Yaser Birjas – TaSeel #50 Q&A

Yaser Birjas
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AI: Summary ©

The speaker discusses issues with charity auctions and tip fees, recommending paying them at the beginning of the auction, and the use of "hasith" in the context of situations. They emphasize the importance of proper knowledge and understanding, following laws and regulations, and following proper deeds and deems in businesses. The speaker emphasizes the need for fair treatment for Muslims and non-qutics, and the importance of following laws and regulations.

AI: Summary ©

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			Number 1, do auctions fall in the category
		
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			of increasing the price without intention of buying?
		
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			Sometimes we see this happening with the auction,
		
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			benefits of a good cause.
		
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			So, charity auctions are fine. There's nothing wrong
		
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			with that because everybody wants to give and
		
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			give generously, inshallah. If you're encouraging people to
		
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			give more, that's okay. But when it comes
		
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			to buying merchandise and buying,
		
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			items,
		
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			if you have no intention of buying it,
		
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			then don't even try to bid on it.
		
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			But overbidding just for the sake of hurting
		
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			the other person because, you know, I'm just
		
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			gonna hurt the competition, I'm gonna make him
		
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			pay more. That's not acceptable, that's not allowed.
		
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			If the profit,
		
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			if a profit at,
		
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			at 10 goes 20 times more for something,
		
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			but this is the norm. Is that considered
		
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			okay?
		
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			Like, you get something $10
		
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			and normally normally, for that particular item,
		
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			the profit is 20 times more, and that's
		
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			usually the normal thing. They give an example,
		
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			if you buy in bulk from China, for
		
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			example,
		
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			the manufacturer, they it cost them maybe 2¢,
		
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			5¢ probably.
		
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			Forget about the ethical aspect of sweatshops and
		
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			all that stuff and so on, that's a
		
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			different story,
		
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			but saying if it's a legitimate,
		
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			business
		
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			and
		
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			they they they make it for 5¢.
		
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			By the time it arrives at your door
		
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			it's for $1.
		
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			Can you sell it for $10? Can you
		
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			sell it for $20? The answer is yes,
		
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			like we said, as long as it's not
		
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			essential product should be okay inshallah, Subarika Wa
		
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			Ta'ala.
		
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			Is mandatory tip allowed for a restaurant owner?
		
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			Mandatory tip, you have to tip, if you
		
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			are gonna eat, you have to tip the
		
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			waiter on it. I don't know, I mean,
		
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			who is obliged to to pay the tip?
		
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			Is it
		
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			unless you're talking about,
		
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			when you have it already being put in,
		
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			in the price itself.
		
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			So, you receive basically your,
		
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			your bill and it has, everything is already
		
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			included.
		
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			So, in that case, would that be considered
		
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			acceptable?
		
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			Actually, Islamic speaking,
		
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			no,
		
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			no,
		
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			unless it's a common knowledge, you know that
		
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			you need to pay for the service
		
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			as well too, and they tell you that
		
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			it's gonna be included.
		
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			So, it's a kind of like a mutual
		
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			agreement. If you agree to this at the
		
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			beginning then it's okay, you cannot complain.
		
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			But, if you go to a restaurant and
		
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			you are not expected to pay to pay,
		
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			something and then suddenly there's something on your
		
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			bill, where is this coming from? Do you
		
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			have the right to object to it? The
		
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			answer is yes.
		
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			Is it recommended to allow returns if there
		
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			is nothing wrong with the product or or
		
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			should should a fee be charged? It's up
		
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			to you.
		
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			You could do a full return,
		
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			basically like do a full ikhala
		
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			or you could make it make sure that
		
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			if it's open you get, for example, 70%.
		
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			If it's not open, then you get the
		
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			full refund, for example. That's it depends.
		
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			Is it recommended to return a product if
		
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			you no longer need it?
		
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			Like you're borrowing it from Walmart.
		
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			Look, usually these big stores
		
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			they allow this policy,
		
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			so honestly if they allow you to return
		
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			something after using it I'll stay quiet about
		
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			it.
		
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			And don't think that they lose because they
		
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			already had the money when you purchased that
		
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			and the money is already circulating into their
		
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			own accounts, so they are already making the
		
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			riba off of it unfortunately,
		
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			and profit.
		
