Yaser Birjas – TaSeel #56
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AI: Transcript ©
Ready Omar?
Okay.
Bismillah.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Alhamdulillah rabbil alameen, wa salamu alaykum wa barakatuhu,
wa nabiyyina wa muhammadin, wa ala alihi wa
sahbihi, wa salamu tasliman kathira, thumma amma ba
'ad.
So, in the Book of Imam al-Qudam,
wa rahimahullah wa ta'ala, mukhtasar minhaj al
-qasideen, which speaks on the subject of, right
now, which is on part two, the refinement
of character.
So, if you remember the first sections we've
been studying together for the past few weeks,
were related to your relationship with the Creator,
subhanahu wa ta'ala.
Observing halal and haram, what is considered shubuhat,
doubtful matters, how do you define them, why
do you need to stay away from them,
or what is related to stay clear, so
that when you meet your Lord, subhanahu wa
ta'ala, alhamdulillah, you have a clear conscience,
you have a clear record, bin Allahi azza
wa jal.
So, that was the first part.
Now, Imam al-Qudam, wa rahimahullah, is moving
us to another part, which is the ethics
in companionship and brotherhood.
Kitab al-adab al-sohbati, wal-ukhuwati, wa
ma'ashirat al-khalqi, wa nahmi dhalik.
He speaks about the interaction, the code of
ethics right now, or rule of engagement, you
could say, with the creation of Allah, azza
wa jal, and of course, starting with the
people.
So, what is the etiquette?
And subhanallah, if you guys notice this, just
a couple of nights ago, I had a
conversation with one of the brothers, we were
talking about how amazing our deen, our shara'
is, subhanallah, is that it gives you instructions
and almost details to everything in the aspect
of your life.
Leaving you no room for anxiety, for wondering,
and for guessing, or how should this be
done, how should that be done.
Almost everything has been organized for you, including
how to interact with the people around you.
So, this chapter, insha'Allah ta'ala, is
about that matter.
What's the essence of the good companionship, and
the essence of brotherhood, and of course, meaning
also, sisterhood as well.
What's the essence, what's the base to this,
insha'Allah, azza wa jal.
And then he's going to divide the people
to different categories, and what should be our
way of dealing with them, insha'Allah.
So, bismillah, let's begin with that.
Bismillah ar-Rahman ar-Rahim, As-salatu was
-salamu ala rasool Allah, Imam Ibn Qudamah, rahman
Allah, he says, Know that harmony and union
is the fruit, thamr, of good character, character,
husnul khuluq, while disunity stems from bad character,
sul, sul khuluq.
You see this statement?
This statement is just like the summary of
everything.
The summary of everything.
He says, you need to understand that harmony
and union between people, like if you like
to find peace and tranquility in your relationship
with the people, what is the base to
this, he says?
Our good character.
As simple as that.
The simple message.
You want to have good relationship with the
people, what do you need to work on?
The people?
You work on yourself.
And which aspect of myself that I need
to work on the most in order for
me to have that sense of peace and
tranquility with the people?
Your manners, your akhlaq.
You manage your akhlaq.
Who defines what khuluq is, the jamaat?
What's right and wrong for us?
Our deen, right?
Coming from the Quran and the sunnah of
the Prophet, sallallahu alayhi wa sallam.
But sheikh, people are different today.
They're very bad.
They're not like they used to be before.
Who cares how people change and differ?
What cares is that the rules of akhlaq
and manners are actually here to stay.
They don't fluctuate.
They don't change.
If you remember when we talked about how
the rules of sharia, some of them are
considered thawabit, which means they are fixed matters,
don't change regardless of the circumstances.
And others, yeah, they're flexible to the time
and the change in time.
So when it comes to the matters of
akhlaq, the matters of akhlaq and ethics, are
these flexible or fixed, jamaat?
Fixed or flexible?
Will lying ever be okay?
Hypocrisy, would that be considered cleverness?
I mean this time, yeah, it is.
But for a believer or a Muslim, these
things will never change.
What's wrong is wrong.
What's right is right.
Because Allah said so and the Prophet sallallahu
alayhi wa sallam said so.
So Imam Ibn Qudamah, rahimahullah, he's putting it
right now clearly to you.
Look, you want to have good companionship with
the people?
What do you need to work on?
Your akhlaq, your manners.
Simple message.
And that's what he, rahimahullah, began with this
chapter to define whatever is going to be
coming next is based on this principle.
Good manners bring you peace and tranquility and
good brotherhood and good interaction with the people,
which means bad manners would lead to what?
Disunity and differences with the people and many
other problems would come from that.
So that's the basic of this principle.
This is simply because good character leads to
mutual love, tahabbub, and agreement, tawafuq.
While bad character only sows the seed of
mutual hatred, tabaghud, and turning away, tadabur, from
each other.
I think it's self-explanatory over here.
He says, look, because why husn and khulq
brings people together?
Because it breeds what?
Breeds love for one another.
Like when someone is kind to you, you
feel enslaved to them.
And that's an Arabic expression, by the way.
Like the people, ya'asirhumul ihsan.
Like they become captives to kindness.
When someone is kind to you, you feel
obliged that you have to be kind to
them, you have to be nice to them,
you have to, no matter what.
Even back in the days, before Islam even,
the people, they considered these values of highest
value even amongst enemies.
Like even if there is tha'ar, there's
a blood between the people, if someone comes
to you, and you know that this person,
they owe you blood, and they come to
you as guests, you don't dare touch them.
Because for them, that's a husnul khulq, that's
a character.
So basically, you don't touch them in that
time, because they're guests right now.
Until they leave, they're going to go after
them.
But the idea is, they have certain akhlaq
and manners over here.
Similarly, when bad manners, bad character breeds what?
Tabaghut and tadabur.
You start hating each other, you start holding
grudge against each other.
Like imagine, imagine something as simple as bad
jokes.
As simple as bad jokes.
If someone starts ridiculing you, and being very
sarcastic, and he starts calling you names, and
all that kind of stuff, even though this
person is supposed to be your friend, right?
How would you feel about that?
Doesn't that breed hatred and grudge against this
individual?
Today we call it bullying, right?
These are bullies right now.
And that kind of bullying leads to the
tadabur, and all the bad qualities of disunity
amongst the people.
So the basis to husnul suhbah, wal ukhuwah,
wal muasharah, is husnul khuluq.
You want to be a good friend to
this person?
Then deal with them with good manners.
You think that this person is a bit
aloof and distant from you?
With acts of kindness and good manners, that
might change everything between you.
So it's extremely important that you do that.
With good manners, you bring each other together
inshaAllahu ta'ala.
Yes?
The virtues of good character are obvious, and
there are many traditions about this.
And he's going to be sharing a few
hadith that would lead us to, and of
course we already probably know, how valuable husnul
khuluq is.
