Yaser Birjas – TaSeel #65
AI: Summary ©
The speakers emphasize the importance of pursuing personal values and dedication to others, avoiding distractions, promoting one's own beliefs, and finding one's own happiness. They stress the need for everyone to return items and promote their own values, as well as the importance of avoiding harm and promoting their own beliefs. The return policy is advisational and should focus on one's values. The speakers also emphasize the need for everyone to return items and promote their own values.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Alhamdulillahi rabbil alameen.
Sallallahu alayhi wa sallam wa barakatuhu.
Nabiyyina Muhammadin wa ala alihi wa sahbihi wa
sallam.
Subhanallah, this chapter that we're discussing tonight is
very, very relevant to many of us, especially
knowing and hearing and seeing what's happening around
the world.
People start kind of like losing focus and
losing concentration.
They don't know what should we do right
now.
And the Imam Ibn Qudamah, rahimahullah wa ta
'ala, or the author of the book itself,
Muhammadin, as well, after speaking about the haqoog,
if you remember the previous chapters, were all
about what?
The rights of the relatives, the rights of
your servants, the rights of this, the rights
of that.
So a lot of rights that you owe
one another, as Muslims, towards one another.
Which is something we discussed in the second
book, Jami'ul Umar al-Hikm.
We will continue tonight, inshallah, on that.
But when, after covering all these rights, now,
the chapter that's coming here with us is
on al-uzla, the ethics of solitude, living
in solitude and living, you know, alone or
living in isolation from the society and so
on.
Is there a virtue in this?
Is that even permissible?
Are we allowed just to say, you know
what, I'm done with this world, I can't
live like this, I don't want to deal
with anybody, so let me live on my
own.
So I'm just going to go and grab
a few goats and go up the mountains,
inshallah wa ta'ala, make my own adhan
and salam, alhamdulillah, will be fine.
Which is what the Prophet ﷺ mentioned in
some of the hadith.
So is that the time for this?
Should we do that?
Or should we say, man, this is not
the best time to go out and engage.
Because people are thirsty for guidance.
They're looking.
They're looking for opportunity.
We've seen what happens because of the Quran,
subhanallah, and the situation in Gaza, may Allah
make it easy for brothers and sisters in
Gaza, rabbil alameen.
How many people start discovering Islam because of
this?
It's the golden opportunity.
So which one is the right way of
dealing with the situation they're in today?
Should we go in isolation and solitude?
Or should we say, no, no, no, we
have to get engaged?
If you go in solitude, that means you
say, look, I can't fulfill all these obligations.
Too many.
I owe this person and that person and
this community.
Too many rights and obligations, and I don't
think I'm strong enough to fulfill all of
that, so I'm afraid that I'm going to
fall short.
I will be held accountable in dunya and
the akhira.
So I'd rather just go in solitude.
Either they would say, no, I'd rather actually
go out, even though there's some liabilities.
I'm willing to take risk.
But the reward for going out there and
engage and give da'wah, I believe is
bigger than the solitude itself.
So which way is the way and which
path is the right path?
That's the discussion of Imam Ibn Qudamah in
this chapter, inshallah.
Imam Ibn Qudamah, on the ethics of solitude,
mentions that scholars have differed on whether solitude
or mixing with the people is better.
This is despite the fact that each of
these things has benefits, and pitfalls.
Most of the ascetics, were of the opinion
that solitude is better.
So Imam Ibn Qudamah began the chapter by
posing this question, or letting us know that
among the ulama, there's a dispute.
There's a disagreement on the subject.
He said, some of the ulama, they say,
better for you to be alone and to
go in solitude.
Others, they say, no, no, it's better for
you to go into engaging with the people.
With the rule of engagement, obviously.
He said, when it comes to these two
paths, each has its own benefit and has
all pitfalls as well too.
Because when you go in solitude, there are
a lot of good things you can make
there.
Time is yours.
So you can do so many things there.
That's if you're disciplined.
If you're very, very disciplined.
However, for some who are not so disciplined,
they might go into the pitfalls of being
in solitude.
And of course, being with people and intermingling
with people has all virtues as well too.
Same thing, has its own liability as well.
Falling short in some of the haqoob, falling
short in some of the sins and so
on.
So which one is the best way?
He says, the ulama, they differ, and then
he gave a quick statement, like a summary
to one opinion.
He says, Most of the ascetic people, like
people of waraa and righteousness and piety, they
choose solitude.
They choose solitude.
He's going to bring right now some of
the examples and also some of their proofs
and evidences.
Bismillah.
Those who chose solitude include Sufyan al-Thawri,
Ibrahim ibn Adham, Dawood al-Tayy, al-Fudayl
ibn Eyal, Bishr al-Hafi, and others.
So he mentioned a few names.
For many probably, perhaps, English speakers and English
readers might not be familiar with these names.
Because there isn't really much literature in English
that describes these ulama in details.
But those who have the Arabic resources, there
are many.
And each one of them, mashallah, requires from
us an entire course to discuss their life
and their dedication, their devotion, their ibadah, their
ta'a, their discipline, their contribution to the
ummah.
Each one of them.
And one of their contributions is being at
a very high level and caliber of ilm
and knowledge and also practice.
And one of their practices is actually uzlah,
which means solitude.
However, just to put a disclaimer over here,
a lot of these ulama and mashayikh, we're
going to see later on as we continue
to discuss that, a lot of these ulama,
they usually choose al uzlah usually in the
end of their time.
Like when I say end of their time,
I don't know, maybe when they reach 30s
probably, basically that's when they start preferring being
alone and start dedicating their time for ilm
and for knowledge and so on.
They want to dedicate themselves for this path.
And obviously, here's a contradiction, obviously.
When you become a alim, and you become
at that high level of ilm and knowledge,
and you try to live in solitude, can
you even do that?
There's no way.
People will be pursuing you, students of knowledge
will learn from you, they're going to keep
knocking on your door, asking you questions, bagging
you out.
It's not going to be easy.
Which is why it becomes what?
More appealing to them.
It becomes more appealing because you're so much
engaged with the people, you don't even have
time for yourself anymore.
So he says that's why many of these
ulama, they prefer uzlah, to be in solitude.
But why?
What's their evidence for this?
Now.
Those who said that mixing with people is
recommended include Saeed ibn al-Musayyib, Shuraib al
-Shaabi, al-Shaabi, al-Imam al-Shaabi, Abdullah
ibn al-Mubarak, and others.
And the same thing, this list of ulama,
also giants in the history of Islam.
Each and every one of them, mashaAllah, from
the great ulama.
Though these people, they chose to be out
there and engaged.
The first category, they preferred solitude.
The other category preferred, of course, to be
out there.
So what he says about this?
Now.
Both groups of scholars have evidence to support
their stance and I will indicate some of
it.
So he says now, let's begin with those
who say solitude is better.
Just to let you know, if anyone ever
get a chance to read a book on
uzlah, a classical book on uzlah, is a
very famous book by Imam al-Khattabi, rahimahullah
wa ta'ala.
Imam al-Khattabi, al-Uzlah, that's the name
of the book.
Solitude, basically.
One of the most classical works on the
subject of uzlah.
There are many other books written on uzlah.
Imam al-Ghazali, rahimahullah wa ta'ala, has
an extension of this chapter in al-Ihya
ulum al-Din.
A contemporary scholar by the name Fadhl bin
Jabir al-Dahi, he wrote a book on,
a study as a matter of fact, on
al-Uzlah al-Fadhla, which means a virtuous
solitude.
A study of the ulama who preferred solitude
and why and what benefit they made out
of it and so on.
So a lot of actually books on the
subject in Arabic language.
In English, unfortunately I haven't seen anything.
So maybe that's one of you guys, inshallah
wa ta'ala, go to these books, these
resources, and extract something for us and write
on the subject from an English English speaker,
inshallah wa ta'ala.
