WEBVTT 00:00:00.080 --> 00:00:03.600 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:04.339 --> 00:00:06.339 The Ifadah Center 00:00:06.339 --> 00:00:09.619 for Humanitarian Studies and Research 00:00:09.619 --> 00:00:11.939 presents 00:00:11.939 --> 00:00:16.500 The Abridgment of Sahih al-Bukhari. 00:00:16.500 --> 00:00:21.739 Chapter: One Who Does Not Display Grief at the Time of Calamity. 00:00:22.510 --> 00:00:26.510 On the authority of Anas Ibn Malik (may Allah be pleased with him), who said: 00:00:26.640 --> 00:00:30.079 A son of Abu Talhah was ailing, 00:00:30.079 --> 00:00:32.079 and Abu Talhah went out, 00:00:32.399 --> 00:00:34.429 whereupon the child passed away. 00:00:34.429 --> 00:00:36.429 When Abu Talhah returned, 00:00:36.429 --> 00:00:38.429 he asked, 00:00:38.429 --> 00:00:40.429 "How is my son?" 00:00:40.429 --> 00:00:42.429 Umm Sulaym replied, 00:00:42.429 --> 00:00:44.500 "He is calmer than he has ever been." 00:00:44.500 --> 00:00:46.500 In another narration: 00:00:46.500 --> 00:00:48.500 "His soul has found rest, 00:00:48.500 --> 00:00:50.500 and I hope that he is now at peace." 00:00:50.500 --> 00:00:52.500 Abu Talhah assumed 00:00:52.500 --> 00:00:54.500 that she meant it literally. 00:00:54.500 --> 00:00:56.719 So she brought him dinner, 00:00:56.719 --> 00:00:58.719 and he dined, 00:00:58.719 --> 00:01:00.719 after which he was intimate with her. 00:01:01.039 --> 00:01:03.039 When he had finished, 00:01:03.039 --> 00:01:04.040 she said, 00:01:04.040 --> 00:01:06.200 "Bury the boy." 00:01:06.200 --> 00:01:08.200 In the morning, Abu Talhah 00:01:08.200 --> 00:01:11.200 went to the Messenger of Allah (peace and blessings of Allah be upon him) 00:01:11.200 --> 00:01:13.200 and informed him of what happened. 00:01:13.200 --> 00:01:15.200 He asked, 00:01:15.200 --> 00:01:17.200 "Were you intimate last night?" 00:01:17.200 --> 00:01:19.200 He replied, "Yes." 00:01:19.200 --> 00:01:20.200 The Prophet said, 00:01:20.200 --> 00:01:22.200 "O Allah, bless them both." 00:01:22.200 --> 00:01:24.200 She subsequently gave birth to a boy, 00:01:24.200 --> 00:01:26.200 and Abu Talhah told me, 00:01:26.200 --> 00:01:28.200 "Look after him until you bring 00:01:28.200 --> 00:01:30.200 him to the Prophet (peace be upon him)." 00:01:30.519 --> 00:01:33.519 So he brought him to the Prophet (peace be upon him), 00:01:33.519 --> 00:01:35.519 and she sent along with him 00:01:35.519 --> 00:01:37.519 some dates. 00:01:37.519 --> 00:01:39.519 The Prophet (peace be upon him) took him 00:01:39.519 --> 00:01:41.519 and asked, 00:01:41.519 --> 00:01:43.519 "Is there anything with him?" 00:01:43.519 --> 00:01:45.519 They replied, "Yes, 00:01:45.519 --> 00:01:47.519 some dates." 00:01:47.519 --> 00:01:49.519 The Prophet (peace be upon him) took them, 00:01:49.519 --> 00:01:51.519 chewed them, 00:01:51.519 --> 00:01:53.519 and then took some from his mouth 00:01:53.519 --> 00:01:55.519 and placed it into the infant's mouth, 00:01:55.519 --> 00:01:57.519 performing tahnik on him, 00:01:57.519 --> 00:01:59.519 and named him 'Abdullah. 00:01:59.519 --> 00:02:01.939 Commentary on the Hadith: 00:02:01.939 --> 00:02:03.939 "Was ailing" (yashtaki) 00:02:03.939 --> 00:02:06.379 means he was sick. 00:02:06.379 --> 00:02:08.509 "Passed away" (qubida) 00:02:08.509 --> 00:02:10.509 means he died. 00:02:10.509 --> 00:02:12.539 "Calmer than he has ever been" 00:02:12.539 --> 00:02:14.539 means he was motionless, 00:02:14.539 --> 00:02:16.539 no longer in pain from the severity of the illness. 00:02:16.539 --> 00:02:18.699 "He was intimate with her" 00:02:18.699 --> 00:02:20.699 is a metonymy for sexual intercourse. 00:02:20.699 --> 00:02:22.830 "Bury the boy" (wari al-sabiyy) 00:02:22.830 --> 00:02:25.060 means inter him. 00:02:25.060 --> 00:02:27.060 "Were you intimate last night?" (a'rastum al-laylah) 00:02:27.060 --> 00:02:29.060 comes from al-i'ras, meaning conjugal relations. 