He said, then he came to the bald man in his form, and said to him what he had said to this one, and he replied to him as this one had replied to him.

The Shaykh : Then he said: , the actor returns to the king in his form, meaning in the form of what? In the form of the bald man, and in the first instance, in the case of the leper, he said in his form and his appearance, and here he said only in his form. So it appears, and Allah knows best, that this is due to the narrators' handling of the text, otherwise the norm is that the form is close to the appearance. But it was mentioned earlier that the form is in the body and the appearance is in the outward look. , who is being referred to? The leper. So he, meaning the bald man, replied to him as this one, meaning the leper, had replied to him. So both men, may Allah protect us, were ungrateful for the blessing of Allah the Exalted, did not acknowledge it, and did not show mercy to this poor man whose journey was cut off. , if you are lying, about what? About what you say, that you inherited this wealth from father to grandfather. So may Allah turn you back to what you were, from what? From what? From the baldness that people despise you for. He said , so he came to him, in what manner? Blind. He said: , poor man, meaning needy, a traveler, a wayfarer. My means, the causes, yes, in my journey have been cut off. And it was mentioned to us earlier the difference between the poor and the needy, and we said that if one of them is mentioned alone, what is the case? Their meanings are the same. But if they are mentioned together, each has a meaning different from the other. That is why it is said that if they are together they are distinct, and if they are distinct they are the same.
And the wayfarer, it was mentioned to us earlier that it is the traveler. It is called "son of the road" because of his constant association with the road. From this, the bird of water is called "son of the water." So anything that is constantly associated with something is attributed to it with the word "son." He says: So I have no way to reach my destination today except through Allah, then through you. What does "reach" mean? Arrival. Meaning, I will not reach my family, my need, or my desire except through Allah, then through you. , why did he not say "I ask you by Allah"? To remind him of Allah's blessing upon him. By the One who restored your sight. A sheep to help me in my journey. So the blind man said: , he acknowledged the blessing. Acknowledging the blessing is one of the pillars of gratitude. And the second pillar, O Rashad?
The student: Gratitude...

The Shaykh : Yes, the action of the limbs through obedience to Him. And the third pillar, O 'Abd al-Rahman? Acknowledging in the heart that it is from Allah. And on this basis, the poet said:
"The blessings have benefited me from me in three ways: *** My hand, my tongue, and the hidden conscience"
This man acknowledged. He said, "I used to be blind, but Allah restored my sight to me." This is from the category of speaking about and acknowledging the blessing of Allah, Glorified and Exalted. , what Allah willed. The man says one sheep. The requirement is a sheep, and he will use it in his journey. And this man said, "Take what you want and leave what you want." One sheep or more? Yes, if you want to take more, there is no blame on you. So he said to him... , By Allah, I will not burden you. The meaning of "I will not burden you" is that I will not reach the point of burdening you, meaning hardship. "Jahd" with an open 'j' means hardship. The meaning is that I will not make it hard for you by withholding, nor by showing off in withholding. Because the one asked either withholds, and withholding is hard on the asker, or he gives, but with showing off, and showing off is also hard on the asker, on the giver. For this reason, Allah the Exalted made it invalidate charity. So what is the meaning of "I will not burden you"? That I will not reach the point of burdening you with what? With withholding or showing off. Take what you want without showing off. Take what you want, for I will not withhold from you, nor will I show off to you with what you take. And this is very clear from this blind man in his gratitude for Allah's blessing. The acknowledgment with the tongue appeared on him. , and this acknowledgment with the tongue matches what is in the heart, so it indicates gratitude with the heart by implication, or not? Good. And his saying is from the category of gratitude with the limbs. It is from the category of gratitude with the limbs. So this blind man has completed the pillars of gratitude: acknowledgment with the heart, the tongue, and the limbs. And his saying , "for Allah." The letter "lam" here is for exclusivity. The meaning is for the sake of Allah, Mighty and Majestic. This is clear in his sincerity and that he did not withhold except out of sincerity to Allah, Glorified and Exalted. So whatever you take for Allah, I will not withhold it from you or turn you away. Yes?

The questioner : How did it become with the limbs, the tongue, and the heart?

The Shaykh : With the tongue and the heart. The limbs , because this is giving, and giving is from the actions of the limbs. What is clear? If I give you something, this is gratitude to Allah the Exalted for this blessing.

The questioner : He said "Take," meaning did he give it with his hand?

The Shaykh : He gave him permission. This permission is giving. Without the permission, he would not have taken anything. Yes, yes?

The questioner : ...

The Shaykh : The limbs...? They follow the heart. They follow the heart.

The questioner : ...

The Shaykh : He did not intend [to give it directly]. He gave him permission with his tongue. So instead of... a sheep and giving it to him, he said, "Take it." You are better off. Better, he takes what he wants. Because if this blind man had taken a sheep and given it to him, it might not be the one in his mind, and he would be shy to say, "Give me one other than this." But "Take what you want" is more effective in gratitude.

The questioner : ...

The Shaykh : Yes

The questioner : ...

The Shaykh : For exclusivity, meaning its meaning is that he took it for Allah, meaning sincerely for Allah, Mighty and Majestic. Whatever you took for Allah, Mighty and Majestic, means its meaning is that it is intended for the Face of Allah. So take what you want. Meaning, if it happens that it is not this... and a person comes wanting to borrow from you or seek your help with something, he takes it for play, you withhold it from him because he did not take it for Allah. Yes. And the one whom Allah, Mighty and Majestic, tested. And it is apparent from the hadith that this man and his companions' story was famous and known among the people. Because his saying, "for you have been tested," indicates that he had knowledge of what happened to his two companions. And usually, these things are famous: a leper whom Allah heals and gives wealth, and a bald man whom Allah heals and gives wealth. This is usually famous, his story is famous. And He was angry with your two companions because they disbelieved in the blessing of Allah, Glorified and Exalted. So they denied that Allah, Mighty and Majestic, had bestowed upon them healing from the illness and giving them wealth.
In this hadith, there are many lessons, among them: that the Messenger, peace and blessings be upon him, relates to us the news of the Children of Israel for the sake of taking heed and learning from what happened. And it is one of the evidences used by those who said that the law of those before us is law for us, unless our law comes with a contrary ruling. The place of discussion for this rule is the principles of jurisprudence, but there is no doubt that it is a correct rule, and that what is established in the nations is established for us, unless the Shari'ah comes with a contrary ruling.