Yaser Birjas – Ta’Seel Class 54
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AI: Transcript ©
Welcome back to Tasil Class. We're reading right
now from the first book,
on page 52. So page 52, the 3rd
category,
when one should look into the lawfulness of
something and inquire about it. This is just
to give you the context, inshallah. We're still
discussing
the chapter on,
halalwal haram.
How to recognize halalalal haram
in your dealings as a human being, as
a Muslim.
We, the imam Rahimu Allahu Ta'ala, he discussed
this chapter in 5,
categories.
He gave the first category about the virtue
of halal and haram, then we talked about
the subject of warah, and what is related
to it, and then he came right now
to the second we talked about the Shavuhat,
the doubtful maras,
and now he's coming to say,
like,
how far should you go in investigating something
to be halal or haram?
And what kind of question, when do you
ask even? Do you have to ask every
time you're doubtful or what's the situation, how
you could when do you ignore it When
you inquire about it. So that's the chapter
he's gonna be discussing tonight, Insha'Allah.
So
we're page 52.
Bismillahir Rahmanir Rahimasulullah.
Imamibin Qudamur Rahimahullah.
He says
the 3rd category,
when one should look into the lawfulness of
something and inquire about
it, know that if food is brought to
you or someone gives you a gift or
you want to buy something from someone, you're
not allowed to say,
I'm not sure about its lawfulness and need
to investigate
the matter.
That said, you're not allowed to completely refrain
from looking into the matter either.
Rather, it is sometimes essential that you question
sual and sometimes it is obligatory fardh and
sometimes it is prohibited haram and sometimes it
is recommended mandub
and sometimes it is disapproved, magruh.
So, he
says if someone gives you a gift,
or somebody presents you with food,
or you wanted to buy something from somebody
in the marketplace, for example,
he says, you have no right to say,
well, I'm not sure about the source of
this food,
I'm not sure if this if this gift
came from a lawful income, I'm not sure
if this person, you know, he got it
in a rightful way. All these questions might
be legit,
but not at all time.
Why is that? Because the
the
the standard rule when it comes to dealing
with people,
it's supposed to be halal.
And the other thing is that,
in the standard of ruling as well,
Meaning, if we have what we call the
the continuity
the continuity of original ruling.
So there are all sorts of things considered
halal because if someone gives you a gift
what's the ruling on giving gifts? What do
you guys think?
And what's the ruling on accepting gifts?
They're also lawful, so it's lawful to give
gifts, it's lawful to accept gifts. So the
the standard rule is considered halal
unless
you have an evidence
that suggests otherwise.
If you have a proof
that will suggest this gift to be from
a haram source
or if this food is haram to begin
with,
or this person must have a most likely
or for sure, you're sure that he stole
this, for example, that item that he's selling
you right now. In this situation,
yes. Are you allowed to ask, to investigate,
to inquire? Here's what the imam Imam Ali
says, these now this situation,
it falls under the 5 categories of rules
of fiqh.
Sometimes the question becomes obligatory,
like you have to investigate.
If the the the qarina, which means the
evidence that suggests it to be haram, is
extremely strong, so so you have to suggest
and ask.
Sometimes it's haram to ask, especially if you
know that you're coming, for example, to a
righteous person, someone who is known in the
community, mashaAllah, being lawful, being always
concerned with the halal and haram and so
on, and they invite you for food.
You have no right when you enter their
house and you say, by the way, is
it for halal?
You have no right to ask this question.
Sometimes it's more it's recommended,
depending on the circumstance, sometimes it's and sometimes
it's just general, neutral, and halal. That's what
he means by you don't,
ask all the time, but don't also ignore
all the time. It depends on the circumstances
and he gonna start giving some examples here
and explain.
A satisfactory
explanation of this is as follows. What entitles
one to ask is doubt and doubt occurs
due to something in the wealth
or or the owner of the wealth. So
he he gives right now the reasoning
why you should be inquiring. Because look, the
satisfactory answer to this right now is to
understand
that what entitles one to ask is doubt.
That's the whole point.
Like, what Intagito asked is doubt and doubt
occurs due to something in the wealth itself
or the owner.
Now, he's gonna explain what's the meaning of
saying that because what if someone has OCD?
You're just completely obsessed with everything and with
the halal and haram of every matter, So
your life is gonna become difficult,
extremely hard.
So, therefore, when it comes to doubt, we
talk about reasonable doubt and we explained some
of it last last session if you guys
remember. You have a reasonable doubt, you have
the signs, you have the all the the
the product, the reasons to make you doubt
the individual or that product itself. So, he
says, what entitles people to inquire and ask
is having doubt,
and that doubt could happen in the item
itself or the one who has presented their
item to you, whether in the form of
a gift or a form of food or
whatever. So he's gonna explain that. For example.
For example, if the owner is unknown due
to not bearing any signs of a wrongdoer
like when military clothing
or of a pious man, like the garments
of the scholars and aesthetics,
one is not obliged to question him anything.
What does that mean even?
Because this is speaking about his time. He
says, if the person that you're you're getting
the food from or you're getting the gift
from doesn't have any special marks in their
clothings,
such as uniforms, military uniforms.
I mean, what's wrong with having someone wearing
a military uniform?
Remember, they talk about their time, when sometimes,
when at the time when was their turmoil,
and especially around close to the time of
Qudam, the Mongols were in those areas as
well too. So, if you see somebody is
wearing uniform, they'll most likely be in a
battlefield and most likely those those battles were
political battles. So, there'll be a lot of
crossing the lines, a lot of stealing and
and and absorbing things from other people. So
he says, if you see it in the
hand of some of the aljnaad,
some of those soldiers,
you need to be cautious,
because that was a time of fitna.
Now, is it the same thing for us
here, we see someone wearing uniform on the
streets? Maybe not.
But if you see it in the battlefield,
you probably are going to be cautious.
These people,
they they go into the innocent people homes
and they steal everything.
They steal everything, their gold, their clothes, their
items, and they go and take it home
with them and God knows what to do
with that stuff. So, he said that's an
example why he's bringing the whole military clothing
thing. The other one is being a pious
man.
I mean,
if you if you walk in the streets
today, can you tell a pious or non
pious these days?