00:02:29.060 --> 00:02:31.250 "Performing tahnik on him" (hannakahu bihi): 00:02:31.250 --> 00:02:33.250 Tahnik 00:02:33.250 --> 00:02:35.250 is to chew a date or something similar, 00:02:35.250 --> 00:02:37.250 and then rub the palate of 00:02:37.250 --> 00:02:39.569 the infant with it. 00:02:39.569 --> 00:02:41.569 Key Benefits of the Hadith: 00:02:41.569 --> 00:02:44.139 In the hadith is a tremendous merit 00:02:44.139 --> 00:02:46.139 for Umm Sulaym (may Allah be pleased with her), 00:02:46.139 --> 00:02:48.139 on account of her patience 00:02:48.139 --> 00:02:50.139 and her contentment with the decree of Allah 00:02:50.139 --> 00:02:52.139 the Exalted. 00:02:52.139 --> 00:02:54.139 It indicates the permissibility of choosing the stricter, more resolute course 00:02:54.139 --> 00:02:56.139 and foregoing the concession for whoever is capable 00:02:56.139 --> 00:02:58.180 of doing so. 00:02:58.180 --> 00:03:00.180 It shows that a woman may adorn herself for her husband 00:03:00.180 --> 00:03:02.180 to invite conjugal intimacy. 00:03:02.180 --> 00:03:04.180 It demonstrates that whoever gives up 00:03:04.180 --> 00:03:06.180 something for the sake of Allah the Exalted, 00:03:06.180 --> 00:03:08.180 Allah will compensate them with something far better 00:03:08.180 --> 00:03:10.180 than what was lost. 00:03:10.180 --> 00:03:12.180 It proves the legitimacy of using equivocation (double entendre) 00:03:12.180 --> 00:03:14.180 in cases of necessity, 00:03:14.180 --> 00:03:16.180 provided that it does not invalidate a right 00:03:16.180 --> 00:03:18.180 belonging to a Muslim. 00:03:18.180 --> 00:03:20.180 It shows the obligation of responding to the supplication of the Prophet 00:03:20.180 --> 00:03:22.180 (peace and blessings of Allah be upon him). 00:03:22.180 --> 00:03:24.180 The hadith also illustrates 00:03:24.180 --> 00:03:28.289 the virtue of patience and anticipating Allah's reward. 00:03:28.289 --> 00:03:32.289 Chapter: The Statement of the Prophet (peace and blessings of Allah be upon him): 00:03:32.289 --> 00:03:34.289 "Indeed, we are grieved by your departure." 00:03:34.289 --> 00:03:37.090 On the authority of Anas Ibn Malik 00:03:37.090 --> 00:03:39.090 (may Allah be pleased with him), who said: 00:03:39.090 --> 00:03:41.090 We entered along with the Messenger of Allah 00:03:41.090 --> 00:03:43.090 (peace and blessings of Allah be upon him) 00:03:43.090 --> 00:03:45.090 upon Abu Sayf 00:03:45.090 --> 00:03:47.090 the blacksmith, 00:03:47.090 --> 00:03:49.090 who was the foster father of Ibrahim (peace be upon him). 00:03:49.090 --> 00:03:51.150 The Messenger of Allah 00:03:51.150 --> 00:03:53.150 (peace be upon him) took 00:03:53.150 --> 00:03:55.150 Ibrahim, 00:03:55.150 --> 00:03:57.250 kissed him, and smelled his fragrance. 00:03:57.250 --> 00:03:59.250 Later on, we entered upon him 00:03:59.250 --> 00:04:01.250 while Ibrahim was drawing 00:04:01.250 --> 00:04:03.250 his last breaths. 00:04:03.250 --> 00:04:05.250 Thereupon, the eyes of the Messenger of Allah 00:04:05.250 --> 00:04:07.250 (peace and blessings of Allah be upon him) 00:04:07.250 --> 00:04:09.250 began shedding tears. 00:04:09.250 --> 00:04:11.250 'Abd al-Rahman 00:04:11.250 --> 00:04:13.250 Ibn 'Awf (may Allah be pleased with him) said to him, 00:04:13.250 --> 00:04:15.250 "Even you, O Messenger of Allah?" 00:04:15.250 --> 00:04:17.250 He replied, 00:04:17.250 --> 00:04:19.250 "O Ibn 'Awf, 00:04:19.250 --> 00:04:21.379 it is mercy." 00:04:21.379 --> 00:04:23.379 He then wept further 00:04:23.379 --> 00:04:25.379 and said (peace and blessings of Allah be upon him), 00:04:25.379 --> 00:04:27.379 "Indeed, the eye sheds tears, 00:04:27.379 --> 00:04:29.379 and the heart grieves, 00:04:29.379 --> 00:04:31.379 but we do not say 00:04:31.379 --> 00:04:33.379 anything except what pleases our Lord. 00:04:33.379 --> 00:04:35.379 And indeed, at your departure, 00:04:35.379 --> 00:04:37.379 O Ibrahim, 00:04:37.379 --> 00:04:39.379 we are deeply grieved." 