So today is the 31st lesson in our series, on the commentary on Ryo Dsolyein. And this is the first lesson in the third in the fourth chapter, which is Babu Sidhq, which is the chapter on truthfulness. And as usual, Maman Nava wih Rahimul-la begins with Ayat from the Quran. And from those Ayat, as usual, Shikim Rul-eimin or Rahimul-la explains the basic foundations and the definitions of each of these characteristics of his qualities, whether it's the Niyya, whether it's Toba, in this case it is Sidhq.
And so we'll start with the Ayat, Kahl'ala-la-hu-ta-ala, Allah the Exalted, he said, Yaa ayah yu-hal-la-dina-amu-lu-tak-ol-la-hu-num-a-as-sadhiqin. Oh, you who believe, fiyy'ala, have tak'u-a-valafiyy'ala, and be with those who are truthful. Be with those who are truthful. And he was on to say, Waka-la-ta-ala, or sadhiqin-a-wa-sadhi-part.
Allah the Exalted, he said, and those who are truthful, the truthful men, and the truthful women. And he goes on to say, Waka-la-ta-ala, and he exalted, said, he said, Fa-la-hu-ta-la-ha-la-kha-na-per-la-hu, that if only there had been truthful to Allah, it would have been better for them. So the s Khat-ul-haba-lil-waka, which is, so, sidq, truthfulness, what's the definition? It is that the report, when you give a report, when you convey something, when you transmit, convey something, say something, that it is in agreement with the reality.
It is in accordance with the actual reality. So it agrees, like for like, with the actual reality. Hada-fil-a-sal, this is the origin, the foundational meaning of a sidqah, truthfulness. And then he goes on to say, Wai-ya-kun-afil-a-bar, o-fil-a-if-bar-if-bar, that it occurs in reporting, reporting, so when you report, for either, for either, for either, for either a-bar-ta-vishayin, Waka-na-ha-bru-kha-na-ba-na-dil-waka, pila-in-nah-hu-sidqah.
So when you inform about something, or you report something, and your report is in agreement with the actual reality, then this is said, sidq, we say, this is truth or truthfulness. An example, the shakers are an example that he uses repeatedly through the explanation. And he says, for example, if someone, if you were to say, mithlou-an-tah-hul-an-had-al-yom, al-yom-wul-a-had, right, today's yom-wul-jum-a-zul, if someone, if it was yom-wul-a-had, then somebody said, al-yom-wul-a-had. So this is a ha-bar, ha-bar-sidq, this now is a truth or report, because it is a natural fact, yom-wul-a-had-o, today's yom-wul-jum-a.
And if somebody was to say, though, ce-al-iyo-mo-yom-wulih-en-ain-wwad- demo- vind Akbarun Calib. But if someone said it was the second day of the week or Monday, then this would be a false report, a report which is a lie. So, fa-la-bar... In-tar-bar-clar- Unknown, wha- grindhup endsup, wha- Lob deed Lewatin, clar-wha-char-lu-wer-la, doing not climb hell and Election Word All right, this is the basic principle.
If the report is in accordance with and agrees with the actual reality, then it ishalf-clear-ate-sutATE-aye-sut canisla-lu-a- tossed. And if it opposes the reality, then it is kayib, And as the shikaclub, Siddhuk-fil-Aqual, Yekun-O-id-en-fil-Aqual. So just as truthfulness applies to one's speech, that you are truthful in speech, then likewise it also applies to actions, to actions. Now how, with speech is very clear because we are reporting about something.
We are conveying information. So either that information agrees with the reality or it doesn't, that's very clear. But then how do you be truthful in terms of your actions or your deeds? The shikoshik was on to explain, and he gives some examples also.
He says for Siddhuk-fil-Aqual, truthfulness in speech who are Yekun-O-id-en-san-obartin, who are more often than here. Behave, either Amilah, Amilah, and Yekun-O-id-en-ly-ma-fib-al-be. So explain what this means. He says that this is when a person, his interior, or his inside, meaning in his heart, is in agreement with what is outside.
So his right here agrees with what is in the bar-ting. His outward deeds are in agreement, they are in concordance with, with what is actually in the heart. Then she gives a number of examples. So when he does an action, that action is in agreement with what is inside.
Then he gives some examples. Fel-Mura-i-Mathal-en, Tvel-Mura-i-Mathal-en, Lisa-Bissade, right? So the Mura-i is the one who just deeds to be seen, to show off. So the one who is doing deeds, to show off that he can be seen by men, then he is not truthful.
Why? Because, Le-An-Nah, Le-An-Nah, who you'll hear all in nurse, An-Nah, who will be in a labidine, where Le-Sake-a-the-leak. This man is trying to portray to the people, make him make him see and believe, that he is a worshiper, right, he's worshiper. But inwardly, he's not really seeking to please Allah, he's seeking, or he's seeking the praise from people.
So that's not really worship. So this now is an amal or a fel, which is not sittakate, it is cathep, it is not truthful, it is effectively a lie. Another example is Al-Monafik, Wal-Monafik, the hypocrite, Wal-Monafik, Le-Sake-a-the-leak. The hypocrite is not truthful.
Le-An-Nah, who you'll hear all Iman, well, Le-Sake-a-the-leak, men. Because now the hypocrite is manifesting Iman, he's pretending to have Iman out totally, but he is not truthful, he's not really a believer. So that's another example. A third example that Shakyav's is, he says, well, Mugh-Tadiya, Le-Sake-a-the-leak, the innovator, the one who is an innovator, among the Muslims who in Islam, he's not truthful either.
Because as the Shakyav's explains, Le-An-Nah, who you'll hear all Ithiber, Le-Rasul-Ya-leak, Salat-Wus-Salam, Wal-Lizabim-O-Tadiya. Why? Because he is now portraying, or presenting himself as one who is making Ithiber, he's following, that he's following the Sunnah of the Messenger of Allah, Al-Istah-Tus-Salam. But he's not in Motab-E-A.
So you see, for example, Sufis who celebrate the Prophet's birthday, or they do these innovator types of worship, incicclusion, and which are not known from the Sunnah. And yet they claim to be following the Messenger of Salat-Wus-Salam. This is a false claim, this is a lie. So when they say, we are following, or we love the Messenger of Allah, this is not a truthful love.
