Yaser Birjas – TaSeel #61
AI: Summary ©
The speakers emphasize the importance of humility, respecting surrounding culture, avoiding workplace bullying, dressing up properly, avoiding loud or stylistic behavior, avoiding touching things with your hand, and avoiding embarrassment. They stress the need for people to consider their surrounding culture and avoid spitting while waiting for someone to join the gathering, and provide advice on dressing up, avoiding loud or stylistic behavior, avoiding embarrassment, and following regulations and regulations. The conversation touches on community shaping, unauthorized yawning, and offense at neighbors, and emphasizes the importance of following regulations and avoiding offense at neighbors. The conversation ends with a discussion about marriage and the HOA rules.
AI: Summary ©
Of reverence to your character, to yourself.
And then he says, قَالَ وَتَضَوَّضَعَ فِي غَيْرِ
ذِلَّةٍ You also humble yourself, but humbleness without
humility.
When I say humility, humiliation I would say.
Humbleness without humiliation.
So what does that mean?
You know, sometimes people they just, they overkill
their humbleness to the extent that they will
be humiliated by others, and they will be
okay with that thinking that's part of being
humble.
No.
Humbleness needs to come with dignity, of course,
and integrity.
So you're humble, but you don't allow people
to cross the line with you or humiliate
you for, of course, you know, and just
for the sake of like sometimes bullying you
and so on.
That's not part of humility or humbleness.
So he says to be humble without any
disgrace or any sign, of course, of humiliation.
وَقَالَ وَأَن تَلْقَى الصَّدِيقَ وَالْعَدُوَى بِوَجْهِ الرِّضَاعِ And
they said, find the friend and the enemy
in the face of pleasure.
Whether you meet a friend or a foe,
how do you, how do you meet them?
With a, with a, yeah, وَجْهِ الرِّضَاعِ Like
it says, like, look, with a kind of
a contentment.
You look at them, you don't show any
signs.
Some people, their faces are what, a very
animated faces.
When they see somebody they don't like, it
translates on their face right away.
So you can tell, and that sometimes can
cause you so many troubles, right?
Like you see somebody that's like, immediately.
The moment you start making those facial expressions
in the presence of other people, whether they're
good or otherwise, it can cause you troubles.
He goes, look, when you see people, keep
that neutral face as much as you can.
But of course, with your friends, you'd be,
like we said it earlier, part of the
haqoq with your brothers is to be with
a cheerful face.
قَالَ مِنْ غَيْرِ ذُلِّنْ وَلَا خَوْفَ مِنْهُمْ You
don't, that kind of like neutral face or
satisfactory face, it doesn't mean that you're afraid
of them or being weak in front of
them.
He says, وَأَنتَ تَحَفَّضَ فِي مَجَالِيسِكَ مِنْ تَشْبِيكِ
أَصَابِعِ He says, part of the etiquette as
well, when you're gathering of people, don't interlock
your fingers together, like this.
Now, by the way, that is an etiquette
that is, that will be, will be taken
into consideration.
What do we take into consideration in order
for us to say this is okay or
otherwise?
Al-Urf, custom, and if you remember last
week when we started the hadith from number
32, la darara wala dhiraar, we said that
there are five maxims that govern Islamic law,
and one of them was what?
Custom rules, العادة محكمة, which means we take
customs in consideration when it comes to given
rules.
So here, he is saying that interlocking fingers
in the gathering is not good.
Does that, does that bother us in our
time, in our culture?
Is that considered any offense to anybody?
Not necessarily.
What was it offensive back in the days?
See, the Prophet sallallahu alayhi wa sallam, he
recommends for us when you go to the
masjid, especially for Jum'ah, he says, and
part of the thing that you should avoid
is interlocking your fingers until after Jum'ah,
until after Salah.
Is it haram?
It's not haram.
It's part of the etiquette.
The ulema, they try to give the interpretation
to why would the Prophet sallallahu alayhi wa
sallam say, don't interlock your fingers in the
masjid for Jum'ah until after Salah.
Why is that for?
To get busy using them for dhikr.
To get yourself busy using them for dhikr.
Also, when you interlock your fingers, most likely
people, they do that when?
When they raise their knees up and they
lock their their legs.
So when they hold their knees, or they
hold their knees, for example, one over another,
it might cause them to fall asleep, get,
you know, too relaxed and so on.
So the idea is, it has a reason
for that.
But here, it's part of the culture that
you don't, you know, interlock the fingers in
the gatherings.
But nowadays, that's not of a big deal
for us.
It's not like some people feel offended by
that.
So therefore, it's up to you if you
want to consider what Imam Ibn Qudamah mentions
in here, because that's related to the subject
of custom and adab.
However, he says also, and do not pick
your nose.
So does that, is that culturally acceptable today,
Jemaah?
I don't know, man.
Today, the culture is so weird, wallahi.
But still, I think it's a, it's a
common adab.
It's a common adab that you don't do
that in front of the people.
You don't do that, and avoid it completely,
actually.
You need to do that.
And don't spit too much.
Or sometimes when someone, when they want to
spit something, or they have something in their
phlegm, in their throat, or whatever, they announce
it to the whole public, ya'ni.
So if you're gonna have to do it,
don't do it too loud, ya'ni.
Just make sure that you take care of
it.
Qal wat tatha'ub, ya'ni.
Ya'ni.
And if you had to yawn, we learned
from Shaykh Rahimahullah says that, look, if you
want, if you had to yawn, first of
all, try to suppress that.
How do you do that?
First of all, by thinking about a different
thought that may suppress that yawning.
The second thing is that if you had
to, then try to bite on your lower
lip.
And subhanAllah, you guys, you know that yawning
is contagious.
Like if you see somebody yawning, what happens
to you?
You start feeling that you're gonna start yawning.
As a matter of fact, even as I'm
speaking, I'm feeling that I don't want to
yawn right now.
So he says you bite on your lower
lip, like this.
And if you couldn't, then you cover with
your hand.
Some, they say, they cover like this.
No specific, actually, reason for that.
And some just, you know, cover like that.
Some, they say, like this, so that at
least if, you know, any spats come from
your mouth, it doesn't come on the side
of your hand that you may be touching
things with.
And subhanAllah, from a medical point of view,
that's also a blessing, right?
Because at least if there's any germs, they're
on the back, not on the front.
So when you touch with your hand, still,
it's cleaner.
So you make sure that you don't do
that.
So again, you try to suppress the yawning.
If not, then with your hand, try to
cover it with the back of your hand.
So, as you can see, every line, we
can have a whole lecture on this.
Talk about the meaning of this adab and
where this is coming from, how important that
is.
But we have to move on to the
next paragraph, inshaAllah ta'ala.
Listen to the person who is addressing you
and refrain from asking the speaker to repeat
what he said.
And beware of sharing with others your admiration
for your child and your slave girl.
Do not adopt the mannerisms of a woman
in prettying up yourself.
That's for the men, obviously.
And do not degrade yourself like a slave.
So he says, listen to the person who
is addressing you and the meaning to pay
attention to them.
Don't compel them to repeat what they say
to you.
Like you, if they were speaking to you,
what would most likely compel people to ask
the speaker to repeat what they said?
Being distracted.
And what is the most common distraction we
have today, jama'at?
Phones.
Someone will be talking to you and you're
on your phone.
And they're talking about something serious, whether it's
related to them or to you, and you're
laughing and giggling right now all of a
sudden, out of nowhere.
Why is that?
Because you're paying attention to the reel that
you are watching.
And that's a distraction.
And now you tell them, and they say,
are you here?
Are you listening?
So I'm sorry, what do you say exactly?
You repeat that again.
So that's what he means by that.
Sometimes you ask the person to repeat what
they say because it's important.
And that's nothing wrong with that.
Let's say, Allah, Allah, Allah.
Could you repeat that please again?
That's beautiful.
Could you say that again?
Because you basically, you want to have more
of this of what he said, for instance.
And the Prophet sallallahu alayhi wa sallam, he
was known, if you remember we talked about
the Prophet sallallahu alayhi wa sallam's etiquette of
speaking, he sometimes would repeat the statement how
many times?