00:04:40.050 --> 00:04:42.050 Commentary on the Hadith: 00:04:42.050 --> 00:04:44.560 "Upon Abu Sayf 00:04:44.560 --> 00:04:46.560 the blacksmith": 00:04:46.560 --> 00:04:48.560 his name was al-Bara' Ibn Aws al-Ansari, 00:04:48.560 --> 00:04:50.560 and al-qayn 00:04:50.560 --> 00:04:52.589 means a blacksmith. 00:04:52.589 --> 00:04:54.589 "He was a zi'r" 00:04:54.589 --> 00:04:56.589 means the husband of the wet nurse. 00:04:56.589 --> 00:04:58.589 The wet nurse was Umm Burdah, 00:04:58.589 --> 00:05:02.589 Khawlah bint al-Mundhir al-Ansariyyah, 00:05:02.589 --> 00:05:04.879 from the clan of Banu al-Najjar. 00:05:04.879 --> 00:05:06.879 "Drawing his last breaths" (yajudu bi-nafsih) 00:05:06.879 --> 00:05:08.879 means his soul was departing and he was giving it up, 00:05:08.879 --> 00:05:10.879 just as a person generously gives 00:05:10.879 --> 00:05:13.040 away his wealth. 00:05:13.040 --> 00:05:15.040 "Began shedding tears" (tadhrifan) 00:05:15.040 --> 00:05:17.100 means tears were flowing from them. 00:05:17.100 --> 00:05:19.100 "He then wept further" 00:05:19.100 --> 00:05:21.100 means he shed another tear. 00:05:21.100 --> 00:05:23.300 Key Benefits of the Hadith: 00:05:23.300 --> 00:05:26.000 In the hadith 00:05:26.000 --> 00:05:28.000 is the mention of Ibrahim, the son of the Prophet 00:05:28.000 --> 00:05:30.000 (peace and blessings of Allah be upon him), 00:05:30.000 --> 00:05:32.100 and his death. 00:05:32.100 --> 00:05:34.100 It demonstrates the legitimacy of hiring a wet nurse 00:05:34.100 --> 00:05:36.100 for children. 00:05:36.100 --> 00:05:38.100 The hadith also shows that tribulation 00:05:38.100 --> 00:05:40.100 may come in the form of the death of children, 00:05:40.100 --> 00:05:42.100 which is among the greatest of trials. 00:05:42.100 --> 00:05:44.100 It proves the permissibility of kissing 00:05:44.100 --> 00:05:46.100 a person who is near death 00:05:46.100 --> 00:05:48.100 as a gesture of farewell. 00:05:48.100 --> 00:05:50.160 It indicates the permissibility of natural weeping 00:05:50.160 --> 00:05:52.160 and sorrow, 00:05:52.160 --> 00:05:54.160 free from the pre-Islamic practices of lamentation. 00:05:54.160 --> 00:05:56.160 It highlights 00:05:56.160 --> 00:05:58.160 the complete compassion of the Prophet 00:05:58.160 --> 00:06:00.160 (peace and blessings of Allah be upon him) 00:06:00.160 --> 00:06:02.160 and his tender mercy. 00:06:02.160 --> 00:06:04.160 The hadith demonstrates that showing mercy 00:06:04.160 --> 00:06:06.160 to children is innate. 00:06:06.160 --> 00:06:08.160 It shows that a follower may inquire 00:06:08.160 --> 00:06:10.160 about the action of a scholar 00:06:10.160 --> 00:06:12.160 if he does something that seems surprising. 00:06:12.160 --> 00:06:14.160 It indicates the recommendation to restrain 00:06:14.160 --> 00:06:16.160 grief as much as possible, 00:06:16.160 --> 00:06:18.160 though there is no harm if a person naturally displays 00:06:18.160 --> 00:06:20.160 what is unavoidable. 00:06:20.160 --> 00:06:22.220 The hadith illustrates 00:06:22.220 --> 00:06:24.220 the virtue of submission, contentment, 00:06:24.220 --> 00:06:26.220 and patience with the divine decrees. 00:06:26.220 --> 00:06:28.220 It establishes that weeping 00:06:28.220 --> 00:06:30.220 and sorrow do not contradict 00:06:30.220 --> 00:06:32.220 contentment with Allah's decree and predestination, 00:06:32.220 --> 00:06:34.220 as long as the grieving person does not commit 00:06:34.220 --> 00:06:36.220 any violation of the Sacred Law. 00:06:36.220 --> 00:06:40.370 Chapter: Weeping 00:06:40.370 --> 00:06:43.040 in the Presence of the Sick. 00:06:43.040 --> 00:06:45.040 On the authority of 'Abdullah Ibn 'Umar 00:06:45.040 --> 00:06:47.040 (may Allah be pleased with them both), who said: 00:06:47.040 --> 00:06:49.040 Sa'd Ibn 'Ubadah fell ill 00:06:49.040 --> 00:06:51.040 with an ailment of his, 00:06:51.040 --> 00:06:53.040 so the Prophet (peace and blessings of Allah be upon him) came 00:06:53.040 --> 00:06:55.040 to visit him, along with 00:06:55.040 --> 00:06:57.040 'Abd al-Rahman Ibn 'Awf, 00:06:57.040 --> 00:06:59.040 Sa'd Ibn Abi Waqqas, 00:06:59.040 --> 00:07:01.040 and 'Abdullah Ibn Mas'ud 00:07:01.040 --> 00:07:03.040 (may Allah be pleased with them). 