Yaser Birjas – TaSeel Class 57
AI: Summary ©
The speakers discuss the qualities and manners of sohoots, including loyalty, friendships, and manners. They stress the importance of avoiding harm in situations where one is not a Muslim and avoiding contact with people who commit suicide by drinking or committing suicide. They also discuss various narratives and rules related to the hadith, including the rule of being neutral and avoiding obligations. The speakers stress the importance of understanding the meaning of "has" in sharia language and emphasize the need for further research to determine its meaning. They stress the importance of investigating and avoiding information, avoiding topics like alcohol and drugs, and disregarding certain qualities in sharia language.
AI: Summary ©
Alhamdulillah rabbil alameen, salallahu wa sallam wa baraka
nabiyyin wa muhammadin wa ala alihi wa sahbihi
wa sallam wa tasliman kathira, thumma ma ba'd.
Welcome you back with the Book of Imam
Ibn Qudamah, rahimahullah wa ta'ala, mukhtasar minhaj
al qasideen, in which we discuss the refinement
of character.
We came to the chapter on kitab wa
adab as-sohbah.
This chapter is about the qualities and the
traits of sohbah, which means your friendship and
the people that you associate yourself with.
And he talked about what makes al-as
-sohbah, good sohbah, companionship.
What brings unity in companionship?
He summarizes in one particular trait, do you
guys remember it?
What is it?
Good character, good manners, husnul khuluq.
Husnul khuluq brings people together.
So what divides people then?
Bad manners, bad akhlaq and bad manners.
Who is the best of course of all
akhlaq that we follow his example?
Rasulullah sallallahu alayhi wasallam.
What is the virtue?
What do you get out of being with
good akhlaq and good manners?
What do you get out of that?
Brings you what?
Jannah.
Jannah?
Where in Jannah?
What part of Jannah?
The closest to who?
The Prophet sallallahu alayhi wa sallam, VIP basically
seating.
As the Prophet sallallahu alayhi wa sallam mentioned
that those who have the best akhlaq will
be the closest to me in Jannah.
And obviously those who have bad akhlaq will
be farthest from the Prophet sallallahu alayhi wasallam.
So he rahimallahu wa ta'ala now he's
going to be talking about the concept of
of course loyalty of akhlaq and manners had
to do with the subject of faith.
How close you are to Allah subhanahu wa
ta'ala or far from Allah azza wa
jal.
So he's going to bring now three different
people or at least categories of people that
he says beware of these people.
Like keep yourself associated with people with good
akhlaq and good manners but avoid these three
categories.
Who are these people?
Let's see what he says now.
Bismillah walhamdulillah.
Assalatu wassalamu ala rasulillah wa ala alihi wa
man wala.
So Imam Ibn Qudama, he continues.
Know that those who go against Allah's command
are of different types.
The first type is an unbeliever.
Qafir.
So the first category he says al-kafir
and you're going to see that the categories
that he will be talking about, it goes
from kafir to mubtadi' to fasiq or asi,
sinner.
So it goes from the highest to the
lowest.
From the most, the worst to the least.
So that's how he's talking about them right
now.
So because the first category that you need
to be aware of is unbeliever.
Let's see what he says about it now.
If he is a warmonger, harbi, he deserves
to be disciplined or put into captivity.
So that's because al-harbi, what does that
mean?
If someone with whom you have war and
you meet them basically on a hostile ground,
the expectation is that this is going to,
the wars, it continues.
So he goes look, those, they deserve to
be captured.
If you meet them in a battleground or
a place where it's considered a hostile ground,
then you capture them.
That's the treatment for the harbi.
Those who are warmongers with whom you have
declared war against, as opposed to nation to
nation.
There is no humiliation beyond these two.
Now.
So that's the first category of the non
-believers.
The second category.
If he is a subject of the Muslim
state, the only harm that can be done
to him is avoidance and scorn by forcing
him to the narrow side of the road
and not greeting him first.
If he greets a Muslim by salam, the
reply is alaikum, which means upon you.
So let's repeat this again.
So he says the second category right now
is the person who is considered a subject
of the Muslim state.
The Arabic terminology back in the books of
fiqh back then, they used to call them
adh-dhimmi.
Adh-dhimmi is somebody with whom you have
contract.
Somebody whom you have contract.
Now back in the days, keep in mind,
there were no system like we have today.
The nation states.
Because back then, citizenship was based on what?
Based on where you belong, in which country
you were born, and which society you belong
to, who's your king, who's your lord.
That's the kind of loyalty people had back
then.
Nowadays, that kind of system ended.
So it's no longer about geographical location anymore,
as much as political boundaries.
Those are the imagined boundaries to say the
state of such and such belongs, begins from
this land to that land.
These mountains and these rivers, so they create
these borders, and they create a nation state.
And everybody in that state is subject to
the state, regardless of their faith, regardless of
their background.
Even if that line that they drew split
an entire nation into two groups, like what
happens in many countries today.
We see, for example, Kurdistan.
The Kurds are divided between four or five
countries in the Middle East.
And they're forced to be subject of different
states, simply because somebody, the colonizers back then,
they drew these lines, regardless of the people
lived there, obviously, and they create these nation
states.
And now the loyalty expected of these people,
who are cousins across the land, across the
border, is to be from different countries.
You belong to different countries, you have different
loyalties right now.
In many countries, they've done the same thing
as well, too.
So there's a kind of citizenship of that
time.
Today, citizenship is, again, considered based on the
passport that you hold and the country that
you belong to.
At the time of the Muslim state, anybody
who is non-Muslim, who lived in the
Muslim state under the contract of al-Jizya.
So al-Jizya worked like the contract back
in the days.
So if you pay the jizya, this is
the official contract that you are citizen of
this land and the state vows for your
protection.
If you pay the jizya, then the Muslim
state is responsible to protect you and guard
you and take care of you.
Now, there are specific rules he mentioned over
here, such as, if he's a subject of
Muslim state, then the only harm that can
be done to him is avoidance.
Now the word harm, I think it's a
poor translation over here to what's mentioned in
the Arabic text.
Basically, like, in this situation, you don't need
to associate yourself with them.
It's not like fighting the combatant over here.
Instead, he said, you know what, you don't
have to associate with them.
That's what it means.
And some of these examples is basically, like
nowadays we have, if someone in this country,
you are a citizen, you should have specific
priorities.
You have a specific, let's say, treatment, versus
if you're coming on a visa, which is
the contract nowadays.