The reason why Imam Ibn Qudamah emphasizes this,
with the evidence from the sunnah of the
Prophet ﷺ, is to show you the importance
of this principle.
And if you look up here, how big
is the principle he established up there?
For the meaning of good character, good brotherhood,
and good companionship.
One paragraph.
But to support that, he brought you many
lines of hadith.
This is how valuable this principle is.
So let's see some of the hadith that
he mentions over here.
It is narrated from Abu'l-Darda radiAllahu
ta'ala anhu, that the Prophet ﷺ said,
Nothing weighs more in a believer's scale on
the day of resurrection than good character.
Did you guys hear that statement from the
Prophet ﷺ?
Nothing weighs more in your scale on the
day of judgment, more than your husnul khuluq,
your good character.
What does that mean?
If you remember we talked about this also
from before.
There is a difference between being religious, and
being what?
Spiritual.
So being religious, what does that mean?
You pray, you fast, you wear the hijab,
you come to the masjid, maybe you pray
in the first line of fajr even, sometimes.
This is all religiosity.
Unfortunately, if that practice does not translate into
your heart, so that the heart starts commanding
your body to act in accordance to that
ibadah and ta'a, then your akhlaq and
your masjid will be horrible.
How many people, they look religious, but when
you deal with them, unfortunately, there is no
sense of samaha in them.
You don't see that sense of spirituality and
serenity dealing with them.
So it's not just a matter of being
religious.
What matters is to be religious and spiritual
at the same time as well.
And here's the Prophet ﷺ is telling us
this in this hadith, nothing weighs more than
husnul khuluq.
Now that doesn't mean you stop doing tahajjud
and ta'a and ibadah.
No, because doing tahajjud and fasting Mondays and
Thursdays and doing tasbih and adhkar, hopefully, will
be the incentive for you to behave better.
Because these ibadah are supposed to make you
more knowledgeable, closer to Allah and you become
better with the people.
So that's something that's important, ties together.
And nothing weighs more in your ibadah better
than your good manners.
Now, next.
Another hadith says, Those of you whom I
love the most and who shall sit nearest
to me on the day of resurrection, are
those with the best character.
Those of you whom I hate the most
and who shall sit farthest away from me
on the day of resurrection, are those with
the worst character.
What do we call that seat, ajma'ah?
This seat in Jannah, what that would be
called today?
VIP seating.
You want to be in the VIP seating
area?
In Jannah?
Like there are many, many people will be
in Jannah.
May Allah make us among them, Ya Rabbil
Alameen.
Less and probably few will be in Al
-Firdaws Al-A'la, the highest ranks in
Jannah.
May Allah make us among them, Ya Rabbil
Alameen.
So now those are the best of the
best, right?
Is there any group that is elitist among
those people?
Absolutely.
And who are these people?
Those who spend their day and night in
ta'a and ibadah?
You expect that, right?
But the Prophet shallallahu alaihi wa sallam says,
No.
The best in character.
You want to be among those VIP people?
Work on your character, your akhlaq and your
manners with the people.
Work on that.
That's the most important thing.
Just like the Prophet shallallahu alaihi wa sallam
says, And those who will be farthest away
from me, those with bad manners.
Now what do you understand from that second
category, ajma'ah?
The Prophet shallallahu alaihi wa sallam says, Those
who will be farthest away are those who
have bad manner and worse character.
What is he talking about, Prophet shallallahu alaihi
wa sallam?
Is he talking about kuffar?
Non-believers?
No, he's not.
They're in Jannah.
And they will be around the Prophet shallallahu
alaihi wa sallam.
But how far are they going to be?
Way far away from the Prophet shallallahu alaihi
wa sallam.
In Jannah.
Still it's pleasurable to be in Jannah.
But can you imagine being as close as
possible to Rasulallah shallallahu alaihi wa sallam?
You just enjoy being in the closest of
the company of the Prophet shallallahu alaihi wa
sallam.
Subhanallah.
Subhanallah.
The closest to this feeling that we had
in this dunya is when we go to
our beloved mushaykh and ulema.
Like I remember when I used to live
with Shaykh al-Uthaymeen rahimahullah ta'ala.
Shaykh al-Uthaymeen rahimahullah, he was so beloved
to his students.
He was like a father figure, more than
just a alim wallahi.
He was very kind, very caring, very loving.
Unbelievable.
That's why the students will always chase after
the Shaykh wherever he goes.
And we try to be as close as
possible to his seating.
Subhanallah.
Alhamdulillah we're very privileged when you go and
live there in the masjid or stay closer
to his masjid.
That you'll be able to be in the
first line, second line, closer to him.
So that you avoid all the distractions that
happens behind you.
But then I remember the pain.
I remember the pain when we used to
go for Ramadan, during Ramadan for the last
ten nights in Mecca.
Because the Shaykh, he spends the last ten
nights there in Mecca.
He does classes from after taraweeh all the
way until tahajjud time.
So if you would love to go and
be there close, you have to be very,
very early.
So you can find a seat right in
front of the Shaykh.
Like thousands, like waves of people.
You can't even see the Shaykh.
You barely can see the seat from far
away.
And you know he's sitting there because you
can feel the movement and you can hear
him speaking.
Rahimallah ta'ala with the speaker.
But it's too far.
You know how early you need to be
there so you can actually catch first lines
in front of the Shaykh?
In Ramadan.
Can you imagine how early you need to
be there?
Before Asr.
You have to be before Asr.
And I remember one of those days.
That in Ramadan, the heat of the sun.
I remember going by the seat and I
saw a few people just already camping over
there so I camped with them.
And honestly I camped for about an hour
or so but the heat of the sun
killed me.
And then subhanallah after all this time, we
were told it's going to be raining.
So they're going to move the class downstairs.
And subhanallah we went running down there to
go and actually catch a space or a
place downstairs.
And we sat down there waiting, waiting, waiting
for the time.
And after Salah subhanallah they said we started
hearing the Shaykh speaking.
And alhamdulillah.
What?
The Shaykh was upstairs.
So we went all the way back up
there but there's no way you'd be close
sitting subhanallah close to him.
That the joy, I can't really describe that
to you.
You have to live it so you can
feel.
But the joy of being there in the
company of a Shaykh rahimallah ta'ala.
And with those beautiful students who are like
-minded.
They all want to be as close so
you can benefit and enjoy that moment.
Subhanallah spending those hours was pleasurable.
Was pleasurable.
Imagine this in Jannah.
Forget about dunya.
Forget about Shaykh al-Khatim rahimallah ta'ala.
Forget about Rasulallah ﷺ right now.
How beautiful, how pleasurable that is.
And who is going to be competing with
you to be close to the Prophet ﷺ
in that moment of Jannah?
Ulama, scholars, righteous people.
Heavyweight mashallah people.