A truthful love is in accordance with the Sunnah of the Messenger of Allah, Tus-Salam. So these are some illustrations, these are some examples. She goes on to say, what is the important point, the important point is that we understand that what is the definition as Sid-Qat-Mothabh-Qat-Ulu-Aqe, and Mothabh-Qat-Ulu-Qabh-Ulu-Aqe, that truthfulness is the agreement of the report, or the news with actual reality, and this is one of the traits of the believers. Wuhum-In-Simat-Yl-Moth-Minim, this is one of the traits of the believers, Wuh-Aq-Zhuh-Al-Qedib.
The opposite is lying, lying, and lying is from the traits of the hypocrites. Wuhum-In-Simat-Yl-Monafee-Qin, that would be the last one. So here now that we have the definition, what is what is Sid-Qat? Sid-Qat-Ulu-Qat-Ulu-Qabh-Qat-Ulu-Aqe, that's the basic definition, and the Shaq gave us numerous illustrations, fi al-Aqwal, wafil-Aqwal, and then he goes on to mention these ayat, which I know we are having a lot of mentioned.
So he says, Wuh-Aqwal, Wuh-Aqwal, Wuh-Aqwal, mention the first ayah, which is the ayah in Surat, Atoba. Yah, ayah, yah, yah, yah, amunup, takwal, wa kunum, wa-a-sa-jir-rein. That this ayah here was revealed in connection to those three companions, Gabbin-Malik, and the other two, when they held back from the battle. And so this hadith, there was a lengthy hadith going back in the chapter on Toba, and that hadith is an illustration of Sid-Qat, of truthfulness, it's a beautiful illustration of a person being truthful.
Shaq gives us a quick recap of that hadith, and he said that this ayah was revealed about the story of those at Falitha, El-Rina, Khul-levu, the three who were basically left alone, and this is after they had held back, or withheld from the raswa of Dabuk, and from there was Gabbin-Malik. So what happened is they had no excuse, and when Allah's messenger Al-Sawam, and he returned back from Dabuk, and they didn't have any excuse, and they were honest, and they informed Allah's messenger Al-Sawam that they had no excuse, they had no excuse. So he left them, left them alone, and the Shaq was not to explain that, when it says Al-Ladina Khul-levu, when it says Khul-levu here in this ayah, what he's referring to is that they were turiku, that they were abandoned and left. So there was nothing, there was no investigation into the affair, or anything like that, it was left.
But as for the hypocrites who had also refrained from the battle, when Allah's messenger Al-Sawam and he came back, they came to him and they started making all sorts of excuses. They made all sorts of excuses why they were not able to go, and they even swore by Allah. So not only were they not truthful, they also swore by Allah in addition to that, to the light, to make their light believable, to make their light believable. And in respect to them, there was a passage revealed in Surah, atul-ba, as if you want to be like, look them.
So they will swear to you, they will swear by Allah, they will swear by Allah, it's a lengthy, lengthy passage, they will swear by Allah, that when you come to them, that they will swear by Allah, so that you turn away from them, for Aridu, Anum, so turn away from them, in the Humorijis, turn away from them, indeed they are evil, or they are filled with a Humjihanam, and they are abode is going to be the hellfire. So it goes on to say, how they swore oath in order that you may be pleased with them and that you leave them alone, and so on and so forth. So as for the other three, the three companions, they were truthful and they said that we kept back and we had no reason or no excuse. So the messenger Al-all of them, he left them alone for 50 nights, and nobody spoke to them.
And in those 50 nights, numerous things happened that tested them even more in their truthfulness. For example, again, nobody would speak to them, even a disbelieving king from Shaham, when he heard he sent letters, even trying to win, win them over, and they could have easily taken that help and that support and defected, so to speak, and they didn't do that. So the many things that happened in those 50 days, even the wives had no contact with them. So at the end of it, all they remained true, they had Subbar, and they underwent great hardship as if they felt that the whole world had become constricted upon them, as you see in the Ayat in the passage.
So after all of that, when the repentance was accepted and the Ayat revealed, then after that Allah, this Ayat comes after that passage, you have the Al-Nawah, and you have a good one. Or you believe for Allah and be with those who are truthful. So this is the first Ayat mentioned by Na'woo Yurahim Allah. And again, if we go back to that, Lanti Hadith of Karban Malik, it's a tremendous Hadith in truthfulness.
Sidq, Phil Akwal, Wafil Akwal in both statements, and likewise also in actions as well. And eventually they were exonerated and the repentance was accepted. Then after that, Wachar al-Hut'al, was Saadikin al-Sadqat, Al-A'lalizah that he said, and those truthful men, the truthful men and the truthful women. So this Ayyad the Sheq says is in Surah al-A'zab and it's part of a lengthy Ayyad in which Al-Azul-Jul mentions, in the Muslimine, Al-Muslimat, when Mina, when Mina, when Mina goes on, until he comes to was Saadikir, was Saadikat, the truthful men and the truthful women.
Up until the end of the Ayyad, Al-Dul-Lahul-A'lal, Al-Jul-A'lal, Al-Dimah, Allah has prepared for them forgiveness and MIT reward. So here in this Ayyad, a Saadikin was Saadikir, was Saadikat, is mentioned in the context of praise. Al-A'zpraising, all of these believing men and believing women, and he's describing them with different descriptions and traits and qualities, Islam and imman. And truthfulness and worship and so on and so forth.
So because this is a makam of Madhav, of Athana, it's a situation of praise, then this indicates that truthfulness has a tremendous reward. And it's a mighty trait, tie to imah and tie to Islam and all the other things. Then he goes on to say, mentioned the other Ayyadwaka, Al-A'lal, follow Saadikul, Al-A'lal, Al-A'lal, Al-A'lal, Al-A'lal, Al-A'lal, Al-A'lal, Al-A'lal, Al-A'lal, Al-A'lal, So the third Ayyam mentioned by Nawi that if only they were truthful, it would have been better for them. It would have been better for them.
What does it mean? It means that if they had acted truthfully with Al-A'lal, right? So the meaning here, Saadikul-A'lal, Al-A'lal, if they had acted truthfully with Al-A'lal, would sit there, would have been better for them. But what they did is that they acted falsely, they acted, they were lying to Al-A'lal in their actions because they manifested the hypocrisy.