Or if you're, for example, someone living here,
illegal for instance, right, they have a special
treatment based on these classifications.
So at that time, he says that in
this situation, that society, so if the person
was walking in the same road like yours,
some of them, they misinterpret that, like, force
them to take the narrow side of the
road.
It doesn't mean if the road is wide,
you go and you force them to go
to the wall.
That's not what it means, actually.
Instead, they say, if the road or the
path that you're going through is an alley,
for example, and it's narrow, so now one
of you had to yield.
That's what it means.
He goes, don't yield.
That's what the instruction gives.
Don't yield, let them yield for you.
That's it.
So that's the meaning of this actual statement
over here.
And then he says, if they start with
Salaam.
If they start with Salaam, the ulema, they
say, if the word is As-Salaamu Alaikum,
somebody tells you As-Salaamu Alaikum, and you
know for sure what they pronounced is As
-Salaamu Alaikum, which means peace be with you,
you respond Wa Alaikum As-Salaam.
Because they pronounce it with peace be with
you.
But if you doubt what they pronounce, because
the reason why the Prophet Sallallahu Alaihi Wasallam,
he gave that instruction, is because the non
-Muslims in Medina back then, the Jewish tribes,
they used to pass by the Prophet Sallallahu
Alaihi Wasallam and the munafiqeenah, they would say
As-Salaamu Alaikum Muhammad, As-Salaamu Alaikum, which
is like saying death, like may death be
upon you.
So the Prophet Sallallahu Alaihi Wasallam, he said
Wa Alaikum, and you too.
So Aisha radiallahu anha, she heard the Prophet
saying that, she couldn't stay quiet.
So she said, Wa Alaikum As-Salaam wa
la'na, no, may you face death and
curse of God.
And the Prophet Sallallahu Alaihi Wasallam said, Mahi
Aisha, easy, what are you saying?
She said, didn't you hear what they said?
He goes, yeah I did.
That's why I said, and you too.
Like if it was good, then good to
you too, if it was otherwise, same thing
to you.
Because the Prophet Sallallahu Alaihi Wasallam was not
fahish wa la'an, he was not someone
who curses or speaks ill, Sallallahu Alaihi Wasallam
wa alaik.
So again, if you doubt what they said,
then you say Wa Alaikum, and you too.
But if you're sure, they say it's okay,
they say Wa Alaikum As-Salaam.
Okay, are you allowed to begin your co
-worker, the non-Muslim co-worker, neighbor, with
the greeting besides As-Salaamu Alaikum?
Like, are you allowed to say, good morning,
good evening, how are you doing, howdy?
Are you allowed to say that?
Of course, you are allowed to say that.
That's part of being a good neighbor, of
course, and a good co-worker and so
on.
The restriction was for the word Salaam.
But here, again, if they say it to
you first, you say Wa Alaikum As-Salaam.
And he said next, It is best to
refrain from accompanying him and dealing and eating
with him.
It is disliked to be totally relaxed and
joyful with him, like one is with friends.
So this is a general rule.
It really depends on the person that we're
talking about.
Because some other ulama, they would say, sometimes,
sometimes, the non-Muslim, the non-Muslim can
be more trustworthy than some of the Muslims.
Why is that?
Because a non-Muslim who is faithful to
his religion, like he is really loyal to
the principles of faith.
So he fears God, he understands the meaning
of truthfulness and honesty and decency.
He is much more religious than a Muslim
in his faith, who is not necessarily following
the principles of Islam.
Because based on that, you can trust a
non-Muslim more than the Muslim over here.
So the standard rule over here is the
subject of decency, honesty, akhlaq, and manners.
That doesn't mean you prefer to be with
a Muslim whose akhlaq are horrible.
That's better for you to be accompanied of
this person than being accompanied of someone who
you can be safe for your iman and
your deen with them, even though they're non
-Muslims.
You can sometimes be safe for your deen
and iman with a non-Muslim who is
respectful, who is actually loyal to the principles
of their faith in that regard, that makes
them behave in good akhlaq and good manners,
than some Muslims who might be a danger
to your faith if they drag you into
the lap of sin.
So that's something to be taken into consideration
from the statements of these ulema.
The second type is an innovator, muqtadir.
If he invites others to accept an innovation,
bid'ah, that leads to apostasy, his case
is more severe than that of the non
-Muslim subject because unlike a non-Muslim subject,
he cannot be made to pay the jizya
and is not excused by a contract.
So let's talk first of all about the
meaning of bid'ah over here.
The second category, al-imam bin al-qudamah
rahimahullah wa ta'ala speaking about to avoid
having companionship with them, qal al-mubtadir, al
-mubtadir, the innovator.
So first of all let's talk about the
meaning of innovator, al-mubtadir.
So this has come from the word bid
'ah, and the bid'ah means what?
Innovation.
So what is innovation?
Al-bid'ah, as it was defined by
ahl al-ilm, is like a pronoun that
encompasses many things.
What are these things?
Anything that's been invented in matters of shari
'ah.
Anything that has been invented or that was
invented in matters of shari'ah.
So this first of all invented, which means
what?
It was not something we're used to, it's
something new.
In matters of shari'ah, meaning if it
was matters of dunya, that's okay, we accept
that.
But in matters of shari'ah, yudaha fis
shari'ah, wa yuqsadu bihi ttaqarrubu ila Allah,
and the intention of doing it is to
draw yourself nearer to Allah azza wa jalla,
which means you seek reward for that.
Let's give an example.
If somebody decided that fasting is good for
me, alhamdulillah, so I'm going to be fasting
Mondays and Thursdays, however, sunset is too soon
for me, so insha'Allah I'm going to
be adding an extra hour, I'm going to
break my fast at isha' time.
What do you guys think of that?
Ya jama'ah, what do you think of
that?
Why?
Isn't he fasting?
Isn't he doing something good?
Right?
And if the shari'ah allowed him to
break his fast at sunset, he wants to
extend until isha' insha'Allah ta'ala.
That's more dedication, isn't it?
And it sounds like devotion, right?
But it's bid'ah, no doubt it's bid
'ah.
Because the Prophet sallallahu alayhi wa sallam didn't
do that.
That's now matters in shari'ah, invented in
matters of religion.
And what is he doing this for?
To draw himself nearer to Allah subhanahu wa
ta'ala.
This is bid'ah, because it's in matters
of deen.
Someone says for Eid al-Adha this year
insha'Allah ta'ala, I am going to
buy a stallion, a one million dollar stallion
and I'm going to make my udhiyah this
animal, a horse.
