I would say that he was the truth, my philosophy and my religion and my religion, feeling a little little. I had a lot of dialogue." So today is our thirty-second lesson on the commentary on Ariyado Salihin. by Sheikh Emr-Emmin or Him-Rul-Aq, and this is our second lesson on the chapter on A-Sidq, which is truthfulness. And in the first lesson we looked at some Ayat from the Quran that Anamu Yerheem-Rul-Aqib-Rat, and after that Sheikh Emr-Emmin he explained to us the meaning of A-Sidq.
He defined what is A-Sidq and explained that it is Motaw-Bakatul-Rul-Habbar, Lilwahqir, which is that the report has to agree with the actual reality, with the true state of affairs. So he went on to explain all of that and he said that A-Sidq occurs in speech but also in action, also in action. And so therefore we see that the hypocrites rely in both senses in speech and in action, in speech in the sense they claim they say that you are the messenger of Allah, even though that is true, but inwardly they don't really believe it. So it doesn't agree with the reality.
And likewise in the actions what E-man requires of them as a sign of their truthfulness, then they do not do that, they do the opposite of that. So I said the Sheikh explained that it is in Akwal and likewise in Af-Aal. So he defined that then he went on to look at the first Hadith, the famous Hadith, about truthfulness leading to Al-Bir, righteousness and righteousness leading to paradise, conversely lying, leading to sin, and sin leading to the hellfire. So the Sheikh commented upon that and so in today's lesson we and then after that there was another Hadith about leaving that, which causes you to doubt, which does not cause you to doubt, and indeed truthfulness is serenity and calmness and lying is doubt, lying is doubt.
So Sheikh explained that as well and this brings us to where we start today's lesson. It is Hadith number 56 and this is Hadith of Abu Safiyyan, Sahr bin Harb, of the Allahu anhu, and he said this is in the Hadithi at the wheel, if you are places that you hear about, this is a lengthy Hadith to do with Heraclius when he went to the court of Heraclius. So in the Hadith there occurs, called Heracl, he said, famadah yat moorukum, what does the prophet, what does he command you? So he said, yat nabi salallahu alayhi wa sallam, meaning the process now.
Ka'ala Abu Safiyyan, huilto yayar huilto, Abu Safiyyan said, that I said to him, he says that he commands us worship Allahhardt, petrol which we read, do not worship besides him anything, and abandon what your forefathers say, meaning their false speech regarding their gods and shiriken and so on so forth. And he commences with the prayer and truthfulness to be truthful and al-Afaf which is chastity was ci'la which is keeping the ties of kinship. So shi'la is committing upon this adith which is in al-Bukhari and Muslim. He says first of all, al-Abus of Yann, all the Allah who Anglo that he used to be a mushriq and then he became a Muslim in between the sulih of al-Hudaybiya which is in seven hijira and after that the conquest of Makkah which is in eight year of Hindu meaning that Islam was delayed towards the end and so he went along with the Jum'ah a group of people from Poresh to Shan to meet to see Hirakal.
And he was a king of the Christians as you know in that time and he had read in the Torah and in Jil and he knew of the previous books as well and he was also an intelligent king, the smart king. So when he heard of Abu Sufyan and those with him who were present and they were coming from the Hejaz then he invited them and he began to ask them about the state of this prophet. What is the situation of the prophet? Al-Sulam.
About his lineage, about his companions, how they respect him and how he fulfills his dealings and so on and so forth. So every time Abu Sufyan would inform him of something he would come to know that the prophet which the previous books which he has read which inform about this prophet all of these descriptions were confirming that this is that prophet, this is that prophet. However, as the shaykhs is, what al-Kinna who will be la sha habimul kihi, for amusulim lil haikmatilati aradha-hawu al-zawajal. So he said however this and refugees from Allah that this king, this smart intelligent king because of his zeal or his desire for his kingdom, he coveted his kingdom.
For that reason he did not accept Islam and that's for a wisdom that Allah's of Jil he intended. Again what they show is that you can have mulk, you can have intelligence, you can have military might and strength, you can have what appears to be Allah's like honor in this life, this world that does not necessitate for your guidance. And that's even after you know the truth. You might know the truth but all of these obstacles they prevent you from desiring the truth.
There's knowledge of truth, then there has to be the desire for the truth and many of the people of the world they know the truth but these obstacles that come in between it is love of leadership, it is love of the shahawat, it is love of fame, it is love of whatever it might be that prevents you from desiring the truth. And the shaykha was on to say he asked Abu Safiyyana, what does this prophet, what does he command you? And so he told him that he commands them to worship Allah alone and not to worship anything besides him and not to worship besides Allah, neither an angel nor a messenger nor a mallekine, or a sultan or a messenger or a shajaran or a tree, or a hajaran, nor a stone, or a shamsan or a sun, or a morn, and not other than that. So worship is for Allah alone, this is what he told him.
And this is what the messengers, shaykha's on to say that this is what the messengers all of them came with, they came with this to read, and you mentioned the Ayat which you were familiar with in the Quran, wa mā al-salam, wa bali ka mihr, rasulin, ila nuhi, ila, ila, ila, ila, ila, ala, ala, ala, ala, wa abudun. We did not send before you any messenger except that we revealed to him or inspired to him that there is none worthy of worship except I, so worship me. And he also mentioned the other well-known Ayah, wa lā'ā'qād, wa ba'atnāfikuli, umati or rasula, a nihi abudun lā, wa jitanei bothar, hud, we raised in every nation a messenger saying, Worship Allah and shan the false gods, meaning worship Allah and shan the shirk. And this, this is what the messengers came to call with, all the Prophet's messengers, they came to unite their people on the basis of this dauhid because this is the only thing that can unite mankind as they once were before the time of nuh ali sala.