And they showed something that was different to what is in their hearts. Likewise, these hypocrites, they acted towards the Prophet Al-A'lal, with Bill Khaled, with lies. So for Azharul and Ahumu-Tabi, U-Nalahu, they displayed that they followed him, but they were actually opposing him inwardly inside. So if they had been truthfully to Al-A'lal, Bill would have been merely him, would have been more than a word to Al-A'lal, that if they were truthfully to Al-A'lal, in their deeds, with their hearts, with their actions, this would have been better for them, but it was evil for them because they were not truthfully to Al-A'lal.
Also, the shikul-a'lal, the shik wasn't to mention another Ayur-Qal-A'lal, the Yajiz-Yalahu, the manafikina, the Yajiz-Yalahu, Saad-Ytina, the Yajiz-Yalahu, were you as the manafikina in sure how you are to believe him, that he may reward, that Al-A'lal, may reward a Saad-Ytina, be Sid-A'im, those who are truthful with their truthfulness, and that he may punish the hypocrites, if he wills, or he may accept or turn to them and accept their repentance. So after that he said, so the shikul-a'lal, what did he say? He said that Al-A'lal, may reward the Yajiz-Yalahu, Saad-Ytina, be Sid-A'lal, be Sid-A'lal, the truthful for their truthfulness. So what does he show the shikul-a'lal, the truthfulness is Amu-A'lalim, it is a mighty affair, it's a fair is mighty, and it is something that Allah gives reward for.
So therefore, what do we take from all of this that we have discussed so far, the shikul-a'lal is Yid-A'lal, Al-A'lal and Nas-Dukkha. Appon as is that we must be truthful, or Al-A'lal and Naqun-a Saad-Ytina, and upon is that we must be truthful, or Al-A'lal and Naqun-a Saad-Ytina, sort of ha'lal, and upon is that we must be explicit and clear. So when we speak, we must be apparent or transparent and very clear in our speech. So he says, what Al-A'lal and Naqun-a Saad-Ytina, Al-A'lal and Naqun-a Saad-Ytina, and Naqun-a Saad-Ytina, Madh-A'lal and Naqun-a Saad-Ytina, right, so in other words, when we speak, we are very clear, we are very explicit, we do not hide anything from anyone, and we do not hide anything out of compromise, out of Madh-A'lal or out of Madh-A'lal, out of, again, to out of dissimulation or showing off or something along those lines.
So all of our speech, meaning that we are not evasive, we are not hiding anything, we are not, we are always clear and transparent to everybody in what we say. And this is the meaning of, obviously, we are honest and truthful to Allah, we are honest and truthful to his messenger in the way that we follow him, we are honest and truthful in our dealings with mankind, person foremost with the parents, with all the relations that we have, all the different relations that we have, that we are explicit and clear without hiding anything, and without compromise, without flattery, and so on and so forth. This is what it means to be truthful. It means to be transparent and to be genuine and to be honest.
She goes on to say, you find some people, because you don't mean a nurse, either put this and she infra, Allah who, what kind of like you really, kebab, wokal, maf al, some people, Allah, moustan, is that when they are told that you did such and such, and they're not happy with admitting that, they all start lying. And they will say, you know, they'll say, I did not do that, no, I didn't do this, they will start denying it. And this is, this is, this is not good at all, because what does it mean? It means, as the sich was on to say, le madah, das dehim el hulk, wa tovair is wa lakhalikadhi kebib.
So why, why are you ashamed in front of the creation, but you are bold to the creator in lying? All right, why, you know, you, you know, you show, you show this shame or this, you know, in front of the creation, that you don't want them, that you lie, and you feel ashamed that they should tell you something that is true about what you did, and you lie. So then effectively, you are being bold in front of Allah with respect to lying. So the sich was on to say, hwala siddah, speak truthfully.
And you're not let, you know, anyone else concerned you or bother you or worry you. If you were to train yourself to be truthful, then in the future, your affair will be rectified. Your affair will be rectified. But as for when you inform through lies and you hide things from people and you lie upon them as well, then you will continue in this misguidance.
You will, this is like a type of self deception, because lying is something that you can very easily get away with temporarily, because nobody knows. And because you have that comfort of knowing that I will not be found out, then in this comfort, you keep lying, then you lie again, and then you lie again, and then you lie again. It becomes a trait in you, and then you find it very, very hard to let go, because once it becomes a habit or a custom, then it becomes very difficult to reverse. So as the sich says, you will continue just a mere vyik in your deviation, you will continue.
But if you were to just stop and you are truthful, then inshAllah, in a kasul vatoh, then you will rectify and your past will, and your way, will be rectified. So after all of this, the sich says, you must be truthful, and both in what is in your favor and what is against you. This is a clear test of how truthful a person is. It's not just truthfulness in the things which are in your favor, but also the things which are against you.
You have to admit and acknowledge in those places and those situations and those circumstances where the truth, or where it is, where it is against you, and you have to be honest. And this is what enters you into the sardicine, as we mentioned in the Ayat, hadtatohuna, mastadirin, al-Adina, amorakalahu, and taqunamahum. Right, so in this man, if you continue like this, then you will be among those whom Allah said in that ayah, yah, ayoh, al-Adina, amorakalahu, wa kunu, mastadikin. Then you will be among those two other truthful that Allah described in this ayat, or this ayat in general.
So these are the ayat, as we said, so now we have the definition, what is definition of a sith, the foundational definition of sith, it is to make a harah to inform in a manner that is bhotha bikun, lilwahqe, that it is in agreement with the reality. That sith can be in speech, fil'aq'wal, it can also be in af'al. And this means that the outer, the deeds that you do, they are in agreement and in accordance with what is in the heart. Examples of where it isn't, a hypocrite is a liar in his deeds, someone who shows off, a morai is a liar in his deeds, someone who is an innovator, he is a liar in his deeds, in terms of claiming that he follows the messenger with the sith, these are some illustrations and examples.
And truthfulness is to be truthful in every situation, as the sith said, to be truthful in every situation, that we are always clear, open, explicit in our speech, we don't evade, we don't hide, we are not dishonest, and we should speak the truth whether against us or whether it is for us, right? So that's what we take from these opening aiad, the basic principles. So from here, the first haddith in this chapter, haddith number 54, is the haddith, well-known famous haddith, haddith about the son of the Holy One, that the prophet said, and he said, up to the peace of the land, so this is the heart of God. So he said, in the prophet, he said, in the sith, indeed, truthfulness guide to righteousness, and indeed, righteousness guide to paradise.
