Yaser Birjas – Ta’Seel Class #49
AI: Summary ©
The speakers emphasize the importance of earning and avoiding Tomorrowland in the Islamic culture, as well as the need to observe the "arousalist" and "has been lost" in negotiation processes. They also discuss restrictions on trade, sharia elements, and the importance of understanding the concept of "naughty trade" in the context of the Bay Al Mu'ata concept. The transcript provides a summary of various elements of the Sharia Sharia, including treating people well, bad character, and manners, as well as discussing "will" in various actions, including drinking alcohol and setting slaves free. The transcript provides a summary of "will" in various characteristics, including being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patient with words, being patientAI: Transcript ©
If you guys remember last week, we started
talking about the etiquette of, al Qasbuh al
Ma'ash, earning for living.
And, we talked about the the the virtue
of it, and how is it very important
for people to work, and earn, and provide
for their families from their own earnings,
and how it's important to use the day
for that, and earning, of course, in an
halal man, alhamdulillah, alhamdulillah, alhamdulillah,
alhamdulillah,
is going to elaborate a little bit on
some of the technicalities
that relate to fiqh.
So, we are not going to be
explaining everything from a fiqh point of view
because those will be discussed in fiqh classes.
But here from the spiritual aspect of it
insha Allahu Ta'ala, so he said from the
previous, discussion we had, I want to start
reading from, it behooves that, contractual agreement from
the paragraph before the saying the first
What exactly he's gonna be discussing in the
next few chapters now?
So, Imam Ibn Qudama
he, mentions,
it behoves that the contractual
agreement, al Aqd,
by which
this earnings,
this earning is realized,
fulfills
4 conditions,
validity,
al
Asiha? Asiha,
justice,
Allah Adam,
Benevolence,
Al Ihsan,
and Concern, Al Shafaqah,
for their religion.
Alhamdulillah.
So, imam Ibn Qudam
here, he says, since we talk about earning
for living, usually when you earn for living,
what does that entail? That That you're going
to have to exchange with somebody else. So
therefore, it's going to have to go through
a lot of contractual agreements.
You take something from somebody and return for
something else, which is to have the payment
for it, or maybe sometimes you get it
as a gift, or in different ways. So
he says that in order for this agreement,
al aqid, to be valid, which means in
order for you to earn halal,
there are 4 things that you need to
observe in your contract,
Four things you need to observe in your
contract.
Number 1, he says, which
means the contract itself needs to be valid.
When you exchange money for goods or goods
for goods or any of that nature,
it needs to be valid.
So how can we make a contract valid?
He's gonna speak about it today
The second thing he says, qal, then after
that, qal al adil,
justice,
which means when you exchange with people, you
need to observe what to be fair. What's
the meaning of fairness over here and avoiding
injustice and in
in in contract?
Number 3, al Ihsan.
What does that mean? Something beyond just being
fair.
Being what?
Benevolent,
which means doing something way and beyond.
Not just exchange of goods, no. There is
something comes with that, like what we call
today customer service, right? Dealing it with goodness.
So what does it mean?
And number 4, he says,
Like you need to make sure that you
have this kind of concern for your deen.
Like when you do it,
you need to make sure that you observe
everything in a halal way, that it will
be pleasing to Allah subhanahu wa ta'ala. So
it's not just about earning that bargain
or earning that deal or making sure that
you win that contract. It's not just that.
You also need to make sure that you're
doing it also will be pleasing to Allah
for you and for the other party as
well. Now, from these four elements over here,
guys, what do you notice about the Islamic
Akkad in comparison to what we see today
in this in this culture and this society.
What difference do you see over here?
Come on, Ajamal.
Say it again.
So
the the one contract focus on just profit
and sale.
The other one focus on what? The ethics
of it.
The Islamic contract as you can see,
3 quarters
according to Imam Abu Abu Dam, which comes
from Al Ghazali,
Abu Abdul Makki from before, the 3 quarters
of the contract
is focusing on what?
On the akhlaq and the manners and the
etiquette on how you do it. So it's
not just about making a contract and making
a good deal. You can make a good
deal but it's going to be cheating.
What benefit is that going to be for
you if you cheat, but you made a
good deal? Today, in this society, what does
that mean? You're clever.
Like, you made a good bargain. Right? Yes,
you cheated, but who cares? But for the
Muslim, I don't know, I'm I it worries
me. I need to do it in the
proper way because I have the whole concept
of Hassan, the whole concept of Adil, the
whole concept of Shafaq 'aladin, so I have
that.
So, this is something, subhanallah, we have to
keep in mind because
if you observe these four things, what do
you get in your contract? What is the
thing that we care about in our sale
and trade, in our contract,
interaction with people that the the the,
conventional contract don't really care much about it?
What is that we call?
We mentioned it last time.
Al Kasbah for sure. That's the halal earning
but there's one thing we want to earn
as well too from that kind of transaction.
What do we call it?
I mentioned one word last time,
barakah.
The barakah, the blessings.
What does that mean? I might earn a
$100 from a contract that I should have
actually earned $1,000
from it if I did something different.
But I want to do everything right and
halal, so I earn a $100.
That $100 probably
will have a purchase power or purchase of
power, maybe 10 times more, not even 20
times more because of the barakah and the
blessings.
And you might earn a $1,000
cheating, and then all of a sudden it
disappears.
You have no idea how it disappeared.
Something broke and you have to pay $20,000
for it, so somehow, what happened to the
barakah over here? So the concept of barakah
is very important for us as Muslims. Even
when you try to make transactions, you keep
that in mind.
I'm not just buying and selling, I also
want to earn the barakah in this contract
from Allah
So this is why it's so important to
observe these matters. So he's gonna explain these
insha'Allah to barakahawatah beginning with the first one
which is the validity.
How to make sure that your contract is
valid. Let's see what he says.
Okay.
Imam Ibn Khudaima, Muhammadullah continues.
On the signs of valid selling,
buying, and transactions.
If the transaction is selling,
I'll buy,
I'll buy,
its 3 pillars,
must be observed,
the contracting parties,
the merchandise,
and the wording. So, he says, and
this is from the Quran from the the
words of the Fuqaha, scholars of Fiqh.
Any contract, any contract to be valid, you
have to have 3 pillars for it. What
are these 3 pillars? Number 1, al aqid
or some they say al aqidan.
Which means the contracting party or the contracting
parties.
2, if you have 2, for example, versus
you and a partner.
The second thing he says, the
commodity.
Whatever you got, you trade. That's the second
thing.
And the third one is the warding,
the exchange of warding to make that contract,
whether it's in writing or verbal, such as
saying,
I'm selling this for $100. You say, I
accept. So this is what we call Ijab
and Kabul. So he's going to explain now
how you need to observe things to be
halal,
whether it's dealing with the qualities of the
akhid, the one who's contracting,
the the merchants'
business itself,
or the the commodity itself, or the way
that you actually make that exchange of words.
Let's see what it says. Miss Mila.
