Kamil Ahmad – 99 Concise and Comprehensive Hadiths
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Alhamdulillahi rabbil alameen wal aqibatu lil mutaqeel wala
adwana illa ala al-dhalimeen wa ashhadu an
la ilaha illallah wahdahu la sharika lah wa
ashhadu anna muhammadan abduhu wa rasuluh wa sallallahu
alayhi wa ala alihi wa ashabihi wa man
tabi'ahum bi ihsani ila yawm al-deen
Allahumma a'allimna ma yanfa'una wa anfa
'na bima a'allamtana wa zidna ilman wa
amala wa arina al-haqqa haqqan warzuqna ittiba
'a wa arina al-baatila baatilan warzuqna ijtinaabah
wa ja'alna mimman yastami'una al-qawla
fa yattabi'una ahsana wa adkhilna bi rahmatika
fia ibadika as-saliheen wa ba'd assalamu alaykum
wa rahmatullahi wa barakatuh We continue on with
these hadith which have been compiled by Sheikh
Abdur-Rahman Al-Saadi the hadith of the
Prophet ﷺ which are known as jawam al
-kalim very concise, short hadith but comprehensive in
their meanings We move on to hadith number
38 narrated by Abu Huraira r.a and
found in Sahih Muslim Abu Huraira r.a
says naha Rasool Allah ﷺ or actually we're
on hadith number 36, hadith number 36 and
this hadith is found in Sahih Al-Bukhari
the hadith of Abu Huraira r.a Abu
Huraira narrates that the Messenger of Allah ﷺ
said that Allah says so this is a
hadith Qudsi where the Prophet ﷺ is narrating
from Allah it's not the Prophet ﷺ speaking
but rather he is narrating from Allah so
he says Allah ﷻ says Allah
ﷻ says in Qudsi Allah ﷻ says
whoever shows enmity to a wali of mine
a loyal servant of mine then I have
declared war against him whoever shows hostility towards
a wali of mine then I have declared
war against him and so a wali is
any Muslim who has reached the highest level
of his Islam and his Iman he has
such a strong relationship with Allah ﷻ that
Allah ﷻ is there for him backing him,
defending him anyone who tries to hurt him
with his words, with his hands Allah ﷻ
has declared a war against him and anyone
who Allah has declared a war against that
person is bound to lose and then Allah
ﷻ says that my servant does not get
closer to me by anything that is more
beloved to me than that which I have
made obligatory upon him meaning there is no
way for us to get closer to Allah
except through what he has made obligatory farad
upon us and then he says my servant
continues to get closer to me through al
-nawafil through the voluntary extra acts until I
love him until I love him and then
once I love him I becomes a hearing
by which he hears his sight by which
he sees his hand by which he strikes
and his foot by which he walks and
if he was to ask me, I would
give him if he was to seek my
protection, I would protect him and then he
says there is nothing there is nothing that
I am hesitant in doing like my hesitation
in taking away the soul of this servant
of this believing servant he dislikes death and
I dislike harming him and so what do
we see from this hadith that there are
steps that we can take to reach the
highest of levels to become these awliya of
Allah these chosen servants of Allah that Allah
will be there to defend and have their
back it starts with the fara'id it
starts with what Allah has made obligatory so
that is how we need to prioritize as
well we need to prioritize by mastering what
Allah has made fard upon us and so
it starts with tawheed because that is the
first pillar of Islam understanding who Allah is
understanding what it means to worship Allah alone
and the danger of associating partners with Allah
and what does it mean to associate partners
with Allah and then after that to understand
that we need to pray five times a
day and making sure that we are praying
properly establishing our salah making sure we are
praying properly on time and so on and
so forth and that we are not slacking
off with the fara'id of the salah
and then there is fasting Ramadan and then
giving zakah and then hajj and then all
of the other commandments that Allah has made
fard upon us once you have done that
once you have done that Allah Azzawajal says
if you want to get closer to me
now if you want to get closer to
me then do it through the nawafil the
extra non-obligatory acts and almost every one
of these pillars of Islam has nawafil so
salah has extra salah there is extra salah
that you do starting with the sunan al
-ratiba every one of the five salahs there
is a certain amount of raka'at you
should pray before or after you should make
that a constant habit not slacking off on
that then the other salawat salat al-duha,
qiyam al-layl and so on and so
forth fasting Ramadan that's one time of the
year but then there is also extra voluntary
fast that you can do zakah is fard
and then there is extra that is sadaqah
in general and so on and so forth
the point is that the closest the way
to get closest to Allah is through the
fard after that the nawafil and then Allah