And indeed, amen, He continues to be truthful until he is written with Allah as a truthful person. So, Shikos ontoshikumseh, or Him Allah. And he says about this hadith, Ali kumsehdq, Ali kumsehdq. Meaning, adhered to truthfulness, and again the Shikos ontah define as sidq, and mottabhi kutul habir lilwakhi, he goes on to give the same example of if you say what day is it today and you give the right day, that's a habir, which agrees with the reality.
And if you gave the wrong day, then this is kaveh, this is a habir which is which is kaveh. And the Shikos ontah mention again, the hadith of Qab bin Malik and his two companions. And from that hadith he says, what we learn from that hadith is the virtue, magadunlo, Allah for the illa tisidq, the excellence and the virtue of truthfulness were habir, Shikos ani aabin, and the good outcome, the person who is truthful, he will always have the best good outcome in the end. In the end, the best outcome is always for the truth, waan nashardip hawul alayala, hablalayala, hablalayala, hablalayala.
That the truthful person is the one who will always come out on top in the end. And that lying will be carried, hablalayli akumu wa amaluhu, haba-an, and the one who is a liar, his deeds will be rendered vain, they will be vain, they will be turned into dust. And this is why, this is why Lishaykosa said that some people said, some common people, they have a statement that they say, Inel-Kadib, Yoon-a-ji. So they say, this is something the common people say among themselves, that lying is something that saves you.
Which is true. In certain circumstances, you can tell a lie and you can be saved from a situation. Whatever that situation might be, you can save yourself from reprimand or punishment or discipline of some sort or some, you know, something, some penalty or something you can lie. And it's true.
Inel-kadib, Yoon-a-ji. However, so someone said in response to this person, so this is like one of the common people saying, Inel-kadib, Yoon-a-ji. And so for Kar-la-ru, so his brother said to him, Asid-ru-an-ja, or An-ja. However, truthfulness, An-ja, meaning that it is even more, it is greater in saving you.
It is greater in saving you. Or Hara-sah, he said, this is true. So, Shikosa said to say that, he now goes on to explain further, Wart-la-an-al-khabar, Yekonob-le-san, Woyokonobil-ar-kahn. So, if you remember earlier, we said that Asid-k is Al-Iqbar, Asid-k is to inform, to give a hab-bar, which is in agreement with the reality.
But Al-Hab-bar, Al-Hab-bar, we can do that in two ways. We can do it in speech, but we can also make hab-bar by way of the ar-kahn, ar-kahn, meaning the limbs, the limbs, and which is fah-whole-fihl, meaning the deeds. So Shikosa says, K-way-a-kun-al-kadib-bel-fihl, how can a person tell a lie by way of his action, right? So we understand lying by way of the tongue, which is to inform about something which doesn't agree with the reality.
Shik says that when a person does something other than what he is concealing, then this person has lied with his action, he is lying with his action. So, we gave the examples earlier on, the Shikosa says Al-mon-ar-fihl, saying this man is doing, his deeds are a lie, right? He's lying by his deeds, not just by his tongue, his deeds are an actual lie. So Shikosa says, for that reason we say, well you have an a-whole, a sid-whole, you're going to be lissan, you're going to be ar-kahn, so therefore truthfulness is not just by the tongue, it is also by way of the ar-kahn, meaning here, the limbs, and fah-bar-tih-al-kadib-bihl, al-h-bar-kadib-bihl, al-h-bar-kadib-bel-fihl, so when the reality agrees with the hab-bar-t with the tongue, then this is the sid-whole-lissan.
Truthfulness of the tongue, and when the actions of the limbs agree with what is in the heart, then this is sid-whole-fihl, this is being truthful in one's deeds. So then after that, the messenger also said we want to explain, in the sid-whole-bar, y-a-dih-al-bar, y-a-dih-al-bar, y-a-dih-el-jannah. Being truthful guides you towards righteousness and righteousness guides you towards paradise. So Shikosa says, what is al-bar, al-bar-kad-tih-al-bar is kath-thr-r-tul-hay-ar.
Bihr is a great deal of righteousness. So there is hair, and there is a bihr. Bihr is when there is plenty of goodness. This is why from the names of Allah Subh'anaHu Wa Ta-la is al-bar, al-bar-al-a-al-bar.
Meaning the one who is Kath-hir-l-hir, a-w'le-he-san, the one who has an abundant amount of good and benevolence. So al-bar is plenty of goodness and this is from the results and consequences of being truthful. Right? Very clearly, in the sid-whole-fihl-bar.
And then he said, what, al-bar-al-bar, y-a-dih-el-jannah? Then in turn, al-bar, which is abundant good, this leads to paradise. So a person who has bear, a lot of to-makers and you from them, This person will be guided by his beer to paradise. Obviously, paradise is the goal of every, it is every, the person's goal, it is the ultimate goal.
And this is why a person is asked, is commanded to ask Allah for paradise and to seek refuge from the hellfire. And that's why we see in the Ayyenshut, Ali Imran, from Anizhah, Ali Nair, Uddhul Al-Jannah, Fatah, Dafaz, Uma Al-Haya, to Dunya, Ila, Mater, Uldhur. That whoever is delivered from the fire and is entered into paradise, then he is the one who was succeeded. And the life of this world is nothing but the temple is a deceiving enjoyment.
After this, he said, well, in a rajula, Le'yasadokhata, Yotaba, Indalah, Yisadikhan, Wafiri, Whitein, and another version of the hadith. Well, Le'yasalu, Rajula, Yisadokhul, Yisadokhul, Yisadokhul, Yisadokhul, Yisadokhata, Yotaba, Indalah, Yisadikhan. So in the other version, a man never ceases to be truthful and, you know, he strives to be truthful until he is written with Allah as a Sidir, as a very, very truthful person. And this word, a Sidir, is an emphatic form of one who is a sadeq, one who is truthful.
And a Sidir is put in the second position after the Prophet's Allah. That's why we see in the eye, in Surat al-Nisa, Womanyu-Tih-Allah, Womanyu-Tih-Allah, Wur Rasul, Fatulah, Yikama, Al-A'l-Arinah, and Amalah, Hul-A'lihi, Minan, Nabi, Yin, Wassid, Dih-Tain, Wassh-Shoh-Dah, Wass-Sallihin. So in order here, that those who are, whoever obeys Allah and the messenger, then they are those who are with the ones Allah has favored from the Prophet's and the truthful. Then the martyrs and the righteous after that.