Number 1,
with respect
to the contracting parties, a merchant should not
do trade with an insane person, Majnoon,
because he is not legally responsible,
meaning he's not a mukhanlaf.
And as such, his buying and selling
are not
valid. He should neither do business
with a slave unless he knows that he
has been given the permission to buy.
The same applies to to children.
He must not sell anything to them unless
their fathers or guardians have allowed it. In
which case, the ruling of a slave with
permission applies to them.
Al Shafi'i
was of the opinion
that the transactions
of a child
are not legally binding
whatever the case. Tayed,
do you guys understand what he said?
There are some elements over here, obviously, it's,
very constrained to their time, different than ours.
But there are 3 things he mentions over
here. He says, khal,
number 1 for the aqid, if you're going
to be making business, you don't you don't
trade with the insane, someone who lost the
faculty of the mind. Now, when we say
he lost the faculty of the mind, why
is that? Because in that moment, this person
is not mukhalev. Right?
Someone who is unable to to explain themselves
or doesn't know what they're selling and buying,
their mind is completely out. So, this person
this person is not mukallaf
because mukallaf meaning legally competent to to,
execute
a transaction.
So in this case, if someone doesn't have
the the the mental capacity to do that,
then they're out. You can't trade with them.
You cannot trade with them.
Now, what about somebody who is,
not insane
but lost the fact with his mind by
choice?
Like what?
Someone who's drunk, drunk
or on drugs.
If that person is in the preliminary
stages of of intoxication, which means you call
it buzzed here. So if someone is buzzed,
you still can't trade with them because they
still have the fact what of the mind.
But if someone has lost it and they're
wasted, you can't. Because whatever they say, whatever
they buy and sell, they have no idea
what they're doing. Right? They might sell their
house,
and sell their car for a candy, probably.
And they have no idea what they're doing,
so we can accept, we cannot accept on
them. So basically, what he's saying, look,
you're the one who has the faculty in
mind, you're, alhamdulillah,
you're aware of yourself. You see somebody who
is majnoon coming to you and says, how
much is this? You say, a $1,000
and he gives you bills that he has
in his hand, I don't know where he
came from with these bills.
Ethically speaking, you can't make that trade.
Well, I offered him a price, he gave
it to me. Yeah, but you know, you
can't trade with this individual so you need
to be careful with that. The second thing
he says,
the slave.
So again, that's the time when it's their
time because the slave, he doesn't have the
fact that the legal competence, again, the legal
competence
to execute,
bargains and make sure to use the money
of his master to buy things, for instance.
So, therefore, he has to have a permission
from his master.
Now, how is that permission given? Whether by
al ashtihar, which means the people in in
the marketplace, they know that this slave belongs
to this person who always come and buy
and take things and so on, so they
don't mind with that. Or have a special
permission that's given, for example, with them in
a certain way. Then he says to the
child,
for the child, he says, same thing. Why
the child is not allowed to you're not
allowed to buy from that from the child
or sell to the child? Because of what?
They're still maybe not fully developed, that's number
1. And again, that's because of that, they're
not they don't have the complete full legal
competence to execute any contract and so on.
So, what does that mean? If you have
a 7 year old child goes to a
corner store, for example,
and goes in to buy candy, is that
allowed?
If you own a corner store, baqala,
groceries, and a 7 year old child comes
to you and he hands you $5
and in hand they have, for example, gum
or candy that's for $3, would you buy
it from them?
Yes. Would you sell a child
if he's 7 years old, 6 years old,
5 years old?
So, the ulema, they have a dispute over
this issue. As you can see, imam al
Bukha, imam Shafi'i
he was of the opinion that the transaction
of a child are not legally binding, whatever
the case is.
Other ulema, which is the other uqfina,
is that as long as the child is
trading with you in what is known to
be chosen transactions.
So if your child if you see a
child is selling his dad's Tesla, for example,
would you take advantage of it and buy
it?
Sheikh, it's okay. Right? No. It's not it's
not completely okay. As long as it's considered
reasonable
such as candy, going and buying gum for
example, what no what kids usually go and
buy.
But you also need to have the ethical
aspect of that transaction. What does that mean?
Who can tell me an example of a
child coming to buy candy from you but
you tell them, no, I cannot sell you
that candy?
Give me an example, what would it be?
This is not from an ethical point of
view. Like what?
If he gives you $50 and says, I
want to buy all the candy, that's a
good point. That's a good point. What else?
Buy candy, for example, or something like that,
or ice cream. Now, you recognize that, wait
a minute, where did you get that $100
from?
Where did you get that credit card from?
So you know that there is something iffy
about it. So as a business person, you
have to have that ethical aspect of the
transaction. And even if it was buying candy,
which is something it's allowed, for example, to
sell
to the child, but remember,
he's bringing a $100 bill
who's given his parents credit card. That's a
serious matter right now. You're gonna have to
investigate and say, hey, where's your dad? Where's
your mom? And if you look through the
window and you see the parent and the
card says
then you execute the transaction.
But if you see that, you know, there's
nobody, no adults with them, you can't have
that transaction done with them, not because the
transaction is haram itself, but ethically speaking, it's
unacceptable because this child right now probably does
not have the permission to do this trading
and so on. So that's what it means
he's buying,
these examples. Nam?
As for the transactions
of the of a blind person, we consider
them valid.
So his buying and selling are legally binding.
Mhmm. As Shafi rahammahullah,
however, did not hold this opinion. So, Imam
al Shafi rahammahullah, he says that someone who
is visually impaired, he doesn't see, his transactions
are not permissible. You can't buy and sell
with a blind person.
Okay. How is the blind person gonna survive
then? How is he gonna buy and sell?
You have to have a representative,
someone who speaks on his behalf, who can
see what he's buying, what he's selling.
What's what do you think that imam al
shafi'i's point of view here that says, no,
that's not a that's not a valid contract?
What was his point of view here?
Because there's ambiguity here. What is that ambiguity
right now?
That the blind person doesn't know what he's
transacting over. Yes, I'm buying for example a
bag of rice. Right?
But I cannot tell if that rice is
good or bad,
if it's the brand I'm actually asking for
or something else because I don't know, I
can't trust that that merchant. It's based right
now on their ethical transaction with me. That's
Imam al Shafi'i
his his his opinion because there's ambiguity
and ambiguity invalidates the contract. Everything has to
be decisive.
So therefore, he says that someone is actually
with the representative. Other fuqaa like Imam Ahmed
he says it's okay. You can trade and
have transaction with a blind person as long
as the exchange
has been very clear.
Like, if the blind person says, I want
this brand, for example, I want this rice,
or if they don't know, you let them
know what they're buying and what is it
that they're gonna be carrying in their hand.
Like, look, this is actually the bag of
rice, it's this brand and it's £5, and
it's this and that.
And if they investigate more, like, okay, do
you have that date, expiration date on it,
for example? You need to be also responsible
to provide that information for them. So once
you have the whole the full information given
to them, then the transaction is okay so
that there's no ambiguity. The whole point of
Imam Ahmad and Adafuqa'ah, they say the removal
of ambiguity from that transaction
makes it halal to sell and trade with
that person.
