So today is lesson number 33. In our series on the commentary on Oryado Salihin from Shef Muhammad bin Salih, El-O-Rimin, Rahim-Rul-A, and this is the third lesson on the chapter on Asidq, the chapter on being truthful. In inshaAllah this will be the last lesson on this particular chapter before we move to the next chapter. So in this chapter there are two hadiths remaining.
The first of those is the hadith of Abu Ghirera, Al-Qa'al-A'l-Hu Anhu, and he said, So they hadith started by mentioning that it was a prophet among the Prophets, the Allah's Peace and Blessings be upon all of them, who embarked upon an expedition and sent to his People. He said to his People, he said to his People. that no man should follow me, meaning in proceeding to the expedition to the war, to the battle, no man should follow me. Lehi-tua-an-ni-ar-julun-mana-kabud-amra-atin, any man who has basically married, he's recently married, and he wants to cohabit with his wife, but he hasn't yet started to live with his wife, to cohabit with his wife.
So that man should not embark with me. And then he said, Nor should anyone calm with me, who has built houses, but he hasn't yet raised the ceilings over those houses. And then he continued, Nor anyone who has bought flock sheep, or pregnant chicAhmels, and he is waiting for them to give birth to their offspring. So he accepted these three categories of people.
He said that these three people should not embark with me to the battle. Then Aboraira continued to mention Adif. He says that he then embarked upon the expedition and for Grazar, Fadana, Minal, Kariya, T, Salat, Al-Asar, Akhari, Bandar, and then he embarked upon the battle. And then the time for Al-Asar, or close to that, it appeared, the time for Asar came.
So he then said, this prophet, and this prophet is the prophet Yusha, which is Joshua. So he said to the son, indeed, you are commanded, and I am commanded. You have been commanded, me by Allah, and I have been commanded. Then he said, Allah, Mahibisha, Alina, O Allah, hold off the son from us, or hold it back from us.
So then the son was held back, for hope he said, Hatha, Fatah, Allah, Hauli, Fajama, Al-Gana, Ima, Fajah, Atyah, Yannir, Ytah, Kula, Hah, Valam, Datta, Amhah. So then the son was held back, meaning the son was kept in its place by Allah's man, Ojala. And that means that the day was lent and, up until Allah gave him victory over the enemy. Then he gathered all of the war booty, the spoils of war, and then a fire came, in order to eat up or consume, to burn all of the war booty, the war spoils.
But then the prophet said, he said, Vakala, Inafikum, Rulululan, Fa'yuba, Yannim, and Kula, Kabbilat, in Arjul. So this prophet said that indeed among you is someone who is a thief who was stolen from the spoils of war. Someone took something from the booty, from the spoils of war, that he shouldn't have. And among you there is one.
So let a man from every tribe, a man from every tribe, let him come and give me the ba'yah. Give me the pledge of allegiance with his hand. So then, each man came from every tribe and there was one man whose hand stuck to the hand of this prophet. Right?
He became fixed and stuck. So then the prophet said, I want every man from this tribe, from the tribe of this man. So first of all he said, one man from every tribe who participated in the battle. Give me the pledge of allegiance.
So men came one by one and there was one man whose hand stuck to his hand. Then he said, I want every man from your tribe to come and give me the pledge of allegiance because amongst you is the thief. Among you is the thief. So then those men came and among all of those men from that tribe there were two or three men whose hands became stuck to his hand.
So he said among you between you is the thief. So then they went and they came back and they brought what was a gold which was like the head of a cow made in the head of a cow. So they took that and then they brought it back. So then this prophet, he put this item of the spoils of war and he threw it along with the fire and there was a fire and the fire consumed that along with everything else.
So then the prophet, Salul-Sallam, he said that the war booty was not made permissible for anyone before us. Then Allah made permissible for us, meaning this ummah, this nation, this nation, ummah, Salul-Sallam, he made it lawful to take the spoils of war, the war booty. When he saw our weakness and our inability, so then he made it lawful for us. So this hadith is reported by Al Bukhari in the book, Kita Buljihad in the book of jihad and there are many things from this hadith, numerous benefits from this hadith.
First of all the shear, Rahim Haula, he gives a brief review of the hadith, he says this hadith which the author Rahim Haula has cited here in this chapter. He said there are great signs, many ayat because the prophet Salul-Sallam, he was speaking about a prophet from the pride prophets, Alihim-O-Sallam, mentioning that he fought with a people, he went out on a battle with a people, he was commanded to make jihard against them, but he, Salul-O-Sallam, Alih-Sallam, he prohibited every person who had recently married a woman and had not started cohabiting with her and every man who had built a house but had not fixed the roof and every man who had bought sheep or pregnant she camels, she camels that were pregnant and he's waiting for the offspring. And what's the reason behind all of this, why did this prophet say that everyone should come with me from the tribes except these three people? The answer is because all of these three people they are as the sheaks is, Le'an-Nahulah, Yaku-Nuna, Majul-Nunah, Moshulin, Leimah, Ambarum.