And that's why this connection between the dauhidavallā, dauhidavrubiyya and Uluhiyya having a uniting effect upon mankind, this is mentioned in the Qur'an in a number of ayat, the ayah in the hai adihi ummatukum ummatan wa aheda, wa anarabhukum fa'abudun. That indeed this ummā, this nation of yours is one nation and I am your Lord, so worship me alone. So in this ayah you see there are three things which I mentioned, the ummā, the nation of people, Allah's lordship, he's the Lord of all of mankind, fa'abudun. So worship me alone.
And this is what is the basis for the unity of all of mankind. This is why the first thing that we call to is to the dauhid of Allah's abhajal. That's why the Prophet's messengers, each Prophet was sent to his nation obviously, but prior to the last messenger. But there are people that divided some of worshiping the stones, some of worshiping other things, the worshiped from the 80s.
So to shun all the false deities and to worship one Lord is the way to bring mankind back to be united, upon the correct foundation. And likewise the messenger of Allah, is not Islam, he's messengers with the whole of mankind. And this is why the message of Islam is the only message that is the foundation for uniting all people as the servants of Allah, as servants of Allah, and in his dauhid, in his abhajal, the exunity and rectification of the affairs of the earth. The shi'qz is that this is the call of the messengers, this is the call of the messengers.
So the Prophet, Al-Sallam, he came with what the previous prophets came before him, worshiping Allah, l'aashirikala, without him having any partners. He then goes on to say that Amsufian said that the messengers would tell them what ruku mayahulu abhajum. Abandon what your fathers say, leave it. The shi'qz is un rukkifasadar vilhak.
Look at how the messenger of Allah would boldly stand up and proclaim the truth. He would say to them, everything that your forefathers were upon of worshiping idols and other affairs, he told them to abandon it, to leave it, to abandon it. But he didn't tell them to abandon everything because we know that their forefathers used to have noble traits, noble qualities, noble behaviours, as the shi'qzun to say, that they would have al-q'al-fadilah, lofty manners. He didn't command them to abandon that, but he told them to abandon things which are, you know, fahshir, things which are evil, things which are rejected, things which are shameful.
Allah, as I've gotten, he said, what either fa'alu, fa'alu, fahshir, tan'q'alu, wa'jadina, al-hir, ba'alu, al-huh, wa'ala, al-huh, al-huh. They claim they said that when they do a fa'alu, fahshir, some evil deed, they would say, our forefathers, we found them doing this. And it is Allah who commanded this with this. So Allah says, will he replied to that, you know, to their lie, rendering what they said to be like, will in Allah, Allah, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala.
Say, indeed Allah does not command with Allah, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala, wa'ala. So the point being that the messenger, al-sallam, he commanded his ummah, uh, uh, uh, who, that they should abandon what their forefathers were upon, of committing shi'qz with Allah. Then after that, so this is the first command. This is what the Prophet, he commands.
The next thing he commanded, Woyahulunah, Bish Salah, commands us with the prayer. The prayer is the connection between the law, between the serb and his lord, and it is one of the pillars of Islam after the Shahadatayim. And the prayer is what distinguishes between the believer and the disbeliever. It is the covenant, which is between us and between them, meaning the covenant that distinguishes between us and the mushriqeen and the karfiri.
He quotes the hadith of the prophet, the shalom, the shalom, the shalom, the shalom, the covenant that is between us and them, meaning the distinguishing covenant between us and them, is the prayer. So whoever abandons it, then he has disbelieved. Meaning he has disbelieved with the disbelieve that expels from the religion. Because the messenger of Allah, the shalom, he said, the shalom, the shalom, the shalom, the shalom, the shalom.
So in other words, it is hadun, first, it is binal, mobinim, well, karfiri. So the meaning of this hadith is really that this is a distinguishing limit. A distinguishing limit between the believers and the disbelievers. The shalom to speak about, he goes on to present evidences to show that this is actually, in his view, the strongest, the strongest view, the taqir, tariqisala, the feel of the one who abandons the prayer.
So he goes on to discuss this view for a page or so. And he says that those from the scholars who said that what is intended in this hadith is al-qofar al-aswar, which is the minus shirq, similar to what we find in other hadith that speak about certain traits and characteristics which are not in themselves disbelief, like wailing or like certain actions, it's not an finasi, huma, bhikim, kufo, he mentions this hadith. There are certain things, two things, amongst the people, which is disbelief for them. But it is not actually disbelief, it is the lesser disbelief.
So the shalek is saying here that this hadith about the prayer is not the same as those hadith. Because in this hadith, this is clearly speaking about the distinguishing line between disbelief and imang. And what is it, it is, it is, it is the prayer. Because this other interpretation is erroneous because that which is correct is that the kufo intended here about the one who abandons it, it is al-qofar al-qofar al-muhrijo al-muhrijo al-muhlal.
The major disbelief which expels the person from Islam. He then goes on to explain why this is the case. It is because al-farsil, the al-farsil of imang. al-qofar, al-farsil of imang.
Al-qofar al-farsil of imang. Al-farsil of imang. Al-farsil of imang. Al-farsil of imang.
