A word on the condition of the Ummah.

The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, the Seal of the Prophets and the Imam of the righteous, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment.
As for what follows: We are meeting for the first time in these ten days, the last ten days of Ramadan, on this Monday, the twenty-first of Ramadan in the year 1415, in the Sacred Mosque. This is one of the gatherings that has continued, praise be to Allah, every year. We ask Allah the Exalted to unite the hearts upon His obedience and His remembrance. We meet in this gathering while the Muslims are suffering the most severe suffering from their enemies, the communists, the Christians, and others, through armed invasion at times and covert operations at other times. And we say: It is not strange that attacks move from the enemies of the Muslims at this time, because the Muslims today have begun, praise be to Allah, to turn back and return to their religion. The Muslim youth have an awakening, a revival, and a far-sighted view of what the enemies of Islam intend. The enemies of Islam call out with one voice, though it differs in its forms; this voice is a single phrase: Destroy Islam and its people. But . And it is obligatory upon us, the Muslims, to take caution and prudence. And we should reflect and contemplate what we hear and read in the radio broadcasts and newspapers about what the leaders of the disbelievers say, where they openly declare that they are afraid of Islam, and that when communism fell, fear envelops them regarding the Muslims, whom they describe as fundamentalists. We are now in a situation where there are impulsive actions among the youth of the awakening and revival, driven by the passionate emotions in the hearts of some of the youth. However, we must know that emotions, if not accompanied by the Shari'ah and reason, become storms. And storms, as we all know, are they fruitful or destructive?
The second or the first?
The student: The second.

The Shaykh : Yes, storms, if not tied to the bond of religion and reason, become what? Destructive storms. They become destructive storms. For this reason, the youth of the Islamic awakening must possess wisdom and deliberation in matters. They should not assume that the transition of people from their current state of religious decline is something easy that can be accomplished overnight.
Rather, the decree of Allah the Exalted is clear. Here is the Messenger of Allah (peace and blessings be upon him and his family) who remained in Quraysh for thirteen years calling them to Allah, supported by the proofs of Allah Mighty and Majestic, supported by the Book of Allah which captivated the minds of their youth. And yet, in the end, he was permitted to migrate from this land to another land. And what he desired was not accomplished in how many years? In how many? Thirteen years. And if this was the Messenger of Allah (peace and blessings be upon him and his family), and yet what he desired was not accomplished in this period, how can what we desire be accomplished for us overnight?
The mere conception of this indicates that the thinker has not thought deeply. For this reason, the youth of the revival should enter houses through their doors and use wisdom before judgment, so that their steps are successful steps that lead them to the intended goal.
Sometimes it is a high tide and sometimes a low tide, according to what the situation and public benefit require. Otherwise, they will not achieve what they desire, and events and incidents bear witness to what I say, namely that wisdom and deliberation are necessary, and that houses must be entered through what? Their doors. And they should not confront people in a way that undermines the intended goal. And in Islamic legislation, you have an example. When Allah obligated fasting upon the servants, did He obligate it upon them all at once? Independently? Or did He transition them to it gradually? The second or the first? The second. First, when fasting was obligated upon people, it was not said to them, "Fast the month of Ramadan." First, when it was obligated, it was said to them, "A few days." So whoever wished fasted, and whoever wished paid a ransom. When their souls were accustomed to accepting fasting, it was said to them: .
In the matter of zakah, when it was first obligated, it was said: or . And the shares were not specified. The shares of the zakah-eligible wealth, nor who the zakah is to be given to, until the matter settled. For this reason, the stronger opinion is that zakah was first obligated in Makkah, but the determination of its shares, what is obligatory in it, and the specification of its recipients was in Madinah in the second year of the Hijrah.
In the matter of foods and drinks, the souls had become accustomed to drinking intoxicants because drinking intoxicants was permissible. Drinking intoxicants was permissible by the explicit text of the Qur'an. Allah the Exalted said: . You take from it intoxication and good provision. Read the verse, Zayn... good intoxication. This and what is this? Wait for someone to correct the verse? Please, you.
The student: ... .

The Shaykh : You take from it. Fine, rest.
Yes, indeed. . This was permissible. Then the verse came: . But did Allah forbid intoxicants in this verse? No. But the sensible person avoids intoxicants and gambling because their sin is greater than their benefit. The souls were now prepared to accept the prohibition. Then it was said: . And the brother finished. Yes, the one in front of you, come on.
The student: ... .