So the man, the person who strives to be truthful, he will be written with Allah as a Sidir, and it is known that a Sidir, one who is a Sidir, who has Sidir, the straight and his quality, this is a mighty trait which no one actually is able to reach, except the rare, special people. And this can be found in men, and it can be found in women. For example, from the women, Mariam Ali-Salam, Ali-Hassalam, Malmasy-Hubun Mariam, Ila-Rasulun-Qadha-Latimin-Rabbili-Hir-Rasul, Womwah-Om-Moho-Sidir-Dih-Qah. The Messiah, son of Mary, is but a messenger.
Many messengers have passed before him, and his mother was a Sidir, meaning she was utmost, she was truthful to the utmost in intention, in word, and indeed in all of the ways that you can be, you can be Sidic, you can be truthful. And likewise, the most virtuous of the Sidir, absolutely, the most truthful of them is Abu Bakr, Radhi-Al-A'lahu-A'n-Ou, Abdullah bin-Rothman ibn Abi-Qahafah. And he's the one who first responded to the Prophet, Sala-SallAllahu Al-A'ol, when he invited to Islam, and he never had any hesitation whatsoever. All, he just simply heard the messenger inviting him, and he believed, and anything that the messenger told him, he believed, so when all his own people, the Qurays, rejected the messenger, he believed him.
And when he told him that he went on Al-ISrah, the Night Journey, and the ascent, he believed him without any hesitation, keeping in mind that it was the pagans of Quraysh who actually told him about that. He said to him, have you heard what your companion is saying now? And he said, what are they saying? He said, we claim he went in a night to the goods, and he went into the heaven.
And he said, well, if he said that, I believe it. And they are saying this while they are mocking him. So he is the most virtuous of the Siddiqin, absolutely. This is Abqarach anduddin al-A-Z dy Al-A'ol or he gay.
So, this is all in the hadith in the hadith." And in the hadith, this is the warning of lying. And what is hadith to speak and inform about something that opposes you know, it opposes reality. of the reality whether it is built or built in speech as we said before or whether you do it in action. So the shik goes on to give the same example of what does it mean to tell a lie he says if we said today is instead of saying it's right it's yumul jua musit yumul aha de yumul is named this would be this would be a lie because it doesn't agree with the reality and likewise the hypocrite is a liar because his deeds do not agree with his inward what is in his heart so he's a carried by wave's action then he said what in al-qadi ba yadir al-fujur lying guides to al-fujur what is al-fujur al-fujur is al-khoruj anta atila al-khoruj anta atila it is to remove oneself from ala's obedience because a person when he you know when he lies he then becomes sinful he transgresses and he departs from ala's obedience to ala's disobedience and from the greatest types of sinfulness of fujur is al-qofar al-qofar it is disbelief Well, I beg your pardon.
Because the Al-Kafaratul-Fajr-a, the disbelieving sinners, Allah says about them, Ulaik al-Humul-Kafaratul-Fajr-a, they are the ones who are the disbelieving, the sinners. And likewise he says about another group of people, Kallah, Inakitabul-Fajr-ilafisi-Jin, so this is in Surah Al-Tul-Mortofifin, indeed the book of the Fajar, the sinners, the sinners, the book of the record, record is in Sijin, and it goes on to mention some of the things, and he says, Al-Alyadina, Yukad-Dibunabiyomidin, those who reject, who deny, the day of reckoning, or the day of resurrection, or the day of reckoning. So, here there's a connection between Fajur, Fajur and Kallah, that these two things are tied and connected, that when you, when you tell lies, this lying will then lead you to Fajur, which is sinfulness, which is to go outside of Allah's obedience, and from the greatest of that, well, of this means, is actually Kafar, right? So meaning there's a pathway, well, Iad-Dibunabiyomid, from lying to Allah's disobedience, and eventually to disbelieve in Allah, Subhanu-Tah-Alyadina.
So the shayk says, Fajur, Yad-Dib, Yad-Dib, Yad-Dib, Yal-Fajur, Yad-Dibunabiyom, Nhar, Na-Odubiy-La-Himintah, with the refugee Nala from that, then he goes on to say, in the Hadith, what in the rajulah, Yach-Dibu, Wa-fi-La-Fajur, Yach-Dibu, Yach-Dibu, Yach-Dibu, Yach-Dibu, had Yukad-Dibunabiyom, and a man never sees us to lie up until he is written with Allah, as a liar. So lying is from the prohibited affairs, it is prohibited, it is, it is mohara-ma, it is lying. But lying is actually from the major sins, and because Allah's messenger, as Yach-Dibu, he promised that the one who lies, he will be written with Allah as a calib. So some scholars consider that to be from the major sins.
And from the greatest of the lies, the shaykh was not to say, I will mean, Ah, let me tell you, what some people do today, when he comes with a statement and he knows it is a lie, knows it's a lie, but he does it in order to make the people laugh. This is one of the most despicable types of lying that Shaykh is mentioning that is common, and in fact, there's a hadih there has come specifically in this regard, who speaks with something and he lies in order to make the people laugh. He'll be to him, he'll be to him, and Shaykh is sadly... This is a threat for something that the people have taken very lightly and they take it very easily.