All of these people are preoccupied with things that will preoccupied their mind and their time and so for example a man who's recent got married, he's concerned about his wife which he hasn't started cohabiting with and so he is obviously, he is desirous of cohabiting with her, of living with her and likewise the man who raised the house but he hasn't completed the roof and obviously the roof is protection from rain and other things so his mind is preoccupied with his house and similarly the man who bought sheep and camels which are expecting their offspring, he too would be preoccupied because this requires care and attention and time and attention to the newborn and so on so because Jihad itself is something that requires full, he has to be free from every other preoccupation or anything that will engage him such that the only concern with this person is striving in the path of Allah because this is what it requires, it requires people who are dedicated in this way so therefore the Prophet, he made an exception for these types of people and said that they should not come and as the sheak goes on to say that this is the nature of El Jihad, so when a person embarks upon Jihad he should have no other concern except for that and that's why in Quran in Surah al-Azul-Jil he said for either for El Jihad meaning that when you have finished your preoccupation from all the affairs of the world, from the affairs of the world then faen sub meaning repi-ok-repi occupied with worship, bites preoccupied with worship and likewise something else which indicates the same meaning is the hadith of the Prophet Al-issalaat-tus-laam in which he said La Seolata, Bihadraatit Daram, Wohla, Wohla, Wohla, Wohla, Wohla, Wohla, Wohla, Wohla, Udaya, Fih farmersahn, he said there is no prayer when the food is present when the food is present there is no prayer and nor when a person is repelling or he's holding back Al-Aqaba-Than meaning the two when he relieves himself, the urination and the defecation, so when he's having to hold himself back, then there is no prayer, meaning that a person should not pray, he should either have the food which is present or he should go and fulfill his need and relieve himself. Why is this, again, because the person's mind is preoccupied either with the food or with having to struggle to hold back you know what he needs to relieve himself, and so therefore this will preoccupy him from the prayer. And so this shows the wisdom, the chakos onto the fadala, ala an'ahu yamba yil al-in-san, yidāra d'aat-an, ayufar uil-kalbahu wa badana-hula hai, when a person wants to preoccupy wants to engage in some active obedience, then he should empty his heart and make his body vacant for that active worship, so that when he comes to it he can come to it while he is much dark, meaning his desirous and he wants to do it, and until he can fulfill it properly with serenity, with calmness, with the full open chest, this is how a person should be fulfilling the acts of worship, and likewise the same applies to the issue of jihad that when he embarks upon jihad, there's nothing left behind of preoccupation, he's not thinking about the newly married wife, he's not thinking about the buildings which are incomplete, he's not thinking about the animals, the flock, the sheep, or whatever which would be in need of him because they are about to give birth. So this is from the wisdom that we see this prophet that he made this exception for those categories of people, then he went on to say, the sheik was on to say, then this prophet, he then went and embarked upon the war, the battle, and he came to these people, the enemy after Asak, and the night began to approach, and so he feared that if it became dark, then he would not be aided against the enemy, and he would lose the battle, so he began to address the sun, and he said to the sun that you are commanded and I am commanded, but the meaning here is that when he said that you are commanded to the sun, the command to the sun is a command is an amor, which is Kouni, Kouni, it is a creational command, Allah has created the sun and then commanded it with a creational command, but as for what this prophet, this prophet which is Yusha, Joshua, as for what he was commanded with, this was a shari, shari command and legislative command, it was a command that pertains to the shariya, so he is commanded with jihad and the sun is commanded also, the sun is commanded to proceed upon its path in the way that Allah has commanded it, and as we see in the Quran the sun has a, the creational command, a path was shamso, tajorili, mustakar, rilaha, dalikatakadirul azizul alim, that the sun proceeds or swims or runs to its destination, that is the decree of the mighty, the almighty, the all-knowing, so from the time that Allah created the sun, it continues upon its cause, however it has been commanded, it never advances nor does it delay beyond where it has been commanded and nor does it, you know, set or rise except, you know, except when Allah has commanded it, so then the prophet said, at this point he said, Allah, Allah, Allah, Allah, Allah hold it back for us, hold it back for us, so Allah, so jal, he will held the sun and it did not set at the time that it was ordinarily decreed to set, so therefore the day was prolonged, this prophet he continued with his battle and he was victorious and then he collected a large amount of spoils of war or war