The evidence by the first group of scholars
is what was transmitted in the two sahihs
from the hadiths of Abu Sa'id r
.a, where he said, who is the best
among men?
The Prophet s.a.w. replied, a believer
who strives in the way of Allah with
his wealth and life.
The man asked again, who is next to
him in excellence?
The Prophet s.a.w. said, next to
him is a man who is engaged in
worship worshipping his lord in a mountain valley
leaving the people secure from his mischief.
So this hadith is very obvious and clear
that the Prophet s.a.w. he makes,
after the best virtuous good deed, which is
al-jihadu fi sabirillah, what comes next?
Someone is leaving everything, all that, going to
the mountain to worship Allah s.w.t.
and avoiding of course the fitnah among the
people.
He mentioned that as a second category.
Now, again, the second group of the ulema,
they have an answer to this hadith.
When they say, well look, this hadith speaks
about specific times, times of fitnah, when you
cannot be, you know, safe in your iman
and your deen.
So they give their interpretation to that.
But the fact that the Prophet s.a
.w. mentioned this category after the best category,
it shows you how valuable solitude is.
This hadith, although in terms of authenticity, is
considered weak by many muhaddithin, but the ma
'na is very understood in other hadith as
well too.
The Prophet s.a.w. he said, when
Uqba ibn Amir, he asked him, Qala Rasulallah,
man naja?
How can I save myself in this world?
There are so many fitnahs, lot of liabilities,
I'm always, you know, falling short in being
perfect in my deeds and so on.
So tell me, how can I save myself?
The Prophet s.a.w. said, look, control
your tongue.
Which means stay home, meaning solitude, avoid the
fitnah and the liabilities of being out there
in public.
Which means always do tawbah, always.
Hopefully that will bring you salvation in dunya
and in the akhira.
So from this hadith, the second statement, the
Prophet s.a.w. is preferring solitude.
The Prophet s.a.w. said, set aside
some time where you isolate yourself.
So Umar ibn Khattab, he also promotes that.
But what do you understand from his statement?
Set aside some time where you isolate yourself.
Take some time, you know, for solitude.
What do you understand from that?
Not have to be all the time.
Yeah?
Doesn't have to be all the time.
Because look, listen, you need time for yourself.
And that's very obvious.
In every training you get of self-development
and self-improvement, what does it suggest for
you?
You need to take a break.
You need to get, you know, recreational time
for yourself.
But how do they suggest that?
Go into the woods, you know, have a
solo hike trip or camp somewhere alone.
Do these things in solitude.
They promote that.
Because they know how valuable that is to
the human being to focus on yourself.
But for the believer, we're way beyond and
above just a matter of, you know, hiking
and going into camping by yourself.
It's bigger than that.
Because now it's about you and Allah subhanahu
wa ta'ala.
Sa'ad ibn Abi Waqqas r.a said,
Indeed, I wish that there was a steel
door between me and people so that no
one would speak to me and I would
not speak to anyone until I died, became
resurrected, and met Allah.
What do you know about Sa'ad ibn
Abi Waqqas?
The one who just said that, I wish
I have a steel door that blocks me
from the people living on my own and
worshipping Allah until I die.
What do you know about this man?
Huh?
He was the commander who conquered Persia.
Like, what more engagement do you need than
this, Sayyiduna Imam?
Like, he was the one who was leading
Al-Qadisiyyah, the very famous battle that knocked
down the Persian empire that never came back
again.
Never.
That was Sa'ad ibn Abi Waqqas.
But it was towards the end of his
time, unfortunately, the fitna that happens among the
Sahaba r.a, and the assassination of Uthman,
and then the dispute over Ali ibn Abi
Talib's leadership, and so Sa'ad ibn Abi
Waqqas chose what?
I don't want to get engaged in that
kind of battle.
People, they tried to pull him into it.
Look, listen, people, they listened to you.
You are one of the early Muslims.
The ten people Allah promised, Jannah, and the
Prophet s.a.w. called you his uncle.
All the virtues of Sa'ad r.a,
then he says, look, I'd rather be alone.
So, this is most likely was after he
had accomplished all of this for the Ummah,
and now it's time to focus on myself.
I need that time for myself.
So, those are the words of Sa'ad.
We understand it from this perspective now.
Ibn Mas'ud r.a once said, Be
fountains of knowledge, sources of guidance, confined to
your houses, vigorous in the worshipping of Allah,
have old clothes, be known to the inhabitants
of heaven, and be unknown to the inhabitants
of the earth.
So, he's talking about, you know, be ascetic.
That's what it means.
Find war'a, minimalist in your life.
Like, have the life of minimalism.
Do that, so you be unknown to the
public.
But to Allah swt, Allah knows you very
well, among all the scribe.
And that's what the Prophet described in one
of the hadith that comes, insha'Allah, with
us, is he says, attaqiyyil khafiyy, an-naqiyy.
So now, the taqiyy, the person who was
a truly genuine servant of Allah swt, the
person who was taqiyyun naqiyyun khafiyy.
Righteous, so pure and innocent, and khafiyy, which
means very, very, unknown.
Very quiet.
People don't recognize them.
And the Prophet, even he mentioned in another
hadith, said that when they were, they don't
wear fancy clothes.
Like, they're average people.
It's not even actually below that.
When they come, people, they push them away.
They don't, you know, consider them anybody.
But these are the people if they ask
Allah swt for something, Allah will answer their
call.
And those are the people of true benefit
from solitude.
Because they have a strong connection with Allah
swt.
All these statements that we're reading from the
sahaba and the salaf, rahimahum allahu ta'ala,
they're telling us about the purpose of that
solitude.
So the purpose is to have a connection
with Allah swt.
You worship Allah swt.
You stay away from falling into sins and
committing mistakes and errors and faults and so
on.
Going away from majalis al-laghu, like marketplaces
and so on, which is a distraction from
the main purpose of this life.
All of this, telling us what do they
mean by solitude.
So which means, if you're going to go
into solitude and not doing that, then what's
the ruling on your solitude?
It defeats the purpose.
If you're going to go in seclusion just
to get home, to do what?
Watch TV, have your cocoa in your hand,
and just relax, recreational time, and not meet
with people, I don't want to meet with
anybody, and just be by yourself.
That's a depressed way of life.
So it's bigger than just being alone.
And our ulama, they expand on the meaning
of uzla over here.
Physically speaking, you might be alone.
Yes, solitude.
You might be alone.
But in reality, you're not.
Why is that?
Because who is with you?
Allah SWT.
Like in the hadith, the Prophet SAW mentioned
about the seven categories of people who will
enter, will be under the shade of Ar
-Rahman.
Will be no shade but his SWT.
One of the people he mentioned SAW was
what?
He said, A man or a person who
remembers Allah SWT alone, and their eyes start
flowing with tears.
He says alone.
Which means he's connected with Allah SWT.
So yeah, being in solitude, it doesn't mean
you're alone.
Just like being with people, it doesn't mean
that you are in good gathering.
And you will see some people sitting among
hundreds of people, but they feel lonely.
They feel lonely.
Even though everybody is around them.
Just like somebody will be by themselves, and
they just have the pleasure of the company
of Allah SWT and the ulema and all
the books they're reading and learning from.
So solitude, if it's done for the right
reason, definitely it's good.
Moving on to page 88.
Dawood Atta'i said, flee from people as
you would flee from a lion.
I think it explains itself, right?
Like, if you meet a lion, what do
you do?
Right?
If the lion smiles into your face, what
does that mean?
In the Arabic poetry, it says, If you've
seen the teeth of the lion, don't you
dare think that he's smiling at you.
Which means, yeah, it's dangerous.
So, run away from the lion, right?
Because when you see people, and you see
that you're going to be now with them,
and that might distract you from your purpose,
and just run away if you can.
Stay away from the people.
But once again, we're going to come to
the conclusion of the meaning of that towards
the end, inshaAllah, of this discussion now.
Author, continues, Abu'l Muhalhal said, held
my hand and took me out to the
desert.
