'Abdullah ibn Mas'ud (may Allah be pleased with him) praised the Companions by saying that they were the deepest of people in knowledge and the least in artificiality; their knowledge was deep, like a sea with no bottom, and they were the least in artificiality.

The Shaykh : 'Abdullah ibn Mas'ud (may Allah be pleased with him) praised the Companions by saying that they were the deepest of people in knowledge and the least in artificiality. Their knowledge was deep, like a sea with no bottom, and they were the least in artificiality. So, artificiality, excessive questioning, and raising possibilities regarding the texts is undoubtedly contrary to the path of the Salaf. The Salaf take matters as they are and do not engage in artificiality or excessive questioning. For this reason, Malik said to the one who asked, "How did the Most Merciful rise above the Throne?" He said: "Asking about it is an innovation", because it is a form of artificiality. Leave matters as they appear and do not delve too deeply. Do not raise possibilities. Likewise, there are people now who raise such possibilities regarding the saying of the Messenger (peace and blessings be upon him): "Our Lord descends to the lowest heaven when the last third of the night remains." This person who raises the possibility says: "The last third of the night still exists on the earth. When it moves from one side to another, Allah is always"
The reader: descending.

The Shaykh : descending. Well, who told you to raise this possibility? Go by the wording: He descends in the last third of the night until the dawn breaks. That is all. After that, there is no descent regarding that side where the dawn broke, and the Lord (Mighty and Majestic) is not like anything else, so He is not measured by His creation. So I say that these inquiries are disliked. So, excessive questioning about it is what? First, there are two categories. The first category has three types, and the second category has one type. The first category: excessive questioning about what has not occurred, and more severe than that is what is not expected.
The second: excessive raising of possibilities regarding the apparent meanings of the texts, for this leads a person into labyrinths, prevents the stability of his knowledge, and keeps him always in doubt, thinking "it could be this, it could be that." This is among what is disliked. As for his saying: spending it in that which has no benefit in this world or the Hereafter, this is wasting wealth. For example, a person comes and buys, say, a thousand riyals of asphalt. Do you know asphalt?
The Reader: Yes.

The Shaykh : Asphalt, zay, fa, ta.
The reader: Well known.

The Shaykh : Well known?
The Reader: Yes.

The Shaykh : Then he burns it. Why? He said, "To see how the fire burns with it." Is this wasting wealth or not?
The Reader: Yes.

The Shaykh : Wasting wealth, right? But note that wasting wealth differs according to the state of the man, or the person. If a man, an adult, was a sane adult, and he bought things that are only suitable for children, for example, a small excavator to play with in his hand,
The reader: or a doll.

The Shaykh : Yes, or a doll, if it is a woman, or something similar.
The reader: or firecrackers.

The Shaykh : Or firecrackers. For this adult man, is it considered?
The reader: Wasting wealth.

The Shaykh : It is considered wasting wealth without a doubt. But if we bought it for a boy to play with and bring joy to himself, and it is one of the permissible things, then it is not wasting wealth. For this reason, what is permitted for children in terms of toys is not permitted for adults, and what is permitted for them to buy is not permitted for adults. Well, if he spends his money in a harmful matter, is it wasting wealth?
The reader: ...

The Shaykh : Yes, but is it wasting wealth or not?
The reader: Yes, even more so.

The Shaykh : Yes, because by the stronger argument, if spending it in something that does not benefit is wasting wealth, then what about spending it in something harmful? From here we derive the prohibition of smoking, for example, the prohibition of smoking. Why? Because
The reader: it is harmful.

The Shaykh : It is undoubtedly harmful, even those who smoke admit its harm. So we say that if money is spent on it, it is among the wasting of wealth that is prohibited. Well, withholding and demanding. How is withholding and demanding? These are two opposites. Yes, we say withholding is in what is given, and demanding is in what is asked for. It is a collective term for the one who has it and holds onto it so he does not spend it, and the one who has it in another person, he takes it, saying "Give it." They give him ten, he says "Give it," twenty, he says "Give it," thirty, "Give it." This is withholding and demanding. So withholding and demanding means withholding what is given and demanding what is not with him. Well, undutifulness: means severing, meaning preventing the mother's right. He specified the mother because she is more deserving of good companionship than the father, and because the mother, due to her weakness, does not usually take her right, unlike the father. If his son, for example, severed ties with him, he would take his right by his own hand, unlike the mother. So, due to her weakness, softness, and tenderness, she does not take her right. For this reason, they said "undutifulness to mothers," otherwise undutifulness to fathers is also forbidden and prohibited. Burying alive: is burying the living, burying the living. And the people in the pre-Islamic age of ignorance, due to their foolishness and ignorance, would bury their daughter alive, we seek refuge in Allah. It is worse than an animal. He would dig a hole for her while she is watching, and bury her while she is alive. Why? Fear of disgrace: she is hidden meaning in humiliation and degradation meaning he hesitates whether to keep this girl in humiliation or bury her in the earth. Most of them bury her in the earth. We ask Allah for safety. They even mentioned that one of them would dig the hole for his daughter, and when the dust flew onto his beard, he would shake the dust off his beard, then bury her, we seek refuge in Allah. And perhaps he would bury his daughter while she is calling out to him, saying "O father, O father," and he is burying her, we seek refuge in Allah. Brutality, harshness. We ask Allah for safety. For this reason, he said Well, they did not mention burying sons alive based on the general rule, based on the general rule. Otherwise, if a person were empowered to bury his son, yes, he might bury him. But since the general rule is that daughters are the ones buried alive, he said: Well, the speech is finished. What is the point of this hadith? What is the point of the hadith? He said
The reader: It prohibits idle talk.

The Shaykh : and idle talk. And therefore, the quiet man is considered respected. But note that silence in the wrong place is rudeness. Because some people are quiet; they sit in a place for an hour, half an hour, more, less, and they barely speak. Is this good?
The reader: Rudeness.

The Shaykh : No, no, this is rudeness, this is rudeness. But do not be one who talks too much, and do not be silent in a place where silence is not appropriate. The best of matters is the middle.