Explanation of the author's statement: The sixth: Cursing the one who alters the boundaries of the land, which are the markers that separate your right in the land from your neighbor's right
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The reader: "The sixth: Cursing the one who alters the boundaries of the land, which are the markers that separate your right from your neighbor's right, by moving them forward or backward".
The Shaykh : By altering them
The student: By altering them
The Shaykh : In your copy, does "altering them" have two yaa's in it, or just one yaa?
The reader: It has one yaa.
The Shaykh : So, "altering them."
The reader: "By moving them forward or backward. The seventh".
The Shaykh : So, the boundaries of the land are its markers, meaning the markers between you and your neighbor, or between you and the market, for example, because the hadith is general. For instance, if a person moves his markers forward and enters the market, he falls under the curse. And if a person delays his markers to expand into the market unjustly, he falls under the curse. For example, if someone comes and says, "Delay your markers, because we want, if Allah wills, to expand," this is forbidden and not permissible except with his permission, or if he is compensated; otherwise, it is forbidden and he falls under the curse.
The reader: "The seventh: The difference between cursing a specific person"
The Shaykh : A specific person
The reader: "A specific person, and cursing the people of sins in a general sense".
The Shaykh : Okay, where do we take this difference from? This is general, but where do we take from that a specific person contradicts this?
The student: ... .
The Shaykh : ... And the author says: For example, if you see a person who has sheltered an innovator, you do not say, "May Allah curse you." You say, "May Allah curse the one who shelters an innovator." You do not curse him specifically. Where is this taken from in the hadith?
The student: From his saying:Sahih Muslim 1978b.
The Shaykh : This is general. Okay, it is clear that if you curse in a general sense...
The student: ...
The Shaykh : Meaning, this is clear if he says: "O Allah, curse the one who shelters an innovator. O Allah, curse the one who alters the boundaries of the land." This is clear. But regarding cursing a specific person, the author says it differs from this general thing. What is it like this generality? So we need evidence. Can the evidence be taken from what was mentioned, or from separate evidence?
The student: Separate evidence.
The Shaykh : Yes, and what is the separate evidence? Okay, we say: The evidence for this is that when the Messenger of Allah (peace and blessings be upon him) used to curse some of the polytheists from the people of the pre-Islamic age of ignorance, saying, "O Allah, curse so-and-so, so-and-so, and so-and-so," was that prohibited or not? It was prohibited. And it was said to him:[Ali 'Imran 3:128] What is the matter with you that you curse a specific man? Perhaps Allah will accept his repentance. And how many people were in a state that deserved the curse, then they repented, and Allah accepted their repentance. So it is taken from separate evidence. And it seems the author (may Allah have mercy on him) said that the original ruling is the impermissibility of uttering a curse. Then this hadith came cursing in a general sense, so the specific case remains.
The student: On its original ruling.
The Shaykh : On its original ruling, on its original ruling, because the Muslim is not a curser or a slanderer, and the Messenger (peace and blessings be upon him) was not a curser or a slanderer. So the original ruling is the prohibition of cursing. This is the original ruling. So does this hadith now contain a general curse or not? So it remains on its original ruling. Perhaps this is the way the author derived the ruling from this. Otherwise, there is no distinction in the hadith.
The summary now is: Cursing a specific person is not permissible. And the cause, Allah pointed to it in the Qur'an. What is it?[Ali 'Imran 3:128] As for cursing in a general sense, "May Allah curse the one who shelters an innovator," "May Allah curse the one who abandons the people on the road," "May Allah curse the one who abandons them in their shade," and the like, there is nothing wrong with that. Yes.
The reader: "The eighth: The great story, which is the story of the fly".
The Shaykh : Yes, this story. It was mentioned earlier that the hadith is weak. From which aspect?
The student: ... Al-A'mash.
The Shaykh : Yes, ... Al-A'mash ... Tariq ibn Shihab. And we said that it also specifies the topic more for us after the one who extracts it. Yes. So, on this basis, it seems the author (may Allah have mercy on him) authenticates the hadith. The author seems to have authenticated the hadith, and for this reason he built a ruling upon it. The ruling derived from evidence is contingent upon its authenticity. If it were not authentic, it would not be derived from it. The story of the fly, as is well known, is that the man who said, "I have nothing to offer," they said to him, "Offer something, even a fly." So he offered a fly. And the second man said, "I would not offer anything to anyone before Allah." So they killed him. The first man entered the Fire, and the second man entered Paradise. Yes.
The questioner : The statement of Ibn al-Qayyim ... .