Because in the past,
people were,
were recognized sometimes by the marking in their
clothes,
like the marks, the ulema, for example, uniforms,
the students of knowledge,
the people of, Zuhd and asceticism,
they used to they used to dress in
a certain way that is becomes very recognizable
and easy to tell by the people, easy
to tell by the people. He says, if
you know somebody
has a sign of of ajnad, meaning military
clothings, then you should completely stay away from
it or you should you should inquire.
Where did you get that from? Is that
something you bought from somebody or somebody something
you took from, from the from the battlefield,
for example?
That's you need to inquire if something is
about theft or legitimate possession of this item.
The other person is being a righteous person.
So, in this case, khalas, leave it.
You assume that this person should be,
on the good path or at least I
know they're martial, they're righteous, they're not gonna
eat anything haram, so I it becomes prohibited
for you to ask them, where did you
get that food from, where did you get
that, actually, that gift from? Now,
In fact, questioning him is not permissible as
that entails degradation
and harming of another Muslim.
So he said, you shouldn't be asking that
righteous person because in this case, you would
assume what? Ill of them and that would
definitely hurt them and cause damage within the
fabric of the Muslim community.
Wealth like this is not called questionable,
for a thing is only defined as questionable
when doubt concerning it occurs due to evidence.
Such evidence could be the man looking like
a Turk or one of the Bedouins known
for their oppression, a wolf or
a or a highway robber.
Keep going.
Even then it is permissible to deal with
him because the fact that he has the
property indicates that he owns it and the
aforementioned signs are not strong evidence. So what's
the what's the problem with the Turks of
Eyre Al Jamah?
Again, we need to take it into the
historical context.
Back then, they used to call the Turks
anybody who was coming from the east,
anyone who was coming from the east. Take
Baghdad as a central state of that time,
it was like the heart of the world,
Baghdad at the time, in modern day Iraq.
So, anybody who was coming from the east,
which is the Mongols, they used to call
them Turks.
And for them, that destination means, actually, oppression,
brutality,
you name it, and you understand what the
Mongols did during those those years and that
time. So they would say, if somebody looks
like the Turks, then these basically maybe participated
in these campaigns.
So probably what they have in their possession,
some that they have stolen from people, from
other villages, communities, and so on. That's the
assumption. So make sure that you understand what
does that exactly mean.
And the other thing he says, Bedouins,
Ahlul Bawadi.
The same thing, we can't really label everybody
who lives in the desert today to be
of that kind of, you know, attitude, raflak,
or manners, but definitely, of that time, they
were considered to be like, highway robbers, for
example. And when the people traveled, they would
they would raid
caravans and cause damage and so on. And
it was, it did happen back in those
days. So, he said, if you see somebody
who has those signs, so it's not like
a uniform,
but somebody you can tell coming from those
regions and from those places,
you have the evidence to you have the
the the,
I would say, the right to be suspicious
because now you're having a legitimate doubt.
You have a legitimate doubt, but if you
don't have any signs, then you cannot ask
them anything. Now,
However, it is praiseworthy
prudence to abstain dealing with him. Like I
said, you have the right to ask and
inquire where you get that from. Is that
halal? Is that something haram? And so and
so. But he says, part of the warah
part of the warah is to abstain from
dealing with them altogether.
Like, even if you have if you don't
know where this is coming from, and most
likely it might be halal, but part of
the warah, which we talked about earlier, the
different categories of warah, it says that you
you abstain from dealing with them to stay
safe and keep clear. Nam.
With respect to doubt regarding the capital itself,
it could happen. For example,
that lawful things get intermixed with unlawful ones.
If stolen food arrives at the marketplace and
the merchant buys it, the buyers of the
marketplace in that town are not obliged to
ask about the food they purchase.
Asking becomes necessary only when it is likely
that most of what the offer is unlawful,
but it is not the case.
It will it will be prudent to investigate
taftish, but not necessary. Wajid? So what he
says here so he he said, we talked
about the person who is now presenting you
with that item. What about the item itself?
Because we've come to the item itself, he
says, we have to keep in mind, if
the halal and haram got mixed up, and
we talked about different categories from last last
week, he says if you have people bringing,
loads
of ships and and and trucks and, you
know, and warehouses and so forth, and they've
all they put them in the marketplace,
There's there's
a chance that some of these ayatids might
not be acquired in a lawful way. It
can be mixed with that haram. So, what
do we do in this situation? He says,
Karl, he says, you don't have you don't
have to go and ask every merchant,
every merchant, where did you get that from?
You don't. Otherwise, that would be difficult, be
almost almost like impossible.
However,
if you have any proof
or any,
suggestion
from somebody to lead you to consider this
to be haram or,
signs that might be acquired in an unlawful
way, then you do have the right to
investigate. Now, you have the legitimate doubt. You
have legitimate doubt.
Like what? For example, when you know that
there is, let's say,
scarcity in certain commodity.
There's scarcity in certain commodity. Let's say, salt
become scarce.
People looking for salt is nowhere.
Now, all of a sudden,
salt after a few days, the prices are
going up and high,
then suddenly that salt appears in 1 merchant's
business.
So, what does that mean here?
This is called an Arabic hecticar,
which is basically when you when you when
people monopoly.
So, what's the purpose of that monopoly to
raise the prices high?
So, you can ask this person, did you
did you held that that, you know, the
salt for too long before the prices to
raise the prices on us? You have the
right to ask that,
but at the same time, Alwarah is just
to let go of it completely so they
let the market actually prices go down naturally.
Nam?
The same is said about man who has
lawful and unlawful money.
He might be for example emergent whose emergent
whose business is generally valid but he deals
with usury. No. If majority of his money
is unlawful, it is not permissible to answer
his invitation or gifts before investigating into the
matter.
If one then finds out that what is
being offered came from a lawful source, he's
allowed to accept it. And if not, he
must refrain.
So this is something we we see actually
a lot in our time these days. Many,
many people, they keep asking,
what is the ruling of accepting dinner, for
example, or invitation,
from someone whose income is known to be,
for example, publicly haram?
Someone works with completely
haram source that has riba in it. Or
someone works for a winery, for example.
Absolutely haram. Right? So what's the religion eating
in their from their food? So their income
is completely haram in this case. But if
someone works for a store like Walmart, for
example,
so Walmart has all these neutral merchandises and
they also have some haram merchandises.
So, in this case, do you do you
go and accept the invitation from someone who
works there?
No, besides the ethical thing, the work of
war, Martiani, but the idea itself is, should
you? The answer is that goes back into
this warah issue.
