Mentioning the biography of a Companion and his chastity, and the story of his marriage at the age of fifteen

The questioner : He gave me from his share, O Shaykh.

The Shaykh : The speech is for someone else.
The student : I want to give another example, O Shaykh.

The Shaykh : Where is the wisdom? Where is the wisdom, O people, in calling people to it?
The student : We are in it.

The Shaykh : This one is two, three, four years old, you must treat him as you treat the Shaykh and more, when you find him, what do you do with him?
The student : You kiss his hand.

The Shaykh : He accepts it against his will. This is a man, may Allah reward him with good and guide him to Islam... The heat, or perhaps you said it, or someone else, that by Allah, we were all like that.
The student : Yes, I was like this.
Another student: Yes, correct.

The Shaykh : This is the nature of man, the nature that the Messenger (peace be upon him) described in his statement to that righteous young man whose father married him off at the age of fifteen to protect him. I was not with you.
The student : They kept us busy with the electricity, O Shaykh. There is no god but Allah.

The Shaykh : That young man whose father married him off at the age of fifteen to protect him, based on the statement of the Messenger (peace be upon him): , his father married him off, and although he was of this early age, he would stand in prayer at night and fast during the day. So after his father married him off, he asked his wife about her state with her husband, and her answer was that she said: He has not yet lain with us on a bed.
The student: Allah is the Greatest!
Another student: Abdullah ibn Amr ibn al-As.

The Shaykh : It seems this young man was a youth, and I do not forget a narration that was narrated to me about Shaykh Maqbul with the young woman.
The student: Yes.

The Shaykh : This is a fifteen-year-old boy; he must be hard, he must be heated up like a raging bull, cold, standing in prayer at night, fasting during the day. It is very natural. He complained to the Messenger (peace be upon him). Of course, this is taken from the gist of the story: "O Messenger of Allah, we married him off, and he is as if he has not been married." His wife said: He has not yet lain with us on a bed. Abdullah said: So either Abdullah met me or he sent to me, and he said: . He said: That was the case, O Messenger of Allah. The story is long, and perhaps it is known to those present, but the summary is: that the Prophet (peace and blessings be upon him), after establishing for him the methodology he should follow in his worship, his fasting, his standing in prayer, and his treatment of his wife and guests, said to him, and here is the point: With intensity, O Shaykh, with intensity.

The Shaykh : Intensity.
The student : Because I hear it as "shara" from our scholars there.

The Shaykh : Intensity.
The student : For every deed, O Shaykh... a narration of a worshipper.
Another student: For every worshipper, or for every action?

The Shaykh : It is permissible that there may be narrations. This is the narration we intended and memorized. The point is that this man, Allah (Mighty and Majestic) saved him from the condition and misguidance, and Allah guided him to Islam recently. So he has intensity now. Do not treat him as you treat each other. This is never of the wisdom we are talking about. Rather, we should cooperate with him in righteousness and piety. Part of the cooperation is that if you see that he spoke with harshness, with intensity, with severity, you soften the matter. But it is not that he is being severe and you are being lenient, and you might be lenient in error and let him go completely. No, but I wanted to mention the principle that this is not preserved. He said, "Allah said, the Messenger of Allah said," what does he do? Here, Abu Faris, the matter was not that it was wisdom and so on. He returned and finally gave an example: these Muslim Brothers do not recognize Shaykh So-and-so or Shaykh So-and-so, and so on. Is it a good manner for the Sunni to say to the Khariji, "My brother, this pant is not permissible to wear; this is the clothing of the disbelievers"? What do you know? That is what Shaykh So-and-so says. No, I tell you, here is the detail. If this is the one you are speaking to...The Shaykh : ...he knows that he does not consider these scholars or Shaykhs. It is not a good manner, but is it an error? That is, is he held accountable by Allah (Mighty and Majestic) if he says, "Shaykh So-and-so says this"? No, that one would be the one in error, but it is not a good manner, because the intended purpose of the good manner is to attract this opponent and try to teach him the truth from which he is repelled. But if he says, "Shaykh So-and-so says this, and he is a scholar, but that one does not recognize his knowledge," what do we do for him? May Allah bless you. Be gentle with your companion.
The student : Our Shaykh, if you allow me.

The Shaykh : Yes, please go ahead.
The student : If the one who denied it does not have the word of Allah and the word of the Messenger (peace be upon him), and he might say to him, "Shaykh So-and-so said," and he says, "I heard from Shaykh So-and-so the opposite of what you say; I do not believe in this statement," then he has not benefited, nor forbidden, nor clarified this evil for this person. What is his method? So, may Allah know, I say it is necessary that he be with the evidence so that he convinces this person who says to him, "This is lawful" or "This is forbidden."

The Shaykh : My brother Abu Ramez, it appears you were not with us at the beginning of the discussion.
The student : No, I was.
Another student: No, at the beginning of the discussion, no, Shaykh.

The Shaykh : No, he was not with us, certainly. But it is fine; I am running, and it will be doubled for me with Allah. I will repeat the research briefly. Or you can say, "By Allah, I was following the topic with you at that time," or "I was not, so now I am with you and I was."
The student : I was with you.

The Shaykh : How many ranks are there for the people who enjoin good and forbid evil?
The student : Three ranks.

The Shaykh : He was with us, O Abu Faris.
The student : By Allah, I want to intercede for him, O Shaykh.

