of our predecessors used to schedule the
		
00:39:01 --> 00:39:03
			first and last parts of the day for
		
00:39:03 --> 00:39:05
			the afterlife and did commerce in the middle.
		
00:39:06 --> 00:39:08
			Then when 1 hears the adhan of
		
00:39:08 --> 00:39:09
			and Asar,
		
00:39:09 --> 00:39:11
			he must leave his commerce and occupy himself
		
00:39:11 --> 00:39:13
			with the current obligation. So what he said
		
00:39:13 --> 00:39:14
			that you need to start your day with
		
00:39:14 --> 00:39:16
			the Ibadah and Dhikr. Before you go to
		
00:39:16 --> 00:39:18
			the market, make sure to have your word,
		
00:39:18 --> 00:39:20
			your adkar, your Ibadah, your tua early in
		
00:39:20 --> 00:39:21
			the morning before you start your business,
		
00:39:22 --> 00:39:24
			and then you start your business until the
		
00:39:24 --> 00:39:26
			hirmaaser comes and then that's it. After that,
		
00:39:26 --> 00:39:27
			go to the business of the akhara, go
		
00:39:27 --> 00:39:28
			to the masajid.
		
00:39:29 --> 00:39:30
			What does it tell us about
		
00:39:31 --> 00:39:34
			our schedule in this society over here?
		
00:39:36 --> 00:39:37
			It's completely messed up.
		
00:39:38 --> 00:39:38
			For a Muslim,
		
00:39:39 --> 00:39:41
			you should start your day early. What time
		
00:39:41 --> 00:39:43
			is Fajr Jema? Fajr started around 5 AM
		
00:39:43 --> 00:39:44
			right now.
		
00:39:45 --> 00:39:46
			Why do you have to start your work
		
00:39:46 --> 00:39:48
			at 9 or 8 when there's about 3
		
00:39:48 --> 00:39:51
			hours between Fajr and that time? 6 o'clock,
		
00:39:51 --> 00:39:54
			hamdulillah, you stay until 6:6:30 for the shuru,
		
00:39:54 --> 00:39:56
			by 7 you should start your day.
		
00:39:56 --> 00:39:57
			8 hours,
		
00:39:58 --> 00:40:00
			that's basically at 3 PM, you're done.
		
00:40:01 --> 00:40:03
			No. In our time, you have to work
		
00:40:03 --> 00:40:05
			until 5, until 6, until 7,
		
00:40:05 --> 00:40:07
			and then there's not enough time for you
		
00:40:07 --> 00:40:08
			to come to the masjid, and there's not
		
00:40:08 --> 00:40:10
			enough time to spend with your family.
		
00:40:10 --> 00:40:12
			The kind of schedule that you live in
		
00:40:12 --> 00:40:14
			today is called it's only to benefit corporate
		
00:40:14 --> 00:40:16
			America. That's all.
		
00:40:16 --> 00:40:18
			It's only to benefit the 1%.
		
00:40:18 --> 00:40:21
			It's not designed to to benefit you as
		
00:40:21 --> 00:40:23
			an individual or actually it's not even family
		
00:40:23 --> 00:40:26
			friendly at all. So that's something to be
		
00:40:26 --> 00:40:28
			careful with. You need to make sure, don't
		
00:40:28 --> 00:40:30
			get too busy with your dunya that you
		
00:40:30 --> 00:40:32
			forget about the market of the akhira and
		
00:40:32 --> 00:40:33
			the masajid.
		
00:40:34 --> 00:40:36
			Number 4, he should remember Allah
		
00:40:37 --> 00:40:39
			at the market constantly
		
00:40:39 --> 00:40:40
			deciding
		
00:40:40 --> 00:40:42
			Tasbih, SubhanAllah
		
00:40:42 --> 00:40:43
			and tahleel
		
00:40:43 --> 00:40:44
			lailaahi lalla.
		
00:40:45 --> 00:40:46
			Why are you saying that for? Because being
		
00:40:46 --> 00:40:48
			in the market is a chance for you
		
00:40:48 --> 00:40:49
			to do what? Being distracted
		
00:40:50 --> 00:40:52
			with what you see and what you watch
		
00:40:52 --> 00:40:53
			and what people say.
		
00:40:53 --> 00:40:56
			So always remind yourself to say
		
00:40:58 --> 00:41:00
			because that's a matter of dunya and now
		
00:41:00 --> 00:41:02
			you keep your tongue busy with the matters
		
00:41:02 --> 00:41:03
			of the akhil,
		
00:41:05 --> 00:41:07
			nam. He should not be extremely eager,
		
00:41:08 --> 00:41:09
			shadeed al hirs
		
00:41:09 --> 00:41:11
			to attend the market and do commerce
		
00:41:12 --> 00:41:14
			Therefore, let him not be the 1st to
		
00:41:14 --> 00:41:16
			enter the marketplace and the last to leave.
		
00:41:16 --> 00:41:18
			And he said, look, I mean, what you
		
00:41:18 --> 00:41:20
			do is earning for living,
		
00:41:21 --> 00:41:22
			but don't make this your life.
		
00:41:23 --> 00:41:24
			Don't always be the first 1 to be
		
00:41:24 --> 00:41:26
			there in the market and the last 1
		
00:41:26 --> 00:41:27
			to leave. Like, you're gonna be the last
		
00:41:27 --> 00:41:28
			person to leave because I don't want to
		
00:41:28 --> 00:41:29
			leave any bargain.
		
00:41:30 --> 00:41:31
			I don't want to be the 1st person
		
00:41:31 --> 00:41:33
			to open my stores because I want people
		
00:41:33 --> 00:41:35
			to come to my store first, for example.
		
00:41:35 --> 00:41:37
			And now, as we have the 24 hours,
		
00:41:37 --> 00:41:39
			you know, businesses are still open. No. You
		
00:41:39 --> 00:41:41
			need to make sure that you keep it
		
00:41:41 --> 00:41:42
			keep it moderate. Keep things moderate.
		
00:41:45 --> 00:41:47
			Number 6, he must not only avoid the
		
00:41:47 --> 00:41:48
			unlawful haram
		
00:41:49 --> 00:41:51
			but should also avoid everything that is doubtful
		
00:41:51 --> 00:41:52
			Subha
		
00:41:52 --> 00:41:54
			he should not just follow the legal verdicts
		
00:41:56 --> 00:41:59
			that are out there but should consult his
		
00:41:59 --> 00:42:01
			heart if something causes it to waver.
		
00:42:01 --> 00:42:03
			Subhanallah, that's actually ties into the hadith we're
		
00:42:03 --> 00:42:05
			gonna be discussing next, which we discussed last
		
00:42:05 --> 00:42:08
			time when we had the class, and that's
		
00:42:08 --> 00:42:10
			basically not just avoiding the haram, no, anything
		
00:42:10 --> 00:42:12
			that is doubtful, don't say, well, it's doubtful,
		
00:42:12 --> 00:42:14
			so it's not haram. No.
		
00:42:15 --> 00:42:16
			If it's doubtful, it's better for you to
		
00:42:16 --> 00:42:17
			stay safe by faith and stay away from
		
00:42:17 --> 00:42:19
			it. That's what he says over here. So
		
00:42:19 --> 00:42:22
			anything that you have doubt about, its validity,
		
00:42:22 --> 00:42:24
			about its permissibility, about its, you know,
		
00:42:25 --> 00:42:27
			lowfulness and so on, just stay safe and
		
00:42:27 --> 00:42:29
			stay away from it. Do not expose yourself
		
00:42:29 --> 00:42:30
			to the haram
		
00:42:31 --> 00:42:33
			by putting yourself into the path of shabuhat,
		
00:42:33 --> 00:42:34
			doubtful matters.
		
00:42:35 --> 00:42:36
			If it's doubtful,
		
00:42:36 --> 00:42:38
			stay away from it, it's better for you.
		
00:42:38 --> 00:42:41
			Nowadays, unfortunately, most people are the opposite.
		
00:42:41 --> 00:42:43
			They ask you if it's doubtful, that means
		
00:42:43 --> 00:42:45
			it's not haram, so they can do it.
		
00:42:45 --> 00:42:46
			I didn't say that either.
		
00:42:47 --> 00:42:49
			Now, that's when it's left for the piety
		
00:42:49 --> 00:42:50
			of the heart,
		
00:42:50 --> 00:42:52
			but it's better to stay away from any
		
00:42:52 --> 00:42:53
			doubt.
		
00:42:57 --> 00:42:58
			So next week when we come, we're gonna
		
00:42:58 --> 00:43:00
			continue with chapter 4 about the halal and
		
00:43:00 --> 00:43:03
			haram, but now we will go to the
		
00:43:03 --> 00:43:03
			book of
		
00:43:05 --> 00:43:06
			Ibrajabrahmatullahi continue part 2 of the hadith.
		
00:43:07 --> 00:43:09
			Who's our reader for the second book?
		
00:43:19 --> 00:43:20
			We'll start from here, Sean.
		
00:43:45 --> 00:43:48
			We're still reading from, hadith number 27.
		