00:07:03.040 --> 00:07:05.040 When he entered upon him, 00:07:05.040 --> 00:07:07.040 he found him unconscious, surrounded by 00:07:07.040 --> 00:07:09.069 his family." 00:07:09.069 --> 00:07:11.069 He asked, "Has he passed away?" 00:07:11.069 --> 00:07:13.069 They replied, "No, 00:07:13.069 --> 00:07:15.100 O Messenger of Allah." 00:07:15.100 --> 00:07:17.100 Thereupon, the Prophet (peace and blessings of Allah be upon him) wept. 00:07:17.100 --> 00:07:21.139 When the people saw the Prophet's weeping, 00:07:21.139 --> 00:07:23.139 they wept as well. 00:07:23.139 --> 00:07:25.139 So he said, 00:07:25.139 --> 00:07:27.139 "Do you not hear? 00:07:27.139 --> 00:07:29.139 Indeed, Allah does not punish 00:07:29.139 --> 00:07:31.139 because of the shedding of tears, nor 00:07:31.139 --> 00:07:33.139 because of the grief of the heart, 00:07:33.139 --> 00:07:35.139 but rather He punishes because of this"— 00:07:35.139 --> 00:07:37.139 and he pointed to his tongue— 00:07:37.139 --> 00:07:39.139 "or He shows mercy. 00:07:39.139 --> 00:07:41.139 And surely the deceased 00:07:41.139 --> 00:07:43.139 is tormented by the wailing of his family 00:07:43.139 --> 00:07:45.389 over him." 00:07:45.389 --> 00:07:47.389 'Umar (may Allah be pleased with him) used to 00:07:47.389 --> 00:07:49.389 strike with a stick for doing so, 00:07:49.389 --> 00:07:51.389 pelt with stones, 00:07:51.389 --> 00:07:54.029 and fling dust. 00:07:54.029 --> 00:07:56.029 Commentary on the hadith: 00:07:56.029 --> 00:07:58.610 "Fell ill" (ishtaka) 00:07:58.610 --> 00:08:00.610 means he became sick. 00:08:00.610 --> 00:08:02.610 "Visiting him" (ya'uduhu): 00:08:02.610 --> 00:08:04.740 'Iyadah refers to visiting the sick. 00:08:04.740 --> 00:08:06.740 "Surrounded by his family" (fi ghashiyati ahlihi): 00:08:06.740 --> 00:08:08.740 What is meant is 00:08:08.740 --> 00:08:10.740 the people present with him, 00:08:10.740 --> 00:08:12.740 who surround him to serve him. 00:08:12.740 --> 00:08:14.740 It is also said to mean 00:08:14.740 --> 00:08:16.740 the severe agony of pain that enveloped him 00:08:16.740 --> 00:08:18.829 which he was suffering from. 00:08:18.829 --> 00:08:20.829 "Has he passed away?" (qad qada) 00:08:20.829 --> 00:08:22.829 means: has he died? 00:08:22.829 --> 00:08:24.829 "Rather He punishes because of this"— 00:08:24.829 --> 00:08:26.829 and he pointed to his tongue— 00:08:26.829 --> 00:08:28.829 meaning: He punishes because of what issues from it 00:08:28.829 --> 00:08:30.829 of the sayings of pre-Islamic ignorance (Jahiliyyah), 00:08:30.829 --> 00:08:32.860 "or He shows mercy," 00:08:32.860 --> 00:08:34.860 meaning: if He chooses not to execute the threat against him. 00:08:34.860 --> 00:08:36.860 It is also said: 00:08:36.860 --> 00:08:38.860 He shows mercy to whoever speaks good 00:08:38.860 --> 00:08:40.860 and surrenders to the decree of Allah Almighty. 00:08:40.860 --> 00:08:42.929 "Used to strike for it" 00:08:42.929 --> 00:08:44.929 means: he would strike whoever wailed over the deceased, 00:08:44.929 --> 00:08:46.929 "and fling dust," 00:08:46.929 --> 00:08:48.929 meaning into their mouths, 00:08:48.929 --> 00:08:50.929 in compliance with the Prophetic command. 00:08:50.929 --> 00:08:53.409 Key benefits of the hadith: 00:08:53.409 --> 00:08:55.409 Derived from the hadith is 00:08:55.409 --> 00:08:58.110 the recommendation of visiting the sick, 00:08:58.110 --> 00:09:00.110 both individually and in groups. 