He led me to a secluded place.
Then he cried and said, O Abu'l
Muhalhal, if you can manage to avoid mixing
with anyone at all in this time, then
do so.
Be concerned with rectifying yourself.
So, he said what?
In this time.
Because also, their time was a time of
fitna.
When there was between the Abbasids, and the
Umayyads, and the other factions, and everybody fighting
for politics, and for positions, and superiority.
So there was a lot of fitna happening
there.
He goes, look, if you can be by
yourself, and avoid all that fitna, you're good.
But why these ulama are, of course, in
the middle, in the heart of everything here?
Because what?
Because of their position.
Because of their popularity.
Everybody wanted to be in the company of
Ashraf Shahin al-Thawri, Abdullah ibn al-Mubarak,
and these ulama.
Everybody wants to be in their company.
Especially at times of fitna.
Everybody is looking right now for guidance.
Looking for safety.
I want to find somebody like a role
model in this fitna to follow.
So the liability on them is huge.
And for them, he said, look, I know
I have to be out there with the
public.
But for you, if you can be on
your own, just do it.
It's better for you.
That's a recommendation from Sufyan al-Thawri.
So this is some of the proofs that
he quoted in support of those who say
solitude is better.
And then?
The proofs of those who were of the
opinion that mixing with people is recommended include
the statement of the Prophet ﷺ, a believer
who mixes with people and endures their annoyance
is better than the one who does not
mix with them and does not endure their
annoyance.
This hadith is a hadith in Hassan.
It's an acceptable and good hadith.
And it says authenticity.
And obviously since these are the words of
the Prophet ﷺ, and they're very obvious and
they're very clear in regards to that matter.
So even though when you see the volume
of the support in the first category versus
one hadith here only, but that hadith can
outweigh everything else.
Why?
Because it's a direct statement from the Prophet
ﷺ.
Everything else is inferred.
But this one, he says, look, those who
can endure being with the people and take
risk, much more rewarded than those who just
go into seclusion and solitude and just try
to be safe.
So it's very clear and obvious that the
Prophet ﷺ recommends for us as an Ummah
to be all out there.
They had other proofs which cannot be validly
used to establish their position, like Allah's statement,
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّكُوا وَاخْتَلَفُوا And do not
be like the ones who became divided and
deferred.
Al-Imran, Ayah 105.
However, using this ayah as evidence is not
valid because what is meant by difference in
the ayah is difference of views and opinions
in the principles of religion.
Like they use this ayah to say, look,
Allah ﷻ said, don't be like among those
who became divided and deferred among themselves.
Which means what?
They're still together regardless of their differences.
Despite the differences they still manage to be
together.
Therefore, even with these differences, we still need
to be together.
That's the proof on this from this ayah.
But Imam Ibn Rajab ﷺ, he refutes that
now.
These scholars also used as evidence the Prophet's
ﷺ statement, a Muslim should not forsake his
Muslim brother for more than three days.
The very famous hadith of Al-Hijrah.
Like you can't cut them off more than
three days and three nights.
Like if you want to do that kind
of solitude, not more than three days and
three nights away from the people.
After that, you're going to have to break
that uzla and hijrah and communicate with them.
Now, the evidence, how he uses that, what
he says about the meaning of this hadith.
Go ahead.
They said that solitude is complete forsaking of
Muslims.
However, this is not a strong argument because
what the hadith means is that it is
prohibited to desist from talking to people, Muslims,
greeting them and ordinarily mixing with them.
So this is basically like completely cutting yourself
off from the people.
Not even talking or saying salam.
That's what is prohibited in this hadith.
Other than that, you should be around the
people.
That's what he means by quoting this hadith.
Now, Imam Ibn Quddam ﷺ, he will move
on to talk about the benefit of both.
Being in solitude or being among the people.
But we will delay, inshaAllah, these six points
because there are six points over here to
the next session inshaAllah.
At least now we have the idea on
two opinions, two proofs.
Everybody had their support of evidence and proofs.
He is not going to mention his opinion
until the end of the discussion.
So probably maybe next session, inshaAllah we will
see after the Imam goes through all these
details.
He goes, okay, now let me tell you
the right answer to this question.
And he is going to give his opinion,
inshaAllah in the next chapter.
But we will wait until next week, inshaAllah.
Okay, so
the second book, inshaAllah, we are reading from
page 569.
Can you read the hadith first?
You know where the marker is?
Okay.
Bismillah.
Arabic So we are still discussing right now
hadith number 35.
Arabic Arabic Arabic
Arabic Arabic Arabic Arabic
Arabic Arabic Arabic In translation?
The author, Rahimullah, writes the translation of the
hadith, Abu Huraira radiyallahu anhu said, the messenger
of Allah sallallahu alayhi wa sallam said, do
not envy each other, do not bid against
each other, do not hate each other And
do not turn your backs on each other
and let none of you and let none
of you sell against the sale of another
Be o slaves of Allah brothers and Muslim
is the brother of a Muslim.
He does not wrong him Fail to assist
him lie to him nor despise him Taqwa
is here and he pointed to his breast
three times It is sufficient It is sufficient
evil for a man that he should despise
his Muslim his brother Muslim All of a
Muslim is a sacred for a Muslim his
life his property and his honor So we
talked about this hadith alhamdulillah, we cover the
first three points the first one al-hasad
Envy and he said rahim Allah.
There are three types of people won't come
to envy right some people they envy you
and They just don't want you to have
What you have and they wish for it
to come to them Some they envy you
Because of what you have and they don't
you want they want you to lose it
even though it doesn't come to them and
that's The worst he says and some people
they have this kind of jealousy of you
But they resist it and they always fight
it and they try their best not to
you know Hurt you with their Hassan to
keep it to themselves So if the three
major category that he talked about the second
part that amount the second statement was a
najash Which has the meaning of deceit when
it comes to transactions or guarding price prices
So some of them are they gave a
not just two meanings one is exclusive in
mark and in trade When people keep, you
know praising prices for knowledge of the Middle
East and but to hurt you for it
and other ulama They made that najash actually
a general statement of deceit which means just
deceiving people in all their affairs The third
thing that he talked about is a tobacco
which means, you know Disliking each other and
hating each other and so on and he
mentioned many things about How this is supposed
to be in matters of the universe as
matters of Akhira and if it was for
the sake of Allah subhana That's okay because
you're doing it for the sake of Allah
azza wajal and the last thing he talked
about and we discussed that a little bit
in details is how sometimes people as they
try to To practice this properly meaning they
want to show their their hate for certain
things for the sake of Allah subhana wa
ta'ala but then they lose track of
that and it becomes partisan issue and The
only the only hate and love based on
their love and hate for certain people So
they love their teacher and their alim no
matter what they say, it's good and no
matter what others say I don't believe it
because it became right now a personal thing
for them and he mentioned is how dangerous
this is When people use this hadith to
say you see we have to hate for
the sake of Allah But instead unfortunately becomes
more like a personal thing than anything else
Now we are at number four inshallah azza
wajal the word the Prophet sallallahu alayhi wa
sallam mentioned qal wala tadabaru Hussain do not
turn your backs on each other Abu urbaid
said turning backs on each other means severing
relations and forsaking each other and it is
derived from when a man turns his Back
on his companion and turns his face away
from him and it is mutually severing relations
So this is the this is the definition
of this Qal wala tadabaru, tadabaru in the
Arabic language when you give your back to
each other That's what it means literally like
you give your back to one another and
what does it mean when you give your
back to somebody?
Like you're trying to cut them off and
to Abandon them and not being you know
Gentle to them or not even to support
them or talk to them or listen to
them completely, right?
He says don't do that because that would
mean that you will forsake them You will
abandon them completely and believers should not do
that.
I should not promote this now Muslim narrated
the hadith of an s from the Prophet
sallallahu alayhi wa sallam That he said do
not envy each other do not hate each
other and do not sever relations with each
other Be O slaves of Allah brothers as
Allah orders you.