What do you guys think of that?
Ya jama'ah, this guy is paying a
million dollar for a horse to give it
as an udhiyah.
What's wrong with that?
Tell me what's wrong with that?
Just say it, bid'ah.
Why is this bid'ah?
Because horse is not one of the types
of al-an'am that we use for
udhiyah.
It doesn't matter how expensive or how precious
it is.
Even if you're sacrificing a million dollar for
the sake of Allah and for this animal,
it doesn't make it qualified for that, right?
Okay.
Some of us might say, you know, five
times a day, wallahi that's nothing.
Allah deserves more than that.
I'm going to make them ten salawat insha
'Allah ta'ala.
What do you guys think of this person?
Absolutely bid'ah.
Why is that?
Because now you're adding number of salawat that
Allah did not prescribe to us.
So these now are matters of dunya, matters
of shari'ah.
So whether it's the bid'ah can be
in terms of type, in terms of number,
in terms of timing, in terms of quality,
there are many different categories that make something
or a matter that's done can be considered
bid'ah.
Now in matters of dunya, it's different.
Like what?
Somebody might say, wait a minute.
I'm going to say this is something new
that wasn't at the time of the Prophet
ﷺ, that the Prophet didn't do it.
So why are you driving cars?
Why are you driving?
Isn't it bid'ah to drive cars?
What do you guys think?
Why not?
Because that's not a matter of akhirah, that's
not a matter of deen, that's a matter
of dunya.
Matter of dunya is okay.
Oh, look at you, masha'Allah, using microphones
and laptops and the Prophet did that before?
So this is bid'ah.
You shouldn't be using it.
What do you tell them?
No, it's not.
Why is that?
Because these are matters of dunya, it's technology,
matters of dunya, right?
So we don't use this to take reward,
we're using this to make it easy to
spread that knowledge.
The reward is in the spread of the
knowledge itself, not the actual use of technology
in that sense.
Anything that is matters of dunya is acceptable
because we learn that, if you remember in
the previous hadith, the standard rule of matters
of dunya is to be permissible unless you
bring an evidence to suggest otherwise.
And the standard rules of matters of deen
is considered what?
Impermissible.
And you can't allow anything in our deen
unless you have a proof or an evidence
to suggest that.
Are we clear on this, jama'at?
So here when we say mubtada', someone mubtada',
meaning someone who is inventing something in matters
of deen.
Also, inventions or at least innovations I would
say, can be in matters of aqeedah and
matters of a'mal, practice.
Aqeedah like what?
Like people start creating aqaid about Allah subhanahu
wa ta'ala, about the Prophet ﷺ and
so on.
For example, when people start claiming, they claim
that those saints, they give name to certain
saints from history of Islam, these people, you
know, they answer your call.
If you ask them, they will help you.
If you say, ya fulan, ya Hussain, ya
Ali, ya kada', they will answer your call.
That is bid'ah.
And this bid'ah can be a bid
'ah mukaffirah, like he said in the first
category, if he invites others to accept an
innovation that leads to apostasy, it's called bid
'ah mukaffirah, that can lead a person to
commit kufr.
Like I remember one man, one day actually
he asked a sheikh, the sheikh was my
friend, he told me the story.
So this man, he visited a Muslim country
and in that Muslim country he entered a
masjid and he didn't know, this man was
just from the awam, so he entered the
masjid and there in the masjid as he
finished his salah, on his way out, he
noticed there was a grave in the masjid.
There was a grave in the masjid.
He goes, what is this?
He said, this is a grave of one
of the great imams of Islam.
And he asked, he said, who is he?
So the custodian of the grave, he asked
the man, he goes, what is your madhhab?
What's your madhhab?
He said, Shafi'i.
He goes, well, this is Imam Shafi'i
and you should be actually praying two rak
'ah for him.
So the sheikh, he told him, so what
did you do?
He goes, I prayed two rak'ah for
the grave.
Did I do anything wrong?
So the man, subhanallah, his fitrah kicked in.
Like he prayed two rak'ah towards the
grave, but then his fitrah made him feel
uncomfortable, like something was wrong.
It didn't feel right, what he did.
But under the moment and the pressure and
ignorance in that moment, he thought, whatever.
Right?
So he did it.
Alhamdulillah.
So the sheikh, when he asked the sheikh,
so did I do anything wrong?
The sheikh said, no, nothing, you just commit
kufr, yaani.
Like you pray to a grave, are you
out of your mind?
So if people start creating these bid'ah,
to pray around these graves, wiping over the
fence for the barakah and the blessings, or
putting sacrifices there for the sake of some
dua to be accepted, all these are considered
innovations and now these are innovations in aqeedah
and they're extremely dangerous because they can take
the person out of the fold of Islam.
So that's the first one.
The second, and he says, in this case,
he says, if this person is actively calling
people to this type of bid'ah, so
what do we do?
His case is…
Go ahead.
If the innovation is not of the sort
that…
No, no.
His case is more severe.
Say it again.
If you go back to 63.
In the first paragraph.
So this one who leads to…
his bid'ah leads to apostasy.
His case is more severe than that of
a non-Muslim subject.
Because unlike a non-Muslim subject, he cannot
be made to pay the jizya and is
not excused by a contract.
Like the non-Muslim, at least we can
have him obey and listen because he's under
contract.
But this one, he's under no contract like
this to follow the rules.
So he's making his own rules.
I'm a Muslim.
This is actually the deen of Allah Azza
wa Jalla.
He's imposing this as being the deen of
Allah subhanahu wa ta'ala.
Yes.
If the innovation is not of the sort
that renders one an apostate, his case is
undoubtedly less serious than that of an unbeliever.
Like what?
I don't know if you've seen some of
these bid'ah that came about around the
time of the Prophet's, as people, they would
like to celebrate.
So we've seen all these videos where people
are standing in circles and shaking their heads
and their bodies.
And some people, they wear all these funny
clothes with all the different colors to show
poverty and need to Allah subhanahu wa ta
'ala and then jumping and bouncing while they're
just pronouncing nothing but uh, uh, uh, calling
this dhikr and so forth.
These are bid'ah.
No doubt about it.
They don't necessarily take the person out of
the fold of Islam, but definitely they're not
right.
And it takes the person to stray away
from the true path to Allah subhanahu wa
ta'ala.
So what's the ruling on this?
He said his case is?
His case is undoubtedly less serious than that
of an unbeliever, but this is regarding the
relation between him and Allah.