booty, and what used to happen in the previous nations is that the war booty was not allowed to be taken, they weren't allowed to take the war booty, the remains, the treasures, you know, the weapon, whatever was left of the defeated nation or the defeated enemy, rather this is something unique for this particular ummah, and all praises due to Allah, as for the previous nations they used to, so what they were commanded to do was to gather all of the the booty that was collected, all the gatherings and possessions, and then a fire would descend, it would be, it would be satellite with the fire and it would all be destroyed, so ummah, the fire would consume everything, then when this happened, or when it was about to happen, the prophet he said, fikumul wulu, that among you is a thief, among you is a thief, so then he commanded every tribe to send one man to give him the pledge of allegiance and to give the pledge of allegiance, that to say that no, there is no thief in our tribe, so when they give him the pledge of allegiance, as we see in the, in the hadith, then one man's hand was stuck, so then he said among your tribe is the thief, then he commanded everyone one by one, and eventually two or three men, they hand stuck to his hand, and he said, between you among you is the thief, so then they went and they brought it, and it was the shikis, she said, al-wulul is basically stealing from the war booty, it is a specific word for stealing from the war booty, which is when you, when you hide something or you conceal something or you take something from the treasures or from a house or you know like a necklace or a watch or a piece of gold or something, that should all be put together in the war booty, a person takes it, this is called al-wulul, and so what they did was they took what was in the form of like the head of a cow or an ox, and it was made of gold, so they took that, and then they brought it back, and then it was placed with the rest of the war booty, and then the fire consumed it, and all of this is from the signs of Allah, as is the wajal, so after recounting the hadith, or mentioning the hadith in this manner, the shikis goes on to mention various benefits that can be taken from this hadith, and he says the first benefit that can be taken from them is that we know from this hadith that al-jihad was legislated for previous nations as well, just like it is as it is legislated for this nation, and this is indicated in the Quran, he mentions the ayah wakah ayim in the biyin qahat al amaruhu ribbiyun a kafirun famawahuhanu, famawahuhanu, famawahuhanu, famawahuhanu, alimah asaba hum fi sabilil alahi wa mal daruhu fu wa maztakah anu, so he said how many a prophet was there that for a long sight home they thought ribiyun, meaning learned people religious scholars who fought along with that prophet, and they did not lose heart or they did not lose any assurance because of anything that afflicted them in the path of Allah, nor did they become weak nor did they submit, nor did they give up and submit, so this shows that in the previous nations there were jihad was legislated and religious scholars they fought along with their prophets, and likewise the story of Darluut and Jalut as we see in Surat al-Bakara, unlike was Darul, Ali-Salam, we see that clearly that previous nations they had been given the command to jihad, as for the second benefit the Shaq says that in this hadith also his evidence, asmatila, asmatila, asmatila, asmatila, asa, who herla, who herla, as a banshee that Allah, it indicates the greatness of Allah, as the wajjal and the ti is the one who regulates the controls, the whole of creation, and that he makes the affairs to proceed upon other than their original the tabiyyah, so Allah has given everything its tabiyyah, tabiyyah meaning It's nature, it's form, it's function, it's attributes, it's qualities.
This is the tabi'a of everything. Everything has a tabi'a. So Allah is the creator of tabi'a, nature. They call it nature.
And so what we say is Allah, the word nature, we say Allah created, is creation, and gave it its nature. So there is a nature to everything, right? Which is its tabi'a, meaning its form, its function, its appearance, its qualities, its traits, everything. That is the tabi'a of everything, right?
And so everything has a tabi'a, the wood has a tabi'a, metal has a tabi'a, and has a tabi'a, a clan has a tabi'a, a particular animal has a tabi'a, a snake, a human has a tabi'a, everything has a tabi'a, a sun has a tabi'a, and so on. So Allah is the creator of that tabi'a. Or like what the naturalists, what they say, that there is a tabi'a, a nature, and nothing brought it about, right? There's nothing that brought it about itself, creating, and this is false.
So the benefit here, the second benefit is that since Allah is the creator of everything, and he is the motherbir of everything, then he can make things to proceed upon other than the tabi'a, meaning the tabi'a. And he would do that either to support a messenger, to support a messenger, or to remove some harm from him, or some other maslaha for his religion, right? So in this case, in the case of Yushah Ali-Salam, he made the sun to depart from its tabi'a, in order to aid that prophet, in order to support that prophet. The other example is Ibrahim Ali-Salam, when he made the fire to change it from its tabi'a, and it became cool, in order to defend, to protect a prophet.