It says that the al-farsil, what is called the dividing thing between two things, between imang. It has to distinguish one from the other. This is like the barriers or the perimeters between two lands. There's a land here that belongs to the so-and-so.
Let's say this is the land of, you know, some person. This is the land of Amr, which is over here. And this is the land of Zaid over here. And in between there is a partition.
The partition is the one that distinguishes this land from that land. So merely by the word or merely by the meaning of this adif in which a distinction is made between the believers and the disbelievers, from that we know clearly that what is intended by this adif is that the one who leaves the prayer, then it is major disbelief. The shi goes on to say that this is something, from all the actions, it is the prayer, which has this ruling. As for the other affairs, the one who leaves, for example, fasting in Ramadan and he eats and drinks in Ramadan, we do not say that he's a disbeliever.
Likewise, if he was to leave the zakah, we did not say he's a disbeliever. Likewise, we didn't hudge, even though he had the ability to do hudge in the means to hudge. Again, we did not say he's a disbeliever. However, with the prayer, we say that he is a disbeliever because the evidence brought by the shi'ech and his explanation of the evidence, that this, what clearly distributes is, the explanation of the evidence, that this, what clearly distinguishes the prayer from the other things.
Likewise, he brings the well-known statement of Abdullah bin shi'ech or hahimor al-alalah and he's from the Tab'e'in and he says, kana ashabu Muhammadin solalah, who al-hil salam al-a'alayhi wa salam, lah yarawana shi, and minal al-a'alayhi wa sarquhu kafron re'r solalah. The companions of Muhammad solalah re'salam did not used to consider the abandonment of any action to be disbelief except other than the abandonment of prayer. So he brings that as another argument for this view and he says, so therefore, when this prayer that Allah's messenger, as just now commanded us with, what it is abandoned by a person, he is a kafir. It is the same as if he abandoned dawheed.
The same as if he abandoned dawheed. He is Yaconuk kafron, Mushrikan, Wahljal bin al-a'alayhi and Halioshiro, Hadith, Ojabir, Larii, Ojabir, and Jabir, and Nabi, Sala al-A'alayhi. So he says, this is also indicated by the Hadith of Jabir, bin al-Rajuli wa bin al-Shirk, Wahljal kafri, Tarqusala, between a man and between, Shirkan kafar is the abandonment of prayer. So these evidences that the Shirk has brought for this particular view that abandoning the prayer is disbelief and he then goes on to mention the second thing that was commanded, Wahljal bin al-a'alayhi Muruna vis-Sidq, this is Abu Sufiyyanau, describing what the person is to command them with.
Wahljal bin al-Rajuli wa kana, and he would command us with truthfulness. And this is the Shahid, which relates to the, the Bab, to the topic of the chapter. And Kannan, Nabi, Yousala, Lari, Salaam, Yousala, Muro, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, Ummat, He used to command his Ummat with Sidq. And this is similar to what we find in the Quran, in the Exalted statement, Oh, you who believe, fi'Allah, fi'Allah, and be with the truthful, be with the truthful.
Which he goes on to say, A Sidqah is a virtuous quality. It is a noble quality, and it divides into two types. The first is a Sidqah, Ma'Allah, and the second is a Sidqah, Ma'ah, Abadillah. First, it is to be truthful with Allah, and the second is to be truthful with the servants of Allah.
And so both of these traits and these qualities, they are from the, they are from the, the Al-Qal-Fadillah, the noble lofty traits. And the opposite of a Sidqah as we saw before, is Al-Qedib. Wohul-Ekhbar, behilah, bi'Allah, bi'Allah, bi'Allah, bi'Allah. Al-Qedib is the opposite, it is to inform with that which opposes the reality.
And Al-Qedib lying is a blame worthy, censored quality. It is from the actions, it is from the Al-Qalah, from the manners of the hypocrites, the other ones who lie. The Messenger also, as we said, Ayat, Umm, and Al-Falaaf, the sign of a hypocrites are three. And Al-Qedib, when he only mentions, when he speaks, he lies.
And some people, the Sheikh was not to say, well, the Al-Qal, the Lah, they are put to trial by this disease. There are some people whose habit it is to lie. And Sheikh was not to say that these people, they're not satisfied with Ayat, your status, your status, your status. I'll say, Al-Qedib.
There are certain people. It's like, it's like, some people are like, if you do not drink water or eat food, you're hungry and it pains you in the same way there are certain people, if they do not tell lies in a day, then, you know, in terms of it, the previous and previously in a previous that there are some people who are inherently vital and filthy. This is their nature. And if they spend a day not having abused someone or harmed someone, it really grieves them inside.
So they have to bring that filth out. There are people of that nature. They have that nature. In fact, if you look at how you mentioned it, he's speaking about the evil eye.
He's speaking about poison, poisonous sting, poisonous bite. And he's saying that there are certain natures and qualities in certain animals like the snake, not like the scorpion. And it's all anger. And so that sting comprises some of that and it releases that anger.
So likewise, it says there are certain people who have the same type of trait and quality. For some of them, it is anger. So they have to harm people. For others, it is shahua.
It is lust and desire. And others, it is, as in this case, it is telling lies because they gain pleasure out of lying and deceiving people and cheating people. And they gain pleasure out of it. So the shiks is there are some people who do not feel their chest is constricted if they don't tell lies.
And they always tell lies, yaklibudah iman. He goes on to say that if this person narrates to you something, it is a lie, if he sits in a gathering and he invents stories, he invents things, just to make people laugh or to make it look as if he's someone with information or whatever. There are people like this. And we call it Nabi, you're a solanahu wa yusallam.
