So, we begin today. I believe it's the 12th lesson in our series on the explanation of the Salihin, from Sheer Hamid bin Salih, Al-Famanin, or Ahimul-la. In the previous lesson, we looked at Hadith from Zer bin Khabesh, who came to Safwan bin Asal, to ask him about the issue of wiping over the socks of the Khofan. And so, there's some benefits that we took from that Hadith in relation to the excellence of seeking knowledge and going to the people of knowledge to learn the rulings of Islam, the Khgham of the Sharia.
And there were some other issues that occurred in the Hadith in relation to loving a people and being with a people in the hereafter by love of them, even though you do not have the same actions and the same level, but by loving those people, you can be with them on Yomun-riyama in paradise in Shah Al-Loh to Allah. And in Jali, there a man is with those whom he loves. Now, we looked at some issues of repentance, the timescale for repentance from the time that the sun rises from the West. And one of the issues that we looked at now obviously was the rulings of wiping over the socks.
And we discussed some of the technicalities to do that. Just one thing I want to point out before we move on to today's Hadith, which is that in the previous lesson, we looked at the issue very generally, but when it comes to wiping over the socks, the time, the 24 hours and the three days, it starts from the time that you first wipe over the socks. Right? So, for example, if you do, and then you enter your socks, and so let's say you do what you do in the morning, time of fajr, and you go back to sleep, and then you get up, you're in wudu, you put your socks on, so now it's, you know, the hard time, and you decide to wipe over your socks now, even though you put your socks in in the morning.
Right? So, the time starts from the time that you first wipe over the socks. So, that means that now you have, from the time of the hora, let's say, right until the next time, until the hora, that's your 24 days for the makhim, for the one who is resident. And for the travelator, it would be obviously three days.
So, just to clarify that point from the previous lesson. So, commenting today's lesson, this is Hadith number 20, this is well known, sorry, 24 hours, 24 hours, 24 hours, meaning one day for the makhim, like hours. And as for the, one who's a traveler, it's three, three, three days, just to clarify the procedure. So, coming back to the, our Hadith for today is the Hadith of Abu Saeed, Abu Saeed al-Hudri, or the Al-Hudri, or the Al-Hudri, and this is the famous Hadith of the 99 men, and of the man who killed 99 men.
And will be the Hadith from Abu Saeed al-Hudri, or the Al-Hudri, and Nabi al-Law, Salaalahu Alihu Salaamqal, Khanafi Man-tan, Ababa Al-Qum, Raja Al-Ajum, Rachal, Attis, Attan, what is in, and Afsan. Obviously, there's a man from those among you, he killed 99 men. So he asked about the most knowledgeable person of the people of the earth. And so he was directed to an ascetic, someone who is away in a place, you know, praying.
And so he said to him that he killed 99 men. So does he have any Toba, for Hul-L-Homintobah? So he said, La, this ascetic. So he killed him as well, and he completed 100.
Then once again he asked about the most knowledgeable of the people of the earth. So this time, Fadula Al-Ajulin, Al-Ajulin, to a person who is a scholar, who has knowledge. So then he said to him that I have killed 100 men, is there any Toba for me? So he said yes, and he said to him, Womayahul-Bainahu, Wobaynahtobah, who can come between you and Toba.
So then he was commanded in Talik, Ila Ar-Din-Kadawakadah, for Ila-Bihar-un-us, Ila-Bihar-un-us, Ila-Bihar-un-us, and Ila-Buhar-un-us, he said, go to such and such an earth, such and such a land, and you will find therein a people who worship Allah, the exalted. So worship Allah with them, and do not come to your own land, for indeed it is a land of evil. So then he left, he set out until he reached halfway in between, and then death came to him. And then the angels began to dispute with each other as to who should take him.
Is it the angels of the mercy, or is it the angels of punishment? So then the angels of mercy argued that he came repentant, and he turned his heart to Allah, the exalted. But the angels of punishment said that he has not done any good whatsoever. So then another angel came in the form of a man, and they made him to be, to be an arbiter between them, or to be between them.
And so he said, measure the distance between the two lands. So whichever of the two he is closest to, then those, then you know, the respective angels will take him. So they measured and they found him to be closer to the land that he desired to travel to. He was closer to that.
And so therefore the angels of mercy took his soul. Some variations of that hadith. Then the sheik, or him Allah, goes on, he essentially goes on to mention the same hadith in his own words. So I won't repeat all that again, because it's pretty much a repetition of the hadith.
But the sheik mentioned some benefits, numerous benefits that can be taken from the hadith. And we did cover the hadith from with the explanation of Sheik, or with the Jabri in a previous lesson in a bit more details. You can refer back to that. Here there are just some quick benefits that Sheik mentioned from the Sadis.
First of all, that someone who kills a person, a Muslim who kills another Muslim, and then he makes Toba, he repents from this, then Allah will accept his repentance. So even for the sin of murder, for murdering somebody. This is a sin which is forgivable, because it comes under the aya, the aya in which Allah is what He said in Allah, Hallai, Yur, and Yushar, Abhihi, or Yur, Yur, Yur, Yur, Yur, Yur, Madhu, Nadur, and Dariqah, Le Man Yashar. Indeed, Allah does not forgive that partners are set up with him in worship.
But He forgives whatever is less than that to whomever He wills. So, Madhu Nashirk, in Allah, Yur, Firu, Yur, Yur, Yil Sah Sean... Anything less than Sheik, then Allah will forgive that, if He wills to do so. And this is the view that the majority of the people of knowledge are upon hold this view.
That even a sin that is as highness as murder. Because of all of the implications which are involved. This is still forgivable, and this is a majority view. But there are mentioned of the views, a view for example , I believe, who said that Anal kratil lay Selahutobhe that the Muiridra doesn't have any repentance...
Because and they mentioned the Ayyayana in Qur'an and Quran, alli and Al-A'yaykul,issy. So he said, whoever kills a believer deliberately then his recompense is jahannam and he shall remain there in forever and Allah's anger shall be upon him and he will be cursed and Allah has prepared for him a mighty punishment. Al-Aben, Al-Alimah. However, the shayk says, this is Suratun Nissa, chapter 4 verse 93.
However, the shayk says that which the majority of the people have chosen as the view, that is the correct view. And what Ibn Abbas or the Al-Ahu Anhu has said, then it is possible to give it an interpretation to remove the apparent conflict, the way that we can reconcile between the two views. And so we can understand what Ibn Abbas actually meant, what did he mean? And so the meaning is that the part of the murder which is not forgiven is the part that relates to the one has been killed, right?