Like as you have seen, this is, this
is bad for this individual, but that's between
him and Allah subhanahu wa ta'ala.
May Allah guide his heart and forgive him.
So it's still easier.
Then?
As for the rebuke that he faces, it
is more severe than that faced by an
unbeliever because the mischief of the latter affects
him alone as no one cares what he
says.
He says, therefore your position or your treatment
to this Mubtada supposed to be worse or
this more severe than the way you deal
with the non-Muslim.
Why is that?
Because if a non-Muslim speaks, no one's
going to listen because they know he's speaking
from his faith and he's not Muslim.
So we don't really make big deal of
what he says because we don't believe in
it anyway to begin with.
But if someone comes to you wearing mashallah
the clothes of the ulama and he speaks
the language of the ulama and he starts
promoting these issues to the people, it's dangerous
because the average person, he looks at the
beard, he looks at the amama, he looks
at this clothing, mashallah it's the clothes of
the alim.
So whatever he says, it must be true.
So the people, they fall for the bid
'ah because they just be deceived by the
looks as a result of that.
But if you know someone is non-Muslim
and tells you something to do, you know,
thank you very much, I'm not interested because
you know this is not coming from a
non-Muslim.
But from a Muslim and he's mubtada, that
can be dangerous.
Now.
This is not the case with an innovator
who tells others to follow him as he
claims that his views are correct and is
thus a potential reason for the misguidance of
others.
That's the difference between him and the non
-believer.
The non-believer, when they speak, people say
not interested, but someone who speaks as a
Muslim, mashallah as a alim and they gives
you all these false proofs and evidence that
is halal.
Yes, you are allowed to chant like this
and do it in this fashion.
And they give you all these weird evidence
and proofs and a person who has not
learned enough to know the right from wrong
in these matters, they would say, yeah, this
should be right.
Now.
Because the mischief of his innovation affects others,
the hate, cutting of relations, enmity, scorn, condemnation
and warning is more severe.
So like because his effect might be more
dangerous on the people, that's why warning against
this individual and making sure people understand how
wrong this is, is much more important than
dealing with the non-believer in that case.
Now.
This is now somebody who is not a
da'ia to his bid'ah, someone who
is not actively calling others to follow his
way.
He's doing his own thing.
That's it.
So you see this individual after salah, he
sits down and he starts making certain, you
know, practices that he's not really inviting anybody
and he's not causing any damage to anybody
or he does.
He says few things for him to himself,
making specific dua and so on.
That is not proper.
For example, in terms of our deen, in
this case, that's his own bid'ah.
So he's not calling other people.
And when you ask him, why you do
that for?
It's just like, I don't know.
I just feel good about it.
For example, like one time a brother, he's
a revert, he joined a group of Sufi
groups in which he goes to shake himself
in the dhikr, the so-called dhikr, and
he comes out sweating and so on.
Somebody told him, why you do this for?
He goes, please, please don't, don't stop me.
I just love it.
I just love it.
So there is no religious justification other than
just, I just love doing it.
Is that good?
No, it's not.
But he's not calling anybody to come and
join.
So therefore, it's easier now.
It is better to give gentle advice to
a person like this, for the hearts of
the laypeople are quick to change.
Because your advice might subhanAllah awaken someone's heart
like that.
If advising him does not help, and one
holds that avoiding him will make him realize
the ugly nature of his innovation, there is
no doubt that turning away from him is
recommended.
Like if you stop associating yourself with this
individual and keep calling him, hey, what's wrong?
Why don't you come again?
Look, honestly, I don't want to be around
these things that you do.
I don't like going to this place where
you have these things hanging around.
And if you know that this will maybe
make him change his ways, then avoiding him
will be good.
Now.
If one knows that this would have no
effect because of the person's stubbornness and firm
conviction, it is still best to turn away.
This is simple due to the fact that
if the vileness of innovation is not magnified,
it will spread among the people and ruin
them.
Like if he is not calling to it,
and you know that avoiding him is going
to help change him, it's good to avoid
him.
But if he's stubborn, and no matter how
much you try, he's not going to even
change that, then stay away from him otherwise,
out of fear that you or others who
come with you might be affected by some
of those bid'ah and innovation that they
practice.
So that's the second category.
The third category right now that you need
to avoid.
The third type is a sinner, asi, who
does not believe his sin is permissible.
So he's now talking about al-asi, somebody
who is a sinner, commits sins, and they
don't claim this to be okay, or halal,
or right.
Like for example, you ask people who drink,
why are you doing that for?
He's not going to say, why not?
He's not going to say, why not?
He will say, please make du'a for
me.
Basically he knows that he's doing wrong, but
he's too weak to change himself.
So he says, this is different, yes.
If the sin is of the type that
affects others, like oppression, dhulm, forceful seizure, ghazb,
false witness, shahadat az-zuhr, backbiting, ghibah, and
slander, namima, it is best to turn away
from him by abstaining from his company and
any dealings with him?
So if somebody's sin extends beyond himself to
others around him, then you need to avoid
that.
Like you don't want to sit with somebody
and witness with your own eyes how they
cheat people, how they assert their wealth or
their properties in front of your eyes, or
commit dhulm, injustice against them while you're present
over there.
You don't want to be around these people.
You don't want to be around people who
are sitting there, backbiting, slandering others that makes
you start developing hate or maybe grudge against
innocent people.
So you stay away from those people who
keep backbiting and so on.
You stay away from these people.
The sin applies to a person who incites
others to adopt corruptive ways by, for example,
bringing men and women together and facilitating drinking
for the corrupt.
Like basically creating parties, for example.
Somebody's inviting people to a party where men
and women will be mixed all together with
all the haram things involved.
So in this case, be aware of that
and stay away from them.
Such people should be humiliated and all ties
to them should be cut.
Like stay away from these people so that
you don't get affected by their sin.
The third, the last portion, the matter.
The matter is not as severe with someone
who sins by himself by drinking wine, khamar,
fornicating, zina, stealing or neglecting an obligation, wajib.
But if he is caught in the act,
he must be stopped with what is necessary.
Like if you see somebody, you know that
this person, he goes to clubs.
But you know what?
He still comes to the masjid.
You know the sister, for example, she out
there, she's not wearing her hijab, for example.
But she comes to the masjid.
Do you cut them off?
You don't.
You be kind to them.
You be gentle with them.
And of course, give them the advice and
hopefully Allah subhanahu wa ta'ala will guide
their heart through your words.
Now.