He also He also narrated in the same
sense in a hadith of Abu Huraira from
the Prophet sallallahu alayhi wa sallam So we
need to move on to the next point
when you are allowed to do that So
at tadabar, are we even allowed at some
point that you need to forsake somebody and
maybe boycott someone?
Are we allowed to do that?
Where are these categories?
Where are these places?
Yes all of this concerns cutting relations with
each other for the sake of worldly affairs
as In the case where it is for
the sake of the Dean and then it
is permitted to do so for more than
three days So basically he says it's prohibited.
It's if it's a matter for dunya like
somebody One day drove by didn't say salam
and you're gonna cut them off completely because
they didn't say salam to you Or you
invite him to your son's wedding.
They didn't show up Or when they showed
up, they didn't come out.
They didn't bring a gift or just little
petty things Yeah, it's so ridiculous how unfortunate
the ummah today is just like cutting each
other off completely because of little things like
this So for this dunya, yeah, that's bad
But if it was for matters of the
akhira, it is actually sometimes permitted and encouraged
as well now Permitted the shunning of people
of people of strongly confirmed and serious innovation
I'll have to be mentioned that it is
permissible for more than three days for a
father to shun his child or a husband
his wife and Other things of a similar
nature to discipline them because the Prophet sallallahu
alayhi wa sallam shuns his wives for a
month So he said look there are two
examples that we mentioned from the seat of
the Prophet sallallahu alayhi wa sallam The battle
of Tabuk the three sahaba whom the Prophet
sallallahu alayhi wa sallam He had the whole
ummah to kind of like ostracize him you
could say for 40 days and 40 nights
Can you imagine how difficult that was for
them?
I mean the adults they went home and
start crying because of that because no one
is talking to them and that was for
discipline Also between a husband and wife which
was mentioned the Quran and the Prophet sallallahu
alayhi wa sallam himself He did that for
a month sallallahu alayhi wa sallam.
So he says in matters of deen Yes,
you are allowed to do that.
But as long as there's a purpose for
it, which is a discipline But to cut
off each other because you know, and it's
not gonna have any benefit then you shouldn't
be doing that now They differ as to
whether the act of shunning is terminated by
the greeting of peace a party say that
it is terminated by that And that it
is narrated of al-hassan and Malik in
a version of even one in a party
of our colleagues the humblies So what he
says over here, how do you end that
boycott or that forsaken somebody?
How do you end it?
Is it enough to say salam alaikum?
Like you see them after sometimes a salam
alaikum salaam and just move on So you're
not gonna talk.
You're not gonna say just a salam alaikum
salaam.
Some ulema they say saying salam is enough
Just the fact they said salam to them
and they say alaikum salam rahmatullah.
It's okay You don't have to invite them
over for food or dinner or whatever No,
simply breaking it with salam is enough another
ulema.
They say actually no, it's not just that
it has to be to Engage with them
in ta'a and ibadah like into the
masjid meeting them in ilm and whatever So
it's more than that.
But overall if you just break it with
the least as salam It should be enough
inshallah ta'ala now now moving on to
the next point where it says someone made
a distinction Someone made a distinction between near
relatives and non-relatives saying about non-relatives
The cessation of the act of shunning is
by the simple act of greeting as distinct
from relatives He only said this because of
the obligatory nature of joining ties of kinship
What does that mean saying salam to a
non-relative is enough to break that boycott?
But a relative notes that it needs to
be more than this Salam is not enough
like your mom.
She says salam to you and you guys
are a little miss that I'm Khalas I
broke the silence with her.
No you didn't Haven't seen her in weeks
or months or whatever.
It needs to be more than this So
you have to if it's relative that you
have hook for such as your spouse your
children your parents your siblings there's more hook
of more rights between you and your relatives
than the others, so Saying salam to them
is not sufficient to say that you have
broken that silence or that actually that boycott
It has to be more than this now
He's saying sallallahu alayhi wasallam Let none of
you sell upon the sale of his brother
and the prohibition against this abundant There is
in the two sahih books from Abu Huraira
from Abu Huraira from the Prophet Sallallahu alayhi
wasallam that he said let a Muslim not
offer for sale on top of another Muslims
offering for sale Nor let him propose marriage
on top of his brother's proposal and in
a narration of Muslim There is let a
Muslim not bargain over the bargaining of another
Muslim nor let him propose marriage on top
of his proposal They both narrated in a
hadith of Ibn Umar the Prophet sallallahu alayhi
wasallam said let a man not sell on
top of his brother's Sale nor propose marriage
on top of his brother's proposal unless he
grants him permission So so this hadith right
now that we have in here or this
part of the hadith speaking about right now
al-bayt sales The Prophet sallallahu alayhi wasallam
says qa wala yab'a ahadukum ala bay
'i akhi You don't you don't and you
sell upon the sale of your brothers.
What does it mean over here?
So had multiple meanings to that at least
two meaning we could say let's say you
go and you buy from one person and
Then you grab your bag in your hand
and as you walk out the merchant next
door he goes, hey How much did you
pay for this?
And he said enough but how much I
paid 50 so I can give it to
you for 35 So now you had this
person goes back to the merchant and says
hey, man I want to return my product
and you go you buy it from another
person.
That's one example for this and The other
example is actually is for example when someone
you go and you buy from from somebody
and Then that person goes to the merchant
Not to this to the buyer not to
the merchant to negate that sale, you know
for you So that you can they can
benefit from that.
So there are many ways of doing that
But the most common one is the first
example I mentioned to you That you go
and you start buying and to another person
or you as a buyer you go to
the merchant and telling them Hey, how much
you sold this to him?
Well for $50.
Well, I can give you actually $70 for
it So now the merchant goes back says
by the way, I want to cancel the
deal What happened?
I think we agreed and we accepted, you
know the offer and this and that well
No, I want to cancel it.
Why because somebody else is offering them right
now a higher price or a better price
So these two examples La Baya Hadith Malabey,
okay Don't sell or don't buy over actually
the sale of your brother or your sister
Now is that exclusive for the Muslim in
the next page?
Basically?
What it says is that this shows in
the next page.
Is it exclusive right for the Muslims?
So that also applies to non-muslims.
Let's see what it says This shows that
this is a Muslim's duty to another Muslim
but the cafeteria is not equal to him
in that for indeed a Muslim is permitted
to sell on top of a cafeteria sale
and to propose marriage on top of his
proposal and that is the position of al
-azari and Ahmed just as a Kafir's right
of preemption over the Muslim is not established
according to him But how many Fuqaha take
the position that the prohibition is universal with
respects with respect to the rights of Muslim
and Kafir?
What do you understand from the words of
Ibn Qudamah rahim Allah if you know the
Imam Ibn Qudamah was also Hanbali So what
is he saying over here?
Like he quoted his Imam's position Imam Ahmed,
what is Imam Ahmed position that is exclusive
for the Muslims as for the non-muslim
yeah, you are allowed to go and overbid
and or you are allowed to go and
and Upon by upon their sale for example
and so on that's Imam Ahmed's position and
al-azari But Imam Ibn Qudamah rahim Allah
he quoted the majorities of the Fuqaha who
say no that's actually for both Muslims and
non-muslims And from his statement, what do
you understand Ibn Qudamah's position on the matter?
He leans towards what?
the majorities Even though he's Hanbali, but he
says, you know kind of like a dissociate
opinion from Imam Ahmed And he says however
many Fuqaha take the position that the prohibition
is universal with respect to the rights of
Muslims and non-muslims So that's most likely
the opinion of Imam Ibn Qudamah, I'm sorry,
Imam Ibn Rajab who is also Hanbali again
Ibn Rajab rahim Allah who is actually Hanbali
as well too now They differ as to
whether the prohibition is for the purpose of
declaring it Or for the purpose of declaring
it Reprehensible some of our colleagues say that
is for the purpose of declaring it reprehensible
rather than for the purpose of declaring it
Haram, what's the difference between saying reprehensible and
haram?