You mention the hadith, wa yuulul liman, had das a verkeleba liyudhe kebihilahon. Wa wa wabi to him, the one who narrates and speaks and lies in order to make the people laugh, to make the people laugh. Wa yuul lahul lahul, summa wa yuul lahul, summa wa wa wa yuul lahul. Wa wa wabi to him, then wa wabi to him, then wa wabi to him, repeated it again.
So this is a cidq, to be truthful with Allah and to be truthful with the people. As we said, being truthful with the people is that your inward agrees with your outward. Your inward agrees with your outward, that your dealing, that your speech, that your interaction with the person is genuine, it is since it's not only just speech where when you are speaking, the words that you are saying have to be true, they have to be true and whatever you are saying, it's not just that, but it is also the interaction and the behavior and what you are intending and what you mean by your actions, all of that has to be truthful as well. Because in interactions and dealings, a person can be intending something else, but on the surface it appears something else.
And obviously only you as a person know that, only you as a person know what you mean by something. For example, some people, they have friendships and they come and they might speak well of somebody or they might, you know, but really, they actually have, they intend something behind that. There is a muxed, there is some intent behind that. So really the action is not truthful because the outward is not really in agreement with the inward, the inward.
Right, so this is why being truthful, so as it relates to Allah, as a wajjal, we have to be truthful to Allah, which is being truthful in the sincerity and being truthful to the requirements of the shahad. We've said the shahad, shahad, we've said the shahad, we've said the Muhammad and Abu Ghur, and so there are necessities that follow on from that which indicate that you are truthful when you say that. Right, so that's being truthful with Allah, so kind of to Allah. And like was it being truthful to the servants of Allah, so kind of to Allah, being sincere to what, like having genuine sincere sincerity towards them, sincerity of purpose towards them.
So this is, as Sid mentioned in the hadith of Abu Sufyan, then after that, Wuk'olu, Wahl, Wahl, Af'af, Wahl, Af'af. So now the third thing, the Abu Sufyan, Rabi Al-A'lahu Anu, sorry to fit to mention to Herqal about what the prophet, Al-Saw, commands his nation, he said, Al-A'af. What is Al-A'af, meaning Al-A'af'af, it is chastity, it is innocence and chastity, and this is of two types, there is the Ifva and She'hautil Faj, Wa Ifra'un Al-Shahautil Bhatan, right? So the chastity is the chastity of the private parts, and it is the chastity of the belly, or the chastity of what relates to wealth and consumption, right, which is not just food, but it's anything to do with wealth, right?
So it's food, but it's also wealth as well. So he goes on to explain the first one, that as for the first one, Al-Ifra'un, Al-Ifra'un, Ula, it is that a person keeps away from whatever Allah has prohibited of a zina of onication, which means, and it's avenues because Allah, as a jil, he said, Ola, Dok'arabu'zina, in a Hishatan, Wasa'a, Sabila, do not approach a zina, because indeed it is a shameful and an evil, like an evil path, evil root. And he obligated upon the zany, so he goes on to discuss some of the prescribed punishments for the zany who is unmarried, you know, the jild, and for the one who is unmarried, he goes on to mention, and you all know the rulings are on that. He goes on to say that these prescribed punishments, they deter people, they deter people from falling into this evil, because this evil, it corrupts the Aklak, it corrupts the Adyan, and it corrupts the Ansab.
Now look at that, right? And that's why we see that certain Hudud, they are what they are, because they are a reflection, firstly, of the gravity of the evils that result from these things, which we would not see until after decades and decades and decades, you don't see the effects of these things, right? And secondly, they have to have a sufficient deterrent from the evils and their gravity. And this is the wisdom in the Sharia-velasuh-hanu-tala, which only the people of intelligence can understand that they can grasp.
And all we need to do is to look in the societies that we live in, and we see what is happening in these societies where there is, as the shiks said, the corruption in the man is in the morals, right? The people are rendered into animals, they are unable to have any intelligent thought, all they think of is the next impulse and the next pleasure. And likewise, the Adyan, the religion is destroyed, and then likewise, the Ansab, the lineage is destroyed, we don't know whose father is this one, and whose father is that one, and the Zis, the mother, and the Zis, the one who is broken homes, and so on and so forth. All of that then evolves into so many other evils in the society, like the economic things, there are other things which then impact.
And the whole society then devolves and is totally and completely ruined, right? So, Shik was on to say, likewise he also says that these affairs also lead to, they can bring about all the resulting diseases too. And he seeks, the refugee in Allah from the fact that this is ina, the fai sha has increased in our time, not just because of the nature of the society that we live in, and also there are very evil people who weaponize these things, having studied the human instinct and the human nature, and to reduce them in a state where they are servile, where they are obedient, where they can be easily controlled. So, all of these things, they work together in these societies, follow your desires, so all these things which are distractions, the sports and the desires.
And so, the distraction from that while behind the scenes, they try to enslave you in all these other ways through the economy, through taking your rights away, through this, and meanwhile, you have the bread and circuses, as they used to have centuries ago, millennia ago, and these days it's the different type of bread and circuses, it's all these entertainment and following lusts and pleasures and whatever, and they want to rent you into servile animals and slaves who do as you're told, as long as you get your basic food and drink on a daily basis. So, these things, and that's why these people, they detest the guidance or the Sharia, because it is an obstacle in front of their exploitation and the evils. The Chia Koussant to say that Allah's Adal has also prohibited everything that leads to a zina, which is a path to it. Ali gives an example of how the women have been prevented from going out in adornment and beautified.