The Shaykh : Perfect. Rest. . And if a person avoids prayer while intoxicated, a time will come when he does not drink intoxicants. If he drinks it near the time of prayer, he will approach prayer while intoxicated. So he must avoid the time. He must avoid drinking intoxicants at what time? How many transitions occurred? Three.
Then the final verse in Surat al-Ma'idah came: . And the people finished. So, my brothers, do you want the Wise, the All-Knowing, Mighty and Majestic, to transition the servants little by little until the souls are accustomed and prepared to accept what is presented to them? Do you want the people who have passed through ages in a state other than what is required of them regarding Islam to transition overnight to the most perfect state? Answer: No. Whoever desires this has erred. I urge the youth, the youth of the revival, to adhere to patience, verification, and deliberation in matters, and to address problems in a way that achieves the intended goal, not in a way that satisfies the heat of jealousy and its flame, but in a deliberate manner, even if that leads to enduring some things to manage what is what? Greater than it. Did you not know, and I ask you before I say what I say, what is the ruling on cursing the gods of the polytheists? Yes.
Is it not permissible? No. Cursing the gods of the polytheists is obligatory. Cursing their tyrants is obligatory. For whom? If it leads to a greater evil, it becomes forbidden. Allah the Exalted said: . Do not curse their gods, even though they are deserving of cursing. But if you curse their gods, which are deserving of cursing, you will curse what does not deserve cursing, which is Allah, Glorified and Exalted is He. For this reason, He said: . It is possible to endure some things to ward off what is what? A greater evil than it. And the intended goal is treatment. Have you seen now, in physical medicine, we find that a doctor might amputate a limb, such as a shoulder, arm, or hand, and the like. And this is an evil or not an evil? What? An evil, without a doubt. But when it is to ward off what is a greater evil than it, perhaps this disease would destroy the rest of this body.
When al-Khidr boarded the ship, what did he do to it? He made a hole in it. So Musa said to him: . He explained that he made a hole in it for the sake of benefit. He said: . Meaning, every sound ship, I made a hole in it so that when it passed by this angel—I seek forgiveness from Allah—it would not pass by this king. He says, this ship is not sound, leave it. If he corrupted it, what? For his benefit, to protect it. So the result is that we urge our brothers, the youth, not to rush, and to verify, and to be patient, even if they are not accepted from the first time, and to be patient until they reach the goal.
It is mentioned that some of the masters of grammar, and grammar, I think it is not desirable to you, it is mentioned that some of the masters of grammar struggled and were unable, he wanted to learn and was unable. So he saw a large ant carrying food, carrying it up a wall, then falling. Every time it climbed, it fell several times. But it was patient and steadfast, climbing, hoping, and in the end, it crossed, it climbed the wall with its load. So he said to himself, if this ant was patient until it achieved the intended goal, why should I not be patient until I reach the intended goal? So he was patient and became a master in grammar. What is he a scholar of? He became a master in grammar. So patience is important. It is said that patience is the key to relief. And the Prophet (peace and blessings be upon him and his family) said: . So do not rush. Be deliberate. Be gentle. Look at the benefit in what you say. Does it lead to a benefit? Unless it does not lead to a benefit, or it leads to a harm.
If it leads to harm, then the statement is forbidden. If it leads to benefit, or if it is idle talk with no benefit, the Prophet (peace and blessings be upon him and his family) said: . There is no need for me to give a specific example of the corruption and evil resulting from haste, for a person of intellect may look at this in his immediate community and in the distant Muslim community. The result of haste is bad, the result of speaking without verification is bad, and the result of confronting reality without patience is bad. So we ask Allah the Exalted to grant us and you wisdom and the ability to distinguish between right and wrong.
Wisdom in speech and distinguishing between right and wrong in judgment; He is capable of all things. And now to the prescribed lesson, which is hadiths from *Umdat al-Ahkam*. I promised you yesterday that we would pose questions for the competition, but I see my companion who promised me he would bring them. And yes. No.
The student: ... .

The Shaykh : Yes, yes. We ask Allah to forgive him and to hasten his arrival so that you may study this competition at your leisure. We are now in the lesson of being deliberate and cautious in matters. Yes. Shall we begin? Please.
The reciter: In the name of Allah, the Most Merciful, the Bestower of Mercy.

The Shaykh : Before this, whoever has a question that can be included in the competition, let him bring it. Yes. With the answer. Good, let him bring it. We want a competition in jurisprudence, in creed, in whatever you like, sometimes in grammar, and in arithmetic?
The student: ... .

The Shaykh : And arithmetic. Good.
The student: ... .

The Shaykh : Yes?
The student: ... .

The Shaykh : And terminology and the principles of jurisprudence.
The student: ... .

The Shaykh : No, no, this is long. These are ten varied questions, if Allah wills. Each of you will answer a question, and we will form a committee to choose the appropriate ones, if Allah wills. Let's go.
The Reader: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon the trustworthy Messenger, and upon his family and his Companions.

The Shaykh : and upon the Successors who follow them with excellence, as Allah the Exalted said: .
The Reader: and upon the Successors who follow them with excellence. May Allah be pleased with them all.
The author (may Allah have mercy on him), the Hafiz Imam Abd al-Ghani al-Maqdisi, said in his book *Umdat al-Ahkam*: The Hafiz Abd al-Ghani al-Maqdisi (may Allah have mercy on him) in his book *Umdat al-Ahkam*, in the book of sales, the chapter on pledge and others. And from al-Nu'man ibn Bashir (may Allah be pleased with them both)

The Shaykh : ibn Bashir
The Reader: From al-Nu'man ibn Bashir (may Allah be pleased with them both), who said: My father gave charity with some of my wealth, so my mother, Ummara bint Rawhah, said: I am not satisfied until the Messenger of Allah (peace and blessings be upon him) witnesses it. So my father went to the Prophet (peace and blessings be upon him) to have him witness his charity, and the Messenger of Allah (peace and blessings be upon him) said to him: أفعلت هذا بولدك كلهم قال : لا. قال : اتقوا الله واعدلووا في أولادكم فرجع أي فرجع تلك الصدقة. وفي لفظ قال : فلا تشهدني إذن فإني لا أشهد على جور . وفي لفظ : فأشهد على هذا غيري