Now that's a technical issue in us all
the when it come to the haram Some
of the ulema they divide the haram to
different category.
So at the Harim So when there's a
there's a nahi, nahi means prohibition it could
be nahi, littahreem or littanzeeh Littahreem to declare
an absolute prohibition And we define prohibition back
in the days if you remember the haram
is a commandment from the lawgiver That comes
binding in the form of what in the
form of Prohibiting something in a binding way.
So that's tahreem like drinking alcohol riba and
so on so that's prohibited There is no
negotiation in this matter.
Littanzeeh is more like a recommendation Meaning more
like a recommendation and it's more like an
etiquette.
That's what it why I say it's Littanzeeh
So it's not like a binding haram in
this regard All right, but it just you're
not supposed to do that.
But if it happens, which is a coming
next inshallah ta'ala What's the ruling on
the contract then?
Like even if it was Littanzeeh, which means
it's disliked for example, but what is the
ruling on the contract?
What does that mean you go and you
hear that someone sold their car for ten
thousand dollars?
So you go to this person and you
tell the merchant or the businessman or the
owner of the car?
Look, I heard they sold it for ten
thousand.
I'll give you twelve thousand and Then that
now merchant he gives it to you for
twelve thousand and he cancels the sale with
the first person What's the ruling on that
sale?
Is it halal for you to take this
car?
Let's see what he says it next they
differ They differ as to whether or not
selling on top of one's brother's sale or
proposing on top of his proposal are valid
once it Has taken place whether out of
ignorance of the prohibition or for some other
reason like some people do that not know
that's haram They thought it's a matter of
competition.
He paid ten thousand.
I'll tell you I'll pay twelve thousand for
example behind his back They didn't know it's
haram out of ignorance or maybe out of
jealousy.
So either way whether it's ignorance or out
of jealousy What's the ruling on that?
Abu Hanifa Our own people means what The
humblies because if it was humbly not Maddox
said concerning marriage if he has not consummated
the marriage then they are separated And they
are separated, but if he has consummated the
marriage and they are not separated I will
buckle of our colleagues the humblies said concerning
sale and marriage It is invalid in every
circumstance and he narrated that from Ahmed You
remember the Imam Ahmed's position on the prohibitions
We mentioned that last time I had to
Mufaka or not Mufaka Which means do you
separate the two issues or not for the
humblies if there's prohibition?
It invalidates the contract and the valid is
everything but the others they say no look
There are two separate things if someone steals
a prayer rug and then they pray on
that prayer rug.
They say Salah is valid But they are
sinful for praying on this stolen for example
carpet Similarly the sale is valid But they're
sinful for breaking of course the rule of
not buying over someone else's sale Same thing
with comes to the marriage someone proposes to
a girl and then after they said you
know what we accept you They didn't do
nikah yet, but they said we accept it
and then another person goes like hey guys
I mean, I'm better than this.
I'm better than him look at me I
have masha'Allah this degree.
This is okay.
You know what this one.
I will give it to you and Then
he get the the proposal of the first
person.
What's the ruling if they do nikah here?
So according to this obviously they say look
the nikah is valid and the marriage is
valid but the person is sinful for kind
of like intercept and Taking that proposal from
the other person so that's the general ruling
for this the hukum of the sale is
valid But the person is sinful for doing
that now The meaning of a sale on
top of one's brother's sale is that someone
has bought something from him and then one
offers one's good to the purchaser in order
to the purchaser in order to for him
to buy them and Cancel the former purchase
and we explain that in the two ways
that we mentioned sometimes you go to the
merchant to negate their sale Of the first
person sometimes you go to the buyer himself
now next let's move to number six In
His saying sallallahu alayhi wa sallam be o
slaves of Allah brothers Prophet sallallahu alayhi wa
sallam mentioned this as a reason for what
he said previously in that there is an
Indication that if they give up and being
each other Deceiving each other hating each other
turning the backs on each other selling on
top of each other sales Then they would
be brothers so what does that mean the
Prophet sallallahu alayhi wa sallam is telling us
that the whole purpose of this hadith the
whole purpose of Prohibiting all these negative etiquettes
and traits and he said all of this
to establish a very important principle for the
ummah No, what is that?
Kuna about Allah Ikhwana that you be true
brothers and sisters for another that's the purpose
of it So the reason we're not supposed
to be envious of one another not supposed
to be cheating or deceiving or Forsaken and
all these different traits that I mentioned the
hadith is to establish the principle of brotherhood
and sisterhood in the ummah which means Acquiring
the means that lead to this are Very
important are actually very bad and very valuable
So what he says about that in?
in it there's There is a categorical command
to acquire that by which the Muslims will
become brothers and comprise And that is the
discharge of the rights of a Muslim of
the rights of a Muslim that has over
another Muslim such as greeting Him with the
greeting of peace praying for mercy for the
one who sneezes and praises Allah Visiting the
sick accompanying the funeral accepting invitations beginning with
the greeting of peace when meeting people and
being true to people in their absence He
caught it all he caught a full hadith
in this statement You know that right and
if you saw some said haqq al-muslim
becomes you owe each other five obligations And
he mentioned his obligation this in this paragraph
not in the form of the hadith, but
listen the same paragraph He is basically saying
look the reason why the Prophet he forbade
all these for us to promote these for
us And if you follow the Sunnah the
Sunnah of the Prophet sallallahu alayhi wa sallam
when Rasul Allah He moved to Medina and
he established a pact of brother and sister
in the community Among the first and earliest
commands the Prophet some gave the Umar what?
Wallahi la yu'min wallahi la yu'min wallahi la
yu'min.
You're not a true believer until you you
know your neighbor is safe from your evil
You're not true believer until you love for
your brother what you love for for yourself
for example So all these rules that the
Prophet was establishing in the society to strengthen
the bonds of the community so for us
It's not a matter of how many raka
you pray how many days you fast and
how much charity you give as much as?
How much are you being a positive?
You know yeah a member of the community
How much value you add to the community
and how much you need you establish that
sense of brotherhood and sisterhood in the community?
That is the mean the main value that
and you main Contribution to being part of
the community and part of a group now
Said give gifts to each other because gifts
do away with the rage and enmity Well
have the breast others narrated it with the
wording give gifts to each other and you
will love each other and there are many
I had if he was going to mention
as some of the example I mentioned to
you the whole purpose of this a hadith
is to establish the principle the concept is
that Establishing brotherhood and sisterhood in the community
is one of the most important values of
our ummah And all these instructions should channel
into this value And if you're not if
you're not trying to establish brother and sisterhood
by doing these things Then you're falling short
and fulfilling the obligation.
I will mention this hadith and the ad
also in the Quran Let's move on to
the next number seven He does not wrong
him fail to assist him lie to him
nor despise him is derived from his saying
as a wager in them Equal to and
falsely holding a Hawaik on the Moomin on
our brothers peace between your brothers So since
the Moomin on our brothers they are commanded
to behave in such a way with each
other as it will bring about as will
bring about unification of their hearts and Union
and they are forbidden forbidden those things which
will bring about the disperse dispersal This dispersal
and disagreement of their hearts and this is
derived from that So in this hadith right
now or this chapter act, you know that
the paragraph he mentioned that those statement There
are the Prophet sallallahu alayhi wa sallam recommend
for us when he says al-muslimah al
-muslim la yadlimuhu wa la yakhthuluhu wa la
yakthibuhu wa la yakhqiruhu.
He mentioned multiple qualities.
What are these?
The first one is making peace with them
The first one is to make peace like
the whole purpose of all these prohibitions is
what to make peace with your brother and
sister So the standard relationship between you and
your Muslim brothers and sisters is what?