says that if you continue to do the
nawafil there will reach a point where Allah
azawajal loves you you earn the love of
Allah you earn the love of Allah and
that alone that alone is a huge status
because it's one thing to love and it's
another to be loved everyone claims to love
Allah even the kuffar but how many of
them can claim that Allah loves them back
and so it's not about loving but it's
about being loved by Allah and then once
you have been loved by Allah Allah says
I become his hearing by which he hears
his sight by which he sees etc what
that means is that Allah subhanahu wa ta
'ala will make sure that whatever you do
it is for the pleasure of Allah so
whatever you hear it's only the pleasure of
Allah whatever you see it's only in the
pleasure of Allah whatever you touch with your
hands it's only in the pleasure of Allah
that's the meaning of this hadith it doesn't
mean that Allah physically becomes your ear by
which you hear, your eye by which you
see not in the literal physical sense but
rather in this way and then once you
have been loved by Allah and he does
all of this for you when you make
dua to him if you were to ask
him for anything he would give you why?
because he loves you and if you were
to seek refuge from something you fear he'll
protect you, he'll give you that refuge and
so all of this is because you have
earned that status in the sight of Allah
you have earned that status in the sight
of Allah subhanahu wa ta'ala and because
you have earned this status and Allah loves
you he therefore hates to do anything to
you that you don't like Allah subhanahu wa
ta'ala now doesn't want to do something
to you that you dislike and when it
comes to the believers if Allah afflicts them
with any calamity, it's for their own good
Allah does not do it to harm them
to cause them pain or suffering if that
is with respect to the believers then how
about the awliya of Allah and the prophets
and the messengers as well, before them, before
the awliya right?
and naturally every single human being does not
like death not because they don't want to
meet Allah right?
especially the believers and the awliya and the
prophets and the messengers it's not that they
don't want to meet Allah that's not why
they dislike death but they dislike death because
of what it involves it involves pain and
there is no greater physical pain in the
dunya than death so Allah subhanahu wa ta
'ala says that I'm not hesitant to do
anything like my hesitation to take away the
soul of my believing servant he dislikes death
and I dislike doing any harm to him
now here hesitation we don't say that
Allah subhanahu wa ta'ala is hesitant to
do anything in the sense that it is
because of being unsure or not knowing right?
we attribute hesitation to human beings in that
sense you're hesitant, should I do this, should
I not because you don't know whether it's
good for you or not so what does
this hadith mean?
because we don't attribute that kind of hesitation
to Allah obviously because Allah knows everything and
this is a negative connotation to attribute to
Allah so we say what it means is
that Allah subhanahu wa ta'ala Allah subhanahu
wa ta'ala is hesitant in the sense
that he doesn't want to do any harm
to this person he only wants good for
him so it is due to his mercy
it is due to his mercy that he's
hesitant and that's why he says right after
that that he dislikes death and I dislike
doing any harm to him so that explains
it, that explains the meaning of this kind
of hesitation as
I mentioned what it means is that Allah
is hesitant in the sense that he doesn't
want to cause harm to this person in
that sense not because he doesn't know what's
going to happen whereas our hesitation from proceeding
or not is due to doubt or inability
we're unable to do it, we don't know
will I be able to do it, will
I not whereas Allah is able to do
everything so we don't say that's what this
means obviously it doesn't mean that with respect
to Allah but rather what it means is
that due to his mercy he doesn't want
to do it out of his mercy he
doesn't want to cause pain to his believing
servant in that sense now the last part
of the hadith here he says right this
part of the hadith is not actually found
in Bukhari so this part was just added
incorrectly here so it just ends there with
he dislikes death and I dislike doing any
harm to him and this description of the
awliya of Allah who are the awliya of
Allah they are as described by the prophet
in this hadith those who do the fara
'im and they go beyond that so they
complete what Allah has made obligatory upon and
then they do extra they go beyond, they
don't just suffice with what Allah has made
obligatory upon them this same description or we
can say this description matches with the description
Allah mentions in the Quran for the awliya