Because there's numerous violations, right? There is the right of Allah because he has been disobeyed, because murder is forbidden. Then there is the right of the one killed because his right has now been violated. And then there is the right of the awliya of the Maktul, meaning the guardians or the family or the people of the one murdered.
So here are three rights which have been violated. So the shayk goes on to mention each one. He says, as for the first one, which is the Hakav Allah, Subhanu wa ta'ala, then there is no doubt that Allah will forgive that person on account of Toba. And obviously the evidences for this are very clear.
The verse that we just mentioned, anything less than shirk, Allah forgives anything less than shirk. And also there are other Ayat which mention that no matter what, transgression you have done against your own soul, Allah will still forgive. Hul yah Ibaad yal al-Astrafu, Allah and Fosim, la taqnatu, mirah mirah mirah mirah mirah mirah, in Allaha Yul firul unu wa jamiyar. All my servants who have transgressed excessively against their souls do not despair from the mercy of Allah.
Indeed Allah forgives all sins, that's an evidence. And also the passage at the end of Suratul for Khan, while Al-Astrafu, Allah and Akhir, those who do not invoke alongside Allah in another deity, Hul yah kudun anafs, Al-Alatih ha-rahm al-lahu illa-bil haq, and nor do they kill a soul which Allah has prohibited except on account of a right. Hul yah zunun, and nor do they commit zina. And when I am Yalqah, as-al-Dalq, Yalqah as-al-Dalq, and whoever does that, then he will incur a great sin.
Yudah al-Astrafu, Yalqah al-Dalqah yahm al-qal-Dafih, Yalqah al-Dafih, Yalqah al-Dafihi, muhana. And the punishment will be multiplied for him on the day of judgment. And he will remain there in like humiliated belittled. And then Allah says, illa-man-taba wa-a-man-wa-a-wa-a-amila-amila-amila-amila-amila-a-sa-li-ha-ba-ulah-i-kah-yub-ba-dil-wa-dil-wa-hu-sai-yih-a-tih-him-hassa-nat.
Except the one who repents and then who believes and then who does righteous actions, then they are the ones whose evil deeds Allah will change into righteous deeds. Right, so this now is clear. This is as it relates to Allah as a wajal. That will be forgiven because Allah has said clearly, unless a person dies upon shirk, then whatever other sins he has, then Allah will forgive him if he wills or punish him if he wills in the hereafter boat in principle.
It is a forgivable sin. Now, as for the haq of the maktul, the one who's been killed. 6.6 is for in theAA and the right, the repentance of the repenta will not benefit him in respect to the one who's been killed. And because of his right, how can he return his right?
So you've killed him! He's gone, you can't return the right to him. And you know, you can't go to him and make easily, halal, like meaning a solution. Abu Talbar, you know, you can't exonerate yourself, you can't find a solution.
So this is something that will remain and this person will be held accountable for that, even if he has repented, because the repentance is repented to Allah, so that right has been addressed. But as for the day of judgment, then the issue will be settled between them. So that part hasn't been settled, hasn't been forgiven. Wa mahakwah, al-hakwah, al-mahatul, as for the right of the awliyah, the guardians of the one killed.
So again, see, this is another part of the Talbar. So here in Media indoctrinate Tal'abur al-Tabar, you were rejected by Al-Makhdel. So now, even though you make Talbar to Ala, even that Tal'a, is not accepted until you submit yourself, you present yourself, to the guardians of the one who has been killed. And when he accepts and admits the murder, he says, well,bright, who killed?
You can dispose of me, how you wish? If you wish, you can take my life. If you wish, then you can give me take the dia, the blood money. And if you wish, then you can pardon me.
So these are the three options which are found in the Sharia that either it's retribution, life for a life, or it is you can take blood money, or it is you can forgive that person. And this is the great wisdom in the Sharia in the sense that justice is returned to the party of the one who has been killed, because they've got to feel and sense justice. And they have been given the option to do one of three things. If the aspect of justice and retribution is what will give them relief, they have the right to do that.
If they feel that in the circumstances that if they were to receive blood money, because it would be better for the family, for the guardian, for the whoever is left with the family, and it would be better for them to do that than to have him killed. So that aspect of need is greater than the family can do that. And if it's neither this nor that and they're happy, they understand maybe in the circumstances or they look at the circumstances of the one who killed, maybe there's something they see in that person, you know, he's genuinely sincerely remorseful, it will change his life or, you know, maybe he has dependence and things like that. And then even there's mediators that can come as well to mediate between the family and.
And so this shows the wisdom and the perfection of the Sharia over all other laws, because it establishes true and real justice for the actual people who are aggrieved, not like you see in these Western so-called democracies where, you know, the notion of justice doesn't actually exist, the actual justice. Everything is measured in terms of everything. Every crime is a commercial crime. It's just money, right?
So it's all about money. So there's no sense of right and wrong justice injustice. It's about everything is cut us, right? So all of these other laws and systems, they are false because they're not founded upon Dohid and the rights of Allah, the rights of men, you know.
So Shaky is saying that part of the Toba is that this man has to go and present himself to the family or the awliya of the person he killed. And then, you know, whatever they decide to do, or whatever they decide to do, then that is part of the Toba that is acceptable to Allah, but he still has left the part which relates to the man that he killed. So once we understand that, then if we go back to what Ibn Abbas said, or the Allahu anhoma, that this, you know, this, this, this, we can understand it in the sense that a man dies and he hasn't actually been totally forgiven, right? And that's how it is with the crime of murder.
Murder is from the most highness of crimes. And this ayah, at the end of Surah Al-Forkan, we mentioned it before, a very tremendous ayah in the Quran about the greatest of sins. This ayah, we're, what I mentioned was Laedunah Laedunah La Al-Forkan laughter, so mentions Shirk, it mentions murder and it mentions Zina. Now, these all relate to certain strengths which Allah has put in the body as Ibn Acme explains, there is an intellectual strength.
This is the strength of Akhil of the mind and reasoning. There is the strength of anger, or readom or become angry. and there is the strength of Shahwa, which is lusts and desires. These are part and parcel Allah has created man and has put these things within him, these faculties or these traits or these qualities.
And so deviation can occur in relation to each of these three things. And these three examples which have been given in this Aya represent the most highness or the most, the greatest of the types of crimes that can be committed within each category. Right? So there is the intellectual aspect of Akhul, then there is the anger, then there is the Shahwa.