Peace and harmony That's the standard if you
can Acquire that by any possible legal halal
means you should put the effort in it
and that also includes who?
your spouse with your spouse Even if you
have differences with your spouse But if you
can create peace with your spouse by any
possible means such as forgiveness, you know overlooking
Kindness gentleness, you know as much as you
can if that can bring you peace in
your relationship with your spouse Then you should
pursue that as much as possible Same thing
with the people in the masjid in the
community if you can that's the standard the
second one He says avoid injustice also also
as part of brother's business Also a part
of a brother's business is to bring what
is beneficial to his brother and hold back
from him What would harm him one of
the worst harms that one is required to
withhold from one's brother When one's brother Muslim
is injustice and wrongdoing and this is not
restricted to a Muslim But on the contrary
it is forbidden with respect to every single
person.
So the second trait that he mentioned wa
la yadlimuhu Don't be unfair to them.
Don't act don't wrong them.
Don't be unjust to them So that's another
actually clear statement look for justice establish fairness
with them It's very hard as a man
to do that.
Why because our ego will prevent us from
letting go of what beneficial to us so
therefore you're gonna always stick to your words
and always try to defend yourself and always
not to try to Disassociate yourself from any
wrongdoing or anything like that be careful with
this He says wa la yadlimuhu.
Don't be unfair to them.
Don't don't wrong them The third one here
support them is needed as part of that
A part of that which is forbidden is
a Muslim's humiliation of his brother Because the
moment is ordered to help his brother as
he asked sallallahu alayhi wa sallam Help your
brother whether he is wrongdoing or wrong.
He asked the messenger of Allah I will
help him when he's wrong, but how can
I help him if how can I help
him if he is wrongdoing?
He answered prevent him from doing wrong because
that will be you're helping him So this
is this is very clear about the concept
of supporting one another Unsura khaqa dhaliman al
-madluman means don't forsake them You need to
support them when they're doing right or doing
wrong Sahaba were surprised by Rasulallah.
We understand when they're doing right how to
support them How are you gonna support them
when they're doing wrong?
Qal ta'khud ala yadih.
You stopped him from the wrongdoing.
That's how we support your brother and sister
So if I know that my brother is
doing well I'm the last support him in
that if I know that my sister is
doing something wrong I will come to her
out of love and care To tell her
look this is wrong.
You're not supposed to be doing that This
is how we support your brother and sister
when they're doing wrong now We went to
the next point do not lie to them
as part a part of that At the
end of the page you see a part
of that is a Muslim lying to his
brother It is not permitted for him to
talk to him to him on the contrary.
He must only tell him what is true
You going?
There is a Musnad of Imam Ahmed from
Nawas Ibn Samaan that the Prophet sallallahu alayhi
wa sallam said it is great treachery that
you tell Your brother something he believing you
while you are lying to him Hadith is
the spirit is of authenticity But this is
one of the very dangerous scary things in
your mind you talk to your brother your
sister about something and you make it believable
Even though it's not like you talk about
a sale or a house or a car
or this or that or something that happens
in the future and You talk to them
and they believe you and then unfortunately you
betrayed him because that was not true Whether
because you just want to laugh at them
make fun of them hurt them or just
you know Use amusement for you.
That's very dangerous.
And that's why the Prophet sallallahu alayhi wa
sallam said You shouldn't lie to them be
careful with that and the last trait that
was mentioned in this part of the hadith
as what a part of Part of that
is a Muslims despising his brother Muslim and
this arises from pride as the Prophet sallallahu
alayhi wa sallam said and that's by Belittling
them when you when you put them down
and belittle them now Pride is foolish ignorance
of the truth and looking down on people
I want to stop here on the transition
of the hadith that pride is foolish ignorance
of the truth and looking down on point
When the Prophet sallallahu alayhi wa sallam was
asked ya rasool Allah.
What is al-kibr?
I mean, what is arrogance?
Anyway, al-kibru bataru al-haqqi wa ghamtu
al-nas Bataru al-haqq means denying the
truth.
That's what it means here So denying the
truth you see the truth is absolutely Clear
with proofs and evidence and you're still denying
it.
That's arrogance People that tell you the Sun
the Sun is out there.
So that's the moon Now that's obviously that's
its ego right now kicking in its arrogance,
there's a very famous actually Arabic proverb they
say anza wa intarat Have you ever heard
of that term before anza wa intarat?
It's a goat even if it flies Have
you heard of that before?
They say there are two Bedouins in the
desert, you know They were they were now
in a moment of relaxation They're taking their
their any kind of break and they were
kind of lying down on their sides or
on their backs And they saw a shadow
of something and in the distance something moving
He goes, what is that?
So the other one says, oh, that's a
bird He goes doesn't look like a bit
other ones it doesn't look like a bird
looks like a goat He goes.
No, that's a bird.
I don't say that's a goat bird a
goat a bird a good then said, you
know what?
let me prove it to you he grabbed
the rock and Threw at that thing and
that thing flew because you see it's a
bird he goes.
No, it's a goat even it flies And
even if it flies it's still a goat
That's real arrogance right now.
Call.
Well come to Nass belittling people Belittling people
so when someone brings you something you would
say who are you?
You telling me this how dare you because
you don't think they did actually they fit
of being at your level now that is
Arias and Obviously these two things can lead
a person to belittle other people and that's
what the Prophet says not from the Akhlaq
of the believer To look down upon people
or denying the truth no matter where it
comes from.
Even if it comes from your child and
It comes from your spouse.
It's the most difficult thing If you remember
we had when we were studying About the
meaning of Taqwa as well Umar ibn al
-Khattab radi allah khana waqafan inda hududillah We
mentioned that in hadith riyad al-salihin one
time When this man was trying to speak
to Umar ibn al-Khattab his nephew brought
him in and intercede for him And by
the time this man entered Umar ibn al
-Khattab's place.
He started abusing Umar Like saying things bad
to Umar so Umar got very upset and
angry And as he was about to kind
of go and smack this guy That nephew
says Allah subhanahu wa ta'ala says خذ
العفو وامر بالعرف وارض عن الجاهلين يعني خذ
العفو forgive and Enjoying that which is good
and stay away from the foolish and this
man is a foolish man And Umar radil
allah he says subtly just like when he
recited this ayah to him his anger just
like Deflated.
He says وكان وقافا عند كتاب الله This
man Umar you bring an ayah to him.
He wouldn't cross ولا يجاوزها He would not
even step you know an extra step beyond
the beyond that Why because once you remind
them with Allah azza wa jal they humble
themselves Other than that they fall into arrogance
Eight number eight at point number eight Saying
sallallahu alayhi wa sallam Taqwa is here indicating
his breast three times is an indication that
nobility of character is to Allah by taqwa
So it is possible that someone whom people
despise because of his weakness and the littleness
of his portion of this world has a
great Greater standing with Allah exalted as he
than those who have standing in rank in
this world because people only excel each other
in taqwa As Allah exalted as he says
in a comical mind Allah Yet welcome the
noblest among you in Allah's sight is the
one with the most taqwa So so what
do you understand from this right and that
the order in the sequence of the statement
of the hadith?
When the Prophet said talked about wala yahqiro
you don't belittle a person the next thing
he said what a taqwa hauna a taqwa
hauna a taqwa hauna Righteousness is here piety
is here piety is he pointing where to
his chest with me.
Where is it a jemaah?
It's in the heart It's in the heart,
which means you might belittle somebody that their
heart is gold full with taqwa and piety
Thousands of times probably millions of times more
than yours And you don't even appreciate it
because they don't look like somebody that you
would appreciate at all So don't be fooled
by the how people look because at the
end a taqwa hauna a taqwa hauna a
taqwa hauna Righteousness is here piety is in
the heart Don't be fooled by their dress
code or by the hijab or by this
or by the maroon hijab I mean how
fluffy the hijab is young but at the
end of the day It's in the heart
and obviously if you have taqwa in your
heart It should show in your actions the
way you look also also matters But because
that's supposed to an indication to the taqwa
that is in the heart subhanallah.
