Explanation of the author's statement: The fifth point: If the amulet is from the Qur'an, the scholars have differed on whether it falls under that or not?
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The Shaykh : As for the amulet, if it is from the Qur'an, the scholars have differed on whether it falls under that, meaning what is prohibited, or not?
The student: ... .
The Shaykh : We took it. Okay. "The fifth point: If the amulet is from the Qur'an, the scholars have differed on whether it falls under that or not?" "That" refers to the forbidden amulets, which are shirk (associating partners with Allah), or not? So what is the nature of the disagreement that occurred? Ibn Mas'ud and his companions held that it falls under that, and that a person should not hang anything from the Qur'an; rather, the Qur'an is to be recited, not hung. Some scholars said: There is no harm in it. The precautionary view is the position of Ibn Mas'ud, because the original ruling is the absence of permissibility until it becomes clear to us from the Sunnah.
"The sixth point: Hanging cords on animals to ward off the evil eye falls under that" It was mentioned to us that... and it is... from the bandage and the like to ward off the evil eye. These cords are hung by some people on their animals out of fear of the evil eye, so they become shirk (associating partners with Allah). The aspect in which they are shirk was mentioned to us: that any person who believes that something happens due to a cause, and it was not a legislated cause nor a customary cause, then he is a mushrik (one who associates partners with Allah), because he believed in a cause that Allah did not make a cause. As for what is a legislated cause, like the Qur'an, or a customary cause known by experience, then there is no harm in it, because this is a tangible cause we learned through experience, and the other is a legislated cause we learned through the path of the Shari'ah.
"The seventh point: The severe warning for one who hangs a cord" For one who hung, in my opinion, here.
The student: ... .
The Shaykh : I don't have it, hung, for one who hung a cord. Who is the one for whom the severe warning is taken? Oh... who knows?
The student:.
The Shaykh : No, the cord.
The student: ... .
The Shaykh : No, it is the severe warning.
The student: His statement: .
The Shaykh : Yes, indeed, the hadith of RuwayfSunan an-Nasa'i 5067Sahih (Darussalam) And this is a severe warning, because the Prophet's (peace and blessings be upon him) disavowal of a person is not a trivial matter. In fact, if we took the apparent meaning, it would be kufr (disbelief) that takes one out of the religion, due to the saying of Allah the Exalted: [At-Tawbah 9:3] But the scholars of knowledge say that the disavowal here is disavowal from this act, so the Messenger disavows them for this act, like his saying: Jami` at-Tirmidhi 1315Sahih (Darussalam)
"The eighth point: The virtue of the reward for one who cuts an amulet from a person" Where is it taken from?
The student: The statement of Sa'id ibn Jubayr.
The Shaykh : From the statement of Sa'id ibn Jubayr: But we ask now, we discuss this matter: Is the statement of Sa'id ibn Jubayr a proof or not? Here.
The student: It is not a proof.
The Shaykh : So how does the author say: "The virtue of the reward for one who cuts an amulet from a person".
The student: It has the ruling of a marfu' (report traced to the Prophet).
The Shaykh : No, Sa'id ibn Jubayr is from the Tabi'un (the generation after the Companions).
The student: ... .
The Shaykh : Yes, we say: This, as we explained, was so because this is a rescue for him from shirk (associating partners with Allah). In reality, it is like one who freed him, or even more so, because one who frees a person from slavery has a reward such that he is freed from the Fire in proportion to what he freed. And this one freed him from shirk, from the slavery of shirk and idols, so it is greater. We do not make this a definitive matter and say that it will be like the value of a slave or like the value of a slave; we do not assert it. But we say that it is in the category of seeking the thing and analogizing it: that one who rescues a soul from shirk is like one who rescues it from slavery, because he rescued him from the slavery of Shaytan and desire. Yes.
The student: ... .
The Shaykh : It passed by us in the terminology.
The student: ... .
The Shaykh : The commentator or the author?
The student: No, the commentator.
The Shaykh : ... But considering the terminological rules, it was mentioned to us that some scholars say: If a Tabi'i (successor) says "from the Sunnah such and such," is it considered a mawquf (report stopping at a Companion) connected, and the intended "Sunah" is from the Sunnah of the Companions, or is it a marfu' mursal (report traced to the Prophet but missing the Companion link)? The scholars of knowledge differed on this in the terminology of hadith. Some said it is mawquf, and some said it is mursal marfu' (mursal traced to the Prophet). It was mentioned to us that it should be distinguished in this: if the Tabi'i said it as an argument, then it is marfu' mursal, because... the marfu'. And if he said it in a context other than argumentation, then it can be said that it is in the category of mawquf attributed to the Companion.
