Continuing the discussion of the hadith of Aisha (may Allah be pleased with her) regarding the story of Barirah.
Machine translationRead the Arabic original
The Shaykh : And from here the discussion begins. What is the meaning of his saying: O Muhammad, what is intended by this command?
The student: Take Barirah.
The Shaykh : What is intended by this command?
The student: The command is to clarify permissibility.
The Shaykh : Well done. The command is to clarify permissibility.
The student: When the command comes after ...
The Shaykh : a question.
The student: ...
The Shaykh : Yes, or what indicates a question. Now, Yes, Bandar?
The student: ...
The Shaykh : Yes, this is one of the meanings: meaning, agree with them to what they requested and stipulate the loyalty for them, right? Now, the second opinion, Fahd?
The student: ...
The Shaykh : The lam means "upon," meaning stipulate the loyalty upon them. Now, those who said that undoubtedly departed from the apparent meaning of the text. Do they have evidence that the lam means "upon"?
The student: His saying, the Exalted:[Fussilat 41:46].
The Shaykh :[Fussilat 41:46].
The student: ...
The Shaykh : No, you cannot answer from your own knowledge ...
The student:[Fussilat 41:46].
The Shaykh : This is from your own knowledge, O Shaykh. You cannot ... Are you sure? Yes, Aliyan?
The student: His saying, the Exalted:[Al-Isra 17:7].
The Shaykh : meaning
The student: upon her
The Shaykh : Upon her. And what is the evidence that "for her" means "upon her"?
The student: ...
The Shaykh : No, what is the evidence?
The student: Upon?
The Shaykh : That "for her" means "upon her."
The student: ...
The Shaykh : And what is it?
The student: ...
The Shaykh : What? Glory be to Allah, this is the Qur'an. You cannot, brothers, bring the Qur'an from yourselves.
The student: ...
The Shaykh : Yes.
The student:[Fussilat 41:46].
The Shaykh :[Fussilat 41:46]. Yes, now, now, Adel. Those who said that the lam here is in its proper place and that the meaning is "agree with them to what they stipulated," who is more successful with evidence, them or those who said the lam means "upon"?
The student: ...
The Shaykh : Now, why?
The student: ...
The Shaykh : No, this is considered ... Talal?
The student: Knowledge ...
The Shaykh : Yes, now, this is one. Yes?
The student: The saying of the Messenger: ...
The Shaykh : Yes.
The student: ...
The Shaykh : Now, yes, Abdullah?
The student: ... He permitted her the condition to invalidate
The Shaykh : No, this is the wisdom of this, but why ...
The student: Because the Prophet (peace and blessings be upon him) ...
The Shaykh : Because it agrees with the apparent ... this is the most important thing, because it agrees with the apparent meaning of the text. So if it agrees with the apparent meaning of the text, it is more deserving ... than the others. Now, so there are three meanings or three aspects: the apparent meaning of the text, and the second? Huh?
The student: ...
The Shaykh : ... The second says: stipulate the loyalty upon them, even though they?
The student: ...
The Shaykh : had refused. The third? That the Messenger denied, afterwards, a group who stipulate conditions that are not in the Book of Allah. If they had agreed that the loyalty belongs to Aisha, they would not have contradicted the Shari'ah, right? Or not? There is also a fourth aspect: that the indication of the lam as "upon" is contrary to clarity. The Messenger (peace and blessings be upon him) came only to clarify to people what was revealed to them. So how would he say "no" meaning "upon," when "upon" is clearer and more explicit and has no ambiguity? How would he deviate from that? This is very far-fetched. Therefore, we say the correct view is that the lam here is in its proper place. A problem arises, which is: how did the Messenger (peace and blessings be upon him) permit her to stipulate a defective condition? Yes.
The student: ... the contract and its invalidation.
The Shaykh : What?
The student: For the annulment of the contract.
The Shaykh : For the annulment of the contract?
The student: To annul it.
The Shaykh : To annul the contract. Yes, meaning the Messenger (peace and blessings be upon him) intended by that to annul the contract after the stipulation, and to make that more impactful on the soul, and to clarify that falsehood is false even if stipulated. And for this reason he said, as will come later:Musannaf Abd al-Razzaq 22:28. Now, there is also Sahih al-Bukhari 6752. What is the loyalty, Ahmad?
The student: ...
The Shaykh : Yes
The student: ...
The Shaykh : A kinship that is established for the freed slave and his kin who are kin by themselves. A kinship that is established for the freed slave and the kin of those who are kin by themselves. Its rank is after the kinship of lineage, and its rank is after the kinship of lineage.
The student: ...
The Shaykh : Yes
The student: ...
The Shaykh : No, no, I do not know ... The guardianship of marriage and the taking charge. And "guardianship" means support and assistance. It has several meanings. They mentioned it in the Qamus; it has multiple meanings. Now, she said:Sunan an-Nasa'i 3060Sahih (Darussalam). First, "praised" and "commended." What is the difference between them, Khalid?
The student: ...
The Shaykh : No, we took it, we took it. May Allah bless you.
The student: Al-Hamd is describing the one praised with the perfection of attributes and the perfection of kindness to creation, along with love and magnification. And al-Thana is repeating the al-Hamd.
The Shaykh : Good, ... Now, is there a difference between al-Hamd and al-Madha?
The student: Al-Hamd ..
The Shaykh : No, the one behind you.
The student: The difference between al-Hamd and al-Madha is that al-Hamd may be out of love and magnification, unlike al-Madha.
The Shaykh : It may not be out of love, correct? Now, he says "and He commended Him." Adam, "He commended Him" means?
The student: Repeated ..
The Shaykh : Repeated the attributes of perfection for Allah (Mighty and Majestic).
