 فبطه آدك الأيام فتا في غريب الحديث which is a powerful book this book in نهاية إبن أثير رحمه الله إبن أثير talks about the a hadith of the prophet صلى الله عليه وسلم if there are matters which are strange a wording which is strange the meaning is unclear so you go to that book and you find what it means it's like a dictionary particularly for the hadith of the messenger صلى الله عليه وسلم so he said ثم لعن مقيدي من ويحروم إتسحرام لعن المعين specifically to curse a particular individual إبن أثير رحمه الله he said واصل لعني أطرض والإبعاد من الله ومن الخلق السب والدعاء he said the original meaning of the word لعن it means أطرض والإبعاد it means when you are distanced from the from الله سبحانه وتعالى and when it comes from the creation ومن الخلق when it comes from the creation it is a sub-insult والدعاء and its supplication against you that's what it means الجوهري who has a book called الصحاة جوهرة is called الصحاة by المام الجوهري he said اللعنو the word اللعنو means أطرض والإبعاد من الخير it is when you are distanced from good and it is حرام وهو حرام إذا لعن إنساناً بعيني it is حرام if you curse a particular individual it is حرام for you to use لعن to a particular individual because of the prophet or even your writing beast because the messenger صلى الله عليه وسلم how many placing اللعن on a believer is كقتل he is like killing him it is like killing him بخارن and muslim both narrated that وصل the prophet صلى الله عليه وسلم he said لينبغي للصديق أن يكون لعان it is not befitting for a صديق to be a curse one who curses it is not befitting so لعان is not a good characteristics of the believer the prophet صلى الله عليه وسلم he negated from a مؤمن to be one that does لعان he says ليس المؤمن بالطعان ولا باللعان ولا فاحش البذي the prophet said that the believer is not one that slanders ليس المؤمن بالطعان the believer is not one that slanders ولا باللعان and he is not one who places اللعن over the people you see ولا بالفاحش البذي and he is not a person who is a vulgar in his speech he speaks vulgar he is not like that so it is something that the believer needs to stay away from but it is permissible ويجوز لعن غير المعيني من من يجوز لعنه but it is permissible to use لعن when it is not a specific person as the الله سبحانه وتعالى he said in the Quran ألا لعنة الله على الظالمين may Allah cast upon the ones who are oppressors who transgress their limits so now it's not a particular person it is the ظالمين also the the Jews and the Christians it's a general it's not a specific individual it is also permissible to use لعن for the but the question is is it permissible to cast a specific person لعن upon you can you do it إِمْلُتَيْمَا رَحِمَهُ اللَّهِ شَيْغُلِسَامِ إِمْلُتَيْمِيَا he says وَلَعْنُ تَارِكِ الصَّلَاتِ على وَجِلْ عُمُومِ جَائِزٌ it is permissible for the one who abandon the prayer those who abandon the prayer in general they can be placed لعن generally over them all but to specify it on a particular one فلأولا ترقُها it is more befitting it is more preferable that the person leaves it often doesn't do it to him why لأنه يُمْكِرُ أَيَةُوبا because it is possible that he might repent very good also he says in another place شَيْغُلِسَامِ إِمْلِتَيْمَا إِمْلِتَيْمَا عَلْفَتَاوَا يِرَحِمَهُ اللَّهِ he says في لعنة المعين من الكفار من أهل القِبلة وغيرهم ومن الفُساق بالاعتقادات أو بالعمل لأصحابنا فيها أقوال إِمْلِتَيْمَا says there are views regarding it if a specific kafir a curse can be placed upon him أو the Muslim who shares with you facing the qiblah and the qiblah are those who share the same qiblah as you not specifically the same عقيدة also فُساق the criminals and the wrongdoers in their عقيدة or in their actions إِمْلِتَيْمَا says in our مدهب مدهب الحنبري there are views regarding it لأصحابنا means in our مدهب فيها أقوال there are different views or different speeches أحدوها the first one is أنه لا يجوزه بحال it is not it is not permissible in any situation أنه لا يجوزه it is not permissible بحال in any situation و هو قول أبي بكر عبد العزيز and that is the view of أبو بكر عبد العزيز and there is another view which says the second يجوزه في الكافر دول الفاسق that is permissible for the disbeliever but not for other than the disbeliever meaning any Muslim who is a criminal he can't be used for it but the catholic it can be and the third view is يجوزه مطلاقا it is permissible without any restrictions it is permissible that is important so ثم لعن مقايد the cursing of a specific person إخواني it is prohibited it is not permissible أم إمام أحمد رحمة الله was asked about the cursing of يزيد من المعاوية إمام أحمد سرألي إمساك و عحبوا إلي to withhold from cursing him is more beloved to me إمام أبنو أحمد من أحمد also said على الجهمية لعنة الله الله has cursed me upon the jahmia also إمام أحمد سرأل رافضة الملعونة والمعتزلة الملعونة رافضة who cursed المعتزلة who cursed but إمام أحمد chose to withhold from the cursing of الحجاج من يوسف he chose to withhold from that شغل إسلام إبنو تايمية says من أصحابنا من أخرجه عن الإسلام amongst us from the حنبلي there are those who take who took حجاج من يوسف out of Islam and when he was a Muslim or not