of Allah the awliya of Allah there shall
be no fear for them nor shall they
grieve who are they those who believed and
they had taqwa so they had iman and
they had taqwa so every person of iman
and taqwa and fulfilling the wajibat and then
doing extra he is a wali of Allah
he is a wali of Allah subhanahu wa
ta'ala and here we mean in the
complete sense right in the complete sense we're
not talking about someone who has some iman
and some taqwa but other times he doesn't
have iman or he has weak iman and
he loses the consciousness of Allah and taqwa
we're talking about in the complete sense that
he is a wali of Allah subhanahu wa
ta'ala and this refutes the claim of
many people who say that so and so
he is a wali of Allah and this
claim is not a claim that we can
make because we don't know what's in the
hearts of iman and taqwa we only go
based on the outward actions of people so
it's not for us to claim that so
and so he is a wali of Allah
and so and so he is not that
is something only known to Allah subhanahu wa
ta'ala but the point here is that
we need to be extremely careful we need
to be extremely careful that we don't do
any harm to those who are known for
their righteousness and their piety even if it
be outward because they could be awliya of
Allah and what was the beginning of the
hadith whoever shows enmity and hostility to a
wali of mine I have declared war on
him so this is something we need to
be extremely careful of whether it be physically
or verbally many muslims nowadays they like to
talk bad about some righteous muslims they could
be scholars of the deen they could be
people who have been doing a lot of
good for establishing the deen of Allah whether
it be here, whether it be somewhere else
in another part of the world we like
to criticize and we like to talk bad
about people who could be awliya of Allah
we're not saying they are awliya they could
be and so we need to be extremely
careful about Allah waging or declaring a war
against us the next hadith is the hadith
of Hakeem ibn Hizam a
wali of Allah can be a scholar but
it's not restricted to a scholar alone so
even an ordinary muslim can reach that level
but obviously reaching that level requires some knowledge
as well you have to seek knowledge to
know what is iman you need to seek
knowledge in order to know how to worship
Allah to reach that level so it requires
some striving in terms of seeking knowledge of
Islam you don't have to become a scholar
but you have to seek knowledge and learn
in order to reach that level so
this idea of someone making dua and it
being accepted this is true this hadith is
proof of it if he was to ask
me, I would grant him Allah says if
he was to ask me, I would give
him and also the other hadith the hadith
of Waisal Qarani the prophet said there is
a man who will come and he is
someone whose dua will be answered he came
in the time of Umar and he looked
for him, he asked about him and it
turned out it was him and he would
make dua for rain and rain would fall
so this idea is true we don't deny
that this is true but we cannot specify
so and so is a wali of Allah
based on that based on that alone because
again being a wali of Allah has these
characteristics and some of them are related to
the heart that we don't know that we
don't know of and in general we can
ask people to make dua for us if
we see outwardly that they are pious and
righteous and close to Allah because their dua
would be accepted but now if the person
is dead then this is different because unfortunately
due to a lot of ignorance among many
Muslims today they think that it's ok to
now go to that person's grave and ask
him to intercede instead of us making dua
directly to Allah we go through these awliya
now some of them we don't deny they
could be awliya they could be but some
of them are not that's even worse when
you are making dua to someone who is
in his grave and he's not even a
wali of Allah yeah of course so we
say even if he is a wali of
Allah you making dua to him is obviously
shirk and so you should be making dua
to Allah alone the next hadith is the
hadith of Hakeem Ibn Hizam and this is
in Bukhari and Muslim Arabic
Arabic Arabic Arabic Arabic
This hadith is used as a principle a
foundational principle in the chapter of financial transactions
and this shows us about this book that
Shaykh Abdul Rahman Al Saadi compiled almost 99
hadith from a wide range of topics so
it's not just one topic like aqidah or
general hadith talking about general topics no he
even includes as you can see here topics
related to transactions and fiqh and previously we
saw a hadith related to salah and we
are going to see also a hadith related
to zakah so it's very comprehensive basically his
point was to compile all those hadith which
which we can use in our lives in
more than one instance it's not just a
hadith related to one incident but we can