So you might say well I can't compete
with these people.
You know maybe with knowledge.
Maybe with knowledge you might not be able
to compete with them.
But I can guarantee you.
You can surpass many with your akhlaq and
your manners.
You need to show those best akhlaq towards
your brothers and sisters.
Towards your spouse, your children, your friends, those
around you.
Show them those akhlaq and I can guarantee
you.
You will surpass a lot of people of
knowledge.
Because again not everybody who has the knowledge
has the good akhlaq and the good manners.
May Allah make us among those with the
knowledge and the akhlaq and the manners of
Rabbil Alameen.
Yes.
When the Prophet ﷺ was asked what allows
people to enter paradise the most, he said,
Fear of Allah subhanahu wa ta'ala and
good character.
Mashallah.
That's what the Prophet ﷺ said over here.
That what lets people enter jannah the most,
taqwa Allah wa husnul khuluq.
The conscious of Allah subhanahu wa ta'ala
and good manners.
And remember taqwa of Allah that helps you
in your relationship with Allah or the creator.
And your good manners that helps you in
the relationship with whom?
The creation.
So these two areas you need to focus
on.
Your relationship with the creator and your relationship
with the creation.
Allah subhanahu wa ta'ala and the people
around.
With regard to love and muhabba for Allah
subhanahu wa ta'ala's sake, it occurs in
the two sahih from Abu Huraira r.a
that the Prophet ﷺ said, There are seven
whom Allah subhanahu wa ta'ala will bring
under his shade on the day when there
is no shade but his.
These include two men who love each other
for Allah subhanahu wa ta'ala's sake.
They came together upon that and separated upon
that.
This is the very famous hadith of the
Prophet ﷺ in regards to enjoying the shade
of Ar-Rahman when there is no shade
but his subhanahu wa ta'ala on the
day of judgment.
May Allah make us among these who are
under his shade.
And the Prophet ﷺ mentioned seven categories.
One of them had to do with the
good akhlaq and manners.
He says, qaar rajulan, two men.
But ulama they say two people.
What does that mean?
It could be actually two men or it
could be two ladies.
tahabba iftama'a, they got together for the
love of Allah subhanahu wa ta'ala.
For the love of Allah azza wa jal.
And when they separated, also for the sake
of Allah subhanahu wa ta'ala.
Not because, oh I don't like him anymore
or he's boring right now.
No, they separate for the sake of Allah
and they stay for the sake of Allah.
Can you imagine now how valuable that is
on the day of judgment when everybody is
feeling alone and lonely.
Because Allah says on the day of judgment
that, And each one of you is going
to be coming on that day, which means
alone.
You know how lonely that is going to
feel when you'll be just standing there with
millions and billions of people around you.
But you're alone and lonely because you're scared
from standing before Allah subhanahu wa ta'ala.
Imagine all of this and Allah subhanahu wa
ta'ala gives you comfort of a companion.
Someone will be standing next to you under
the shade of ar-Rahman.
And both of you sitting next to each
other giving each other assurance.
Why don't you need that, jama'ah?
So find that body for you in this
dunya.
Find that person with whom you love them
for the sake of Allah subhanahu wa ta
'ala.
They always encourage you to do well and
they improve your akhlaq and your manners.
Bring you closer to Allah azza wa jal.
Imagine this quality of a person that you
find in this dunya.
And if you find someone like this, hold
on to them.
They're very special.
Very rare.
But they're very, very special.
I need those in the dunya and in
the akhirah.
Make sure to have someone in this dunya
that you can count on for that moment.
May Allah make us some of them, ya
rabbal alameen.
In another hadith, Allah subhanahu wa ta'ala
says, My love is necessary for those who
love each other for my sake.
My love is necessary for those who give
gladly to each other for my sake.
And my love is necessary for those who
visit each other for my sake.
This hadith is hadith qudusi.
Which means Allah subhanahu wa ta'ala is
saying to us, That my love is now
necessary for those who truly, truly love for
my sake.
And give for my sake.
And visit the sick for my sake.
Look at these three qualities.
Good akhlaq and good manners.
So number one, they love each other for
the sake of Allah azza wa jal.
Not because they're funny, they're rich, you know,
I can benefit from them.
No, no, no.
They love them because for the love of
Allah subhanahu wa ta'ala.
He is mashaAllah, He is righteous.
I feel safe around Him.
She's amazing.
I always benefit from her when she talks
to me, alhamdulillah.
She brings me closer to Allah azza wa
jal.
So we love them for the sake of
Allah subhanahu wa ta'ala.
And they're very generous.
They give for the sake of Allah azza
wa jal.
Regularly, always give for the sake of Allah
subhanahu wa ta'ala.
So they give, and they give for the
sake of Allah azza wa jal.
And also, they think about their other brothers
and sisters who are sick.
They're missing from the masjid.
Missing from the gathering.
What happened to him, what happened to her?
Or they're sick.
I should go and pay a visit inshaAllah.
If you couldn't, at least pick up the
phone.
Call them.
Hey, I haven't seen you for a while.
Are you okay?
Making sure that you do this for the
sake of Allah subhanahu wa ta'ala.
And, I'm doing this because I want Allah
to love me.
I want Allah to love me.
It's good akhlaq and good manners.
And you see Allah subhanahu wa ta'ala,
He loves those who have good manners and
good akhlaq.
Yes.
Another hadith says, The firmest handle of faith,
iman, Is that you love for Allah subhanahu
wa ta'ala, And hate for Allah subhanahu
wa ta'ala.
Yes.
There are many hadiths to this effect.
So, this hadith, This hadith, the Prophet sallallahu
alayhi wa sallam said, This hadith is extremely
important, jama'ah.
Especially in times like ours.
When you see right now that loyalty, Loyalty
in this dunya, is to what?
To self-interest.
Self-interest.
We live in a society which promotes self
-interest, Promotes extreme and radical sense of individuality,
And personality.
Everybody is for themselves.
And nowadays, even on the scale of nations,
Every nation is now for itself.
No one is talking about the whole world,
We're all one village, Everybody is like, hey,
I come first.
My nation comes first.
Right?
That extreme level of individuality, Is leading people
to have loyalties to their interest.
But here, the Prophet sallallahu alayhi wa sallam
says, Your loyalty should be in accordance to
what?
Allah subhanahu wa ta'ala.
When you love somebody, you love them for
the sake of Allah.
Not because they serve your interest.
And when you hate them, Not because you
hate them for selfish reason.
It's because, I know that they do the
thing that displeases Allah subhanahu wa ta'ala.
So my connection with the people is in
accordance to that.
That's what we call al-wala'u wal
-bara'.
That you have that sense of loyalty, To
the people who brings you closer to Allah
subhanahu wa ta'ala, And stay away from
those who bring you farther away from Allah
subhanahu wa ta'ala.