some took him out of Islam لأنه أخاف على أهل المدينة because he placed fear in the people of Medina وانتهى كحرمة الله وحرمة رسوله and hadjad he stripped the sacred that which Allah and his messenger both placed high gave a high position or made it sacred the Ka'ab messaged the Nebu the blood of the people and said it was not to be touched فهو جيزون اختصاره باللعني so based on that they permitted for him to be cursed والأكابل من أصحابنا يأبون ذلك ويكلون أمره إلى الله but the noble scholars the high caliber scholars of إن المدهب يأبون ذلك and they refuse that they don't allow that ويكلون أمره إلى الله and they place his affairs in the hands of Allah the sheikh goes on to say وفحشن it is also prohibited that's what we say فحشن the one before him he say وصقوني ثاني and he places سقون on the sheen فحشي on it وهو من البدع الكلامي it is when the person speaks حرام speech it is when the person speaks حرام speech but the majority of this word the word فحش when it's used the majority of the time it means زناء the word فحش the majority of the time when it's used it means وأكثر استعمال الفحشة في الزناء the majority of its user is زناء also sometimes the scholars will say فاحش a man when he speaks سيء القول as a prophet which was mentioned previously he narrated that the prophet said ان الله يبغي ظل فاحش البدي الله is angry and he hates the one who is الفاحش البدي the one who is vulgar in his speech وما كرون it is also prohibited to come with مكر مكر brothers is الخديعة is to be deceitful it is to bring out الزهار غير ما في النفسي it is to bring out in the open that which is not really inside your heart on your mind basically deceiving the people it is that is what it is والبذا بذا is is the opposite of shyness ضد الحياة it is also prohibited to come with بذا بذا means what shyness and as we all know the Hadith of Abu Huraira in which Abu Huraira رضي الله تعالى عنه he said it الحياة من الإيمان شاينس is part of the إيمان والإيمان وفي الجنة والبذاء من الجفاء والجفاء شاينس is from إيمان and إيمان is in جنة بذاء which is lack of shyness is from what جفاء is to it is to be harsh and hard and harsh and hardness is in the Hellfire the messenger صلى الله عليه وسلم he said الحياة الشعبة من الإيمان شاينس is شاينس is a branch from إيمان also the prophet صلى الله عليه وسلم he said إن لكل دين خلقه every religion has a mana وإن خلقه هذا الديني and the character and the etiquettes of this religion is what الحياة شاينس so it is important that a person comes with shyness and stays away from that which is opposite to it the share goes on to saying وصخرية والهز سخرية which is to mock وصخرية والهز و it is to mock and الله تعالى عليه he prohibited mocking the word سخرية and the word الهز both of them are two words لثظاني متراد دفاني معنى هما واحدون they are synonyms both of them mean the same and that is what الجوهر he chose he said الهز السخرية that the word هز is سخرية it is mocking somebody and it is not permissible to do so الله تعالى الله تعالى he prohibited the Qur'an يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكون خيرا منهم ولا نساء من نساء عسى أن يكون خيرا منهم لا this ayah الله تعالى he says all those of you who believe لا يسخر قوم when people should not mock another group of people why عسى it is possible أن يكون خيرا منهم that they are better than them ولا نساء a woman should not mock من نساء another woman عسى it is possible أن يكون that they are better than those whom they are mocking ضحاكم من المزاحن who is from the students عبدالله بن عباس he said نزل at this ayah came down in what في وفدي بني تمين it came down on the delegation of bani تمين and they were those who يستهزئون بفقراء يا صحاب النبي صلى الله عليه وسلم they used to mock the poor companions of the messenger صلى الله عليه وسلم such as عمار خباب منال سوهيب الرومي سلمان الفانيسي سالبولا أبي حديفة they used to mock them why لما يرون من رثاثة حالهم because what they used to see them was what how unappealing they were من رثاثة حالهم their situation their appearance was not appealing they looked very unappealing and so based on that this verse came down on so Allah says يا أيها الذين آمنوا لا يسخر قوم من قوم and the word القوم اسمون it is a noun يجمع الرجالة والنساء it combines men and women but here it was specified only for the men لقرينة تندلت على ذلك because a قرينة indicated that how because after that women were mentioned separately they were taken out of this general بيلي also انا سبنو ماليكين he chose a name of you that this ayah came down on صفية بنت حريي which is that some of the women they said about her يهودية بنت يهوديين she is a Jew from two Jews and Allah also says ولا تنابز ولا تلمز أنفسكم that one of you should not back bite one another and should not slander one another as Imam al-Baghawi mentioned in his تفسير and the people who mock others they only mock them because there is an element of arrogance in them and arrogance is a characteristic that is prohibited from the creation only permissible for the creator and Allah سبحانه وتعالى يسالي نحديث القدسي which Muslim which Muslim narrated in his صحيح العظمة إزاري والكبرياء وريدائي مجاستيكناس and highness is for