Some people might be very cautious because I
don't know,
where this their income coming from, but if
we know that the majority of their income
is coming from a halal source, then it
shouldn't be investigated, it shouldn't be asking.
But if you know that the majority of
their incomes come from a haram source, you
do have the right to
and ask, and even actually abstain as part
of the warah, if you want to. Although,
some of our ulema, they say, look,
haram the earning is haram on him,
but the food is halal for you or
the gift is halal for you. How is
that? Because they earned it in a haram
way
working for this haram source, for example, of
income. So, they earn it in a haram
way,
But,
when they, when they cook the food, they
invite you for what? For dinner.
When they bought that thing
in their hand, of course, once it transfers
from their hand to your hand, it transforms
to your hand in a lawful way, which
is a gift. So, therefore, it's halal for
you.
So, that's one of the opinions of the
ulama that say, look, you have to also
take into consideration
how they earned it and how do you
receive it. Similarly, on the subject of inheritance,
particular inheritance, and that's very common and discussed
with inheritance, because
the buying and gifting, you have a choice
in saying yes or no to it. But
inheritance, you have no choice in in saying
yes or no to it, at least in
terms of, you know, transferring of ownership.
So, if someone, earned
their money from haram, so all these 1,000,000
of dollars came from haram source,
and then when the person died,
is it allowed for the children
to receive that money in the form of
inheritance even though knowing that the haram source
the the source was haram? So, in this
one, we say yes. It's haram on them
for earning it, halal for it for receiving
it through inheritance. Like, that transferred into inheritance
purifies it for you,
but not originally for them. So, once again,
it depends really on if the doubt is
legitimate doubt or otherwise.
If there wasn't if it was not a
legitimate doubt, you shouldn't be asking the question,
don't get too obsessed with details,
but if you do have, then you can
ask. For example,
you,
you eat, let's say, only the biha, so
that's the thing.
You forgot to tell the person that you
eat only the biha.
So, when you come home for the dinner,
you saw on the counter
a box that says Tyson
and doesn't have the halal sign on it,
for example.
Do you have the right now to tell
the person,
by the way, I'm just asking them, I'm
sorry, where did you get your meat from?
In this case, it depends on the circumstance
that you have with individual. Right?
So, I hope it's not too late to
ask the question,
But, yeah, if you have that doubt, then
you are allowed to ask for this or
you should remain quiet as part of the
warah to abstain from it. So, something to
take into consideration
Now.
If the unlawful money is less, what is
being offered is regarded as doubtful shubha,
and a prudied person avoids it. So that's
what he said. So in this case, you
just take the path of the warah, which
is the 1 4 4 or the 4
categories of warah we talked about earlier.
Now? Know that one only asked you to
suspicion, Reba.
So questioning
does not end until the reason to doubt
Reba is no longer there.
This means that one being asked should not
be a suspicious person
If he is suspicious
and you know that he has an ulterior
motive in inviting you or giving you a
gift, you must not trust his words. Instead,
you should ask someone else.
So he said, look, this is actually if,
we're talking about someone who has absolutely
no you have no doubt in this individual
to begin with. But if there is somebody
who's already doubtful,
their dealing's already doubtful, or, you know, that
he has ulterior motive, or something is happening,
you know, so his character is not 100
per is not clear. So, in this case,
you do have to be suspicious about their
dealings, and you are allowed to ask a
question if you want to, or just stay
away from it altogether
to be in the fact of warah. If
you don't want to ask yourself, you can
have someone else ask on your behalf as
well, nah.
The 4th category,
how the repentant comp compensates for financial inequity.
Know that anyone who repents while in possession
of wealth of of which a portion is
known to have been unlawfully obtained, he is
obliged to segregate and extract what is lawful
from the unlawful.
If the amount is known, then matter is
easy. But if he cannot distinguish it from
the rest, he should look. If the lawful
and if the unlawful and the lawful are
the same sort
such as when everything is crops, money or
oils and the amount is known, he takes
away that amount. If the matter proves difficult,
he has 2 options. Before we get to
the 2 options, just to explain the situation.
It says, look, part of understanding halal haram
that is upon you as a Muslim is
to understand if you recognize
halal from haram in your possession, like, you
realize, oh my God, I have something haram
in my hand,
or oh my God, I didn't know that
I this this thing came from this source,
so it's now I know something is haram
in my possession.
How do you get yourself out of this
dilemma? Or, I earned income, and then suddenly,
I found there is an extra amount was
put in my money, and that's riba. Oh,
man, what do I do with this extra
money that was added to my account right
now? So all these things, when some of
the haram is mixed with your wealth, and
what do you do with that? How do
you get rid of it and how you
should repent to it? That's what he means
by that. He goes, so if the one
who is repenting to Allah
still has that wealth mixed with haram and
halal, if you are able to scrutinize them
and distinguish them completely.
How? If it was something in particular, like,
you know, this car, I got it from
this person by force.
You get rid of the car. You give
it back to him, you sell it, you
take care of it, you just gonna get
rid of it and the money give it
to in in charity or the other person
and so on. So if you know, if
you can recognize the thing itself, then get
rid of it. If it's meat in your
fridge, for example, if it's a,
a special item that you can you can
recognize,
then this case you take care of it
and and get rid of it. However,
that would be easy, but if it wasn't,
then we look.
If it's something that is,
have multiple items, like you have 10 pieces
of the same thing,
In this case, you know that one of
them was haram for you. So what do
you do? You take one of these 10
items and just give it away, or at
least get rid of it, or whatever that
is, because you have amfal, like you have
similar items of the same category.
When does it when does it also become
recognized? If it was a number,
so I know that my money in my
bank account was $5,000.
When I check my statement the the next
month, I find $5,002,
$2.25.
So where did the $2.25
come from?
Must be the interest fees.
So if it says interest fees, so I
know that this amount is what? Is riba,
is haram. So, I take that amount and
get get rid of it. How do I
get rid of it? So, that's the difference
between the but the Mashur is that if
you can take that amount and give it
away in in in in municipal
works,
that doesn't feed people
and it doesn't give them clothes, to stay
away from feeding them or clothing them with
something that you yourself would not accept for
yourself.
But, if you give it to anything else,
it should be good should be good. Shall
I give it to the masjid or shall
I buy, bathroom,
for example, rolls and give it to the
masjid as donation?
I prefer you keep that money away from
our masjid.