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			So, if the policy allows it, then it's
		
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			allowed.
		
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			Is it haram to be a make up
		
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			artist and to sell make up?
		
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			No. I mean, what is haram is is
		
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			if you're gonna be doing it online,
		
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			which defies the whole purpose of hijab to
		
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			begin with,
		
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			And, you're gonna be doing it online, exposing
		
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			everything online, but if you're doing it for
		
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			private parties,
		
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			for private, you know, kind of like gatherings,
		
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			that's different. It's okay.
		
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			So, how does 1 differentiate between the footra
		
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			and cognitive biases
		
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			or maybe even group think when you ask
		
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			others about a statement?
		
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			It's a first it's a first statement, like,
		
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			you know, because if everybody is thinking the
		
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			same way
		
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			and you already have your own understanding of
		
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			being Muslim against, let's say, specific culture, for
		
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			example,
		
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			So how is that considered fitra right now?
		
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			Well, I hope
		
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			that your group thinking as a Muslim
		
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			basically is based off of the the the
		
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			fitra. I hope so.
		
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			But if it's not,
		
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			and the ummah usually doesn't agree altogether to
		
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			something haram. You always find someone who will
		
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			be an outlaw says, you know what? That's
		
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			wrong.
		
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			If the whole Ummah agreed to something it
		
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			should be good. They cannot agree on something
		
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			that's haram.
		
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			So, from the ulama of hadith today, I
		
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			have heard of some modern ulama
		
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			that find some weakness in some hadith in
		
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			books of Sunnah
		
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			of the past like Al Bukhari and such
		
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			and such. Is there a way in this
		
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			and how should we work with these cases
		
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			or is it not valid to take from
		
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			these opinions about the Bukhari and so on?
		
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			Well,
		
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			there is has already been established at previous
		
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			Ijma'a from the whole ummah about Al Bukhari
		
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			and Imam Muslim. Not saying that they are,
		
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			you know, they're not humans, they are humans.
		
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			But there's an ijma, collective ijma among the
		
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			walaamah that these are authentic narrations.
		
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			Could that be some narrations might be questionable?
		
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			Yes. But overall it's settled already and that's
		
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			it. It has been accepted as part of
		
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			the full nourishes of all too inshallah.
		
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			So I would not I would disregard
		
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			criticism given to Bukhari and Muslim from that
		
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			perspective. Other books of hadith, the ulama did
		
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			not
		
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			did not put stipulation like Bukhar and Muslim
		
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			put in their books. So, yeah, there might
		
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			be some weak narrations there. That should be
		
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			okay.
		
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			How would you know that your fitra is
		
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			not corrupted by society so your own moral
		
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			compass is not reliable?
		
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			Al, knowledge.
		
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			Once again, we said the fuel of your
		
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			fitra and your insight is proper knowledge, and
		
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			the proper knowledge comes from the Quran and
		
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			the sun of the prophet sallallahu alaihi wa
		
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			sallam. The more you are, the more you
		
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			are equipped with that knowledge,
		
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			the more your fitra will be aligned
		
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			with that which is right.
		
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			Is it permissible to give different prices of
		
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			product to different people based on their background?
		
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			Like when you go when you go shopping
		
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			in the Middle East, right,
		
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			if they know that you have an accent,
		
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			okay, this is an American, so they give
		
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			you a different price. And by the way,
		
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			have you seen it in restaurants, seriously, in
		
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			restaurants, in in Turkey, as a matter of
		
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			fact. I saw restaurants, you know, when you
		
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			when you're foreigner they give you a menu,
		
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			when you're local they give you a different
		
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			menu. So, what's the difference? It's the same
		
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			thing, but the price is different.
		
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			So when the locals they pay, they pay
		
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			the local price,
		
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			but you have to pay the the the
		
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			tourist price.
		
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			Permissible is that permissible islamically speaking? I mean,
		
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			that's part of the being unethical. I cannot
		
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			say it's haram, I cannot say it's haram,
		
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			but that's part of the ihsan if you
		
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			remember. So there's idol, there's furnace, there's
		
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			graciousness,
		
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			so that's part of being gracious that you're
		
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			gonna have to be fair with everybody.
		