If advice makes him stop and helps him
the most, he should be advised.
But if it is not of no use,
it is of no use, harshness is resorted
to.
I think he's referring to hadith of Nabi
sallallahu alayhi wa sallam that if someone sees
a munkar, if someone sees a munkar, means
a wrongdoing, you should try to change that.
If you can change that by means of
your authority, meaning physically, then you should.
If not, then speak about it.
If not, then with your heart and at
the least level of iman.
So if you can help by changing, by
physically moving them from one place to the
other one, or maybe turn off the TV
or the laptop, for example, in front of
their eyes, that they're watching something haram, then
you should do that.
So the advice right now is not enough.
Closing the laptop in front of their face,
for example, would be the thing to do.
Of course, provided that you have that level
of authority with them, like being a friend
or being an older sibling or being in
the house with you, something like that.
So we need to maintain that and to
make sure that they don't continue to fall
into the sin.
So here Imam Ibn Qudamah said, look, out
of all the people, three categories avoid them.
Someone who doesn't believe in Allah subhanahu wa
ta'ala and being around them might affect
your dhikr and iman.
Number two, someone who's a Muslim but an
innovator, that his bid'ah might affect the
quality of your practice of your dhikr and
your iman.
Stay away from them.
And someone who commits a sin, and that
sin that they're committing, it might affect you
and the people around you, like injustice and
so on.
But if their sin is not to that
level, then your duty towards them is to
keep good companionship and try to advise them.
If that advice is not helping, and they're
not changing, and staying around them might affect
you, that's when you decide to say, you
know what, okay, we're going to go separate
ways.
Now what about the best qualities?
What are the qualities we should be looking
for in the people that we associate ourselves
with?
That's going to be our discussion in the
next chapter insha'Allah wa tabarak wa ta
'ala.
There's going to be next week, but just
remember that next week our session will be
after Isha, not after Maghrib, insha'Allah.
So we will continue with the second book,
bismillah.
I believe we're at page 486, is that
what the page we're running from today?
Yes, we're going to go a little bit,
two paragraphs, so we're going to start from
page 486 insha'Allah wa ta'ala, with
the fourth category that was mentioned in the
hadith insha'Allah.
So those with us who have the book
with you, it's going to be page 486
insha'Allah.
Alhamdulillah rabbil alameen, salallahu wasalam, wa baraka nabina
muhammadin wa ala alihi wa sahbihi wasalam, tasliman
kathira, thumma amma ba'd.
We're still reading from hadith number 30, hadith
Abu Tha'alib al-Khushani radiyallahu ta'ala
wa rada'a, in which the Prophet sallallahu
alaihi wa sallam said, inna allaha farada fara
'idha, as he says, salallahu alaihi wa sallam,
falatu dayu'uha, don't waste them.
wa hadda hududan fala ta'taduha, and he put
some limits, don't cross them, don't exceed them.
wa harrama ashyaa, and he made things prohibited,
fala tantahikuha, don't violate them.
wa sakata'an ashyaa rahmatan bikum ghayra nisyan,
and he remains silent over certain matters, out
of mercy, not out of forgetfulness, fala tabhathu
anha, don't investigate these matters.
So the last thing we talked about last
time was, we started actually with category number
four, but we need to go back a
little bit so we can start from the
beginning with it insha'Allah wa ta'ala,
starting from the point where it says, as
for that on which he has been silent.
Bismillah.
The Prophet sallallahu alaihi wa sallam writes, as
for that on which he has been silent,
it is those matters whose judgment, whether permissibility,
obligation, or prohibition, is not mentioned, so that
it is pardoned, and there is nothing against
somebody who does them.
It is this which those aforementioned hadith, such
as the hadith of Abu Talib, show.
So this hadith, like he says, look, the
matters on which the shari'ah is not
saying anything, so there is no rule in
the shari'ah to say it's halal, though
it says it's haram, there's nothing to say
about it.
What's the ruling?
So he gave the standard rule immediately.
He goes, the standard rule, that is to
be considered neutral, and that's what the hadith
indicates, he said, that we should look at
these matters to be neutral, and that's what
the hadith that we have indicates.
However, he now is going to explain that
everything the shari'ah is silent about is
considered neutral, because there are specific indications in
the text of the Qur'an and the
sunnah of the Prophet sallallahu alaihi wa sallam,
things implied, those implications right now will be
taken into consideration to decide if it's permissible
or otherwise.
So he's going to continue with that inshallah
ta'ala.
Let's see what he says.
There are different wordings of the hadith of
Abu Thaliba.
It has been narrated with the aforementioned wording,
and it has been narrated with another wording
which is, Allah has made obligations obligatory, so
do not waste them, and He has forbidden
some things, so do not violate them, and
He has pardoned some things not out of
forgetfulness, so do not investigate them.
This hadith is narrated by Ishaq ibn Rahway.
It is narrated in another wording which is,
Allah has made obligations obligatory, so do not
waste them, and He laid down sunnahs for
you, so do not violate them, and He
has made some things haram for you, so
do not overstep them, and between that He
left some things without forgetfulness as a mercy
for you, so accept them and do not
investigate them.
So all these narrations right now that he's
referring to, they all indicate the same rule.
What is that?
What is haram in the text is clear,
what is halal is clear in the text
right now, anything the sharia did not say
anything about remains silent, it should be neutral.
It should be neutral.
Then he's going to explain further now in
details in the next paragraph.
However something, However something that ought to be
known is that the mention of something in
terms of making it haram or halal is
of those things whose understanding may be concealed
of text from the book and the sunnah,
because the implication of these texts may be
by means of the letter of the text
and clear declaration.
Okay, before we continue here, this paragraph is
extremely extremely important.
Imam ibn Rajab rahimallah, he jumped straight right
now into usul al-fiqh.
So he moved straight to usul al-fiqh,
this is now the theory of law.
He's going to explain right now how a
sukoot, like being silent over matter, is understood
from the text.
So the text of the Quran and the
sunnah of the Prophet sallallahu alayhi wa sallam.
You can't invent these rules.
It has to be somehow mentioned in the
Quran or the sunnah of the Prophet sallallahu
alayhi wa sallam.
You said, wait a minute, I thought you
said that, you know, if it's something silent
then it's supposed to be neutral.
Yes.
But it also needs to be understood from
the text of the Quran and the sunnah
of the Prophet sallallahu alayhi wa sallam in
different format.
These principles are called dalalatul alfad, which means
textual implications, textual implication.