00:43:58 --> 00:43:59
			And the other narration
		
00:44:06 --> 00:44:06
			of
		
00:44:07 --> 00:44:07
			In
		
00:44:16 --> 00:44:18
			the translation here we see the prophet
		
00:44:19 --> 00:44:22
			is defining what is which is good and
		
00:44:22 --> 00:44:23
			what is sin or
		
00:44:24 --> 00:44:25
			which in the Arabic.
		
00:44:25 --> 00:44:26
			And the prophet
		
00:44:27 --> 00:44:28
			he mentioned that,
		
00:44:29 --> 00:44:31
			it when it comes to the subject of
		
00:44:31 --> 00:44:31
			and
		
00:44:32 --> 00:44:34
			you can find it in the heart.
		
00:44:34 --> 00:44:35
			And he says,
		
00:44:36 --> 00:44:38
			always check-in your heart even if you get
		
00:44:38 --> 00:44:40
			the fatwa from the people. Like, your heart
		
00:44:40 --> 00:44:41
			can be an indicator
		
00:44:42 --> 00:44:43
			if that is right or wrong, and we
		
00:44:43 --> 00:44:46
			covered that last time as we discussed. We
		
00:44:46 --> 00:44:47
			continue in sha'a discussion with the Allah
		
00:44:48 --> 00:44:50
			on page 436.
		
00:44:51 --> 00:44:54
			So, just a quick reminder for us before
		
00:44:54 --> 00:44:55
			we proceed, InshaAllah.
		
00:44:55 --> 00:44:57
			So if you guys remember, if you remember
		
00:44:58 --> 00:45:00
			that we talked about al Birwalithim.
		
00:45:00 --> 00:45:03
			He says al Bir in terms of dealing
		
00:45:03 --> 00:45:05
			with people means what?
		
00:45:06 --> 00:45:06
			Good manners.
		
00:45:07 --> 00:45:09
			In terms of dealing with Allah
		
00:45:09 --> 00:45:10
			means what?
		
00:45:11 --> 00:45:13
			Worship, devotional acts.
		
00:45:13 --> 00:45:15
			So better in terms of dealing with people
		
00:45:16 --> 00:45:18
			that is good manners. And who deserves the
		
00:45:18 --> 00:45:20
			best if you're good manners among all the
		
00:45:20 --> 00:45:23
			people? Your parents. Your family or your parents.
		
00:45:23 --> 00:45:24
			That's what the prophet mentioned here.
		
00:45:25 --> 00:45:27
			So but with Allah
		
00:45:27 --> 00:45:29
			obviously, it's in
		
00:45:29 --> 00:45:30
			general,
		
00:45:30 --> 00:45:33
			and now he said that sometimes sometimes
		
00:45:33 --> 00:45:35
			is equivalent to al fitra,
		
00:45:36 --> 00:45:37
			your natural
		
00:45:38 --> 00:45:38
			disposition
		
00:45:38 --> 00:45:41
			or natural innate. And he's gonna explain right
		
00:45:41 --> 00:45:42
			now in this chapter Insha'Allah
		
00:45:44 --> 00:45:45
			where he says,
		
00:45:45 --> 00:45:47
			someone has said that all of the of
		
00:45:47 --> 00:45:49
			the deen is good character.
		
00:45:53 --> 00:45:54
			Someone has said that all of the deen
		
00:45:54 --> 00:45:55
			is good character.
		
00:45:56 --> 00:45:58
			As for in the as for in the
		
00:45:58 --> 00:45:58
			hadith
		
00:45:59 --> 00:45:59
			of Wawbasa,
		
00:46:00 --> 00:46:01
			he said,
		
00:46:01 --> 00:46:03
			that with which the self is at rest
		
00:46:04 --> 00:46:06
			and with which the heart is at ease
		
00:46:06 --> 00:46:07
			And
		
00:46:07 --> 00:46:08
			in another version,
		
00:46:09 --> 00:46:11
			towards which the breast expands.
		
00:46:11 --> 00:46:15
			He explained that which is halal similarly in
		
00:46:15 --> 00:46:16
			the hadith of Abu Zaraba
		
00:46:18 --> 00:46:19
			and others.
		
00:46:19 --> 00:46:22
			This shows that Allah created his slaves with
		
00:46:22 --> 00:46:24
			the position to recognize the truth,
		
00:46:25 --> 00:46:26
			to be at ease with it, and to
		
00:46:26 --> 00:46:28
			accept it. And, he fixed the love of
		
00:46:28 --> 00:46:31
			that and a version for its opposite
		
00:46:31 --> 00:46:32
			in our constitutions.
		
00:46:33 --> 00:46:34
			But what makes people unfortunately,
		
00:46:36 --> 00:46:38
			evade that kind of natural inclination to the
		
00:46:38 --> 00:46:38
			fitra?
		
00:46:39 --> 00:46:41
			The distractions of what we see in this
		
00:46:41 --> 00:46:42
			life.
		
00:46:42 --> 00:46:44
			Like people, if you leave them alone,
		
00:46:45 --> 00:46:46
			they'll find their way toward that which is
		
00:46:46 --> 00:46:48
			good. The fitra is naturally
		
00:46:48 --> 00:46:49
			easy to recognize,
		
00:46:50 --> 00:46:52
			that which is good. Like for example, drinking,
		
00:46:53 --> 00:46:54
			alcohol for instance.
		
00:46:54 --> 00:46:56
			I mean, yes, people now they praise it
		
00:46:56 --> 00:46:58
			as something, you know, of
		
00:46:59 --> 00:47:00
			of a of a cultural aspect,
		
00:47:00 --> 00:47:02
			but if you leave it for people, they
		
00:47:02 --> 00:47:04
			would recognize from what they see and what
		
00:47:04 --> 00:47:05
			they hear
		
00:47:05 --> 00:47:07
			and what happens in the society that actually
		
00:47:07 --> 00:47:08
			it's disastrous.
		
00:47:08 --> 00:47:10
			So, they're naturally inclined to say
		
00:47:11 --> 00:47:12
			that is not good for us.
		
00:47:13 --> 00:47:13
			Cheating,
		
00:47:14 --> 00:47:17
			killing, whatever that is, the nafs has a
		
00:47:17 --> 00:47:19
			natural understanding of this to be wrong, so
		
00:47:19 --> 00:47:22
			that's where the fitra is coming from over
		
00:47:22 --> 00:47:22
			here. Yes?
		
00:47:24 --> 00:47:27
			This is all comprised in his words in
		
00:47:27 --> 00:47:28
			the hadith of.
		
00:47:32 --> 00:47:34
			I created my slaves as those
		
00:47:34 --> 00:47:37
			naturally inclined to the truth and as
		
00:47:38 --> 00:47:40
			And then the Shaytans came to them and
		
00:47:40 --> 00:47:43
			made them deviate from their deen. And they
		
00:47:43 --> 00:47:45
			forbade them what I had permitted them and
		
00:47:45 --> 00:47:48
			ordered them to associate as partners with me
		
00:47:48 --> 00:47:51
			that for which I revealed no authority.
		
00:47:51 --> 00:47:53
			So that's exactly the meaning of what you
		
00:47:53 --> 00:47:54
			mentioned here that
		
00:47:54 --> 00:47:55
			if you leave the people
		
00:47:56 --> 00:47:57
			to act upon their fitra,
		
00:47:58 --> 00:48:00
			they will naturally find what is birr.
		
00:48:01 --> 00:48:02
			They will find that which is right, which
		
00:48:02 --> 00:48:05
			is why they find at ease, brings them
		
00:48:05 --> 00:48:06
			ease in their hearts.
		
00:48:07 --> 00:48:09
			And if they start doing something that is
		
00:48:09 --> 00:48:11
			not compatible with the fitra,
		
00:48:11 --> 00:48:12
			they feel anxious
		
00:48:13 --> 00:48:15
			and they feel uneasy, which is why we
		
00:48:15 --> 00:48:16
			have in this society
		
00:48:16 --> 00:48:19
			so many people who are indulged in the
		
00:48:19 --> 00:48:21
			fitna of this dunya, but they never find
		
00:48:21 --> 00:48:22
			peace in it,
		
00:48:22 --> 00:48:24
			because they're not doing what is compatible with
		
00:48:24 --> 00:48:26
			the footra. No matter how much they try
		
00:48:26 --> 00:48:28
			to convince themselves, this is good, this is
		
00:48:28 --> 00:48:30
			amazing, it feels great,
		
00:48:30 --> 00:48:32
			but their fitra is just it doesn't accept
		
00:48:32 --> 00:48:34
			that, and that's why they don't feel easy
		
00:48:34 --> 00:48:36
			no matter what. Let's move on to the
		
00:48:36 --> 00:48:37
			next part insha Allahu Ta'ala, on which he
		
00:48:37 --> 00:48:39
			says Mu'adhib Jabbal,
		
00:48:41 --> 00:48:42
			page 43 7.
		
00:48:43 --> 00:48:45
			Mu'adh ibn Jabal said,
		
00:48:45 --> 00:48:47
			I warn you to beware of the deviation
		
00:48:48 --> 00:48:49
			of the wise person
		
00:48:50 --> 00:48:52
			because shaitan may utter the phrase which leads
		
00:48:52 --> 00:48:54
			to error on the tongue of the wise
		
00:48:54 --> 00:48:55
			person,
		
00:48:55 --> 00:48:57
			and the hypocrite may say the true word.
		
