Dear brothers, we are pleased to complete the remainder of this tape with this material.

The reader: Dear brothers, we are pleased to complete the remainder of this tape with this material.
The reader: Sufyan mentioned that he heard from him three times.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
This heading is the chapter on greeting those one knows and those one does not know. The lam is for the cause, meaning whether the greeting is for the sake of knowing this Muslim or for the sake of not knowing him, because you greet for the sake of the greeting itself, not for the sake of the Muslim you are greeting. Then he mentioned the hadith This includes feeding food, even to one's family, because feeding food to one's family is a charity. The second is meaning you say "Peace be upon you" Many people today do not greet except those they know. The one who does not greet except those he knows has greeted for the sake of knowing them, not for the sake of the greeting itself. As for the second hadith, he said: This indicates that it is obligatory for a person to greet even the open sinner, because the open sinner is your brother, as Allah the Exalted said in the verse of retaliation: And He the Exalted said regarding the believers who fight each other: So it is not permissible to boycott the sinner except if there is a benefit in boycotting him, such as if boycotting him leads to a reduction in the sin or repentance from it. In that case, boycotting becomes necessary. But if there is no benefit in it, he is your brother and it is not permissible to boycott him for more than three days. And many of the open sinners, when boycotted, increase in their sin and distance themselves from the people of good. But if they are greeted, softness may enter them, and they may perhaps accept the advice and guidance. In this hadith is evidence that initiating the greeting is not obligatory. Accordingly, the saying of the Prophet (peace and blessings be upon him) in the hadith of Abu Hurayrah: indicates that this right is not obligatory, because if it were obligatory, there would not be a dispensation to boycott for a period of three days. It is derived from this hadith that boycotting is removed by greeting, due to his saying: And that is so, because if you say "Peace be upon you," you have addressed him, and by this the boycotting is removed. Yes, yes.
The reader: Among the things mentioned is that boycotting is not restricted to three days, and that it is permissible for the sake of benefit to boycott for more than three days, and they cited the hadith of Aisha as evidence.

The Shaykh : Permissible for the sake of benefit in what?
The reader: It is permissible to boycott for more than three days, such as a month or two months, due to the story of Aisha with Ibn al-Zubayr.

The Shaykh : This is correct if it is for the sake of benefit.
The reader: How do we reconcile this with the hadith ?

The Shaykh : If it is for the sake of benefit, if it is for the sake of benefit. And among the benefits is that this may serve as a discretionary punishment for the one being boycotted, meaning his condition is rectified by it. And the Prophet (peace and blessings be upon him) boycotted Ka'b ibn Malik and his two companions for fifty nights. Yes, yes, my brother 'Abd al-Wahhab.
The reader: May Allah reward you. What is derived from the hadith of Aisha with the Jews is the permissibility of cursing... in a specific case.

The Shaykh : Meaning the specific person.
The reader: The specific person.

The Shaykh : Yes, that is right. And what do you say? Some scholars cited this as evidence for the permissibility of cursing a specific person while he is engaged in what necessitates cursing, not in a general sense. And some said no, that Aisha intended by this report, "May the curse and the plague be upon you," because the Messenger of Allah said: But both matters have a point of consideration, because the apparent meaning of the hadith is that Aisha intended a supplication, but it is understood to be from the category of jealousy. Due to the intensity of her jealousy, she could not control herself. For this reason, the Prophet (peace and blessings be upon him) ordered her to be gentle. Yes.
The reader: The saying of the Prophet (peace and blessings be upon him): Abu al-Walid narrated to us, saying: Shu'bah narrated to us from Sa'd ibn Ibrahim from Abu Umaymah ibn Sa'd ibn Hanif from Abu Sa'd (may Allah be pleased with him) .

The Shaykh : The angel.
The reader: So he said: Abu 'Abdullah said: Some of my companions explained to me, from Abu al-Walid, from the saying of Abu Sa'id: .