Give an example before we get to this
point.
The Arabic language, the Arabic language and grammar
is important to understand the specific rules of
sharia, the specific rules of the sharia.
Like if Allah subhanahu wa ta'ala says,
and establish the prayers.
What do you understand from this ayah?
What does it mean?
Establish Salah.
What does it mean?
Is it, is it recommended or mandatory?
Recommended or mandatory, jama'a?
What do you say is mandatory?
Because of the verb that is used over
there is what imperative verb, aqeemu, means establish,
do it.
So in the Arabic language, any imperative verb,
the standard indication is to be an obligation
unless there is an evidence to suggest otherwise.
So it's always binding unless there is a
suggestion to, an evidence to suggest otherwise.
Okay, is that command right now?
Is that command should be done immediately or
at your convenience?
Ya jama'a, like, do you have a
choice?
And can you say, well, I'll do it,
thank you.
But maybe when I have, when I have
time insha'Allah wa ta'ala.
The answer is no.
Because what's the major implication of an imperative
verb?
It's supposed to be what?
Immediately.
Unless it suggests, suggests something otherwise.
Like if someone, if your dad, for example,
your parent asks you, bring me a cup
of water.
When should you do that?
What if you do it after 10 minutes?
You'll be smacked on the head, right?
And say, why?
I got you the cup of water.
Ya, after 10 minutes?
Because in the language, if someone gives you
an order, the implication is to be understood
immediately, right?
So the Arabic language and the grammar and
the phrase of the Arabic language has the
power to give you specific understanding and meaning.
These understandings and meanings called dalalatul alfad, textual
implications.
Here he's going to speak about how the
shari'a, how the shari'a, even though
it's technically silent about certain matters, but that
silence right now can be negated by specific
indications.
Even though it's not mentioned in the shari
'a, but it's implied in the text.
And those implications, even though they're not spoken,
but they still need to be taken to
consideration.
Let's see what are these implications he's talking
about here.
So he says, so basically those things whose
understanding may be concealed of text from the
book and the sunnah, because the implication of
these texts may.
Now, how can we reveal or understand these
implications?
Let's see the example.
Number one.
They may be by means of the letter
of the text and clear declaration.
So this is called dalalatul nas, al nas,
meaning the haram and halal is clearly mentioned
to you in the Quran by the actual
text.
And we talked about earlier before, in the
first two categories.
When Allah says, it's haram to you to
do this.
And the Prophet sallallahu alayhi wa sallam says,
and Allah made halal sale and trade for
you.
So the text, the clarity of the text
is obvious that it says halal and haram
over here.
And the second, so it could be through
the generality of the text.
Like what Allah sallallahu alayhi wa sallam says
over here.
What's the meaning of ahallallahu albay' means Allah
made what?
Trade and sale, halal, right?
So the sharia right now is remain silent,
remain silent on specific sales and trades.
Like what?
Be'il ajaf for example, installments for example.
If you'd like to trade, let's say, can
you sell your cars?
Can you sell camels?
Can you sell watches?
Can you sell laptops?
Does the sharia have to speak about everything?
No, but it's implied.
Halallahu albay' So therefore it's implied over here.
And riba is considered haram.
Doesn't have to tell you everything in details.
If it has riba, then khalas, it's haram.
It's over.
So by the generality of the text, it's
included.
The third category, which is the more technical
here.
Or they may be by means of eliciting
what is intended and drawing attention to it.
As in his saying, exalted is he.
Fala taqullahu ma' uf Do not say uf
to them.
Because this comprises those harmful and injurious matters
which are more serious than saying uf by
following the logic of what is more fittingly
and appropriately considered an expression of disrespect.
Go on.
That is called understanding derived from agreement.
Mafoom al muwafaqa It is proof It's proof
may come by way of understanding the contrary.
Mafoom al muwafaqa Such as in his saying,
on pasturing animals there is no zakah.
There is what?
On pasturing animals there is?
There is no zakah due.
Because it shows by what is understood from
it that there is no zakah on non
-pasturing animals which most have taken to be
the case in which they reckon as understanding
an implied contrary in which they regard as
a proof.
So the third category of how to recognize
that he says when you go up here
in the paragraph or they may be means
of elucidating what is intended and drawing attention
to it.
So there are two principles of it.
This is called fahwa al khitab in the
Arabic language or fahwa al khitab which means
it's kind of drawing attention to something it
draws your attention to something that's what it
means or fahwa which means implication or intended
in the statement.
Even though it's not spoken but it's intended.
And there are two ways for doing that.
Number one or A is what we call
mafhumul muwafaqa saying something and you mean to
include something else with it.
Even though you don't speak it but it's
implied and intended.
Why?
So you go from the lower to the
higher.
Such as the ayah that he quoted never
ever say to your parents.
So that's what he said.
What does that mean right now?
Are you allowed to hit them?
Are you allowed to hit them?
Are you allowed to insult them with words?
Yeah but the ayah doesn't say anything.
The ayah just prohibits you from saying or
off.
That's it.
So now this is called mafhumul muwafaqa which
means the ayah only mentioned what?
The bare minimum.
So the highest degree is already intended in
the text.
Even though it's not spoken.
So even though the sharia or the text
is silent about this bad behavior such as
insulting parents or being physical with them and
so on in that manner.
It's not mentioned in the sharia.
Right?
Does it mean it's considered neutral and permissible?
Of course not.
Because that's called right now mafhumul muwafaqa.
It goes from the lower to the higher
understanding of it.
The second category B is the opposite.
What is known as understanding the contrary or
mafhumul mukhalafa.
So mafhumul mukhalafa is basically, it's the opposite
round.
So the Prophet ﷺ mentioned the hadith laisa
or fil ghanam he said, fil ghanam al
saimat al zakah The pasturing animals you pay
zakah on.
Because it's eating from what?
From what Allah has provided.
But if you feed your animal if you
feed and most of it's feeding is on
you, then there is no zakah on it.
If 55% for example feeding the animals,
let's say you have sheep, and you provide
55% of the food and the other
45, you know they graze in the field.
So in this case, you are actually responsible
55% of the feeding, there is no
zakah on that animal.
But if your animal, most of it's feeding
from the pasture, you pay zakah on it.
So here the Prophet ﷺ did not say
that if you feed it you don't pay
zakah.
But it's already implied.
Because the Prophet ﷺ says, only the one
that eats from the pasture, the one that
you pay zakah on.
So mafhumul mukhalafa the understanding of contrary that
if it doesn't eat from the pasture, then
you don't pay zakah on it.