الشيخ : بسم الله الرحمن الرحيم الباب الذي نحن فيه باب ماجاء في الرهن وغيره باب الرهن وغيره وذكر أحاديث متنوعة منها حديث النعمان بن بشير رضي الله عنهما أبوه بشير بن سعد ولهذا قال رضي الله عنهما لأن الراوي إذا كان أبوه صحابيا قيل رضي الله عنهما مثل وعن ابن عباس رض الله عنهما أما إذا كان أبوه ليس صحابيا بل مات في الجاهلية فيقال : رضي الله عنه. قال تصدق علي أبي ببعض ماله تصدق يعني أعطاتني تبرعا وهو احتراز من النفقة الواجبة لأن النفقة الواجبة واجبة يلزم الإنسان بذلها فقالت أمي عمرة بنت رواحة لا أرضى حتى تشهد رسول الله صلى الله عليه وسلم تقول أمه وهل أمه وليه؟ لا لأنه لا ولاية للأم مع وجود الأب لكنها هذا من توفيق الله تعالى لها أنها أرادت أن تطمئن وتثبت الأمر بشهادة رسول الله صلى الله عليه وسلم فقالت : لا أرضى حتى تشهد رسول الله صلى الله عليه وسلم ففعل فانطلق إلى رسول الله صلى الله عليه وسلم ليشهده على صدقته.
قال فاعل من؟ بشير بن سعد إلى النبي صلى الله عليه وسلم ليشهده على صدقته أي على صدقته لي فهو إذن مضاف إلى الفاعل إلا إلى المفعول؟
الطالب : ... .

الشيخ : تعرفون الفاعل من المفعول؟ طيب صدقة هنا مضافة إلى الفاعل أو إلى المفعول؟
الطالب : ... .

الشيخ : طيب هل النعمان متصدق ولا متصدق عليه ؟
متصدق عليه إذن مفعول أي إلى صدقته أي إلى المفعول وإنما أكدت ذلك لكم لأنه سألني سائل أمس وقال كيف يقول الناس في دعاء القنوت أعوذ برضاك من سخطك أي نعم لا إله إلا الله معاصيك؟ اللهم اقسمك لنا من خشيتك ما تحول به بيننا وبين معصيتك وقال : الله يعصي؟ وبين معصيتك فقال : هل الله يعصي؟ كيف نقول : معصيتك؟ فماذا نقول له؟ نقول إنه مضاف إلى المفعول أي معصيتي إياك وليس إلى الفاعل أن ألله يعصي لا بل الله عز وجل يعصيه من يعصيه من الناس فانتبهوا هذا الرجل جاء مستنكرا ولا أدري هل هو منكر أم لا؟ هو مستنكر فقيل له : إنها معصية مضافة إلى المفعول أي معصيتي إياك وهذه مثلها.
فقال النبي صلى الله عليه وسلم : أفعلت هذا بولدك كلهم ؟ وفي لفظ مسلم : ألك بنون قال : نعم. قال : أفعلت بهم مثل ما أعطيتهم مثل هذا فقال : لا قال : فاتقوا الله واعدلوا بين أولادكم . اتقوا الله أي اتخذوا وقاية من عذابه. وبماذا تكون الوقاية من العذاب؟ تكون بفعل الأوامر واجتناب النواهي. ولهذا نقول : أجمع قول في التقوى أنه فعل الأوامر واجتناب النواهي وتصديق الأخبار هذه التقوى. ممكن تقولها لنا؟
الطالب : ... .