Wakaarun Afibiyyutikunna, Wala Tabar Rajanha, Tabarwajal Jia, Hiliya Teulah, remain in your homes and do not make an open display of the display of Jiahili, of the first Jiahiliya. And she goes on to say that that which is the best, the most virtuous for the woman, and Tabarwaj, he baity her, like unless she has a need, unless there's a need to go out, and if there is, then go out as the messenger of ourselves, he commanded which is not to be perfumed, not to be adorned, and likewise, he goes on to say that when she leaves that she should leave with her face covered, he goes on to speak of the view of the face covering, and he goes on to present an argument, so this is again, his argument for the obligation of covering the face, he says, well, that's the question. Which is the thing that actually draws a person to want to, which entices a person? Is it the feet, or is it the face?
Is it the feet of the face? And he goes, every person would say that it is actually the face that draws a person to be attracted and inclined and whatever. So how can it be that the feet have to be covered in the face, not because of this? It's like an argument that Shik is presenting to show in his view the obligation of covering the face when the woman leaves the house, when it's outside of the people that she's familiar with.
So after that, likewise, the woman should not go out and not go to the Yaba with perfume, and because this is another means of fit in, not to put people to fit in. Then Shik was on to say, likewise, a person in the house should not allow the people, the women in his household, to do this, and to go out, are daunt and beautified, whether it is the wife or anyone that he's responsible for, in a way that is opposed to the Sharia. This is the first type of efe, then he mentions the second type of efe, which is efe and shahwadil button, which is to be chaste or to be innocent from or to be protected from the desire of al-batan, the inner desire. I mean, here, this is either food, but also means the inner meaning that inside you covet, and you desire what is in the hands of people, that you want that for yourself, this covetousness.
This is what this means also. So he goes on to say, the kamakala, lau to alla, yasabu, kamul, jalilo, al-ni-a, min-a-ta-afuf, so in this I what is speaking about is, the, there are certain poor people who are the folk-arrah, the other poor people, and they don't have the means to go out in the patabala, lau to alla. So when there's other people who look at them, they are thinking that these people must be the rich people or something like this, but it's not the case. It's not the actual case.
So, the reason why they're not going is because they could ask people, could you give me some wealth so that I can go out in the path of Allah, but they choose not to, because they don't consider it to be unlabeled to ask other people, even for a noble cause, such as going out in the path of Allah. So this is the f of, this is being chest and protected in terms of one's honor, in terms of not asking, because in asking others, there is some humiliation and it lows you. She goes on to say, the one who asks his hand is low, his hand is low, because when you, when you take the hand gives from one chop, your hand is lower, and the one who gives well, his hand is higher, his hand is higher. So the she goes on to say that it's not allowed for you to ask anyone, except what it is, what is necessary and you cannot do without, when you are compelled, when you are in need, when it's almost like a necessity.
So then there's no harm in asking, but as for without any hardship, without any pressing urgent need, then it is, the she goes in the sohara, it is prohibited. And there are hadith that speak about this in warning from asking in one hadith, the messenger of Allah, sallallahu, I used to be told as he said, that the one who asks from the people, he will come on the day of judgment without having any flesh, no flesh on his face, there'll be bones. Why? Because that's like from the humiliation, you know, from asking the people.
And likewise the sohara, the Allah who, they pledged, gave the pledge of allegiance to the Prophet Assalam that they will not ask the people for anything and they would act upon this until if one of them was riding on a beast on an animal and he dropped his whip, then he would not say to anyone, could you, could you hand me my whip? He would get off himself, take it from the floor and get back up again. Right? So it was not to ask anyone for anything.
And the sohara goes on to say that a person who has been honored by Allah with enrichment and you know, not to be in need and to be chest in this manner, then you know, he will not really know this, this issue of asking unless he is humiliated in front of all of the people. Right? So how can you make your hand outstretched to all of the creation, give to me, give to me, give to me, give to me, give to me, give to me, whatever. Like this is not an honorable thing.
The hadith, what is the sohara, the first al-illah, what is the sohara, the first al-illah, when you ask, then ask from Allah and when you seek aid, seek aid from Allah. So all of this is chastity, al-af-af, which applies to the private parts, it applies to, also applies to the belly, what you eat, that it has to be halal and not haram. Likewise it applies to this issue of of covetousness and asking people and you know, being in need of people and this also is not a type of chastity to be, to be chast. So then the next thing that Abu Sufiyyah mentioned, Ravi'ol-A'ahu Anhu, the fifth thing is as-sillah, which is keeping the ties of kinship and tying the things that Allah commanded to be tied.
So he says, this relates to al-A'arib, like the neo-relatives and the ones who are closest first. So for example, you start with the parents, they are the ones most in need of your ties of kinship and then outside of that as the circle grows out of your brother is closer than your uncle and your uncle is closer than your, you know, your father's uncle and so forth. So the ties of kinship, the obligation, is connected to the closeness of the blood relation. The closer the blood relation, then the more emphasized and the more frequent should be that, you know, the ties of kinship.
And she goes on to say that in the book and the sunnah, as-sillah, this keeping the ties has come unqualified, meaning that nothing actually defines in the sharia, what does it mean to keep the ties of kinship? Does it mean to go and see your mother five times a day or three times a day or three times a week or three times a month or, you know, go to your siblings four times a month or three? Is anything defined? No, it's nothing defined.