And in each of these three to commit shirk is the most evil of sins and crimes, which you commit against Allah, but it is the most, it's like an intellectual crime, it's an intellectual crime. Because if you think about it, how can you worship something that is created, has no power, has no ability, cannot benefit you, cannot harm you, is lifeless or it's dead or you can't hear it, how does this make sense? This is the greatest type of intellectual deviation or corruption. In respect of how smart you might be otherwise, you see there's a nation in the Far East, a nation of idol worshippers and elephant worshippers and cow worshippers and whatever else, but yet the smartest of people when it comes to the worldly knowledge.
This is not intelligence. This is not intelligence. Akhul is to know what is true and to pursue it and act upon it and to know what is false and what is harmful and to avoid it. That's the definition of Akhul is explained by, again, even tameable claim in others, what we mean, Akhul means to know what is haq and what is nafir, beneficial and to pursue it, to act upon it, to seek it.
And what is false and what is harmful and to avoid it. That's what makes a person intelligent. It isn't just, you know, worldly, perspicacity, shrewdness, cleverness, smartness, you know, finding solutions, you know, this is not being clever. That's not being clever.
So anyhow, so shirk is the greatest type of deviation in the realm of the intellectual power that Allah has put in a human. Murder is the greatest type of evil sin in the realm of anger, because there are other things you do in anger, but killing is the most most most evil. And then in terms of the shahua, then it is fornication, right? These are the most evil, most corrupt, most damaging to, you know, it's a violation of rights, most damaging in society, right?
Like murder, for example, you kill someone, you know, you've taken someone who provides for other people, there's so many evils that result. Many people are affected by this. You commit zina, you destroy the fabric of society, you know, this is, this is, so this is a tremendous eye. And you can go back and look at the Tafarsir and commentary on this from the from from the Scottish, especially like from Ibn ibn Utaym, they have good amazing insights into this.
So as we said, this is the Hadith of the 99 men, the man who killed the 99 men. So this completes our discussion of that hadith. Next hadith, hadith number 21, this is a very lengthy hadith. It's the hadith famous hadith of Qab bin Malik, Aradiyal Lahu Anho.
So the hadith runs many, many pages. So I don't want to go through all the Arabic and the English because it will take the rest of the lesson. So what I will do is try to summarize the hadith as a whole. And so we know the story in general, and then the shake will mention many, many benefits.
He will comment upon the hadith because there are lots of things in this hadith, which are very, very important. So so let's just give a overview of the hadith hadith number 21. So this is narrated from Ibn Shihab through the through the narrators. And he said that we heard of season rating from Qab bin Malik.
And so in the narration, it was it happened that the messenger of Allah sallam, he was going to make an expedition to Tabuk, Tabuk. And this is because the Christians in Syria, the Romans and those of Rome and Syria, they it was mentioned that they were going to come and attack the Muslims. And so Qab bin Malik, he narrates his own story as to what happened. Right.
So Qab bin Malik is a companion. And so he says that in his own words now, Qab bin Malik, he said that I never remain behind Allah s messenger from any battle or expedition, except the battle of Tabuk and the battle of Badar. Right. So this companion, he remained behind, he didn't fight in Tabuk and he didn't fight in Badar.
And then he explained why he didn't fight in the battle of Badar. So in the battle of Badar, there were many, many people who didn't go and fight with the messenger of Allah sallam. However, nobody was blamed for remaining behind because the reason why the messenger went out on that occasion was not, he didn't announce a battle. But what he did is that he went out to take some caravans of the polytheists.
So it wasn't actually a battle. He went to intercept the caravans and to take the goods. The reason for that was because the messenger of the Muslim himself had been expelled from Mecca and all of their possessions, all of their property, all of their livelihood, all of their trade had effectively been confiscated by the polytheists of Mecca. So for that reason, it is a right for those who've been dispossessed to take back what belongs to them.
And that's why these raids and these interceptions of caravans used to take place. This is one of the things that the Orientalists and the Kofar from the Christians and the Yehul and other than them, they say, oh, this prophet was a Hijtah raid people and used to take, but they're not telling the truth about the circumstances. And this is how they portray him in their literature, in their books, and the way they describe him, he was a person who used to raid and take the goods and warm anger and things like this. All of these all lies from them.
And they don't really tell us the true circumstances. So if you're expelled from your home or your town and your business is taken over and your trade is taken over and these people are there and they've taken over your business and they've taken over your property and they've taken over. And then they're establishing trade routes and you have a right to take back what is yours because they've stolen your livelihood and they've expelled you from your homes and they've persecuted you. How is it not from justice to now go back and take what's yours?
So on this occasion, there was a caravan or there's a caravans would come. So the messenger of us, he went to intercept the caravan and not everybody went. So there was some 300 odd people, not everybody went. So anyone who remained behind, then anyone who remained behind, then he wasn't blamed for not participating in the actual battle of Badr because that happened like due to circumstances.
It just broke out the battle for a reason, which we'll discuss later in Jhala-Tala. So anyhow, Kabin Marlik is basically saying that there was only two battles I kept away from. The first was Badr for which there was no blame upon anybody if you didn't participate. The second obviously is this one, the Battle of Tharbuk.
So then he continues and he says that I had the honor to be with Allah's messenger on the night of Akaba, the Pledge of Akaba. And when they gave their pledge, it was to Islam. And he said that even though I didn't participate in the Battle of Badr, which was a mighty thing, because those who fought in the Battle of Badr, Allah forgave them their past and future since it was such a great event. But Kabin Marlik is saying that to me, the fact that I was able to give the pledge of allegiance at Akaba, the Pledge of Akaba, that is greater and more dear to me than that I should have participated in Badr.
So even though I didn't participate in Badr and it's a mighty thing and those who did have a great reward in the sense of forgiveness, but still in my heart, the fact that I was from those who was at the Pledge of Akaba, that is more dear, no, that is dear to me in my heart. Now, as for remaining back on the occasion of Tharbuk, Kabin, he says that I never did I possess means enough, more favorable than the occasion of this expedition, meaning that I had he had everything he needed to do to go and join the messenger of Allah, he had riding beasts, he had you know, provisions, he had wealth, he had everything, never was he in a better position, more favorable than in this situation. He even had two rides, meaning two to come as two horses to take with him. So then he said Allah's messenger, Allah's so I'm set out for the expedition in extremely hot season, and the journey was long, and the land was waterless and he had to confront a large army.
