The benefits of the saying of Allah the Exalted: << إذ قال موسى لأهله إني ءانست نارا سئاتيكم منها بخبر أو ءاتيكم بشهاب قبس لعلكم تصطلون >
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The Shaykh : I seek refuge in Allah from the accursed Shaytan. Allah, Blessed and Exalted is He, said: [Surat al-Naml: 7].
It is derived from this verse: the good character of Musa (peace be upon him), and that is because he spoke to his family and consulted them regarding what concerns everyone, meaning: he did not leave without saying this to them, which indicates that he consults with them regarding what concerns them.
And in this is evidence: that the wife is among the family (ahl), and this is the correct opinion. So, based on this, the family of the Prophet (peace and blessings be upon him) includes his wives, because they are among the family.
The scholars have differed on whether, if a person bequeaths to his family or endows (waqf) for his family, the wives are included in that or not?
Those who say they are not included attribute that to custom ('urf), and they say: the custom among people is that wives are not among the family, but rather the family are the relatives. If it is so, it is said: wives are among the family, so if a person endows for the family of so-and-so or bequeaths to them, the wives are included among them according to the language.
Then, if a differing custom is found that contradicts that, we return to the custom, because the correct view is that the meanings of statements are attributed to the customs and habits of people. So, if no custom is found, we return to the Shari'ah or the language, as the case may be.
And in this is evidence: ... that human conditions befall even the Prophets (peace and blessings be upon them), for Musa, on that night, had lost the way and did not find it, and the cold had struck him and his family. The Prophets and Messengers do not differ from others except in the message [Surat al-Kahf: 110]. The first is similarity in humanity, and the second is the specificity of being inspired with revelation.
And in it is also evidence: that a person is not blamed for taking preventive or remedial measures, due to His saying: [Surat al-Naml: 7]. Is this measure preventive or remedial? Preventive and remedial. Remedial for the previous cold and preventive for the subsequent cold.
So, taking preventive or remedial measures is not something for which a person is blamed; rather, he may even be commanded to do so, either as an obligation or as a recommendation, according to what the situation he wishes to remove or prevent requires.
And in the verse is evidence: for accepting the report of a trustworthy person. From where is this taken?
[Surat al-Naml: 7]. So, acting upon the report of a trustworthy person is permissible, but as for one who is not trustworthy, Allah the Exalted said: [Surat al-Hujurat: 6].
People in this regard are of three categories: a category who are trusted, a category who are not trusted, and a category who are doubtful.
The one who is not trusted is not accepted, the one who is trusted is accepted, and the unknown or doubtful one, his case is clarified; one waits until it is clarified.
This is addressing his family, so in it is evidence for addressing the singular with the plural form, but this is a linguistic benefit.
The student: ....?
The Shaykh : The discussion is about the one who is trusted.
The student: The general public or the specific?
The Shaykh : General and specific, meaning: this person may be known to me, I trust him, and he is unknown to the people, they hesitate regarding his case. The discussion is about the trustworthy person whom you trust. Now, if a man said: he saw the crescent moon, and his eyesight is weak, and he reported that he saw the crescent moon, and the people with him did not see it?
The student: His statement is not accepted.
The Shaykh : His statement is not accepted, even if he is trustworthy?
The student: Even if he is trustworthy.
The Shaykh : Meaning, even if he is just (adl).
The student: It is not accepted.
The Shaykh : Yes, it is not accepted. For this reason, it occurred with some judges in the past. People looked for the crescent moon, and an old man among them said: I saw the crescent moon. The people with him had better eyesight than he did, so they said: We did not see it. This old man was trustworthy in his religion and his honesty, and he insisted that he saw the crescent moon.
So the judge said: Come closer to me. He came closer to him, and he wiped his eyebrow, and said to him: Look. He said: Now I did not see it. Yes, indeed. It was a white hair. And this is from the intelligence of the judge, because he said: How could the people who did not see it see it, while he saw it? This is not possible, and he is trustworthy, and not a man whose report is doubted, but perhaps ....
[Mention] when Moses said to his family, "Indeed, I have perceived a fire. I will bring you from there information or will bring you a burning torch that you may warm yourselves."
إِذْ قَالَ مُوسَى لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَIt is derived from this verse: the good character of Musa (peace be upon him), and that is because he spoke to his family and consulted them regarding what concerns everyone, meaning: he did not leave without saying this to them, which indicates that he consults with them regarding what concerns them.
And in this is evidence: that the wife is among the family (ahl), and this is the correct opinion. So, based on this, the family of the Prophet (peace and blessings be upon him) includes his wives, because they are among the family.
The scholars have differed on whether, if a person bequeaths to his family or endows (waqf) for his family, the wives are included in that or not?
Those who say they are not included attribute that to custom ('urf), and they say: the custom among people is that wives are not among the family, but rather the family are the relatives. If it is so, it is said: wives are among the family, so if a person endows for the family of so-and-so or bequeaths to them, the wives are included among them according to the language.
Then, if a differing custom is found that contradicts that, we return to the custom, because the correct view is that the meanings of statements are attributed to the customs and habits of people. So, if no custom is found, we return to the Shari'ah or the language, as the case may be.
And in this is evidence: ... that human conditions befall even the Prophets (peace and blessings be upon them), for Musa, on that night, had lost the way and did not find it, and the cold had struck him and his family. The Prophets and Messengers do not differ from others except in the message
Say, "I am only a man like you, to whom has been revealed
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّAnd in it is also evidence: that a person is not blamed for taking preventive or remedial measures, due to His saying:
So that you may warm yourselves.
لَعَلَّكُمْ تَصْطَلُونَSo, taking preventive or remedial measures is not something for which a person is blamed; rather, he may even be commanded to do so, either as an obligation or as a recommendation, according to what the situation he wishes to remove or prevent requires.
And in the verse is evidence: for accepting the report of a trustworthy person. From where is this taken?
I will bring you from there information
سَآتِيكُمْ مِنْهَا بِخَبَرٍO you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍPeople in this regard are of three categories: a category who are trusted, a category who are not trusted, and a category who are doubtful.
The one who is not trusted is not accepted, the one who is trusted is accepted, and the unknown or doubtful one, his case is clarified; one waits until it is clarified.
I will bring you.
سَآتِيكُمْThe student: ....?
The Shaykh : The discussion is about the one who is trusted.
The student: The general public or the specific?
The Shaykh : General and specific, meaning: this person may be known to me, I trust him, and he is unknown to the people, they hesitate regarding his case. The discussion is about the trustworthy person whom you trust. Now, if a man said: he saw the crescent moon, and his eyesight is weak, and he reported that he saw the crescent moon, and the people with him did not see it?
The student: His statement is not accepted.
The Shaykh : His statement is not accepted, even if he is trustworthy?
The student: Even if he is trustworthy.
The Shaykh : Meaning, even if he is just (adl).
The student: It is not accepted.
The Shaykh : Yes, it is not accepted. For this reason, it occurred with some judges in the past. People looked for the crescent moon, and an old man among them said: I saw the crescent moon. The people with him had better eyesight than he did, so they said: We did not see it. This old man was trustworthy in his religion and his honesty, and he insisted that he saw the crescent moon.
So the judge said: Come closer to me. He came closer to him, and he wiped his eyebrow, and said to him: Look. He said: Now I did not see it. Yes, indeed. It was a white hair. And this is from the intelligence of the judge, because he said: How could the people who did not see it see it, while he saw it? This is not possible, and he is trustworthy, and not a man whose report is doubted, but perhaps ....