Let's keep the barakah in our masajid. We
don't want this money to come into our
account
He said, but,
other than that,
how do you now recognize if, you know,
something is mixed, but I cannot tell which
one and it's not, they're not all, they
all look the same. So what do I
do in this case? How do I choose
which one? Here's what he says.
If the matter proves difficult, he has 2
options.
One is to take out what he thinks
is most likely correct and the other is
to take out enough to leave no room
for doubt.
After segregating the unlawful property Be before we
get so what is what are the two
options over here? It says the first option
to take Ghali Bhuvan.
And what does mean? Is it like the
most likely correct? Like you have these 10
items
and you know one of them for sure
is is not yours,
but which one I don't know. So you
have one of 2 options.
What is that? It's basically one of them
is haram, so I'm gonna
check, look at them and see if there
is any, you know, any handprints
or any sign that might tell me that
this was taken from that place. You see,
for example, there is dust on one of
them, you see one of them has a
scratch or something like that, you know, that
is not,
not supposed to belong over here. So that's
the most likely.
Or he says,
or go with asceticism,
like be certain
to leave all doubt
and be certain about that with warah. So
what do we do in this case?
What's the path of warah in this situation?
The absolute yaqeen.
Get rid of all of them. Get rid
of all of them.
That's the path of warah.
Because when you get rid of all of
them, what does that mean?
You certainly got rid of the Haram thing,
but that's warah. Do you have to do
it?
I mean, we say, no.
But that's the of the salihin, the of
the muttaqeen,
that you stay away from something halal, out
of it might become
or haram. So, yeah, that's what he means
about this. Nam.
After segregating the unlawful property, he must return
it to the owner or his heirs if
the owner is known. No. If that specific
property has increased in amount or benefit, he
gathers all of it and gives it to
the rightful owner.
If he has no hope of finding the
owner and does not know whether he has
died or not and whether he has left
any hairs,
he should give the property in charity. If
money was taken from the spoils of faith
and the money put aside to benefit the
Muslims, he should spend it on the construction
of bridges and masjids and the development of
the road of Makkah in any way that
benefits the the Muslim problems? So he said
what we what we explained earlier, if you
know that what you have what you have
in your hand has an has an, an
actual owner before, You should give it to
them, whether directly
or through, of course, you know, somebody that
can deliver it to them, or if they
pass, then they give it to their heirs.
Whether it's a property, money, whatever that is,
you should give it to them. And if
that thing that you had in your hand
developed mempha, which means brought revenue,
So you brought revenue that came out of
it. So you took, for example, a farm
from somebody by force, or you took, let's
say,
a machine that produces certain items, of course,
and you sell that.
You give them that item and whatever man
fat that came out of it, whatever benefit
that came out of it, because that's supposed
to belong to them, and you're taking all
the benefit from them right now. That's one
example.
He says, and if you if you're,
if you couldn't tell who the owner is,
you couldn't find a way to their heirs,
then, in this case, this person should give
it in in a form of charity
with the intention on behalf of the original
owner.
Like, you give it away and the the
the the reward will go to the original
owner, not to you. And
he says, If that thing that you took
is not private property, it's public property,
public property.
So, what do you do with that? Like
for example, may Allah protect you all of
the
masjid, masjid money is usually considered public property
in the Muslim
context. Here, because it's actually it's a private
organization, it's different.
But, if somebody,
take something from the masjid
and then he has no access to return
it back again to the masjid, so we're
in this case, because
you need to spend it in also public
services,
like bridges,
roads for the ummah, things that benefit the
Muslim, and they said, they specifically mention here,
Masajid and Bariq ila Makkah, the road to
Makkah, because everybody goes to Makkah for Umrah
and Hajj, so you benefit somebody like that.
So, as if they're saying, send your money
there, and,
this suggestion that they're making here is one
of the greatest suggestions the ulema they give
in order to keep the path to Mecca
always, the the infrastructure good.
Like, they always say, send your charities to
Mecca, send it to Madinah
to keep it always, alhamdulillah, alive
and always,
and able to receive the people. So, there's
always infrastructure that will lead people to come
back to Madinah and Mecca.
Now. Ishu,
if a person has both lawful and doubtful
money, he should use the lawful money for
himself. He should consider his food and clothing
first before things like the cup of tea
oil and heating the oven
this is
because the prophet said about the earnings of
a cupr Hajam,
feed your camel with it.
Naam. So what what does that mean? Again,
he's speaking of his own tradition or their
context of their culture. Because if you have
money in your hand, some of it you're
absolutely sure it's halal,
but the other is doubtful.
He says, keep the halal for yourself
and use the doubtful money for these people
because their profession is also doubtful in terms
of halal and harm.
Like Al Hajjam, for example, Al Hajjam is
the one who does hijama,
the bloodletting.
So back then back then, it's supposed to
be done voluntarily, don't pay the hadjam. They're
supposed to do it for free.
So their income is,
not not so,
from that, from the context of this book
right now. So therefore, okay, give them shubha
or that money to the shubha.
Same thing with the zayd, people who actually,
they they sell the zayd, the oil,
to
light a turuk, roads, and masajid, and so
on. This is supposed to be given for
freedom for the masajid, for example, as aqaaf
and so on and so on. So, basically,
it's because of their sources also considered doubtful,
so pay the doubtful to the doubtful and
keep the pure halal for yourself and for
your family. Now.
If the earning of one's parents are unlawful,
he should refrain from eating with them. If
their money is doubtful, he should advise them
gently.
If they do not accept his advice, he
should only take a little. So this is
now the path of the path of the,
I would say, the conservative opinion among the
ulama. Like we said,
if someone lives in a household
and you have no control over the income
of your parents,
But you're a you're a young person, so
you have to live off what they provide
for you. So therefore, if you know that
their source is haram,
if you can somehow find a way to
eat something else and avoid eating from what
they provide, then good. But if you couldn't,
he says,
then try somehow to,
avoid
consuming as much as you can,
otherwise, just take something little to please them
and move on.
What, of course, would the intention they say
that you need to start qualifying yourself to
provide for yourself if you can now?
Indeed, it has been narrated that the mother
of Bashar al Hafi
once gave him a date, and he ate
and he ate it, but after that he
went to the room and vomited it. So
Bish al Hafi
was one of those righteous people of the
past.