And there might be other instances where something like this happens for the maslaha, for the benefit of Islam, for his religion. So what is important to you, the shaykhs, is that the signs of the prophet, the ayat, of the prophet, are considered to be when Allah makes these ayat, then it is an aiding and strengthening of the prophet, in question. In this case, it's because the sun, Allah, with held it, Allah made it depart from its tabi'a, and we know that the sun never stops, it continues upon its course continuously, it is in advance, not become delayed from that, except by the command of Allah. In this case, Allah commanded it to stop, and so as a result, the day became lengthened between Asa and Maghrib, right?
So that time there became extended, and the shaykhs want to say, the shaykhs want to say that until Allah gave victory to that prophet. So in this, the shaykhs want to say that this is a refutation upon the people of the naturalists, because they say that the orbits, the orbit of the sun, the moon, that it never changes, it is permanent, it is constant, and the shaykhs want to say, supphan Allah, who is the one who created these orbits of these bodies, the one who created them is not able to change them, but these people, he says, they believe that these affairs proceed according to nature, they believe everything has its own nature by itself, they don't explain how it got that nature, who put it there, how it acquired these qualities, how it acquired these ones, you don't say that, they deny that, and because they deny a creator, so therefore this is what they say, and this is, this is, this is false. Shikkhos want to say that the evidences from the Quran and the sun not clearly show that these orbits, they can change by Allah's command. So this prophet, when he called upon Allah and the sun stopped and likewise Muhammad, the messenger of Allah, Salallahu Alaihi Salallahu Alaihi Salaam, he also was requested by the polytheists to show them a sign, to show that he is truthful, and so he pointed, he pointed to the moon, and the moon split into two parts, and they were watching, they were what they were watching, one over Sufah in the direction of Sufah and the other in the direction of the Marwa, and this is mentioned in the Quran, as you all know, in Surah al-Fammar, yeah, so he said that the hour is approaching, and the moon has split, and if they saw a sign, they would turn away, and they would say, you already do, you are too much, you turn away, and they say this This is fleeting magic.
This is just fleeting magic. It's temporary magic. Basically, though, they were claiming that Muhammad, that is, Ali Sattu-salam, that he has been with our eyes, that he turns something to our eyes. The moon hasn't actually split.
We are seeing something that is not real. And Muhammad, as they say, Ali Sattu-salam, he has been with us. He's doing magic on us. Our vision has become corrupt.
And our eyes, likewise. And this is because, as the shayk says, the disbeliever, upon whom Allah's word has proven true, meaning that they will not believe. Right? There are many people, many of the people of disbelief.
Allah's word has already applied to them that they will not believe. So no matter what signs they see, they will never, ever believe. Even if the sign was one that they said, if you show us such and such, we believe, this is what belief. Right?
There are among the people who are like that among the people of disbelief. As Allah's Ojul, he says, in the Al-Alyim, Khali-Makalimatul, Khali-Makalimatul, Rabiqah, Leh-Yumminon, Woh-jah-A-Tum-Kul-Lah-Yah. Indeed, those upon whom the word of your Lord has proven true has applied, that they will not believe, they will not believe, even if they came to them every sign, every sign. So among mankind are from the people of disbelief.
If they were to see every sign, in fact, there are even some people, if they were died and brought back to life and begged to be brought back to life, so that they could act and they would still return back to the disbelief. There are some people like that. Allah says in the Quran that there are people like that. So the shaykh then goes on to say that the hearts are between the two fingers of the fingers of the rahman.
He turns them whichever way he wills and however he wishes. So the one, those people upon whom the word of punishment has been applied, that they will not believe, they will not believe ever. Even if you came with every ayah, with every sign, and in which they requested from the messenger Al-Satsalam the sign, he showed them the amazing sign which no one is able to do. What did they say?
They said, Sihran, Mustamir. This is just fleeting magic. So he said that they disbelieved and they followed their desires and every affair has been established, meaning the outcome of every affair has already been established, already been decreed and settled. So this then is the second benefit from the Sadeeth.
First one was about jihad. The second one was about how there are tremendous signs of Allah in his creation and that he is able to make things act and behave upon other than the tabiha that Allah created, Allah put in these things. The third benefit the shaykh brings from the Sadeeth is explaining the bounty and the favour of Allah upon the sama. In that he made lawful for the sama the spoils of war which they collect, which the people of disbelief they leave behind once they are defeated and it used to be haram for the people who came before.
