The Book of Faith-10b
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The reciter: And Bishr ibn Khalid narrated to me, saying: Muhammad—meaning ibn Ja'far—narrated to us from Shu'bah, who said: I heard Sulayman with this chain of narration, and he said: Sahih al-Bukhari 2672.
The Shaykh : This is the hadith of Abu Dharr, narrated in two wordings, but the meaning is the same. The first wording: The Prophet (peace and blessings be upon him) said:Sahih Muslim 108a This is one of the styles of Prophetic speech: to present something in a general form, then to present it in a detailed form. This is done so that the listener yearns and looks forward to this general statement that was given to him. Likewise, he uses the method of restriction to three, even though there may be others like them. But he uses the method of restriction because restriction is more precise; a person always remembers three, recalling two and forgetting the third. But if he mentioned the speech in a general way like this, he might forget some of it and not grasp it. So there are two benefits: the yearning for this general statement, and the second is complete understanding and precision.
And his saying (peace and blessings be upon him): means: speaking to them with satisfaction. Otherwise, Allah the Exalted speaks to the people of the Fire while they are in the Fire. [Al-Mu'minun 23:108] This is speech to them, but the intended meaning is speaking with satisfaction.
He does not look at them with a special look, a look of mercy. As for the general look, Allah looks at everything; nothing is hidden from His sight.
Meaning: He does not purify them and praise them with good, but rather the opposite of that.
The fourth punishment: Meaning: painful and agonizing. We ask Allah for well-being.
He recited it three times, to increase the anticipation for it and its explanation. Abu Dharr said: Yes, meaning they ended up in disappointment, abandonment, and loss. Sahih Muslim 106a
Al-Musbil: meaning the one who lets his garment hang down, whether it is a shirt or an izar. This is one type. The hadith, as you see, is general, but it is restricted by the hadith of Ibn 'Umar and others, in which it is stated that he let his garment hang down out of arrogance. We say this because the punishment here and the punishment for the one who lets his garment hang down out of arrogance are the same. And when the ruling is the same, the general is restricted by the specific. This is the rule. Therefore, we say: when the cause and the ruling agree, the general is restricted by the specific. And when the cause agrees but the ruling differs, it is not restricted by it. Likewise, if the cause and the ruling differ, it is not restricted by it. Do you understand?
The student: Repeat.
The Shaykh : Regarding the general and the specific, we say: when the cause and the ruling agree, it is obligatory to restrict the general by the specific. If the cause agrees but the ruling differs, it is not restricted by it. And if the cause and the ruling differ, it is likewise not restricted by it, a fortiori.
For example: in the hands, they were restricted to the elbows in wudu' but not restricted by them in tayammum. The cause is the same, which is the state of ritual impurity, and the ruling is different because the limbs purified in tayammum are not the same limbs purified in wudu'. And because in tayammum, the two types of purification are equal, unlike wudu'. Therefore, we say: the general in His saying (the Exalted):[Al-Ma'idah 5:6] is not restricted by the specific in His saying (the Exalted): [Al-Ma'idah 5:6].
And if the cause differs and the ruling agrees, the cause is different and the ruling is different, so here it is also not restricted. Like His saying (the Exalted):[Al-Ma'idah 5:38] We do not say up to the elbows. Why? Because the cause is different. This one's cause is theft, and this one's cause is the state of ritual impurity. And what did we say? When the cause and the ruling differ.
The first: if the cause agrees and the ruling differs, one is not restricted by the other. The second: if the ruling agrees and the cause differs, is it restricted or not restricted?
The student: It is not restricted.
The Shaykh : Good, it is not restricted. Its example is His saying (the Exalted):[Al-Ma'idah 5:38] The cause is different and the ruling is their hands, cutting off the hands, so that is not restricted to the elbows because the cause is different. And likewise, the ruling in reality regarding theft, even the ruling is different.
Here the cause and the ruling agree in letting the garment hang down, so here the general is restricted by the specific, because the cause is letting the garment hang down and the ruling is that Allah does not look at them, nor purify them, nor speak to them. It is one. So here we say: it is obligatory to restrict the general by the specific, so we say: al-musbil means out of arrogance, because the ruling is one and the cause is one.
We say: here the intended meaning is the one who lets his garment hang down out of arrogance. It must be restricted.
The second: the one who shows off, who displays what he has given and boasts with it. And whenever any occasion arises, he says: I did this for you, or I did such and such with you. Even some people boast with the greeting. Allah is the Greatest. This is my reward from you, and whenever I find you, I greet you. This is among those whom Allah will not speak to on the Day of Resurrection, nor look at them, nor purify them, and for them is a painful punishment.
And the hadith here is general, and on this basis, it is not restricted to the one who boasts with charity, due to His saying (the Exalted):[Al-Baqarah 2:264] Rather, it is said that the one who boasts with any gift that its doer deserves this threat.
The third: the one who sells his goods with a false oath. Al-munfiq means: the one who increases. Nifaq means: increase. And from this is the saying of the poet, and we do not agree with him: "So he increased, and his increase is increase" meaning it has acceptance, so everyone wants it.