What actually is keeping the ties has been left unqualified and therefore, as the scholars explained that when something is unqualified in this manner, then it returns back to what is known from al-of, meaning that which is customary and accepted as being, and accepted as being the ties of keeping the ties of kinship in your, you know, in your place, in your region, in your time, whatever, or the custom of that time is, then that would be considered to be keeping the ties of kinship. Now, obviously, this differs from, depending on which person it is, who is the relative, and the circumstances and the time that you live in, and you know, the area that you live in, and the places that you live in. All of these things determine, you know, what is the nature of the ties of kinship. If she goes on to say that, for example, let's say you have a relative and he does not really have any need of you, he's wealthy, he's healthy in his body, and you know that he's not really in need of anything from you, or you need any assistance.
So this person, if you said maybe I'll go and visit him once in a month, once in six weeks, you know, once in six weeks or whatever, very similar to that, then this would be considered to be keeping the ties of kinship in, according to the local custom. And he goes on to say that, he goes on to say that, however, if this person was very close, like the father, the mother, the brother, the uncle, then this obviously requires a closer and a greater tie of kinship. And likewise, if there was someone who was a fucker who is in need, then this would need an even more frequent ties of kinship than other people. And if he was ill, having an illness, then that requires more frequent ties of kinship.
So this illustrates what the Shakespeare said earlier on, there is nothing specifically defined as to what is keeping the ties, it varies from, you know, who is it, which is the blood relative, and what is the customary understanding of keeping the ties in your place, in your region, according to your local custom. And then, you know, it depends also, some people are wealthy, are not in need, other people are elderly, for example, elderly parents, other people might be, they have a chronic illness, for example, or this might have a need in terms of poverty. So you might go more frequently on a daily basis or a couple of times in a week, do they have food, do they have this, in this manner, this is what is, this is the meaning of keeping the ties of kinship, it varies depends on the person and the circumstances and what is the or if, and that's why the Sharia has come and not mentioned or defined that, you know, in a qualified that in any specific way. So this really brings us to the end of that particular Hadith, and we go into the next Hadith, hadith, number 57, this hadith is the Hadith from Abi Tharbit, what he said, Abi Sa'id, what he said, Abi Walid, Sa'al bin Hanif, and he is a Badari, Ravi Al-A'ahu Anhu, and then Abi Yisallalawi sampal, Man-Salaalaala, hadith Al-Shahad, hadith Al-Shahad, hadith Al-Shahad, Abi Sidukin, Bal-Lagahul, Manazilah Shohadah, wa-in-Mata, Al-A'alafirashi, reported by Muslim, whoever asks Allah, the exalted, from martyrdom, Sidukin, out of truthfulness, meaning that he truthfully once martymed him, that if he was given the chance, he would truthfully go out and want to die in Allah's whoever asks it truthfully, then Allah will make him reach the ranks of the martyrs, even if he died on his bed, even if he died on his bed, reported by Muslim.
Dishaykh, or Himolarq, says that, again, this is, also mentioned this Hadith, Vibab, Sidukin, the chapter on truthfulness, and the point of evidence in this Hadith is asking Man-Salaalaala, as Shahadah, that whoever asked Allah, formatted them with truthfulness, and Shahadah is a lofty, station that comes after Sidi-Rihya, it comes after Sidi-Rihya, as we see in the Aya, in the Qur'an, Uma'yutil, Al-A'wara-sul, Fa'ulah, Iqama, Al-Nah, Al-Nah, Al-A'alihim, Minan Nabi-Yin, wa-Sidir-Rihyan, wa-Shahadah, wa-Sawdih, wa-Sawdih, wa-Sawdihin, that whoever obeys Allah and the messenger, then they are the ones who will be with those whom Allah has favored, from the Prophet, this is the first rank, Prophet-Tud, then those who are the Sidi-Rihyan, Sidi-Rihyan, the second rank, then the Shahadah, the martyrs, the third rank, and then the Salihin, then the righteous. If she goes on to say that this Shahadah is actually of many different types, the person can become a martyr in more than one way, he goes on to explain various types of martyrdom, types of Shahadah, which is like someone who is a witness, from those types of Shahadah is a Shahadah, which is testifying and witnessing to the laws of Allah, which he legislated upon his servants, and this is the advised by Allah and the pulal um- live. Al-A' NYPD says that there is none construction where she accept it and the angels and the people of Knowledge and scholars have said that in the first verse that we mention, just now, He means Allah means the scholars, because the scholars are the witnesses. What are the witnesses?