Three times.
Whether because he wants to address the right
side, the front side, the left side, or
to emphasize the importance of what he is
saying sallallahu alayhi wa sallam, so make sure
that people don't miss any point from that
paragraph.
So he mentioned that three times sallallahu alayhi
wa sallam.
So he says when people talk to you,
pay attention to them.
From the etiquette of the Prophet sallallahu alayhi
wa sallam, if you guys remember about the
Prophet sallallahu alayhi wa sallam listening to people,
what did he do?
What would the Prophet sallallahu alayhi wa sallam
do when people talk to him?
The Prophet sallallahu alayhi wa sallam would turn
completely towards the speaker, his body, entire body,
would turn towards the speaker sallallahu alayhi wa
sallam.
Not just his face, no, with his entire
body he turns to the speaker.
Why?
To show them respect that they're paying attention
to what they're saying.
So here if someone is talking to you,
you know, it makes, of course, show respect
and not wasting their time and their energy
that you're facing them and you listen to
them properly, of course.
And that's not just, you know, for strangers
or friends.
It also applies to your spouse, to your
parents, to your children.
When they talk to you, just give them
the indivisible attention.
And that's part of the etiquette and part
of the adab.
وَقَالَ وَلَا تُحَدَّثْ بِعْجَابِكَ بِوَلَدِكَ وَجَارِيَتِكَ Don't talk
too much about how much you admire your
kids, you admire your car, admire your house.
Like, people just kind of like, they can't
stop talking about how smart their son is,
how smart their daughter is, how, mashallah, he's
hafidh.
Everywhere they go, he's, mashallah, he's hafidh.
He's this, he's that.
Jama'ah, give them a break.
You don't have to always do that because
what could possibly happen if you keep talking
too much about your children in front of
other people?
عَيْنَ النَّظَر, that's for sure.
But what about the listeners?
They become repulsive.
So they kind of start like, they don't
even want to hear about it.
They're probably hating your kids because of that.
So take it easy.
طَيْبِ, what if just saying something interesting happened?
Like, subhanallah, my son the other day did
this, my daughter, subhanallah, this was so interesting,
that happens in their school.
There's nothing wrong with that.
But the excessive, sometimes people just put their
kids, you know, in a place above everybody
and everything.
Now that's what he's talking about over here,
that you don't be too excessive in talking
about this.
He said over here, and you're a slave
girl.
Obviously, the book was written during a time
when there was slavery.
So part of it is also my servant,
my servant, my servant.
So he said just don't do these things.
Which is why we're saying it's not just
about your child or a servant.
It's also about your car, about your house,
about your this, about your that.
Basically, from the modern psychology as well, is
that whenever you want to attract people and
make more friends, what is better for you,
to talk about yourself or talk about them?
Talk about them.
So here, he's telling me, look, don't lose
people because you keep talking too much about
yourself.
You want to make friends?
Highlight their quality.
What do you like about them?
Like saying, mashallah, the other day, I saw
your car, I saw your son, mashallah.
Alhamdulillah, amazing.
Wallahi, your son who led the salah that
day was beautiful.
Jazakallah khair.
May Allah bless you and bless your family.
It makes people appreciate you and admire you.
Versus keep bragging about your family, about your
kids in front of everybody.
They're not going to appreciate that.
And he says, If you're going to come
out in a gathering, for the guys over
here, obviously, you need to dress up nicely
for the occasion.
But don't become too excessive until you become
just kind of like the mannerism of women.
You come out like what women would come
out.
As Allah SWT described, you know, that about
the difference between men and women.
Like, are they equal?
The one who grows up with jewelry and,
you know, accessories, which means, basically, the girl,
she grows up adorned with these things, versus
the man, who is not supposed to.
So the man should not adorn himself in
a way that women does.
With some of the ulema, they speak about
certain etiquettes of our time and some of
the habits of our time.
Like what?
For example, for men wearing bracelets, or wearing
silver necklaces, for example.
It's not gold, so it's not haram from
that perspective.
But is it befitting a man to do
that?
Let alone wearing earrings or even actually nose
rings these days.
So in this case, men should separate themselves
from these, actually, what we consider as manners
of the opposite gender.
And that also applies, of course, for the
ladies as well, too.
When they dress up, when they come out,
they don't dress up, of course, like a
man.
That's part of the etiquette for both men
and women.
And don't try to come out showing some
humbleness and humility and you come out filthy.
Like your thobe is so dirty.
And when someone tells you, what's going on?
Say, alhamdulillah, alhamdulillah.
That's a barakah from Allah Azza wa Jal.
Or your spouse catching you before you leave.
Hey, your shirt is messy, is dirty.
What are you talking about?
Alhamdulillah, that's ni'mah.
This is still, I still have a shirt
on, alhamdulillah.
Some people don't have that shirt, you know.
There's not a time to have this kind
of debate with your spouse or with anybody.
Rather, you need to go out, dress up
nicely, with humbleness and humility.
So, you don't have to always come out
as if you're going to a party, but
at least when you come out, dress up,
you know, in a way that's considered reasonable,
inshallah, wa ta'ala, naam.
Make your family hear you without resorting to
violence and be lenient with them without being
weak.
What does that mean over here, jama'ah?
He's basically saying, look, use the carrot when
it's needed and use, of course, a stick
when it's needed.
When I say stick, it doesn't have to
be any physical stick.
But rather, at least be firm when firmness
is needed and be lenient when leniency is
needed.
But if you put firmness where leniency is
needed or the other way around, what's gonna
happen?
Corruption.
You're gonna, the kids at some point, they're
gonna rebel.
Your family will rebel because that's not right.
Or they start, when they know that there's
no punishment or there's no any consequence for
their actions, they become spoiled.
So whether you spoil them or you corrupt
them, so have it with good balance.
Have it with a good balance, naam.
Do not joke with your female and male
slave so you do not lose respect and
avoid constantly turn to look back.
Now, obviously, this is now, it's not our
time.
He's basically saying, look, even when you deal
with, not necessarily your slave, let's say, for
example, your employees.
You know, if you deal with your employees,
it's okay to socialize and be nice to
them and so on.
So, but there always has to be some
level of formalities between you and them.
Keep that formalities to a certain level so
that that respect is never forgotten and never
actually any taken advantage of you.
That's very important.
And I always tell that to people who
would love to start having any gatherings or
even teaching or even do whatever you want
to do with people around you.
If you, if you don't keep that level
of formality to a certain extent, the haybah,
the waqar, the reverence will disappear.
And as a result, people will not respect
what you say.
So sometimes, you know, some people they would
say, well, I want to be like the
youth.
So I want to teach the youth something.
So you go with the youth and you
start becoming, behaving like them exactly.
And if they start behaving like that because
I want you, I want them to connect
with me, you're going to realize at some
point these kids are not going to listen
to you.
Because what's the difference?
You do the same thing exactly.
So there's always, there's always has to be
that level of formality so they can respect
you and listen to you when you talk,
inshallah, with the barakah wa ta'ala.
Do not sit with the ruler and if
you do so, be worried of sins and
backbiting others.
We spoke about this extensively in a previous
chapter, if you guys remember.
The dangers of being, you know, there's rulers.
Sometimes they become, there's ma'siyah, there's sins.
There may be a sub, the rule, the
government and the rules.
So therefore there might be also a different
situation.
You've been pushed into the politics of these
gatherings.
So he's now repeating some of the etiquette
that you need to observe.
He goes, if you go and start sitting
with the ruler because you had to, then
be careful.
You have to be careful.
You don't want to fall into the sin
like they do or backbiting because a lot
of politics requires that.
So you don't want to be part of
that.
Now, you should keep the rulers secret and
beware of...
Before that, so you should keep the rulers
secret.
I think it's obvious, right?
If he tells you something in privacy, in
confidentiality, and then the next day it's on
the news and the only source of that
was you, what happens to you?
In jannah, inshallah wa ta'ala.
He'll send you probably to jannah, inshallah.
But at least we would say that it's
extremely dangerous.
So you need to be careful how you
deal with it.
If they give you something like a secret,
you hold on to it, no matter how
heavy that is.
