Reiteration of the benefits derived from the saying of Allah the Exalted: "O you who believe! Let those whom your right hands possess and those who have not yet reached puberty among you ask your permission"
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All right, let us now begin with the benefits. First, the address is directed to the believers, and the ruling applies to others, which indicates that they are responsible for them.
Second, it is obligatory for these two categories of people, the young children and the slaves, to ask for permission at only three times, which are the ones mentioned. As for the rest of the time, they must always ask for permission. The third benefit
The student: ...
The Shaykh : The apparent meaning of the verse is that he does not have to ask for permission because he is young and does not care about such matters. All right.
And in it is evidence for the reasoning behind rulings. I hope no one asks questions while we are deriving benefits, because I may have something in mind, and such a question would stand between me and it. The place for questions and discussion is the lesson.
What is the third benefit? We said it is the reasoning behind rulings, meaning that all the rulings of Allah (Glorified and Exalted is He) are based on wisdom. The proof for this is that the verse explains the reason for the first ruling and the second ruling. The first ruling is the obligation to ask for permission at three times because they are times of exposure. The second ruling is that permission is not required at other times because they are constantly moving about among you.
The fourth benefit is the prohibition of looking at private parts. What is the basis for this? If asking for permission is obligatory at these three times out of fear of catching them in a state of exposure, then one who intentionally looks at a private part is even more blameworthy. Therefore, it is derived from this that looking at private parts is forbidden, whether the one looking is young or old. As for the negligence of some people regarding a young child looking at private parts, this is an error. Some people do not care if a child of six or seven years old looks at their private parts. This is not permissible, because this image will inevitably be imprinted in his mind, and he may recall it on some day. The result is that this contains evidence for the prohibition of looking at private parts for both the young and the old. However, the "young" referred to here is the one who has reached the age of discernment, because the phrase "ask your permission" indicates that he is one who has discernment and is commanded to ask for permission, so he asks. As for the young child who has not reached the age of discernment, he does not know anything.
The fifth benefit is the removal of hardship and difficulty from people. Where do we take this from?
The student: ...
The Shaykh : From the removal of hardship in not asking for permission at times other than these three, because they are constantly moving about among them, and asking for permission would be a burden.
The sixth benefit is that the guardian is sinful for the sin or transgression committed by his ward if he was negligent in his upbringing and discipline, based on His saying:[An-Nur 24:58]
The seventh benefit is the purity of the child's body, even if it is presumed to be impure. Where do we take this from?
The student: They are constantly moving about.
The Shaykh : how
The student: ...
The Shaykh : That which contradicts ... asking for permission.
The student: ...
The Shaykh : And He reasoned this by saying that they are among those who move about, and these are among those who move about. Perhaps from this we can derive the purity of the child's body, and that he is pure as long as impurity is not certain. If impurity is certain, that is a different matter.
And the eighth benefit in this verse is the favor of Allah the Exalted upon the servants in explaining the cosmic and legal signs, so that no argument remains for people against Allah after this explanation. Likewise, Allah explains to you the signs.
The ninth benefit is that no one is able to produce a legislation like the legislation of Allah (Mighty and Majestic) and His system. Where is this taken from?
The student: ...
The Shaykh : Not from the fact that He made these among the signs. The meaning of the signs of Allah is that they are not suitable for anyone other than Him. If they were suitable for someone else, they would not be a sign for Him. This indicates that the legislation of Allah cannot be matched by anyone. Otherwise, it would not be valid as a sign for Him, and it would not be a sign.
And in it is also evidence for the establishment of ownership of the right hand for humans, and that Islam came with slavery, based on His saying: But as is well known, Islam protected the rights of these slaves, encouraged their manumission and freeing, and established multiple causes for manumission.
The eleventh benefit is the permissibility of placing one's garment when sleeping and that a person may wrap himself in a blanket, based on His saying:[An-Nur 24:58] The restriction to the midday nap in His saying: [An-Nur 24:58] In the first instance, He did not restrict it, saying "before the Fajr prayer," and likewise after that, and after the 'Isha' prayer. He did not say "when you place your garments from Fajr" or "from 'Isha'."
The student:.....
The Shaykh : Meaning they know ...
The student: ...
This is one point, and the second thing
The student: ...
The Shaykh : It appears that, as Muhammad said, not everyone has their private parts exposed at midday. It is not exposed for everyone; it is only exposed for the one who places his garment to sleep at the midday nap. Some said that because the midday nap is not long, some people do not undress. For this reason, He restricted it by saying:[An-Nur 24:58] Unlike the night sleep, where people take off their garments because its duration is long.