Know that whoever loves for Allah subhanahu wa
ta'ala and hates for Allah, After all,
Know that whoever loves for Allah subhanahu wa
ta'ala, Also hates for Allah subhanahu wa
ta'ala.
After all, if you love a person because
he's obedient to Allah, You will certainly hate
him for Allah subhanahu wa ta'ala, If
he disobeys him.
There is actually a hadith related to this
matter, Which was the Prophet sallallahu alayhi wa
sallam said, In this beautiful read, in authenticity,
Is that, Know
two people, Know two people, Who get closer
to each other, And then they separate, Except
that somebody, Start disobeying Allah subhanahu wa ta
'ala.
Like, know two people, Get together for the
sake of Allah subhanahu wa ta'ala, And
then they start separating, It's most likely somebody
is now getting farther away from Allah subhanahu
wa ta'ala.
Because if you truly love them for the
sake of Allah, Now, their disobedience to Allah
subhanahu wa ta'ala, Will put a barrier
between you and these individuals.
However, there are different categories, And he's going
to explain some of these examples.
Now, Like
if you love them for money, And then
they stop giving you money, What is going
to happen?
You're going to hate them.
If you love them because they're funny, And
now they're boring, You're going to hate them
for that.
If you love them because they look nice,
Whatever that is, And then they change that,
Whatever reason besides the love for Allah subhanahu
wa ta'ala, That's going to change.
So that's why he says, it's going to
happen.
You're going to leave them.
Now, Is that
even possible?
Can you love somebody and hate them at
the same time?
Like, can you tell your wife, I love
you, but I hate you at the same
time?
You'd be dead, right?
No, but seriously, If you talk, Can you
hate somebody and love somebody at the same
time?
So, to say, love somebody and hate somebody,
That's a bit, you know, tricky question.
But you love them from one angle, And
hate them from one angle, Which means you
don't hate the person.
You hate them for specific qualities.
Not because of who they are, But what
these qualities are.
What does that mean?
I love this individual because, mashallah, He's always
in the masjid, Dedicated for da'wah, so
and so.
But you know what, unfortunately, You know, he
had this bad akhlaq and manners.
The way I see him speaking, for example,
With others, I don't like it.
So you have that kind of cautious reaction,
Or interaction with the individual.
Or you love somebody because, Like many subhanallah
people, In terms of being Muslims, Alhamdulillah may
Allah give them thabat and their iman.
They practice the deed, But they have a
lot of sins.
Some they drink, some they watch something haram.
Some, you know, they work in a haram
place, Like with riba and so on.
So I love them for their Islam.
But I hate what they do.
I hate that what they do.
So that's part of what we call The
hadith of wara.
That's an expression of the hadith That we
recited earlier.
Because you need here, in this example, You
need to differentiate between Your love for them,
for being Muslims, But at the same time,
I'm not going to compromise my value Because
of your sins and your mistakes And your
errors.
You keep that clear.
You must love a Muslim for his Islam
And hate him for his disobedience And observe
a middle way with him Between total avoidance,
And complete disobedience.
If his sin is just a slip And
you know that he will regret it, It
is better to overlook, And conceal it.
But if he persists in it, One must
manifest his hate, Both by turning away, Keeping
distance, And employing harsh words.
According to the harshness Of the sin, May
Allah protect us from these scenarios.
So when he says, You need also to
look for the person That you're dealing with
over here.
Yes, you love them for their Islam, But
you need to make sure That you have
that hate in your heart For their sin,
for what they're committing.
But you also need to be easy with
them.
What does that mean?
If someone does something out of mistake, Let's
say, they're known to be Mashallah good.
But then they had hafwa, Which means they
tripped.
Which is really inappropriate.
Should I just cancel this individual altogether?
The answer is no.
Because it depends.
If that person seems to be remorseful, Regretful,
They hated what they've done, Then we should
give them a slack.
We still accept them, And try to help
them Mashallah recover, And become better.
But if the person is committing their sins,
And they are so proud of it, And
they post about it online, And they talk
about it publicly, Mashallah, That is the person
you need to practice What he says here,
Stay away from them, And distance yourself from
them.
That's what it means over here.
You stay away from them.
Because why?
If you stay close to them, They might
drag you into that same lifestyle.
And that's going to be dangerous.
You'll be doomed, And they'll be doomed at
the same time.
So make sure to realize that If you
deal with someone, You should be careful.
So this is basically the introduction to the
subject.
Next week inshallah when we come back, He's
going to be dividing the categories To three
categories.
That's going to come next inshallah.
But we need to discuss that next week.
The point now from this introduction Is to
understand what?
That what is the base of the good
companionship And brother and sisterhood?
Before that, Good character.
Good character comes from where?
From the love of Allah SWT.
for good companionship comes from akhlaq and manners.
And where the good manners come from?
It's Allah's subhanahu wa ta'ala criteria, to
please Allah azza wa jal.
So I need to please him subhanahu wa
ta'ala by doing the thing that Allah
asks of me to do and stay away
from.
That is the base of our deen and
our akhlaq.
So remember this, so when you deal with
people, you deal based on your standards, not
their standards, wallahu a'lam.
So we're still reading hadith number 30, hadith
number 30 which is hadith Abu Thalaba al
-Khushani radiyallahu ta'ala anhu wa arda.
In which the Prophet sallallahu alayhi wa sallam
said, qal inna allaha farada fara'ida fala
tuday'uha.
Allah subhanahu wa ta'ala, he prescribed obligations
so don't break them, don't waste them, don't
ignore them.
wa hadda hududan fala ta'taduha.
And he set limits, don't cross them, don't
exceed them.
wa harrama asha'a fala tantahikuha.
And he made things prohibited so do not
violate them.
wa sakata'an asha'a rahmatan bikum.
And he remained silent regarding certain matters.
Rahma, out of mercy, not out of forgetfulness.
Fala tabhathu anha, don't go and investigate these
things, don't keep questioning these matters.
So we know that from this hadith, and
the ulema they mention about this hadith is
one of the greatest in terms of explaining
the basics of our deen.
So there are certain obligations to do, prohibitions
to stay away from, limits not to exceed,
and of course some matters of silence, the
sharia silent about, stay away from it, don't
even try to investigate that matter.
So we covered the first category.
And if you remember, we said some of
the ulema, some of our ulema, they worry
about calling something fard, right?
They worry about calling something fard.
And therefore they always kind of like be
careful to call something fard or wajib.
And also sometimes they worry about calling something
sunnah, even though it is sunnah, out of
fear, when you say sunnah, what will people
do?
When you say this is sunnah, what people
might do?
Skip it.
Why is that?
Because if it's not binding, why not?
That's why people they say, is that wajib?
So no, it's sunnah.
Okay, alhamdulillah.
So what does that mean?
Alhamdulillah, don't want to do it.
