Explanation of the hadith of al-Bara', and mention of some of its benefits. And a refutation of those who deny the implementation of the hudud (fixed Qur'anic punishments).
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The Shaykh : Do you know what al-tahmim is? Blackening?
The student: The face.
The Shaykh : Blackening the face until it becomes like al-humamah, meaning charcoal, and charcoal is black. They impose this on the noble and the lowly, but if they were to implement stoning on a nobleman, they would execute their nobles. This is undoubtedly due to their ignorance. This is because if they were to implement it on one nobleman, the rest, or most of the rest, would refuse to be found. However, this wrong idea has spread to some modern Westernized people. They said, "If we cut off the hand of the thief, half the people would be disabled," meaning they would have only one hand. We say this is wrong. If you cut off the hand of the thief, you would deter hundreds of thieves, so half the people would not be disabled or maimed. But this is your wrong perception, like the one who said, "If we kill the killer, we will make the mud stickier," meaning the victim would be one and the killer two. We say this is a grave error, because Allah says:[Al-Baqarah 2:179] If you had killed the killer, the people would have lived and no one would have killed anyone. But this is a failed, unjust perception.
And in it is evidence that being explicit about a matter is a means to the truth. When these people were explicit, the scholar whom the Messenger (peace and blessings be upon him) invited became a means to the truth. The Prophet (peace and blessings be upon him) informed that he was the first to revive the command of Allah.
And in it is evidence that whoever revives what has been lost of the Sunnah is considered a reviver of it, due to his saying:Sunan Abi Dawud 4448Sahih (Al-Albani) And by this we know the secret in the saying of the Commander of the Faithful, 'Umar (may Allah be pleased with him), when he gathered the people behind one imam for the night prayer in Ramadan, he said: So he called it an innovation because he established it after it was, what? After it was left.
And in it is also that it is obligatory to implement the hudud (fixed Qur'anic punishments) on the dhimmis (non-Muslims under Muslim protection) regarding what they believe to be forbidden, because the Messenger (peace and blessings be upon him) implemented it upon them.
And in it is also evidence that stoning is in this Ummah (the Muslim community) and in other People of the Book (Ahl al-Kitab) to whom revelation was sent.
And in it is also a question: How did the Prophet (peace and blessings be upon him) call for looking into what is in their book? Do we say, for example, if the People of the Book (Ahl al-Kitab) come to us for judgment, do we refer to what is in their book or to what is in our book? To what is in our book. But the Messenger (peace and blessings be upon him) wanted to establish the argument against them, to shame them, and to expose their flaw by showing that this matter which they denied and altered existed in their book. This is part of the policy of hurting the enemy: making them choke on the ashes of their own fire. And in the hadith there are also many benefits. Yes.
The student: The face.
The Shaykh : Blackening the face until it becomes like al-humamah, meaning charcoal, and charcoal is black. They impose this on the noble and the lowly, but if they were to implement stoning on a nobleman, they would execute their nobles. This is undoubtedly due to their ignorance. This is because if they were to implement it on one nobleman, the rest, or most of the rest, would refuse to be found. However, this wrong idea has spread to some modern Westernized people. They said, "If we cut off the hand of the thief, half the people would be disabled," meaning they would have only one hand. We say this is wrong. If you cut off the hand of the thief, you would deter hundreds of thieves, so half the people would not be disabled or maimed. But this is your wrong perception, like the one who said, "If we kill the killer, we will make the mud stickier," meaning the victim would be one and the killer two. We say this is a grave error, because Allah says:
And there is for you in legal retribution [saving of] life
ولكم في القصاص حياةAnd in it is evidence that being explicit about a matter is a means to the truth. When these people were explicit, the scholar whom the Messenger (peace and blessings be upon him) invited became a means to the truth. The Prophet (peace and blessings be upon him) informed that he was the first to revive the command of Allah.
And in it is evidence that whoever revives what has been lost of the Sunnah is considered a reviver of it, due to his saying:
O Allah, I am the first to give life to Thy command
اللهم إني أول من أحيا أمركThis is a good innovation
نعمت البدعة هذهAnd in it is also that it is obligatory to implement the hudud (fixed Qur'anic punishments) on the dhimmis (non-Muslims under Muslim protection) regarding what they believe to be forbidden, because the Messenger (peace and blessings be upon him) implemented it upon them.
And in it is also evidence that stoning is in this Ummah (the Muslim community) and in other People of the Book (Ahl al-Kitab) to whom revelation was sent.
And in it is also a question: How did the Prophet (peace and blessings be upon him) call for looking into what is in their book? Do we say, for example, if the People of the Book (Ahl al-Kitab) come to us for judgment, do we refer to what is in their book or to what is in our book? To what is in our book. But the Messenger (peace and blessings be upon him) wanted to establish the argument against them, to shame them, and to expose their flaw by showing that this matter which they denied and altered existed in their book. This is part of the policy of hurting the enemy: making them choke on the ashes of their own fire. And in the hadith there are also many benefits. Yes.