And for this nation in these spoils of war there is tremendous benefit. It also allows them to continue in to Sadeeth or al-Jihad or al-Ihidu, so that means that when they acquire this whatever it might be, it might be the possessions, it might be weapons, it might be wealth, property, money and so on and so forth. This can then be used to continue the striving in the path of Allah. So there is a benefit in that whereas previous nations they had to, it was destroyed.
So this is from the bounties and favours of Allah and this means that they are able to take this wealth and they are able to continue the fight another time and to keep advancing and this is from the bounty of Allah. He mentioned in Hadith or Alhamsan, you mentioned in the Haddi, you mentioned in the Haddi, you mentioned that I was given five, no one was given those things, I mentioned among them Haddi, Al-Dunah anymore, that the war booty was made lawful for me and it was not made lawful for anyone before me. That's the third benefit, the fourth benefit from this hadith is also from the Ayat of Allah Subh'anaHu Wa Ta-A'la, it is one of those things which happened which is when the hand, the hands of those people from the tribe that they stuck to the hand of the Prophet Salallahu Aliyu Salaam, Ali Sub-Salaam and this is different to what we observe, obviously when you know that when you shake someone's hand, you shake the hand and it's released and this is what we ordinarily experience, but those who were treacherous and they stole, their hands remained stuck and they held onto the hand of the Prophet Al-Isalam, so this was an Al-A'la Assanam and because the Prophet himself does not know the Unseen, otherwise he would have known who took the war booty. So this was a sign to that Prophet, also from the benefits of this hadith is that the Prophet did not know the Unseen which is the next benefit and which is very clear from what we've seen because otherwise this Prophet would have clearly known and there are many evidences while this also in the Quran from the affairs which happened to our Prophet Muhammed Salallahu Aliyu when many things were not known to him, they were hidden from him and we see insulah to Harim, Barlat, Man and Barakahadah, Kalanabah and Yalayimul Khabir, she said, who informed you about this?
He said, the one who is all knowing, all aware, he informed me about this. So Prophet Subram did not know certain things and he had to be informed by Allah's man al-Talalah, and likewise his companions would come and many things would be hidden from him with respect to them, an example would be that once when Abu Ghoreraq came, Abu Ghoreq and who he was in the state of Jainaba and he went to do Russell and when he came back to after having done the Russell he said, Ina Kuntia, Abu Ghoreraq, where were you, Abu Ghoreraq? And obviously if he knew all things as he's claimed by, we see among the Sufis and others they exaggerate and they say that the Prophet, Aliz al-Sallam, that he knows everything, in fact they go beyond that and they say even some of their great shakes, you know, Sufis shakes that they know the affairs of the Unseen and so and so forth. But tell you, he said this question to Abu Ghorera, where were you, Abu Ghoreraq?
So he did not know the Unseen. Otherwise no one else from the creation knows the Unseen as Allah, as Abu Ghoreraq, he said in the Quran, Ali Moolrabi, Fola Yulihir wa Allah, Rabi He, Ahadah, Ila Mandir radiAllah, Mir Rasulin, Fainahu Yaaslokum in Beni Adaihi, Omin Khalil Fihi, Arasadah, which means that the Noah of the Unseen, he does not reveal from his Unseen to anybody, except the one with whom he's pleased of a messenger and then he puts by his side, you know, by his side and behind him, guards, meaning angels. So this is the fifth benefit, no one knows the Unseen, not even the Prophet and messengers of Allah, Surah, Allah. The sixth benefit the Sheikh mentions of the final benefit is that this hadith is evidence for the power, the Haudrah of Allah, Surah, Allah, in the sense that this fire that was mentioned in the hadith that destroyed all of the spoils of war, it is not known where it came from because it wasn't mentioned in the hadith, it came from the heaven, it wasn't from the trees of the earth, nor from like the firewood or the sticks upon the earth, but rather it came from the heaven.
Allah commanded it, so it came that it consumed all of the booty, the spoils of war which had been collected and gathered. And that's the end of the Sheikh speech on that particular hadith and obviously the Shahid, what's the Shahid, what's the point of evidence from this hadith in relation to the chapter itself, the chapter itself is Babu Sidq, it is truthfulness. And obviously there are scenarios and situations where a person is required to be truthful and on the occasion, on such occasions when basically when an army defeats another army and it enters into their places, their homes, their possessions and occupations and the things that they have, it's very easy for a man to take a necklace, take a watch, to take even a shooting or something, that doesn't belong to him, it belongs to the army, the leader of the army, the Muslim army. He will then decide what is done with the war booty according to the laws and the regulations.