Now, Beware of joking, belching, and flossing your
teeth in his presence.
I don't know how these are all connected
together, but obviously avoid excessively joking in their
presence so you become the court jester and
people start, you know, kind of like laughing
at you instead of laughing with you.
So be careful with that.
So you become the laughing stock in this
whole gathering.
The second thing he says is belching, obviously.
Why belching in this gathering is very important
to avoid?
Because when you sit with the ruler, what
are you gonna end up doing?
Eating a lot.
They bring a lot of food and so
on.
So obviously part of eating in this part
of these gatherings is required to release some
of that.
It's just to be careful of that.
So burping and doing that is not from
the adab.
Unfortunately, and I've seen this, it happens in
the masajid.
Like some people, they come and I don't
know if it's a cultural thing or just
a personal thing.
They have no regard to that, especially in
Ramadan.
And when people, they come after a heavy
meal, what do you expect?
And even you can tell even the menu
of the person who's standing next to you
from, you know, when they start burping.
You can tell what they ate completely.
So therefore, make sure that you try to
suppress that as much as possible and even
if you're alone, by the way, even if
you're alone, that doesn't mean to behave like
they do in this society over here.
They start kind of like announcing it so
loud.
And some kids, unfortunately, they take this as
a funny thing and they start kind of
competing with each other.
That's not of the adab to do that.
Flossing your teeth in this presence.
You know, sometimes when they talk, what do
they do?
After the meal, they start kind of trying
using their tongue and clicking their tongue and
just kind of like trying to get whatever
is between their teeth or their molars.
That's not of the adab as well.
If you had to do that, there is
one way that the ulema, they teach us
to do and that's by using your left
hand and covering over your mouth and then
do whatever you want to do.
Something is bothering you.
I don't have a miswak.
I don't have a floss in my hand.
So I'm gonna have to use whatever.
So I just want to get it out.
Make sure to cover that because it's not
appropriate to, of course, to open your mouth
and stick your finger in there and try
to pull that thing out.
So therefore to be careful not to do
that in the presence of other people.
If he draws you near him, be wary
of him.
And if he entrusted you and is open
with, then do not feel assured that he
will not turn against you.
These are two obvious positions, of course.
That if he brought you close, don't say
that, oh, alhamdulillah, I'm his favorite right now.
No, these rulers, they're moody sometimes.
And they have really no friends.
They have only allies.
And if their alliance with you is done,
no benefit, or maybe their benefit is right
now and their interest is with somebody else,
they will drop you.
They'll drop you for the other person and
that could be dangerous for you.
So be careful.
Stay with a formal relationship with them.
Be gentle with him as you are gentle
to a small boy.
Speak that which pleases him and do not
interfere in issues between him and his family
and his entourage.
So in regards to treat him like a
little kid, what does that mean, Jamal?
In terms of gentleness.
And sometimes al mudara.
What does that mean, mudara?
Like whatever they say, yeah, it's okay.
Like they need to hear from you what
pleases them.
You know, when a kid says this hurts,
what are you going to tell them?
No, it doesn't.
So like, really?
It's okay.
It's okay.
So sometimes he goes to that level.
Now, obviously, he's talking about the rulers and
the governors of his time.
In our time, it's different.
These are elected officials and you have the
right to talk to them directly without having
to worry about these things.
So but then again, part of their culture
is to make sure to have gentleness when
you deal with them.
Also, he says, don't interfere between them and
their personal life.
Let's say, don't get involved between them and
their spouse.
You hear them talking to their spouse about
something or you saw something and you're going
to open your mouth about this issue, unless
they ask you for advice.
Don't get into their personal business unless they
ask you for advice.
Now, beware of their weather friends.
What does that mean, Jamal?
Those, when it's sunny, mashallah, they're your friends.
When it's raining, what happens?
They disappear.
They're seasonal friends, basically.
They're only friends when things are good.
But when things are bad with you, what
happens?
They disappear away from you and they just
abandon you.
That's what the meaning of saying fair weather
friends.
And he says in the Arabic, And stay
away from Sadiq al-Afia.
Sadiq al-Afia is the same thing, like
the fair weather friend.
Someone during the time of Afia, mashallah, they're
always with you, support you, you know, clap
for you and cheerleading you.
But then when things go south, they just
be the first person to disperse away from
you.
Those are not real friends.
And that's a very important, very poor message,
Jamal.
Like some people, they're willing to humiliate themselves
for the sake of the penny and the
dollar.
They're willing to lose their, even if you
look at the internet these days, Allah musta
'an.
It's ridiculous how people willing to tarnish their
reputation and lose their dignity just for the
sake of money and for the sake of
attention, for the sake of likes and the
sake of, you know, more following and so
on.
They're willing to do that.
He says there is nothing, really nothing worth
it when it comes to honoring yourself and
keeping your dignity.
So be careful with that.
In some cultures, they don't believe in that
stuff.
It's basically like the law of make-believe
law, meaning if I have to do it,
I'll have to do it.
I don't even care about the means right
now.
So there's a statement in some culture, they
say, which means if you have a need
with the dog, tell him, sir.
Even to the dog, you say, sir, how
are you doing, right?
No, we don't do that.
We don't believe in that stuff.
That is unacceptable for a believer to believe
in these kind of statements.
So he says over here once again, make
sure, don't make your money or your wealth
more valuable than your honor and your dignity.
When you attend a gathering, make sure to
sit where it is most likely to show
humbleness.
Don't try to take the place where it's
the center of the gathering unless you're requested
to sit in that area, especially if the
host tells you, could you please sit in
that place?
Don't refuse.
Why?
For many reasons.
Perhaps maybe they're doing it because they want
to honor you and for them, it's their
pleasure to feel they're honoring you to be
in that place.
So that's their right.
Give it to them.
Maybe because when you sit there, they want
you so that you don't see what's behind
you.
Or maybe because if you sit somewhere else,
it might expose part of their house, part
of their, you know, their bait and so
on.
So if the host tells you to sit
somewhere, you go sit there.
However, if the host, when we talked about
this before, if you guys remember, if the
host was unaware of that, somebody just tells
you, hey, please, please sit here because the
couch is nice.
But when I sit on this couch, which
is the nicest couch, for example, and I
sit in that area, it's facing the whole
house.
So when their family come in and out,
I see everybody.
So in this case, what do you say?
Do you mind if I sit in this
place?
You seek permission from them.
Do you mind if I sit in this
place?
So you move yourself so that you don't
expose their household.
Do not sit in the roadside.
If you do so, lower your gaze.
Help the oppressed and guide the lost.
This advice is from the Prophet.
When the Messenger of Allah, he said to
the Sahaba, He says, be aware of sitting
on the roads, like don't sit on the
roads.
And obviously, why is that?
In order to not expose the people and
make sure not to reveal anybody.
People, they have things happen there.
He said, don't sit on the road.
We have no other place to go to,
O Messenger of Allah.
What do we do?
Because if you had to do that, then
make sure that you spread the salam and
you help the needy and lower your gaze.
And he mentioned this, that part of your
etiquette, if you, for example, sitting outside of
your house, on your porch, you're sitting there
on the balcony.
And now you're watching the cars going back
and forth, people going back and forth, for
example.
Make sure that when, if you had to
do that, then you need to lower your
gaze.
You need to help if there is someone
is going through trouble, you help them out.
And if someone is asking for directions, you
give those directions.
Honestly and sincerely as well too.
Do not spit in the direction of the
Qibla, nor to your right.
Rather, spit to your left or under your
left leg.
This instruction is not exclusive, I would say,
but it's actually mentioned exclusively in a hadith
in Nabi salallahu alayhi wa sallam in regards
to what?
Salatul jama'ah.
When you're in salah.
Now, remember the time of the Prophet sallallahu
alayhi wa sallam, the masjid was furnished with
what?
With people and dirt.
So If anyone had to, not like our
time, alhamdulillah, you have, you know, you have
tissues and easy access to water outside of
the of the masjid area.
Back then it was a struggle.
So if you had to and you were
overwhelmed, don't spit in the front.
And don't spit to the right because most
likely somebody else will be praying next to
you.