00:09:00.110 --> 00:09:02.110 It indicates the legitimacy of 00:09:02.110 --> 00:09:04.110 enjoining good 00:09:04.110 --> 00:09:06.110 and forbidding evil, 00:09:06.110 --> 00:09:08.110 warning against falling 00:09:08.110 --> 00:09:10.110 into sinful deeds, 00:09:10.110 --> 00:09:12.110 and making clear the threat of punishment for them. 00:09:12.110 --> 00:09:16.210 It shows the permissibility of people joining a weeping person in his weeping. 00:09:16.210 --> 00:09:18.299 The hadith also explains that the deceased 00:09:18.299 --> 00:09:20.299 is tormented by the wailing of his family over him. 00:09:20.299 --> 00:09:22.299 It affirms the punishment of the grave. 00:09:22.299 --> 00:09:26.299 It indicates the permissibility of changing evil by hand for the ruler 00:09:26.299 --> 00:09:28.299 and those holding similar authority. 00:09:28.299 --> 00:09:34.299 It demonstrates the perfection of the Prophet's compassion (peace be upon him) 00:09:34.299 --> 00:09:36.299 and his mercy toward his Companions and his Ummah, 00:09:36.299 --> 00:09:40.299 as well as his inquiring (peace be upon him) 00:09:41.299 --> 00:09:44.299 after their conditions and visiting them. 00:09:44.299 --> 00:09:49.299 The hadith also points to the Sunnah of the Rightly-Guided Caliphs. 00:09:49.299 --> 00:09:54.539 Chapter: What is Prohibited of Wailing and Weeping, 00:09:54.539 --> 00:09:56.539 and the Rebuke Against That. 00:09:56.539 --> 00:10:00.659 On the authority of Umm 'Atiyyah, who said: 00:10:00.659 --> 00:10:04.659 "We gave the pledge of allegiance to the Prophet (peace and blessings of Allah be upon him), 00:10:04.659 --> 00:10:06.659 and he recited to us: 00:10:06.659 --> 00:10:09.659 'that they will not associate anything with Allah,' 00:10:09.659 --> 00:10:12.659 and he forbade us from wailing. 00:10:12.659 --> 00:10:15.659 Thereupon, a woman among us pulled her hand back 00:10:15.659 --> 00:10:16.659 and said, 00:10:16.659 --> 00:10:18.659 'So-and-so comforted me in wailing, 00:10:18.659 --> 00:10:21.659 and I want to reciprocate her.' 00:10:21.659 --> 00:10:24.659 But he said nothing. 00:10:24.659 --> 00:10:26.659 So she went away and then returned, 00:10:26.659 --> 00:10:31.659 and none of the women fulfilled that pledge except Umm Sulaym, Umm al-'Ala', 00:10:31.659 --> 00:10:33.659 and the daughter of Abi Sabrah, 00:10:33.659 --> 00:10:35.659 the wife of Mu'adh; 00:10:35.659 --> 00:10:37.659 or the daughter of Abi Sabrah 00:10:37.659 --> 00:10:39.659 and the wife of Mu'adh." 00:10:39.659 --> 00:10:40.889 In another narration: 00:10:40.889 --> 00:10:42.889 "and the daughter of Abi Sabrah, 00:10:42.889 --> 00:10:44.889 the wife of Mu'adh, 00:10:44.889 --> 00:10:45.889 and two other women"; 00:10:45.889 --> 00:10:47.889 or: "the daughter of Abi Sabrah, 00:10:47.889 --> 00:10:49.889 and the wife of Mu'adh, 00:10:49.889 --> 00:10:51.889 and another woman." 00:10:51.889 --> 00:10:55.750 Commentary on the hadith: 00:10:55.750 --> 00:11:00.100 "We gave the pledge of allegiance to the Prophet (peace be upon him)" 00:11:00.100 --> 00:11:04.100 refers to the pact made when he accepted their pledge upon entering Islam. 00:11:04.100 --> 00:11:07.139 "A woman among us pulled her hand back" 00:11:07.139 --> 00:11:09.139 means she refrained from completing the pledge, 00:11:09.139 --> 00:11:13.139 and that woman was Umm 'Atiyyah (may Allah be pleased with her), 00:11:13.139 --> 00:11:16.139 but she kept herself anonymous. 00:11:16.139 --> 00:11:18.230 "So-and-so comforted me in wailing": 00:11:18.230 --> 00:11:21.230 A woman was said to comfort another woman 00:11:21.230 --> 00:11:26.230 when she joined her in wailing, responding to her cries. 00:11:26.230 --> 00:11:28.490 "To reciprocate her" 00:11:28.490 --> 00:11:32.580 means: by wailing with her just as she wailed with me. 00:11:32.580 --> 00:11:34.580 "None of the women fulfilled that pledge" 00:11:34.580 --> 00:11:37.000 means: in completely abandoning wailing. 