So this is a moment where it's very trying, for a man who's put to trial and tested because he would be thinking, well, who's going to lose this coin, who's going to lose this watch, who's going to lose this necklace, who's going to lose this device or this tool or this weapon or this sword or whatever it might be, it's very easy for a person to do that. But this is known as a rule, it is like a type of treachery, it's like a theft where there's a type of treachery, it's from the sins. So in that particular moment or instance, it is when a person has to be truthful. This brings us to the final hadith in this chapter.
This is hadith abhihalid hakim bin hazam radi al-wahu anhu. He said khalar asululu wa hizalu wa hizalam al-bei yayani bil-hiyar malam yitafar bakah. For insadakah wa bei yina bureka la gumah vibihi yayimah wa inkatama wa kataba muhi hakat wa bei yayimah. Hadith is burahari in Muslim, the messenger of Allah and Islam, he said, the bahya and the salah have choice to meaning to conclude the transaction so long as they have not departed.
If they are truthful and clarify, if they are truthful and explain, then they will be given blessing in their trade, in their transaction. If they conceal and lie, then the Barakah, the blessing, will be erased from their transaction or from their trade. This is a very important hadith, because once again, as you can see, truthfulness applies to many different scenarios and situations, which is gave one which is regarding the Wabouti. Likewise, in trade transactions, there has to be truthfulness as well in the way that we transact with each other.
And so in this hadith, there are... This hadith is Bukhari Muslim, Bukhari Muslim. Bukhari Muslim, Kitabul-Buyu, in the book of basically selling, and it is number 2082, so also reported by Muslim in Kitabul-Buyu, in the book of... selling or the book of trades, in the chapter, Babu Sidakah, Phil Beiyi, Wabayyan, in the chapter of being truthful, in selling and explaining, and it is number 1532, 1532.
So the shiks is, al-Bai-yan, al-Bai-yan. Now the word al-Bai-yan would mean the two sellers, but it refers to the Bahia and the Salah. And it is permissible in the language to combine, for example, you can say al-Kamaran, al-Kamaran, the two moons, but really you mean the sun and the moon. And you can say al-Omar-an, al-Omar-an, the two ummars, but you mean Abu Bakr and Umar.
Right? So this is something that is permitted in the Arabic language. And so likewise here in the sadeef, when it is said al-Bai-yan, the two sellers actually means the Salah and the Bahia, the Bahia and the Salah as a pair. This is permitted.
He says, bil-hiyar, bil-hiyar. Meaning each of the two have the free choice to conclude or to break, to pull out of the transaction so long as they have not departed, as so long as they are in the same place, they are together where the contract is being done, then they have the right to either complete it or to pull out of it. The shiks gives an example, a man who wants to sell a car of 10,000 to another man, if they are in the same place and they haven't separated, they both have a choice. The seller can say, you know what, I'm not going to sell it now.
Right? So it's together and so I have a car and I say it's 10,000 pounds or $10,000 or whatever and it's yours and he says, yes, I agree, whatever. So long as they are in the same place, the seller can say, actually you know what, I'm pulling out, no, I'm not going to sell it. As long as they haven't left that place and they are together.
And the Bahia likewise, you can say, yes, I'll buy it. And then as long as they are in the same place and they haven't departed, he has the choice to say, actually you know what, I'm not going to buy it, I'm pulling out. So the shiks gave that example of a man selling a car to another man. As long as they have not departed from that place, then each party has the choice, the free choice, the seller can cancel the transaction, the bio likewise, he can cancel the transaction.
And this is something, this is a bounty in a favor from Allah Subhan wa ta'ala, we have where he has made the affairs easy for the servants, where they are not bound and tied to something just based upon the initial agreement. But they have the free choice to pull out as long as they are in the same place and they haven't turned away. Shiks is, this is because it's the nature of a person that when another person has goods that he wants to possess, he will try to acquire them through whatever means. And then when he acquires them, then maybe his desire for them changes.
Once he's got them, he thinks about that, that is gone. So for that reason, the legislator, he has given both parties a choice so that both parties can basically, they can stop and reflect and think and investigate and you know, until they are satisfied with the trade and transaction. So so long as the shiks says that the two men are present or to the by and the seller, they aren't separated, they still have a choice, even if the time extends and is lengthy, even if it was 10 hours, 10 hours, you are in the same place, right? And you haven't departed from each other.
So if some goods were sold at the beginning of the day and the two people remain together all the way to the whole, all the way to the whole, they still have the choice. One can see, you know what, I want my goods back, I'm not selling. Well, these ones can say, you know what, actually, I don't want these goods, can you take them back, right? As long as they accompany each other, no matter how long the time is, they haven't separated, they both have the choice.