You don't pay zakah on that.
Another example Allah ﷻ says about a divorcee
after the third divorce, He said She is
not permissible for him anymore, you can't remarry
her again until she marries somebody else.
Who can tell me what is mafhumul mukhalafa
the understanding of the contrary from this ayah.
You can't remarry her again until she marries
somebody else.
What is the understanding of contrary?
No, she is already divorced and now she
is three times divorced so she can't remarry
her first husband.
But the ayah says She is not permissible
for him anymore until she marries somebody else.
What is the mafhumul mukhalafa, the contrary?
That if she doesn't marry somebody else, he
can never marry her.
If she doesn't marry somebody else, he can
never marry her.
Similarly, between husband and wife, Allah ﷻ says
after she finishes her period, He said Don't
approach them until they become tahir, which means
according to the majority taking the shower right
now.
So what is mafhumul mukhalafa over here, the
understanding of contrary?
If they are not tahir yet, if they
are not taking shower, you can't approach them.
That's mafhumul mukhalafa.
And there is a mafhumul muwafaqa, mafhumul muwafaqa,
like what?
Now the understanding of agreement.
Like drawing attention to that part right now.
Allah ﷻ forbade us from Don't come near
the wealth of the yateem, the orphan.
So, what's mafhumul muwafaqa right now?
Mafhum, the understanding of agreement.
Give me something higher, like what?
That implied in the text.
Don't destroy it.
Don't destroy it.
If come near it, it's not permissible, so
don't destroy it, it's worse.
That's the higher level right now.
So that's mafhumul muwafaqa as well too.
So there's many examples from the sharia in
that regard, but that's in usulul fiqh.
I just wanted to let you know here,
that just because the sharia doesn't say a
specific manners on something, it doesn't mean it's
neutral or permissible.
If the sharia, if the text has that
textual implication, it needs to be taken into
consideration as part of the hukum and part
of the ruling in the sharia.
So you cannot come and say, well, show
me where in the Quran it says haram.
Where does it say it's haram?
Like for example, the ayah, when Allah ﷻ
spoke about al-khamr, wine, what did He
say?
Qal, fajtanibu.
Don't come near it.
Avoid it.
Who can give me what's mafhumul muwafaqa over
here?
Like the understanding or deriving understanding of agreement
from this.
What does it mean then?
If coming near it is prohibited, what does
that mean?
Touching it, holding it, drinking it, making it,
all of this becomes prohibited simply by understanding
that coming near this issue or this matter
or this product is haram.
That's called mafhumul muwafaqa.
So no one can come and say, well,
show me where it says in the Quran
you can't drink it.
You will quote them by saying it, fajtanibu.
He would say, where?
It doesn't say drink it.
It says you cannot come near it.
He said, yeah, but in the language, this
is an textual implication.
It means whatever is worse than that is
also implied in the matter over here.
So that's the third category over here.
Then it continues.
It's proof may arise from the category of
analogical reasoning.
So this is now al-qiyas.
The fourth category of fahwal, I mean, the
letter al-fad, the analogical reasoning.
Analogical reasoning, like it might not be mentioned
in the shari'ah, but the shari'ah
allows us to draw analogical reasoning on some
matters.
Like for example, who can claim today that
drugs are considered haram?
Is using drugs haram?
Where?
Where in the Qur'an is it said
haram?
It says khamr, it doesn't say drugs.
So if someone is going to try to
be philosophical with you, show me where in
the Qur'an it says, this is where
we bring the subject of ijtihan, the subject
of qiyas.
Because the Qur'an used qiyas, the prophets
of them used qiyas, which means analogical reasoning.
So, the analogical reasoning is basically, you have
an original case that there's a text about,
such as al-khamr, drinking wine.
Drinking wine, what's the ruling on drinking wine?
Prohibited, haram.
So we have an original case, which is
al-khamr, it's haram.
And we have now a new case.
That new case is drugs, for example.
How can we make, let's say parallels between
drugs and alcohol?
We have to look for something, al ulama
they call it, illat al-hukm.
Which means the effective cause for making it
haram.
Why the wine was made haram?
Because of what?
Because it was made from grapes?
Because it was made by Budweiser?
What's the main reason, illat al-hukm, what
was it exactly?
Intoxication.
It's not because of the color, not because
of the smell, it's because of intoxication.
So because it's intoxicant, then it became haram.
So based on that, any new case that
shares the same effective cause with the original
case, it will share with what?
The hukm as well too.
So if we bring drugs right now, even
though it's not mentioned in the Quran, the
sharia is silent about drugs in terms of
its actual letter of the text.
However, using drugs leads to what?
Intoxication.
They go high, people they lose their mind
and so on.
So because it has the exact same effect,
what do we say?
It shares the effective cause with the original
case, which is wine, therefore the new case
has to also be haram as well, to
share the same ruling.
That's what we call analogical reasoning.
So even though the sharia might not be
vocal about a specific ruling, but if it
has these parallels, then we draw the same
ruling for it.
Another example, what's the ruling on using credit
card jama'ah?
Silence.
No one wants to open their mouth now.
It's like, shaykh, please man, I have five
in my pocket.
No, the standard rule on using credit card
is a contract of what, the jama'ah?
Contract of riba.
Let's be real about it.
Because when you sign the contract, they tell
you that you are allowed to take a
loan from us when you swipe the card
with the deferred, of course, payment that you're
going to be charged 18%, 26%, whatever that
percentage is, for example.
So that's a contract of riba.
So Islamically speaking, you say it's khalas, because
the riba is clear about it over here.
Because it's mentioned over here.
But you say, but wait a minute, it's
actually, it's a plastic.
I'm using a plastic card.
I'm not using cash money.
So you say, no, no, no, wait a
minute here.
It's the exact same thing.
We draw the exact same parallels.
This is used for money, this is used
for payments, this is used for price of
commodities.
So whether you're using actually plastic, using your
watch, using whatever that you're using right now,
it has the exact same ruling.
So even though the sharia might be silent
about specific practices, specific products, but from the
implication of these texts, that now silence is
completely now negated.
So the sharia actually implies a ruling on
this matter, even though it's being silent about.
So when we say, yeah, and whatever the
sharia remains silent about, should always be neutral,
there are specific rules for that, as we
explained over here.
So that's I wanted to mention this actually
more in details for you, inshaAllah wa ta
'ala.
I'm going to go over what is left
from the text here, inshaAllah.
