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