الشيخ : تمام. هذا أجمع ما يقال في التقوى. ولها تعريفات عند العلماء لكن هذا التعريف أجمع ما يكون اتقوا الله أي اتخذوا وقاية من عذابه بفعل أوامره واجتناب نواهيه وتصديق أخباره.
و اعدلوا بين أولادكم اعدلوا يعني خذوا بالعدل والعدل تنزيل كل شيء منزلته فهو قريب من الحكمة فالعدل بين الأولاد بماذا يكون؟ بأن نعطي الولد سهمين والأنثى سهما واحدا لأننا نرى أعدل من قسمة الله عز وجل. وقد قال الله تعالى : يوصيكم الله في أولادكم للذكر مثل حظ الأنثيين . طيب ولنا مناقشة في هذا.
قال : فرجع أبي فرد تلك الصدقة. رجع فرد هذا معناهما واحد؟ وأن المعنى فرجع أبي في تلك الصدقة وأن قوله فرد كالتفسير لقوله : رجع أو المعنى رجع إلينا فرد الصدقة؟
الجواب : يحتمل هذا وهذا والنتيجة واحدة. فرجع أبي فرد تلك الصدقة يعني أخذ ما أعطى ابنه النعمان لأن لا يكون بذلك غير عادل.
وفي لفظ قال : فلا تشهدني فإني لا أشهد على جور . وفي لفظ : فأشهد على هذا غيري . ثلاثة كلمات اتقوا الله واعدلوا بين أولادكم.
فلا تشهدني فإني لا أشهد على جور . أشهد على هذا غيري.
كلها كلمات تدل على ايش؟ على التحذير من التفضيل بين الأولاد في العطية.
هذاهو معنى الحديث إجمالا. وحينئذ نرجع لنستفيد منه فوائد :
ففي هذا الحديث فوائد متعددة :
أولها : المقصود من الحديث أنه لا يجوز التفضيل في العطية بين الأولاد. لايجوز التفضيل في العطية بين الأولاد. بل يجب أن يعطوا بالعدل.
للذكر ايش؟ مثل حظ الأنثيين . هذا بالنسبة للعطية التي هي تبرع وأما بالنسبة لإعطاء الواجب في النفقة فإن العدل في الأولاد أن يعطي كل واحد ما يحتاج إليه سواء زاد عن الآخرين أم لم يزد. وانتبه لهذا. العطية المحضة تبرع لا بد من أن يكون للذكر مثل حظ الأنثيين. العطية التي لدفع الحاجة تكون بايش؟ بقدر الحاجة سواء زاد أحد الأولاد على الآخر أم لا؟
وأضرب لذلك مثلا : إنسان قدم من سفر والعادة أن القادم من السفر يعطي أولاده هدايا. نعم فأعطى أحدهم ألف ريال. والثاني : خمسمائة ريال. والثالث : مائة ريال. هل هذا اتقى الله أو لا؟ أجيبوا يا جماعة.
الطالب : ... .

الشيخ : ما اتقى الله لأنه لم يسوي بينهم فإذا أعطى أحدهم ألف ريال أعطى الآخر الذي كمثله كم؟ ألف ريال وهكذا.
والبنت إذا أعطى الذكر ألف ريال يعطيها خمسمائة الريال .
مثال آخر : رجل عنده أولاد احتاج أحدهم إلى الزواج لأنه بلغ السن سن الزواج وطلب أن يتزوج.
فزوجه بمهر قدره أربعون ألفا. ولم يعطي الآخرين شيئا. هل هذا جائز أو لا؟ جائز؟ غير جائز؟ وإلا غير جائز؟ غير جائز؟ بالراء. طيب.
هذا غير جائر. لماذا؟ لأن ذلك لدفع الحاجة. طيب. احتاجت عنده ابن وبنت. الإبن احتاج طاقية تعرفونها؟ والبنت احتاجت خرصا والخرص معروف مو معروف؟ ذهب يجعل في الأذن يعلق. اشترى للبنت قرصا بمائتي ريال. واشترى للذكر طاقية بريالين. هل يكون عادلا؟ عادلا؟ ليش؟
الطالب : ... .

الشيخ : لأن هذه حاجتها بمائتين وهذا حاجته بريالين هو عادل الآن. طيب.
عنده ابنان : أحدهما طالب في الثانوي يحتاج إلى كتب للدراسة والثاني طالب في الابتدائي. مقررات الطابل الصغبر بخمسين ريالا والكبير بمائة فأعطى الكبير 100 وأعطى الثاني 50 هل هو عادل أم لا؟ عادل؟
الطالب : عادل.

الشيخ : ليش؟ لأن هذا التفضيل اقتضته الحاجة . طيب.
إنسان زوج ابنه الكبير ب40 ألف وعنده أبناء صغار فأحس بالمرض وليكن مرض الموت فأوصى لأبنائه الذين لم يزوجهم بمثل ما أعطى أخاهم من المهر أ كل واحد أوصى له ب40 ألف ريال. هل هذا جائز؟
الطالب : غير جائز

الشيخ : طيب. السؤال عام جائز وإلا غير جائز؟
الطالب : جائز.

الشيخ : طيب. اختلف الناس على قولين قول بالجواز والقول الثاني غير جائز. والصواب غير جائز. أي نعم أحسنت.
الصواب غير جائز لماذا؟ لأن الآخرين لم يحن وقت زواجهم في حال حياتهم. ولا وصية لوارث . الوارث لا يوصى له. وعلى هذا فوصيته لأولاده الذين لم يزوجهم بشيء يزوجون به وصية محرمة باطلة لا تنفذ لأنه إنما أعطى الذين احتاجوا للزواج لايش؟ لدفع حاجتهم. أما هؤلاء فلم يصلوا إلى الحجاجة فلا يجوز أن يوصى لهم بشيء.
القاعدة : يجب العدل بين الأولاد في العطية إذا كان العطية تبرعا وإذا كانت لدفع الحاجة فالعدل بينهم أن يدفع حاجة كل واحد بحسبه. طيب.
من فوائد هذا الحديث : أن بعض النساء قد يكون عندهم انتباه أكثر من الرجال. أنتم معنا؟
بعض النساء يكون عندهم انتباه أكثر من انتباه الرجال. الأخ منين تأخذه؟
الطالب : ... .

الشيخ : لا. أنت.
الطالب : ... .

الشيخ : هذا البلاء. طيب. تفضل. الذي أراد أن يقوم.
الطالب : ... .

الشيخ : من أين تؤخذ؟
الطالب : ... .

الشيخ : أي جزاك الله خير استرح. اجلس. ايش؟ ماذا قالت؟
الطالب : ... .