00:48:57 --> 00:48:59
			So what he means by that? So imam
		
00:48:59 --> 00:49:00
			Ibn Qudam
		
00:49:01 --> 00:49:02
			is asking a question,
		
00:49:03 --> 00:49:05
			and it's a legitimate question. He says, look,
		
00:49:05 --> 00:49:07
			wait a minute. I mean, if it's a
		
00:49:07 --> 00:49:09
			matter of what the heart finds ease with,
		
00:49:09 --> 00:49:11
			how would I know that this person is
		
00:49:11 --> 00:49:12
			telling the truth or not? How can I
		
00:49:12 --> 00:49:13
			recognize
		
00:49:13 --> 00:49:14
			the wise
		
00:49:14 --> 00:49:16
			person from the hypocrite?
		
00:49:17 --> 00:49:19
			Because I'm not that educated person to be
		
00:49:19 --> 00:49:20
			able to recognize,
		
00:49:20 --> 00:49:22
			so how can I find that? So here's
		
00:49:22 --> 00:49:24
			what he answers now.
		
00:49:26 --> 00:49:28
			Someone asked Mu'ad, what will let me know
		
00:49:28 --> 00:49:30
			that the wise person is saying something in
		
00:49:30 --> 00:49:33
			error and that the hypocrite is saying the
		
00:49:33 --> 00:49:33
			true word.
		
00:49:34 --> 00:49:35
			He said,
		
00:49:35 --> 00:49:37
			of the talk of the wise man, avoid
		
00:49:37 --> 00:49:40
			those things which become notorious about which people
		
00:49:40 --> 00:49:41
			say,
		
00:49:41 --> 00:49:42
			what is this?
		
00:49:43 --> 00:49:45
			Don't let that turn you away from him
		
00:49:45 --> 00:49:47
			because it is hoped that he might retract
		
00:49:47 --> 00:49:50
			and accept the truth whenever you hear it
		
00:49:50 --> 00:49:52
			because there is light over the truth. So
		
00:49:52 --> 00:49:54
			what does that mean here? Sometimes, you know,
		
00:49:54 --> 00:49:57
			ulema, scholars, students of knowledge, they come up
		
00:49:57 --> 00:49:59
			with certain opinions that are a little bit
		
00:49:59 --> 00:49:59
			odd.
		
00:50:00 --> 00:50:02
			It's uneasy for you to accept from them.
		
00:50:02 --> 00:50:04
			So, suddenly, right now, you realize your heart
		
00:50:04 --> 00:50:06
			is not at ease from what they're saying.
		
00:50:06 --> 00:50:07
			Like, I don't feel comfortable with this with
		
00:50:07 --> 00:50:09
			this statement, with this opinion
		
00:50:09 --> 00:50:11
			that they're presenting me with. I'm not feeling
		
00:50:11 --> 00:50:13
			comfortable with that. Does it mean I have
		
00:50:13 --> 00:50:15
			to cancel this person calling him a hypocrite?
		
00:50:16 --> 00:50:18
			Not necessary. He said, look, if he as
		
00:50:18 --> 00:50:20
			an alim and known to be alim, then
		
00:50:20 --> 00:50:22
			maybe this is 1 of his hafawat, which
		
00:50:22 --> 00:50:23
			means maybe 1 of his errors and faults.
		
00:50:24 --> 00:50:26
			And who is safe from any fault anyway?
		
00:50:26 --> 00:50:29
			So therefore, don't deny his goodness just because
		
00:50:29 --> 00:50:31
			of that. You can still benefit from this
		
00:50:31 --> 00:50:33
			person, but the fact that you don't feel
		
00:50:33 --> 00:50:35
			easy with this with this,
		
00:50:35 --> 00:50:35
			opinion,
		
00:50:36 --> 00:50:37
			it's a good sign that your heart is
		
00:50:37 --> 00:50:38
			still alive.
		
00:50:43 --> 00:50:44
			Abu Dauloud narrated
		
00:50:45 --> 00:50:46
			it. In another narration
		
00:50:46 --> 00:50:49
			of of his, there is that he said,
		
00:50:49 --> 00:50:51
			rather that of the wise person's words
		
00:50:52 --> 00:50:55
			which are ambiguous to you so much so
		
00:50:55 --> 00:50:56
			that you say,
		
00:50:56 --> 00:50:58
			what did he mean by these words? So
		
00:50:58 --> 00:51:00
			once you start feeling that it's no it's
		
00:51:00 --> 00:51:02
			no longer comparable with your footra,
		
00:51:03 --> 00:51:05
			like it doesn't make me feel great or
		
00:51:05 --> 00:51:07
			good, then there must be something wrong with
		
00:51:07 --> 00:51:08
			that statement.
		
00:51:08 --> 00:51:09
			Check it out.
		
00:51:10 --> 00:51:12
			Ask other people, try to scrutinize that same
		
00:51:12 --> 00:51:14
			with someone else, maybe,
		
00:51:14 --> 00:51:16
			maybe with your peers. Maybe you have different
		
00:51:16 --> 00:51:19
			interpretation, different understanding. You just need need to
		
00:51:19 --> 00:51:21
			do your best with that inshallah. Now,
		
00:51:22 --> 00:51:24
			this shows that the affair of truth and
		
00:51:24 --> 00:51:28
			falsehood is never confused to the Mu'min with
		
00:51:28 --> 00:51:30
			insight. And where do you get that insight
		
00:51:30 --> 00:51:31
			from?
		
00:51:32 --> 00:51:33
			So basically, for you to be able to
		
00:51:33 --> 00:51:36
			recognize and scrutinize the statement of the alim
		
00:51:36 --> 00:51:38
			and the hakim and the wise person from
		
00:51:38 --> 00:51:38
			the hypocrite,
		
00:51:39 --> 00:51:40
			you need to have an insight.
		
00:51:41 --> 00:51:42
			How do you get that insight as a
		
00:51:42 --> 00:51:44
			believer? What do you need for this?
		
00:51:45 --> 00:51:46
			Knowledge.
		
00:51:47 --> 00:51:49
			You need the knowledge, because with the knowledge
		
00:51:49 --> 00:51:51
			it becomes like the filter,
		
00:51:51 --> 00:51:53
			and that's why our they say,
		
00:51:56 --> 00:51:58
			if you see a person flying in the
		
00:51:58 --> 00:51:59
			air
		
00:51:59 --> 00:52:01
			or even walking on the surface of the
		
00:52:01 --> 00:52:01
			water,
		
00:52:01 --> 00:52:04
			don't believe in them until you until you
		
00:52:05 --> 00:52:06
			scrutinize their
		
00:52:06 --> 00:52:08
			their deeds in accordance to the Quran and
		
00:52:08 --> 00:52:09
			the sun of the prophet
		
00:52:10 --> 00:52:12
			So having the knowledge of the Quran and
		
00:52:12 --> 00:52:13
			the sun of the prophet
		
00:52:14 --> 00:52:16
			can tell you if this person what they're
		
00:52:16 --> 00:52:19
			saying or doing is right or wrong. And
		
00:52:19 --> 00:52:20
			that's why our ulema used to say
		
00:52:25 --> 00:52:26
			We don't recognize
		
00:52:27 --> 00:52:28
			the truth by the people,
		
00:52:28 --> 00:52:30
			we rather recognize the truthful people by the
		
00:52:30 --> 00:52:31
			truth.
		
00:52:31 --> 00:52:33
			How so? If you have the proper knowledge
		
00:52:33 --> 00:52:35
			of the Quran and the Sunnah,
		
00:52:35 --> 00:52:37
			then you can tell who is following the
		
00:52:37 --> 00:52:39
			Quran and who is following the Sunnah, so
		
00:52:39 --> 00:52:40
			he is the truthful person.
		
00:52:40 --> 00:52:42
			Versus seeing somebody because you love them, you
		
00:52:42 --> 00:52:44
			like them, so you believe in whatever they
		
00:52:44 --> 00:52:46
			say, even if it has no basis in
		
00:52:46 --> 00:52:47
			the Quran and the Son of the Prophet
		
00:52:47 --> 00:52:48
			So
		
00:52:49 --> 00:52:51
			So that's something that's crucial here. So that
		
00:52:51 --> 00:52:52
			insight
		
00:52:52 --> 00:52:54
			of yours as a believer to be able
		
00:52:54 --> 00:52:57
			to filter and scrutinize people's statements, it requires
		
00:52:57 --> 00:52:59
			what? Fuel. And what's the fuel for this
		
00:52:59 --> 00:53:01
			insight? Proper knowledge.
		
00:53:01 --> 00:53:02
			The knowledge that comes from the Quran and
		
00:53:02 --> 00:53:04
			the sun of the prophet sallallahu alaihi wa
		
00:53:04 --> 00:53:05
			sallam. No.
		
00:53:06 --> 00:53:09
			Rather, he knows the truth by the light
		
00:53:09 --> 00:53:11
			which is over it, and so his heart
		
00:53:11 --> 00:53:13
			accepts it. And he flees in aversion from
		
00:53:13 --> 00:53:14
			falsehood,
		
00:53:14 --> 00:53:17
			rejects it, and does not recognize it as
		
00:53:17 --> 00:53:17
			true.
		