So his mom gave him a date, so
he didn't want to to to embarrass his
mom or displease his mom, so he took
that date and he ate it in front
of her. So, see, now she feels satisfied
that her son, he ate that date. But
in his mind and his heart, he knew
that this money or this date came from
a Shubha source, That is not the the
100% pure. So, what does he do? He
pleases his mom by eating it, and he
goes upstairs and throws up throws up actually
that that date.
Did he have to do that? No. But
that's
what the aura of the righteous and the
and the pious people.
Nam.
The 5th
category, grants and gifts made by rulers and
sultans or sultans
having close ties with them and the permissable
ways of accompanying
oppressive rulers.
Know that before accepting a gift from a
ruler, he must consider how that gift came
to be in the position of the ruler
in the first place.
One has to find out where the Sultan
got it from, where
it is of whether it is of the
type that can be taken
and whether he he is deserving of the
amount offered. Some of the pious used to
practice prudence and avoided it while others accepted
it and then gave it away as charity,
for the Quran. No.
So,
this is basic right now is going back
into the context, the cultural context of that
time because there's a,
the the narrations is that be careful,
do not listen to those who always
frequent
the the the the the manners and the
palaces of the of the leaders and the
governors.
Why is that? Because if someone keeps going
to the governor, to the politicians, what's going
to happen to them? Most likely they're going
to be influenced.
They're going to be influenced by their generosity,
sometimes bribes, you name it, and as a
result,
their income might not be halal, taken in
a haram way, as a form of bribe,
and so forth. So, he says, be careful
with that. And if someone did,
take that money, so you should you should
basically understand what sultan was that, was that
person a righteous person or otherwise,
and if if you took that money, if
you know this person took that money in
a lawful way, it was a compensation for
the service he provided. There's nothing wrong with
that.
But if it was just a bribe,
nothing but a bribe, then you should be
careful with that.
Some of the they said whenever they get
gifts from these sultans,
they will reject them to keep themselves clear.
Another
it depends, like Imam Malik
is he only accepts the gift from the
Khalifa in Baghdad,
because as the governor of Medina and anybody
else, no, I'm not gonna accept from anybody
else. Why? Because he says, I don't want
people to think that I'm rejecting the Khalifa's
generosity,
so that would be misunderstood
as rebellion against the the amir. But as
the local governors, I don't need any favor
from them, so I wanna keep myself clear.
Imam Ahmad
he would accept it
but he would not keep it in his
household.
Like, he would send it out immediately. Like,
it was reported when
he was released from the from the prison
after he was unlawfully prison, you know, for
for a long time and he was tortured,
as a matter of fact, with his theological
opinions and position.
When he was released,
one day he left home,
when he came back he found out treasures,
boxes of treasures in his house, compensation from
the Khalifa for the wrongdoing
that happened against him because of his predecessors.
So, what is Imam Mahad
His his family was happy with it, but
Imam Ahmed, he goes he goes, right now,
immediately distribute that out, immediately
and he said, yeah, Abati, yeah, please, what?
Please, he goes, no. He said, I swear,
this fitna, wallahi, this is harder for me
than the fitna had to go to in
prison.
Like, Adadah be tortured in prison
than dealing with his fitna to sell my
iman, my deen, my sacrifice,
all just for sake of money. So, that's
a very
high level of
from these people
So, he says, basically,
and this depends on the time as well.
Our time changed a little bit, but the
same concept is still there. It is still
there now.
As for these times, it is best to
stay away from it because the way because
the way the money has been acquired is
known
and it can only be received by
humiliation
asking and
differing from criticism.
No. Keep going. One of the predecessors refused
to take it on the basis that others
also others who also deserved it
had not taken it, but this is not
right at all.
Had he taken it, he would have only
taken what was rightfully his in spite of
the fact that the rest would have remained
in their position of those who were wronged,
makamal mazlum.
That money was not that common property of
them all. Like I said, some of the
salaf had very extreme, maybe, positions, like they
would never accept anything because in their eyes,
look,
the others didn't take the same.
He says, the people didn't take the same,
why should I take it myself? So, he
think that this will be done, because that's
not true. You take yours because you took
it in a rightful way.
As for them, that's between them and Allah
and that governor who is considered to them.
So, this is basically the the different categories
he mentioned Rahim Allahu Ta'ala in regard to
the halal haram. Next time, inshallah, when we
come back, hopefully in September,
we move on a different subject and different
chapter
Which page are we starting from right now?
463. Here you
go. Hadith number 29, Insha'Allah,
Hadith
29. I'm gonna read the Arabic. Can you
start with the English? Okay, Sali.
From the book of Baba Barajah Ibrahim the
explanation of the 4 hadith in Mamun Nawi.
We're reading hadith number 29.
It was titled in English as
a comprehensive hadith on action. And this is
basically, it's really summarizing
it's it's a comprehensive not just on action,
it's really a comprehensive
principles of Islam.
Like, it summarizes Islam and its entirety in
one single hadith, a conversation between Muad Radiallat
al Wardha and the messenger
of
Allah So in this hadith,
Muad ibn Jabal radiAllahu an,
said, I said, Messenger of Allah, sallallahu alaihi
wa sallam, tell me about an action
which will enter me into the garden
and remove me far from the fire.
He said,
he said,
you have asked about a tremendous thing,
and it is easy for
one for whom Allah exalted is he, makes
it easy.
It is that you worship Allah without associating
anything with him.
Establish prayer,
produce Zakkah,
fast Ramadan
and perform Hajj
of the house.
Then He said
shall I not show you the doors of
good?
Fasting is a shield,
and the sadaqah
extinguishes
wrong actions
as water extinguishes fire.
And the prayer of a man in the
middle of the night, and then he recited
the ayat from Surah such that
Translation? Okay. In the translation,
there's
they abandon,
I'll read the whole translation. The translation?
It's it's there in the book as well.
They only mention that. Okay.
They abandon their beds invoking their lord with
hope
and fear and donate and spend from what
we have provided for them.
No soul can imagine
what delights are kept in store for them
as a reward for what they used to
do.
So he recited this to Ayat.
Then he said And then,
then he said, shall I not tell you
about
the head of the matter,
its central pillar and the uppermost
part of its hump?
I said yes Messenger of Allah
He said
the head of the matter is Islam
and its central pillar is prayer
and the uppermost
part of its hump is jihad
then he said
shall I not tell you of the foundation
Milak
of all of that?
I said yes Messenger of Allah.
He, salallahu alaihi wasalam, took hold of his
tongue
and said,
Restrain this.