apply it to our lives so this hadith
is talking about when you enter into a
business deal buying and selling the Prophet ﷺ
says that the buyer and the seller they
have the option they have the option both
parties have the option of cancelling the transaction
as long as they do not separate as
long as they are still together even if
they have signed the deal even if they
have signed the deal but they have not
gotten up and left as long as that
hasn't happened they could be like you know
what I have changed my mind I don't
want to continue in this transaction as long
as they are still present together and the
reason for this the reason for this as
the Shaykh mentions here is because we enter
into deals and so many deals and transactions
in our lives and sometimes we do it
hastily without thinking about it so you still
have time to change your mind you still
have time to change your mind however that
time period is limited and the reason why
it is limited is so that we don't
do harm to the seller because if it
was open ended then that would do a
lot of harm to the seller where you
leave with the product for example that you
bought and 3 days, 4 days later you
come back and you say I have changed
my mind, I don't want it so here
the Sharia it brings into consideration everyone is
right the buyer is right and also the
right of the seller and one can change
his mind for various reasons right sometimes it
could be because of the product itself you
didn't like it or it has a defect
with it etc that's
different yeah of course of course restricting
that period of time when they are together
obviously if you leave with the product you
are going to have used it and even
if we were to say that the person
is not evil even an innocent person he
may use a product and then he himself
misuses it and it breaks and now he
wants to return it so this is doing
harm to the seller now we
are going to come to that so this
is the the principle is that a refund
exchange Allah has given that that much time
that much grace period you are still together
you are still in the same majlis now
if you want to extend that period of
time then this is known as khiyar ash
-sharq this is known as khiyar ash-sharq
where you stipulate that as a condition in
the terms of the deal that you know
we both agree that I have 10 days
15 days to return the product and this
is the case in most of the financial
transactions nowadays whether you buy from the store
or online etc they give you whatever period
of time 30 days, 90 days, whatever it
be the point is that the seller is
agreeing to that so that's different but we're
saying if there was no agreement if there
was no condition then this is the period
of time what we call khiyar al-majlis
and then the Prophet ﷺ says فَإِن صَدَقَ
وَبَيَّنَ بُورِكَ لَهُمَا فِي بَيْعِهِمَا if the two
parties are truthful and honest and they make
everything clear then there will be barakah in
this sale there will be barakah in this
sale وَإِن كَدَبَ وَكَتَبَ مُحِقَتْ بَرَكَةُ بِعِيمَةٌ but
if they were to lie and be deceptive
and conceal something from the product and
not be clear about it then they will
lose the barakah of that sale so what
this means is that in the end of
the day you have things you sell you
could either be honest about it and thereby
whatever profit you get it will be full
of barakah even if it be a little
bit or you could cheat people and be
deceptive and not make clear that this product
has a defect and you sell it for
a lot of money and you get a
lot of money more than if you were
to be honest there would be no barakah
in that money so
here we're talking about the honesty from the
side of the seller obviously it's from the
side of the seller in that case it
is as the Prophet ﷺ says here he
attributes it to both فَإِن صَدَقَ وَبَيَّنَا بُورِكَ
لَهُمَا فِي بَيْعِهِمَا and so this shows us
the importance of being honest and anyone who
wants to have barakah in his business then
this is the platform by which he needs
to basically set his business upon the foundation
upon which he needs to set his business
upon honesty, transparency, being clear and not trying
to cheat people obviously
honesty means you're honest about what you know
about this product if it turns out later
there was a defect but you didn't know
then you're not to blame because if you
knew about it you would have been honest
you would have been honest about it again
that goes back to the person you the
seller why are you being negligent?
is it because you don't want to check
because you don't want to see a defect
and then you're going to be in a
problem should I tell him, should I not?
again this all goes back to what is
in the heart it all goes back to
what is in the heart and the Shaykh
mentions a beautiful point here and that is
that how do you know what it means
to be honest?