That's what they mean by that.
That's the wrong thing to practice.
If it's sunnah, that's what you need to
do.
So this is what we covered in the
first category.
And now, inshallah ta'ala, we are going
to be talking about al-muharram.
Bismillah.
Bismillah wa alhamdulillah wa salatu wa salamu ala
rasulillah.
The author, rahimahullah, says, As for those things
which are forbidden, there are those which Allah,
exalted is He, protects and prohibits their being
approached or committed or violated.
The matters which are decisively haram are mentioned
in the book and the sunnah.
Such as in his saying, exalted is He,
Qul ta'ala wa atlu ma harrama rabbukum
alaykum, alla tushriku bihi shay'a, wa bilwalidayni
ihsana, wala taqutulu awladakum min imlaat.
Say, come and I will recite to you
what your Lord has made haram for you.
That you do not associate anything with Him.
That you are good to your parents.
That you do not kill your children because
of poverty.
Up to the end of the third ayat.
Which I want to actually share the ayat
with you.
If you give me a second inshallah ta
'ala here.
Because this is very important.
Surat al-an'am.
Allah, subhanahu wa ta'ala, in surat al
-an'am, Allah, exalted is He, says, Qul
ta'ala wa atlu ma harrama rabbukum alaykum
alla tushriku bihi shay'a, wa bilwalidayni ihsana.
So these three ayat here in surat al
-an'am, they are like you could call
them the ten commandments.
The ten commandments for the Muslim ummah.
What Allah, subhanahu wa ta'ala, has commanded
you, or prohibited at least for you, and
commanded you to do, summarized in these three
verses.
Imam Ibn Rajab, rahimahullah ta'ala, he is
setting these ayat as an example for what
is clearly haram and everybody agrees on.
Why this is now everybody agrees on it's
clearly haram?
Because it's been mentioned through the text with
clear prohibition.
How do you know this is haram?
All these things that are considered haram.
How do you know it's haram here?
For which word in the ayah?
Harrama.
Like the Prophet was being commanded, Ya Muhammad,
tell them, come to me so I can
recite to you what Allah had made haram
for you.
Like it's obviously clear, straightforward, haram.
So a true believer, if you really worry
about crossing the line and violating Allah, subhanahu
wa ta'ala's Muharramat, what do you need
to do when you read these ayat?
Pause, and read, and see for yourself if
you are one of those who violate these
principles of prohibition.
So the first one was, You don't associate
partners with Him.
Number two, that you need to be kind
to your parents.
So what is haram over here?
The opposite.
Being unbeautiful to your parents.
Don't kill your children out of poverty or
fear of poverty.
We'll provide you one point for them.
Don't come near the fawahish, which means these
awful indecencies.
What is apparent and what is private?
Something you do it privately or do it
publicly.
He said, Don't kill the innocent soul or
person unless it is due by the truth.
Which means, for example, it's a punishment for
killing somebody else or something like that.
He said, Allah, subhanahu wa ta'ala, advised
you in this manner so you'd understand.
And then he says, Don't near He said,
Don't come near.
He didn't say, don't take or don't use.
He said, Don't come near the wealth of
the orphan unless you're trying to make it
better, which means invest for them and use
it wisely.
Until they reach their age, which means give
it to them.
When you trade with people, scale right.
Make sure that you weigh right.
To the best of your ability.
And when you speak, speak what?
Fairly and justly.
Don't lie, don't hide, don't manipulate.
Even if it was against someone who's relative
to you.
Which means you need to be honest, not
to be biased.
And you need to make sure that you
fulfill Allah, subhanahu wa ta'ala, which means
what?
The covenant.
That the covenant, if you make an oath,
if you make a yameen, that you observe
that.
And then he says, This is my surat.
That's a mustaqeem.
It's going to be straight.
Follow it.
So, if you want to be on the
straight path that you keep asking Allah for,
which is Here is a list of things
you need to think about and always to
watch for.
And if you do so, as Allah describes,
subhanahu wa ta'ala, I hope it defeats
you and keeps you on that straight path
to Allah.
He says, follow it.
Don't go away from this path.
Otherwise, you'll go straight in every other direction.
Beside the direction that leads you to Allah,
subhanahu wa ta'ala.
That requires righteousness from you.
May Allah make us among those who are
righteous.
So as you can see, that's the meaning
of this principle here for us.
Now, Up to the end of the third
ayah.
Wait a minute.
Actually, I skipped that to the other page.
Here we go.
Go ahead.
Up to the end of the third ayah
and also in his saying, exalted is he,
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا
وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا
بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا
عَلَى اللَّهِ مَا لَا تَعْلُمُونَ Say, My Lord
has forbidden indecency, both open and hidden, and
wrong action, and no
authority, and saying things about Allah, you do
not know.
So in this ayah, Allah subhanahu wa ta
'ala also says, قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ
So here, Imam Ibn Rajab rahimahullah said, look,
this is a straightforward statement from Allah subhanahu
wa ta'ala that this is haram.
As simple and clear as it can be.
There's another category.
The second category of haram is what?
Some forbidden, he said.
Some forbidden matters that are specific to a
category are mentioned in some ayat.
Which means, the previous category, they're very general.
Like Allah subhanahu wa ta'ala says, you
know what, we need to be fair.
When you trade, trade fairly.
He didn't mention any details of riba, haram,
cheating is haram.
He didn't mention all the details.
In general.
Now he is going to mention some prohibitions
that are specific, to specific categories.
Like what?
That are specific to a category are mentioned
in some ayat as, for example, the mention
of foods that are forbidden in a number
of places.
For example, he's saying, exalted is he, قُلْ
لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ
طَاعِمٍ يَطَعَمُهُ إِلَّا يَكُونَ مَيْتَةً أَوْ دَمَن مَسْفُوحًا
أَوْ لَحْمَةٍ زِيرٍ فَإِنَّهُ رِجْسٍ أَوْ فِسْقًا مِنْهِلًا
لِغَيْرِ اللَّهِ بِهِ Say, I do not find
in what has been revealed to me any
food it is haram to eat except for
carrion, flowing blood, and pork.
For that is unclean, for some deviance consecrated
to other than Allah.
So here's an example of what Allah made
haram in terms of food.
And the examples are many.
He mentioned multiple ayat.
Another example, we go down to the next
page Insha'Allah ta'ala There is a
mention of marriage, subject of marriage.
The top of the next page, the third
line There is mention of the women who
are forbidden in marriage.
There is mention of the women who are
forbidden in marriage in his saying حُرِّمَتْ عَلَيْكُمْ
أُمَّهَاتُكُمْ وَبَنَاتُكُمْ حَرَمْ فُرْيُّ أَرْيُّ مَوْذَرْسٍ أَوْ دَوْتَرْسٍ
And the ayah is long by the way.