who it is Allah's upper garment sorry it is lower garment والكبرياء وريدائي and arrogance and to be high is my upper فمن أزعني في واحد من هما ألقيته في النار anyone who disputes with me in any of those two I will throw him into the hellfire إما محمد narrated in his مسنة that the prophet said to Abidar when Abidar criticized Bilal the prophet said to him أنظر لك at yourself فإنك لست بخير من أحمره you are not better than a red one ولا أبيضة أن you are not better than a white one إلا أن تفضله بتقوى الله unless تقوى الله تبارك وتعالى gives you virtue والكذب قيدي the sheikh was not saying the line he said lying is also prohibited but the sheikh said he said restrict the line what does he mean by that he means not all lying are prohibited it's restricted there are times when it's permissible so what we know is lying is permissible except three times and the three times are as follows خداع الكفار في الحرب when you are in a battle with the disbelievers receiving them in the battlefield is permissible ولي زوجة and your wife you are allowed to lie to her ولي الإصلاحي to bring peace between two خداع الكفار it means while in the battlefield face to face it does not mean every time and every place it means when in the battlefield ولي زوجة and the wife also the wife is restricted to something that strengthens the bond between the two so for instance a man may say to his wife I have never seen any woman on the face of this earth better looking than you or this is the best food I have ever tasted these are statements that are permissible for one to say but to lie to your wife when you are outside and she calls you and says to you where are you, she wants to know and you lie and you say it's permissible for me to lie to my wife it is not permissible that is not what the حديث is talking about ولي الإصلاحي and the third one is when you want to bring peace between two people and you say اخل فولان والله and he loves you so much and so you want both of them to come together and you want this this type of conflict that is taking place between the two of them to come to an end that's what you want these places يبا حل كذيبو فيها and and that is what he mentioned and that is based on the حديث of اسماء بن تيزيد that the Prophet صلى الله عليه وسلم lying it is not permissible except it is in three places الرجل يكذب في الحرب والحرب خدعة a man lies and in lying it's about trick و الرجل يكذب بين الرجلين يصلح بينهما a man an individual he lies he lies between two men so he can bring peace between the two of them و الرجل يكذب للمرأة و الرجل يكذب للمرأة a man he lies to his wife so he can please her with this it is permissible and he narrated it و حسنه but عبد الرحمن ابن يحي المعلمي عبد الرحمن ابن يحي المعلمي he has a book called حقيقة التأويل عبد الرحمن ابن يحي المعلمي he has a book called حقيقة التأويل عبد الرحمن ابن يحي المعلمي he has muallafat his books has been recently released by دارة عالم الفوائد all of it there are some missing from it but a lot of his works they have brought it together في هذه الكتابة هناك كتابة حقيقة التأويل حقيقة التأويل عدر حماني حي المعلومة في كتابة حقيقة التأويل يكتب أن هذه الحديث ليست أثنة حتى أن هذه الحديث فيها في بخاري يكتب بشكل جيد لأنه يكتب بشكل جيد فهي جيد لأنه يكتب بشكل جيد لأنه يكتب بشكل جيد one of the reasons he brings after he goes through the chain and he speaks about it is that he speaks about that when a man lies to his wife on these matters it does cause for her not to trust him even if it's for him to please her and he talks about a personal experience that he went through عدر حماني حي المعلومة was married to an old woman in which he married from India عدر حماني حي المعلومة he is an Imam with the habit of this era he died before Al-Albani but he said to him he was the Imam with the habit of this era when he lived عدر حماني بن حي المعلومة he was a Yemeni originally he was a Yemeni originally he used to live in Mecca he used to live in he used to live in Mecca رحمه الله and he used to stay in مكتبة الحرم that's why he used to stay in مكتبة الحرم in Mecca which now is closed down it doesn't exist he used to sit there and he used to author he used to have a basket he used to have a basket and so he used to author right right right right right right and he used to place it in that basket and so what happened was years later years later his works were found from those baskets and places here and there and notes one of the books that were thought to be complete but then were realized was not fully complete was رسالة العبودية رسالة وحفظت تكسباء العبادة اشتباه in which it talks about عبودية who's thought to be complete but when that عالم الفواقئ came together they realized دكتور عثمان معلم had some copies of the book he had some copies of the book which was not added to its previous لذلك يضعها لها. وذلك now it is out there for the طارب علم to read and that book when you read it it gives you a powerful insight of servitude. He also has matters in which he speaks about which is نحو ونصول الفق. Where ever marty he talks about you who's reading it will benefit so much فوائد out of it. And insha'Allah وإتعالى بإذن الله الكريم