He mentioned something interesting Yeah I want you
I want to read in the next page
where it says since the the root of
taqwa is in the heart Since the root
of taqwa is in the heart and only
Allah sees its reality as he sallallahu alayhi
wa sallam said Allah does not look at
your forms or your property But he looks
at your hearts and your actions thus many
of those who have excellent outer forms or
property Or status or leading roles in the
world have hearts which are ruins void of
taqwa And it can be that someone has
none has none of that but his heart
is filled with taqwa And so he is
more honorable to Allah exalted is he and
indeed that happens more that that more often
happens Just that is just it as it
is narrated in the two sahih books from
haritha ibn wahd That the prophet sallallahu alayhi
wa sallam said shall I not tell you
shall I not tell you about the people
of the garden All who are weak whom
others regard as weak and of no significance
and who if they were to swear an
oath by Allah He would fulfill it shall
I shall I not tell you about the
people of the fire all who are coarse
quarreling Selfishly accumulating and arrogantly proud.
I think it's very clear How the prophet
described you know how people perceive some to
be the best but then reality they are
* or not And sometimes we look down
at some people but with Allah subhanahu wa'ta
'ala They are the people of Jannah may
Allah make us among the people of Jannah
So from this statement you realize that a
taqwa is truly is the secret of the
heart It's a secret of the heart.
No one would know about it except who?
Alam al-ghaib yusha subhanahu wa'ta'ala Al
muttala ala l-qulub the one who subhanahu
wa'ta'ala overlooks and looks through these hearts
and he recognizes Where the taqwa is if
you have it or otherwise number nine inshallah
the next page Saying sallallahu alayhi wa sallam
It is sufficient evil for a man that
he should despise his brother Muslim Means that
is means that it suffices him for evil
that he despises his brother Muslim because he
only despises because he only despises his brother
Muslim because of arrogantly regarding himself as greater
than him an Arrogant an arrogant pride is
one of the worst qualities of evil So
that's because the Prophet mentioned sallallahu alayhi wa
sallam that al-kibr pride belongs to who
yajma Allah subhanahu wa'ta'ala only Allah azza
wa jal only Allah subhanahu wa'ta'ala has
the absolute right to absolute perfect and complete
pride Because being arrogant or having this pride
means what yajma means perfection You owe you
owe.
I mean You owe nothing to anybody and
who in this world can claim that they
owe nothing, you know to anybody Even if
they're the richest the strongest whatever that is
at the end of the day, they get
sick.
They have to see a doctor They get
hungry.
So they depend on the cook to feed
them.
Whatever that is You always need somebody but
Allah subhanahu wa'ta'ala.
He needs nobody.
He has all the right to be proud
of that So he said there's the worst
Akhlaq the worst man is the worst evil
is to be arrogant and look down upon
people as a prophet Sasa mentioned this hadith
kalbisha be has been written in a shore
and Like if you think that you're doing
great the least evil which is considered one
of the greatest evil that you practice is
when you look down upon people and acting
arrogant one of the most beautiful things I
read for one of the ulama in regards
to How are against the mutual?
The mutual disrespect you would say between the
arrogant and those are being are acted out
against are going against He said that the
arrogant person someone who's so proud of themselves
so arrogantly acting towards the people They see
themselves on the top of the mountain and
they look down at the people literally look
down at the people and see them very
little Because they're above there.
They see when they look down.
How do you see them?
Very little The irony is that those are
down there when they look up the mountain.
How do they see that person on the
top?
Also, very little So It's the same thing
you look down at the people and they
see them little but they look at you
There's like oh this guy is little so
little up there and you think that you're
so great in the summit of the mountains
I don't know, but it's still little So
that's why it's one of the worst thing.
I'm worse a clock Any person can ever
actually acquire in their lives and the last
point here This thing so long audio Salam
all of it was something sacred for a
Muslim his life his property and his honor
This is one of the matters about what's
the Prophet Sallallahu alayhi wasallam used to deliver
in his purpose in the largest gatherings because
he delivered an address Concerning it during the
pharaoh hide on the day of sacrifice the
day of Arafah and the second days of
Tashrif And he said your lives literally bloods
your property your honor are sacred to you
Just as the sanctity of this day of
yours in this month of yours in this
land of yours And the narration of al
-bukhari and others there is your skins.
So how I mean The importance of this
statement as Imam Rajab Rahim Allah is referring
to he says that the Prophet Sallallahu alayhi
wasallam He mentioned that many many times was
mentioned many ahadith in different gatherings because it's
so valuable the sanctity of the believer In
these three areas three major categories their blood
which means their life Their man means their
property and their wealth and then also their
earth, which means their honor Which ours means
the reputation and there of course their right
to?
Nanny to to act Without any liabilities and
so on without having been harassed by others
These three things that mentioned this honey the
ulema they value so much because of which
Because of these ahadith that they put them
in some of them what we call them
the Maqasada Sharia the five major principles and
objectives of Islamic law Everything that you see
in our dean in terms of do and
don't do Rules come in terms of don't
eat this practice this this is haram.
This is halal Why are these rules?
Regulating the regulate what so our ulema they
say these all these rule regulate five things
They call them the objectives of Islamic law
so every hukam and every rule they come
to regulate these five These are the three
with three of them Regulating the subject of
sanctity of life So as a result a
prohibited what a jemaah killing physical Hurt and
so on also promoted what?
Healthy health and safety and checking on the
doctors and making sure to keep you know
safe and so on the second thing Property
so prohibited what anything that will hurt the
economy or person's property like stealing for example
or Riba and usually exploitation of needs and
all this kind of stuff and so on
I'm promoting what?
Charity and giving and supporting and getting loans
and so on all these things to help
each other financially the third thing I learned
the honor so to Promoted what from what
a chastity?
God the bustle or your gaze getting married
having an handle a chest lifestyle also prohibited
anything that contradicts that like zina committing fornication
or even to the extent Even slander was
made prohibited as a result of that you
can't even accuse somebody of a stuff Allah
Fahisha without being punished if you have no
evidence for that.
This is how important is to keep people's
reputation clear and The other two right now
who can tell me what they are is
a man.
Do you remember them?
So a lot of them speaking with a
lot of them a lot that is what
means the intellect so in Islam it promotes
Intellectuality so that was promote seeking knowledge and
obligation of seeking knowledge as a matter of
fact and The bean is the last one
and prohibited what anything that interferes with the
rationality such as what?
Hummer drinking alcohol drugs anything that leads to
messing up with your mind is considered to
prohibited And the last one is a Dean
a deal which means that the garden the
subject of faith and spirituality says promotes You
know a bad on time for a bit.
It's shirk and kufr and all that would
leads to this associate with Allah subhanahu wa'ta
'ala So these are very important things and
major things that Allah subhanahu wa'ta'ala You
know promotes for us and Imam even Rajab
Rahim Allah He actually went on because of
the importance of this point He brought a
Hadith after a Hadith after a Hadith to
support that as a matter of fact it's
like a tangent a Tangent that he mentioned
and he started explaining the meaning of this
how?
The sanctity of the life to the extent
that the Prophet sallallahu alayhi wa sallam.
He forbade us from scaring each other Can
you imagine it in my this culture?
Sometimes, you know, if you see some of
the videos are just they love to do
that just put on a camera and People
Could hurt somebody as a result of that
and then we regret the moment that we
cause someone such a damage like that And
that you cannot hurt anybody With the least
all this is were mentioned details and the
chapter that comes actually here all the way
until he came to the summary which he
says all of these texts consist of All
of these texts consist of the fact that
it is not allowed to bring hurt to
him in any way whatsoever Whether in word
or deed without do right because Allah exalted
as he says wa lalina yu'lun al
-mu'minina wal-mu'minati bi ghayri ma ktasabu faqad
ihtamalu buhdana wa ithman mubeena And those who
abuse men and women who are mu'minun when
they have not merited it Merited it bear
the weight of slander and clear wrongdoing and
the slander and Islam requires what is actually
is punishable a jimmah You know that right?