00:53:18 --> 00:53:18
			No.
		
00:53:20 --> 00:53:21
			In this sense in the same sense,
		
00:53:23 --> 00:53:24
			is the saying of the prophet,
		
00:53:26 --> 00:53:28
			there will be people at the end of
		
00:53:28 --> 00:53:30
			time who narrate to you that which neither
		
00:53:30 --> 00:53:33
			you nor your parents ever heard. So beware
		
00:53:33 --> 00:53:33
			of
		
00:53:34 --> 00:53:36
			them. Meaning that they will produce that which
		
00:53:36 --> 00:53:38
			the hearts of the moment moment will
		
00:53:39 --> 00:53:39
			reject
		
00:53:40 --> 00:53:42
			and refuse to recognize as true.
		
00:53:53 --> 00:53:55
			Over many ages and epics
		
00:53:55 --> 00:53:58
			is the truth. But that whatever is but
		
00:53:58 --> 00:54:00
			that whatever is innovated
		
00:54:00 --> 00:54:03
			after that of those things which they reject,
		
00:54:03 --> 00:54:05
			then there is no good in it. Like
		
00:54:05 --> 00:54:07
			what? What do we have in these days
		
00:54:07 --> 00:54:09
			right now that, subhanallah, is challenging what has
		
00:54:09 --> 00:54:10
			been considered
		
00:54:10 --> 00:54:14
			a well established aqeeda, well established understanding for
		
00:54:14 --> 00:54:14
			us as believers.
		
00:54:16 --> 00:54:17
			Today in our time, some of the biggest
		
00:54:17 --> 00:54:18
			challenge like what?
		
00:54:19 --> 00:54:20
			The Quran.
		
00:54:21 --> 00:54:23
			Even the Quran today has been actually unfortunately
		
00:54:23 --> 00:54:25
			challenged by some Muslims as well, and sometimes
		
00:54:25 --> 00:54:26
			some Muslim scholars,
		
00:54:27 --> 00:54:29
			like have said to repeat it about the
		
00:54:29 --> 00:54:31
			Quran, different from what we've been used to
		
00:54:31 --> 00:54:33
			all these generations of our ulama.
		
00:54:34 --> 00:54:37
			The hijab, the ishif hijab as well too.
		
00:54:37 --> 00:54:39
			These are now very serious questions. And even
		
00:54:39 --> 00:54:42
			certain things as simple as what is a
		
00:54:42 --> 00:54:43
			man or what is a woman,
		
00:54:44 --> 00:54:46
			as simple as the fitra to that level.
		
00:54:46 --> 00:54:48
			So these things he said, look, they've been
		
00:54:48 --> 00:54:49
			established by the Quran, the son of the
		
00:54:49 --> 00:54:50
			prophet
		
00:54:50 --> 00:54:51
			so if something
		
00:54:52 --> 00:54:53
			changes about them and your heart is not
		
00:54:53 --> 00:54:55
			at ease with it, then
		
00:54:56 --> 00:54:58
			your your footra is acting right now. I
		
00:54:58 --> 00:55:01
			need to to filter that and check with
		
00:55:01 --> 00:55:03
			your heart based on the basira that's from
		
00:55:03 --> 00:55:04
			the Quran of the sun of the prophet
		
00:55:04 --> 00:55:05
			sallallahu alaihi wa sallam. So how to how
		
00:55:05 --> 00:55:07
			to recognize Ithim? Let's move to this part.
		
00:55:07 --> 00:55:09
			His saying in the hadith
		
00:55:10 --> 00:55:12
			His saying in the hadith of An Nawas,
		
00:55:13 --> 00:55:14
			is that which becomes
		
00:55:14 --> 00:55:16
			agitated in yourself
		
00:55:16 --> 00:55:18
			and which you would hate for people to
		
00:55:18 --> 00:55:18
			discover,
		
00:55:19 --> 00:55:22
			indicates that Itham is that which is that
		
00:55:22 --> 00:55:24
			which has the effect of creating difficulty,
		
00:55:25 --> 00:55:25
			constriction,
		
00:55:26 --> 00:55:29
			unease, and disturbance in the breast, so that
		
00:55:29 --> 00:55:31
			the breast does not become dilated and expanded
		
00:55:31 --> 00:55:34
			for it. And along with that, people regard
		
00:55:34 --> 00:55:37
			it as wrong since they reject it whenever
		
00:55:37 --> 00:55:39
			they discover it. So the first thing is
		
00:55:39 --> 00:55:41
			basically is kinda when people reject that, when
		
00:55:41 --> 00:55:44
			you see the whole community rejecting that, that's
		
00:55:44 --> 00:55:46
			an indicator that this must be wrong
		
00:55:46 --> 00:55:48
			because the whole ummah would not agree on
		
00:55:48 --> 00:55:50
			this thing. So that's the first thing. The
		
00:55:50 --> 00:55:52
			second thing, he's saying, the hadith wa Abi
		
00:55:52 --> 00:55:53
			Sa down there.
		
00:55:57 --> 00:55:59
			The next paragraph, he's saying in the hadith
		
00:55:59 --> 00:56:00
			of
		
00:56:02 --> 00:56:03
			and Abu Talibah,
		
00:56:04 --> 00:56:05
			even if those who give judgment
		
00:56:06 --> 00:56:07
			fatwa to do so,
		
00:56:08 --> 00:56:10
			means that whatever goes to and fro in
		
00:56:15 --> 00:56:17
			even if others give 1 the judgment that
		
00:56:17 --> 00:56:18
			it is not Itham.
		
00:56:20 --> 00:56:22
			This is a second degree
		
00:56:22 --> 00:56:24
			which is that something is reprehensible
		
00:56:25 --> 00:56:26
			to the person himself
		
00:56:26 --> 00:56:28
			even though it is not so to others.
		
00:56:29 --> 00:56:30
			Then he made that.
		
00:56:31 --> 00:56:32
			So, basically, he says this is 1 of
		
00:56:32 --> 00:56:34
			the highest even way of recognizing
		
00:56:34 --> 00:56:36
			it. Is even though people will say it's
		
00:56:36 --> 00:56:38
			halal, it's okay it's halal, but your heart
		
00:56:38 --> 00:56:39
			is not at ease with
		
00:56:40 --> 00:56:42
			it. No matter how many fatwas
		
00:56:42 --> 00:56:44
			you get from the people, you still feel
		
00:56:44 --> 00:56:46
			uncomfortable with it. Like for example, there are
		
00:56:46 --> 00:56:48
			fatwas circulating to people saying it's okay to
		
00:56:48 --> 00:56:49
			take student loans
		
00:56:50 --> 00:56:51
			because you need that for your education.
		
00:56:52 --> 00:56:54
			It's okay to take, you know, home loans
		
00:56:54 --> 00:56:55
			because, you know,
		
00:56:56 --> 00:56:58
			you need that even from conventional banks because
		
00:56:58 --> 00:57:00
			Muslim banks, they charge more money, for example.
		
00:57:01 --> 00:57:02
			So you take this fat with some people,
		
00:57:02 --> 00:57:04
			but other many many people they will say,
		
00:57:04 --> 00:57:05
			I heard that,
		
00:57:06 --> 00:57:07
			but my heart is not at ease with
		
00:57:07 --> 00:57:09
			it. Because they know riva is serious,
		
00:57:10 --> 00:57:12
			and the knowledge of of what they have
		
00:57:12 --> 00:57:14
			about the the prohibition of riba and how
		
00:57:14 --> 00:57:15
			dangerous riba is,
		
00:57:16 --> 00:57:19
			it makes it makes them feel uncomfortable about
		
00:57:19 --> 00:57:21
			it even though they're getting a fatwa from
		
00:57:21 --> 00:57:23
			a sheikh ulan or sheikh ulan, for example.
		
00:57:23 --> 00:57:25
			So, he said that's 1 of the highest
		
00:57:25 --> 00:57:26
			level of recognizing
		
00:57:26 --> 00:57:28
			what Ithim could be now.
		
00:57:30 --> 00:57:31
			As for?
		
00:57:39 --> 00:57:41
			Oh, shit. I lost my place.
		
00:57:41 --> 00:57:42
			Do do you see the,
		
00:57:44 --> 00:57:45
			if you see the screen?
		
00:57:49 --> 00:57:50
			As for in the case where the 1
		
00:57:50 --> 00:57:51
			who gives the judgment
		
00:57:52 --> 00:57:53
			does so with the Sharia
		
00:57:54 --> 00:57:57
			proof, then it is obligatory for the person
		
00:57:57 --> 00:57:58
			who sought the judgment
		
00:57:58 --> 00:58:00
			to follow it even if his breast is
		
00:58:00 --> 00:58:02
			not expanded to that. Same as the license
		
00:58:02 --> 00:58:03
			which the Sharia grants in certain cases, such
		
00:58:03 --> 00:58:04
			as breaking the fast on a journey
		
00:58:10 --> 00:58:11
			and in sickness,
		
00:58:12 --> 00:58:14
			shortening the prayer on a journey, etcetera,
		
00:58:14 --> 00:58:16
			of those things which
		
00:58:16 --> 00:58:18
			with which many ignorant people are not at
		
00:58:18 --> 00:58:21
			ease, in which case no regard is due
		
00:58:21 --> 00:58:23
			to it, the opinion of such people. What
		
00:58:23 --> 00:58:24
			does that mean? It says, you go to
		
00:58:24 --> 00:58:26
			a sheikh and you ask for a fatwa
		
00:58:26 --> 00:58:28
			on something, can I combine an answer
		
00:58:29 --> 00:58:31
			and you're following the Hanafi school for example?
		