So because of this reason he gave advanced notice to all of the Muslims, meaning that this because this was such a big expedition with a large army, then normally he wouldn't announce a battle or an expedition well in advance. Why? Because of leaking of information. However, on this occasion, because it would reach the enemy, right?
However, on this occasion, he prepared well in advance and he gave advanced notice to all the Muslims because of the nature of the expedition, right? It's a long journey, it's the hot season, the ground will be dry, water might be scarce. So to give everybody advanced notice or warning, to be ready. So he informed the Muslims about the actual situation they had to face so that they could adequately equip themselves for this expedition.
And he also told them this exact place that he was going to go to as well. Normally this is not a don't say we're going to this place for this but on this occasion, he told them all the specific details. So then he continues, and the Muslims who accompanied Allah's messenger, Allah's, Islam at that time were large in numbers, but there wasn't a proper record of who is actually who's gone with the messenger of Allah. And there wasn't many people who wanted to be absent.
You know, and and you know, because some people what they used to do like hypocrites is as the people would be leaving, because it was a season where the hot season where the fruits would be growing and the fruit trees, the wines, you could quite easily slip away, not be seen and to hide amongst the trees and just hang around there till everybody's left, right? So no one can tell where's Sansa, where's Sansa, why isn't he coming? You can just like be out of sight. That's what people would do.
That's what the hypocrites would do, right? To avoid joining the actual army. So they couldn't be seen avoiding the thing. So anyhow, so there weren't many people who tried to do that.
Why? Because you know, revelation would come and expose those people anyway, but the hypocrites would do that. So Allah's messenger, Islam, he set out an expedition when the fruits were ripe and their shadows had been lengthened, and he said, I had weakness for them, for the collecting the fruits. And it was during this season that Allah's messenger made preparations and the Muslims along with them.
So I set out in the morning, so that I should make preparations along with them, but then I came back and did nothing. And I said to myself, I have means enough to make the preparations as soon as I'm like, in other words, now he's procrastinating a little bit, right? He's thinking, I've got all the means, I've got all the ability. So let me just relax a little bit.
I've got ample time to prepare, I'll catch up with them. You know, and so this was the way that Qab was actually thinking. So he said, I went on doing this, postponing my preparations until people were about to depart. And it was in the morning that Allah's messenger set out and the Muslims told along with him, but I made no preparations.
I went early in the morning and came back, but I made no decision. I continued to do so until they, meaning the Muslims hastened and covered a great deal of distance. So meaning that as he was procrastinating, the Muslims along with the messenger, well, I had already left and, you know, by a certain time, they'd made, you know, covered a great deal of distance. So then he said, I continued to do so, I also made up my mind to march on and to meet them.
Would that I had done that, but perhaps it was not destined for me. So he even thought, okay, they've gone now, what I'll do now is I'll follow them afterwards and march on until I catch up with them at a certain point. So then he continues, after the departure, while I was messenger, I went out amongst the people and I was shocked that I did not find anyone like me, but people who were labeled as hypocrites, or the people who allowed granted exemption because of their inability. Right.
So now when everyone's gone and he's come out and see who's left behind, then he's seeing people and then people who have been deemed to be hypocrites on the tongues of the people, right? Or it's people who allows messenger gave an excuse because they have a legitimate excuse not to go into the battle. Whatever that might be, it could be illness, could be disability, could be lack of, you know, ability. So and then he noticed that this, you know, this is the kind of people who were here.
So then he continues and he says that Allah's messenger, I saw Sam Chukno, notice of me until he had reached Tabuk. So this is what Qaab learned afterwards that when the messenger of Allah says I'm reached Tabuk, then he began to ask and he said, what happened to Qaabim Malik? And so someone from Vanu Salaam said Allah's messenger or Allah's messenger, the beauty of his cloak and his appreciation of his sides have eliowed him and thus he was detained. So someone said that he's been put to trial and the affluence and you know, whatever has put him to trial, so he's not so Mu'az bin Jabal, one of the Al-A'lahu and one of the great companions, he said, woe be upon you, what you content, he told this other companion, woe be to you, what you content.
Allah's messenger by Allah, we know nothing about him but good. So now Mu'az bin Jabal is defending Qaabim Malik from the insinuation. Allah's messenger, Allah's messenger, Allah's messenger, however he kept quiet, he said nothing. So now during this time, the Prophet Salallahu Alayhi Wasallam saw a man who was dressed in white and this man happened to be Abu Khaythama and Abu Khaythama Al Ansari was a man who to the expedition, he contributed like a handful of dates that was his contribution to the battle and the hypocrites were mocking him because of that, like he's given a, he's just given some dates for the battle.
This is where the hypocrites right, they would mock anyone who would you know from the goodness of their heart to give anything to aid the messenger of Allah's and the Muslim and the Muslims. So then Qaab goes on and he says, when this news reached me that Allah's messenger now is coming back from Tabuk. So now the Muslims are coming back from Tabuk. As we know the battle never took place because Allah's of just put fear into the hearts of those Romans and those Christians, they never turned up, they got so scared because they heard the messenger of Allah, you know he went and he camped there for certain number of days.
So when the Muslims came back Qaab said that when this news reached me that Allah's messenger was on his way back from Tabuk, I was greatly, I was disturbed. And I thought to my mind that I, what stories can I fabricate? What stories can I invent? What excuses can I make?
How can I save myself from the anger of the messenger of Allah's Islam? And so in this connection he went to every man from the members of his family, so went to members of his family and you know asking like what should I do? What should I say? What, how do I get out of this?
So then Allah's messenger, Sallallahu is about to arrive and when he arrived he thought to himself all of these ideas that are coming through my mind that I'll tell this story or I'll tell that story or I'll make this excuse or I'll tell this to do this. He thought you know when he knew that the messenger was going to arrive like the fear, like all these ideas just vanished, they went. And he thought to himself, he came to the conclusion after thinking very carefully that nothing is going to save me except telling the truth. So think about this, this is a mighty mighty, from all the lessons in this story, from the mighty lessons is the benefits of being truthful and the harms and disgracees of being untruthful and telling lies.
So here he'd gone to all his family members, he was thinking of all the excuses and possibly what things can he tell to get himself out to excuse himself, right? But then ultimately he realized right in his reasoning in his own mind that nothing is going to save me except to be absolutely truthful to to to to to have Sider. So then he said I decided to speak the truth and it was in the morning that Allah's messenger Sallallahuahu Aliyusam arrived in Medina. So now when it was the habit of the messenger of Allah, he would first go to the masjid first, when he came back from any any junior expedition and then he would give to Raka as of Naful Pree, as Shukr, and then he would just sit amongst the people.