الشيخ : نعم أحسنت. لأن عمرة قالت : لا أرضى حتى تشهد رسول الله صلى الله عليه وسلم وذلك من أجل تثبيت العطية. نعم.
ولكن هل فضل امرأة من النساء على رجل من الرجال يقتضي أن يكون جنس النساء أفضل من جنس الرجال؟
الجواب : نعم وإلا لا؟
الطالب : لا.

الشيخ : لا يعني فضل بعض الأفراد من االطائفة المفضولة لا يقتضي أن يكون هذا الجنس أفضل من الجنس الآخر.
ولهذا نجد أن الرسول عليه الصلاة والسلام خص بعض الصحابة بخصيصة لم تكن لغيره مع أن غيره أفضل منه. طيب.
التابعون أفضل أم تابعو التابعين؟ نعم التابعون لاشك أفضل. مع أنه يوجد في تابعي التابعين من العلماء والعباد من هو أضل من بعض التابعين.
لكن هذا لا يقتضي تفضيل الجنس على الجنس. ونحن جميعا بما عندنا من الواقع وبما تشهد به نصوص الكتاب والسنة نرى أن جنس الرجال أفضل من ايش؟ من جنس النساء. وهذا أمر معلوم بالواقع مشهود له بالأدلة. قال الله تعالى : الرجال قوامون على النساء بما فضل الله بعضهم على بعضهم وبما أنفقوا من أموالهم . وأخبر النبي عليه الصلاة والسلام أن الرجل راع في أهله ومسؤول عن ريعته وأن شهادة الرجل بشهادة امرأتين. طيب.
ومن فوائد هذا الحديث : أنه ينبغي للإنسان بل يجب عليه أن ينصاع للحق ولو كان ممن دونه في الفضل. قم. من أين تؤخذ؟ الإنسان ينصاع للحق ولو كان من دونه في الفضل مين يؤخذ من الحديث؟ تفضل استرح ياشيخ.
الطالب : ... .

الشيخ : ... تعرف؟
الطالب : ... .

الشيخ : بشير بن سعد
الطالب : ... .

الشيخ : أحسنت بارك الله فيك لأن بشير بن سعد استجاب لرأي زوجته حينما طلبت منه أن يشهد الرسول عليه الصلاة والسلام فذهب ليشهده. وبهذا نعرف أن الحق يجب أن يقبل ممن جاء به ولو كان غير أهل للحق. أفهمتم؟ الحق يجب أن يقبل ولو جاء ممن ليس من أهل الحق. ودليل هذا في القرآن والسنة :
قبل الله الحق من المشركين وقبل النبي صلى الله عليه وسلام الحق من اليهود بل قبل الحق من الشيطان. هذا فيه غرابة وإلا لا؟ مافي غرابة قبل الله الله الحق من المشركين لأن الله قال في المشركين إذا فعلوا فاحشة قالوا : وجدنا عليها آباءنا والله أمرنا به فتعللوا بأمرين : أنه وجدوا آبائهم عليها وأن الله أمرهم بها.
فقال الله تعالى : قل إن الله لا يأمر بالفحشاء . فأنكر قولهم إن الله أمرنا بها وسكت عن قولهم وجدنا عليها آباءنا يعني أقره إنكار بعض الكلام والسكوت عن بعضه يعني إقرارا إذن أقر الله المشركين حين قال إنا وجدنا آبائنا على هذه الفاحشة أقرهم أنه موجدوها.
طيب كيف قبل النبي صلى الله عليه وسلم الحق من اليهود؟
جاء يهودي حبر من أحبار اليهود علماء من علمائهم وقال : يا محمد إنا نجد أن الله يجعل السماوات على إصبع والأرضين على أصبع وذكر بقية الحديث. فضحك النبي صلى الله عليه وسلم حتى بدت نواجذه تصديقا لقول الحَبر. مع أنه يهودي. ضحك تصديقا لقوله لأنه قال ايش؟ قال بالحق. طيب.
الشيطان قصة أبي هريرة حين وكله النبي صلى الله عليه وسلم على حفظ الصدقة فجاء الشيطان بصورة إنسان وأخذ من التمر أمسك به أبو هريرة قال : لأرفعنك إلى الرسول صلى الله عليه وسلم قال إنه فقير هذا قول الشيطان إنه فقير وذو عائلة.
فترحم يعني عند أبي هريرة لعله يرحمه أطلقه أبو هريرة. قال : إنه فقير وذو عيال ولا يعود فأطلقه أبو هريرة فلما أصبح أبو هريرة وجاء إلى الرسول صلى الله عليه وسلم قال له : ما فعل أسيرك البارحة؟ قال : إنه ادعى أنه ذو حاجة وذ عيال ولن يعود فأطلقته قال : إنه كذبك وسيعود . كذبك يعني ايش أنت؟
الطالب : ... .

