Does not the saying of Allah the Exalted, “Take what is easy and enjoin what is right,” indicate that custom is considered among people?

The questioner : .

The Shaykh : Yes, before this common error, I do not know if we have mentioned it to you before, that it is not permissible for a Muslim to say, “Allah the Exalted said: I seek refuge in Allah from the accursed Shaytan ” because Allah did not say it this way. And you know perfectly well, because as you know, you are studying, is it Arabic language?

The questioner : Mathematics.

The Shaykh : Mathematics, yes; in any case, he understands the Arabic language. So when you say, “Allah the Exalted said: I seek refuge,” then “I seek refuge” is part of the statement; ... this is also an error, why? Because Allah did not say, after “I seek refuge in Allah,” such and such. This is also an error, so be careful. Rather, if a Muslim lecturer, or student, or preacher, or so on, wants to cite a verse directly, he does as the Messenger of Allah did. And what does this mean? All the hadiths in which it is mentioned that the Messenger of Allah (peace be upon him) cited a verse or quoted it, there is not before it “Allah the Exalted said: I seek refuge in Allah from the accursed Shaytan,” nor is there before it “Allah said: after I seek refuge in Allah from the accursed Shaytan.” This is first, from the ignorance of some people, and then from the heedlessness of others, whose inner state says, “Give me your hand and walk”; where are you walking? I don’t know; so this is an error. As for “enjoin what is right,” Allah said: By the consensus of scholars, “custom” is never intended to mean custom that contradicts the Sunnah. I think this does not need research, meaning, yes. The second thing is that custom has no relation to making things lawful or forbidden; it has a relation to the words of people who utter an Arabic word that may have a broad meaning in its origin, but it is used in some countries with a narrow meaning. If the custom of that country is that by that word, whose original meaning is broad, a narrow meaning is intended, then the words of people when they speak with such words are interpreted by this prevailing custom. For example, if a Muslim makes a vow not to eat meat, do you see if he eats fish, has he broken his oath and does the expiation for the oath become obligatory upon him or not? What is the custom in the country where the word “meat” is spoken? If the custom includes fish, and it is mentioned in the Noble Qur’an, you extract from it fresh meat ... by the text of the Qur’an, the word “meat” was applied to what? To fish. But if the custom of the language of a certain country is that when “meat” is said, what comes to mind is other than the meat of fish, and he swore, “By Allah, I will not visit so-and-so, I will not enter his house, and so on, I will not eat meat at his place,” and if the man prepared fish and he ate it, has he broken his oath or not? Here, custom is followed, and he is not required to pay the expiation, because the country does not know “meat” except as fish. And the opposite of that: if you are in a coastal country and they do not know sheep at all, they do not know “meat” except as what? The meat of fish; so he swore that he would not eat meat, if he ate the meat of sheep, has he broken his oath? He has not broken it, because “meat” in their custom does not include anything except the meat of fish, and so on. So the intention of the verse is not to change the rulings of the Shari’ah, my brother, but to solve the problems of people when they do not speak with words or engage in some actions, and these actions do not have a ruling in the Shari’ah that contradicts what was stated; but there is a specific custom of broadening the meaning or narrowing it. So citing this verse in what we were discussing is not permissible in any way whatsoever, because this custom, which we called the habits and traditions prevailing among people, we say yes, but this is not what is intended, but this is conditional that it does not contradict the Sunnah, especially since you have known from my previous explanation that this Sunnah has been abandoned, and many harms follow from it, moral harms, and the story of that teacher who used to beat the student for not standing up is not far from you; and I think with this the answer is complete. Yes.
Abu Malik: I reviewed the word “custom”; it does not mean the common thing among people, but rather the known custom.

The Shaykh : In the Shari’ah, meaning.

The questioner : Yes, exactly.

The Shaykh : ... that something happened for so-and-so, and something happened for so-and-so, on the occasion of what? They understand it as standing out of respect, and they distorted the hadith, “Stand up for your master.” I remembered it.

The questioner : Regarding the hadith , is there anything indicating that the major sins are included within this or excluded from it?The Shaykh : You are asking the opposite ... there is nothing indicating that the intention is the minor sins ...

The questioner : Once, someone raised the topic of establishing a factory called the Feed Concentrates Factory. The raw material for it consists of carrion and blood, which he puts in ovens and then grinds. He said that this material is imported from Europe and goes into poultry feed; so he spoke of it as a commercial project, but when one saw that it relates to Islamic sacred law