I said, Prophet of Allah,
are we taken
to task for what we talk about?
He
said, may your mother be
bereft of you, Muwad.
Does anything throw people into the fire
on
their faces?
Or he said another
translation, on
his nostrils
except
the harvest of their tongues.
Atir Midi related
it and said,
this is a good Sahih hadith.
We saw that this hadith is relatively lengthy
hadith, longer than the usual height we we're
studying before.
However,
if you look and you read the translate
another translation, If you read the the the
shah, the commentary on the hadith, it's relatively
short.
The reason why because Imam An Naww Rahim
Allah, he quote this hadith according to Imam
Tirmid, hadith al Hasil and Sahir. Ibn Raja,
Abraham O Allah, on the other hand, scrutinizing
the authenticity and the validity of the hadith,
and he deems it to be not so
reliable,
and he gave the reason for that. So,
if you look down, there is 1st and
second. He gave 2 reasons,
two reasons
why this hadith was deemed by many scholars
not to be as authentic or as reliable
as Atirmery had deemed it to be. Then,
he gave his final conclusion on the next
page
by saying,
this narration, it has many other paths, which
means, turoq means a lot of paths
that leads to Mu'adh,
eventually. All the other paths from sub narrators
goes all the way back to Mu'adh,
all of which are weak.
All of which are weak. So, he kind
of deemed it to be weak, although other
al-'Amat, because again, when you have a hadith
that comes from different sources,
but they all channel into the same source
eventually,
they would probably strengthen each other to become
hasan, which means acceptable.
So, the hadith could be acceptable from that
sense, but but remember, Nawa
he deems it to be weak and that's
why as he speaks,
he tries to bring another supportive evidence for
every statement he was trying to explain. And,
he divided, divided
the the shah to 11 points, 11 statements
as a remission in the hadith, let's begin
with them,
The first statement
when he says, he's saying?
He's saying, so, he
says, he's saying you have asked
Tell tell me about an action.
Okay.
He's saying, tell me about an action which
will enter me into the garden and remove
me far from the fire.
We have previously seen
in the commentary of 22nd
Hadith
in very well established ways from the hadith
of Abu Huraira and Abu Ayub
and others,
that prophet
was asked about
issues like
this, issues, the like of this,
and he answered similarly
to how he answered here in the hadith
of Mu'adh. Do you guys remember this hadith
number 22?
Hadith number 22, hadith
jab and say Muslim. When a man came
to the prophet, salallahu alayhi wasalam, khalar Rasulullah,
ara'ite, he said, what if? He said, salayd,
I prayed my magtobat,
I prayed my 4th salah, I fasted my
month of Ramadan,
I made halal halal haram haram.
Like I made everything good to me, alhamdulillah,
and I would not add or take away
from this. Would I enter Ujannah? The prophet
said, absolutely.
Yes, he will. He goes, so the same
scenario, the same almost question
came and this time from Mu'adh radiAllahu ta'ala.
So, even if the hadith is weak from
that narration, but this question was very common
among the sahaba radiAllahu ta'ala Muhamma.
But what they were asking about anyway, they're
asking about deeds that will get them into
aljina.
Like this question
was a very big concern for the sahaba.
So, let's see how the prophet sallallahu alaihi
wasallam, he answered this man. This shows Ma'at,
which is
this shows? This shows Mahad,
Mahad's extreme concern
for right actions.
In it, there is also a proof that
actions are a cause of entering the garden
as he exalted as he says Abdu Lai
Min Shaitan Rajeem.
That is the garden which will, you will
inherit
for what you did. So, this now statement
from Ma'am Ibn Rajabrahima, first
of all, shows about the akhlaq and the
etiquette of the sahaba.
They ask about things that really of serious
concerns,
not like in our times,
asking about every trivial thing these days, unfortunately,
and people just wanna inquire about details that
are not completely necessary at all. But here,
they're asking about serious things, a concern for
him. You Rasoolallah, teach me something that will
bring me closer to Jannah, keeps me from
Jahannam.
I mean, it's a very serious question, Jemaah.
The other thing we learned from the statement
as well too is when the prophet when
he said that,
like deeds that will get me into Al
Jannah.
From this, we learn that it's a proof
that actions are required.
They are a cause for people to enter
Jannah.
This is a very subtle statement. It's a
refutation to,
one
of the classical sects of Islam from the
past called Al Murji'ah.
What they used to do, they used to
separate between deeds
between deeds
and and the and the iliman.
Like they say
that to be a you don't have to
do anything good. As long as you have
faith in your heart, you don't have to
do anything good after that, because
is one solid thing. It doesn't shake, it
doesn't get divided.
So, therefore, if you're Muhammad, you're Muhammad for
life.
Okay. What about the good deeds? This is
just extra.
You don't have to do that. So that's
al Murjia. So he says over here, wait
a minute, by the way, because they also
say even bad deeds
won't harm you or hurt you either,
because once you're Mu'min, you're Mu'min.
So that's aqirdulirja,
and some people they have it today in
a different form. You know what that is?
When some you know, ask some Muslims sometimes,
you ask them,
why do you do this for? Why why
did you come to the Masjid? What do
they say?
Listen.
Iman is in the heart.
Like, as long I have my iman in
my heart and that's it. And for us,
if you really truly have iman in your
heart, faith in your heart, what does that
mean? It should show your actions.
Like then show me that you have faith
in your heart by doing the actions, the
faithful actions.
So this hadith
is a proof
that in order for you to get into
aljannah, you need to have good deeds. You
need to have good deeds, but however we're
gonna come to this point, obviously,
still, but what about Haydun Nabi sallallahu alaihi
wasallam that no one is gonna enter Jannah
by their own deeds only?
That means,
yeah, you enter by the grace of Allah,
but to earn the grace of Allah Subhanahu
Wa Ta'ala,
you need to have these good deeds. That's
what I'm hearing. Let's skip a shot to
the next point, the significance of Ma'ad's question.
Alright. So Hussain? Hussain,
Hussain,
you have asked about a tremendous thing.
We have seen previously
in the commentary on the hadith indicated Hadith
Hadith number 22 that we talked about earlier.
That the prophet said,
to the man who asked him about something
similar to this,
Indeed,
although you have been concise in your question,
then you have judged it to be of
great importance
and have far reached consequences.
So what the prophet
said to the man who asked him, I
just wanna know, if I just do my
salah, fast my
month, and I make halal haram, keep haram
haram,
would that be sufficient for me to enter
Jannah?