They are the witnesses who bear witness that Allah sent his messenger Muhammad Salallahu Alaihi Salallam with guidance and the religion of truth and They are witnesses against the ummah of all the ummah against us over the ummah witnesses over the ummah that The messenger has conveyed the Sharia so they are the witnesses Why because they took that Sharia from Muhammad Salallahu Alaihi Salallam So they bear witness that he conveyed the Sharia and that the Gamav Allah the rules of the laws of Allah have been conveyed that this is Halaal that this is Haram that this is Wajib that this is Musta had that this is Makru right this is only known by way of the people of knowledge who took it from the Sharia So therefore they are the witnesses over the Afghan of Allah. So therefore the other ones were intended here was Shuhadah Was Salihin the rulers that the sorry the scholars and in the Salihin which is the other's the righteous Muslims That's the view of some of the scholars. They are the other Shuhadah from the angle So this is the first category right the Shuhadah who have Shuhadah it is the scholars also from the Shuhadah When you Sabu Bitha and Walbattan will haraq Well, haraq So he says those people who are afflicted with like for example Bitha and they are like in battle they are like with a spear or a sword for example and They die by way of drowning or something falls on top of them or all the people like that They are considered to be to be martyrs who die as martyrs Likewise from the Shuhadah Al-Nadina, Kothilofi Sabililah those who are killed in the path of Allah likewise among them Al-Nadina, Yoko Taluna, Duna, Duna, Amwaleh, Maduna and Fusihim Those people who are killed while protecting their property and their wealth They protect their property and their wealth and they protect their own lives So they are they are for example, they are attacked in their homes or they someone's trying to burgle them So he stands in defense of his property his house his wealth his family his whatever in that process He is killed that person dies as a martyr that person dies as a martyr and a man came to him and He said Yara's allah solo so if a man comes to me Trying to take my wealth seeking my wealth taking it like my force He says do not give him your wealth No, I ate in Bartilani what if he fights me? He said kartilho fight him back.
He said I don't eat in kartilani But what happens if he kills me? He said fanta she heed then you are a martyr Kotha ate in kartilto. He said what if I kill him He said for who who what in now that he is in hell-fry Why because this person was a volume. He was a an oppressor and likewise the prophet solo long-sAsk him He said man putting a duna demi he for who was she hid woman put ya doneg woman puttiradun amalihi for wahwah shahid, whether it is killed or protecting himself, his blood, he's a martyr.
Whoever dies in protection of his family, he's a martyr. Whoever dies in protection of his wealth, then he is a shahid. So this is another category of the one who dies as a martyr. Also, when we're in a shahidad, we're going to puttiradun in a particular way, and we're going to puttiradun in a particular way, in a particular way, in a particular way, in a particular way, a person who is killed out of oppression.
So someone treacherously kills a person. This person also is a shahid. However, the shahid is out of all of these that were mentioned, these are different types of shahid. Out of all of these, a'lashodah, humul al-a'luna, yokotar, luna fisabililah, obviously the highest of all of these, and what is intended here in the early a'yah, is those who die in the path of Allah, fighting in the path of Allah.
He mentions that a'yah in the Qur'an, like a passage, well, dasabandal al-a'luna, puttirufi, sabililah, amwata, buttiradun in the robbihim, yorzakon, and he goes on to mention the rest of the passage are dead, rather, they are living being provided, they are with their Lord being provided for. It goes on to mention the rest of the passage. So these are the martyrs in the a'yah, humul al-a'luna, q'alilah, q'alilah, q'alilah, q'alilah, q'alilah, however that also is qualified, it is qualified by those who, why do they fight? They want Allah's word to be up the most.
It is not because, it's not because from a'yah, q'alilah, they enforce him for any personal, you know, shares, any personal ambitions or motives, not for wealth, but they do so in order for Allah's word to be up the most, that his word, his t'ohid, his a'k'an, his dean, that he alone is worshiped, that he alone, that he is the one who is obeyed, that is what they are fighting for, that is what motivates them, and this is what the prophet, Sala al-a'luna, he said when a man asked him, who is the one, he asked about a man, and a'yah, rajul, yorzakatun, or yorzatun, or yorzatun, or yorzatun, or yorzatun, or yorzatun, or yorzatun, or yorzatun, or yorzatun, or yorzatun, and yorzatun, or yorzatun, or yorzatun, and a man fights, so that to display his bravery, a man fights due to further, due to a tribal zeal or further, and one fights that his status can be seen, which are those fighting in the path of Allah, so he said, manabbat-ala, nithakunah, kallimat-ala, he'allul-a'yah, for who are he, Sabini-laa? The one who fights, so that the word of Allah is oppamosed, he is the one who is in the path of Allah, right, so this is the mizan, this now is the scale of measuring, it is the mizan of Adal, It is the just measure and the Prophet Salallahu Alaihi Wasallam placed this measure so that a man can weigh his action. So this in this hadith, the example was given in the loftiest way in which a servant can meet his Lord by way of martyrdom. And in respect to that particular action, the man asked these questions, who is the one who is in the path of Allah?
Is it this one? Is it that one? Is it that one? Is it the one who is fighting for the booty?
Is it the one who is fighting to show his bravery? What a good fighter is it? This one to show his tribe? Look at how loyal and you know, the face I am for my tribe, the tribal loyalty.
Which is the one is it? And so in this hadith, a scale or a mizahan has been established by way of the sentence that a man, the one, Manpahatala, Lea Koona, Kalimatulah, he'l Ulyah. Right, the one who does things so that it is Allah's word, it is uppermost. So Allah is obeyed.
So anything to do with you and your ambitions and desires and whatever else and everything that you do, you want Allah's word to be uppermost. So this is a scale the shaykhs is, mizahan, wadah, wadah, wadah, arun, viyyos, sallallahu salam. Yazin wu insan wu bhiyamala. By which a person can weigh his action.
So whoever fights for this Kalimat, he is in the path of Allah, if you die, you are a martyr. And if you don't die and you are successful and you win and you take the booty, then you also, then you are sad, you are happy. Yimant insa ayah, ul hil tar ba'zuna, binah, ila, ila, ila, ila, hus, nayayayyayin. This is what the believers say.
