The Meaning of the Saying of Allah the Exalted: "And when Abraham said, 'My Lord, make this city safe...'"

The Shaykh : As for what we want to discuss, it is the saying of Allah, Blessed and Exalted is He, regarding Ibrahim (peace be upon him), that he said the one referred to is the brother
The student: ... .

The Shaykh : The city is Ibrahim, Makkah. May Allah reward you. This city means Makkah. Safe: is it safe itself, or are the people in it safe? It is safe itself and the people in it are also safe. This city is safe; no weapon is carried in it unless there is a need for it. This city is safe; if a man commits unlawful sexual intercourse in another city and then comes to Makkah, we do not execute the prescribed punishment upon him. Why? Because the city is safe. But we make things difficult for him: he is not to eat with us, nor drink with us, nor buy from us, nor sell to us, until the earth becomes narrow for him despite its vastness. Then he leaves, and at that time we execute the prescribed punishment upon him. As for the one who commits an act that warrants the prescribed punishment in this city, the punishment is executed upon him because he violated the sanctity of the city. So this violator of the sanctity of the city has no sanctity. The one who commits unlawful sexual intercourse in Makkah has the prescribed punishment executed upon him. The thief has the prescribed punishment executed upon him. The killer has the prescribed punishment executed upon him, meaning retaliation is carried out against him. This city is safe; even the game is safe in it. If a person wanted to kill a bird in this city, would that be what? Forbidden for him or not? It is forbidden for him. If he wanted to kill a pigeon, it would be forbidden for him. And if he killed the bird or the pigeon, it is forbidden to eat it. It is forbidden to eat it because it is carrion, as killing it was not permitted by the Shari'ah, so it does not become lawful.
Now, if he kills a snake in it, is it forbidden for him, brother?
The student: ... .

The Shaykh : A snake is not forbidden to kill in Makkah. It is not haram. Are you sure you have evidence for that?
The student: ... .

The Shaykh : Yes. Now, may Allah reward you. Is there evidence?
The student: ... .

The Shaykh : Because it is harmful. This is a reasoning, not evidence. Rest. The Prophet (peace and blessings be upon him) said And it is known that if killing the scorpion is permitted in the Haram, then killing the snake is all the more so, without a doubt, even though a text has come regarding it. And with this, the great sanctity of the human being in the sight of Allah becomes clear. That something which is in a respected place, if it harms the children of Adam, is what? It is killed. It is killed, as came in this hadith. Now, is the locust safe or not safe?
The student: ... .

The Shaykh : It is safe. And for this reason, it is not permissible for us to intentionally kill the locusts we see now at the gates of the Haram. And if we see a boy chasing a locust, what do we say to him? We say, "Let it go." We forbid him from it, because the locust is permissible game, but it is not permissible to kill it in the Haram, meaning in Makkah, and everything that is within the boundaries of the Haram.
Now, trees are of two types: a type planted by humans, such as palm trees, grapes, and others planted by humans. This belongs to the human; he has the right to cut it down or cut a part of it.
And another type that Allah, Mighty and Majestic, caused to grow without human action. It is forbidden to cut this down, because the Prophet (peace and blessings be upon him) said So if we find a tree on the road that is all thorns, is it permissible to cut it down?
Answer, everyone. Yes. What is your evidence? Get up?
The student: ... .

The Shaykh : Yes. Now, now, may Allah reward you. He says the evidence is that the Messenger (peace and blessings be upon him) encouraged cutting down trees that harm Muslims. But we say this is general, and Makkah has a specific ruling. So we ask the question a second time: is the harmful tree with thorns cut down? Yes.
The student: ... .

The Shaykh : It is cut down. Why?
The student: ... .

The Shaykh : May Allah reward you. Because it harms Muslims. And the Prophet (peace and blessings be upon him) said And the wonder is that I said a little while ago that the Prophet (peace and blessings be upon him) said Where did you go with this? And at that time we say that the tree with thorns is not cut down, because the Prophet (peace and blessings be upon him) said And this is an explicit text. If someone asks, "Is it not permissible to analogize it to what? To the five harmful creatures?" What is the answer? Brother, you
The student: ... .

The Shaykh : No. Say something before the difference?
The student: ... .

The Shaykh : Now, if we say that it is an analogy that contradicts the text, then it is a defective analogy. Be careful, O brothers, and especially the students of knowledge. Every analogy that comes in contradiction to the text is a defective, rejected analogy. Now, this is one. And the second?
The student: ... .

The Shaykh : What? What?
The student: ... .

The Shaykh : No. Glory be to Allah. You said before.
The student: ... .

The Shaykh : Yes. That there is a difference between them. What is the difference?
The student: ... .

The Shaykh : No, no. Rest. The difference is that these five harmful creatures attack on their own, is that not so? And the thorns do not attack; rather, the one who comes to them is harmed by them, and the one who does not come to them is safe from them. So there is a difference between them. Thus, the analogy is prevented from two angles:
The first angle: that it is in contradiction to the text, and every analogy in contradiction to the text is defective.
And the second: the appearance of the difference. For the thorns do not attack, and these five harmful creatures attack. A parallel to this defective analogy is the analogy of some scholars who allow a woman to marry herself without a guardian, by analogy to what? To her selling her property without the guardian's permission. They say the sane, adult, intelligent woman has the right to marry herself without a guardian. Why? They say because she is intelligent and sane, is it not permissible for her to sell her property without the guardian's permission? The answer: I ask the brother, you, because it appears that you are distracted?
The student: ... .

The Shaykh : And what is permissible? And what is permissible? And what is permissible? May Allah reward you with good. Repeat it, and you say this is not valid. Rest. Who knows? Yes, please.
The student: ... .

The Shaykh : I want you to repeat what I said?
The student: ... .

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

The Shaykh : Okay. Is it not permissible for the free, sane woman to sell her property without the permission of her guardian? If it is permissible for her to sell her property, then she has the right to marry herself. So they analogized marriage to sale. We say this analogy is not correct. First, it is in contradiction to the text. The text in the Qur'an and the Sunnah is in the saying of Allah the Exalted And if not for the fact that the guardian's obstruction is influential, there would not be a prohibition against it. As for the Sunnah, Allah the Exalted said, and the Prophet (peace and blessings be upon him) said And he said So this analogy is defective because it contradicts the text. As for the difference, it is very apparent, because the woman is easily swayed in matters related to sexual desire. A person may deceive her, and she may choose a person who is not good, but she was pleased with the beauty of his appearance, so she chose him. So she needs a guardian who knows matters, knows the suitable match, and marries her. But in money, it does not matter to her whether so-and-so or so-and-so buys the money. So she is free in it in any case. I say this as an aside: it is not permissible to analogize one thing to another when there is a text that distinguishes. And the text does not distinguish between two things except when there is a difference between them, which the one who knows knows and the one who does not know does not know. This city, meaning Makkah, has many characteristics. Among them is what Ibrahim (peace be upon him) called upon his Lord for, which is that it be safe. And among them is that it is obligatory for every capable Muslim to head to it for Hajj or 'Umrah, or other. It is not obligatory for other lands. Now, Ibrahim said .