And as he did that, as he was sat there, the people who remained behind and who had excuses, they started coming one by one to the messenger of Allah, Sallallahu Aliyusam, and they will begin to make the excuses and they would start making an oath, making oaths, you know, by Allah and giving and all together, there was those 80 people who came and gave all their excuses. And Allah's messenger Sallallahu Aliyusam accepted the excuses of everybody on the face, like at face value, and he sought forgiveness for them and he left their secret intentions to Allah. Okay, you know, he took them at face value and left them and with their intentions to Allah until Qaabid Marley came, it was his turn now, so he came, like each person organically went, you know, sought the messenger of Allah's as a woman and said what he said, and then Qaab presented himself and I greeted him and he meaning the messenger of Allah smiled, but there was a tinge of anger, he felt there was a tinge of anger in the smile. And the Prophet Sallallahu Aliyusam said to me, come forward, I went forward until I sat in front of him.
He said to me, what kept you back? What kept you back? Could you not afford a ride? I said Allah's messenger by Allah, if I were to sit in the presence of anybody else from among all the worldly people, I would have definitely saved myself from his anger with one pretext, meaning one excuse or another.
And I also have equality in me, I have the tendency that I'm an argumentative person, right? So in other words, he's telling the messenger of Allah that if he was any other person but you, I would save myself through any excuse or pretext or I would be argumentative because it's in my nature to be to argue and to, you know, but by Allah, I am fully aware of the fact that if I were to put forward before you, a false excuse to please you, Allah would definitely provoke your wrath upon me. And if I speak the truth, you may be annoyed with me, but I hope that Allah would make it end well. And by Allah, there is no valid excuse for me.
And that's being truthful, right? That's being truthful. He said, I have no absolutely no excuse. Why?
Because he knew that he was, you know, putting things off and saying, you know, soon I'll do this or I'll catch up. And then by the time it got to the stage where he tried to do it was too far late now, that's it, gone far far, they've gone, he's no way of catching up now, right? So he just said, I've no excuse. And he just told the absolute truth.
So then he said, by Allah, I never possessed so good means, meaning I had everything. I had such favorable conditions as I had, you know, when I stayed behind when he failed to join the expedition. So this is what he said to the messenger of Allah, I said to them. So then Allah's messenger of Islam said, this man has told the truth, you have told the truth.
So get up until Allah gives a decision in your case, meaning leave and Allah will give a decision in your case. So he stood up, now he got up from the messenger of Allah and he walked away. As he walked away, there's a group of people from Banu Salama and they ran behind him, chased behind him and they said to him by Allah, you know, we've never known you to commit any sin before before before this. And but how come you you like you weren't able to present any excuse to the messenger of Allah, Al-S yetulam.
I mean, you're a sinless, we've not seen any sin from you before. How come you've just gone and just admitted that you've now fallen into something you could have there's could have been an excuse that you could have given and look at all those other people like the 80 or so other people. They all stayed behind, they put excuses. How come you never put an excuse?
You could have easily made an excuse and the messenger would have made do I for you for forgiveness as he did as he did for those people. And then Khad be saying, they kept going like this, they kept saying this to me, kept saying, you're making an excuse, go back to it. And then until he said until I thought of going back to Allah's messenger and contradicting myself. Right, meaning I admitted it that I have an excuse, now I'm going to go back and say, well, no, so actually I do have an excuse.
So and this shows also look at this as well that sometimes you can have companions who'll come to you and they try to convince you of something. But you know that it's going to be wrong, but sometimes you can have a bad advice from good companions who don't intend to evil, but they're trying to help you, but they're going to land you in trouble. Right. So he had the resilience to stop and not to listen and to withhold from that and to keep to his senses and think, you know, I said to them, then I said to them, has anyone else met the same fate as me?
So he said to them, no, okay, tell me to go back, but tell me, is there anybody else who did what I did? Is anybody else who went to the messenger? I saw someone said, we have no excuse. And so they told them, yes, two other people.
There are two other people who did the same thing as you. And they said the same statement that you made and the same verdict was given about them as it was for you. So he said, who are they? And so they said, Morarabin ar-Rabia, and Helalbin, or media, or coffee, right to other companions.
So he said, they made a mention of these two people who had participated in the battle of Bader. So these are two companions who actually participated in the battle of Bader as well. Right. So think about that, because if you fought in the battle of Bader, it means that your future sins are forgiven.
Right. So Khadab is thinking about this and thinking, well, okay, well, I didn't fight in the battle of Bader, but they did. Right. And they are truthful.
So in his mind, he's thinking, well, they're going to be forgiven. But what about me? Because I didn't fight in the battle of Bader. So it's very, very hard for him compared in comparison to the others.
So he said, I went away when they named these two persons. Allah's messenger, Salah, Islam, he forbade the Muslims to talk with the three of us. And the people began to avoid us and their attitude towards us underwent a change. And it seemed as if the whole atmosphere had turned hostile against us.
And in fact, it was the same atmosphere on which I was fully aware of and which I lived for a long time. Okay. So now, the Muslims have been ordered not to speak to them because why? It's because their affair has been left to Allah subhanukt-alah.
So at face value, they were truthful, but nobody really knows that for the sin that they committed, will they be forgiven? That is now revelation from Allah subhanukt-alah. In the meanwhile, everybody, everybody's told not to speak to them. So he says, we spent 50 nights in this very state and my two friends confined themselves within the houses.
They spent most of their time crying, but they were elderly men, the other two. But as I was young, and strong amongst them, I got out of my house. I used to go out, I prayed in the Jumara and I moved about in the Bazar, but people, no, no, I spoke to me. And I came to Allah's messenger, Salallahu Alaihi Wasallam, as he was sitting amongst the people, I greeted him.
And you know, and so he'd give the salam and he would think to himself, did I see his lips move? I didn't see his lips move. Did he respond? You know what I was saying?
Right? So this is the kind of thing that he has to deal with as he's going out. And then he says, I observe the prayer beside him sometimes, and I would look at him with a glance. And I would look at him with a stealing glance.
What's a stealing glance? A glance is that you know, you try to look when you know that person's not looking at you. So you catch a look like this, it's like stealing glance. So he would look like that at the messenger of Allah's system.