And this is very true. Today you see in the world of the social media, this disease and this tribulation of social media, which draws out the worst in people, you see people looking for followers and validation and one of the easiest ways is to be humorous and make people laugh and you do so by telling lies, telling blatant lies, which are not true. And so this is one from the tremendous evils and the Sheikh was on to say, all types of lying, ah-hara, all types of lying, kul-lu-hara, because all lying, it leads to sinfulness and there's no exception to that, except what has come in the hadith, the shiksis, there's in the hadith, there occurs, and now you start to name the al-qasar, al-hith, he's been a nurse, wahadithi, muhra, so jah, wahadithi, he'ah, there's a hadith that is mentioned reported by muslim and others that an exception from lying are three things, lying on the occasion of war, lying in the course of rectifying between two people or two parties, and when a man speaks to his wife or the wife speaks to the man, in the speech that they have between themselves. Now, however, some scholars have said that in this hadith what is meant by lying is not actual lying, right, not lying where you say something that is not in agreement with the reality, but what is meant is atoria, atoria, atoria, it means the way to explain this word, atoria is word for it in English, it's called equivocation, equivocation, what this means is that you say something that can carry two meanings, it can either mean this or it can mean that, equivocation, right, so what you intend is that meaning, that meaning, you intend that meaning, but you allow the other person to assume the other meaning, right, technically you have not lied, you have not told something or said something that is opposed to the reality, right, so some scholars are of the view that this even, this hadith in which there is an exception for lying, it doesn't mean actual lying, rather it means atoria, atoria, which means that you are tactful in the words that you use, where you intend a particular meaning that that word can convey, which can also convey another meaning, which you allow that person to think, right, so the she goes on to say that atoria, cut to some, uh, can even this toria, so even this toria that we mentioned, this equivocation, even that can be given the label of lying, it can be considered a form of lying, it can be given the label of lying, and we see in the hadith of the prophet, solausalam, lam yakrib, lam yakrib, ebrahim, ayislam, illa thalathakalibat, that ebrahim, ayislam, did not lie, except with three lies, but here with the meaning of ta'oriya, ta'oriya, sintain min hoon ne fi datilah, fi datilah etalayt, b'oluhu innisa, came, wak'oluhu, b'oluhu, b'olfah, alauhu, kabiruhum, hada, kabiruhum, hada, wahidatun fi shanisara, so mention the hadith, where it says that ebrahim, ayislam, that he did not lie, except in three, with three, so what are those three, the first of them is, which is mentioned in the Quran, innisa, came, so the background to this is that the politicians were going on, uh, it was, it was an Eid, it was a festival for their, for their idols, and ebrahim, ayislam, was in the place where the idols were, and they were intending to go to a certain place to go and do the celebration, so they said to him, are you not coming with this, ebrahim?
so he looked up to the, he looked up to the sky and he saw the stars and he said, indi sakim, he said, well, I am sick, so they thought that he meant, and in some other, uh, explanations he says, indimatun, which means that I, I, I got, like, I mean stricken with the plague or something, or he said something to that effect, but in general says, indi sakim, so they thought that he meant that he is ill, whereas what he meant was, I am ill in my soul, in myself, by, by this idolatry and discoverer that I'm, you know, observing you people worshipping these stars and I'm sick inside, so he allowed them to think that he was actually sick, and in some, some versions, in some versions, that you know, they thought that they might have been, like, a contagious disease, so they, you know, left him and left him alone, and so when they left him, then, you know, he smashed the idols, and so that's the first, he'd be, or, tell wriya, which is really its equivocation, as we, as we said, then the second one, belvera, who, kabirohum hada, so when they came and the idols had been smashed, and, you know, the astimul who did this, and he said, oh, this was the, this was the, the big one who did it, so again, the explanation behind this is that he said this from the angle of, like, it's rebuke, right, it's, it's kind of like saying, it's kind of saying, like, are you, that stupid, it's the big one that did it, are you, that's like, that kind of meaning, right, it's more like making a point in an argument and like a rebuke of their foolishness of, of worshipping something, which can't even tell them, like, you know, speak back to them or anything, so this was, this was not like a, like a deliberate lie on you think, it's in the course of making the point, and the third one with respect to sahra, this is when that, you know, in order to shield and protect himself and sahra, he said, it is my sister, but he meant my sister in Islam, in the religion, right, and he allowed the king to believe that he meant, you know, something else, so these are examples of ta'riya and the shaykosun to say, wuwu lam yak lib, wu'inamah wa rah, ta'riya tan, wafihasadir, right, he did not tell a lie, but he made ta'riya, which is an equivocation in which he was truthful in what he intended and what he meant, right, so irrespective of the shaykosun to say, irrespective, so that hadith about the exception, exception to lying in war, the three circumstances, so in any case, lying is not allowed except in these three scenarios, whether you say it is ta'riya or whatever, and this is the view of many of the people of knowledge, in some scholars say that lying is not permissible, mottalakhan, in any circumstance, not out of jest, not joking, nor when you are serious, nor when it is involved, involving matters of wealth, so in any circumstance, you're not allowed to lie at all, and one of the worst forms of lying, one of the worst forms of lying is that a person lies, and then he swears upon that lie in order to consume the wealth of people, to consume the wealth of the people, for example, you might swear upon his claim that, you know, when someone has a right over him, maybe alone or something that he has to give back, and he swear and lies and says, no, you know, you don't have that right over me, or he claims the right for himself that he doesn't have over somebody else, I have a right over someone, and then he swears upon that lie, this is a person's lie, so when he lies and he, you know, swears also on top of that, then this is like the false oath, which is going to plunge him in sin, and he's going to plunge him into the hellfire as well, and shaykm shayansa hadith wasabi, and in the vizalu'alu'al, when he said, when he had the phalah yamini, sabrin, yakatate, obi ha'am alamrin, muslimin, who have he ha'far jir, laqiyallahu wa wahua'a lehi vadwan, so the hadith is that whoever swears by a false oath, by which he is, you know, taking or embezzling the wealth of a Muslim man, and in which he knows he is far jir, meaning he's sinful in his line, then he will meet Allah while Allah is angry with him, so what is the conclusion from all of this, this hadith, uh, hadim is haram is prohibited in all circumstances, it's not permissible for a person to lie at all, neither in nor in jest, like when he's joking, nor in seriousness, nor, uh, except what you want to exception, the three things which have come in the hadith, right, which is in war, so war is deception, you can lie to the enemy, you can equally vote, you can, you know, that's permissible, that's an exception, when you want to rectify between two people, again, on the view that it's not actual lying, but it's equally vocation, then you can use words which are diplomatic and which carry multiple meanings, and you allow this one to have a good impression of that one, and you speak in the same amount of that one, so you're trying to rectify between the two, and between the wife and the husband, where they, you know, in the same way, to please each other, they can use words to equivocate, you know, is the food, is it nice, you know, is it tasty, yes it is tasty, or whatever, but you don't mean tasty to you, you mean to somebody else, but it's tasty because the at least there's some taste, and it's still, even though it's not tasty to you, but it's still tasty, which is technically true, so like these types of things between a husband and wife and a husband, that type of thing, in order to keep the good relation, as long as it's not an actual lie, like an actual lie that opposes the reality, as we've said, according to the scholars, you know, who prohibit lying completely, so this is the end of that, uh, hadith, we, we can, we got time to go through one hadith which is short in charlata, I don't know, next to this, so this is hadith from Abimah Hammed al-Hassan, al-Hassan bin al-Hassan, he said, he said, he learned, I memorized from Allah's messenger, the following words, in the sidqah, this is the famous hadith in, and now we're with 40 hadith, he said, leave that which causes you to doubt, to that which does not cause you to doubt, for indeed truthfulness is tranquility, to be tranquil, you know, meaning in the soul, and lying is, is, is reba is doubt is doubt, to be, to be doubtful, to have, you know, hesitation. So, and now explains, so basically the meaning of this, of uh, leave what your keyboard means, leave what your doubtful as to whether it's lawful or not, and turn away to something which, in which there is no doubt for you. So, the Shhe'ikr'im Allah, Shhe'ikr'im'or'im, or Hulah, he says that, that may your re-book abandon whatever you have a doubt in, in which your soul you do not feel tranquil and serene about it or towards it. Leave it, abandon it to something in which there is no doubt for you.