00:11:37.000 --> 00:11:40.860 Key benefits of the hadith: 00:11:40.860 --> 00:11:42.860 The hadith establishes the prohibition of wailing, 00:11:42.860 --> 00:11:45.860 and the importance of condemning and forbidding it, 00:11:45.860 --> 00:11:49.860 for it inflames grief and repels patience, 00:11:49.860 --> 00:11:52.860 and it contradicts submission to the divine decree 00:11:52.860 --> 00:11:55.860 and yielding to the command of Allah Almighty. 00:11:55.860 --> 00:11:59.929 The hadith indicates returning favors and assistance, 00:11:59.929 --> 00:12:01.929 and reciprocating good deeds, 00:12:01.929 --> 00:12:03.929 as long as it does not involve sin. 00:12:03.929 --> 00:12:10.500 It also highlights the virtue of fulfilling pledges and promises. 00:12:10.500 --> 00:12:14.039 Chapter: Standing Up for a Funeral Procession. 00:12:14.039 --> 00:12:17.039 On the authority of 'Amir ibn Rabi'ah (may Allah be pleased with him), 00:12:17.039 --> 00:12:21.100 on the authority of the Prophet (peace and blessings of Allah be upon him), who said: 00:12:21.100 --> 00:12:24.100 "When one of you sees a funeral procession, 00:12:24.100 --> 00:12:27.100 if he is not walking with it, 00:12:27.100 --> 00:12:31.100 let him stand until it leaves him behind or he leaves it behind, 00:12:31.100 --> 00:12:34.100 or until it is set down before it leaves him behind." 00:12:34.100 --> 00:12:38.220 Commentary on the hadith: 00:12:38.220 --> 00:12:41.220 "Let him stand until it leaves him behind or he leaves it behind": 00:12:41.220 --> 00:12:44.220 that is, until he passes ahead of the funeral procession, 00:12:44.220 --> 00:12:48.220 or the funeral procession passes ahead of him and leaves him behind, 00:12:48.220 --> 00:12:51.220 and what is meant is parting company with it. 00:12:51.220 --> 00:12:53.289 "Or it is set down" 00:12:53.289 --> 00:12:57.799 means: the bier is lowered from the men's shoulders onto the ground. 00:12:57.799 --> 00:13:01.730 Key benefits of the hadith: 00:13:01.730 --> 00:13:06.730 The hadith highlights the virtue of accompanying a funeral until it is placed in its niche. 00:13:06.730 --> 00:13:09.730 It indicates the recommendation of standing for a funeral procession 00:13:09.730 --> 00:13:12.730 for one who is not accompanying it and witnesses it passing by. 00:13:12.730 --> 00:13:14.759 The apparent wording of the hadith 00:13:14.759 --> 00:13:19.759 suggests that one should stand as soon as he sees it, before it reaches him. 00:13:19.759 --> 00:13:23.759 It indicates that the time for sitting down for one passed by a funeral 00:13:23.759 --> 00:13:26.759 is when it is set down on the ground, if he is following it; 00:13:26.759 --> 00:13:29.759 whereas if he is not following it, 00:13:29.759 --> 00:13:32.759 he remains standing until the funeral passes out of sight. 00:13:32.759 --> 00:13:36.580 Chapter: 00:13:36.580 --> 00:13:39.580 When One Sits Down If He Stood for a Funeral Procession. 00:13:39.580 --> 00:13:43.350 On the authority of Sa'id al-Maqburi, 00:13:43.350 --> 00:13:45.350 on the authority of his father, who said: 00:13:45.350 --> 00:13:47.350 "We were at a funeral, 00:13:47.350 --> 00:13:51.350 and Abu Hurayrah (may Allah be pleased with him) took Marwan by the hand, 00:13:51.350 --> 00:13:54.350 and they sat down before it was lowered. 00:13:54.350 --> 00:13:57.379 Then Abu Sa'id (may Allah be pleased with him) came, 00:13:57.379 --> 00:14:00.379 took Marwan by the hand, and said, 00:14:00.379 --> 00:14:01.379 'Stand up! 00:14:01.379 --> 00:14:05.379 For by Allah, this man surely knows that the Prophet (peace and blessings of Allah be upon him) 00:14:05.379 --> 00:14:08.379 forbade us from doing that.' 00:14:08.379 --> 00:14:10.379 Thereupon, Abu Hurayrah said, 00:14:10.379 --> 00:14:11.379 'He has spoken the truth.'" 00:14:11.379 --> 00:14:14.929 Commentary on the hadith: 00:14:14.929 --> 00:14:16.340 "Stand up!" 00:14:16.340 --> 00:14:18.340 means: for the funeral procession. 