And if he looked at me and he knew that I was looking at glancing, he'd just turn his eyes away from me. Right? So imagine, this is the messenger of Allah's Islam. And imagine like the feeling that you have got to have being in that situation.
He says, when the harsh treatment of the Muslims towards me extended to a length of time, I walked until I climbed upon the wall of the garden of Abu Khata'a. And he was my cousin. And I had the greatest of love for his cousin. I gave him Salam.
But even he did not respond to my Salam. And I said to him, Abu Khata'a, I do you by Allah. Aren't you aware of the fact that I love Allah and his messenger the most? He kept quiet.
Didn't say nothing. Did not respond. I again repeated again saying, I do you by Allah, aren't you aware of the fact that I love Allah and his messenger the most? Keep quiet again.
Didn't respond. Didn't speak to him. He did it again. I do him again.
Wherever when he said Allah and the messenger know best about this, Allah and his messenger are best to worry about this. That was his response. So now he says, my eyes began to shed tears. I came back climbing down from.
So now he's in tears when he knows that even his cousin is not even responding to him. So then he came down, climbing down from the wall, and he walked into the bazaar of Medina of the Nabat. Right? There was a Nabatayan market.
Of the Nabatains like a type of type of Arab from the Nabatains of Syria. They would come and they would establish a market. So he went into the market and they would come to sell food grains. And there were some people from them who said, where is Khab bin Malik, directors to Khab bin Malik?
So people began to point to Khab. So one of these guys came, these men, and he gave a letter to Khab from one of the kings of a place called Rasan. And you know, because he was a scribe, Khab bin Malik was a scribe. He could actually read.
So he read the letter and the letter was written like this. It said, coming to my point, it has been conveyed to us that your friend, the prophet is subjecting you to cruelty. And Allah has not created you for a place where you are to be degraded and where you cannot find your place. So come to us that we should give you honor.
So meaning this is now like one of the foreign kings, Christian king or something like that. He's heard that something happening in Medina and he sent some people to say, okay, we'll give you sanctuary. Come to us. If you've been treated badly, come to us.
So as he read the letter, he said, this is another calamity. If you get this, so then he took it home, put it in the oven and he burnt it. So when out of the 50 days, 40 days had passed and Allah's messenger, Salallahu Alaihi Wasallam received no revelation. A messenger came from Allah's messenger to him to Khab and said, very Allah's messenger, Salallahu Alaihi Wasallam, has commanded you to remain separate from your wife.
So he said, should I divorce her or what? And the messenger said, no, but only remain separate from her and don't have any intimate relations with her. The same message was sent to the other two companions as well that you are not to reside with your with your with your wives. So he said to his wife, you better go to your parents and stay there with them until Allah gives the decision in my case.
Likewise, the wife of Hilal bin Omeiyyah, when they heard this, she came to the messenger of Allah and said, he's a senalman, he's old, he has no servant. Do you disapprove of me serving him? So the messenger said, no, but do not go near him. So she said by Allah, he has no such instinct in him, right, meaning for relations.
By Allah, he spends his time weeping from the day from that day to this day. And some of the members of my family have said to me, were you to seek permission from Allah's messenger in regard to your wife. So this is Kaab now Kaab saying, why don't you ask Allah's messenger in regard to your wife as he has granted the same permission to the wife of Hilal bin Omeiyyah to serve you, meaning look, Hilal's wife has gone and asked, can I remain with him to serve him and the messenger gave a permission? Why don't you go and do the same and get the same thing for you and your wife?
But Kaab is much younger, much younger. So he said, he said, I would not seek permission from Allah's messenger for I cannot say what Allah's Apostle may say in response to me seeking permission. So he's unsure what the messenger might say. Moreover, I am a young man.
And it was in this state that I spent 10 more nights. So now he's away from his wife as well. And now 50 nights have passed and that the people have been boycotting us. And it was on the morning of the 50th night that I answered that I made the Fajal prayer, I was sitting on one of the roofs of the house and he was sitting in that state.
And he was thinking about himself for how the whole earth had become constricted upon himself. And while he was thinking about this, he heard the noise of an announcer from the peak of the Hill, the peak of the Hill of Salah. Saying at the top of his voice, Kaab in Malik, there is blood tidings for you. So soon he heard that there's blood tidings for you.
He's fell down, made sujood and he realized that there's going to be a message of relief for me, meaning that my acceptance of my toba is going to be to be announced. So then Allah's messenger, Salah Salah had informed the people of the acceptance of our repentance by Allah as he offered the Fajal prayer. So now the toba has been accepted and news of that has come. So the people went on to give us blood tidings and some of them went to my friends in order to give them blood tidings in a person galloped his horse and came all the way from the tribe of Asalam and his horse reached me quicker than his wife.
And when they came to me, they gave the gla tidings. So he changed his clothes and he put nice clothes on and put the best clothes on. He came to Allah's messenger, Salah Salah, Islam, and as he was going to the messenger, those people greeting him and giving, greeting him because of his acceptance of repentance. And then eventually he came to the mosque, he came to Allah's messenger, Al-Satsalam, and he was sat there with some people, Dallhabin, Obedilah, bin Obedilah.
He got up and he rushed towards me and he shook hands with me and greeted me. And he was the only person who did that. And Gahab said that I never ever forgot this good gesture of Dallhabin, he did to me in those circumstances. Gahab then said I greeted Allah's messenger, I gave him Salah, with the Salah, Mualikum.
And his face was glistening because of delight. And he said, let there be gla tidings and blessings for you, the like of which you have neither found nor will you find as you find today, since your mother gave birth to you. I said, all Allah's messenger, is this acceptance of repentance from you or from Allah? He said, no, it is not from me, it is from Allah.
And it was common with Allah's messenger that as he was happy his face brightened up and it looked like a part of the moon. And it was from this that we recognize how delighted he was. So as I said before him, I said to him, am I allowed to give in charity my wealth for Allah's sake and for the sake of the messenger, Salah, Salah, Salah, Salah. And so Allah's messenger said, keep some of the property, don't give it all away, keep some of the property with you as it is better for you.
And so then he went on and he said, rarely Allah has granted me salvation because of truth, meaning because of being truthful, of having Sidq and being truthful to the messenger of Allah. And I think that repentance implies that I should not speak anything but truth as long as I live. So now he's learnt his lesson that because he decided to speak the truth and not be like the hypocrites making excuses, you know, not to listen to those people who came to him and said, go back and make an excuse because he decided to speak the truth even at the cost of displeasure of the people and of Allah's messenger, Al-Sallam. He said, he realized that I realized that my Allah accepting my toba implies that I should not speak anything but the truth as long as I live.