So, in other narrations of the hadith, if
you remember, the prophet
said that you know what, you're asked about
something that you have to consider to be
little, but it has a great great, you
know, consequences.
So, the prophet
here
is making sure that someone like Ma'ad, like
this young man, when he asked the prophet
about this man, it's a significant marriage, Ma'am.
So for
us, as believers in in time like ours,
what should be our concern?
We should be also concerned with the exact
same things. I want to know, how can
I get to Aljannah?
How can I stay away from jahannam? That
should be my biggest concern.
And questions like these and answers like these
will should be actually what I pursue in
this dunya because I really really need to
be among those who will be safe on
that day. So that's just an example how
it's important to us to know that when
the prophet was answering, he was answering this
to give them the summary and the highlight
of Islam.
Since the question is so significant,
the answer has to be what? Equivalent to
that insignificant as well too. So, what was
the answer of the prophet sallallahu alaihi wasallam?
Let's move to number 3. He's saying
So this is the beginning on top of
page 466.
He's saying,
and it is easy for 1 for whom
Allah exalted is he, makes it easy.
Indicates
that all right direction
towards success is in the hand of Allah
Subhanahu Wa Ta'ala
so that for whomever
Allah makes guidance easy
will be guided.
And for whom
he does not make it easy
will not find it find that easy. So
what he says, Rahimu Allahu,
he's speaking about at Tawfil,
at Tawfil,
Like, for people to find their way to
Allah
they need that Tawfiq from Allah
Like, Allah is the one who facilitates the
direction for people and he's gonna quote
the Those who give and have fear of
Allah
and believe in the in
the the the hereafter,
Allah will facilitate path that is easy for
them. How should we understand the Al Ajamaha?
And we spoke about this in a different
session if you remember. We said that look,
when it comes to this path or this
understanding of the qadr of Allah
there are 2 circles.
The big circle, the circle of the allowed,
the circle of the allowed.
So, the circle of the allowed is everything
that Allah
permitted.
Everything that
Allah he permitted. Imam Ibn Qayim calls
this
So, everything Allah allowed to happen, like everything
you see in this world,
good and bad and ugly, it happens by
the will of Allah
to allow it to exist.
It doesn't mean he likes
it
So out of all of this, he then
selected a smaller circle,
and that circle is the circle of the
command.
The circle of the command,
and then Allah
facilitate
that path
to this to this circle.
How? By giving us intellect,
reason,
free will. Sunnag's
prophet
gave us knowledge, he gave all these facilities.
So, if anybody
uses
what Allah has facilitated for them in terms
of their knowledge,
in terms of inquiring,
asking, investigating
from free will using reasoning,
then Allah if you start taking that path,
you'll find yourself going to the right path.
But if someone is now not using their
reasoning or intellect or not or even inquiring
about knowledge because they're indulged into this the
pleasure of this world, then where they're gonna
go? The other path. So, Allah will facilitate
the path of misguidance for them because they
chose it in the first place.
It's not like it was enforced upon them,
but Allah made both paths
easy for people to follow. You wanna be
guided? Follow the path of guidance, and Allah
will facilitate guidance to you. And if you,
person, Safa Allah, take the path of misguidance,
Allah will also facilitate that for them because
they chose to be in that direction. So,
that's the meaning of the sunnah of the
prophet sallallahu alaihi wa sallam. Point number 4,
or before that, the categories of good and
deeds. Now,
we have seen previously We have seen previously
in the commentary
on the Hadith indicated Hadith number 22 again.
How it was shown
that entering the garden is consequential
upon producing
the 5 pillars of Islam,
which are tawhid,
prayer, zakah,
fasting, and Hajj. So, Imam Bir Roj Ibrahim
Allah, he divides the categories of deeds
as they were mentioned in the hadith. So,
the first category that the prophet described, which
he gave the the man in hadith jabr
number 22,
about salah and fasting and so on. These
are the fara'at. Because the most important categories
that will enter people into aljannah is the
fara'at. That's the first important thing. As in
the hadith of prophet
The first question that a person will be
asked about is in terms of his relationship
with Allah is salah. That's the first thing.
And the prophet mentioned in the hadith that
on the day of judgment, there will be
stations on the bridge.
So every station, a person has to stop
to to to answer for.
So station of salah, the station of zakah,
the station of hajj, and so on. So
all these person will be asked about. So
the first category is the
the fard rebadah.
The second level of good deeds, number 4,
he's saying
He's saying,
shall I not show you the doors of
good?
Since entrance
into the garden is
predicated
on the obligations
and duties of Islam,
Then after that,
he pointed him to the doors of good
consisting of optional actions.
Because the best of close best of the
close friends of Allah
are those who are brought near,
who draw near to him by optional
extra acts
after performance
of the obligations. What is he referring to
in the statement? Which hadith is he referring
to if you guys remember?
There's a famous hadith.
Hadith that
Nabi
says
Whoever shows enmity to my auliya,
my friends,
my loyal friends of Allah Subhanahu Wa Ta'ala,
I will show enmity to them. And he
explained who those
are. He
My my servant will never draw themselves closer
to me in anything
more than the things I made obligatory upon
them. And then he says,
and then my servant will continue to draw
themselves nearer to me with the nawafil, with
the optional good deeds, such as the ones
that he was suggesting over here, which start
from point number 5. Say, he's
saying He's saying fasting is a shield.
This saying is firmly established
as that of the prophet sallallahu alaihi wa
sallam in many different ways. Like even if
this hadith was weak, he said, this has
already been confirmed in many many other hadith
about the value and the virtue of fasting.
An example.
So the narrated in the 2 Sahih books,
in a hadith, Abu Hurayrah Radirman from the
prophet sallallahu alaihi wa sallam, Imam Ahmed narrated
it with an extra phrase, fasting is a
shield
and,
impregnable
fortress against the fire. So he says, even
though from this story is may not be
as authentic, but it was mentioned at the
hadith where the prophet
says,
Asayam, fasting is like shield
and it's a fortress.
It's really a fortress that protects you from
the fire, the fire of this dunya
and the fire also of the akhirah. So
So, he speaks about the virtue of fasting
and he's gonna continue to talk about the
virtue of fasting, which we covered in the
previous sessions. Moving it moving to the, to
the middle of the page, if you see,
so the shield is that which is, with
which the slave protects himself. So, basically, look,
why the siam was called
not Jannah. Jannah comes from
is the shield.