00:14:18.340 --> 00:14:20.440 "For by Allah, this man surely knows 00:14:20.440 --> 00:14:24.440 that the Prophet (peace be upon him) forbade us from doing that": 00:14:24.440 --> 00:14:28.440 meaning that Abu Hurayrah (may Allah be pleased with him) knew 00:14:28.440 --> 00:14:35.440 that the Messenger of Allah (peace be upon him) forbade us from sitting before the funeral is lowered. 00:14:35.440 --> 00:14:39.440 "He has spoken the truth"—meaning Abu Sa'id (may Allah be pleased with him). 00:14:39.440 --> 00:14:43.340 Key benefits of the hadith: 00:14:43.340 --> 00:14:48.340 The hadith demonstrates the Companions' adherence to the Sunnah, 00:14:48.340 --> 00:14:51.340 and their alerting people to follow the Prophetic guidance. 00:14:51.340 --> 00:14:56.340 It shows the legitimacy of enjoining good and forbidding evil, 00:14:56.340 --> 00:15:03.259 and supporting enjoining good and forbidding evil with textual evidence. 00:15:03.259 --> 00:15:06.259 Chapter: Whoever Follows a Funeral Procession 00:15:06.259 --> 00:15:10.259 Shall Not Sit Until It Is Lowered from the Shoulders of Men; 00:15:10.259 --> 00:15:14.179 and If He Sits, He Is Commanded to Stand. 00:15:14.179 --> 00:15:17.179 On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), 00:15:17.179 --> 00:15:21.279 from the Prophet (peace and blessings of Allah be upon him), who said: 00:15:21.279 --> 00:15:24.279 "When you see a funeral procession, stand up; 00:15:24.279 --> 00:15:28.279 and whoever follows it must not sit down until it is placed down." 00:15:28.279 --> 00:15:31.789 Commentary on the hadith: 00:15:31.789 --> 00:15:34.080 "Until it is placed down" 00:15:34.080 --> 00:15:38.080 means: the bier is lowered from the men's shoulders onto the ground. 00:15:38.080 --> 00:15:41.080 It is also said to mean: placed in its niche. 00:15:41.080 --> 00:15:44.269 Key benefits of the hadith: 00:15:44.269 --> 00:15:49.850 The hadith shows the virtue of accompanying a funeral until it is placed in its niche. 00:15:49.850 --> 00:15:55.909 It indicates the recommendation of standing for a funeral for one who is not accompanying it and sees it passing by. 00:15:55.909 --> 00:16:02.909 The apparent wording of the hadith indicates that one stands as soon as he sees it, before it reaches him. 00:16:02.909 --> 00:16:06.909 It indicates that the time for sitting down for one whom a funeral passes 00:16:06.909 --> 00:16:09.909 is when it is lowered onto the ground, if he is following it; 00:16:09.909 --> 00:16:11.909 whereas if he is not following it, 00:16:11.909 --> 00:16:15.909 he remains standing until the funeral passes out of sight. 00:16:15.909 --> 00:16:20.990 Chapter: One Who Stood Up for the Funeral of a Jew. 00:16:20.990 --> 00:16:25.629 On the authority of Jabir ibn 'Abdullah (may Allah be pleased with them both), who said: 00:16:25.629 --> 00:16:27.700 "A funeral procession passed by us, 00:16:27.700 --> 00:16:31.700 so the Prophet (peace and blessings of Allah be upon him) stood up for it, 00:16:31.700 --> 00:16:33.700 and we stood up with him. 00:16:33.700 --> 00:16:36.700 We then said, 'O Messenger of Allah, 00:16:36.700 --> 00:16:38.700 it is the funeral of a Jew!' 00:16:38.700 --> 00:16:43.730 He said, 'When you see a funeral procession, stand up.'" 00:16:43.730 --> 00:16:47.139 Commentary on the Hadith: 00:16:47.139 --> 00:16:48.620 "We stood up for it" 00:16:48.620 --> 00:16:53.620 means: we stood up because the Prophet (peace and blessings of Allah be upon him) stood up. 00:16:53.620 --> 00:16:56.940 Key Lessons from the Hadith: 00:16:56.940 --> 00:16:59.679 From this hadith we learn: 00:16:59.679 --> 00:17:03.679 An indication of the Prophet's complete compassion 00:17:03.679 --> 00:17:05.680 and his mercy toward creation; 00:17:05.680 --> 00:17:09.740 and that in death there is an admonition for creation; 00:17:09.740 --> 00:17:12.940 and that it is recommended to stand up for a funeral procession, 00:17:12.940 --> 00:17:15.940 even if the deceased was a non-Muslim; 00:17:15.940 --> 00:17:18.970 and an illustration of the Companions' absolute submission 00:17:18.970 --> 00:17:21.970 and adherence to the Prophetic guidance; 00:17:21.970 --> 00:17:25.970 and the permissibility of inquiring about and seeking clarification regarding his actions. 