الشيخ : كذبك يعني كذب عليك طيب وكذبه آه يعني قال إنك كاذب إذن بينهما فرق. طيب.
قال : إنه كذبك وسيعود قال أبو هريرة : فعلمت أنه سيعود لقول النبي صلى الله عليه وسلم أنه سيعود. عاد في الليلة الثانية وأخذ وادعى ما أدعى في اللية الماضية فرق له أبو هريرة وأطلقه. فلما أصبح غدا إلى رسول الله صلى الله عليه وسلم وقال له : ما فعل أسيرك البارحة قال : يا رسول الله ادعى أنه ذو عيال وأنه ذو حاجة وأنه لن يعود قال : إنه كذبك وسيعود . الله أكبر ! عجائب.
فجاء الشيطان ليأخذ أمسكه أبو هريرة ادعى قال : ما في الآن أخرج إلى رسول الله فلما رأى أنه عازم قال : إني أعلمك آية من كتاب الله إذا قرأتها لم يزل عليك من الله حافظ ولا يقربك شيطان حتى تصبح. قال : ماهي فقرأ عليه آية الكرسي. اللَّهُ لَا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
ويكملها الأخ.
الطالب : ... .

الشيخ : نعم. لا ما قلت اقرأها قلت كملها.
الطلب : ... .

الشيخ : قلت كملها.
الطالب : من ذا الذي يشفع عنده إلا بإذنه

الشيخ : ما يجوز هذا .
الطالب : مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ .

الشيخ : أحسنت بارك الله فيك. اصبر يا أخي. في مناقشة ؟
لماذا سميت آية الكرسي. Did you do this for all of your children? He said: No. He said: Fear Allah and be just among your children. So he returned, meaning he returned that charity. In another wording, he said: Then do not make me a witness, for I do not bear witness to injustice. In another wording: Then let someone else bear witness to this. The Shaykh: In the name of Allah, the Most Merciful, the Most Compassionate. The chapter we are in is the chapter on what has come regarding the pledge and other matters. The chapter on the pledge and other matters, and it mentions various hadiths, among them the hadith of al-Nu'man ibn Bashir (may Allah be pleased with both of them). His father was Bashir ibn Sa'd, and that is why it is said (may Allah be pleased with both of them), because when the narrator's father is a Companion, it is said (may Allah be pleased with both of them), like (may Allah be pleased with both of them) regarding Ibn Abbas. But if his father was not a Companion, but died in the pre-Islamic age of ignorance, it is said (may Allah be pleased with him). He said: My father gave me in charity some of his wealth. "Gave in charity" means he gave it to me voluntarily, and this is a precaution against the obligatory maintenance, because obligatory maintenance is obligatory, and a person is required to provide it. So my mother, 'Umrah bint Rawhah, said: I am not satisfied until the Messenger of Allah (peace and blessings be upon him) bears witness. Her mother said, and is her mother his guardian? No, because a mother has no guardianship when the father is present. But this is from the success of Allah the Exalted for her, that she wanted to be reassured and to establish the matter with the testimony of the Messenger of Allah (peace and blessings be upon him). So she said: I am not satisfied until the Messenger of Allah (peace and blessings be upon him) bears witness. So he did, and he went to the Messenger of Allah (peace and blessings be upon him) to have him bear witness to his charity. He said: Who did it? Bashir ibn Sa'd, to the Prophet (peace and blessings be upon him) to have him bear witness to his charity, meaning to his charity for me. So it is then attributed to the doer, or to the one acted upon? The student: ... . The Shaykh: Do you know the difference between the doer and the one acted upon? Good. Is the charity here attributed to the doer or to the one acted upon? The student: ... . The Shaykh: Good. Is al-Nu'man the one giving charity or the one receiving it? He is the one receiving it, so it is the one acted upon. So it is to his charity, meaning to the one acted upon. And I emphasized this for you because a questioner asked me yesterday, saying: How do people say in the supplication of qunut, "I seek refuge in Your pleasure from Your anger"? Yes, there is no god but Allah, Your disobedience? O Allah, grant us from Your fear what You turn between us and Your disobedience. And he said: Does Allah disobey? And Your disobedience? He said: Does Allah disobey? How do we say: Your disobedience? What do we tell him? We tell him that it is attributed to the one acted upon, meaning my disobedience to You, and not to the doer, that Allah disobeys. No, rather Allah Mighty and Majestic is disobeyed by those who disobey Him from among the people. So be aware, this man came objecting, and I do not know if he is objecting or not? He is objecting. So it was said to him: It is a disobedience attributed to the one acted upon, meaning my disobedience to You. And this is like it. So the Prophet (peace and blessings be upon him) said: Did you do this for all of your children? And in a wording in Muslim: Do you have sons? He said: Yes. He said: Did you do with them what you gave them like this? He said: No. He said: Then fear Allah and be just among your children. "Fear Allah" means take protection from His punishment. And by what is the protection from the punishment? It is by doing the commands and avoiding the prohibitions. And for this reason, we say: The most comprehensive statement regarding mindfulness of Allah is doing the commands, avoiding the prohibitions, and believing the reports. This is mindfulness of Allah. Can you say it to us? The student: ... . The Shaykh: Perfect. This is the most comprehensive thing said about mindfulness of Allah. And it has definitions among the scholars, but this definition is the most comprehensive. "Fear Allah" means take protection from His punishment by doing His commands, avoiding His prohibitions, and believing His reports. And "be just among your children." "Be just" means take hold of justice, and justice is placing every thing in its proper place, so it is close to wisdom. So justice among children is by what? By giving the boy two shares and the girl one share, because we see nothing more just than the division of Allah the Exalted. And Allah the Exalted said: "Allah commands you regarding your children: for the male, the like of the share of two females." Good, and we have a discussion on this. He said: So my father returned and gave back that charity. "Returned" and "gave back," do these mean the same thing? And that the meaning is my father returned regarding that charity, and that his saying "gave back" is like an explanation of his saying "returned," or the meaning is he returned to us and gave back the charity? The answer: It is possible for both, and the result is the same. So my father returned and gave back that charity, meaning he took back what he had given his son al-Nu'man, so that he would not thereby be unjust. In another wording, he said: Then do not make me a witness, for I do not bear witness to injustice. In another wording: Then let someone else bear witness to this. Three phrases: "Fear Allah and be just among your children." "Then do not make me a witness, for I do not bear witness to injustice." "Let someone else bear witness to this." All of these words indicate what? A warning against preferring some children over others in giving. This is the meaning of the hadith in general. And with that, we return to benefit from it: So in this hadith there are multiple benefits: The first is: The intended meaning of the hadith is that it is not permissible to prefer some children over others in giving. It is not permissible to prefer some children over others in giving. Rather, it is obligatory that they be given with justice. For the boy, what? The like of the share of two females. This is regarding the giving that is voluntary. And as for giving the obligatory in maintenance, then justice among the children is to give each one what he needs, whether it exceeds the others or not. And be aware of this. Pure voluntary giving must be such that the boy gets the like of the share of two females. The giving to remove need is by what? By the amount of the need, whether one child exceeds the other or not? And I give an example: A person came from a journey, and the custom is that the one coming from a journey gives his children gifts. Yes, so he gave one of them one thousand riyals. And the second: five hundred riyals. And the third: one hundred riyals. Did this fear Allah or not? Answer, everyone. The student: ... . The Shaykh: He did not fear Allah, because he did not equalize between them. So if he gave one of them one thousand riyals, he gave the other, who is like him, how much? One thousand riyals, and so on. And the girl, if he gave the boy one thousand riyals, he gives her five hundred riyals. Another example: A man has children, and one of them needed to get married because he reached the age of marriage and asked to marry. So he married him with a bridal gift of forty thousand. And he did not give the others anything. Is this permissible or not? Permissible? Not permissible? Or not permissible? Not permissible? With the ra'. Good. This is not just. Why? Because that was to remove a need. Good. He had a son and a daughter. The son needed a cap, do you know it? And the daughter needed an earring, and the earring is known, is it not? Gold that is put in the ear and hung. He bought for the girl an earring for two hundred riyals. And he bought for the boy a cap for two riyals. Is he just? Just? Why? The student: ... . The Shaykh: Because this is her need for two hundred, and this is his need for two riyals. He is just now. Good. He has two sons: one is a student in secondary school and needs books for study, and the second is a student in primary school. The courses for the smaller student are fifty riyals, and the older one is one hundred. So he gave the older one 100 and gave the second 50. Is he just or not? Just? The student: Just. The Shaykh: Why? Because this preference was necessitated by the need. Good. A person married his older son with 40,000, and he has younger sons, so