The student: ...
The Shaykh : And we do not ask about the permissibility of placing the garment; we ask about the wisdom in restricting the midday nap with the phrase "when you place your garments" and not restricting it at night. This is not a question of whether it is permissible or not. The answer is that it is permissible.
All right, and in it is also evidence for the twelfth benefit. It contains evidence for the care of Allah (Glorified and Exalted) for His creation, and that even if they are content with what is ugly, Allah will not be content with it. One might say, "I do not care if my child enters upon me at these three times." We would say to him, but Allah (Glorified and Exalted is He) has cared for you and prohibited entry upon you at these three times.
The thirteenth, we mentioned it, I don't know, and it is the permissibility of entering without asking for permission at times other than these three. We mentioned it.
The student: ...
The Shaykh : All right, there is a discussion: Is this verse decisive (muhkam) or abrogated, or was its practice abandoned due to the disappearance of the need for it? And what did we say yesterday?
The student: ... And it is established from Ibn 'Abbas that he said ...
The Shaykh : And there are no curtains or anything.
The student: And no curtains ... The correct thing to say is ...
The Shaykh : Meaning, then, the verse is decisive (muhkam), and it is so. And we must know that it is not permissible to say about a verse or hadith that it is abrogated until it becomes impossible to reconcile it with what is claimed to be the abrogating text, and until it is known by date that the abrogating text came later. Otherwise, if you cannot reconcile them, all knowledge belongs to Allah. As for starting with the assumption of abrogation, the meaning of abrogation is the invalidation of this text, and invalidating a text is difficult. Therefore, a person must be scrupulous about declaring abrogation in matters where abrogation has not been established. Then, the abandonment of practice does not indicate that it is actually abrogated, because how many things are decisive (muhkam) and people have abandoned their practice? People abandoning the practice of it is either due to negligence or due to the disappearance of the cause that necessitated asking for permission. And now the author
And in the verse is also the fifteenth benefit. In the verse is also the affirmation of knowledge and wisdom for Allah from these two names. And Allah is All-Knowing, Wise. We have previously mentioned that wisdom means placing things in their proper places. Indeed, we have previously mentioned that the Wise does not mean only the possessor of wisdom, but also the possessor of rulings and wisdom. And what do you say, 'Abd al-Rahman?
The student: ... Hardship brings about ease?
The Shaykh : Yes, in it is that hardship brings about ease.
Second, it is obligatory for these two categories of people, the young children and the slaves, to ask for permission at only three times, which are the ones mentioned. As for the rest of the time, they must always ask for permission. The third benefit
The student: ...
The Shaykh : The apparent meaning of the verse is that he does not have to ask for permission because he is young and does not care about such matters. All right.
And in it is evidence for the reasoning behind rulings. I hope no one asks questions while we are deriving benefits, because I may have something in mind, and such a question would stand between me and it. The place for questions and discussion is the lesson.
What is the third benefit? We said it is the reasoning behind rulings, meaning that all the rulings of Allah (Glorified and Exalted is He) are based on wisdom. The proof for this is that the verse explains the reason for the first ruling and the second ruling. The first ruling is the obligation to ask for permission at three times because they are times of exposure. The second ruling is that permission is not required at other times because they are constantly moving about among you.
The fourth benefit is the prohibition of looking at private parts. What is the basis for this? If asking for permission is obligatory at these three times out of fear of catching them in a state of exposure, then one who intentionally looks at a private part is even more blameworthy. Therefore, it is derived from this that looking at private parts is forbidden, whether the one looking is young or old. As for the negligence of some people regarding a young child looking at private parts, this is an error. Some people do not care if a child of six or seven years old looks at their private parts. This is not permissible, because this image will inevitably be imprinted in his mind, and he may recall it on some day. The result is that this contains evidence for the prohibition of looking at private parts for both the young and the old. However, the "young" referred to here is the one who has reached the age of discernment, because the phrase "ask your permission" indicates that he is one who has discernment and is commanded to ask for permission, so he asks. As for the young child who has not reached the age of discernment, he does not know anything.
The fifth benefit is the removal of hardship and difficulty from people. Where do we take this from?
The student: ...
The Shaykh : From the removal of hardship in not asking for permission at times other than these three, because they are constantly moving about among them, and asking for permission would be a burden.