Why? Because the statement of the messenger of the sussalam was left general. He said, m'alam y'etafar raka, m'alam y'etafar raka, so long as they have not separated, he didn't say within the limit of an hour, half an hour, you know, half a day a day, any time limit, he left it general, he left it general. So the shiks mentions another hadith in another hadith that relates to the same topic of Ibn al-alam, he says, oh, you're here, oh, you're here, oh, you're here, you're here, oh, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, right?
This now introduces another detail to the nature of this transaction. In the hadith of Ibn al-am, he says, m'alam y'etafar raka, so long as they have not separated, or one of them has not given like the free choice to the other. Meaning, one of them says, you know what, the choice is entirely yours. So he leaves it so the buyer leaves it to the seller, or the other way around.
The seller leaves it to the buyer, it's entirely your choice, whatever you do, right? So this means that there are basically four opportunities, that there are four scenarios, right? There are four scenarios in a trade transaction when you buy and sell goods from each other. The first one is that the choice is left for both of them, and which is the first scenario, and each one has the right to cancel the transaction, right?
So this is the first situation, m'alam y'etafar raka, so long as they're not departed, this is the default. The second one is they both agree that no one has any choice, no one can pull out, right? And then it is binding for the sale to be concluded just by mere agreement of the contract, right? So the trade has to take place.
But this is by prior agreement, right? Prior agreement. The third one is where they both agree that the choice lies with the buyer or with the seller, not the buyer. So this means that in the transaction, it is the seller's choice whether he wants to take back the goods or not.
It is entirely his choice. He doesn't have to take back the goods, but the choice remains with him, and that can be agreed as part of the transaction beforehand. And the fourth scenario is where the agree that the choice relies entirely upon the buyer. The buyer can return or keep it.
It goes back to him, right? So these are based upon that hadith and hadith of ebonomer, m'alam y'etafar raka, au y'etafar raka, au y'etafar raka, au y'etafar raka, au y'etafar raka, au y'etafar raka, au y'etafar raka, au y'etafar raka, au y'etafar raka. So here all of these scenarios arise from this hadith, and it shows the different rights that the buyer and the seller have and the contract details. inshAllah, we just going to finish this hadith before we pouring into Shalah just a short term left.
So these are the other four scenarios, and all of this comes under the hadith al-muslimun, al-ashirotayim, el-ishaardhan, ha-rahm-hallal-aan, al-hal- al-hal-ar-man. In the hadith, al-as-masim, just something you said, that the Muslims are taking and taking upon their conditions, their state, their agreed upon conditions, except a condition which makes a halal to be haram or a haram to become halal. Apart from that, all other conditions that Muslims agree to, this includes, for example, all trade transactions, includes marriage contracts as well. If a woman specifies that you can't marry over me or someone else and the man agrees to it, that comes into this hadith as well.
So all other conditions, as long as a halal isn't made haram and haram isn't made halal, then Muslims are bound by the conditions that are specified, that they're specified. So the shaykos on to say that malamit a fahrkah, so long as they do not separate, when they separate, now the choice no longer remains and the sale, the contract, the transaction is now final. So if you've bought from someone, you buy from him a bag of something and you've had your chances of luck with him and you've got the choice and you give him the money and then you walk away, you separate it now and you've gone ten steps that way or you've left and you've departed and you've worked in your own direction, and then you come back and now it's too late because now you've separated, you've departed. So that's the condition, the shaykos on to say, the choice now is gone, your choice is gone.
But it would be the buyer for him to say, okay, I'll take it back, but your choice is gone. The other party may be willing to give up, but the choice is actually gone. So the prophet, so some said, after that, for insadakah, wabaiyana, builikalahumah, if you ba'i yayimah, this is another important part of the transaction. If they are truthful and they explain, they clarify, there will be barakah, there will be blessing placed in their trade.
The shayk mentions from these two important points. He said there are two things he that were mentioned by Allah's messenger, al-hul-salaam. He said, if they are truthful, for insadakah, wabaiyana, these are two different things. If they are truthful, this means in describing the attributes that make something desirable, for insadakah, to make something desirable, right?
So they, like for example, you describe a car, it's clean, it's got leather seats, it's engine, it's this, it's this, whatever. And he goes, you mentioned all the desirable good things. This is what it's meant by, for insadakah. And as for ba'i yayimah, ba'i yayimah is to clarify things which are dislikable about the product, which means defects, which means negative things, right?
So in the speech of the messenger, well, both these things have been encompassed for insadakah, wabaiyana. If they are truthful in the claims they are making about the goods, and if they, ba'i yayimah, if they both explain any defects or negative things, right? So if it's a car like, you know, well, this thing might be looking at and that thing might be looking at and there's a chip here, there's a scratch there, there's a this, you can explain all those things. If the person does that, if they both parties do that, the shayk was on to say, the shayk gives some examples, you know, the person says this car was made in such and such here and it's this and this, whatever.