And maybe your left is open.
But if the left is not open, then
he said you spit right between your legs
and you're kind of like covered with your
foot.
And again, that's probably the hygiene.
Of that time maybe.
To avoid spreading germs or spreading any disease
and so on.
But at least here, we need to avoid
doing that.
Be cautious of being in the company of
the layman.
And if you do so, you should overlook
their bad manners and avoid participating in their
conversations.
That's of course for talib al-ilm.
Remember, subhanAllah, the book has been made to
whom, jama'ah?
People who have a very specific standard.
Like he's expecting everybody who reads this book
to be at a special level above the
ammi, the layman.
The layman is the one who's just kind
of like living their life just, you know,
with cruising in this life.
They have no aspirations.
They have no really intention to improve their
ilm and their knowledge or their halal.
They're just living by.
That's all.
Until they die.
That's the ammi.
That's the layman.
Because if you're sitting with them, be careful.
Because if you were, and if you're going
to be behaving with them like they do,
they might cross the line with you.
If you start joking with them so much,
they would cross the line.
And he says, of course, if they start
talking in specific conversations that are inappropriate to
you, you have to leave those gatherings.
Like you have to stay dignified and show
them the meaning of being dignified.
Beware of excessive joking because an intelligent person
will dislike you for it, and it will
embolden a foolish person to disrespect you.
That's very obvious.
So be careful with excessive joking because sometimes
you might make a joke or do a
joke with someone who is more knowledgeable than
you are.
And what happens?
They will be offended.
And they'll hate you for it.
And sometimes you joke with the foolish.
So you make one joke, what do they
do?
They give you 10 jokes about you.
So be careful who you're joking with.
Make sure that everything is moderate, insha'Allah,
Tabaraka wa ta'ala.
As you guys can see, almost every line
by itself is a lecture about specific adab
and akhlaq.
And that will continue for the next sections,
for the next two sections in the book,
insha'Allah wa ta'ala, as we continue
to talk about the other etiquettes and adab.
We're going to stop here.
But just a correction for page 77, the
beginning of the chapter, section 4, the rights
of Muslims, kinship, neighbors, and kings.
Now, I think it's a mistranslation because the
Arabic says, Babun fi hukooq al-muslimi wal
-rahimi wal-jiwari wal-milki wal-nahweh, wal
-milk.
Al-milk means what?
Ownership.
But here, and if there was no punctuation,
it could be read as mulk.
So mulk is kingship, but milk is ownership.
And he means by the word milk, milki
al-yameen, which means your slaves.
So that's something we're going to come to
next week, insha'Allah, Tabaraka wa ta'ala,
as we describe that, bi dinlahi as-zawjal.
Wallahu a'lam.
So we'll stop here, insha'Allah.
By the way, next week, insha'Allah, as
this weekend, the daylight saving will end, so
the time will change, and Isha' will be
at 7.45 throughout the winter season.
So until March, Isha' will remain at 7
.45, insha'Allah wa ta'ala, and our
class will continue to be after Isha' insha
'Allah until then, bi dinlahi as-zawjal.
So we are going to be at page
529, insha'Allah, on the top, where it
says the second type.
But before we get to the second type,
let's first of all review some of the
things that we have learned.
If you remember, we're studying together Hadith Abu
Sa'id al-Khudri, that the Messenger of
Allah, sallallahu alayhi wa sallam, said what?
So he said the Hadith, in terms of
its degree, is considered what?
Hassan, which means good, acceptable, because there are
multiple narrations that led to this Hadith to
be considered acceptable, insha'Allah.
And the Hadith, the ulama, they counted as
one of the most important or the top
five maxims that govern Islamic law.
And this is what we call them in
the Arabic language, qawa'id al-fiqh al
-kulliyah.
So the five maxims that govern Islamic law.
Do you guys remember them?
Shall we try to count these five?
Number one, which means what?
Exactly.
Matters or actions are determined by their intentions.
The second one, which means what?
So certainty is not overruled by doubt.
Number three, which means hardship begets ease or
facility, right?
Number four, the one we have with us,
which means there should be no harm and
no offending harm on others.
And number five is that custom rules.
Now, I forgot to mention to you that
these are just the five major ones, and
there are maybe tens if not even hundreds
of minor and secondary maxims that cover these
rules.
So I want you to imagine that fiqh
is organized like a book of law, which
is truly it is.
It's a law book, and everything is summarized
in specific maxims.
If you understand these maxims, then you will
be able to judge tons of fiqh rules
in different areas.
Wudu, tahara, salaam, marriage, and so on.
So just an example of some of these
secondary rules that falls under Some of these
secondary rules is, What does that mean?
It says that you can't remove harm with
equal harm or higher.
Do you understand that?
You cannot remove harm with equal or higher
harm.
Do you understand that?
Like if you would like, if there is
something, for example, a harm is happening in
the community, like somebody, for example, is, what
shall I say?
If somebody, for example, is, let's say, keep
stealing from someone's house, so can you solve
the problem by stealing from his house?
I say no, you can't, right?
How about beating him up?
Not necessarily.
For a person to do that, you're causing
harm greater than the original harm right now.
So therefore, you need to make sure that
you cannot remove harm with equal or more.
Another example of these minor or secondary ones,
If you're going to be removing harm, remove
it in a way that's considered equitable.
What does that mean?
Just like a hadith of the Prophet ﷺ,
that if you see a munkar, change it.
How do you change that?
He says, first of all, with your hand.
If not, with your tongue.
If not, with your heart.
So if you can remove that harm with
your tongue, should you use your hand?
No, don't.
Even if you have the authority, because now
you know that you can remove it with
less harm.
So that's very important to understand.
Another example they say, If there are two,
you have two scenarios that you have to
do two harms, so which one would you
choose?
You have no other option.
You're going to have to do one of
those two things.
So which one do you choose?
The less.
The least harmful, obviously.
But if you have right now to choose
between good and harm, whether you bring benefit
or removing harm, which one takes precedence?
The removal of harm takes higher precedence over
the the soliciting or the bringing benefit.
It's more important.
If you understand these rules in fiqh, you'll
find tons of ahkam like, wow, this is
really amazing.
So just an example of what we were
studying today.
So if you remember, we covered Imam Ibn
Qudamah, Ibn Rajab.
He explained that there are different ways.
So there are two major issues.
Because of dharar, number one, some people, they
just choose to harm even though they get
no benefit out of it.
So that was the first category that we
talked about, the first type.
The first type is finding a person is
just causing harm, even if there is no
benefit will come to them.
And we covered that last week.
Today is type two.
The second type, which we have over here,
is when people, they cause harm, but they
have an objective they would like to accomplish
out of it.
They get benefit out of it.
What kind of benefit?
That's what he's going to speak about, inshallah.
He divided that benefit to two scenarios.
Bismillah.
Bismillah, alhamdulillah, wa salatu wa salam wa rahmatullahi
wa barakatuh.
The author, rahimahullah, continues.
The second type is that someone has some
other sound objective.
For example, that he should transact with his
own property in a way which is of
some use to him, but that leads to
some harm for someone else or prevents someone
else from benefiting in full from his property.
And so the person thus prevented is harmed.
So he said, rahimahullah, look, the second category
of harm, we said the first one was
causing harm, even if there is no benefit
comes to you from that harm.
That's evil.
There's no doubt about it.
But now the harm is going to happen,
unfortunately, as a side effect of me exercising
my haqq.
So he says over here that someone has
some other sound objective.
And he gives two examples.
The first one to prevent, of course, the
first scenario is for something that I need
to do.
If I do, my haqq in my property
is going to cause harm to somebody else.
And sometimes a person prevents the other person
from exercising their haqq, because if they exercise
their haqq, it would cause harm to me,
so I'm going to have to prevent it
from happening.
We can explain in more details.
Let's give an example for the first scenario.
Like you exercise your haqq, but exercising your
haqq leads to harm to other people.
For instance, your backyard, you want to make
a party.
Do you have the right to have a
party in the backyard?
Halal party, okay?
Are you allowed to do that?
Okay.
Are you allowed to keep the noise past
11 p.m.? But in my backyard, it's
none of their business.