So that's why they say actually to be
careful with that. Again, it goes back to
the subject of ethical transactions. Now
even even Qudam continues,
with respect to oppressors and people whose wealth
is mostly unlawful,
haram,
trade with them should be practiced
only
when it is known that the wealth they
are offering is lawful.
Now this is a summary of a longer
discussion in the original text of
but he summarizes it in a very short
sentence here. It says like, afalama,
oppressors.
And, imam al Ghazali
he added the oppressors even more, like, say,
thieves and
and and highway robbers and all these people.
So if you know that these people are
highway robbers, if you know these people are
oppressors, if you know these are thieves, in
this case, you should not be trading with
them.
Why is that?
Because most likely, what they're selling you right
now is some that they robbed, some that
they stole, some that in that nature.
If we're gonna apply this to our politics
today, what happens in the market? You're not
gonna buy anything with the market
because there's a lot of zulum, a lot
of corruption, a lot of all that stuff.
But here it says, Rahim Allahu Ta'ala says,
if you know for sure, because that's another
opinion,
if you know for sure
what they have in their hand that they're
trading with you is something is something actually
halal
then you can buy it.
But if you have no if you have
doubt in it that's when the ulama they
have difference of opinion.
Again, if you know for sure it's halal,
like you saw where they picked it up
from, for example, or someone told you where
they got it from, or they have a
certificate of purchase for it, for example. So
you know that it's the source of it
is halal.
In this case, you are allowed to buy
it. But if you don't have any any
idea where this came from, so the assumption
is that maybe they have stole it,
maybe they have robbed it, robbed this from
somebody, maybe they have just actually took it,
you know, by force from somebody else and
whatever. In this case, they say the ulama
they have 2 opinion. 1, the conservative opinion
is to avoid buying from them
so that you don't fall into the Haram.
This is based on a principle of usur
called
blocking the means to evil.
Even though the trade itself is halal
but I don't want
to give them an opportunity to steal more.
Because when they know that they know people
are buying, what are they gonna do?
It's us stealing more. But if they don't
know what they're gonna buy because we know
you're a thief, so what are they gonna
do? Find another way because it's useless right
now. We're not gonna get anywhere. They don't
wanna keep storing these things in my in
my house for example.
The other folkaha,
they actually say no.
They say no, we we
since since the transact my transaction
is considered halal,
the sin and the ethim is on them.
If I don't know if it's halal or
otherwise,
then I was assumed it's okay because the
transaction should be halal for me. But I
believe that it depends really on the circumstances.
If you know that the person most likely
is not trading in a halal way or
they're stealing it or they're robbing it or
they're oppressors and getting from somebody by force,
if you know that these are their general
dealings then you should avoid that completely.
You should avoid that completely. And, subhanallah, from
our time today, if you know for something
coming from the settlements in Philistines, for example,
All these settlements are built on stolen land
and they use the stolen land as well
too. They plant their their their trees in
stolen land
and they're robbing this all from the Palestinians,
for example. And now they're bringing us to
us over here with nice packaging, certain dates,
you know, for Ramadan.
You know what? I'm not going to buy
this
because I don't want to support this kind
of, you know, dealing. So we stay away
from this as much as we can because
there's an ethical responsibility for ourselves, for ourselves
and other people as well as our brothers
and sisters and brothers and for the state.
May Allah make it easy for them.
Now.
Pillar number 2 of validity,
with respect to merchandise
which is the property being traded,
it should be known that selling dogs is
impermissible
due
to their impurity.
As for mules and donkeys,
they can be sold whether one hold
that they are pure or not. But before
we move forward, Yahan, let's see over here.
Let's talk about the issues right now. First
of all, in respect to selling dogs, he
says it's not permissible because they're impure.
Again, this is a summary of a longer
discussion in the book, Imam Ghazal,
so that's why sometimes the the summary is
not as clear. Imam al Ghazali
he explained differently. He says, look, there are
certain conditions for the merchandise to be permissible.
One of them is to be pure.
So he says,
and then he brought an example that's impermissible
trade because of impurity, he said,
the kalb, the dogs.
And he gave a different example. However, if
there is certain sibah,
other animals are known to be for prey,
like for example if you train
a lion
or
something like that and you use that for
for for for hunting, you are allowed to
sit and buy. So this is okay to
do that.
As for the subject of mules and donkeys,
I mean, nowadays we don't do these things
in the city,
maybe it's actually also in
villages that's available over there. He said because
there's people, some of them they say it's
nudges, some of them say it's actually not
nudges,
The the transaction,
it depends on how people view it. If
you view it to be a nudges, then
stay away from it. And if you say
that it's not nudges, then it's okay. Why
do you say mules and donkeys? Because the
mule is actually is cross breed between a
horse and a donkey.
So, it's all about the donkey who was
nudges. If you say it's nudges because we're
not allowed to eat it
even though it's a domestic animal, then the
mule should be also nudges in that fashion.
Otherwise, if you say the donkey is not
najas as
the body itself, whatever, it's najas, it's only
eating, it's haram, it's eating its flesh and
its meat. So in this case, you are
allowed to sell and trade and it's fine.
So the idea is again to make sure
that there's elements of purity or tahara in
what you trade. Nam?
The author continues,
selling insects
is unlawful
as is selling musical reeds,
loots,
clay images, and other such things. He summarized
different reasons why the trade will be haram
over here or unacceptable. So he says in
terms of insects, in terms of insects,
what's the reason why insects, selling insects is
not halal al jama?
What do you think the Fauquaha would say?
For them they say
there is no benefit in there but they
make some exceptions.
Like what? Bees. Bees.
And also,
you know, the the
silk worms,
these things because there's manfa, there's benefits. So
in this case, you are allowed to sell
these,
these insects. But how about flies?
You have a whole bag of flies, Mashallah.
Or mosquitoes for example.
What if you want to sell that to
to,
what do you call research
lab for example? They're gonna pay you for
this probably, right?
So generally speaking, they say because actually
it's
and that sometimes actually different is different from
one time to another one. As for,
certain musical reeds and lutes, these are musical
instruments because of the hirma of the music
itself and these instruments to begin with. So
all of them will be considered haram to
trade. Clay images because you're building statues with
that and that's not allowed. And other such
things, other such thing because again there is
a sharia
element involved in making that merchant as halal
or haram. Again, the whole point, Imam Abu
Qudam, rahimullah, is mentioning here that whenever you
trade something, you have to observe if there
is any restriction on it in the sharia,
whether because of pure or not, if it's
halal to sell or not, if there's benefit
or not, or other any other reasons that
he mentioned here. Nah.
It is also impermissible to sell something that
one cannot actually deliver
or is not allowed to deliver in the
Islamic
world. As an
an example of what one cannot
a
one is not allowed to deliver in the
law would be selling
collateral
or a mother without
her small child or vice versa? When he
says a mother over here, they mean by
that a slave mother. That's what it means.