The Shaykh : Do you want to intercede for him? Yes, with what is best, or how?
The student : I heard the Shaykh say that the third rank...
Another student: ... so that we do not return...
The student : I doubted.

The Shaykh : No, this is a double. This is a driver, like my story. But I double on cars, not on those who walk in knowledge; I do not double on them.
The student : Praise be to Allah who has spared them from what He has afflicted others with.

The Shaykh : As long as you were with us, the one in the third rank must enjoin good and forbid evil... Some of the attendees thought, and with the known, he must enjoin good?
The student: Yes.

The Shaykh : Okay, but this one does not know "Allah said," "The Messenger of Allah said," as you said in your last words.
The student : Yes, that is how I understood it. But he says that the one who does not know says, "This is not permissible." People ask him why he says that, and he says, "I heard the Shaykh said so and so." This man comes and says to him, "I heard from another source."

The Shaykh : ...May Allah guide you. I want your answer. How do you reconcile the fact that every rank of these ranks must enjoin good and forbid evil, and the third rank does not know what Allah said or what the Messenger of Allah said? How do you return and say that this one must say, "Allah said, the Messenger of Allah said"? You returned to Abu Ayyub. You are in the end, and he, if Allah wills, has repented, even though he is far from us.
The student : So it means he must deny it. My words mean he does not deny it except that he preserves what Allah said and what the Messenger said.

The Shaykh : Therefore, you are going back to Abu Ayyub.
The student: Yes.

The Shaykh : No, now Abu Ayyub must be with us, not you with him. If he is with us, he will be with us. Every rank must deny it, and on the principle: Is it clear?
The student : Yes, it is clear.

The Shaykh : The scholar says to you, "Allah said, the Messenger of Allah said." He might give you a lecture until you are bored, and you are eager for knowledge. Why? Because he is a scholar. But another one, a student of knowledge, says to you, "There is a verse and a hadith like this." He might be limping, and so on. The third rank has nothing left of this or that. This one says to you, "I heard Shaykh So-and-so." It is very necessary that all three ranks have awareness of the general rules. Now, I am expanding with you and walking with you, and I will tell you how you are now treating the topic from a certain angle. This man is in front of me, and I am an unlettered man who does not read or write, but I listen to the people of knowledge. I saw from him an evil matter, so I denied it to him. He said to me, "What do you know?" I said, "By Allah, I heard Shaykh So-and-so say this." He said, "You do not know about this." So what happened now? What happened? He was not convinced.
The student: Yes.

The Shaykh : So what happened?
The student : He strived for this.

The Shaykh : Haha, do you see how nice you are? You are nicer than Abu Wail.
The student : It was not doubled.

The Shaykh : I do not double, Abu Ayyub. Look, if you want to give me an answer other than this answer, I will change the example for you. Do you think everyone is like this? What will be their position when this common man denies to someone, and the denial says to him: "What do you know?" He says to him: "By Allah, I heard Shaykh So-and-so." He says to him: "On my head and eyes." Are there people like this or not?
The student : There is.

The Shaykh : So are you religiously obligated to perform an examination for me? What do I call it, an examination... An examination where it is not possible to reach the examined one to say, "If we tell him, 'So-and-so the scholar says this,' will he accept it or not?" Are we obligated to this pretension?
The student: No.

The Shaykh : So why are you assuming in the first scenario that if he says, "Shaykh So-and-so says this," he will say, "I do not believe in him"? Why do you not assume a second scenario? So all of this is an expression of the pretension that Allah (Mighty and Majestic) has forbidden me from. The important thing is, may Allah bless you all. From here to there, where... May Allah guide him.
The student : We return to our other discussion, O Shaykh.

The Shaykh: Yes.
The student : The prohibition of drinking from the mouth of a water skin.

The Shaykh: Yes.
The student : We were talking about the addition of the Shaykh, the water skin, and the chipped cup, likewise the vessel.

The Shaykh : Also seeking refuge.
The student : Likewise, the seeking of refuge. He said in a doubt. I said, we mentioned it. I said, remember, O our Shaykh.

The Shaykh : ...We told him, we mentioned it. We stood up and mentioned it.
The student : Before leaving the prayer, I sought refuge with Allah from four things, then I recited it aloud.

The Shaykh : Praise be to Allah. Is this a vessel or not a vessel?
The student: Yes.

The Shaykh : I drank from it. Can it be understood that there is a prohibition in the Shari'ah against drinking from the mouth of a vessel?
The student: No.

The Shaykh : The hadith is not like that. The hadith is: And *asqiyah* in the language are small vessels made of skin. The Shari'ah prohibited drinking directly from them for a wise reason, and the explanation of the wisdom and the cause was given, which is that they become foul-smelling, meaning the bad breath that comes from the mouth sticks to the skin and is absorbed by it. As for this, it is not the case. Therefore, the prohibition is specific to *asqiyah*.
The student : Made of leather?

The Shaykh : Made of leather. This is a water skin. In language, a water skin is made of leather.
The student : In Riyadh, we interpret *saq* as being like a refrigerator...

The Shaykh : These are vessels.
The student : Does *saq* apply to this?

The Shaykh: No.
The student : ...it becomes, O Shaykh, literary.

The Shaykh : Leather, leather.
The student : It becomes literary *dibah*.

The Shaykh: Yes.