00:58:31 --> 00:58:33
			She said, and the sheikh says yes, of
		
00:58:33 --> 00:58:34
			course you can.
		
00:58:35 --> 00:58:37
			Yeah, but you know, how can we combine
		
00:58:37 --> 00:58:39
			the salah when it's not time yet and
		
00:58:39 --> 00:58:41
			your heart is not easy with that,
		
00:58:42 --> 00:58:45
			but that now, uneasiness in the heart is
		
00:58:45 --> 00:58:45
			null.
		
00:58:46 --> 00:58:48
			Why is that? Because the Mufti right now
		
00:58:48 --> 00:58:48
			has what?
		
00:58:49 --> 00:58:51
			Has an absolute proof from the Quran and
		
00:58:51 --> 00:58:52
			the sun of the prophet
		
00:58:53 --> 00:58:55
			for the validity of this concession ruxa.
		
00:58:56 --> 00:58:58
			So that uneasiness in the heart right now
		
00:58:59 --> 00:59:01
			is excessive and is null.
		
00:59:01 --> 00:59:03
			So he says if the Mufti
		
00:59:03 --> 00:59:06
			is providing you with a solid evidence from
		
00:59:06 --> 00:59:08
			the Quran and the son of the prophet
		
00:59:09 --> 00:59:10
			then that uneasiness
		
00:59:10 --> 00:59:13
			is completely null, you need to disregard that
		
00:59:13 --> 00:59:14
			altogether.
		
00:59:14 --> 00:59:16
			We will follow the example of the Quran,
		
00:59:16 --> 00:59:18
			the son of the prophet sallallahu alaihi wa
		
00:59:18 --> 00:59:19
			sallam alaihi. Now,
		
00:59:20 --> 00:59:22
			going in this in summary
		
00:59:23 --> 00:59:24
			In summary,
		
00:59:24 --> 00:59:26
			on whatever there is narrated
		
00:59:26 --> 00:59:27
			definitive text,
		
00:59:27 --> 00:59:28
			then the mumin
		
00:59:29 --> 00:59:32
			must only obey Allah and his messenger with
		
00:59:32 --> 00:59:32
			respect to it.
		
00:59:46 --> 00:59:49
			When Allah and his messenger have decided something,
		
00:59:49 --> 00:59:51
			it is not for any
		
00:59:52 --> 00:59:53
			man or woman to have a choice about
		
00:59:53 --> 00:59:56
			it. No. So it's basically
		
00:59:56 --> 00:59:59
			very simple message. If it's from the Quran
		
00:59:59 --> 01:00:01
			and Sunnah, you should obey and submit.
		
01:00:02 --> 01:00:04
			Even if you have uneasiness about it, you
		
01:00:04 --> 01:00:06
			should obey and submit to it. Now,
		
01:00:08 --> 01:00:10
			As for that which? As for that which
		
01:00:10 --> 01:00:13
			there is no definitive text from Allah or
		
01:00:13 --> 01:00:13
			his messenger
		
01:00:14 --> 01:00:16
			nor from anyone of the companions
		
01:00:16 --> 01:00:19
			and the right acting first generation of the
		
01:00:19 --> 01:00:21
			Ummah upon whose word we are required to
		
01:00:21 --> 01:00:22
			model ourselves.
		
01:00:23 --> 01:00:25
			Whenever something occurs in the being of the
		
01:00:25 --> 01:00:28
			Mu'tman whose heart is at rest in Iman
		
01:00:28 --> 01:00:30
			and whose breast is expanded with the light
		
01:00:30 --> 01:00:32
			of gnosis
		
01:00:32 --> 01:00:33
			and certainty,
		
01:00:34 --> 01:00:37
			And it makes some impression within his breast
		
01:00:37 --> 01:00:38
			because of an existing ambiguity.
		
01:00:39 --> 01:00:41
			And he can only find someone to issue
		
01:00:41 --> 01:00:42
			him a fatwa
		
01:00:42 --> 01:00:44
			licensing it from their own opinion,
		
01:00:45 --> 01:00:47
			someone whose knowledge and deen are not dependable.
		
01:00:48 --> 01:00:50
			And indeed, he is someone who is well
		
01:00:50 --> 01:00:51
			known to follow his own
		
01:00:52 --> 01:00:54
			Then the Mu'min must return from that which
		
01:00:54 --> 01:00:57
			causes disquiet in his breast, even if those
		
01:00:57 --> 01:01:00
			who give him judgments in the matters favor
		
01:01:00 --> 01:01:03
			do so. So he says basically, if you
		
01:01:03 --> 01:01:05
			get the fatwa based on a Quran and
		
01:01:05 --> 01:01:06
			sunnah from the Surah Al Amah, you should
		
01:01:06 --> 01:01:08
			follow it. But if you're getting it from
		
01:01:08 --> 01:01:11
			somebody who's just only sharing it based on
		
01:01:11 --> 01:01:12
			their own whims and desires,
		
01:01:12 --> 01:01:14
			then that's the 1 you should really feel
		
01:01:14 --> 01:01:16
			uneasy about it in your heart.
		
01:01:16 --> 01:01:18
			Like sometimes you ask Amofti about something, they
		
01:01:18 --> 01:01:20
			give you an opinion, but what's the proof
		
01:01:20 --> 01:01:22
			for this? He says, what proof do you
		
01:01:22 --> 01:01:23
			need for that?
		
01:01:23 --> 01:01:26
			I mean, that kind of answer itself is
		
01:01:26 --> 01:01:27
			offensive
		
01:01:27 --> 01:01:28
			because I need to know because I need
		
01:01:28 --> 01:01:30
			to know if it's licensed by Allah Subhanahu
		
01:01:30 --> 01:01:32
			Wa Ta'ala and the prophet sallallahu alaihi wa
		
01:01:32 --> 01:01:33
			sallam.
		
01:01:33 --> 01:01:35
			So, yeah, if someone's given just an opinion,
		
01:01:36 --> 01:01:38
			you have the right to reject that altogether.
		
01:01:39 --> 01:01:40
			Nam. Next,
		
01:01:40 --> 01:01:41
			on on the next page,
		
01:01:42 --> 01:01:43
			we have seen previously
		
01:01:44 --> 01:01:46
			We have seen previously in the commentary
		
01:01:46 --> 01:01:47
			on the hadith
		
01:01:47 --> 01:01:49
			of an Oman
		
01:01:49 --> 01:01:51
			ibn Bashir. Which hadith number 6.
		
01:01:52 --> 01:01:53
			Yeah. That
		
01:01:54 --> 01:01:56
			the halal is clear and the haram is
		
01:01:56 --> 01:01:58
			clear. In the commentary on the hadith of
		
01:01:58 --> 01:02:01
			Al Hasan ibn Ali Which hadith number 11.
		
01:02:01 --> 01:02:04
			Leave that which causes you doubt for that
		
01:02:04 --> 01:02:05
			which does not cause you doubt.
		
01:02:06 --> 01:02:08
			And the commentary on the hadith,
		
01:02:08 --> 01:02:10
			if you have no shame, then do what
		
01:02:10 --> 01:02:13
			you will. And that's hadith number 20. Yes.
		
01:02:13 --> 01:02:15
			There are some things which are connected to
		
01:02:15 --> 01:02:18
			the commentaries of the hadith mentioned here. So,
		
01:02:18 --> 01:02:20
			basically, the author, Rahim Allahu Ta'ala, is saying,
		
01:02:20 --> 01:02:22
			look, go back to read those,
		
01:02:23 --> 01:02:25
			the connections with the hadith
		
01:02:25 --> 01:02:26
			to connect everything together,
		
01:02:27 --> 01:02:28
			in this context.
		
01:02:29 --> 01:02:32
			Now he's gonna shift a new topic, similar
		
01:02:32 --> 01:02:33
			to the subject that we've been talking. He
		
01:02:33 --> 01:02:34
			goes, look,
		
01:02:34 --> 01:02:37
			okay, what about those people who say Allah
		
01:02:38 --> 01:02:39
			has given them ilham?
		
01:02:40 --> 01:02:41
			What does that mean?
		
01:02:41 --> 01:02:43
			Like, this person maybe is not basing his
		
01:02:43 --> 01:02:45
			opinion on whim and desire,
		
01:02:46 --> 01:02:47
			rather he's getting some of the some of
		
01:02:47 --> 01:02:48
			the things called
		
01:02:49 --> 01:02:49
			or kesh,
		
01:02:50 --> 01:02:51
			means subtle
		
01:02:51 --> 01:02:52
			subtle,
		
01:02:53 --> 01:02:53
			communication
		
01:02:54 --> 01:02:57
			or spiritual knowledge that's coming from Allah subhanahu
		
01:02:57 --> 01:02:58
			wa ta'ala to them. What did you say
		
01:02:58 --> 01:03:00
			about this subhanahu wa ta'ala now?
		