They forgot to put the word slave here.
So a slave mother without her child without
her child now.
It is unlawful to deliver things of the
of this world. So he says that one
of the other thing that is considered
impermissible to trade with, something you cannot deliver.
And there are two reasons for something to
be Yani that you cannot deliver. Number 1,
physically you cannot deliver that. Like what? You
sell a bird on on the tree. Do
you see that bird over there? I can
sell this for $50. You want to buy
it?
Oh, really? I'll take it. Right? Okay. Go
chase after
it. Or, the the fish in the sea,
you can't sell that,
you cannot sell that until you capture it.
Once it's on your boat, you can start
selling it even if it's not in the
harbor yet.
But if it's still in the sea, you
can't sell it yet. That's something to be
taken into consideration.
How about selling
how about selling the wool on the back
of the sheep?
Can you sell the wool on the back
of the sheep?
But it's still on the back of the
sheep.
It
goes with the sheep, right?
No. No, but seriously, can you sell the
the wall while it's still on the on
the back of the sheep?
Not without the sheep, right? But I'm just
selling the wool.
I'm selling I have have 10 or a
100 sheep for example and I'm gonna be
basically gonna share them later in the season,
but would you want to buy this?
And you're gonna buy them maybe at the
end of the season.
So, you pay now, you take it maybe
in 3 4 months.
Is that permissible?
That's the sheep in my position. Right? The
answer is actually no.
Why is that?
Because there's no certainty. I don't know even
how much I'm buying, the weight of the
of the wall itself.
So, therefore, you need to, first of all,
to take that shear off, which is the
the
the the shear off of the the the
wall, and then weigh it and whatever measurement
that they have and then you can sell
it.
Again, it's not it's not deliverable yet until
it's put completely cut over here. As for
something that you cannot deliver by the law,
which means physically,
you probably you can,
but just because you can give it to
them, it doesn't make the transaction halal or
valid.
Like what? Like selling a collateral.
What does it what does it mean by
collateral? A friend of yours, you owe him
a $1,000
and he had a watch in his position,
your watch in his position.
So, are you allowed to sell that watch?
Ajima,
you can't sell that watch. Why is that?
Because there's a there's a lien on it.
There's a collateral right now. You can't. So,
you have to, first of all, to take
it out on that lien and that actual
collateral and then eventually you can sell that
thing. So, that's an example. The example of
the the slave mother,
back in those days, if if someone owes
a slave and she gave birth to a
child,
you're not allowed to sell her separate from
that child.
And, you're not allowed to sell that child
separate from the mother.
You can't. But back then at the age
of slavery, these things they don't exist there
alhamdulillah
but at least out
of of course of making sure
that you don't deprive the child from the
presence of the mother and vice versa, so
you have to take them both or keep
them both. That's what Marazin is in this
position here. And the third point right now
with respect With respect to the wording,
it must contain an offer,
Ijab
and an acceptance,
kabool.
Al Ijab in the Arabic language is the
word of, the offer,
like how you offer that. So, usually the
offer is
which means sell me this
Or,
I sold you this.
And you mentioned
the amount and the other person will say,
I
accept.
So, in this case, that's the hijab and
Kabul over here. Like, there has to be
a clear exchange
of words to make it binding,
whether that is verbally
or digitally or electronically by what? Signing and
say, I accept and saying, you know, go
to the,
to the basket, for example, and make your
order and finalize your order, pay for it.
All those all these steps
would mark as Ijab and Kabul as well
too.
Now? If acceptance is uttered before the offer,
the transaction is invalid
according to one of the two reports from
Imam Ahmed, Rahim Muhammad,
and valid according to the other. So So
this is basically a technical thing. We're not
gonna go into details with that. Like, should
you say, bear tukah
or say,
I take this from you for $5 and
the and the merchant would say, okay, fine.
I accept. So now it's reversed. Right? Does
it have to be in the same order?
It's a technical thing. Nowadays, really not much
of that is is being taken into consideration
because others probably, they take the other opinion.
As long as the exchange happen from either
of the contracting parties and the other one
responds to it properly, it should be binding.
Now,
the ruling applies
whether the wordings,
the wording is in past tense
or in the form of a command. Once
again, that's a technical thing.
In the passage,
like I sold you this versus
buy this from me. You buy it for,
for for this amount for example. Now,
if transaction
if a transaction
is conducted without words, the apparent implication
of Imam Ahmed's statements,
is
the is that the transaction is valid. What
does that mean exactly?
This is something in the they call
it What does it mean? Silent exchange.
Silent exchange.
It happens a lot today in our time.
So according to Quran,
silent exchange is impermissible
because there's no Ijab al Qabr, it's missing
the the exchange of words. But nowadays,
many of us actually are engaged in in
in Bay Al Mu'ata, the silent exchange. Like
what?
The most common thing that you get from,
what is that?
Vending machines.
When you go to a vending machine,
you look at it, it says dollar 50¢.
You put your credit card or your cash
and then you dispense that item for you,
take it and there is no exchange of
wording between you and the machine.
So, that's Mu'ata.
Some people they go to, for example, flea
market.
The stall is open
but the business person is not there, and
they have a sign says,
each item is $5,
you know, an honor system.
So you look on the table, you like
this item, you pick it up, you put
$5 in the box and you move away.
That's there is no exchange
of words over here. Would that be acceptable
or not? So some fuqaha they say it's
unacceptable.
Why is that?
Because it lacks what?
The binding exchange of words.
Anyone can come and dispute at all. I
didn't say anything or I didn't agree to
that so there's always ambiguity in that. However,
some of the ulama
they differentiate between al muhakiraat
walumuraasira
versus the major things. What does that mean?
Like they say, al Mu'ata is acceptable in
insignificant matters.
Insignificant matters like what?
Things, for example, from a dollar to $10.
Depends on the culture, obviously, and the price
of things.
Sometimes it's in the items, like, for example,
if you're gonna go you go to a
bakery and it's known that, you know what,
it gets really busy, so instead of standing
standing in line, they line up the bread,
let's say, in on on the table outside
and the sign says $5.
So everybody just come take a loaf of
bread and put $5 and keep moving.
No words are mentioned over here. So that's
considered okay.
But significant matters, like what? Who decides what's
considered significant or what? That's a culture of
that time. It could be $20, $30,
$50, $100,
God knows, depends on how value the currency
is. But for sure, for sure you cannot
do Bay Al Mu'ta'at
by purchasing homes.
Can you do that Ajamah? You go buy
a house of Mu'ta'at
like you go to a house and it
says $500,000
and you look at it just like,
all right.
And you just put your credit card
and you're done. Can you do that? They
said no.
But, nowadays, there is some sort of of
Mu'ata and big items in our time, like
what?
Karvana.
Right?
It's a it's a vending machine for cars.