So that are you watching for us waiting and watching, except that we have one of two outcomes, one of two good things. So in those the believers are saying to these believers that all you want to have to out comes await us. What are you watching and waiting over as we have two outcomes? One is ima shahad, al-itizmati, matidam, wa ima'zafir, wa ima'zafir, wa'ma'zafir, wa'zafir, wa'zafir, wa'zafir, wa'zafir, wa'zafir, wa'zafir, wa'zafir, wa'zafir, wa'zafir.
Or it is victory and aid. It's one of these two things that are going to happen to us. We are the dai'azmatis, or Allah is going to go into aidas. And likewise, wa'nahna'nul, nahtawg, ba'zul, bikum, and you see, baqum, wa'lahu, ba'a'zafir, bim, min, indi, al-bih, adina.
Conversely, the other way around, what is it that we are observing and watching over you? Well, it is either... It is either Allah is going to inflict you with punishment from himself, meaning by his action, or he's going to punish you through our hands. That's all your one of two things.
That's going to come to you. You are either going to be punished by Allah by some other means, or we're going to punish you with our hands in actual fighting. So for us, it is martyrdom, or aid and victory, but you, it's punishment either this way or punishment either that way. And the shaykos want to say, so either Allah will punish you, and we will be saved from your evil that we don't have to fight you because Allah has punished you.
This is something that happened in the battle of the ahasab, the Confederates. They all came, the mushriq, the mushriq, the mushriq, allied with the yahud and others, and they came to Madina, but then Allah sent a fierce wind. And, you know, he put fear into their hearts. And so then they were dispersed on the left and the believers were relieved of them without having to fight.
So they were given, given victory like that, aid and victory. So this is, so it's either that, or you will be punished by our hands, by our adena. And that's what happened in the battle of Badar, when they inflicted punishment upon the polytheists, that the hands of the messenger of Allah, so that he inflicted that upon them, Allah inflicted that upon them through the hands of the messenger of Islam and his companions. And so these are the people who fight through that the word of Allah becomes up most.
Now, when a person asks Allah, this, meaning he wants to sincerely and genuinely and truthfully die in that manner, which would be that if he was given the opportunity and he had the means and he would do it, he would go. Then, if a person asks his lord and he does that to make Allah's word for most, then Allah, when he knows that this individual is being truthful with his niyyah, then he will give him the rank of the shawdah, even if he dies in his bed, even if he dies in his bed. And as you can see, that this applies to a man all the way up to his death. This doesn't mean there's some 19, 20 year old fit, strapping his thinking, lying in bed, thinking, we should, you could, whatever.
No, even if you are a man in your old age and you want this, you know, you sincerely and genuinely want this, then this still applies to you because it's the truthfulness of the intention. It's the siddhg in you that Allah's word is rewarding you for, even if you died in your bed. The shaykos want to say, what about, there's a question here, what about the one who dies defending his country? What about him, a nation's state, a country to see, to see, to see, become a martyr?
Is he dying in the path of Allah? The shayk makes a distinction and we covered this previously, the shaykos, this previously as well, which is the distinction is that if he is fighting for his country because it is an Islamic country, it's an Islamic country and he wants to protect it because it is an Islamic country, established among Dogi, establishing the prayer, establishing the qahdahman who do it and he wants to protect that and that's why he's doing it. Then this person, you know, obviously this is, then he is the one who's fighting so that Allah's word can be divorced. But if he's doing so because it is, I mean, actually, in a, what an, it's his homeland, it's his nation and you know, it's out of national pride and because I am this, I am that and you know, I am Egyptian, I am Malaysian, I am Pakistani, I am this, I am whatever and you know, that pride that you have, this person is not fighting, this is not, this is not, this is not in the path of Allah.
Because the mizan, because the scale, the mizan is the, is that which the prophet, Salul Allah, who are used to be established, right? It is, it is what we said before, it does not apply except, like in Tabihu, Ali, he, manqahat Allah, he is a manqahat Allah, he is a monk and megakat Allah, he is a manqahat Allah, he is a manqahat Allah, he is a manqahat Allah, he is a manqahat, I am a manqahat. So, again, the same scale. It is, it is whoever fights so that the word of Allah is the most.
This is why the sih goes on, say what Yechabu and nousa Ge'il Insani, ni atah, hauf li Rumit Ali Ghitar li, Deferi and Valadi, he, this is why the sih says that we, that when people fight for a nation, as people do today, that we have to, the scholars have to tell the soldiers correct your intention, not fighting, and this is the wisdom of the scholars that they tell the soldiers, you are not fighting for the land. You are not fighting for this nation, you are fighting for the, because it is an Islamic land. And you are not fighting for this nation, you are fighting for the, because it is an Islamic land. So this is what he said to the soldiers, that you are fighting not because this is Egypt or this is Mal flow, or this is Morocco, whatever it might be..
No, you are fighting because this is an Islamic land and we want to protect the Islam and its symbols and so on and so forth. If that person who fights with that intention is a rutila for... ...or we have the arkuna, either rutila shahid. This is when a person becomes a martyr.
He will have the reward of the martyrs. And if he doesn't die and he is victorious and he has gained some more booty or something like that, then it means that he's successful in the life of this world. So either it is success in the life of this world or it is success in profit in the life of the hereafter. So this brings us to the end of this Hadi, the second Hadi's Anishala.
We'll stop there for today. Once again, Hadi's highlighting or showing different manifestations of truthfulness and different examples and scenarios in which truthfulness is manifested. And this is another Hadi which indicates that. So we'll stop there and then Shala will continue the next time that we meet in Shala Lord Allah with the rest of the Hadi.