That's my backyard.
I have all the freedom to do it
in my backyard.
So what do we say over here?
No.
Yes, you have the right to exercise your
haqq over here, but now exercising your haqq
is causing harm to other people.
So what do we say to them in
this case?
Why we tell them to need to end
their party right now or go indoors and
so on.
What do we say that to them?
Because la darara wa la dirar.
Because the Prophet told us la darara wa
la dirar.
Look, I'm not harming anybody.
I'm just doing my thing in my own
backyard.
Yes, you are.
That's unacceptable.
Or some people, they would like to have
floodlights in their front yard or their backyard.
For example, you have floodlights.
I'm exercising my right.
I want to make sure that I see
the possums when they come or whatever that
is.
But doing that will cause what to your
neighbors?
Stress.
Because the light is on and I can't
sleep.
It's too strong in my bedroom upstairs.
In this case, we say to them, what
do you need to do?
Turn it off or do it lower because
la darara wa la dirar.
You cannot do this.
So these are some of the examples that
will show you that, yeah, you're trying to
exercise your own haqq and your own property,
but that haqq causes harm to other people.
So we still say la darara wa la
dirar.
What is the ruling on people doing that?
Is it halal?
Is it actually acceptable or not?
Because I just gave you the scenario based
on the opinion that no, you have no
right to exercise your full haqq in your
property if it causes damage or harm to
other people, which means your freedom stops where?
When infringing mine.
That's what it means over here.
So let's see what he says now.
As for the former, i.e. someone whose
transactions in his own property lead to causing
damage to someone else, then if it is
through non-customary means, for example, if someone
sets ablaze burning fiercely on his land on
a windy day and it burns neighboring land
or property, then he is required to stand
surety for the damage caused.
What does that mean?
He said, look, exercising your haqq in your
own property has two scenarios over here.
A, if you're doing it with a non
-customary way.
He gives an example here.
Somebody trying to burn the excess, let's say,
for example, whatever garbage they had in the
field, but they chose a windy day to
do that.
I mean, you're not supposed to be doing
it on a windy day.
Why?
Because you know, a windy day is going
to cause the fire to go all over
the place.
But they still did that.
Did they exercise their haqq to burn that
fire in their own field?
Yes, they did.
So that's their haqq.
But now, doing it on a windy day,
which is non-customary to a behavior like
this or a practice like that, led to
damage in the neighboring fields.
Is this person going to be liable for
the damage or not?
So here, he says, basically here, the ulama,
they will have an opinion on that.
You will see.
But so we say that you are responsible
for this.
Yes, go ahead.
If it is through customary means, then the
people of knowledge have two well-known statements.
First, that he will not be he will
not be prevented from that, and that is
the position of al-Shafi'i, Abu Hanifa
and others.
Second, that he is prevented, which is a
position of Ahmed and Malik agreed with him
in some forms of it.
So the example of the party in your
backyard.
The example of the party of your backyard.
If your neighbor tells you, He says, I'm
Hanafi.
I don't take that opinion.
Because according to them, I'm exercising my haqq
in my own backyard.
It's still 10 p.m. That's customary, reasonable
timing for you to be on the weekend
up, you know.
So I have no obligation to lower, you
know, the volume down, for example, or to
kick the people out of the backyard.
You can use this opinion because it says
according to al-Shafi'i and Abu Hanifa,
that you know what?
No, the person has the haqq to do
what they do, and you have no right
to prevent them because they're exercising their haqq
within the reasonable, you know, thing.
The light, like we said, turning the lights,
for example, until 9 p.m. or 10
p.m. The neighbors keep complaining.
My kids are asleep.
Could you please turn it off?
Well, I'm not keeping it past, you know,
10 p.m. or 9 p.m. Besides,
we barely came back from Ishaq.
By 9 o'clock, we're still at home.
We just stay in for another hour until
10 p.m. Then we turn the lights
off.
So in this case, we say, no, you
can't apply la darara wa la dirar based
on this opinion because it's still considered customary
and reasonable timing.
If it was past that time, that's when
all they say, no, you should actually not
doing that.
Now.
One of the forms of that is that
someone opens an aperture in the upper part
of his building overlooking his neighbor, or he
builds a tall building overlooking his neighbor without
any screen, in which case he is obliged
to screen it.
So based on this opinion, what do you
say if you're going to be able to
hire your apartment, your house, for example, that
the average house in that neighborhood is maybe
one floor, two stories, for example, you chose
out of the entire neighborhood to build four
stories.
And if you do that, you're going to
be overlooking other people's homes, especially like in
Muslim back home.
Basically, they have the roof and the roof
is open.
The rooftop is open for people like to
sit there.
So they expose the families or you will
prevent them from the breeze and maybe block
the sun from entering their house and so
on.
So the ulama, they say you should not
be doing that based on the first opinion.
You should.
There's a second opinion.
No, you shouldn't be doing that because now
la darara wa la dirar.
Ahmed clearly states that in a party of
his Shafi'i companions agreed with him.
One of them, Ruyani, said in the book
Al-Hilya, the judge must exercise his judgment
about that and prevent it if it is
clear to him that there has been some
infliction of distress and the intention was to
cause corruption.
He said there is a similar position about
building tall buildings and blocking the light of
the sun and the moon.
Al-Kharaiti and Ibn Adi narrated with a
weak chain of transmission from Amr Ibn Shuraib,
from his father, from his grandfather, a long
Marfur hadith with respect to the rights of
neighbors and which is do not build tall
buildings overlooking him which keep away the wind
unless he gives his permission.
So basically, again, this is an example that
I mentioned.
Opening a window that overlooks the neighbors and
you're not putting a screen to protect them
from that.
Which is, by the way, that's why if
you notice in the old Muslim towns, especially
if you go to Egypt and Medina and
the old towns, the windows have special screens.
And those screens to protect everybody from looking
into each other's homes and also from being
looked at.
So that's part of the etiquette and the
adab of those neighborhoods at the time.
Let's go to example number three, an example
of it.
An example of it is building a well
close to a neighbor's well so as to
deprive him of his water because it must
be filled in according to the clear position
of Malik and Ahmed.
Abu Dawood narrated in his al-Murasil hadith
the hadith that Abu Qilaba said, the messenger
of Allah ﷺ said, do not cause harm
in digging a well and that is that
a man dig a well close to another
man in order to take away his water.
What does that mean?
Two neighboring farmers, right?
One farmer, he dug somewhere, he found water.
So he built the well, right?
He built the well.
The neighbor farmer, he noticed that his farmer,
his neighbor found water in that area.
So what does he do?
He goes and digs around that same area,
around the border of his farm because maybe
he was going to hit what?
The same water base.
So he's going to probably hit there.
So as a result, he is going to
maybe take that water from that neighbor.
So we say don't do this because la
darara wala darar.
La darara wala darar.
Another example is to bring something about within
one's own property that will cause harm in
one's neighbor's property.
For example, shaking violently or pounding and knocking
and the like because these are forbidden as
in the clear position of Malik and Ahmed
and it is one of the positions of
a shafi'i.
What does that even mean?
What kind of work people would do at
home that will lead to this?
Like turning your garage into what?
Into a welding workshop, for example.
Or even some sort of like a work
that has a lot of loud machines.
It's not acceptable to do these things in
residential areas.
And now you're saying, well, it's my house.
I can do whatever I want to do
in my house.
Or people like in this culture, for example,
they maybe they bring their friend and they
start a in the house.
And they keep playing music so loud that
the whole neighborhood will hear them.
So in this case, also we say la
darara wala darar.
You can't do this.
Now, let's go to the next.
Similarly, if it causes harm and distress to
residents such as that which has a foul
smell and the like.
Another example is that someone has possessions on
another person's land and the owner of the
land is caused harm and distress by his
entrance onto his land.
Then in that case, he is compelled to
remove it to expel the harm that his
coming onto the land causes.
So one of the examples he mentioned, anything
that causes smell, like some people, they would
like, for example, to have what do you
call they would like to do catering in
their house.
All right.
But then now your residential area or even
an apartment, you're not even making a house
in an apartment and you cook day and
night, day and night.