You go, you look at the cars and
they're marshaled, they're all in front of you,
and you can even
watch them as they roll and
kind of browse and see whatever you want.
And eventually, you just gonna press the button,
purchase that car and this milleh,
you walk away with that.
So, the culture has shifted and changed in
terms of what is considered acceptable and otherwise.
But it's always better obviously to make sure
that you have the Ijab and Kabul.
So, even if you're gonna be buying a
car with, for example, Carvana or you go
online and type to to custom make your
car and everything. The whole process of putting
your information, bank account, and, agree to this,
to the statement that you put on the
contract and all that kind of stuff, it
actually fulfills the role of hijab and kabul.
Otherwise, if we can always make sure that
you have hijab and kabul, no one will
be able to buy anything online, not even
on Amazon. So it's very important to to
make sure that you understand this concept
inshallah. Now.
Tadi Abu Iyala,
however, says that such transactions
are only valid
in small things
and this
that,
and this
that
wordless trade,
this that wordless trade should only take place
with merchandise
of little value,
is the most solid opinion
because the people are accustomed to it. So
this is actually the opinion of Imam, Imam
Abu Khuda because I follow the opinion that
yeah,
in in little values it's okay to have
a Mu'ata.
Cautiousness
should still be observed however
by not omitting the offer and acceptance.
Mhmm. By taking the more cautious opinion,
one avoids what is doubtful,
shubha.
Allah
most high
has given a severe warning about usury,
so
one must
be aware of of it. So he's mentioning
here right now, one of the other reasons
why the trade or the contract will be
invalid if it involves what? Something haram. And
he mentioned a few things of the haram.
One of them and the most important one
is arriba. If it has interest, no matter
how little that interest is, it's considered invalid.
Now.
Usury is of 2 types,
usually of excess,
riba al fadl,
and usually of delay,
riba
and,
And Nasia.
So these are 2 types of riba. Books
of Firk explain them in details. The first
one, Ribal Fadl, is the riba of excess
which is the exchange of 6 particular items
as they were mentioned, Harid
Nabi
So these things basically,
the prophet forbid any exchange in these food
items and jewel and
metals such as silver and gold and he
mentioned that if you're going to be exchanged,
it has to be the exact same amount,
the exact same
transaction
in that same moment unless you go cross
between these items. So in this case, the
amount might vary, but this is called riba
al fadl. So if you're gonna be buying
gold for gold,
it doesn't matter if this for example,
this gold was made into
into jewelry
and this one is still raw. If If
you're gonna be exchanging,
as long as it's for example still the
same, 24 carat, 21 carat,
you have to exchange
5 grams or 5 grams, 10 grams or
10 grams at the same time. You can't
say, well, this is actually
is is already jewelry so it has such
extra value, so you sell it at a
higher price or give it with if this
is if you're gonna give 10 gram of,
of jewelry, you have to give me 15
grams, for example,
Sell the jewelry
first,
take that cash, and then you can buy
with that cash
the raw gold or vice versa, depends on
the transaction.
As for Reba Nasiyyah,
that's the very common riba that people understand
and know very well. You take a loan
today
and you pay 5%, 18% afterwards. Using credit
card for example, it's oriba,
it's oriba
and it is considered for us maybe part
of our
necessary maybe usage or
excessive
need
because it makes things difficult if we don't
use credit card in this society and that's
of course a disputable, of course, statement as
well too. However, if someone had to use
a credit card then they are responsible to
make sure to pay off on time and
never allow a riba to occur on it.
So to make sure that you pay all
of it
before it starts calculating the riba. Now,
he must know this and must know what
things
the rules of usury a river applies to
apply to.
He also needs to know the conditions of
buying in advance
a salam.
So he's mentioning, like I said, that the
contract needs to be,
free from any haram transaction. So, he brought
an example of arriba. The example other example
is a salam. A salem
is mostly,
paying in advance for a commodity you're going
to be receiving later. Whether it's form of
a sustna, which means it's manufactured for you
or it's
it's an item that's gonna be maturing later.
So for example, and there was a very
famous example, Hayd ibn alai sallallahu alaihi sallam
is actually
is trading
date from the previous season
with fresh dates that is that's on on
the on the tree.
Because date is one of the 6 items
where Ribal Fadl,
occurs.
So you cannot exchange date for date unless
it's the same volume.
But we know that if you're gonna be
exchanging
older date with fresh date, the volume is
gonna be different.
So, what do they do? They usually do
something called alkhars.
So, they look at the tree on the
top and they guess.
Say, well, this tree is gonna end up,
if it dries up, it's gonna give you,
let's say,
10,
handful or 10, you could say, 10 sa,
for example, of dates. So you give them
10 sa of the date you have in
your hand
and then you take that fresh date later.
So that kind of exchange is considered
exception
from the rule
because it makes easier for people to trade
something that doesn't last long. For us, alhamdulillah,
having fresh date it's easy, you can put
in the freezer, put in the fridge for
a long time so you can still buy
it at later
seasons.
But for them, having fresh date is luxury
so that was something an exception for them
to enjoy. Now.
Also hiring and renting.
So hiring and renting,
when you when you hire people, when you
do which means renting and leasing, you need
to know all the rules of leasing properties,
what is permissible, what is not permissible. Nam.
Business partnership. A sharaka
or a sharika. So now partnership, when you
get involved into into partnership, LLC for example,
or go into,
stock market with others and all these kind
of businesses now.
For all business transactions
revolve around these contracts. So he says, Rahimahullah
Ta'ala, that you need to know the rules
of arriba,
rules of asylum,
rules of the hiring, rules of ijara, renting
and leasing, and rules of the shariqat and
partnership
because all other contract will revolve around these
different different styles. So for for a Muslim
to start going into business, you need to
work on this.
Learn the basic of this tajara.
Some people they say, well, I'm not really
a businessman,
I'm just buying and trading things in it.
Well, you have to if you're gonna be
dealing with business going online, for example, start
buying and selling,
you have to learn the rules in these
matters.
Hammur Al Khattab
it was reported that he used to walk
in the marketplace,
and he looks at different stalls.
If he finds somebody new and he asks
him if he knows
the the hakam of selling and buying, he's
free. He can sell and buy.
But if he, if he sees somebody who's
new and he says, no, he doesn't know
much about this issue, he will basically give
him a lesson.
He goes, don't come back to the market
until you learn the halal, haram, and business
trade and trade.
Learn the haram, haram before you start a
business.
So therefore, it's our duty as Muslims, Ajamah,
because we all trade.
We all trade one way or another.
It's very important that you have this basic
understanding
of business transactions in Islam, Insha Allahu Ta'ala.
For those who,
can read Arabic, I highly recommend a book
by Abdul Muslih.
It's called
Basically,
What the the
merchant actually
cannot afford
being ignorant in these areas. So, this is
a summary
of the major transactions
in fiqh. It's written by Abdul al Muslih
and Sheikh Salih Hasawi actually has a forward
to the book as well too. I looked
for an English translation for this book and
unfortunately couldn't find any,
but with the AI right now everything is
possible, mashallah.