the books I want to go through insha'Allah وإتعالى هيه is his book حقيقة البدعة. It's one of the books he wrote. It's called حقيقة البدعة. The real understanding of what بدعة means. His reality is now that word البدعة has not been understood as it should be. It has not been understood the way it should be. Very good. So إن شاء الله وإتعالى when we do take that book we will speak more about him and his works and how this how his efforts were put together. والله one of the things that was said by عبد عباد عبد رحمان بن يحي المعاليم was if he only had those who stood up for him to propagate his works he would have been from those people at this time who would have who would have been placed up there he just didn't have that. Just like it was said about ليثبن سعد. ليثبن سعد كان أفقه من مالك and he had more فق than him in مالك. Except in مالك he had these right students. He had the students who spread he's مدهب. And who passed it on and gave that knowledge. And that is one of the things that makes a teacher or an Imam مدهب go because he doesn't have no students who passes it on or who spreads it for him. يا رحمه الله جميع. And may Allah have mercy upon all of them. So والكذب قيدي بغير خداع الكافرين بحربهم وللعرسي. أو إصلاح الأهل التأهل التنكدي. So you mentioned those three times when line is permissible. خداع الكافرين are deceiving the disbelievers بحربهم when in a war with them. واللعرسي يا وائف. أو إصلاح أهل التنكدي are placing peace between two love to one two individuals who in between them which is what who have some form of conflict between the two. There is something I need to speak about which is a matter which needs to be known which is the issue of المعارض. The issue of what? معارض. معارض means when a person uses a statement that can carry more than one meaning. And that word or that meaning there is a close meaning and there is a far-fetched meaning but it still falls under the wording you're using. But what comes to the mind of the person is this meaning but you don't mean it you mean the other. This is called what? It is called معارض. And it is permissible as عمراني بن الحسين رضي الله تعالى عنه. He said المعارض لمندوحة من الكذب. Which basically means that using معارض it suffices a person from lying. Even in these three situations a person should not result to lying. The person should not result to lying if he could find the option to use معارض he does it. The word has an apparent meaning that seems to this person but you don't mean that you mean another. For example somebody asks you and says to you who is this person and you say هذا أخي. It's my brother because you're scared that somebody may cause him harm. So you say هذا أخي. This is my brother. Now he may understand from it blood brother. Blood brother. Your blood brother. But معارض لمندوحة من الكذب. He's my brother in religion. For example you may use the word أصقف. But you don't mean it as in the roof of the house. You mean the sky. Or you might use the word فراش. Which means anything that is spread out. But a lot of the time the word فراش is used on the earth or it's used on the ground. And the bed. All of those are used but you mean the earth. The actual earth. The floor. For example you might use the word لباس. Clothes. But you don't mean it as clothing here. You mean it as night time. As Allah said وجعل الليلة لباسم. Or for example meanings like that. So it's permissible for a person to use those meanings if he is forced to use it to save something in any of those situations. Or even other than those situations a person is allowed to use it. And the evidence for that is أبو حريرة. A man came up to him and he said to him I invite you to my house. أبو حريرة. Did not want to hurt him. Or did not want to cause him any pain or did not want to be harsh to him. So he said to him I'm fasting. And so the individual left him. And so in the عصر time. The individual saw أبو حريرة eating. And he said to him I thought you said to me you are fasting. And I said Na'am I was fasting. And I was fasting from eating with you. Because the original meaning of the word fasting means that him sakh is to withhold. So he meant the linguistic meaning. But he understood it as a technical meaning which is what. أل إمساكوا عن المفترات من طروع الفجر إلى وروب الشمسي. To withhold from the things that you break your fasting. From the sun rises to the sun sets. He restricted it to that meaning. And that was what came to his mind. Because the word took a technical meaning. But no he meant that linguistic meaning. But what we need to understand is the معارض. It is permissible for it to be used. But you're not allowed to use the word والله. If you use the word والله. Then it is not what you meant. It is more than it means it is what he understood from it. It is what is understood from it. Not what you meant. So it's very dangerous that a person says والله after it. Some scholars they said. لما عارض is permissible even when there is no need for it. And some said it is only permissible when there is a need for it. And so there is that dispute amongst those who know about it. We will stop there.