So the smell and the spices and the
food and this and that, is that acceptable?
Even though it's your apartment, your own property,
but doing that causes what other people to
receive that harm.
So we say la darara wala darar.
No, you're not supposed to be doing that,
which explains why sometimes, you know, HO rules
and all these regulations about neighbors and neighborhoods
and so on, they make sense because they
actually they come from the Sharia because you
have to somehow find a way to keep
that living accessible and easy for everybody as
well.
Now, the last example he mentions of number
six is an example.
There's a hadith about it, and he says
that, look, some of these examples, if somebody
has a farm and you had a tree
in that farm that you have to have
access to, the other person refused to allow
you to do that.
What do you do in this situation?
So there's a hadith, you can read it
here.
Go ahead.
Abu Dawood narrated in his Sunan a hadith
of Abu Jafar Muhammad ibn Ali that he
had a row of date palms in an
Ansari man's walled garden, and the man's family
were with him, and then Samira would go
to his date palms, and the man would
suffer distress from that, and it would be
hard for him.
The man asked him if he could exchange
some date palms in another location with him,
but he refused.
So he came to the Prophet ﷺ and
mentioned that to him.
The Prophet ﷺ asked him to sell him
the date palms, but he refused, and he
asked him to take and exchange some date
palms in another location, but he refused.
He said to him, so give it to
him and you will have such and such
a command in the sense of a recommendation,
trying to stimulate his desire for it, but
he refused.
Like he's saying, take this and I'll give
you something in Jannah, something like that.
So he said to him, you're causing trouble
and harm.
The Prophet ﷺ said to the Ansari, go
and approve his date palms.
It has also been narrated from Abu Jafar.
Let's stop it over here.
So do you guys understand the story?
So the story is that one of the
Sahaba, by the name of Samira, he owned
a palm tree in someone else's field.
Like somehow a sale happened in a certain
way that ended up that this tree land
or stayed in someone else's property.
So for this man to benefit from that
tree, he had to go through the property
of the other person.
He had to go through it.
So every time he wants to go to
his palm tree, he has to go to
the house or to the garden of this
individual.
But this guy, this person has his family
there, his wife, his kids, and every time
this man wants to exercise his right to
his palm tree, he has to now cause
harm to the other man in his household.
So the man told this Samira, you know,
can you sell me your palm tree?
I'll give you money for it.
He goes, no, I don't want to.
Okay, fine.
Can I exchange you?
Can I give you one that is closer
to your garden?
So at least in this case, you build
around it a barrier that becomes in your
territory.
And we're good.
I'll take this one, you take that one.
He goes, no, I'm not going to do
that.
Okay, fine.
Can we exchange one for three if you
want to?
He goes, no, I'm not going to do
that.
So he said, Ya Rasulullah, help me with
this man.
And the Prophet came to negotiate with him.
Okay, do this, do this.
How about you take, you give me this
to give it to him and I'll give
you one in Jannah, in this place.
He said, Ya Rasulullah, not even that one
in Jannah.
The Prophet, Sallallahu Alaihi Wasallam, he realized this
man is being what?
Stubborn and being unreasonable.
So what did he say?
He told Samira, Samira, take it out from
your garden, throw it in his area.
Because this man right now is not really
being reasonable, is not doing it, is not
keeping it because it really has that benefit.
He just wants to cause harm to this
person.
Similarly, it happens if people, for example, they
had to go to their house and they
keep going over the walls of other people.
Or they dig into the fence so they
can have easy access to the neighborhood.
That causes distress to the neighbors around this
hole they open, for example, in the wall.
All these things could be considered haram and
acceptable because la darara wala dirar.
So all these come from this principle, la
darara wala dirar.
So that actually, the principle of the Prophet,
Sallallahu Alaihi Wasallam, forced this man for compensation.
Today, there is something common that happens in
our modern day, in the city specifically.
What do we call that?
Or eminent domain.
What does that mean exactly?
The city wants to build a bridge over
here or wants to build a highway and
you have a property in this area.
Or you have a store that is running,
for example, in the city.
Does the city have the right to take
that property from you for the public benefit?
Because right now, we have two issues here.
There's a private benefit, which is yours, and
there's a public benefit, which is building that
bridge or that highway.
So whose benefit will be more important?
The individual's benefit or the public benefit?
The public benefit.
But at the same time, we can't just
take away the haq of the others without
fair compensation.
So Islamically speaking, they call this al-ajbar
wa ala al-muawadah.
Like the person is coerced and compelled to
accept compensation.
What kind of compensation should they accept or
should be given?
Fair compensation.
What does that mean?
Like if we sell it in today's market
price, for example, how much would that cost?
And we give them that fair compensation.
Someone has a running store already, have a
running restaurant.
And if I move the restaurant from this
area to go somewhere else, there is no
guarantee the business will flourish because I have
my established customers, they're part of this neighborhood,
blah, blah, blah, all that kind of stuff.
So they give them, based on all of
these considerations, a fair assessment and fair muawadah
compensation.
Islamically, it's allowed, and they can do that,
of course, but that has to be, of
course, official, kind of like a compensation of
the individual.
Now, so let's read from where it says
there is, and that's on page 531.
There is in this and the preceding hadith.
There is in this and the preceding hadith
that he was compelled to accept a substitute
since by leaving it as it was there
would be harm for his partner or neighbor.
This is similar to requiring preemption in order
to prevent the difficulty of a new partner.
But by that, some have sought to show
that it is obligatory for a partner who
refuses to build to do so and that
it is obligatory for him to sell if
the division is difficult.
What does that mean?
You and your friend, you bought a piece
of land with the intention of building a
store or an apartment complex or something like
that.
You're ready to start building.
Your friend says, no, I don't want to
right now.
I need to wait.
It's not, it's not, I don't have time
for this.
I'm too busy.
I'm this, I'm that.
He's not like waiting strategically because he wants
the prices to go up or the market
to be better.
No, no, no.
He just simply, I'm not, I don't have
time for this.
So Islamically speaking, if that other partner sees
that his partner is delaying his benefit from
this land that they both purchased together, he
has the right to go to the judge
and say, you know what?
I want to, I want him to sell
it to me.
I want to buy his share.
I want him, I want him out.
Why?
Because we agree that we're going to be
building and he's not fulfilling his agreement.
So he has a right to go and
ask him to do that because what?
And it's up to the judge discretion to
see if that is significant.
Because sometimes the dollar on the other person
might be greater.
So we need to be careful with that.
Right?
So that's like the rule.
We said, you don't, you don't remove harm
with what?
With equal or greater harm.
Like you want to relieve the first partner
by forcing the other one to sell.
But if we force the other one to
sell, the damage is going to be on
him probably will be greater.
So therefore we say, no, you cannot do
that.
The other example is forcing partners to sell
and specifically in inheritance.
Like what?
A group of family members, a group of
siblings, they inherited a house.
Now, obviously five siblings in a house of
three, three rooms and everybody's married.
No one's going to live in that place.
Or maybe one family should live in that
place.
So now everybody is kind of like saying,
okay, how do we divide the house?
How are we going to, I want to
keep my share in the house.
I'm going to keep this.
And they're unable to reconcile the situation.
If they're unable to reconcile, they can go
to the judge and the judge can compel
all of them to sell the property and
take their financial share from it.
Unless one is volunteering to buy everybody else's
share.
Fair, of course, compensation.
So these rules come because of the principle
of what?
La darara wala darar.
Let's go to the next one.
He says, as for the second.
As for the second, which is prevention of
a neighbor from benefiting and profiting from his
property, then if that his property will be
harmed by the one who benefits from his
property, he has a right to refuse it.
So this is the exact, if you remember
the two scenarios, the first scenario, if somebody
is trying to benefit from their own property,
that leads to someone else's getting harmed.
And here right now he says, if someone
else is trying to benefit from your property,
it's going to cause harm to you.
An example.
Let's say your neighbor has the right, let's
say, to put a trampoline, for example, or
not trampoline.
Let's say your neighbor has the right, let's
say, to use some chemicals in their backyard
for their lawn.