01:03:01 --> 01:03:04
			Some groups? Some groups of the Shafa'i and
		
01:03:04 --> 01:03:05
			Hanafi Fuqaha
		
01:03:05 --> 01:03:08
			who discourse whose discourse on
		
01:03:09 --> 01:03:13
			principles of faith mentioned the matter of whether
		
01:03:13 --> 01:03:15
			inspiration is a proof or not.
		
01:03:15 --> 01:03:18
			Well, not is in the Arabic it's alham,
		
01:03:18 --> 01:03:21
			it's like subtle inspiration, something that's such subtle
		
01:03:21 --> 01:03:22
			inspiration.
		
01:03:23 --> 01:03:24
			Because we wanna separate that from what,
		
01:03:25 --> 01:03:27
			inspiration that Allah has given to the prophets,
		
01:03:27 --> 01:03:27
			nam.
		
01:03:29 --> 01:03:31
			And they mentioned that there is a disagreement
		
01:03:31 --> 01:03:32
			among them.
		
01:03:32 --> 01:03:35
			A party of our Humbali people
		
01:03:35 --> 01:03:36
			mentioned that
		
01:03:38 --> 01:03:38
			unveiling
		
01:03:38 --> 01:03:41
			is not the way to derive judgments.
		
01:03:42 --> 01:03:43
			So, what does that mean? So, he's gonna
		
01:03:43 --> 01:03:45
			be talking about some of the practice in
		
01:03:45 --> 01:03:46
			the Sufi,
		
01:03:46 --> 01:03:49
			orders usually, and sometimes the radical, actually, kind
		
01:03:49 --> 01:03:50
			of like, possessions,
		
01:03:51 --> 01:03:53
			is that sometimes the teachers and the mentors
		
01:03:53 --> 01:03:54
			and the ulema,
		
01:03:55 --> 01:03:55
			Allah
		
01:03:56 --> 01:03:58
			has given them a special,
		
01:03:59 --> 01:04:01
			a special spiritual connection,
		
01:04:01 --> 01:04:03
			in which their hearts had this kind of
		
01:04:04 --> 01:04:06
			inspiration, subtle inspiration from Allah
		
01:04:07 --> 01:04:09
			that qualifies them to make even judgment and
		
01:04:09 --> 01:04:12
			making even actually rules based on that.
		
01:04:13 --> 01:04:15
			To some radical opinions they would say,
		
01:04:17 --> 01:04:19
			What does that mean? You know, the they
		
01:04:19 --> 01:04:21
			took the hadith from hadith and fulan and
		
01:04:21 --> 01:04:24
			fulan. The chain of narrators, it's between you
		
01:04:24 --> 01:04:26
			and the scholars all the way to the
		
01:04:26 --> 01:04:27
			prophet
		
01:04:27 --> 01:04:29
			who heard, let's say, I heard from Imam
		
01:04:29 --> 01:04:30
			al Bukhar, you heard from Imam this from
		
01:04:31 --> 01:04:32
			from Imam Fulan, from Imam Fulan to the
		
01:04:32 --> 01:04:33
			prophet
		
01:04:34 --> 01:04:35
			So some of these people, they claimed, look,
		
01:04:36 --> 01:04:38
			you guys, your chain of narrators are all
		
01:04:39 --> 01:04:40
			all mortals.
		
01:04:41 --> 01:04:42
			Mine is divine.
		
01:04:42 --> 01:04:45
			Like, I have the connection from my heart
		
01:04:45 --> 01:04:46
			to Allah Subhanahu. Allah
		
01:04:47 --> 01:04:50
			sends the inspiration to them in their hearts.
		
01:04:50 --> 01:04:52
			That's what he's alluding to in this discussion
		
01:04:52 --> 01:04:55
			here. He says, this is absolutely unacceptable.
		
01:04:55 --> 01:04:57
			We don't base our
		
01:04:58 --> 01:04:58
			our hukum,
		
01:04:59 --> 01:05:02
			our akham, or fiqh based on somebody says
		
01:05:02 --> 01:05:03
			I had a
		
01:05:03 --> 01:05:04
			kesh unveiling
		
01:05:05 --> 01:05:05
			or I had
		
01:05:06 --> 01:05:07
			an inspirational inspiration,
		
01:05:08 --> 01:05:08
			from
		
01:05:09 --> 01:05:13
			Allah Now is possible or that's subtle inspiration?
		
01:05:13 --> 01:05:14
			It is possible. Allah Subhanahu Wa Salam
		
01:05:17 --> 01:05:19
			And the prophet mentioned, if there's anybody of
		
01:05:19 --> 01:05:21
			my ummah who's been which means
		
01:05:22 --> 01:05:23
			been Allah speaks to them in a subtle
		
01:05:23 --> 01:05:25
			inspiration, it would be Umar
		
01:05:26 --> 01:05:28
			But it's not about establishing a new fiqh
		
01:05:28 --> 01:05:30
			or new ibadah, new It's
		
01:05:31 --> 01:05:32
			a matter of guidance,
		
01:05:32 --> 01:05:35
			nothing to do with establishing fiqh or ibadah
		
01:05:35 --> 01:05:36
			that is new. But when people like this,
		
01:05:36 --> 01:05:38
			they come to us and say, well, you
		
01:05:38 --> 01:05:40
			know, I have an alham, I have kashf,
		
01:05:40 --> 01:05:42
			and I say and they start just suggesting
		
01:05:42 --> 01:05:44
			things like this to us, Now, that is
		
01:05:44 --> 01:05:44
			disastrous.
		
01:05:45 --> 01:05:47
			Like, I remember 1 time personally
		
01:05:47 --> 01:05:50
			attending a masjid in some Muslim country, in
		
01:05:50 --> 01:05:51
			which the imam after salah, he say, he
		
01:05:51 --> 01:05:53
			came out, he goes, look, guys,
		
01:05:54 --> 01:05:55
			I am my his father used to be
		
01:05:55 --> 01:05:57
			an imam before. It was my father when
		
01:05:57 --> 01:05:58
			he passed, I saw him in my dream,
		
01:05:58 --> 01:06:00
			and I saw him in Jannah, He came
		
01:06:00 --> 01:06:01
			to me, he said, look, I learned this
		
01:06:01 --> 01:06:02
			from the prophet
		
01:06:03 --> 01:06:04
			He gave me a word.
		
01:06:04 --> 01:06:06
			Like he he brought a whole paper. He
		
01:06:06 --> 01:06:08
			says he gave me this word, and he
		
01:06:08 --> 01:06:10
			took this from the prophet in jannah, and
		
01:06:10 --> 01:06:12
			he's asking me to repeat that after maghrib
		
01:06:12 --> 01:06:13
			and our masjid.
		
01:06:13 --> 01:06:14
			And the people,
		
01:06:15 --> 01:06:16
			I will start taking a paper reading with
		
01:06:16 --> 01:06:17
			him and that
		
01:06:20 --> 01:06:20
			stuff. Like,
		
01:06:21 --> 01:06:23
			he had a dream, but his dad in
		
01:06:23 --> 01:06:24
			Jannah took it from the prophet
		
01:06:25 --> 01:06:27
			and now we're gonna establish a new a
		
01:06:27 --> 01:06:28
			new word
		
01:06:28 --> 01:06:30
			just because his father came to his dream.
		
01:06:30 --> 01:06:32
			If it's true to begin with, Aslan.
		
01:06:32 --> 01:06:35
			These kind of, you know, fatawah, these kind
		
01:06:35 --> 01:06:35
			of subtle
		
01:06:36 --> 01:06:37
			inspirations,
		
01:06:37 --> 01:06:39
			if they're not again based of the Quran
		
01:06:39 --> 01:06:40
			and the son of the prophet sallallahu alaihi
		
01:06:40 --> 01:06:43
			wasallam, they're null. We don't accept him at
		
01:06:43 --> 01:06:45
			all. So here, Imam Muhammad was defended by
		
01:06:45 --> 01:06:46
			Imam Barraja
		
01:06:48 --> 01:06:49
			So let's see what he says about Imam
		
01:06:49 --> 01:06:51
			Muhammad. As for referring
		
01:06:51 --> 01:06:54
			As for referring ambiguous matters back to
		
01:06:55 --> 01:06:56
			see whether they cause
		
01:06:56 --> 01:06:58
			impressions on the heart.
		
01:06:59 --> 01:07:01
			Prophetic texts and fatwas of the companions
		
01:07:01 --> 01:07:02
			show that so
		
01:07:03 --> 01:07:05
			how so how would imam Ahmed
		
01:07:06 --> 01:07:07
			Rahim Allah
		
01:07:07 --> 01:07:10
			rejected after that? He said that those
		
01:07:11 --> 01:07:12
			those are some of the alamab of the
		
01:07:12 --> 01:07:14
			shafi'i and the han and the hanaf
		
01:07:14 --> 01:07:16
			who might have been from the Sufi orders,
		
01:07:17 --> 01:07:18
			they're claiming that Imam Ahmad
		
01:07:19 --> 01:07:21
			he reject the whole concept altogether.
		
