Yaser Birjas – TaSeel #50

Yaser Birjas
AI: Summary ©
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: Transcript ©
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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

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he saw that the pile of that looks

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nice and shiny,

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so he puts his hand into the food,

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into the grains.

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So he puts his hand into the grain

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and it touched some moisture in there.

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So he pulls it out, he goes to

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the to the businessman, he goes

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What is this? You know, the 1 who's

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selling it, what what what is this?

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You know, it's from rain from yesterday,

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from the rain that fell yesterday.

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So the prophet told him,

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want you to put it on the top

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so people to see.

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If you cheated, none of us.

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So that's now in everything

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in everything. You're selling food, you need to

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make sure the expiration date is is, you

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know, is is there,

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that the product is is clear, there's no

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defect in it, whether it's again a car

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or manufacturing something, you need to make sure

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that you're not cheating the people. It's not

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allowed for you to do that now.

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No, no that cheating

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gesh

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is unlawful in both trade and manufacture

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sunnah

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when imam Ahmed Rahimu Allah was

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asked about mending a garment so that the

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rent is not visible

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he said 1 is not allowed to conceal

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it if he sells it. So this is

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a little bit, you know, a stretch here.

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Like, for example,

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if there is if there was a hole

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in,

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in your in your garment

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and you stitch it and you fix that,

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do you have to disclose it when you

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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.

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