So Allah mentioned all the prohibited kins for
marriage.
حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَخَوَاتُكُمْ وَعَمَّاتُكُمْ
وَخَالَاتُكُمْ All the details like your aunts, your
maternal, your paternal aunts mentioned them all to
be prohibited for you.
So he was very specific here about the
subject of marriage.
The third category There is mention There is
mention of earnings which are forbidden in his
saying وَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الْرِبَى So he
mentioned three examples over here.
So what has been prohibited in specific categories.
Food and subject of marriage and also in
earnings which means trade.
Allah made haram for you riba and made
halal for you to trade and sell and
deal with people.
So he is just an example.
Those examples were from the Quran.
Haram that was mentioned in the Quran.
He is going to come to another category,
second category right now.
The haram that was mentioned in the sunnah
of the Prophet s.a.w. As for
the sunnah As for the sunnah there is
mention of many things which are forbidden in
it such as in his saying s.a
.w. Allah forbids the sale of wine meita,
pork and idols and his saying whenever Allah
prohibits something he also prohibits its price i
.e. to sell it and then consume or
use the money received and his saying every
intoxicant is haram and his saying your lives
literally bloods, your properties your honors are haram
to you.
So as you can see from the hadith
of the Prophet s.a.w. he used
the term what?
Haram clearly so he used the term haram
clearly s.a.w. Then he is going
to bring right now another category so he
is going to summarize the first category by
saying whatever is openly whatever is openly declared
haram in the book in the sunnah is
haram.
That's the first category.
So if it was if the term of
the word haram was mentioned clearly in the
Quran and sunnah of the Prophet s.a
.w. it's clearly to be haram.
Is there any other way that if we
read it in the Quran or the sunnah
we will derive prohibition and haram from it?
The answer is yes.
Here is another example One can also derive
the sense that something is haram from wordings
which indicate prohibition along with containing threats and
underlining the seriousness of the matter.
Like it's not explicitly the word is not
explicitly haram but the different terminologies that would
do that.
If you study usool al fiqh if you
study usool al fiqh they call them alfad
al tahreem meaning the words of haram what
are the different expressions used in the Arabic
language, in the Arabic grammar also in the
statement of the Prophet s.a.w. in
the Quran that would indicate haram So from
some of these examples is giving threats to
certain specific act.
Threatening if you do it that this will
happen to you for example Another is when
Allah s.w.t or the Prophet s
.a.w. used an nahi clear nahi.
Like do not do this don't come near
this.
Right?
So these are also expressions of prohibition.
So he said there are many expressions of
prohibition.
He's going to choose one example here Underlining
the seriousness of the matter such as in
his words s.a.w. such as in
his words s.a.w. s
.a.w. You who have iman, wine and
gambling stone altars and divining arrows are filled
from the handiwork of shaytan avoid them completely
so that hopefully you will be successful shaytan
wants to stir up enmity and hatred between
you by means of wine and gambling and
to debar you from remembrance of Allah and
from his salah will you not then give
them up?
So what is the word that you see
here in this ayah that will make you
realize it's haram?
Because a lot of actually people who wants
to act smart they say look the ayah
doesn't say it's haram stay away from it
so if the ayah tells you to stay
away from it what does that mean?
Touching it and holding it is haram.
Like one smart guy one time he said
if I have it far away from me
and I use a straw to draw the
wine would that be okay?
You must be high in that moment probably
but definitely trying to manipulate the words of
Allah because they don't understand the implication of
the Arabic language there's another indication by the
way here in this ayah that also tell
you it's haram.
What is it?
Ridz Ridz, filth.
Also what?
Min amal al shaytan the acts of the
shaytan.
What else jama'ah?
The shaytan wants to use this to do
what?
To sow and plant seeds of what?
Of hatred and animosity like turn away from
dhikr of Allah subhanahu wa ta'ala.
All these words all these statements in this
ayah and they just completely ignore that and
they say Allah didn't say it's haram Allah
didn't say it's haram so Imam Ibn Rajab
Rahim another way Allah subhanahu wa ta'ala
would show us what's haram by showing the
threats or the punishments or the implication of
using it something to do something to become
bad and so on so that's one of
these examples and like I said they're different
also wordings and expressions that would indicate haram
that's something you study in usool al fiqh
over here.
There's now a third a third actually category
but it's disputable he's asking the question about
it right now as for mention of prohibition
alone as for mention of prohibition alone i
.e. do not which is the standard expression
of nahi or prohibition in the Arabic language
like when you want to when you want
to tell somebody to stay away from something
we say laa taf'al that's what we
call the expression of nahi the expression of
prohibition so no, do not and then there
is the present verb about the action itself.
Do not do this for example.
So he says if the hadith or the
ayah probably openly says do not as every
expression or statement of nahi constitute haram, that's
the argument over here.
As every expression of do not laa taf
'al is considered haram.
Now so we can understand the concept over
here let's talk about the difference between the
two categories.
So when it comes to the subject of
haram if you guys remember when we defined
al-wajib or al-fard what did we
say?
It's commanding it's actually demanding a command that
is binding demanding a command that is binding
that's what we call wajib and in terms
of reward and punishment doing it, you'll get
reward for doing it and there is punishment
if you don't, that's the wajib now demanding
a command that is not binding what do
we call that?
Mustahab, recommended if you do it, you get
reward if you don't, no harm so this
is now in regard to the obligation, the
command let's talk about the prohibition right now
so to understand the prohibition in these two
categories the same thing demanding a prohibition that
is binding demanding a prohibition that is binding,
what do we call that?
the haram demanding a prohibition that is binding
it's haram.
In terms of reward and punishment, if you
do it you'll be punished and if you
don't, you'll be rewarded.
So there is reward for staying away from
it and there is punishment for doing it,
the opposite to al-wajib now what about
al-makruh the one that is disliked how
would you then define it?
demanding a prohibition that is not binding that's
not binding, that becomes makruh so here's the
question that he's asking Imam Ibn Rajab is
if there is a standalone statement of prohibition
what's the standard understanding from it?
Does that constitute binding prohibition so it's haram
right away or is it not?
and if it's not what type of prohibition
would we call that?
what type of prohibition would we call that?
he says, or at least we're going to
come to see inshallah ta'ala, they call
it nahi irshad nahi irshad, that's basically it's
more of like a prohibition of guidance which
means it falls under the category of adab
and etiquette, that's it adab and etiquette, so
that's what the discussion is going to be
here go ahead as for mention of prohibition
alone i.e. do not, then people differ
as to whether or not one should derive
the sense that the matter is haram it
is narrated of Ibn Umar that he repudiated
derivation of the sense that it is haram
from it Ibn Mubarak said salam Ibn Abi
Mutia told us from Ibn Abi Dukhaila that
his father said I was with Ibn Umar
and he said the messenger of Allah forbade
raisins and dates, meaning to mix them so
a man behind me asked me, what did
he say?