So, when you hold the shield on your
hand, you protect yourself from from any attack.
So, fasting will be like a shield will
protect you from any attack or faiton that
comes around you because you're always in a
constant set of Ibadah, you remind yourself that
you're an Ibadah, Fasting is supposed to be
abstaining from
the the pleasure, so you remind yourself to
stay away from that. So it's like, let
literally,
it is like an important shield.
Point number 6.
Point number 6,
is in page 468.
He's saying,
and sadaqah extinguishes
wrong action as water extinguishes fire. So he
is moving now from fasting to a sadaqah.
The second optional ibadah to recommend,
giving charity. He says, giving charity
literally, it extinguishes
wrong deeds
and wipes them away just like the just
like the water turns off the fire and
extinguishes the fire. So, this is how valuable
giving charity is. Now,
this wording?
Okay.
This wording is narrated from the prophet sallallahu
alaihi wa sallam in many ways, many other
ways. Again, because he wants to confirm that
in a more authentic narrator. Now.
So, Imam Ahmed and Atil Midi narrated,
it in the hadith of
Kaab
ibn,
that
the
prophet
said fasting is
an inaccessible shield
and salakah extinguishes wrong action as water extinguishes
fire.
At Tabarani?
So so basically, he is now gonna continue
to talk about the virtue of charity
and he said he wants to confirm that
from other narration as well too, but we
know the virtue of charity we spoke about
earlier.
Then he moves to the 3rd right now,
action of good deeds besides the ford,
number 7.
And he's saying,
and and the prayer of a man is
the middle of the, is the middle of
the night. In the middle of the night.
In the middle of the night.
Meaning,
that it also extinguishes wrong actions just like
sadaqa.
Because the prophet sadaqa, may combine the sadaqa
and salatulayl in terms of its virtue
to extinguish
the the sins just like the fire the
water does to the fire. So even the
night prayer wipes out lot of sins. May
Allah subhanahu wa ta'ala continue to purify us.
That is shown by the, by what Imam
Ahmed, my Muhammad
narrated in the previous,
in the version of
ibn Nazzal
that,
Ma'at Radialhan said, we embarked with the prophet
Sallallahu Alaihi Wasallam on the expedition of
to Tabuk.
And
he,
he, sallallahu alaihi wasallam, mentioned
the rest of the
hadith in which,
was fasting is a shield and sadaqa
and the slaves standing in the middle of
the night
extinguishes wrong actions.
There is in Sahih Muslim from Abu Hurairah,
that prophet
said,
the best prayer after obligatory prayers is standing
at night. And then he will continue to
talk about the virtue of the night prayer
in a kind in a bit
in a in a length
because it's it's extreme importance.
Like, even point number 8, he will mention
the ayatul jafajnu
According the ayah that Allah Subhanahu Wa Ta'ala
mentioned Surat al Sajdha about the virtue of
staying up at night.
Then he start explain what does it mean
How these these actually
jafil almajajah. He mentioned
actually 3 55,
examples.
The first example he said, it means that
the prophet salallahu alaihi wasallam recited these 2
ayat
when he mentioned the superiority of prayer at
night. So the first thing, he speaks about
the night prayer.
The second, this ayat is revealed about waiting
for the prayer for of Isha, which means
waiting between Maghrib and Isha,
waiting for salatul Isha, to don't go to
sleep before salatul Isha. The third said they
used to pray or perform salah, sunnafil
salah between Maghrib and Israel.
So whether it's to wake up or to
stay at night or to wait until Isha
or to pray between Maghrib and Isha,
then, although Ibn Raja
he says it includes all of them. All
of them and he added 2 more.
These 2 more that he added later on
the next page,
whosoever
sleeps and then rises from his sleep, and
he said this is the best way of
doing it,
or he says, perhaps, for someone who gives
up his sleep at the time of Fajr,
like you wake up, you just stay after
Fajr, you don't go back to sleep. So,
they always stay away from their beds for
the sake of
We have one more minute left, but we
I wanna go over the points quickly
On point 9,
he spoke about that out of all these
different points of defining
what the night prayer is, because the best
part of the night is the one that's
performed later,
and the prayer of a man in the
middle of the night, he says, in the
middle of the night. What does it mean
to say middle? It had different interpretations.
Some Alema, they say, middle of the night
acts as the center, the the center point,
or some they say, it's the late the
late portion of the night, and some they
say it's actually the last third of the
night. All these are valid opinions in regard
to defining what the middle of the night
means. Point number 10,
he, the prophet later on mentioned 3 important
matters.
Kal, shall I not tell you about the
head of the matter, the central pillar and
the uppermost part of its hump? He mentioned
3 things.
Number 1,
is what's the head of the
matter is Al Islam.
Like, the matter of this life, that's what
it means. It's all Islam.
Okay.
What's carrying Islam?
As salah, the main pillar that's carrying the
the the tent, which is basically the the
salah itself.
Now, what protects this tent?
Protecting this deen, defending this deen and fighting
for the sake of
Finally, the prophet
he mentioned now
more like a wrapping up all these good
deeds,
If you keep one thing clear,
you'll be able to get all their work
for these for these actions. And what is
that thing? It's number point number 11.
He's
saying, shall I not tell you of the
foundation of all of that? I replied, yes,
Rasool Allah. So, he took hold of his
tongue
and said restrain this,
restrain this.
And then,
Mu'ad was surprised.
We're gonna be held accountable for what we
say
And the prophet was surprised.
It's just like an endearment statement, like I'm
surprised that someone like you asked this question.
Didn't you know that most people end up
in Jahannam because of the harvest of their
tongue?
The harvest of their tongues.
So, what people say
actually
means a lot.
And by the way, what includes also saying
this is what is Jema'ah,
what we write
what we what we spread. So, these are
matters that are very extremely important.
So, he talks about here the harvest of
the tongue is the the, the recompense of
saying things that which is forbidden and their
punishment. Why was it made the worst thing
that you could do? Because when people speak,
they speak ill, they speak lies, they speak
shirk, they speak kufr,
so many things that will encompass the bad
deeds that leads people to end up in
Jahannam.
So, make sure that my dear brothers and
sisters to watch what you say. May Allah
keep us clean and protect us from all
evil of the time You Rabbil Alamin.
We will take a break until September and
so on. August, we're gonna be taking a
break until the month of September.