All right.
On the other side, you have a garden.
You don't want pesticides to creep into the
area, especially with the water going through and
so on.
So now, in this situation, what do we
do?
Who has the greater harm over here right
now that needs to be prevented over here?
He wants to benefit from your area, alhamdulillah,
that the grass is green on the other
side, the water comes from your side to
their side right now.
But in doing that, it's going to cause
the chemicals to go through as well too.
So let's see what he says about this
matter right now.
Such as, for example, someone who has a
weak wall, which is not able to have
a timber cast onto it.
Which means you have a wall that is
not that strong.
Your neighbor has a legal right to use
your wall to place an iron cast, for
example, or wood, wooden, for example, to build
something.
To build something like to cover from the
shade or whatever that is.
They are allowed to do that, Islamically speaking.
But if your wall is weak and your
neighbor exercising his haqq is going to damage
yours, in this case, we say you should
refuse that.
That's what it means over here.
As for cases where it would not cause
harm, there is a question as to whether
or not he is required to facilitate him
to do it.
What if that putting that piece of wood
is not going to cause harm to your
wall?
Should you accept that or not?
It's still my wall.
I don't want him to put his wood
on it.
I don't want him to do that.
But he's not causing you any harm.
So what's wrong with that?
So this is what the discussion here comes
in.
And whether or not it is haram for
him to prevent it.
Those who said with respect to the first
division that an owner is not prevented from
transacting in his own property, even if he
causes harm to his neighbor, say here that
the neighbor has the right to prevent someone
transacting with his property without his permission.
Those who said there that it is prevented
differ here in two ways.
First, they choose prevention.
And this is the position of Malik.
Second, that prevention is not permissible.
And this is the school of with respect
to casting a timber upon one's neighbor's wall.
Let's pause it over here.
So here they will be actually discussing that.
It's actually there's a lot of khalaf in
this matter, the ulama that they discuss it.
But it boils down to one principle.
And that principle is basically your generosity and
your kindness towards your neighbor.
That's all.
Like you have a wall.
So if your neighbor is going to lean
on his side from his house, let's say,
you know, the wall between you and your
neighbors, that's now a mutual wall, right?
If your neighbor, for example, wants to put
a vine on their side of it, this
is their side, right?
But the wall is mutual right now.
That vine might creep into the other side.
Are you allowed to tell your neighbor not
to put it there because that now is
between you and them?
So that's where the argument comes in here.
Some ulama say, yes, you are allowed to
prevent them because it's going to cause you
harm.
And others say, no, you don't, because that's
their side of the haq from that wall.
And you shouldn't be doing that.
Now, so that's just a discussion over this
matter.
We're going to need to finish this inshallah
ta'ala here.
Let's move on quickly to the next page.
One of those things which is one of
those things which is forbidden to refuse because
it would cause harm is the refusal of
water and pasture.
There is in the two sahih books from
Abu Huraira that the prophet sallallahu alaihi wasallam
said, do not refuse surplus water in order
to deny someone pasture.
So what Imam is going to do right
now, we're going to explain this hadith here
by bringing the example of the water on
this page, as you can see it on
the page inshallah ta'ala.
The second will be on the second page.
The next page on the top will be
the example of the fire and the example
of the salt.
So the example of the water, what does
that mean exactly?
If you're in the desert and you have
water enough for you and excess water, you
should share it with other people.
If you have water that came from the
rain, collected from the rain, your animals had
enough of it.
You shouldn't be preventing the other animals from
drinking from it.
So you should be actually participating, sharing the
water together, for example.
The fire, the same thing.
You have a fire that you lit in
the desert, for example, or campfire.
Someone comes to say, hey, can we get
a torch, please, so we can light the
fire on the other side?
I mean, what harm is going to get
you if you give them a torch?
So preventing them from that will be wrong.
So therefore you're not allowed to stop them
from benefiting from that fire.
Same thing with the salt over here.
Let's get into something that is included.
Something that is included in the general sense
of his saying, there is to be no
causing harm is that Allah has not imposed
as a task on his slaves that they
do anything at all that will cause them
harm.
So he diverted completely from the original discussion.
He says, now, this is understood from a
technical fiqh point of view.
He says, now, from a aqeedah point of
view, from a aqeedah point of view, as
a believer, I understand from the hadith, there
is no harm and no causing of harm.
I believe he says that Allah subhanahu wa
ta'ala, He did not command us with
anything that will cause us harm.
That's part of the aqeedah.
If the Prophet says there is no harm
in our deen and no causing any harm
from the sharia, that means whatever Allah commands
me to do, it's actually, it's not causing
any harm.
Even if it sounds like it, or it
looks like it, like for example, capital punishment.
If someone kills, murders somebody, the haq and
the justice is to take their life in
place of that life.
Of course, a lot of conditions for that,
but we say that's a fair assessment right
now.
You might see there's harm and damage being
imposed on this individual, but that harm is
actually, there's khair comes from it.
So there is no, that's perceived harm from
our side, but not being harmful in itself.
Also fasting Ramadan, you get thirsty and hungry
and tired.
So there's an element of fatigue or maybe
difficulty, but it's still not an excessive harm.
And the sharia is based on if the
harm becomes excessive, what do you do?
There's a facility.
So you break your fast, for example, and
so on.
Now, what he commands them to do is
the very essence of what is right for
their deen and their world.
And that which he forbids them is the
very essence of that, which will corrupt their
deen and their world.
Moreover, he has also not ordered his slaves
to do anything that will harm their bodies.
So for this reason, he drops the demand
for purification with water from those who are
ill.
And he says, Allah does not want to
make things difficult for you.
And he drops the demand for fasting from
someone who is ill or traveling.
And he says, Allah desires ease for you.
He does not desire difficulty for you.
So basically, like we said over here, this
is from the aqeedah point of view, not
from a technical fiqh point of view, that
overall we understand that our sharia doesn't cause
harm and doesn't intend to cause harm, even
if the ahkam are a little bit difficult.
But in the essence, there is so much
khayr that comes for you from there.
The last paragraph, inshaAllah ta'ala, if we
move to the last page, where it says
another matter, page 534.
So what he's talking about here now, the
first example we mentioned was about aqeedah.
And here about kindness.
Like look, even if the man owes you
the money, but Allah subhanahu wa ta'ala
made it clear in the Quran, if that
person doesn't have it now, unable to pay,
don't force it.
Don't enforce it.
Especially if what?
If you don't need it.
I have enough, but he owes me $1
,000 and it's due, and it's been due
for the past two months.
And the man is not denying that loan,
but they're unable to do it.
He is unable to pay it right now.
He keeps telling you, could you please give
another month?
I promise you, another month, inshaAllah.
You know what?
I had a very hard time.
I had to do this.
Please give me another month.
Allah subhanahu wa ta'ala is telling us,
give them time.
Give them that time.
But if you need the money, do you
have the right to bring them to the
court or, you know, push them to the
court?
The answer is yes.
Because in this case, sometimes the judge has
to force them to sell something that they
had in order for them to collateral, obviously,
to pay you back your debt.
Unless, paying your debt is going to cause
them what?
Greater harm.
Selling their only shelter, they're going to end
up in the streets, for example.
Or they're not going to be able to
buy their food and so on, and it's
going to maybe cause them serious damage.
So in this case, we don't remove harm
with what?
The Jama'at.
With equal or greater harm.
We make sure to do it right, inshaAllah
wa ta'ala.
So that's the meaning of this hadith.
May Allah subhanahu wa ta'ala make us
among those who listen to the speech and
follow the best of it.
Let's see the questions, inshaAllah wa ta'ala.
By the way, I want to encourage you
to participate in the activities that we are
having for the intensive.
So we send you three questions.
Look them up, inshaAllah wa ta'ala, and
take them seriously.
So please, I want each and every one
of you to participate.
Participate, take one, inshaAllah wa ta'ala, and
do your best.
It's not really about the prize that's been
put for you, for doing it.
It's about helping you, inshaAllah, to benefit, bismillah
wa ta'ala, from what we learn and
put it together in the most professional way,
inshaAllah, for benefiting, bismillah wa ta'ala.