how do you know?
he says what is a dhabit here?
what is the principle that we can use?
he says everything that you dislike for yourself
that you want, you know that if you
were to go out and buy a product
what you don't want for yourself from the
seller is how you should treat others he
says that
if
you were to be on the other side
you know, buying the product you would want
your Muslim brother who you're buying from to
be transparent with you to be clear with
you and to inform you if there's any
defect right?
so if you don't do that with others
then he says it means deception and cheating
that comes under a different topic altogether here
we're talking about here is a product, this
is how much I'm offering it for even
if you know that other people are offering
it for less or more that's up to
you to sell it for whatever price you
want the next hadith is a hadith of
Abu Hurairah again this is also related to
transactions and this is in Sahih Muslim Abu
Hurairah says عن
بيع الحصات وعن بيع الغرر Abu Hurairah says
that the Prophet ﷺ forbade he forbade what
is known as بيع الحصات الحصات means a
pebble it means a pebble a stone, a
pebble now this does not mean the Prophet
ﷺ is saying you cannot sell pebbles that's
not what the hadith means we'll come to
what it means and he also forbade بيع
الغرر الغرر is basically uncertainty so any
transaction in which there is uncertainty then this
is known as غرر this is known as
غرر and almost all of the transactions that
have been made haram in Islam they go
back to one of two things one of
two reasons why that transaction is haram if
you were to study fiqh the book of
transactions you find all different kinds of transactions
that the scholars have mentioned this kind of
transaction is haram this kind of transaction is
haram etc they all go back to one
of two reasons either because that transaction involves
ربع or because the transaction involves غرر uncertainty
and so what do we mean by uncertainty
uncertainty in terms of what you're getting so
either uncertainty in terms of the product or
uncertainty in terms of the price because
you don't have it yet so this is
an example of a transaction that the Prophet
ﷺ forbade in another hadith he said you
cannot sell something no not that you don't
have it specifically related to crops so this
specific question strawberries you cannot sell crops or
fruits or vegetables that are still on the
trees and they haven't become ripe yet because
we don't know a storm can come and
destroy everything and this is included why did
the Prophet ﷺ forbid it?
because of غرر uncertainty you don't know what
you're going to get you don't know the
quality that you're going to get etc so
when it comes to غرر there's all kinds
of different transactions that come under this that
the Shaykh he mentions but he says it
all goes back to the idea of gambling
الميسر why is gambling حرام?
because you're entering into something that you don't
know you may get something you may not
get something you may get a little bit
you may get a lot and this is
injustice this is injustice and it does harm
it does a lot of harm to either
party and that's why ميسر gambling is one
of the major sins in Islam and the
reason why it is حرام is because of
غرر uncertainty and the Shaykh he mentions examples
of غرر you know he says for example
selling selling something you don't own that also
comes under this you sell something you don't
yet own you tell someone I'm going to
get this for you this product for you
but you don't own it yet you don't
know in what shape you're going to get
it in what condition you're going to get
it but you've already made the sale right
you may get it deformed but you've already
made the sale now you have to give
it to him because you sold it to
him that comes under this بَيْ مَا لَا
يَمْلِكَ it comes under بَيْ الغَرَر also to
sell and this has been mentioned by the
Prophet ﷺ to sell for example an animal
for example to sell the fetus let's say
a sheep that is pregnant and you sell
what is in the fetus you don't know
in what form it's going to come out
the baby and you've already sold it now
coming back to the Prophet ﷺ said بَيْعِ
الْحَصَوَاتِ so what is بَيْعِ الْحَصَوَاتِ this is
an example of بَيْعِ الغَرَر so the Prophet
ﷺ he said or Abu Hurairah is narrating
that the Prophet ﷺ forbade بَيْعِ الْحَصَوَاتِ and
بَيْعِ الْغَرَر so the scholars say that بَيْعِ
الْحَصَوَاتِ comes under بَيْعِ الْغَرَر so what is
بَيْعِ الْحَصَوَاتِ the scholars mentioned two examples one
is where you tell the buyer take this
pebble and you have let's say a store
and you have all kinds of products in
your store, you tell them take the pebble
throw it, wherever it lands that's yours let's
say you have a store of clothing so
you throw the pebble wherever it lands, that
shirt is yours this is one example that
they mentioned the other example they mentioned is
land so you want to buy land so
you go in the seller, he says throw
this pebble throw it as far as you
can, wherever it lands that is the extent
of your land that I'm selling to you
so it could be let's say 10 meters
it could be 15 meters it could be
less, it could be more so they say
this is بَيْعِ الْحَصَوَاتِ and حَصَوَاتِ as we
said, it means pebble so either or and
in both cases, what do we see?