The Shaykh : Ibn al-Qayyim
The questioner : ...
The Shaykh : In *Taysir al-Aziz al-Hamid*, he says: I did not see it in *al-Musnad*, and it is probably in another book of Imam Ahmad, but it ... .
The questioner : ...
The Shaykh : Yes, it does not contradict, and the chain ... does not become ...
The questioner : ...
The Shaykh : Is this what you mean?
The questioner : Yes, indeed
The student: Yes ... yes.
The Shaykh : By altering them
The student: By altering them
The Shaykh : In your copy, does "altering them" have two yaa's in it, or just one yaa?
The reader: It has one yaa.
The Shaykh : So, "altering them."
The reader: "By moving them forward or backward. The seventh".
The Shaykh : So, the boundaries of the land are its markers, meaning the markers between you and your neighbor, or between you and the market, for example, because the hadith is general. For instance, if a person moves his markers forward and enters the market, he falls under the curse. And if a person delays his markers to expand into the market unjustly, he falls under the curse. For example, if someone comes and says, "Delay your markers, because we want, if Allah wills, to expand," this is forbidden and not permissible except with his permission, or if he is compensated; otherwise, it is forbidden and he falls under the curse.
The reader: "The seventh: The difference between cursing a specific person"
The Shaykh : A specific person
The reader: "A specific person, and cursing the people of sins in a general sense".
The Shaykh : Okay, where do we take this difference from? This is general, but where do we take from that a specific person contradicts this?
The student: ... .
The Shaykh : ...
The one who shelters an innovator
من آوى محدثاًThe student: From his saying:
cursed him who accommodated an innovator
لعن الله من آوى محدثاًThe Shaykh : This is general. Okay, it is clear that if you curse in a general sense...
The student: ...
The Shaykh : Meaning, this is clear if he says: "O Allah, curse the one who shelters an innovator. O Allah, curse the one who alters the boundaries of the land." This is clear. But regarding cursing a specific person, the author says it differs from this general thing. What is it like this generality? So we need evidence. Can the evidence be taken from what was mentioned, or from separate evidence?
The student: Separate evidence.
The Shaykh : Yes, and what is the separate evidence? Okay, we say: The evidence for this is that when the Messenger of Allah (peace and blessings be upon him) used to curse some of the polytheists from the people of the pre-Islamic age of ignorance, saying, "O Allah, curse so-and-so, so-and-so, and so-and-so," was that prohibited or not? It was prohibited. And it was said to him:
Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.
ليس لك من الأمر شيء أو يتوب عليهم أو يعذبهم فإنهم ظالمونThe student: On its original ruling.
The Shaykh : On its original ruling, on its original ruling, because the Muslim is not a curser or a slanderer, and the Messenger (peace and blessings be upon him) was not a curser or a slanderer. So the original ruling is the prohibition of cursing. This is the original ruling. So does this hadith now contain a general curse or not? So it remains on its original ruling. Perhaps this is the way the author derived the ruling from this. Otherwise, there is no distinction in the hadith.
The summary now is: Cursing a specific person is not permissible. And the cause, Allah pointed to it in the Qur'an. What is it?
Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.
أو يتوب عليهمThe reader: "The eighth: The great story, which is the story of the fly".
The Shaykh : Yes, this story. It was mentioned earlier that the hadith is weak. From which aspect?
The student: ... Al-A'mash.
The Shaykh : Yes, ... Al-A'mash ... Tariq ibn Shihab. And we said that it also specifies the topic more for us after the one who extracts it. Yes. So, on this basis, it seems the author (may Allah have mercy on him) authenticates the hadith. The author seems to have authenticated the hadith, and for this reason he built a ruling upon it. The ruling derived from evidence is contingent upon its authenticity. If it were not authentic, it would not be derived from it. The story of the fly, as is well known, is that the man who said, "I have nothing to offer," they said to him, "Offer something, even a fly." So he offered a fly. And the second man said, "I would not offer anything to anyone before Allah." So they killed him. The first man entered the Fire, and the second man entered Paradise. Yes.
The questioner : The statement of Ibn al-Qayyim ... .
The Shaykh : Ibn al-Qayyim
The questioner : ...
The Shaykh : In *Taysir al-Aziz al-Hamid*, he says: I did not see it in *al-Musnad*, and it is probably in another book of Imam Ahmad, but it ... .
The questioner : ...
The Shaykh : Yes, it does not contradict, and the chain ... does not become ...
The questioner : ...
The Shaykh : Is this what you mean?
The questioner : Yes, indeed
The student: Yes ... yes.