The Shaykh : This is also a saying of the Prophet (peace and blessings be upon him): . It appears that the author (may Allah have mercy on him) is indicating that there is a difference between “stand up for your master” and “stand up to your master.” The scholars have mentioned that this issue, meaning standing up, can be transitive with *ila* (to), *lam* (for), or *'ala* (upon). Standing up is transitive with *ila* or *'ala* or *lam*. If it is transitive with *ila*, there is no harm in it, because the Prophet (peace and blessings be upon him) said: . This indicates that the intended meaning is “walk toward him,” because *ila* indicates a destination, so a destination is necessary. If you say “stand up to so-and-so,” it means that so-and-so is far from you, and you need to walk until your standing up reaches him. This is permissible. So if we see a person enter the door and we stand up and walk toward him, this is permissible and there is no harm in it. And if he is worthy of honor, our honoring him is among the recommended practices, that we greet him at the door when we see him, because the Prophet (peace and blessings be upon him) said: . Sa'd ibn Mu'adh (may Allah be pleased with him) had been struck by an arrow in his ankle during the Battle of the Trench. Out of the Prophet's (peace and blessings be upon him) love for him and the high status he held in the Prophet's eyes, it was ordered that a tent be set up for him in the Prophet's (peace and blessings be upon him) mosque so that he could visit him from close by, because the Messenger (peace and blessings be upon him) loved him, for he was worthy of that, may Allah be pleased with him. So he called upon Allah and said: . In the Battle of the Confederates, Allah was pleased with his eyes and subjected them to his judgment. They were the ones who chose Sa'd ibn Mu'adh to judge among them, and they chose him only because he was their ally, and they thought that he would hold back his hand from them and intercede for them to the Messenger of Allah (peace and blessings be upon him). But he (may Allah be pleased with him) was not swayed by anyone's reproach in the matter of Allah. When he came and said, “Is my judgment binding upon them?” They said, “Yes.” He said, “And upon the one here,” pointing to the Messenger of Allah (peace and blessings be upon him), and he did not look at him out of respect for him; he did not look at the Messenger out of respect for him. He said, “And upon the one here.” The Messenger (peace and blessings be upon him) said, “Yes.” He said, “I judge among them thus and thus,” as al-Bukhari mentioned. The point is: the saying of the Messenger (peace and blessings be upon him): . The second form is that it is transitive with *'ala* (upon), so it is said “he stood upon so-and-so.” This is not permissible; the Messenger (peace and blessings be upon him) forbade it, except in a situation where it angers the enemies. The evidence for this is that the Messenger (peace and blessings be upon him) said: . Even in prayer, when he prayed sitting and they were sitting, he gestured to them to sit, so that they would not stand over his head and do what the non-Arabs do with their kings. But in the Battle of al-Hudaybiyyah, which was in the sixth year of the Hijrah, al-Mughirah ibn Shu'bah (may Allah be pleased with him) was standing over the head of the Prophet (peace and blessings be upon him) with a sword in his hand in order to anger the polytheists, because the polytheists were sending messengers to him for negotiation. So the Companions did something they did not do in other situations. When the Messenger would spit, they would catch it in their hands and rub it on their chests and faces, which they did not do otherwise. But in order to anger the polytheists, so that they would return to their people and say, “We saw and we saw.” And when he performed ablution, they nearly fought over his water. So this had an effect on him. When their messenger returned to them to Quraysh, he said, “By Allah, I have entered upon the kings, Kisra, Caesar, and the Negus, and I have not seen anyone whom his companions honor as the companions of Muhammad honor Muhammad. Look, glory to Allah! So it had an effect on him. So the result is that if standing over a person involves angering the enemies, there is no harm in it, as al-Mughirah ibn Shu'bah did with the Messenger of Allah (peace and blessings be upon him). And in this is proof, my brothers, that angering the enemies of Allah is beloved to Allah. It is permissible in such a situation, and it is permissible for a person to walk with arrogance in front of the enemies of Allah, even though arrogance is among the major sins and is forbidden. But it is permissible to walk with arrogance in front of the enemies, and it is permissible to wear silk while you are a man, to anger them, the enemies of Allah, if they are present. And we now cannot do these things; the enemies of Allah have almost become our allies. We ask Allah to treat us with His forgiveness. Even though the enemies of Allah are disbelievers, it is obligatory upon us to anger them. Now, the third remains for us: standing up for a person, standing up to him. Standing up for a person, there is no doubt that the best is to leave it, and that if people were accustomed to not standing up for a person, that would be better, because this was the practice of the Companions with the Prophet (peace and blessings be upon him), because they knew that he disliked it. But there is no harm in it for the sake of honor. When the delegation of Thaqif came to the Prophet (peace and blessings be upon him) while he was at al-Ji'ranah, he stood up for them. He stood up. And Shaykh al-Islam Ibn Taymiyyah said, if people are accustomed to standing up for one another, there is no harm in it. So if a person stands up for someone who enters, as is the custom, in honor of him, there is no blame on him. But it can be avoided by what? By standing up to him, advancing, instead of standing in his place, he stands up and walks to the door of the coffee shop, for example, and in that case, he has stood up to him. But even so, there is no harm, and this does not contradict his saying (peace and blessings be upon him): . Because this is with regard to the one entering; with regard to the one entering, if he likes for people to stand up for him, this is no doubt self-admiration and arrogance in him. But with regard to those he enters upon, they become the standing of Muhammad, and the second, and the third.