And stipulate the loyalty for them
واشترطي لهم الولاءTake her
خذيهاThe student: Take Barirah.
The Shaykh : What is intended by this command?
The student: The command is to clarify permissibility.
The Shaykh : Well done. The command is to clarify permissibility.
The student: When the command comes after ...
The Shaykh : a question.
The student: ...
The Shaykh : Yes, or what indicates a question. Now,
And stipulate the loyalty for them
اشترطي لهم الولاءThe student: ...
The Shaykh : Yes, this is one of the meanings:
And stipulate the loyalty for them
اشترطي لهم الولاءThe student: ...
The Shaykh : The lam means "upon," meaning stipulate the loyalty upon them. Now, those who said that undoubtedly departed from the apparent meaning of the text. Do they have evidence that the lam means "upon"?
The student: His saying, the Exalted:
Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it
من عمل صالحا فلنفسه ومن أساء فعليهاThe Shaykh :
and whoever does evil [does so] against it
ومن أساء فعليهاThe student: ...
The Shaykh : No, you cannot answer from your own knowledge ...
The student:
Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it
من عمل صالحا فلنفسه ومن أساء فعليهاThe Shaykh : This is from your own knowledge, O Shaykh. You cannot ... Are you sure? Yes, Aliyan?
The student: His saying, the Exalted:
If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves.
إن أحسنتم أحسنتم لأنفسكم وإن أسأتم فلهاThe Shaykh :
for her
فلهاThe student: upon her
The Shaykh : Upon her. And what is the evidence that "for her" means "upon her"?
The student: ...
The Shaykh : No, what is the evidence?
The student: Upon?
The Shaykh : That "for her" means "upon her."
The student: ...
The Shaykh : And what is it?
The student: ...
The Shaykh : What? Glory be to Allah, this is the Qur'an. You cannot, brothers, bring the Qur'an from yourselves.
The student: ...
The Shaykh : Yes.
The student:
Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it
من عمل صالحا فلنفسه ومن أساء فعليهاThe Shaykh :
Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it
من عمل صالحا فلنفسه ومن أساء فعليهاThe student: ...
The Shaykh : Now, why?
The student: ...
The Shaykh : No, this is considered ... Talal?
The student: Knowledge ...
The Shaykh : Yes, now, this is one. Yes?
The student: The saying of the Messenger:
What is the matter with a group of people
ما بال أقوامThe Shaykh : Yes.
The student: ...
The Shaykh : Now, yes, Abdullah?
The student: ... He permitted her the condition to invalidate
The Shaykh : No, this is the wisdom of this, but why ...
The student: Because the Prophet (peace and blessings be upon him) ...
The Shaykh : Because it agrees with the apparent ... this is the most important thing, because it agrees with the apparent meaning of the text. So if it agrees with the apparent meaning of the text, it is more deserving ... than the others. Now, so there are three meanings or three aspects: the apparent meaning of the text, and the second? Huh?
The student: ...
The Shaykh : ... The second says: stipulate the loyalty upon them, even though they?
The student: ...
The Shaykh : had refused. The third? That the Messenger denied, afterwards, a group who stipulate conditions that are not in the Book of Allah. If they had agreed that the loyalty belongs to Aisha, they would not have contradicted the Shari'ah, right? Or not? There is also a fourth aspect: that the indication of the lam as "upon" is contrary to clarity. The Messenger (peace and blessings be upon him) came only to clarify to people what was revealed to them. So how would he say "no" meaning "upon," when "upon" is clearer and more explicit and has no ambiguity? How would he deviate from that? This is very far-fetched. Therefore, we say the correct view is that the lam here is in its proper place. A problem arises, which is: how did the Messenger (peace and blessings be upon him) permit her to stipulate a defective condition? Yes.
The student: ... the contract and its invalidation.
The Shaykh : What?
The student: For the annulment of the contract.
The Shaykh : For the annulment of the contract?
The student: To annul it.
The Shaykh : To annul the contract. Yes, meaning the Messenger (peace and blessings be upon him) intended by that to annul the contract after the stipulation, and to make that more impactful on the soul, and to clarify that falsehood is false even if stipulated. And for this reason he said, as will come later:
Even if there were a hundred conditions
ولو كان مائة شرطThe Wala' is for the manumitted (of the slave).
إنّما الولاء لمن أعتقThe student: ...
The Shaykh : Yes
The student: ...
The Shaykh : A kinship that is established for the freed slave and his kin who are kin by themselves. A kinship that is established for the freed slave and the kin of those who are kin by themselves. Its rank is after the kinship of lineage, and its rank is after the kinship of lineage.
The student: ...
The Shaykh : Yes
The student: ...
The Shaykh : No, no, I do not know ... The guardianship of marriage and the taking charge. And "guardianship" means support and assistance. It has several meanings. They mentioned it in the Qamus; it has multiple meanings. Now, she said:
praised Allahy
فحمد الله وأثنى عليهThe student: ...
The Shaykh : No, we took it, we took it. May Allah bless you.
The student: Al-Hamd is describing the one praised with the perfection of attributes and the perfection of kindness to creation, along with love and magnification. And al-Thana is repeating the al-Hamd.
The Shaykh : Good, ... Now, is there a difference between al-Hamd and al-Madha?
The student: Al-Hamd ..
The Shaykh : No, the one behind you.
The student: The difference between al-Hamd and al-Madha is that al-Hamd may be out of love and magnification, unlike al-Madha.
The Shaykh : It may not be out of love, correct? Now, he says "and He commended Him." Adam, "He commended Him" means?
The student: Repeated ..
The Shaykh : Repeated the attributes of perfection for Allah (Mighty and Majestic).