The sixth benefit is that the guardian is sinful for the sin or transgression committed by his ward if he was negligent in his upbringing and discipline, based on His saying:
There is no blame upon you nor upon them beyond these [periods]
ليس عليكم ولا عليهم جناح بعدهنThe seventh benefit is the purity of the child's body, even if it is presumed to be impure. Where do we take this from?
The student: They are constantly moving about.
The Shaykh : how
The student: ...
The Shaykh : That which contradicts ... asking for permission.
The student: ...
The Shaykh :
That it is not impure
أنها ليست بنجسAnd the eighth benefit in this verse is the favor of Allah the Exalted upon the servants in explaining the cosmic and legal signs, so that no argument remains for people against Allah after this explanation. Likewise, Allah explains to you the signs.
The ninth benefit is that no one is able to produce a legislation like the legislation of Allah (Mighty and Majestic) and His system. Where is this taken from?
The student: ...
The Shaykh : Not from the fact that He made these among the signs. The meaning of the signs of Allah is that they are not suitable for anyone other than Him. If they were suitable for someone else, they would not be a sign for Him. This indicates that the legislation of Allah cannot be matched by anyone. Otherwise, it would not be valid as a sign for Him, and it would not be a sign.
And in it is also evidence for the establishment of ownership of the right hand for humans, and that Islam came with slavery, based on His saying:
And those whom your right hands possess
والذين ملكت أيمانكمThe eleventh benefit is the permissibility of placing one's garment when sleeping and that a person may wrap himself in a blanket, based on His saying:
when you put aside your clothing [for rest] at noon
وحين تضعون ثيابكم من الظهيرةwhen you put aside your clothing
وحين تضعون ثيابكمThe student:.....
The Shaykh : Meaning they know ...
The student: ...
This is one point, and the second thing
The student: ...
The Shaykh : It appears that, as Muhammad said, not everyone has their private parts exposed at midday. It is not exposed for everyone; it is only exposed for the one who places his garment to sleep at the midday nap. Some said that because the midday nap is not long, some people do not undress. For this reason, He restricted it by saying:
when you put aside your clothing [for rest] at noon
حين تضعون ثيابكم من الظهيرةThe student: ...
The Shaykh : And we do not ask about the permissibility of placing the garment; we ask about the wisdom in restricting the midday nap with the phrase "when you place your garments" and not restricting it at night. This is not a question of whether it is permissible or not. The answer is that it is permissible.
All right, and in it is also evidence for the twelfth benefit. It contains evidence for the care of Allah (Glorified and Exalted) for His creation, and that even if they are content with what is ugly, Allah will not be content with it. One might say, "I do not care if my child enters upon me at these three times." We would say to him, but Allah (Glorified and Exalted is He) has cared for you and prohibited entry upon you at these three times.
The thirteenth, we mentioned it, I don't know, and it is the permissibility of entering without asking for permission at times other than these three. We mentioned it.
The student: ...
The Shaykh : All right, there is a discussion: Is this verse decisive (muhkam) or abrogated, or was its practice abandoned due to the disappearance of the need for it? And what did we say yesterday?
The student: ... And it is established from Ibn 'Abbas that he said ...
The Shaykh : And there are no curtains or anything.
The student: And no curtains ... The correct thing to say is ...
The Shaykh : Meaning, then, the verse is decisive (muhkam), and it is so. And we must know that it is not permissible to say about a verse or hadith that it is abrogated until it becomes impossible to reconcile it with what is claimed to be the abrogating text, and until it is known by date that the abrogating text came later. Otherwise, if you cannot reconcile them, all knowledge belongs to Allah. As for starting with the assumption of abrogation, the meaning of abrogation is the invalidation of this text, and invalidating a text is difficult. Therefore, a person must be scrupulous about declaring abrogation in matters where abrogation has not been established. Then, the abandonment of practice does not indicate that it is actually abrogated, because how many things are decisive (muhkam) and people have abandoned their practice? People abandoning the practice of it is either due to negligence or due to the disappearance of the cause that necessitated asking for permission. And now the author
And in the verse is also the fifteenth benefit. In the verse is also the affirmation of knowledge and wisdom for Allah from these two names. And Allah is All-Knowing, Wise. We have previously mentioned that wisdom means placing things in their proper places. Indeed, we have previously mentioned that the Wise does not mean only the possessor of wisdom, but also the possessor of rulings and wisdom. And what do you say, 'Abd al-Rahman?
The student: ... Hardship brings about ease?
The Shaykh : Yes, in it is that hardship brings about ease.