Explanation of the author's statement: The thirteenth: Takbir (saying Allahu Akbar) upon surprise, contrary to those who disliked it.

The reader: "The thirteenth: Takbir upon surprise, contrary to those who disliked it".

The Shaykh : Well, from whom? The saying of the Messenger (peace and blessings be upon him): meaning greater and more exalted than that partners be associated with Him. This is the interpretation here, meaning greater and more exalted than that partners be associated with Him. And in a narration by al-Tirmidhi, he said: Yes, in the narration of al-Tirmidhi, he said: And on this basis, the tasbih (glorification) is in its proper place, meaning purifying Allah of what is not befitting Him, and associating partners with Him is what is not befitting Him (Glorified and Exalted is He). This contains a narration by the author, as if he narrated it by meaning, otherwise in the Sunan it is "Subhan Allah" (Glory be to Allah).
The student: His statement: "contrary to those who disliked it".

The Shaykh : It seems that some scholars disliked a person saying takbir upon surprise, and I do not know what the basis for this is. Yes.
The reader: "The fourteenth: Blocking the means to harm, the fifteenth: The prohibition against"...

The Shaykh : Well, blocking the means to harm, what are the means (dhara'i')? What are the means? We always hear the scholars say "blocking the means to harm" and the like, what are the means?
The student: Meaning so that...

The Shaykh : The word "means" (dhara'i'), what is it? "Azhra'" (arms), meaning what is it?
The student: Closing the door of fitnah (trial, discord or temptation), and Allah knows best.

The Shaykh : No, the word "means" (dhara'i'), when they say "means," what is it? Because this always comes up.
The student: The path leading to a thing.

The Shaykh : Yes, the means are the paths leading to a thing. So the means of a thing are its tools and paths. Blocking the means to harm: The means are of two types. Means to desirable matters, and these are not blocked, but rather they are opened and sought. And means to blameworthy matters, and what is their ruling?
The student: They are blocked.

The Shaykh : So these are blocked. Here, the Anat trees were a means to major shirk (associating partners with Allah) when they sought blessing from them and hung their weapons on them... the blessing on one of the days... and they would worship them and ask them directly for their needs, not just seeking blessing from them. For this reason, the Prophet (peace and blessings be upon him) blocked the means to harm. Blocking the means to harm, and many things of this type. So the means, meaning their significance, are the tools of things. The tools of things must be blocked whenever they are a means, in the sense that it is possible to lead to this forbidden thing, then it is forbidden. And whatever is a means to a desirable thing, it is desirable. If a person goes out seeking water to perform wudu' (the ablution for prayer) with.
Yes, the point of similarity is that they asked for what is not permissible, and this one asks for what is not permissible... Yes.
The reader: "The fifteenth: The prohibition against imitating the people of the pre-Islamic age of ignorance, the sixteenth"...

The Shaykh : The shin is silent, O Ghannam. "Ashrah" (ten) with the shin silent. The fifteenth: The prohibition.
The reader: Against imitating the people of the pre-Islamic age of ignorance.

The Shaykh : From where is this taken? From His saying: So He rebuked them for imitating them. And by this, we know that the pre-Islamic age of ignorance is not limited to those who were before the time of the Messenger (peace and blessings be upon him). Whoever ignores the truth and does the deeds of the ignorant people, he is from the people of the pre-Islamic age of ignorance. Yes.
The student: ... .

The Shaykh : Yes, yes, yes... Correct, in the pre-Islamic age of ignorance, yes, yes, yes.
The student: The sixteenth...
The student: ...

The Shaykh : Masculine, masculine. For the feminine, it is silent. But for the masculine, it is opened. Yes.
The student: Twelve tribes.

The Shaykh : We cut them off.
The student: Twelve tribes, nations.

The Shaykh : Yes, yes. Ibn Malik said:
"And say, in the case of the feminine, eleven ** And the shin in it, from Tamim, is broken"
Meaning Tamim breaks the shin, so you say "Ihdha 'ashirah" (eleven). Yes, yes.
The reader: "The sixteenth: Anger during teaching".

The Shaykh : From where do we take this?
The student: From His saying: .
The student: ...

The Shaykh : Say, "O Ibrahim."
The student: ... .

The Shaykh : It is the truth; the hadith does not mention anger, but perhaps it can be inferred from the circumstances. He says: meaning that perhaps, due to the strength of the wording, evidence of anger can be inferred from the circumstances of this statement. Yes, that is right. Otherwise, it is not explicit. Anger also occurs during teaching. This Shaykh Muhammad, may Allah reward him with good... sometimes he gets angry. Yes, you see this... .
The student: ... .

The Shaykh : This is for me...
The student: ...

The Shaykh : In any case, the important thing is, from the best of the servants of Allah...
The student: Not every issue does he get angry about, O Shaykh.

The Shaykh : Not every issue.
The student: ... a person gets angry sometimes.

The Shaykh : Yes, I do.
The student: In the case of shirk (associating partners with Allah).

The Shaykh : No, no, no, in the case of teaching, absolutely.
The student: In the case of teaching, if they fall into something major, O Shaykh.

The Shaykh : In any case, praise be to Allah, this has a benefit for us. The sixteenth issue.
The student: ... .

The Shaykh : Yes.