Alright? So, I'll leave it for you.
Let's move on to the next book, Insha'Allah.
We're starting Hadith 27, page,
431,
Insha'Allah.
Today, inshallah, tonight we're gonna be studying Hayith
27.
The author
and Ithim. And Nawaz ibn Samara
narrated that their prophet
said, Bill is a good is good character,
and Ithim
is that which becomes agitated in yourself and
which you would hate for people to discover.
Muslim narrated it,
2,553.
Wabi Saab ibn Mabed,
said, I came to the prophets I I
came to the messenger of Allah
and he said, you have come to ask
about Bilh. I said, yes. He said, ask
your heart for a judgment.
Bilal is that with
which the the self is at rest and
with and with which the
The heart. The heart is at ease.
Ithem is that which becomes agitated in the
self, and it goes to and fro in
the breast even though people repeatedly gives you
give you a judgment.
It's a matter is permissive permissibility.
The chef
said, a good hadith which we have which
we have narrated in the 2 musnads of
the imams, Ahmed ibn Hanbal
and Ad and Adaiemi
with a good change in transmission.
Now, there are few words mentioned in this
book, in this actually hadith, I want to
If you look at the footnote on page
431,
he explains Bir and
the word and
explain
and So,
if you look at Bir and
as they
translate it basically because it says
it's difficult to translate these words word for
word. So, he explained them more in details.
And in this case, over here, imam imam
Abir Raja Ibrahim is gonna explain that from
a fiqhir point of view, from a linguistic
point of view as well too. But, just
to let you know, understand where the word
Bir comes from.
The word Bir
similar to a word in Arabic called Bar
And, I don't know if you understand the
Arabic morphology
and and and syntax but the structure of
the words when they come from 3
letter root,
all the words that have the the three
letters
in their structure should give the exact almost
similar meaning to it, at least engage in
the same meaning. And, what are these three
things here?
So al Bir here.
What does that mean?
Any other word that you can tell?
What does it mean?
Go out. Right?
When he kicks someone out in the Arabic
language is opposite to what?
The sea.
Means the land
which means
it So, they have the which is the
land and you have
which is the sea. So,
there is actually
that's different between the
and Why? Because
it represents vastness and openness.
So, when you say the land is what?
It's vast and open.
That's when you tell somebody get out, what
does that mean? Go as far as you
can.
Go in the open, I don't want to
see you, like go as far as far
as you can.
And also,
who's
the The righteous ones. Why they were called
Because their bitter
their bitter is vast
and wide,
has no limit to it. Their goodness
is limitless, that's what it means. So when
we talk about bitter, here we're talking about
the vastness of good deeds, of goodness, that's
what it means over here.
That's it.
Al is now
has had to do with committing sin.
Usually, they translate
with one word sin but in the Arabic
language there is
there is Masiya,
there is dam, there is wizard, there are
multiple words. Some they use them interchangeably
and some others they choose them differently.
So when they say
it
had to do with something that is sweet
like has led that to it. Al
has led that to it. Something that you
desire and it's sweet
but it's done usually it's done what? Deliberately.
A them on the other hand, a them
is
about the outcome of it like whether it's
good or bad,
but you've done something,
right, and that's you feel regretful afterwards, maybe
or otherwise.
Al Masiyyah is a bigger
concept to it and there's a wizard that
it's heavy. The weight of it is heavy
on the person.
So therefore, there are multiple different definition for
the concept of i'thmm.
As for the khuluq, it's basically the character
in general. We say about the character. Walburu
hustun khuluq, it's basically the character. We're gonna
see this later insha Allahu Ta'ala. And then
istafti,
meaning seeking the fatwa from the mufti or
the alim or the scholars. I just want
to make sure that we have these words
ready as we continue with our discussion
Now, this hadith,
Imam brought 2 narrations for the same concept.
1 is the narration of the first narration
is the narration of imam, I mean, An
Nawaz ibn Sam'an,
and the second one is Wasiba ibn Ma'abad.
Now, An Nawas ibn Sam'a's narration isn't a
Muslim, so it's authentic.
It's 100% authentic in that regard. And he
made it very clear,
is good character and is what agitates the
heart and what people what you refer people
to to to see from you. So he
gave it in summary.
Hadith Wabi Sa'ibin Mahbod though
gives an extra explanation to that. However,
it is not an authentic narration
according to the majority.
He says it's Hassan. That's why he brought
this statement towards the end. He says it
is concerned Hassan according to the sheikh
his teacher.
So therefore he says basically
it's okay to narrate the story, to explain
more about this, and there's a story to
that. The story says as for Wabi's hadith,
as for Wabi's hadith, Imam Ahmed narrated.
As for Wabi's hadith, the Ibn Ahmed narrated
Imam Ahmed?
Imam Ahmed narrated by the by way of
Ahmed ibn Salamah from Az Zubayr ibn Abdulsalam,
from Ayub ibn Abdullah
ibn Mikrez.
The Wabi said, ibn Ma'bud
And so he said to me, come closer,
Wabi said. I came closer to him until
my knees touched his, and and he asked,
Wabi said, shall I tell you what you
came to ask about or do you know
or do you want to ask me?
I answered, Messenger of Allah, salallahu alaihi salam,
tell me. He said,
you came to ask me about bitter and
ethan. I said, yes. So from this story
so far, what do you learn? There's like
a miracle for the prophet Sallallahu alaihi wa
sallam that he knew what Wabi's wanted to
ask even though Wabi's didn't even ask the
question
yet. He had something in his heart that
he wanted to ask, but Allah revealed that
to Rasulullah Sallallahu Alaihi Wasallam. Now,
he brought his 3 fingers together and began
to strike with them on my chest saying,
Wabisa, ask yourself for a judgment. What does
that mean here? What difference are we talking
about, Jamal?
He started striking his chest with it. It's
basically
like this.
So what did he do
He basically he starts striking them on his
chest like this.
He goes,
He goes,
look. Al is what agitates in your heart
here.
Like he said, what's here.
That's what it means.
Is that with which the self is at
rest and with, and with, and with which
the heart is at ease. Ethim is that
which was, is that with is that which
would becomes agitated in the heart and it
goes agitatedly
to and fro in the breast even though
people repeatedly give you a judgment.
This way matters permissibility.
So what does that mean over here? The
prophet made actually here for us an understanding
of for yourself, like he gave you now
a filter.
He's given you a filter. He's given you
a criteria.
Because look, Ber is clear.
Al
by the end result of it provides what?
Provides ease into your heart,
provides tranquility.
Although the first hadith of Nawaz ibn Saman
explained as being was husnulhulu,
good character.
But this one says
it what brings ease to your heart,
like you don't have to worry about much
about it. But al it
agitates in your heart. You're uncomfortable with it.
You're not settled with that. Even if even
when people give you fatwa about something, you're
still uncomfortable with the answer because your heart
is not is not accepting it.