The student: ... .
The Shaykh : We took it. Okay. "The fifth point: If the amulet is from the Qur'an, the scholars have differed on whether it falls under that or not?" "That" refers to the forbidden amulets, which are shirk (associating partners with Allah), or not? So what is the nature of the disagreement that occurred? Ibn Mas'ud and his companions held that it falls under that, and that a person should not hang anything from the Qur'an; rather, the Qur'an is to be recited, not hung. Some scholars said: There is no harm in it. The precautionary view is the position of Ibn Mas'ud, because the original ruling is the absence of permissibility until it becomes clear to us from the Sunnah.
"The sixth point: Hanging cords on animals to ward off the evil eye falls under that" It was mentioned to us that... and it is... from the bandage and the like to ward off the evil eye. These cords are hung by some people on their animals out of fear of the evil eye, so they become shirk (associating partners with Allah). The aspect in which they are shirk was mentioned to us: that any person who believes that something happens due to a cause, and it was not a legislated cause nor a customary cause, then he is a mushrik (one who associates partners with Allah), because he believed in a cause that Allah did not make a cause. As for what is a legislated cause, like the Qur'an, or a customary cause known by experience, then there is no harm in it, because this is a tangible cause we learned through experience, and the other is a legislated cause we learned through the path of the Shari'ah.
"The seventh point: The severe warning for one who hangs a cord" For one who hung, in my opinion, here.
The student: ... .
The Shaykh : I don't have it, hung, for one who hung a cord. Who is the one for whom the severe warning is taken? Oh... who knows?
The student:
Whoever hangs an amulet has committed shirk.
من علق تميمة فقد أشركThe Shaykh : No, the cord.
The student: ... .
The Shaykh : No, it is the severe warning.
The student: His statement:
And Muhammad is disavowed of him.
وأن محمداً بريء منهThe Shaykh : Yes, indeed, the hadith of Ruwayf
Muhammad has nothing to do with him
فإن محمدا بريء منهAnd [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger
وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُWhoever cheats, he is not one of us.
من غش فليس منا"The eighth point: The virtue of the reward for one who cuts an amulet from a person" Where is it taken from?
The student: The statement of Sa'id ibn Jubayr.
The Shaykh : From the statement of Sa'id ibn Jubayr:
It was like the value of a slave.
كان كعدل رقبةThe student: It is not a proof.
The Shaykh : So how does the author say: "The virtue of the reward for one who cuts an amulet from a person".
The student: It has the ruling of a marfu' (report traced to the Prophet).
The Shaykh : No, Sa'id ibn Jubayr is from the Tabi'un (the generation after the Companions).
The student: ... .
The Shaykh : Yes, we say: This, as we explained, was so because this is a rescue for him from shirk (associating partners with Allah). In reality, it is like one who freed him, or even more so, because one who frees a person from slavery has a reward such that he is freed from the Fire in proportion to what he freed. And this one freed him from shirk, from the slavery of shirk and idols, so it is greater. We do not make this a definitive matter and say that it will be like the value of a slave or like the value of a slave; we do not assert it. But we say that it is in the category of seeking the thing and analogizing it: that one who rescues a soul from shirk is like one who rescues it from slavery, because he rescued him from the slavery of Shaytan and desire. Yes.
The student: ... .
The Shaykh : It passed by us in the terminology.
The student: ... .
The Shaykh : The commentator or the author?
The student: No, the commentator.
The Shaykh : ... But considering the terminological rules, it was mentioned to us that some scholars say: If a Tabi'i (successor) says "from the Sunnah such and such," is it considered a mawquf (report stopping at a Companion) connected, and the intended "Sunah" is from the Sunnah of the Companions, or is it a marfu' mursal (report traced to the Prophet but missing the Companion link)? The scholars of knowledge differed on this in the terminology of hadith. Some said it is mawquf, and some said it is mursal marfu' (mursal traced to the Prophet). It was mentioned to us that it should be distinguished in this: if the Tabi'i said it as an argument, then it is marfu' mursal, because... the marfu'. And if he said it in a context other than argumentation, then it can be said that it is in the category of mawquf attributed to the Companion.