If anyone just come in and accuse you
of zina or haram or fahisha like this
and you have no proof of it They're
gonna be actually punished.
They have lashes on their back.
Why because You can't you can't cross this
line and accuse people unlawfully like that Here
you called freedom of speech so you can
say whatever you want to say about anybody,
right?
but it also caused a lot of damage
and Again, that freedom of speech has also
limitation in terms of where you stop and
how that is important to observe these rules
again Because these rules come from Allah subhanahu
wa'ta'ala and finally in conclusion.
He says Allah only makes the mu'minun Allah
only makes the mu'minun brothers so that they
can show kindness and mercy to each other
There is in the two sahih books from
An-Nurman Ibn Bashir and the Prophet sallallahu
alayhi wa sallam said the likeness of the
mu'minun In their mutual affection sympathy and compassion
is like the body which when any of
its members suffers from a complaint the rest
of the body Rallies rallies round with fever
and sleeplessness So he's going to continue with
multiple ahadith They all have the same principle
of bringing back again to the main point
of the hadith It's all about establishing brotherhood
and sisterhood By acquiring all the traits all
the qualities all the means that could possibly
establish this for you So as a as
an outcome and an action item for you
guys from this hadith is to look into
Your relationships with the people around you Why
are you having these relationships for is it
because you're getting benefit from them in the
dunya?
Do you really want me to be with
them because you bring me closer to Allah
subhanahu wa ta'ala?
How close are we to each other as
brothers and sisters in this community?
That's extremely important that we establish this inshallah
ta'ala May Allah Azza wa Jal make
us among those who listen to the speech
and for the best of it Ya rabbal
alameen We ask Allah subhanahu wa ta'ala
to fill our hearts with love and mercy
for one another ya Allah May Allah subhanahu
wa ta'ala to unify us for his
cause and only for his sake we ask
Allah subhanahu wa ta'ala to make us
among Those who will gather together in this
dunya for his sake and to gather together
Under his shade on the day of judgment
and we ask Allah subhanahu wa ta'ala
the way we got in this place that
we gather together in Jannatul Firdaus Al-A
'la with the Prophet Muhammad sallallahu alayhi wa
sallam wa sallallahu wa sallam wa baraka nabiyyin
wa muhammadin wa ala alihi wa sahbihi wa
sallam Let's see inshallah if you have any
questions So
next week we're gonna have hadith number 36
inshallah ta'ala All
right Is it allowed to deal with two
sellers to try to get the better deal
They may spend time with you on the
sale thinking you will buy from them though.
This is competition in the market.
I bidding Against guidance at UIF against guys
to talk about specific companies to get the
best rate look I mean what's prohibited what's
prohibited is when you make an agreement and
then you go and you oversell to somebody
else But you as a merchant as I
mean as a buyer You have the right
to go and from one businessman to the
other businessman one businessman to other businessman You
can do that and you can go to
one company and say some one person says
hey And I found this actually somewhere else
for five dollars less Are you allowed to
say that?
Yeah, because it's still not bargaining But once
you make a deal Once you make a
deal with somebody And and that's an issue
of dispute among the ulama if you still
have the here which means three days of
return policy Are you allowed to change your
mind and go buy from somebody else after
that?
Like for example, you have three days Return
policy.
Are you about it?
You like the car, but if someone else
comes to sit him and look listen I
Can give you a better deal.
I Returned this car Returned this car, even
though the other person know that you're buying
this car from somebody else.
Are you allowed to do that the answer?
That's what if there's a dispute But if
you have khayarul bay' if you have the
option, then you are allowed to do that.
You still have the option But once the
sale becomes binding that's when you're not allowed
to come and break that deal with them
But even in business, there's another deal or
another actually principle called al-iqala Al-iqala
is asking Yeah asking graciously to nullify the
deal Although it's binding.
We signed the contract.
We paid the deposit.
Everything is okay, but then know what they
call it today you called Buyers remorse Right
buyers remorse.
I bought the car and I signed the
contract but then my heart is just like
And if I should Are you allowed to
go and say hey, I want to change
my mind.
I want to you know, kind of like
cancel the deal So whether you have another
better deal that you've seen or someone promote
another deal for you Or otherwise, are you
allowed even to do that?
The answer is yes But again, it's it
depends on the merchants and the Prophet SAW.
He recommended Recommended that we accept al-iqala
Like if someone asked to nullify the deal
It's if and if you can and there's
no damage on you you should But there
was liability on you.
Then you have the right to say look
I've already actually booked it and I this
I spend this much money on this and
this and that I Can't right now.
So you have the right to say no,
it's binding.
We keep it.
We keep it as we agreed on Allah
now Second question is actually I
already answered this on this and the previous
question now What
if it's from the same owner meaning you
bought it initially from Amazon and then the
price his price went down the same owner
The same seller his price went down while
you have the option to return the original
There is no sale the answer is just
like we said if they have a return
policy you are allowed to do that and
sometimes you don't even have To return as
a matter of fact you talk to them
and they say hey We'll send you back
for example the difference and It was actually
happened the other day as a matter of
fact I went by some in appliances and
even the guy he said look listen, I
mean in Thanksgiving break There will be actually
20% drop.
So In this case, I will give it
to you I will give it to you
and when the discount comes in I said
do I need to do anything?
He said no, I will do I will
do it on your behalf.
Okay.
Thank you like you bet you pay it,
but he was gonna give and they send
you basically the difference Annie later So,
yes, it is okay to return and rebuy
it from the same Yeah in person as
long as they have the return policy now
So is the person who promotes the sale
sinful or the person who buys it sinful?
Neither one of them the one who is
sinful is the one who yeah, and it
cuts the other cell It's not a matter
of promoting a different cell It's a matter
of you know You know that you you're
buying this from this brother and you already
made a deal even you put actually a
deposit And then the other person said look
I can give it to you for a
better deal that person is now sinful for
doing that knowing that you already made commitment
and you paid the deposit and The other
person started getting ready.
For example for the the commitment of the
of the of the sale.
That's when it becomes sinful, but Would the
contract be valid if you chose to take
to go with the other part of the
second person?
We said that you're saying for that the
person the person is sinful for doing this
But the value the contract is valid and
the liabilities on them not on you So
Doesn't mean we cannot return something because we
got a better deal in the soil.
No you can What's the recommendation for dealing
with the fitna of our times?
Today for the law and war by he
asked the Prophet sallallahu alayhi wa sallam in
this time He said Allah.
What if the fitna comes when there is
no imam?
No, because the Prophet says in the times
of fitna Ilsam jama'at al muslimina wa
imam oh you always stay with the jama
'a and their leader He said what if
they haven't don't have it like in our
time?
We don't have a reversal jama'a and
leadership in the Muslim ummah because then you
go and you bite on a on a
tree trunk With your molars not your teeth
your more you go all the way down
deep into your mouth Until you die what
does that mean like you need to stick
to the principles you stick to your values
until you die So the best way to
deal with the fitna of our time stick
with the jama'a Be with the jama
'a Find alhamdulillah a good company that you
that keeps you safe inshallah from the fitna
around you and if you need any help
You'll find within with them inshallah azawajal So
again basically the prohibition is after the sale
is done not before market competition the answer
is yes, that's correct So being a community
member it seems that the more active we
become there will become There is more risk.
How should we navigate that?
Yeah, but there's also high stake which means
high reward so think of the high reward
that comes from being an active member of
the community than focusing on the negativity of
being out there and Increasing your liability towards
the people that you associate with the reward
is high so focus on that may Allah
subhanahu wa'ta'ala bless you and your families
Ya rabbal alameen.
Jazakumullah khair.
Assalamualaikum warahmatullahi wa barakatuh.
Subhanakallah wa barakatuh.
Astaghfirullah wa atubu ilayh.
Ameen