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			So, is it okay to return used product,
		
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			for example, let's say you buy on a
		
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			specific,
		
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			platform
		
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			and usually they get you 30 days and
		
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			and you're gonna you use it and then
		
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			you wanna send it back. Is that ethical?
		
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			If their policy allows
		
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			it, you're fine.
		
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			If you follow a common and credible fatwa
		
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			that is ultimately
		
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			incorrect,
		
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			will you be sinful?
		
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			Sinful if you know that's already actually incorrect.
		
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			If you already know that's incorrect and you're
		
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			still following it, then, yeah, you are because
		
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			you know that you're following something wrong. But
		
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			if you don't and it's considered a valid
		
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			fatwa, well, honestly, I don't know what the
		
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			sheikh said, so I'm just following his opinion,
		
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			then you should be fine. But if you
		
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			already know it's wrong then you should avoid
		
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			it.
		
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			So regarding Nasir Halil Muslimin, I expect our
		
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			fair treatment in business applies towards Muslims and
		
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			non Muslims. Why does Nasir Halil Muslimin specify
		
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			Muslims specifically?
		
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			Because the speaker was a Muslim.
		
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			Imam bin Qudam
		
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			speaks in the Muslim community, the Muslim crowd,
		
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			so he says Nasih al Muslim.
		
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			So, yeah, basically for your brothers and sisters
		
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			in the community, that's what it means.
		
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			So, what about services in terms of pricing?
		
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			Does everything taught today apply to services, like
		
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			for example,
		
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			what if you believe you have a superior
		
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			service as an expert? Can you charge 400
		
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			when others are selling the service for a
		
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			100? Of course.
		
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			You value your service, you value your knowledge,
		
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			you value your expertise, you value your time,
		
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			so that's that's your price for it. It.
		
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			It's it's up to you. If people want
		
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			to sell it for adidas, that's fine. If
		
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			you believe, no, I'm not going to sell
		
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			it for that, I'm not going to occupy
		
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			my time for the same price, it's okay.
		
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			And again, people have the option, the kha'ar
		
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			to come to you or somebody else. It's
		
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			not like holding a monopoly or something and
		
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			essential.
		
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			In regards to Ihtikar, which is monopoly at
		
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			the level of international trade, would the same
		
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			outcome apply for Muslim countries to do so
		
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			to gain an advantage over non Muslim countries?
		
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			Now, that's a very, actually, very, general question.
		
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			It really depends on the circumstances.
		
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			Again, it depends on the circumstances because the
		
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			prophet
		
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			he did sometimes actually try to tighten
		
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			the flow of
		
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			of products and items into the society,
		
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			into the Mecca and so on. He did
		
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			that, so, so it really depends on the
		
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			situation.
		
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			What if you know that the defect cannot
		
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			be easily found?
		
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			Is it a responsibility in the seller to
		
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			still disclose? The answer is yes. If you
		
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			know that the merchant, the the, the mechanic
		
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			is not gonna find it, then what's the
		
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			point of sending to the mechanic? The whole
		
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			idea is sending to the mechanic to give
		
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			him the opportunity to find it for himself.
		
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			Women love to beautify places, it makes us
		
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			feel good and peaceful. Can we sell home
		
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			decor, wedding decor, party decor?
		
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			We didn't say it's haram.
		
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			You can do that if you want, that's
		
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			fine
		
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			but Imam Qudama says, look,
		
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			don't be too excessive in beautifying this world,
		
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			in this dunya. Make sure to whatever trade
		
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			that you have, have value to the akhir
		
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			as well too, but it's permissible.
		
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			Our deen encourages us not to make the
		
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			business,
		
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			our own focus, but what about
		
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			that having and owning successful business make us
		
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			stronger and more powerful community this day on
		
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			age? Of course, you need to be successful,
		
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			but that that business is in your hand,
		
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			not in your heart.
		
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			If it goes into your heart, that's it,
		
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			you're ruined. But if it's in your hand,
		
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			you can still control, hamdulillah, how much time,
		
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			how much effort, how much, you know, involvement.
		
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			You still have alhamdulillah control over. Don't let
		
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			it control you.
		
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			Suratulayl. I wanna ask about the second