And so he the messenger said by Allah, I do not know anyone amongst the Muslims, whether anyone amongst the Muslims were put to a more severe trial than the new or than I because of telling the truth. Right? You were put to trial because of telling the truth. You told the truth and 50 days, this is how you were treated by the people because you told the truth.
So that was a trial for you telling the truth. So since I made a mention of this to Allah's messenger, up to this day I have not told any line I have not lied to anybody and by Allah I have decided not to tell a lie and I hope that Allah would save me from trials for the rest of my life and Allah exalted and glories revealed the following I was, look at this, he's connecting being truthful to the acceptance of the toba but also being truthful led him to be put to trial for 50 days of his life and that in turn also taught him to never ever tell a lie ever again and that by not telling lies he was saved from tribulations in his life. So that is, look at what happens as a result of honesty, honest and being truthful. He then says then Allah as he revealed the Ayat and the Ayat as you know announcing the repentance When Allah's said I was revealed in the Quran the meaning of which is that Allah has indeed turned to the Prophet and the Mahajurin and the Ansar, those who followed him in the time of great difficulty after their hearts were about to swerve from a party among them.
And Allah then turned to them, accepting them. Indeed, he is merciful, compassionate and merciful to them. And likewise upon the three who were kept behind until the earth became constricted upon them. And, you know, despite it being vast, and their souls became constricted upon them.
Right? This is an eye that was revealed regarding them. And likewise, this passage in the Qur'an, this passage in the Qur'an, continues and all the way until we reach the eye and this is in Surat a tobla... This is what it's called, Suratobah.
They continue all the way until the passage saying that Nasated Ph Allah have talked about Allah and be with those who are truthful. To be truthful. This is the ayah that the people of knowledge they quote, to show the requirement to be truthful in everything. And Qab said, since Allah directed me to Islam, there has been no blessing, more significant for me than this truth of mine, which I spoke to Allah's messenger.
And if I were to tell Allah, I would have been ruined as those were ruined who told lies. In regard to those who told lies, Allah used the harshest of words for anyone as he descended revelation. So in contrast to the ayah that you just heard in which Allah, you know, like a tab Allah, Allah turned to those to the messenger, to the Mahajirin, to the Ansar, right? He turned to them and accepted their, you know, that's like, that's good language.
But in contrast, the other people, the ones who made like false excuses, the hypocrites and so on and so forth and other verses were revealed in which Allah, so like he said, and when you come back to them, that when you return to them so that they may leave you alone, meaning that when you come back, they swearing like to make excuses and making oaths and all of this so that you kind of leave them alone. And so, so turn away from those people because they are, they are unclean, right? Look at the language being used, like what do you mean? Like the unclean, what?
No unclean because they told lies, they're not truthful. So the souls are not clean and not pure, right? So look at the harsh, because, and look at what Khabi saying, Khabi saying that because I, this was a mighty lesson in telling the truth, because in telling the truth, look at the description that Allah's a wajal made about those who were truthful. In fact, they were, they were specifically mentioned, the thalath of the three, the hula, the hula that the ones that remained behind, they were specifically mentioned, right?
They were included within that group of people that Allah turned to and accepted their repentance. But here on the other hand, those who were not truthful, what did Allah's a jul say, for ariduhu anum in nahum ridges, leave, turn away from them because they are unclean, shuli they are unclean, wumat wahum juhanam, and their resort is hell as a recompense for what they earned. They will swear to you that they may, that you may be pleased with them, but if you're pleased with them, they truly Allah is not pleased with them, but they're transgressing people. So Qaab then said, Qaab then said that when Allah's a wul says in the eye, because in ayah says wahala thalath, wahala thalath, hula thalath, hula thinah, kulilifu, hula thinah, right?
What is the meaning of the three that were kept behind? What's it referring to? And he says what it meant was that our affair was deferred unlike those who took an oath, right? Okay, let me tell you what this means.
Here when he says wahala thalath, wahala thalath, hula thinah, hula thinah, it doesn't mean the three who remained behind from the expedition of the Abu, it's not what he's referring to. Qab is explaining himself what he means. It means that in contrast to those 80 or so people who came and made oaths by Allah, this excuse, the excuse, whatever. So the messenger let them go.
He took them out of face value and made the wah for them. He took them out of face. Let them go. So that affair now is done.
You've gone. You released. You've gone. But these three, they told the truth.
So they were what? Qulilifu, right? They were kept back, meaning the affair of their tober was kept suspended until Allah reveals that their tober has been accepted. This is the meaning of the ayah.
Wahala thalath, hula thinah, hula thinah, hula thinah, right? This is Qab himself explaining what the ayah actually means. So, Allah did not give any dis, so the decision in respect to those 80 or people was, okay, you go, you made your oaths, you said what you said, you excuses, you go. But the judgment regarding these three had not been made, it was deferred.
It was held back. And so this is what it means. Wahala thalath, hula thinah, hula thinah, hula thinah, hula thinah, hula thinah. So it doesn't mean that we kept back from jihad.
But what it means, that our affair was kept, it was deferred, it was kept back. And this is the meaning of the ayah. So now this is the hadith, even just reading the hadith, there are so many lies, beautiful hadith. And now Shaky-Rothimimim, our haemohulah, we can maybe make a start in Cholai, mention some of the things that the Shaky discusses here.
So here the Shaky is explaining the circumstances of the hadith. This is an expedition against Rome, the Christians of Rome. And the messenger, Ayis al-Slam, he heard that they are gathering together. So he prepared the army and he went to Tabuk for 10 nights.
And he camped there for 10 nights, but he never saw anybody. And he never saw the enemy. So he came back. And this was at the time in the year where it was like the hot season, the fruits were being picked and harvested and everybody was more inclined to the earth rather than going for battle, right?
It's the time where the harvest is taken. So you're thinking, well, we're going to lose the harvest. So everyone's kind of inclined towards the earth. It's that type of season.
And so the hypocrites remained behind. And they didn't go, and they were hiding in the date palm trees and not to be seen and things like that. So as for the believers, then they all went with the prophet, Salah, O'Laul, Yousalim, except for Qabbin Malik and like one or two, the two others. And they fell behind.