we see غَرَر uncertainty you don't know what
you're going to get you may get less,
you may get more etc.
and an example of the first, where you
throw the pebble and whatever it lands on,
that is yours this is common nowadays these
where?
that's gambling, that's clearly gambling casinos yes these
children games where you put in sometimes it's
a machine, you put in the coin and
then you play whatever the game is and
wherever the ball lands for example that is
yours or etc.
there's different kinds of games but basically all
of these are حَرَام because you put in
money, you may get less you may get
more, you may get nothing so all of
these are examples of بَيْعِ الْغَرَر yes, if
he's not clear so if
he says that I'm going to try my
best and it's not, the result is not
based on negligence right?
then this is a service you're paying for
then that should be ok yeah, because he's
being honest here, yeah, he's being honest yeah,
that's fine that's fine, the problem is where,
you know it's based on chance chance and
luck it's not based on trying right?
so that's the difference so where anything is
based on chance or luck or risk and
there's risk involved so غَرَر you can define
it as uncertainty or risk risk as well
the same thing oh, if you don't spend
money yeah, that's just a game that's similar
to the draws that companies offer it's permissible,
what's not permissible is to enter where you're
actually paying for something you're paying for something
here you're putting in money you're not paying
for, let's say let's say it's a game
and you pay to play the game at
the end there is a reward no, if
you're not putting money in then there's nothing
wrong with that you pay to play the
game, there's a reward but you didn't pay
for the reward, you just paid to play
the game even though, you know there's a
reward but basically your intention wasn't for the
reward, your intention was to pay to play
the game or for example, like you said
the store, sometimes you're going to buy something
and you're paying for the object itself but
then at the end they give you something
here you don't know I mean, you don't
know that they're going to give you that
reward afterwards, right?
what if that's the thing and I'm trying
to, because some stores make it very clear,
like oh spend this amount of money and
you'll get something but then obviously you're not
spending the money to get the thing you're
spending money to buy the thing but here
there's nothing wrong with that, the reward because
the reward is set actually no, so some
stores do do it where let's say you
spend a certain amount of money you get
a profit I've seen it but here, the
spend, the additional reward so
there are electricity charges there are set of
charges probably that is like compensated you know,
between the transaction and that is an added
value and you are doing the transaction for
in the end of the day, a gharar
as we said, is defined as something uncertain
you don't know right?
you don't know what you're going to get
or how much you're going to get whereas
if you know what you're getting and how
much you're getting then that's different so that
comes under gifts and bonuses which is completely
permissible yeah of course lottery you know, the
conventional typical lottery that we have nowadays where
you pay for a lottery card you may
get something, you may not that is the
very definition of gambling you do know but
are you guaranteed you're going to get it?
no, so that's why it falls under this
because you may get it you may not
get it so the uncertainty is not about
how much, the uncertainty is whether you're getting
it or not the
issue with that is it's not only because
of gharar it's not only because of gharar
but it's because of something else, what is
that?