I answered, the messenger of Allah made raisins
and dates haram Abdullah Ibn Umar said you
lie so I asked did you not say
that the messenger of Allah forbade it and
so it is haram he answered, do you
witness to that?
salam said, it was as if he were
saying there are those things which the Prophet
salallahu alayhi wa sallam forbade, which are a
matter of courtesy and discipline so again, this
becomes a matter of adab, give an example
the Prophet salallahu alayhi wa sallam prohibited the
messenger of Allah from fasting on Saturday the
Prophet salallahu alayhi wa sallam forbade us fasting
on Saturday unless it is considered obligatory so
based on this statement right now, and the
statement of prohibition, which means forbade, is in
the hadith so what's the ruling on fasting
Saturday alone?
should be from this statement, what do you
infer from it?
it's prohibited because clearly he forbade salallahu alayhi
wa sallam, however there's another hadith in which
the Prophet salallahu alayhi wa sallam, one day
he entered the house of his wife Hafsa
on a Friday and she was fasting that
day, so he told her salallahu alayhi wa
sallam he says, did you fast yesterday?
she goes, no he goes, are you planning
to fast tomorrow?
which would be, what day would that be?
Saturday she said, no he goes, ok, break
your fast why did he ask her to
break her fast?
because he also forbade us from fasting Friday
alone right, you need to fast the day
before day after, so he told her are
you fasting the next day which would be
Saturday, what does that mean right now?
that you can fast Saturday but not alone
so what would that be mean when the
Prophet says, don't fast Saturday unless it's a
fard on you adab and etiquette and irshad
nahi irshad, it doesn't have to be nahi
tahrim, so if you do it, there is
no harm but if you avoid it there
is a reward for you, that's the definition
of the makruh, so that's the category that
we're talking about over here, next we have
previously mentioned we have previously mentioned from some
of the scrupulous people of knowledge such as
Ahmed and Malik they're being cautious about using
the term haram for those things about which
there is no uncertainty no certainty that it
has been made haram i.e. those things
which are of the kind which are ambiguous
or about which there is disagreement so that's
one of the things we mentioned last time
if you remember, the ulama they hate to
use the word haram because they're scared of
it because if Allah did not mention it
clearly explicitly with the term haram I can't
say that word so they avoid it, but
they say we don't like it and back
then when they say we don't like it
means what?
it means it's haram so stay away from
it but they just don't dare to use
the expression haram that was in the early
generations later on when the ulama they organized
and codified the code of usul al fiqh
that the kind of like confusion, ambiguity of
the words were removed, so now using haram
for what's haram is clear and using makruh
for what's makruh is also clear and so
on, so that's in regard to this matter,
let's move on to the next part inshallah,
to the bottom of the page some of
these things on the top of the bottom
of the paragraph some of these things which
are verbally prohibited are a matter of courtesy
and instruction and that's what we explained already
so the third category right now so we
covered al fard we covered al haram and
now the third category al hudud the limits,
ok as for the limits of Allah transgressing
which is forbidden then what is meant by
that is the sum total of that which
he has permitted to do whether that is
by way of being obligatory recommended or permitted
and the transgression is going beyond that and
perpetrating those matters which are forbidden so here's
the thing, the first the imam of rajab
rahimallah he mentions that these limits there's a
kind of different definitions of these limits there's
a different ulama some they define these limits
by collection, the sum total of all what
Allah made halal and haram that's what it
means so all the sum total what Allah
made halal and haram so if Allah swt
he forbade us from fasting for example the
day of Eid and somebody fasted 30 days
of Ramadan on the Eid day he said
you know what, that's not enough for me
I want to add this extra day inshallah
what do we tell the majma?
absolutely not, that now is crossing the limits
because Allah said this is haram you can't
fast that day, doesn't matter how you feel
about it, so this is haram and somebody
would say you know what I'm going to
pray tahajjud inshallah but I'm going to pray
tahajjud standing on one leg what do you
guys think of that?
isn't that impressive?
of course not that's bid'ah and it's
not acceptable because I'm crossing the line it's
ok to pray tahajjud but if you're going
to go and tell me you're going to
stand on one leg because you would like
to prove that you're mashallah better than the
prophet so absolutely not this is now crossing
the line so the sum total of what
is fard what is haram and what is
halal and so on as he says, exalted
is he those are Allah's limits and anyone
who oversteps Allah's limits has wronged himself and
what is meant here is anyone who divorces
in another way from that which Allah commands
or permits so why did he say those
are divorces, why is that?
because the ayah is in the context of
divorce if you look at the ayah, it's
in the context of divorce so Allah speaks
about how people divorce and so on and
unfortunately nowadays Allah al mustaan the people they
want to marry in the masjid and they
want to divorce somewhere else and they rip
each other apart because of that and Allah
says this is how you do it you
do it with ihsan these are the limits
of Allah azawajal but when the ego kicks
in and everybody tries to fight for their
own thing and so it becomes horrible and
that's what Allah was warning us in this
ayah he says, exalted is he these
are Allah's limits so do not overstep them
those who overstep Allah's limits are wrongdoers let's
move on to the next inshallah where hadith
an-nawas ibn sam'an do you see
it in the middle of that page this
hadith is very important and I hope that
you guys can truly and genuinely memorize the
hadith I want you to really memorize the
hadith because this hadith there are so many
gems in there and you can use this
in your khatiras you can use it in
your khutbas you can use this for yourself
and reminding others as well it's a summary
of what does it mean to be a
true Muslim and adhering to the limits of
Allah subhanahu wa ta'ala a very famous
hadith known as hadith al-sirat it's known
as hadith al-sirat which is, go ahead
an-nawas ibn sam'an narrated that the
Prophet sallallahu alayhi wa sallam said, Allah strikes
a similitude a straight path and on its
two sides are two walls in which there
are open doors and over the doors are
loose curtains over the door of the path
there is a crier saying people enter the
path all of you and do not deviate
there is a crier calling out above the
path whenever anyone intends to open any of
those doors he says woe to you, do
not open it for if you open it
you will enter it the path is Islam
the two walls are the limits of Allah
azza wa jal the open doors are what
Allah has forbidden the crier at the beginning
of the path is the book of Allah
and the crier above the path is the
admonisher of Allah in the heart of every
Muslim Imam Ahmad narrated it and this is
his wording of it and in his Tafsir
and at Tirmidhi who regarded it as a
Hasan Hadith the Prophet sallallahu alayhi wa sallam
had given a similitude of this faith because
Islam is like one straight path along the
side of Islam there are walls and these
walls the doors are open these doors are
covered with curtains, the word curtain or you
could say just like a piece of cloth
what does that mean?