And so Qabbin Malik explained in the hadith, as you know, that he fell behind in the battle of Bader, but he made the pledge of allegiance at Al-Aqaba. And the reason why he was excused in the battle of Bader is because there was a circumstance the shayk describes it over the next page. And basically what happened is that the messenger of Bala went to raise some caravans with about 300 odd men. So it wasn't like an announcement of a battle or anything.
So some people went, many people stayed behind. So they went and the Abu Sufyan, he somehow learned that the messenger of Allah was coming to raid the caravans. So then what he did is he diverted and he went by the coast and he was very, very happy thinking that we've outsmarted the messenger of Allah, Salah, O'Laul, Yousalim. So let us go to a place, let us camp, let us drink alcohol, let us eat food, let us this.
And then he started boasting saying, look at this, this story where we escaped the messenger of Allah is going to be a story told among the Arabs for generations to come that look at this victory. This is how they were thinking. And Allah's Ojil described their situation in the Qur'an where he said, Baderan, Wari'an Nas, Waiya Sudun and Sabil'ala, that they were like boasting and showing off and hindering people from Allah's path. So what happened is that the battle of Bader took place following that incident, right?
And the two armies, they had about almost a thousand people with them, the pagans. So following that event, the armies actually met, right? So it wasn't like an announced battle, it happened where the armies met each other. And so they fought a battle and in that battle, Allah's Ojil, he aided the believers and he said, Anni, Mā'akum, Vāsabi-tul-Lalina, Amenu, Sa'ul-Kai-fi-Ya-Kul-Lalina, Q'il-Lalina, Q'il-Rawab, right?
So Allah's Ojil sent the angels to aid the believers and said, I'm with you to so make firm the people who believe and I will throw into the hearts of those who disbelieve, a rawab, meaning fear. And so in this battle, there were only 300 odd believers, they overtook and defeated almost a thousand because Allah made them firm, Allah made their hearts firm and Allah put fear into the hearts of those others and Allah commanded Vādribu, Fokal, A'anaki, Wādribu, Mihum, Kul-Labanan, like to strike them and the necks and the fingertips. And so, Al-Hand-Lā, the Muslims, they would go in and they would fight bravely. So they took a certain number, they killed 17, they killed 70, sorry, and then they took another 70 captive and this was a tremendous, great victory and it was in a battle when the messenger of Allah was addressing some of their dead, right?
It wasn't just side-lying people that were killed, it was like the heads of those people who were killed among the 70, the leaders of the people of disbelief. And the messenger of Allah would call out to them as they were dead. Ya'ful-Lān, Ya'ful-Lān, bin-Ful-Lān, you'd call them by the names and say, is what Allah promised you, is it true? Because what Allah promised to me has come true, right?
So, and so, Allah'su-Jall, he aided his prophet and this day was called Yomal-Fur-Bani, Yomal-Takal-Jim-An. This was the day of the criterion when the two parties met, right? So this was the day in which Allah'su-Jall, he distinguished between Al-Hak, Wal-Bartil, and this was the power of Allah, the aid of Allah that 300 were able to defeat, you know, three times their number. And you know, as Allah says in Quran, Wal-Aqad, Nasar-Aqum-Lā, Bibadrin, Wa-Antum-Adil-A, Allah aided you in butter when you were just weak and you were just a small party, your lowly, small party, Fattakul-Lāqum-Tashkurun, so fiyyala that you may be grateful.
In contrast, the shaykh, and we finished with this point in Shala, is that in contrast in a later battle, so look at these small numbers, small numbers, you know, you have fear of Allah and you are beautiful, but the shaykh says, however, the Muslims, when they conquered Makkah, and they went out with 12,000, and they went to fight Hausan and Thakif, this is the battle of Hunayn, the Muslims became amazed with their number, they thought, 12,000 of us, and 3,000 of them, because this is how they were thinking, and they were thinking that we are never going to be defeated by a small party, however, they were made to suffer a defeat by 3,000, and this is why, because Le'Anam, Ur-Ojibu, Bik'a-Thratihim, right, they became amazed with their number, and they said, La'yugla-bal-Yom, An'hil-A, they said, La'Nugla-bal-Yom, An'hil-A, we are never going to be defeated today on account of like their small numbers, so Allah made them to see on that day, that their large numbers is not going to benefit them, it's not numbers, it's not the numbers that brings defeat or victory over the enemy, the defeat of the enemy. And so Allah said, as he said in Quran, while Yawuma Hunayn is a jabbat kum, kasratukum, qwelam tukuni, An'kum, shaykh, wa dahkat, alikum wa al-A, wa rahubat, sonma wa leitum to Modebirin. The day of Honeen when your numbers amazed you but you were not you know, held nothing, helped you, there was no avail and the earth became constricted over you despite it being vast and then you turned away you know then you turned your back and you went right so look at this do you know what happened at the Battle of Badar the Sheikh says Allah's abjul he said to the people of badar, so badar was a victory Honeen was a loss right Badar was small numbers 300 fighting three times the number Honeen there was 12,000 versus 3,000 you are four times more than number but they became amazed with the numbers and it didn't avail them anything whereas those who fought in the Battle of Badar the Sheikh says it's Allah Allah who I lay him work on Allah whom I am a little my shit don't work on the refer to like home he said Allah Allah looked into them like looking to the heart looked into them and he said to them do whatever deeds you will for indeed I have forgiven you so the people who fought in badar their future sins were forgiven why because they had you know because he said kuluma see it in Dachau Minhong but in the Hamagfira in the Hamagfira tone le anna famine mukadam so he said all of the sin that occurs from them the people who fought in badar they are forgiven why because the price has already been paid because what you underwent in the Battle of Badar that price has been paid for whatever whatever sins you do in the future that's not gonna harm or damage like the the price that you paid for fighting in badar okay so we'll stop at this point in Shala at this stage because it's more to come so we'll conclude our lesson there for today will handle that and we will continue with the benefits that this year because it's quite quite lengthy might take us a maybe a couple of few lessons but we'll stick with this hadith in Shala and try to go through all of it because of the benefits so with that the important lesson here as you can see a Siddhq, Toba, part of Toba is a Siddhq you got to be truthful you have to be honest and you have to be prepared to face trials and tribulations for being truthful being truthful is going to bring you trials and tribulations and that trial and tribulation itself is a test for your truthfulness right so there are tremendous lessons in the hadith of carbon just reading the hadith itself on its own there are many many benefits but of course the scholarly benefits that we get in Shala will continue with them in the next lesson so with that we'll conclude our lesson there for today will handle it like I don't mean what's on the law hold on to be in Muhammad or on the early he or Sahibir Ajman