01:07:22 --> 01:07:24
			Because how does he how does imam Ahmed
		
01:07:24 --> 01:07:26
			ignore that when there's a hadith clear about
		
01:07:26 --> 01:07:28
			this matter from the prophet
		
01:07:28 --> 01:07:30
			But what imam Ahmed is rejecting
		
01:07:31 --> 01:07:32
			is a complete
		
01:07:32 --> 01:07:35
			a complete disregard of the hadith and go
		
01:07:35 --> 01:07:37
			on to the, whims of the heart. That's
		
01:07:37 --> 01:07:38
			what Imam Ahmed
		
01:07:38 --> 01:07:40
			rejects in regard to this matter.
		
01:07:40 --> 01:07:42
			The next part, Imam Ahmed narrated?
		
01:07:43 --> 01:07:44
			Imam Ahmed narrated
		
01:07:44 --> 01:07:45
			the hadith of
		
01:07:46 --> 01:07:46
			Rabia
		
01:07:47 --> 01:07:48
			from
		
01:07:48 --> 01:07:51
			Abdul Malik ibn Saeed ibn Saeed ibn Saeed
		
01:07:51 --> 01:07:53
			from Abu Humayd and Abu Usayd
		
01:07:54 --> 01:07:55
			that the messenger of Allah
		
01:07:58 --> 01:08:01
			said, when you hear a hadith from me,
		
01:08:01 --> 01:08:02
			which your hearts recognize
		
01:08:03 --> 01:08:05
			and towards which your hair and skin soften,
		
01:08:06 --> 01:08:08
			and you think that this it is close
		
01:08:08 --> 01:08:10
			to you, then I am the closest of
		
01:08:10 --> 01:08:11
			you to it.
		
01:08:11 --> 01:08:13
			When you hear a hadith from me, which
		
01:08:13 --> 01:08:15
			your hearts reject, and to which your hair
		
01:08:15 --> 01:08:18
			and skin are averse, and you think that
		
01:08:18 --> 01:08:20
			it is far from you, then I am
		
01:08:20 --> 01:08:22
			the furthest of you from it.
		
01:08:32 --> 01:08:34
			But this hadith is unsound
		
01:08:34 --> 01:08:36
			because Bukair ibn
		
01:08:36 --> 01:08:37
			al Ashad
		
01:08:38 --> 01:08:41
			narrated it from Abdul Malik ibn Saeed, from
		
01:08:41 --> 01:08:44
			Abbas ibn Sahib from Ubay ibn Kaab
		
01:08:44 --> 01:08:47
			as his own saying. And as and Al
		
01:08:47 --> 01:08:49
			Bukhari said that
		
01:08:49 --> 01:08:52
			said that was more the more sound narration.
		
01:08:52 --> 01:08:53
			So basically what he's saying is that this
		
01:08:53 --> 01:08:56
			narration that the prophet is telling you, if
		
01:08:56 --> 01:08:58
			you hear a hadith that is attributed to
		
01:08:58 --> 01:09:00
			me and your heart is averse from it,
		
01:09:00 --> 01:09:02
			then it must be actually a weak hadith,
		
01:09:02 --> 01:09:02
			basically.
		
01:09:03 --> 01:09:04
			And if it's good, then it must be
		
01:09:04 --> 01:09:05
			good. Like, basing
		
01:09:13 --> 01:09:16
			the the authentic or the scientific way of
		
01:09:16 --> 01:09:19
			authenticating a hadith. And this statement in particular,
		
01:09:19 --> 01:09:21
			he says this is actually according to my
		
01:09:21 --> 01:09:21
			book,
		
01:09:22 --> 01:09:23
			These are the words
		
01:09:24 --> 01:09:26
			of Ubayy ibn Kab, not the words of
		
01:09:26 --> 01:09:26
			the prophet
		
01:09:28 --> 01:09:30
			Let's move on. So he mentioned another hadith
		
01:09:30 --> 01:09:32
			similar to that and he says also it
		
01:09:32 --> 01:09:34
			is concerned unsound as well too. And then
		
01:09:34 --> 01:09:37
			next, how do we recognize the sound hadith?
		
01:09:37 --> 01:09:40
			The hadith are only interpreted.
		
01:09:42 --> 01:09:44
			These hadith? These hadith are only interpreted
		
01:09:45 --> 01:09:48
			assuming they are sound as referring to the
		
01:09:48 --> 01:09:50
			recognition of the giftedly intelligent
		
01:09:51 --> 01:09:53
			and critical imams of hadith. What does that
		
01:09:53 --> 01:09:54
			mean?
		
01:09:54 --> 01:09:56
			Just like every science that we deal with
		
01:09:56 --> 01:09:57
			has its expert,
		
01:09:57 --> 01:09:59
			we also have experts in the field of
		
01:09:59 --> 01:10:00
			hadith and our ummah.
		
01:10:01 --> 01:10:03
			Some ulama that they studied the hadith for
		
01:10:03 --> 01:10:04
			for generations
		
01:10:05 --> 01:10:07
			and they spend all their lives scrutinized
		
01:10:08 --> 01:10:10
			every single narrator. You know when we read
		
01:10:10 --> 01:10:12
			the names over here on the top when
		
01:10:12 --> 01:10:13
			it says,
		
01:10:14 --> 01:10:16
			Bukayr ibn al Ashaj narrate from Abdul Malik,
		
01:10:16 --> 01:10:19
			ibn Saeed, from Abbas, ibn Saif, Ubayb al
		
01:10:19 --> 01:10:21
			Bukab. Each name over here
		
01:10:22 --> 01:10:23
			represents 1 generation.
		
01:10:24 --> 01:10:25
			So, the ulema,
		
01:10:26 --> 01:10:28
			they studied every single individual,
		
01:10:28 --> 01:10:32
			their lifestyle, their akhlaq, their manners, their credibility,
		
01:10:32 --> 01:10:34
			their validity, so they can tell you if
		
01:10:34 --> 01:10:34
			this person
		
01:10:35 --> 01:10:37
			is a sound person to take from or
		
01:10:37 --> 01:10:37
			not.
		
01:10:38 --> 01:10:40
			Like, they know that for sure and they
		
01:10:40 --> 01:10:41
			have it done very well.
		
01:10:42 --> 01:10:44
			So, the ulama now, whenever they read a
		
01:10:44 --> 01:10:46
			narration, they say, okay, who narrated it? Who's
		
01:10:46 --> 01:10:47
			on the channel of narrators? And they can
		
01:10:47 --> 01:10:50
			immediately say this is good or bad based
		
01:10:50 --> 01:10:51
			on who's on that chain.
		
01:10:51 --> 01:10:53
			So, for someone to come today to disregard
		
01:10:54 --> 01:10:55
			all of the signs saying, you know what?
		
01:10:56 --> 01:10:58
			No. You have to expose every hadith to
		
01:10:59 --> 01:11:00
			your intellect and your reason.
		
01:11:01 --> 01:11:02
			If it makes sense, it must be good,
		
01:11:02 --> 01:11:04
			if it doesn't make sense, it must be
		
01:11:04 --> 01:11:07
			bad. That is not the way we validate
		
01:11:07 --> 01:11:08
			our hadith.
		
01:11:08 --> 01:11:10
			We go by the scientific way of the
		
01:11:10 --> 01:11:13
			and how they've done that all these generations,
		
01:11:13 --> 01:11:15
			all these years. Next, Insha'Allah, a Muhadid.
		
01:11:18 --> 01:11:19
			This was put to the to the test.
		
01:11:20 --> 01:11:21
			The bottom 441.
		
01:11:24 --> 01:11:26
			This was put to the test
		
01:11:26 --> 01:11:28
			among them more than 1 time at the
		
01:11:28 --> 01:11:32
			time of Abu Zulrah and Abu Hateb. And
		
01:11:32 --> 01:11:33
			that was found to be the case.
		
01:11:34 --> 01:11:36
			The questioner said, I witnessed that this knowledge
		
01:11:36 --> 01:11:37
			is inspiration.
		
01:11:38 --> 01:11:39
			Al Amash said,
		
01:11:39 --> 01:11:40
			Ibrahim
		
01:11:41 --> 01:11:41
			Al Naha
		
01:11:42 --> 01:11:44
			An Naha'i. An Naha'i was
		
01:11:44 --> 01:11:47
			a very critically gifted in sorting hadith.
		
01:11:48 --> 01:11:50
			I used to listen to the men of
		
01:11:50 --> 01:11:52
			this science and then I would repeat it
		
01:11:52 --> 01:11:54
			to him I would repeat to him what
		
01:11:54 --> 01:11:55
			I had heard.
		
01:11:56 --> 01:11:58
			So this is basically what he says. He
		
01:11:58 --> 01:12:00
			mentioned a few names of the experts in
		
01:12:00 --> 01:12:01
			these fields.
		