Let's see the questions, inshaAllah.
Alright, bismillah.
Cultural practice.
A question from the book one.
These etiquettes do not quote from Quran or
Sunnah.
Therefore, can we assume these are more cultural
specifics, and we can adapt these etiquettes according
to our cultural practice?
Remember when we said al-adha muhakkama, that
custom rules?
So Allah subhanahu wa ta'ala, and Rasulullah
sallallahu alaihi wa sallam, actually, they command us
to take these into consideration.
So it's from these rules, that we follow
the Prophet sallallahu alaihi wa sallam and Rasulullah
sallallahu alaihi wa sallam, by his practice, by
his tradition.
Because the Prophet sallallahu alaihi wa sallam lived
by whose tradition?
His, right?
Unless it was contradictory to the shara'.
So if the Prophet adhered to his tradition,
that's an indicator that we should also adhere
to our tradition as well too, in that
fashion, as long as it's not contradictory to
the shara'.
So even though there is no Quran, Sunnah,
to each specific point, but at least it's
within the overall, the shara' actually, insha'Allah
wa ta'ala.
With respect to the many rights and good
character towards the neighbors, how can we exercise
this with all the different scenarios described today,
discussing each other right?
Should one forego their rights when it's not
needed?
No, we didn't say that.
Remember we said, you show humbleness, but without
humiliation.
You want to be humble to your neighbor?
Go ahead.
That doesn't mean to forego your right.
But it's a case-by-case scenario, and
it's up to you.
For example, your neighbors, they're having party past
9pm.
You have the right to go and tell
them, hey man, I mean, we're in the
neighborhood over here, and they're all in the
HOA, it says 8pm is the max.
You're past that right now.
And he says, I'm so sorry, these are
actually out-of-town hours, they come this
and that, do you mind if we skip
another hour, insha'Allah, I promise you by
10 we'll be done.
Your right is to tell him what?
No.
No, I'm going to call the HOA for
example.
That's your right.
But your kindness is what?
You know what, bismillah, one more hour is
okay.
That's fine.
So that's now your ihsan.
So it's up to you, whether you go
with ihsan, or you go with adl and
justice.
What does the author mean by, and avoid
constantly turn to look back?
Yes, so he says, I'm not really sure
what's the context of it from that perspective,
but it's a funny thing.
In the farasa, they say that if you
see somebody walking in the street, and they
keep looking behind them, know for sure that
they're what?
They're passing wind.
So they say that's why, stop keep looking
behind you because you don't want to give
the people the impression that you're what?
Like basically you're passing wind.
So it could be from that perspective.
If I didn't attend the intensive, can I
still participate in the activity?
What do you guys think?
Should we allow them?
Bismillah.
But I don't think it's fair because to
participate in the activity, actually the intensive, they
paid for it.
So if this person wins the, I'm saying,
if this person would win the prize, best
inshallah go ahead for it.
Go ahead inshallah, you can do that.
If I throw a party
and do not invite my neighbors, just because
my other neighbor who is closer friend to
me than them, so am I sinful for
not inviting them just for this reason?
No, you're not.
That's different.
There's no obligation to do that.
But of course you should be kind to
the other neighbors in a way that is
also considered reasonable.
What's our guidance in terms of Ramadan and
the neighbors?
What are our guidance for the masjid or
for the masajid in the residential neighborhoods and
bothering neighbors late at night?
Alhamdulillah that's why most of our neighbors are
Muslims.
Alhamdulillah.
So even late at night we should be
fine.
Actually we do, we do make sure that
we don't really disturb the neighbors.
But if we do, we try to as
much as possible to inform our community to
control the noise.
As much as we can to be honest
with you.
And if our neighbors complain, they have the
right to complain about us.
So keep it down.
About yawning, are the hadith about shaitan yawning
and laughing at you or and urinating in
your mouth when you yawn out loud?
They're not sahih.
Is it appropriate to say salam to someone
who is already talking to another person, potentially
interrupting them, or should you wait to respond
to their greeting instead?
Well if you if you see people talking
and they seem to be engaged in a
specific conversation, you don't have to give them
salam right away.
Just wait until they're done.
But if you're not just casual conversation, you
are allowed to come and participate and join
in yawning.
Is the harm caused in the in al
'ina?
By al'ina if you remember guys, you
go and you buy a car fifty thousand
dollars for five years and then sell it
back again or actually going to a third
party to buy it for you cash for
thirty thousand and selling it back to you
at fifty thousand.
That's called al'ina.
So it says is that considered the buyer
intending to go around riba?
So basically him harming himself.
I mean yeah but it doesn't, I don't
think it has to do with the la
darara wa la darar over here in that
sense directly because that's a pure riba.
That's why it's haram.
In the light of with la darara wa
la darar, what if my spouse loves the
heater to be on 24 7 and I'm
boiling, what to do?
Is it that darar?
Go for counseling please.
No I mean it's a very personal subjective
question because I don't know what does it
mean to be any, what a heater is
for you.
Maybe for him 72 is hot and for
you this is basically and it's cool and
for you still too much.
So I don't know.
I mean we have to go and basically
kind of like talk about what is reasonable
for you guys.
How can you read some somewhere in the
middle.
But is there darar wa darar?
I mean honestly if it's excessive then yeah
it could fall in the same category.
There's no doubt.
If someone opens a halal restaurant with similar
name besides another halal restaurant, what is the
rule on that?
Bad business wallah.
Like it's bad business seriously.
Go somewhere else.
This is just like someone is digging actually
what the well in the neighboring you know
area.
Like what the prophet sallallahu alayhi wa sallam
in the hadith when he says don't don't
dig that water when you see that someone
already did that.
Especially if the if the market is is
very very small and limited.
Like the two people are going to be
fighting for the same for the same market
and they're only 20 people, 20 families.
Then that is absolutely wrong.
But if mashallah if the the market is
huge.
Talk about thousands of people living in this
area.
Even if you open the whole the whole
line halal businesses and all shawarma mashallah.
Everybody's going to have their the risk.
Just like when you go to some countries
like these tourist countries.
Like between every shawarma store another shawarma store
there's what?
Shawarma store.
And everybody seems to be doing fine mashallah.
So there's nothing wrong with that.
I hope so.
And do we say it's up to my
personal judgment to to see if I should
open the store here or not because my
neighbor is just maybe two blocks away.
At your discretion and also of course and
hopefully that you've done your homework in terms
of the the value of the business in
that area if it's if it will be
okay or not.
If the neighbor's three branches extend into your
yard do you need to ask their permission
before trimming them?
Also if the law of the land permits
you to take fruits from the neighbor's tree
if they fall into your yard is that
okay?
Not just the law of the land even
islamically speaking.
Yeah if the if the fruit falls into
your yard bismillah bismillah and eat it.
But yeah do you need to take permission
before trimming it?
You should.
And if that neighbor said no don't cut
them.
What do you do?
You cut them.
Like the said what?
I'll pull that tree and throw it away.
Because now you're you're infringing on my haqq.
It's too much into my my house or
my my backyard.
Obviously as long as you are not being
too much yani.
You're just jealous because they have mashallah fancy
tree.
You don't have the fancy tree.
Hey your fruits you're are causing trouble to
me.
Or the branches are going way up so
they're not harming you.
They're just giving shade from above yani.
So you're not you cannot cut these branches
right now.
But if they start coming into your house
then yeah or your or backyard.
Did you say that the HOA rules are
originally from the sharia?
Yani they didn't take it from kitab imam
al-bukhari or from fiqh yani.
But overall these rules have basis in the
sharia.
When they ask you about you know good
neighborhood and all the stuff and and so
on the same thing.
Alhamdulillah in our sharia we should care for
each other.
We're too.
With regards to the hadith about not interlocking
fingers during juma because they should be used
for dhikr.
Should we be making dhikr during juma?
No no no.
The hadith speak about when you go to
the masjid for juma.
Which means even when you're way before juma
starts you shouldn't be interlocking your fingers until
the salah is over.
Okay so somehow question about marriage came out
of nowhere.
That has I don't know if he's talking
about Okay so um
I think we're done here inshallah.