Shhe'ik says that this is from the Adi-throm, Al-Adhb'in, which is where Hadi from Jyamikr'im is a very important comprehensive Hadi-th, which relates to, what topic does it relate to, does it relate to the Bab of Al-Wara, Wal'ih-di'at, Al-Wara, Wal'ih-di'at, right? So, in our religion, there are many, many avenues, which are avenues of protection for us, and so one of those is Al-Wara, Wal'ih-di'at, which is to be faithful and cautious, right? To be faithful and cautious, this is from the great foundations of our religion, just like in the world we are faithful and cautious of harm that might come towards through different roots. We are faithful and cautious of physical harm to the body, so therefore we naturally, we fear, for example, the predatory animal, the snake, the scorpion, the lion, the robber, the people like that, so we take caution.
Similarly, in respect to our wealth, we fear harm to our wealth, so we take, we have Al-Hih-di'at, we take precaution, we don't put a display of the wealth, and we keep it protected and so on and so forth, and likewise in religion, in religion we fear for our iman, we fear, and from those things is that we fear those things which are doubtful, doubtful, and part of truthfulness to remain truthful, to be sadic and to be sadic, part of that is to abandon what gives you doubt, what is doubtful to you, that makes you doubtful and have doubt, to abandon that and only to go with that which in which there is no doubt for you, right? So, this is part, part, part and parcel of a Siddhukh, because, I know Yuramulahi included this hadith within the chapter on Siddhukh, which means that this is part and parcel of a Siddhukh, which means that it is also part and parcel of Al-Warah, while ech-di'at, meaning that you can't really be truthful unless you have Al-Warah, while ech-di'at, right? So, this is the connection between all of this. So, he says that, so he says that, so he says that when we look at the people, the jurists, when they speak in the matters of worship, for example, then they illustrate or they demonstrate this issue of Al-Warah, well, the art meaning taking caution and being aware, and they give another of examples where this is illustrated, where the principle is applied.
One example the she gives is, for example, let's say that your sob, your garment has some impurity, right? Maybe, you know, some drops well or something and you know, you don't know whether it was in the front of the garment or the back of the garment, right? So, you're thinking, if I wash the front, maybe I'll leave the back, if I wash the back, maybe I'll leave the front, so I don't know. So, this now is a matter of doubt for you, it's causing doubt.
So, you abandon the doubt and you go to that in which no doubt remains, which means that you wash the whole garment, the whole of it, right? Here now, there is no room left for you to have any doubt because you've, you know, you've abandoned the doubtful position. That's one illustration. Another illustration is in the prayer, when you forget, have you prayed, you know, two or three, or have you prayed three or four, and you might think, well, if I assume I've prayed three, then, you know, maybe I'm wrong, but if I assume I've prayed four, then maybe I've only prayed, right?
So, what basis do you operate upon? And as we all know, that what is, what is, what we are supposed to do is that we go on the basis of that which we are certain of, right? Which is the least, what is the minimum that we know and we are certain that we've prayed, right? So, if you're doubtful between tone three, go for two and continue on that basis.
If you're doubtful as to whether you prayed three or four, go for three and continue on that basis, right? Because here now you are operating upon that which you are certain as opposed to acting upon that which is doubtful. So, here now, this is another Prince, another like place in the affairs of worship, where we are applying the principle of Al-Wara, well, at the earth, where it is built into the, to the religion for us to follow. So, the Sheikos say this, so therefore, this hadith, look at this hadith, look at how it applies to so many different things, like the general principle underlying in this hadith applies to many different scenarios.
In this case, it is worship, right? In other cases, it could be more amalat, it could be dealings. In other cases, it could be al-hala, well, haram, meaning in terms of food or drink or clothing, right? So, it's a general principle that applies to many different areas and it is connected, it is Al-Wara, Al-H-li-Art and that it's also connected to a Siddha, as we mentioned.
So, then the Sheikos want to say also what we learn from this as well, is that when a person takes this approach mentioned in this hadith, leave that which makes you doubt, for that we did not make you doubt, this is a tarrbia nephsi, it is like a self-cultivation. You are cultivating yourself to always operate on the basis of tranquility, right? Tranquility, as opposed to being in a state of anxiety and anxious, being anxious, right? Now, this is very important because, and in fact, this is one of the reasons that we find that people suffer from anxiety in these types of mental diseases, it is due to internal conflict, right?
There's a lack of coherence and a lack of tranquility and a lack of serenity inside. So, if you are someone who is always making doubtful choices and entering into the doubtful and operating on the basis of uncertainty and this is how you operate, right? This is, it sets the, it's a cultivation and it sets the ground for, as the shexist's calloc, which is like anxiety and anxious, right? Why?
Because your actions, your deeds, your choices are not rooted in anything, whether it's like certainty, right? So, this type of behavior, this type of, when you, when you are not giving yourself tarrbia upon always going for absence of doubt, going for clarity, going for certainty, this is a tarrbia that is very, very valuable that a person should inculcate because it leads a person to the tumatina, right? The manina, which is tranquility of the self, in which you have no anxiety. She goes on to say many people, you know, when they, when people, many people, when they take that which brings doubt, then they have this, they have this anxiety, they feel this anxiety or in fact, this is meaning that for a person who is like this, when he goes for something doubtful, he creates anxiety in him.