he felt ill, let it be the illness of death, so he bequeathed to his sons who he had not married the like of what he gave their brother from the bridal gift. Did he bequeath to each one 40,000 riyals? Is this permissible? The student: Not permissible. The Shaykh: Good. The question is general, permissible or not permissible? The student: Permissible. The Shaykh: Good. People differ on two opinions: one saying it is permissible, and the second saying it is not permissible. And the correct one is that it is not permissible. Yes, well done. The correct one is that it is not permissible. Why? Because the others had not reached the time of their marriage in his lifetime. And there is no bequest for an heir. The heir is not bequeathed to. And with this, his bequest to his sons who he had not married with something to marry them with is a forbidden, invalid bequest that is not executed, because he only gave to those who needed marriage, why? To remove their need. As for these, they had not reached the age of marriage, so it is not permissible to bequeath to them anything. The rule: It is obligatory to be just among children in giving if the giving is voluntary. And if it is to remove a need, then justice among them is to pay the need of each one according to his circumstance. Good. From the benefits of this hadith: That some women may have more awareness than men. Are you with us? Some women have more awareness than the awareness of men. Where do you take the brother from? The student: ... . The Shaykh: No. You. The student: ... . The Shaykh: This is the calamity. Good. Please. The one who wanted to stand up. The student: ... . The Shaykh: Where is it taken from? The student: ... . The Shaykh: May Allah reward you with good. Rest. Sit down. What? What did she say? The student: ... . The Shaykh: Yes, well done. Because 'Umrah said: I am not satisfied until the Messenger of Allah (peace and blessings be upon him) bears witness, and that was in order to establish the giving. Yes. But does the superiority of a woman over a man necessitate that the sex of women is better than the sex of men? The answer: Yes or no? The student: No. The Shaykh: No, meaning the superiority of some individuals of the inferior group does not necessitate that this sex is better than the other sex. And for this reason, we find that the Messenger (peace and blessings be upon him) singled out some of the Companions with a characteristic that was not for another, even though the other was better than him. Good. Are the Tabi'un better or the Tabi'un of the Tabi'un? Yes, the Tabi'un are undoubtedly better. Even though there are among the Tabi'un of the Tabi'un scholars and worshippers who are more astray than some of the Tabi'un. But this does not necessitate preferring one sex over the other. And we all, with what we have of reality and what the texts of the Book and the Sunnah testify to, see that the sex of men is better than what? Than the sex of women. And this is a matter known by reality and witnessed by the proofs. Allah the Exalted said: "Men are protectors of women, because Allah has given the one more (ability) than the other and because they spend out of their wealth." And the Prophet (peace and blessings be upon him) informed that the man is a shepherd in his family and is responsible for his flock, and that the testimony of a man is like the testimony of two women. Good. And from the benefits of this hadith: That it is recommended for a person, rather it is obligatory upon him, to submit to the truth, even if it is from one who is below him in virtue. Stand up. Where is it taken from? A person submits to the truth even if it is from one who is below him in virtue. Who is it taken from in the hadith? Please, rest, O Shaykh. The student: ... . The Shaykh: ... Do you know? The student: ... . The Shaykh: Bashir ibn Sa'd. The student: ... . The Shaykh: Well done, may Allah bless you. Because Bashir ibn Sa'd responded to the opinion of his wife when she asked him to have the Messenger of Allah (peace and blessings be upon him) bear witness, so he went to have him bear witness. And with this, we know that the truth must be accepted from whoever brings it, even if he is not one of the people of the truth. Did you understand? The truth must be accepted even if it comes from one who is not of the people of the truth. And the proof of this is in the Qur'an and the Sunnah: Allah accepted the truth from the polytheists, and the Prophet (peace and blessings be upon him) accepted the truth from the Jews, and even accepted the truth from Satan. Is this strange or not? There is no strangeness. Allah accepted the truth from the polytheists, because Allah said regarding the polytheists, when they did an indecency, they said: "We found our fathers upon it, and Allah has commanded us with it." So they excused themselves with two things: that they found their fathers upon it, and that Allah commanded them with it. So Allah the Exalted said: "Say: Indeed, Allah does not command indecency." So He refuted their saying that Allah commanded them with it, and was silent about their saying that they found their fathers upon it. Meaning He approved it. Refuting some of the speech and being silent about some of it means approval. So Allah approved the polytheists when they said: "We found our fathers upon this indecency." He approved that they found it. Good. How did the Prophet (peace and blessings be upon him) accept the truth from the Jews? A Jewish scholar, from the scholars of the Jews, came and said: O Muhammad, we find that Allah places the heavens on one finger and the earths on one finger, and he mentioned the rest of the hadith. So the Prophet (peace and blessings be upon him) laughed until his molars were visible, in verification of the scholar's statement. Even though he was a Jew. He laughed in verification of his statement, because he said what? He said the truth. Good. Satan: The story of Abu Hurayrah when the Prophet (peace and blessings be upon him) entrusted him with the keeping of the charity, so Satan came in the form of a man and took some of the dates. Abu Hurayrah held him and said: I will surely bring you to the Messenger of Allah (peace and blessings be upon him). He said: He is poor. This is the saying of Satan, that he is poor and has a family. So he had mercy, meaning Abu Hurayrah had mercy on him, perhaps he would have mercy on him. Abu Hurayrah released him. He said: He is poor and has dependents and will not return. So Abu Hurayrah released him. When Abu Hurayrah became morning and came to the Messenger of Allah (peace and blessings be upon him), he said to him: What did your prisoner do last night? He said: He claimed that he was in need and had dependents and would not return, so I released him. He said: He lied to you and will return. "Lied to you" means what? You? The student: ... . The Shaykh: "Lied to you" means he lied to you. Good. And "he lied" yes, meaning he said you are a liar. So there is a difference between them. Good. He said: He lied to you and will return. Abu Hurayrah said: So I knew that he would return, by the saying of the Prophet (peace and blessings be upon him) that he would return. He returned on the second night and took and claimed what he had claimed on the previous night. So Abu Hurayrah had mercy on him and released him. When it became morning, he went to the Messenger of Allah (peace and blessings be upon him) and said to him: What did your prisoner do last night? He said: O Messenger of Allah, he claimed that he had dependents and that he was in need and that he would not return. He said: He lied to you and will return. Allah is the Greatest! Wonders. So Satan came to take, Abu Hurayrah held him, he claimed, he said: There is no now, take me out to the Messenger. When he saw that he was determined, he said: I will teach you a verse from the Book of Allah, if you recite it, a protector from Allah will not cease to be over you, and no Satan will approach you until you become morning. He said: What is it? So he recited for him the Verse of the Throne. "Allah, there is no god but He, the Ever-Living, the Sustainer. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth." And the brother completes it. The student: ... . The Shaykh: Yes. No, I did not say recite it, I said complete it. The student: ... . The Shaykh: I said complete it. The student: Who is it that intercedes with Him except by His permission? The Shaykh: This is not permissible. The student: Who is it that intercedes with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His Footstool extends over the heavens and the earth, and their keeping does not weary Him, and He is the Most High, the Most Great. The Shaykh: Well done, may Allah bless you. Be patient, my brother. Is there a discussion? Why is it called the Verse of the Throne.