01:12:01 --> 01:12:03
			The experts in these fields. And like we
		
01:12:03 --> 01:12:06
			said, in every science we have that, alhamdulillah,
		
01:12:06 --> 01:12:08
			in our in our ummah. But then the
		
01:12:08 --> 01:12:10
			summary to it, what he says over here,
		
01:12:12 --> 01:12:14
			even Mahdi said
		
01:12:16 --> 01:12:18
			on the next page, even Mahdi said
		
01:12:21 --> 01:12:22
			On the next page.
		
01:12:23 --> 01:12:26
			There. Ibn Mahdi said, recognition of the hadith
		
01:12:26 --> 01:12:27
			is inspiration.
		
01:12:27 --> 01:12:30
			He said, our rejection of hadith is regarded
		
01:12:30 --> 01:12:32
			by ignorant people as oracular
		
01:12:33 --> 01:12:33
			divination.
		
01:12:35 --> 01:12:37
			Abu Haddim al Razi
		
01:12:37 --> 01:12:38
			said,
		
01:12:39 --> 01:12:41
			the smile the simile of
		
01:12:41 --> 01:12:45
			the faculty of recognition of hadith is that
		
01:12:45 --> 01:12:48
			of a precious stone whose value is 100
		
01:12:48 --> 01:12:48
			dinars,
		
01:12:49 --> 01:12:50
			gold coins,
		
01:12:50 --> 01:12:52
			and another whose color is similar,
		
01:12:52 --> 01:12:56
			but which is only worth 10 dirhams, silver
		
01:12:56 --> 01:12:56
			coins.
		
01:12:57 --> 01:13:00
			Such as the just as the person with
		
01:13:00 --> 01:13:03
			a critical faculty for detecting good and bad
		
01:13:03 --> 01:13:05
			coins is not able to tell the reasons
		
01:13:05 --> 01:13:07
			for his critical skills.
		
01:13:07 --> 01:13:10
			Similarly, we have been provided a science which
		
01:13:10 --> 01:13:11
			we are not able to tell how it
		
01:13:11 --> 01:13:13
			is that we know that this hadith is
		
01:13:14 --> 01:13:16
			false and that this other hadith is unknown
		
01:13:16 --> 01:13:19
			except that it is through what we recognize.
		
01:13:19 --> 01:13:21
			This is part of what they call
		
01:13:23 --> 01:13:25
			like the hidden things that no 1 can
		
01:13:25 --> 01:13:26
			find easily
		
01:13:27 --> 01:13:28
			unless they have the expertise.
		
01:13:29 --> 01:13:30
			And, subhanallah, if you want to read a
		
01:13:30 --> 01:13:32
			book on the subject in English, actually, a
		
01:13:32 --> 01:13:34
			book has nothing to do with the hadith
		
01:13:34 --> 01:13:37
			though, speaking about this expertise called Blink by
		
01:13:37 --> 01:13:38
			Malcolm Cloudwell,
		
01:13:38 --> 01:13:41
			and it speaks about how if you spend
		
01:13:41 --> 01:13:41
			10000
		
01:13:42 --> 01:13:42
			hours,
		
01:13:43 --> 01:13:45
			10000 hours work in a specific field,
		
01:13:46 --> 01:13:49
			you will have that that that skill of
		
01:13:49 --> 01:13:51
			blink, which means what? You look at something,
		
01:13:51 --> 01:13:52
			you can't tell immediately if it's good or
		
01:13:52 --> 01:13:54
			bad, or right or wrong. Like, for example,
		
01:13:54 --> 01:13:55
			artists,
		
01:13:56 --> 01:13:58
			they look at a painter, a paint, and
		
01:13:58 --> 01:14:00
			they can tell if it's actually if it's
		
01:14:00 --> 01:14:03
			fake or if it's if it's genuine
		
01:14:03 --> 01:14:05
			without even having to tell you why. It
		
01:14:05 --> 01:14:07
			just they look at it just like,
		
01:14:08 --> 01:14:10
			I don't know, it doesn't look right, something
		
01:14:10 --> 01:14:12
			is not right. But look at it, well,
		
01:14:12 --> 01:14:14
			something is not right about it. They can't
		
01:14:14 --> 01:14:17
			tell you why, but they have the expertise
		
01:14:17 --> 01:14:18
			to that level.
		
01:14:18 --> 01:14:20
			Same thing with the hadith, the muhaddithin.
		
01:14:21 --> 01:14:22
			They look at the hadith, sometimes they look
		
01:14:22 --> 01:14:23
			at the chain of narrators
		
01:14:24 --> 01:14:26
			and it just it doesn't settle well with
		
01:14:26 --> 01:14:29
			them because from their expertise something is off,
		
01:14:29 --> 01:14:31
			I can't tell what it is right now,
		
01:14:31 --> 01:14:33
			but I feel there is something off about
		
01:14:33 --> 01:14:35
			it. That is the expertise of the ulema
		
01:14:35 --> 01:14:37
			of hadith. So, therefore,
		
01:14:37 --> 01:14:39
			anyone these days will come and tell us
		
01:14:39 --> 01:14:40
			that, you know what,
		
01:14:41 --> 01:14:42
			the hadith
		
01:14:43 --> 01:14:44
			is, is actually is a man made thing
		
01:14:44 --> 01:14:47
			and we should not be accepting the hadith
		
01:14:47 --> 01:14:49
			only the Quran. They have no idea what
		
01:14:49 --> 01:14:50
			they're talking about.
		
01:14:51 --> 01:14:53
			But these ulama they spent their lifetime studying
		
01:14:53 --> 01:14:54
			the sun of the prophet
		
01:14:57 --> 01:14:59
			to the best of their ability so they
		
01:14:59 --> 01:15:01
			can easy for us to recognize what is
		
01:15:01 --> 01:15:04
			right and what is wrong among these narrations.
		
01:15:04 --> 01:15:06
			So, alhamdulillah, we have great examples. So, lastly,
		
01:15:07 --> 01:15:08
			in any case, the example of some of
		
01:15:08 --> 01:15:10
			these ulama, he says.
		
01:15:11 --> 01:15:12
			In in any case,
		
01:15:13 --> 01:15:17
			those critical and highly gifted intellects which recognize
		
01:15:17 --> 01:15:19
			the defects of hadith
		
01:15:20 --> 01:15:22
			are an extremely few individuals from the people
		
01:15:22 --> 01:15:25
			of hadith. None. The first person who came
		
01:15:25 --> 01:15:28
			became well known for his critical discrimination with
		
01:15:28 --> 01:15:30
			respect to hadith was Ibn Sirin,
		
01:15:31 --> 01:15:33
			who was succeeded by Ayub
		
01:15:33 --> 01:15:34
			Al
		
01:15:34 --> 01:15:35
			Saqti. Saqti. Saqti.
		
01:15:37 --> 01:15:37
			Shuba
		
01:15:46 --> 01:15:48
			Ali ibn al Madini
		
01:15:48 --> 01:15:49
			and Ibn Ma'in
		
01:15:50 --> 01:15:53
			learned from the 2 of them. Then the
		
01:15:53 --> 01:15:54
			likes of Al Bukhari,
		
01:15:55 --> 01:15:56
			Abu Dawood,
		
01:15:56 --> 01:15:59
			Abu Zarah, and Abu Khatim
		
01:15:59 --> 01:16:02
			learned from them. And many more. He brings
		
01:16:02 --> 01:16:04
			brings to you these names of the experts
		
01:16:04 --> 01:16:06
			of hadith, Imam al Bukhari, Abu Dawood, Abu
		
01:16:06 --> 01:16:09
			Zora, Mabuil Mahdi and so on. Great ulama.
		
01:16:10 --> 01:16:12
			Now unfortunately in our time people disregard their
		
01:16:12 --> 01:16:15
			expertise because they don't feel that the hadith
		
01:16:15 --> 01:16:16
			is of a value.
		
01:16:16 --> 01:16:18
			But for those who truly believe and understand
		
01:16:18 --> 01:16:20
			where this is all coming from, they have
		
01:16:20 --> 01:16:22
			the true value of the sunnah of the
		
01:16:22 --> 01:16:24
			prophet because if you disregard
		
01:16:25 --> 01:16:27
			this expertise, that means half of our deen
		
01:16:27 --> 01:16:28
			is gone
		
01:16:28 --> 01:16:30
			because our deen is based on the Quran
		
01:16:30 --> 01:16:32
			and the sun of the prophet sallallahu alaihi
		
01:16:32 --> 01:16:33
			wasallam. May Allah make us among those who
		
01:16:33 --> 01:16:35
			follow the example of Rasulullah
		
01:16:36 --> 01:16:38
			So in summary, he says, Rahimahullah,
		
01:16:38 --> 01:16:40
			when you hear something off
		
01:16:41 --> 01:16:42
			and your heart is not eased with it,
		
01:16:42 --> 01:16:44
			that might be something wrong.
		
01:16:44 --> 01:16:46
			Unless the person who brings it up to
		
01:16:46 --> 01:16:48
			you has an absolute proof and evidence in
		
01:16:48 --> 01:16:50
			the Quran and the son of the prophet
		
01:16:51 --> 01:16:53
			to make it happen. Only with the evidence
		
01:16:53 --> 01:16:55
			that you need to remove that uneasiness in
		
01:16:55 --> 01:16:58
			the heart, only with proof and evidence, otherwise,
		
01:16:58 --> 01:16:59
			you need to investigate.