This is how he should be, right? If you choose something doubtful, it should create a new anxiety for, for going in that direction. He should push you back and to come away from anxiety and he said, go for tranquility by going for something in which there is not any, not any doubt. So, as the shiks is, if a person either can or he or a person has a living heart or a dirty man, you fuck your, he always thinks, la, la, la, la, la, la, la, he's always thinking to himself and when he cuts off the doubt, bill your pain, but either cut or shuck bill your pain, zal and hodal, right?
So when a person, he might find himself anxious when he's in doubt, but when he removes it with your pain, then that anxiety, it disappears. Shiks goes on to say, a cedic of a cedicumatina and a person will never ever be remorseful, he will never ever regret that he was truthful and he chose something that was not, you know, he will not say later and he will not be, he will not be questioned what he did and live in anxiety for the choices he made in the past because a cedic, a cedic, is not which is deliverance, or sardicone, you know, you know, you know, you know, you know, he said to him, Allah will save the truthful by way of their truthfulness and that's why the truthful person, you always find him tranquil, right? Because he knows if you have been truthful to Allah, truthful to yourself, truthful to other people, then you have an inward, you have an inner certainty, you have an inner, you know, tranquility that no matter what happens, or what happened in the past, what happened in the future, you have nothing to worry about, there is nothing to worry about because you've always acted with truthfulness. Man Sadhaka, Najah, whoever is truthful, he will all, he will be delivered.
As well I, then the Prophet Sala'u'llalu Salaam, he said, a noirriba, and Malkerib, for being a neby, your Sala'u'llalu Salaam and noirriba, right? That he said that this is doubt, it is doubt. Well, cedic, a riba, he said it, right? Doubt is lying.
And that's why you say that the first person who doubts, first person who doubts, who's the first person who doubts, is the lie himself, right? So the first person to follow to doubt is the lie himself because even, as you said, says, oh, well, Taji, well, he had the taji do, oh, well, I'm in your turbo, feel curdibib, naf sahu. For your turbo, curdib, hell, you sadhikwah, nas, oh, la, you sadhikwah, all right? So the first person to doubt is the lie himself because he's thinking, how are you going to believe me or does not believe me?
He doesn't really know, and he's thinking in himself because he knows he's lying, and he knows in himself because there's a doubt there, you know, could he believe me, do not believe me? So by virtue of lying, it naturally because he's to inherit this doubtfulness in yourself, if he tells us like this. So he goes on to say, Well, he had the taji do, I have the taji do, come, he'll tell you this, he'll tell you this, he'll tell you this, and he'll tell you this, all right? So this is why he says, you find the lie, when he tells you something, and he will swear by Allah so that a person doesn't doubt that maybe he's lying.
So now he has to swear by Allah because in his mind, he's thinking, or do they believe me, He's not believe me. He's got the doubt in himself. Then to remove the doubt in himself, he swears by Allah to convince them that he's not lying, so that he can then convince himself that there's no, that you know, that he can remove the doubt from himself. So you can, it's a very, it's a very repugnant and evil thing that lying creates in a person himself, in the person himself.
So she goes up to say, you will find hypocrites, M'athal and Y'hifu Nabilah, M'hagalu, we're like in Hongfi'a, this is what the hypocrites do, is wear the hypocrites. They swear by Allah and but they are themselves are in doubt. Well, Allah, Calimat al-Kofri, wah, K'a'var, wah, Q'a'var wah, that Islam, M'hayim, wah, hamu, be my Lamy'a, Al-Miyy'nalu, describing them that they indeed said a word of disbelief and they disbelieved after the Islam and they planned that which they did not achieve. They planned that which they did not achieve.
So lying, no doubt, is a reba, reba, right? Doubt. Lying causes a person to inherit doubt in themselves and that doubt brings Allah, brings anxiety, anxiousness. You are unsettled in the mind, you are not tranquil and a person starts doubting and you know, you think, did they believe me, did they not believe me?
And maybe next time you think, well, maybe I'll tell a better lie, maybe I'll tell a more intelligent lie, maybe I'll tell. So a person is now trapped and it goes into a downward spiral and like we said previously that lying is such that you start lying in small things, first of all, small things and then when you think nothing of that and you find the pleasure in getting away with things or materially gaining things through lying, then it develops and eventually what happens is that your whole life becomes a lie. Everything about you becomes a lie and this is the way of a certain group of people who are mentioned frequently in the Quran, they lie to mankind, you know, in every way possible to embezzle their wealth and to be on top of them and to this and that and everything that you see from these people, as you know, one of the companions said that they are a gawmun but right, that they are like a lying people just like inherently what you call it, like a pathologically lying, you know, this is how you become, you turn into one of those people where everything about you is a lie, nothing can be believed, everything is doubt, everything is suspicious. So this is, that's why in Hadith, the important Hadith of the chapter that indeed Kedib leads to Fudur and Fudur leads to the hellfire.
This is inevitable consequence of lying. So in conclusion, the shex is this person who lies, he will never cease to be in doubt, you know, he will constantly be thinking, hell, I am a nurse, because of the people who are in the world, this person will always be, you know, doubting in himself and confused and not sure, do they actually believe me, did they catch me or not catch me or this person will be living this terrible life of, you know, because of his lies. So what do we take from this three-thing conclusion, but not although, I mean, hadith and hadith and hadith and hadith and hadith and hadith and hadith, hadith, all right, we take from this hadith that a person abandons lying and goes towards truthfulness because hadith is a reba, right, as this hadith clearly states, lying is is doubt, whereas asidic is the opposite, asidic is tranquility, gives you tranquility and the professor said that in my rebook, in my rebook, so the messenger also said, leave that which makes you doubt, to that which does not make you doubt, which is an indication, leave lying and adhere to truthfulness, leave that which is doubtful and stick only to certainty, what you know to be true, to be actually true. So we will conclude our lesson there for today on that hadith and inshaAllah will continue more likely after Ramadan, now, so we probably have a break between now and Ramadan and we'll continue after that.
I mean, I'm a maddah, I mean, I'm a maddah, I'm a maddah, all right, I'm a maddah, I'm a maddah, I'm a maddah, I'm a maddah, I'm a maddah, I'm a maddah, I'm a maddah, I'm a maddah, I'm a maddah,