Because that most likely will be over here,
but he's gonna explain that in more details
later
Now, why why
he brought this hadith over here? He explained
it later on, in the chain of transmission
of this hadith there are 2 matters each
of which make it necessary to regard it
as weak. Like hadith Wabisa is relatively considered
weak, but he upgraded to the level of
hasam,
means acceptable.
Why?
Two reasons. Number 1, first.
1st, the fact that there is a break
in the chain of transmission between Az Zubayr
and Ayub because he narrated it from people
from whom he had not heard it. So
that's called in
the science of hadith called
because the chain is not connected.
In order for the hadith to be connected
every generation, every narrator in the generation in
the chain of narrators should have at least
heard it from this individual directly,
from one person to the other one. But
if one is one chain is missing, that
means this person did not meet this person.
Although they might have lived in the same
generation,
but there was no report ever that they've
ever met,
so therefore, we say there's an Altaq,
and if it's Altaq, we cannot take it
as a reliable narration. And the second reason?
2nd, the weakness of this
said?
Said he narrated a hadith which are rejected.
Even
also regarded him as weak as weak,
but he called him Ayub ibn Abdus Salam
and made a mistake regarding his name. So
regardless, they they both they agreed that there
is one person in that in that narration
or that chain is not reliable.
And because this person is not reliable, we
can't take this narration to be reliable. However,
if you look forward into the into the
text, inshallah, page 432
and page
33,
here, Rahimahullah,
is gonna bring multiple narrations. In one of
those narrations there's one called al Maslu, he
was crucified because he was zindeel, which means
actually he was heretic.
But still the hadith says it's weak but
it was narrated in the same story.
There was another narration as well too, that
was mentioned in which the transmission is fine
according to the conditions of Muslim, which means
it's not as great but still considered acceptable.
Another narration as well, it's also considered fine.
Why we brought these issues even here is
to show you why he regarded this hadith
to be Hassan.
Why he regarded this hadith to be Hasan
which means to be good and acceptable.
Just a tangent on the subject of hadith
over here.
I don't know how many of you have
taken classes in usooloolhadith
or
hadith
but in order for the hadith to be
considered authentic
you have to observe the chain of narrators
and the text as well. Both need to
be
authentic or at least acceptable.
And there are conditions for that. There are
conditions to accept the hadith in terms of
the chains and the text as well too.
In regards to the chain of narrators,
it has to be all connected,
all of them are reliable in terms of
their memory and also in terms of their
their their character and so on, and there
is no anything that's considered ad in the
chain of narrators.
Any discrepancies
would describe this hadith or this chain of
narration.
However,
the Ulema they say
if multiple weak narration, weak hadith,
if there are multiple hadith
they'd be narrated,
you know, different
the same story
that is an indication that is an indication
that the hadith could be upgraded to Hassan.
So, if you have 5 week narrations for
example, 5 week narrations
but not so so any week completely
but has weakness in them, not that it's
complete fabrication, for example. So if this is
the case, they say, they upgrade the hadith
to be acceptable
and that's why this hadith was narrated over
here as hadith al Hasan because it's considered
acceptable according to this rule over here.
So, let's move on to
talk about
finding peace, knowing what is halal and haram.
Another narration in the hadith,
the prophet
instead of using
Bir and Ithim, he used halal
and haram
as if making Bir
the halal
and make an Ithim and that's considered
haram.
And he says, if you place your hand
on your heart
because the heart is tranquil with respect to
that which is permissible
but is not tranquil with respect to that
which is forbidden.
So, another explanation to what is Bir and
what is Ithin is the halal
and the haram. But still, he says this
hadith is still weak in terms of generation.
Let's move on to page 4, 34
where it says,
here explaining the hadith in the words of
the Sahaba. Nam.
There's an authentic report.
There is an authentic report that Ibn Mas'rud
said Ithim is that which makes an uneasy
impression on the heart, and Ibn Ahmed regarded
it as as a sound argument.
He narrated from
from Muhammad ibn Abdul Rahman
that his father said, Abdullah said,
beware of that which makes an uneasy impression
on the heart. And whatever makes such an
impression on the on your heart, then give
it up.
Abu Dauda said good is in tranquility and
evil is in doubt.
So from this now we have seen that
the Zaha radhiallahu ta'ala
explain it to us. They explain what does
it mean exactly, meaning that it's
the Sahabr radiAllahu ta'alaam said that basically it's
about barren ethm
and Haram.
That's the summary of this whole
argument among the of the meaning of and
ithem. However,
in summary, these hadith comprise?
These hadith comprise explanations
of and Ithm and some explain the halal
and the haram.
In the hadith of
of Annoas ibn Samran, the prophet
explained Bir as good character,
and the Hadith of Wabisa and others,
he explained it as that towards which the
heart and the self are at rest, just
as he explained the halal
just as he explained
the Halal as being that in the Hadith
of of Abu
Thalaba.
There is Abu Thalaba. Oh, Abu Thalaba.
There is only some differences in the in
the explanation of Bir because when Bir is
used unqualifiedly,
it is used in 2 distinctive sentences.
So, when whoever used the word better in
general, how did the the
hadith explain better? So, there are two meanings
for that. The first meaning?
1st, in the sense of treating people with
good and kind behavior
and in particularly,
singling out good treatment of parents, so that
one often mentions
a good treatment of parents,
but it is often used unqualifiedly
for good treatment of people in general. So
this is here what he says, when the
prophet says, al Birruh Husn al Khulu, Bir
is good character, what does that mean exactly
in how you treat people?
So, the meaning of it is how you
treat people, that's the meaning of good character.
And you're beginning with whom?
With the parents, Beruwaidin
for example. But he says it's also it
means everybody,
not just
it's everybody. And he's gonna explain that afterwards
bringing the hadith and the meaning. Let's move
to number 2, the second meaning of al
Bir
or before that which says,
the next page,
when Bir is coupled with Taqwa,
do you see it? When Bir is coupled
with Taqwa as in his saying,
help each other to goodness,
then the meaning of may be treating people
well. And the meaning of taqwa good behavior
towards the real by
acting in obedience to him and avoiding that
which he forbids. So, that's the first meaning
he says. The word
in this ayah
has two meanings.
The first meaning
is treating people well, good character, akhlaq, and
manners. And taqwa, good behavior towards Allah
So, the first one towards people, taqwa towards
Allah
The second meaning of Bir and Taqwa?
The second meaning of It may be that
what, what is meant by?
It may be it may be that what
what is meant by bill is per is
performance of the obligations and by taqwa avoiding
those things that which are which are forbidden.
Which is the expression of halal and haram.
He says that in the meaning over here,
it could be doing that which is you
are supposed to do in obligations, and that's
the halal, the wajibat as well, and a
taqwa is the forbidden malice. Means to avoid
to avoid the forbidden malice to avoid the
forbidden malice. Now
In his saying, exalted as
he, do not help each other to wrongdoing,
and enmity
disobedience
may be meant
by and
by is meant is meant wronging people. So
that's the first meaning of and.