the Prophet ﷺ forbade selling what you do
not own clear hadith the Prophet ﷺ said
you cannot sell what you do not possess,
what you do not own so it's not
just gharar but it's because of this no,
because you told them give me whatever you
have you said I want assorted so now
you know, they're going to give you what
they have yeah,
you told them you should specify, tell them
I want this many of this, this many
of that because otherwise when it is a
closed box of something like from the factory
it's usually equally assorted but when it's not,
then that's up to you to specify we'll
move on to one last hadith for today
and this hadith is also related to transactions
but more it could be related to other
dealings as well this hadith is narrated by
Amr ibn Awth al-Muzani رضي الله عنه
and it has been narrated by Ahl al
-Sunan a term of Abu Dawood ibn Majah
عن النبي ﷺ قال الصلح جائز بين المسلمين
إلا صلحا حرم حلالا أحلى حراما والمسلمون صلوا
على شروطهم إلا شرطا حرم حلالا أو أحلى
حراما the prophet ﷺ says that صلح which
means reconciliation or a settlement you know, agreeing
to a certain settlement and you know come
to terms with someone after a dispute is
جائز it is permissible between the Muslims except
for a صلح in which something حلال is
being made حرام and vice versa something حرام
is being made حلال and then the prophet
ﷺ says that the Muslims must abide by
their conditions that they agreed upon except for
a condition that makes حرام what is حلال
and vice versa that makes حلال what Allah
has made حرام and so here we have
two things, we have صلح and we have
شروط so الصلح as the prophet ﷺ says
is permissible between the Muslims where whenever we
have dealings with others whether it be business
dealings, whether it be social dealings marital relationships
all of these relationships when we enter into
them or business partnerships when we enter into
them naturally disputes arise and we end up
in disagreements so when these disagreements happen sometimes
the only solution is to give up some
of your rights to basically compromise and give
up what you believe to be yours and
the other person agrees to it so this
is what we call صلح this is what
we call coming to terms agreeing on a
settlement right whether it's financial or whether it's
just certain rights that you have that you
agreed to forego for example and so all
of that is permissible unless it's a صلح
that involves something حرام you know and the
sheikh he gives examples he says for example
let's say there was a business partnership and
they you know fight and here and now
the agreement is that I'm going to sell
you such and such or I'm going to
give you such and such right but that
thing it doesn't belong to him for example
right so this is حرام this is a
حرام settlement or you know to
make حلال something that is حرام and the
same thing when it comes to conditions right
the prophet ﷺ says here that the Muslims
are to abide by whatever conditions they make
whether with respect to business transactions or whether
it be with regards to nikah and marriage
in the contract that we draft we include
conditions right all of these conditions are permissible
right we are free to put whatever condition
we want as long as the other party
agrees to it as long as the other
party agrees to it except a condition that
prophet ﷺ says here except a condition that
changes the deen of Allah makes حرام what
Allah has made حلال or حلال what Allah
has made حرام other than that we're free
look how flexible the deen is the sharia
is no
that's not considered no that's not considered because
here you're not declaring you're not declaring that
it is حرام for me to marry a
second wife in the sense that Allah made
it حرام for me but you're saying only
in this case of being married to this
woman she doesn't want me to marry another
woman only in that case right so that's
the meaning of making something حلال to be
حرام and here what you're doing actually is
you're forgoing a right that you have you're
giving up a right that you have Allah
has made it permissible for you to marry
four women you're giving up that right and
there's nothing wrong with you giving up your
right yeah
like for example to say with regards to
marriage we can say with regards to marriage
marrying two sisters right Allah has forbidden that
وَنْ تَجْمَعُوا بَيْنِ الْأُخْتَيْنِ to marry two sisters
together so you enter into the contract the
nikah and you say the agreement is that
I'm going to marry you and then I'm
going to marry your sister for example right
so this is an example of a condition
in the contract that is making something حرام
as being حلال making
حلال making something حرام to be حلال to
make something حلال to make something حلال to
be حرام with regards to marriage or in
general the Shaykh gives examples he
doesn't give examples of that he just mentions
several examples of permissible kinds of شروط of
conditions yeah so
basically the point here is that المسلمون على
شروطهم Muslims have to abide by their conditions
so whatever condition you agree on in the
contract you have to now abide by it
however it could be where after you've concluded
the contract the other party agrees
on foregoing that condition so that is permissible
so in the example of you know marrying
another wife it could be down the road
the woman she says I forego that condition
you can marry another one right so that's
permissible let's
say the land says you can't marry would
that be considered making حلال so what is
the condition because again the laws of the
land say you can't marry okay so where
is the condition that's the condition you can't
marry another woman but who said that we
are getting married based on the laws of
the land we have our own Islamic Nikah
yeah