So we say: al-munfiq is the one who seeks increase, increase in the price by oath. For example, when displaying the goods, he says: By Allah, I bought it for one hundred, when he did not buy it for less than ninety. Or he says: By Allah, this is of the good type, when it is not so. The important thing is that he swears in order for his goods to increase. So this one is also among those whom Allah will not speak to, nor look at them, nor purify them, and for them is a painful punishment.
There are three persons whom Allah will neither talk to nor look at, nor purify from (the sins), and they will have a painful punishment.
ثلاثة لا يكلمهم الله ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليمThe Shaykh : This is the hadith of Abu Dharr, narrated in two wordings, but the meaning is the same. The first wording: The Prophet (peace and blessings be upon him) said:
Three are the persons with whom Allah would neither speak on the Day of Resurrection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them
ثلاث لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليمAnd his saying (peace and blessings be upon him):
Whom Allah will not speak to
لا يكلمهم اللهHe will say, "Remain despised therein and do not speak to Me.
قال اخسئوا فيها ولا تكلمونNor look at them
ولا ينظر إليهمNor purify them
ولا يزكيهمThe fourth punishment:
And for them is a painful punishment
ولهم عذاب أليمHe recited it three times, to increase the anticipation for it and its explanation. Abu Dharr said:
They failed and lost.
خابوا وخسرواwho are these persons, Messenger of Allah? Upon this he (the Holy) Prophet) observed: They are: the dragger of lower garment, the recounter of obligation the seller of goods by false oath.
من هم يا رسول الله؟ قال : المسبل والمنان والمنفق سلعته بالحلف الكاذبAl-Musbil: meaning the one who lets his garment hang down, whether it is a shirt or an izar. This is one type. The hadith, as you see, is general, but it is restricted by the hadith of Ibn 'Umar and others, in which it is stated that he let his garment hang down out of arrogance. We say this because the punishment here and the punishment for the one who lets his garment hang down out of arrogance are the same. And when the ruling is the same, the general is restricted by the specific. This is the rule. Therefore, we say: when the cause and the ruling agree, the general is restricted by the specific. And when the cause agrees but the ruling differs, it is not restricted by it. Likewise, if the cause and the ruling differ, it is not restricted by it. Do you understand?
The student: Repeat.
The Shaykh : Regarding the general and the specific, we say: when the cause and the ruling agree, it is obligatory to restrict the general by the specific. If the cause agrees but the ruling differs, it is not restricted by it. And if the cause and the ruling differ, it is likewise not restricted by it, a fortiori.
For example: in the hands, they were restricted to the elbows in wudu' but not restricted by them in tayammum. The cause is the same, which is the state of ritual impurity, and the ruling is different because the limbs purified in tayammum are not the same limbs purified in wudu'. And because in tayammum, the two types of purification are equal, unlike wudu'. Therefore, we say: the general in His saying (the Exalted):
and wipe over your faces and hands with it
فامسحوا بوجوهكم وأيديكم منهand your forearms to the elbows
وأيديكم إلى المرافقAnd if the cause differs and the ruling agrees, the cause is different and the ruling is different, so here it is also not restricted. Like His saying (the Exalted):
[As for] the thief, the male and the female, amputate their hands
والسارق والسارقة فاقطعوا أيديهماThe first: if the cause agrees and the ruling differs, one is not restricted by the other. The second: if the ruling agrees and the cause differs, is it restricted or not restricted?
The student: It is not restricted.
The Shaykh : Good, it is not restricted. Its example is His saying (the Exalted):
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed
والسارق والسارقة فاقطعوا أيديهما جزاءً بما كسباHere the cause and the ruling agree in letting the garment hang down, so here the general is restricted by the specific, because the cause is letting the garment hang down and the ruling is that Allah does not look at them, nor purify them, nor speak to them. It is one. So here we say: it is obligatory to restrict the general by the specific, so we say: al-musbil means out of arrogance, because the ruling is one and the cause is one.
We say: here the intended meaning is the one who lets his garment hang down out of arrogance. It must be restricted.
The second: the one who shows off, who displays what he has given and boasts with it. And whenever any occasion arises, he says: I did this for you, or I did such and such with you. Even some people boast with the greeting. Allah is the Greatest. This is my reward from you, and whenever I find you, I greet you. This is among those whom Allah will not speak to on the Day of Resurrection, nor look at them, nor purify them, and for them is a painful punishment.
And the hadith here is general, and on this basis, it is not restricted to the one who boasts with charity, due to His saying (the Exalted):
O you who have believed, do not invalidate your charities with reminders or injury
يا أيها الذين آمنوا لا تنفقوا صدقاتكم بالمن والأذىThe third: the one who sells his goods with a false oath. Al-munfiq means: the one who increases. Nifaq means: increase. And from this is the saying of the poet, and we do not agree with him: "So he increased, and his increase is increase" meaning it has acceptance, so everyone wants it.
So we say: al-munfiq is the one who seeks increase, increase in the price by oath. For example, when displaying the goods, he says: By Allah, I bought it for one hundred, when he did not buy it for less than ninety. Or he says: By Allah, this is of the good type, when it is not so. The important thing is that he swears in order for his goods to increase. So this one is also among those whom Allah will not speak to, nor look at them, nor purify them, and for them is a painful punishment.