Would mean disobedience, committing sins,
and wronging other people, which means transgression in
this regard here. And the second meaning would
say, and may be
meant
by it may be meant by i'thim that
which is forbidden
in itself such as adultery, theft, and drinking
alcohol
and by Erdogan, going over the limits in
an act which is of its own nature
permissible by going to such lengths
as are forbidden,
such as in killing someone whom it is
permitted to kill in retaliation
and someone whom it is not permitted to
kill, taking more than what is not obligate
obligate obligate
obligate
Obligatory. From people in Zika, and the like
going beyond the limit and lashing someone who
is commanded to be lashed for a for
a had
punishment and the like. So what he said
is that the second meaning of
becomes all the sins like with adultery, drinking
alcohol and all that stuff. And right now
transgressing and doing something that is supposed to
be halal. Like what? If you're gonna be
taking zakah from somebody, you're supposed to take,
for example, from the medium of their wealth.
No. You go now take the best of
what they have. Now, that's a good one.
Even though you are supposed to take the
zakah, but don't go to what is best
in their hands.
Also, if for example,
someone committed a crime,
who's responsible to execute that individual? The state
Islam, of course, you know that time, but
are you allowed
to take the law in your hand? The
answer is no. That would be considered adwan,
so you're not supposed to do that.
Even though that person deserved to be
executed,
but it's not in your hand to go
and do it yourself. You can't do this.
So this is example of ethim and
As for the second meaning of Ber, so
the first meaning of Ber is about treating
people and that treating people with good with
good manners. The second meaning of Ber
The second meaning of Ber is a performance
of all the outward and inward acts of
obedience
as in his saying
So we'll see in the translation that comes
in Shala next right now is Allah subhanahu
wa ta'ala numbering many of good deeds
and concluding that with muttaqin.
Just
like what Same thing and was mentioned as
well too. Rather?
Rather,
those with true devoutness,
Bir, are those who have iman in Allah
in the last day, the angels, the book,
and the prophets, and who, despite their love
for it, give away their wealth to their
relatives,
and to orphans, and the very poor, and
to travelers and beggars, and to set slaves
free, and who establish the law and pays
the gap, those who honor their contracts when
they make them, and are steadfast in poverty
and
battle,
those are the people who are true. They
are the people who have taqwa.
They are the people who have taqwa. So,
he explained that all together,
Now,
what he's gonna explain later, summary says, al
Bir in the in this sense, comprise of
what? He mentions 4 different things
when it comes to summary of this eye.
What are these 4 things? Bir in this
sense comprises all inward acts of obedience That's
number 1.
Mhmm. Such as? Such as iman and Allah,
his angels, his books, his messengers and outward
acts of obedience. That's number 2. An outward
acts of obedience.
Such as spending property for this for the
sake of of that which Allah loves, establishing
the salah, paying the zakat,
fulfilling contracts. And number 3.
Being patient with decrees of destiny,
such as sickness and poverty. And number 4.
And being patiently steadfast in acts of obedience,
such as being steadfast at the time of
meeting the enemy in battle. So, basically, in
all acts of goodness, that's what the bird
is.
And usually when we speak about Bir that's
what we usually refer
to. When we say al Amrbul Marruv and
Al Munka the same thing, we always talk
about Amr al Bir, the good deeds altogether,
whether they're outwardly
or inwardly,
whether these things act of obedience
or
some amount of sabr and patience with the
ibad and ta'a, all these acts of goodness
we call them
So that's the general meaning of bir. Now,
now a question for us is gonna come
and answer to in this paragraph, insha Allah.
He's gonna bring a term that he called
it character of the Sharia.
What's the meaning of having a sharai character?
If the prophet said, al birruhusnun
khulu,
bir is good character.
So, what does it mean exactly to have
that shar'i character the prophet sallallahu alaihi wasallam
has explained, at least he's he's asking and
promoting in this hadith? Nam.
The reply the reply of the prophet sallallahu
alaihi wa sallam in the hadith of a
no as may comprise all of these aspects.
In good character may mean taking on the
qualities of character of the Sharia? So that's
what he means.
Because the the the,
the Sharia character or the character of the
Sharia, if someone wants to follow the character
of the Sharia, what does it mean exactly?
Living by the Quran,
living by the sun of the Prophet
means implying all
these amal
and their character. In terms of ta'a obedience
to Allah doing good and forbidding evil and
all
the other ibadah qualities. Now, khan?
And taking what? And taking on the courtesy
which Allah teaches his slaves in his book
as he says, exalted is he to the
messenger of Allah
was the Quran, meaning that he had taken
on his courtesies,
and and so he carried on out its
commands and avoided its pro its pro its
its prohibitions.
And so acting in accordance with the Quran
became an inseparable part of his character,
natural disposition,
and constitution.
And this is the best character, the most
noble and most beautiful.
Now, now the question that comes after that,
the prophet sallallahu alaihi wa sallam, he says
that your heart find peace and ease with
that. What's the source of that peace and
that ease? When you recognize the halal and
haram, where this is coming from? He's going
to explain that the source of this really
is the fitra,
that that's a natural disposition that Allah
created in us to be able to recognize
that which is birr and stay away from
that which is considered ifim. Now,
someone has said that all of the deen
is good character. As for in the hadith
of Wabisa, he said that with which the
self is at rest and with which the
heart is at ease, and and in another
version towards which the breast expands.
He explained that with which is halal similarly
in the hadith of
and others.
This shows that Allah created his slaves with
disposition to recognize the truth, to be at
ease with it, and to accept it, and
he fixed the love of that in a
version for his opposite in our constitutions.
What does that mean Ajamal? We've been equipped
already with the instruments and the tool by
which we can recognize halal and haram, right
and wrong,
without even having any kind of outside influence.
Like if we're left for our footra to
operate independently
as in hadith and Nabi
which was mentioned afterwards,
that everybody is born with that natural disposition
to recognize that.
Meaning, when you see something wrong, you know
it's wrong. If you see oppression,
do you need to second that
and second opinion to that suppression?
We need to recognize that. When you see
hypocrisy, do you need to have a second
opinion to recognize hypocrisy
or lying or So immediately
you can recognize that
because there's a footra that is there and
that's what he means by Raheem if
everybody practice that which is right and say
from that which is wrong, they will be
able to practice bir as the prophet salallahu
alaihi wa sallam mentioned and you'll be able
to recognize wrong simply if you have a
sound fitrah, insha Allahu Ta'ala. More on this
we're gonna be elaborating on that
and continue the discussion
of this hadith when we come back, inshaAllah.
So obviously,
this is gonna be our last session, inshaAllah,
for those who are watching with us live,
inshaAllah. It's gonna be our last session
before the Hajj break. So we have, 3
weeks, inshaAllah, break until
22nd, inshaAllah. June 26 26th, inshaAllah, when we
come back and continue from this point. Azak
Mullahir will have the q and a after
salat al Isha, inshallah.
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