So what is next after that, he says
here in this paragraph, as for that which
is devoid of all that.
So there is no text, there is no
implications, those are the ones that the ulema
they say, it stays neutral.
And it stays neutral because of one of
two reasons.
Number one, the absence of textual proof, which
I already explained to you, there is no
text to prove that, to be it haram
or halal, such as the example of ad
-dab, ad-dab or that lizard, the Prophet
sallallahu alayhi wa sallam, one day he was
about to eat something that was presented to
him, someone told him, Ya Rasulallah, it's ad
-dab, so he pulled his hand back.
Khalid was there, he goes, Ya Rasulallah, haram
on who?
The Prophet says, no, it just it wasn't
common in my hometown, so never really any,
I don't like it.
So he said, he asked the Prophet permission
to eat it, and he ate it while
the Prophet sallallahu alayhi wa sallam was watching.
So the Prophet sallallahu alayhi wa sallam watching
him eating it is a proving of that.
Right?
So if there is no clear haram, halal,
the Prophet didn't say haram, halal to him,
he said, it wasn't common in my hometown.
So it's implied over here, so he said,
fine.
Now, there's a principle called istashabu bara'at
al-dhimma What does that mean here?
Assuming a freedom of duty.
I don't know about that translation, but I
think it's called, it's supposed to be called
assuming freedom of liability.
You're free from liability, or otherwise.
So if there is no assumption of liability,
then we assume freedom from that liability.
To show an example of how you are
liable, even though you're not sure.
For example, if you think that today you
sat down as you were thinking about it,
wait a minute, did I pay zakah last
Ramadan?
Did I pay my zakat al-mal?
Because you usually pay your zakat al-mal
in Ramadan.
And now you're sitting here wondering, did I
pay zakah or not?
Did I pay zakah or not?
What's the hukum on this right now for
you?
Do you pay zakah again or not?
Do you still, are you still liable or
free from liability for that zakah?
You're still liable.
Because you know and you agree that your
zakah is due, but you're not sure if
you did it or not.
So your dhimma, it's still liable to pay
until you have a proof that you did.
You check your account, you check your cash,
you check whatever that is.
Oh, alhamdulillah, I did.
Then your dhimma is over.
You're not liable anymore.
Similarly, let's say somebody comes and claims that
you owe me money.
And you say to the guy, well I
paid you.
He said, no you never paid me.
Yes I did.
So what's the ruling over here?
How are you going to rule for this?
Does he owe him the money or not?
What do you guys think?
Ya jamaah.
The guy says, you owe me the money.
And the guy says, I paid you.
Now the creditor, he says, no you didn't.
The other guy says, yes I did.
So does he owe him money or not?
Based on his confession, I paid you.
What does that mean?
I owe you money.
Right?
I owe you the money.
Where's the problem right now?
The proof that he did pay it back.
If he cannot provide a proof, then his
dhimma is still liable to pay for that
debt.
Because he admitted that he borrowed the money.
But he has no proof that he paid
it off.
So therefore, these rules need to be also
again taken into consideration as we think about
the sharia as silent over certain rules.
Another example here, he says, as for the
other way of knowing the sharia and remaining
silent is the inclusivity of the text.
So the inclusivity of the text has the
implication that we talked about it earlier, as
we mentioned in the five different examples of
textual implications.
There's a point he mentioned here.
I don't want to make a detail on
it because it's actually a philosophical point in
Asul al-Fiqh.
حكم الأعيان قبل ورود الشرع What's the ruling
on certain items before the revolution came down?
Things were used before Islam.
What's the ruling on that?
Using specific pots, for example, or specific food
items and so on, if the sharia did
not say anything about them.
That's a philosophical point in Asul they mentioned.
However, it led to a discussion, a specific
discussion that's relevant to our time.
Like what?
Cheese.
Can you eat cheese?
I mean, it's on the boycott list, that's
okay.
But if it's not on the boycott list,
can you eat, for example, cheese?
He said, but wait a minute, this cheese
is actually, obviously, the cheese comes, you have
to use rennet to produce cheese.
And if the rennet was produced, came from
an animal that was not properly slaughtered, so
are you allowed to use that rennet right
now that will produce this cheese for you?
That's where the argument comes in.
So the question the ulema, they ask, should
you investigate and ask or not?
Should you open every box and check every
ingredient and call the 1-800 number to
say what type of this and that?
Should you go that far?
Now that depends.
Some of ulema, they say, you don't need
to ask and they have proofs that would
be mentioned on page 490.
You can check them out on your book,
insha'Allah ta'ala, all the proofs to
suggest that that you don't need to investigate.
Or, the other opinion, you do need to
investigate and the proofs he suggested, he brought,
he mentioned in the following page, which is
491.
So there are two opinions for the mas
'ala among the ulema.
In summary, he says, the disagreement in this
resembles the disagreement concerning the permissibility of the
food of the people of the book.
The same argument about the people of the
book.
Do you ask or not?
Because what we see, al-asl, bara'at
al-dhimma, and what we see is different.
It's something different than what we assume.
However, specifically for the cheese, so don't get
scared right now and throw all the cheese
in from the fridge.
Our ulema, and even the Rasulullah, did not
investigate on the subject of cheese.
Even though it was coming from Persia, who
are not from the people of the book,
he said, it's okay, and it should be
permissible, insha'Allah ta'ala.
So, finally, insha'Allah, if you, the last
thing he said basically is in regards to
this investigation, don't be too excessive.
Being too excessive, as was mentioned, page 492,
he says, don't be so excessive, because actually
that can make things harsh and difficult for
you, in terms of making your focus so
much, until you become obsessed.
It becomes an OCD thing about halal or
haram, to the extent making some people's life
so hard and so difficult.
But, you don't investigate over the matters of
the unseen.
Like, investigate about how does Allah subhanahu wa
ta'ala look like.
Being too investigative of specific details of Jannah
and Jahannam, to the extent that people become
very obsessed about this matter, that it would
even ruin their aqeedah in Jannah and Jahannam.
So, you don't need to investigate too much
in these matters, to keep yourself free from
that, insha'Allah ta'ala.
If there's any question on the subject, insha
'Allah, you can ask me, or we can
revisit that next week.
Otherwise, next week we will continue with hadith
number 31, insha'Allah.
Wallahu ta'ala.
We'll have our Q&A session after Salatul
Isha, insha'Allah.
If the brothers just wait for a few
seconds, insha'Allah, until everybody just moves in.
Jazakumullah khair.