And but really his lying, this now is lying. If you're lying, then, you know, you're lying about the positive aspects, then basically this is not good. And likewise, if you don't make bhyan and you don't explain the defects, you know, it has a worn out tire that needs replacing the spare tire is missing in the back and it exhausts as a, you know, is rusted underneath and so forth and you don't make this bhyan, then likewise, this also, this means that it will be the baraka will be lost. The shayk goes on to give another illustration of someone buying, you know, a sheep and a person says this sheep gives a lot of milk, but it's not truthful and maybe the sheep is ill, hasn't ill, and he doesn't disclose it, right?
So it's not making bhyan. Again, this will, you know, this will mean that there will not be any baraka in this particular transaction. So this is a very important qualification mentioned here and the shayk was an example of this is what people do is where they take something good from a category and they put it on the top and the bad quality remains on the bottom. So this is obviously, you know, this is like, you know, you have the good grapes at the top or the good dates at the top and the poor quality dates at the bottom.
It could be anything, could be potatoes, onions, tomatoes, dates, grapes, you know, anything. And this, this also, it falls into the same thing even though it is not verbal, it's not verbal, right? So it's as if the person, the seller, what's he saying? He's saying, look at these good quality, look at the qualities of these grapes and these, you know, dates and so on and so forth and underneath he's concealing the bad quality, right?
So he's not being truthful, noisy, making bhyan, like with respect to the goods as a whole, right? So this can happen and obviously there will be barakha removed from all of that. Sheikim is one final example, good examples to give and the final example is the issue of when a person sells a car in an exhibition or an auction, like you have auctions or exhibitions and once again, this is another situation where again, you have to be truthful, then you have to make bhyan. You have to explain all the good things about the car, it's low mileage, it is clean inside, you know, it had the, what's the thing changed at 70,000 miles, you know, the chain thing that changed at 70,000 miles, the belt.
So you mentioned all the good things but then, you know, you neglect certain other things that he's not mentioning, he's not mentioned that. So in this case, both the seller and the one who's doing the auction or the exhibition is to, who's showing the cars as an exhibition, both of these people would be, would be sinful. They would be sinful for making, you know, for concealing these details from the buyer. So anyhow, so long, simply applies, so long as you are there, present, you know, you have the choice to cancel the transaction but as soon as you leave, then that choice is taken.
As for when a person does one final detail, the last one, so the final detail that I mentioned is that there's no harm to sell it and, you know, well, you center a car and you say, oh, I think that I know these are all the good things. These are the bad things, got one outside that needs replacing the rust under the exhaust. And as far as I know, everything, there's nothing else. You can have a look, you take it, and I'm free of anything else, if any of the defect comes, it's up to you to find out, right?
You can explain that. And obviously, maybe there are things that happen that this is from the Cadairevala. You don't know, the person might drive the car and then, you know, an hour down down or an hour later or something, there's something on hand with you. Nothing to do with you.
This is the Cadairevala. It happened by the Cadairevala. You didn't know that detail. You weren't concealing anything, right?
So this brings us to the end of this hadith, the beautiful hadith. And you can see beautiful guidance from Allah's Messing, just to allow you to slip in all of the affairs that we are in, that we are in need of, of trade and transaction, in which the rights of the people are protected, honesty is enjoined. So again, what's the Shahid here in relation to Siddhik? It has been truthful, right?
As long as you are truthful in the goods that you are selling or the services you are giving, Allah will put Barakah, there won't be any disputes. They won't be normal, come back and ask you to fix this or do this, whatever. There will be Barakah in your time, in your wealth, in your possessions and everything. So this is tremendous concise guidance for us.
So the Shahid is being truthful, being truthful in the moment of trade, in every moment from the affairs that we have, these interactions that we are truthful with, with Allah and we are truthful in our dealings as well. This brings us to the end of the chapter, Barakah, Siddhik. This takes us now to Baba Abh, Al-Moorah, Al-Moorah, Al-Moorah, which is the chapter on being observant of Allah, being mindful of Allah's love and what's Allah. So inshaAllah, we'll start at the next time that we meet with that.
We'll conclude our lesson there for today. We'll have the Allah, Al-Moor, Al-Moorah, Al-Moorah, Al-Moor, Al-Moorah, Al-Moorah, Al-Moorah, Al-Moorah, Al-Moorah, Al-Moorah, Al-Moorah.