it's easy to open, that's what it means
it's not locked, anyone can peek through by
just removing that curtain to the side, that's
it, as simple as that so people start
walking through the path there's a caller at
the end of that path telling them keep
going straight don't don't get distracted by these
doors because behind these doors and behind these
curtains you see lights flashing, you hear noises
and laughter and stuff fun stuff probably maybe
and the person gets curious so they're going
to just go closer to the door and
maybe try to listen only, say no I'm
just going to listen I'm just going to
check the light that beams from behind the
curtain and that's how they fool themselves and
then slowly and gradually what do we do?
just you pull that thing and then above
that straight path he said there's another crier
that the admonisher that tells you hey be
careful if you dare pull that curtain you're
going through so no matter how much you
think you're strong he goes it's easy for
people to cross these limits I want you
to understand that what he says in the
sharh of the hadith over here he says
there is nothing there is nothing beyond what
Allah subhanahu wa ta'ala has made of
his limits anything other than what is considered
haram so basically transgressing against his limits will
take you to the haram as simple as
that let's move on right now to the
next page where he says the word hudud
it's in the middle of the page, hudud
limits hudud limits may be used to mean
the same thing as the matters which are
haram so that's the second category or meaning,
so the first meaning for the word hudud
is the sum total of everything that Allah
made prohibited fard, mustahab, halal in general, so
these are the limits keep those limits, the
other definition the other definition if you don't
mind come this side please and the second
definition is al hudud means the prohibited only
al haram the prohibited yes and at that
point it is said do not approach the
hudud of Allah as Allah exalted as He
says these are Allah's limits so do not
go near them by which is meant the
prohibition of perpetrating those haram things which are
prohibited in the ayah with respect to fasting
and itikaf in mosques so that's the second
meaning and we explained what muharramat and nahi
earlier and before moving to the third meaning
on the following page what he says at
the top of the page the preventative punishments
which are applied in particular amounts for severely
haram actions have been termed hudud so this
means by what by these predetermined specific punishment
for specific crimes like for example for stealing
for theft there is a crime for it
for drinking there is a crime for it
for slander there is a specific crime and
punishment there is a specific punishment for it
each one of them has a specific punishment
for it those punishments well we call them
hudud and usually nowadays when we discuss fiqh
hudud is more of the overall sum total
of the amal but when it comes to
talking about the legal system when we say
hudud we mean by them those punishments so
the terminology sometimes changes from one speaker to
another or one faqih to another the hadd
punishment for adultery the hadd punishment for theft
and the hadd punishment for drinking intoxicants an
example of it is the saying of the
prophet sallallahu alayhi wa sallam to usama do
you intercede in a case which is one
of the hudud punishments of allah meaning concerning
the amputation of a hand for theft this
is the best known usage of the term
hudud in the technical terms of the people
of fiqh so what would it be what
would mean then exceeding the limits of allah
subhana wa ta'ala in regards to this
punishment so the second two paragraphs will explain
that in details for you i'm going to
summarize because we need to move inshallah forward
the summary of that he says if you
exceed the punishment of allah subhana wa ta
'ala like if allah made the punishment for
drinking let's say lashes on their back then
you cannot hurt them beyond that if allah
subhana put punishment for capital punishment for certain
crimes for example then you cannot just you
know do the capital punishment and then burn
that for example that individual that's not what
allah subhana described in terms of the hudud
so you cannot cross these or even cancel
the hudud of allah azza wa jadat also
is considered prohibited as well too so that's
the meaning of the limits and the hudud
and the fourth meaning will be at the
bottom of the page inshallah ta'ala as
for that on which he has been silent
it is those matters whose judgment whether permissibility
obligation or prohibition is not mentioned so that
it is pardoned and there is nothing against
somebody who does them it is this which
these aforementioned hadith such as the hadith of
abu thalaba show so the fourth category that
was mentioned in the hadith so we talked
about the fard we talked about the haram
we talked about the limits and the hudud
and the fourth category what the shara' remains
silent about didn't say anything about these matters
as an example the prophet sallallahu alayhi wa
sallam one day he says Allah made hajj
obligatory upon you so you should perform hajj
then a man out of nowhere he starts
saying every year and the prophet sallallahu alayhi
wa sallam remained silent and the man insisted
every single year and the prophet sallallahu alayhi
wa sallam remained silent again every year and
the prophet sallallahu alayhi wa sallam said if
I say yes it becomes obligatory you won't
be able to make it and he says
if I leave something without mentioning it in
details don't ask me about it like don't
be the cause of something to become hard
and difficult for the people so that's basically
what the shari'a remains silent if the
shari'a doesn't say anything about it the
standard is to stay away from it however
if you look at the next page inshallah
ta'ala in the second paragraph however something
that ought to be known is however something
that is ought to be known is that
the mention of something in terms of making
it haram or halal is of those things
whose understanding may be concealed of texts from
the book and the sunnah because the implication
of these texts may be by means of
the letter of the text and clear declaration
and they may be by means of general
and inclusive statements from which particular particulars can
be understood or they may be by means
of eliciting what is intended and drawing attention
to it as in his saying before we
proceed so what he is mentioning over here
rahimahallah ta'ala these are in usul al
fiqh known as dalalat al alfad textual implications
textual implications dalalat al alfad and he mentioned
that sometimes the shariah doesn't say anything about
something particular however there are specific rules in
the language that will make it clear for
us that you should do it or otherwise
or say it or otherwise like what the
first example he says sometimes it comes in
the clear textual evidence like the first category
by means of the letter of the text
that's called an-nassus sareeh in the Arabic
language clear text the second category means of
general and inclusive statements they call it umoom
al lavd like a lavd aam is general
statement that includes everybody as well too and
sometimes is what is called fahwa al khitab
what can be basically by means of eliciting
what is intended in that like in the
example of the ayah if Allah says don't
say oh to your parents does it mean
it's ok for you to you know to
hit them I mean Allah prohibited only saying
oh he says that's understood because if the
bare minimum was prohibited then everything above that
is also prohibited as well there's another example
towards the end where it says that is
called understanding derived from agreement meaning and below
it what is considered contrary which means the
prophet he said that like if the zakah
meaning you only pay zakah on the animal
if it grazes freely in the pasture what
does that mean if you feed it there's
no zakah on it or at least zakah
will be less so some rules for that
because now it's the opposite to that the
last category there he says the category of
analogical reasoning sometimes qiyas like the sharia didn't
say anything about drugs did it nothing about
drugs so it's supposed to be halal based
on this example of hadith right now because
the sharia remains silent but with analogical reasoning
we know even the sharia is silent about
this particular thing but we also infer from
the sharia that is considered haram so these
are some examples of this matter inshallah next
week we will finish that part of the
hadith and hopefully we can move into the
next hadith inshallah tabaraka wa ta'ala so
we stop here inshallah