00:17:25.970 --> 00:17:31.950 On the authority of 'Abd al-Rahman ibn Abi Layla, who said: 00:17:31.950 --> 00:17:34.950 Sahl ibn Hunayf and Qays ibn Sa'd 00:17:34.950 --> 00:17:37.950 were sitting in al-Qadisiyyah, 00:17:37.950 --> 00:17:39.950 when a funeral procession passed by them, 00:17:39.950 --> 00:17:41.950 so they both stood up. 00:17:41.950 --> 00:17:43.950 It was said to them: 00:17:43.950 --> 00:17:45.950 "It is one of the people of the land," 00:17:45.950 --> 00:17:47.950 meaning one of the *dhimmis* (non-Muslim subjects). 00:17:47.950 --> 00:17:49.950 So they said: 00:17:49.950 --> 00:17:52.950 "A funeral procession passed by the Prophet (peace be upon him), 00:17:52.950 --> 00:17:55.950 and he stood up. 00:17:55.950 --> 00:17:57.950 It was said to him: 00:17:57.950 --> 00:17:59.950 'It is the funeral of a Jew!' 00:17:59.950 --> 00:18:01.950 So he replied: 00:18:01.950 --> 00:18:03.950 'Is it not a soul?'" 00:18:03.950 --> 00:18:08.099 Commentary on the Hadith: 00:18:08.099 --> 00:18:10.099 "In al-Qadisiyyah": 00:18:10.099 --> 00:18:13.099 It is a small town with date palms and water, 00:18:13.099 --> 00:18:16.099 two stages of travel away from Kufa. 00:18:16.099 --> 00:18:18.170 "From the *dhimmis*": 00:18:18.170 --> 00:18:21.170 The *dhimmis* were called "the people of the land" 00:18:21.170 --> 00:18:24.170 because when the Muslims conquered the lands, 00:18:24.170 --> 00:18:28.170 they left them to work the land and pay the land tax (*kharaj*). 00:18:28.170 --> 00:18:30.359 "Is it not a soul?": 00:18:30.359 --> 00:18:34.359 Meaning, standing for it was out of reverence for the gravity and reminder of death. 00:18:34.359 --> 00:18:37.519 Key Lessons from the Hadith: 00:18:37.519 --> 00:18:40.259 From this hadith we learn: 00:18:40.259 --> 00:18:44.259 The recommendation to stand up for the funeral processions of *dhimmis*; 00:18:44.259 --> 00:18:47.259 and that death is a reality binding upon every soul; 00:18:47.259 --> 00:18:49.259 and that in it lies a profound admonition. 00:18:49.259 --> 00:18:55.299 Chapter: Men Carrying the Bier, Not Women 00:18:55.299 --> 00:18:59.069 On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), 00:18:59.069 --> 00:19:03.069 that the Messenger of Allah (peace and blessings of Allah be upon him) said: 00:19:03.069 --> 00:19:06.069 "When the bier is placed 00:19:06.069 --> 00:19:09.069 and the men carry it on their shoulders: 00:19:09.069 --> 00:19:12.069 if it was righteous, it says, 00:19:12.069 --> 00:19:15.069 'Hasten me forward! Hasten me forward!' 00:19:15.069 --> 00:19:18.069 But if it was unrighteous, it says, 00:19:19.069 --> 00:19:23.069 'Woe to it! Where are you taking it?' 00:19:23.069 --> 00:19:26.140 Every single creature hears its voice 00:19:26.140 --> 00:19:28.140 except humans; 00:19:28.140 --> 00:19:31.940 and were a human to hear it, he would collapse unconscious." 00:19:35.509 --> 00:19:37.509 "When the bier is placed": 00:19:37.509 --> 00:19:39.539 meaning in its coffin. 00:19:39.539 --> 00:19:41.539 "Woe to it!": 00:19:41.539 --> 00:19:44.539 meaning, when it sees that it was unrighteous, 00:19:44.539 --> 00:19:47.539 it recoils from itself, speaking of itself as if it were someone else, 00:19:47.539 --> 00:19:50.539 loathing to attribute woe directly to itself. 00:19:50.539 --> 00:19:52.829 "Would collapse unconscious" (*sa'iqa*): 00:19:52.829 --> 00:19:53.829 *Al-sa'q* 00:19:53.829 --> 00:19:55.829 means that a person faints 00:19:55.829 --> 00:19:57.829 from an intense sound that he hears, 00:19:57.829 --> 00:19:59.829 and may even die from it. 00:19:59.829 --> 00:20:03.089 Key Lessons from the Hadith: 00:20:03.089 --> 00:20:06.920 In the hadith is evidence that the deceased knows their destination 00:20:06.920 --> 00:20:09.980 before being placed in their grave; 00:20:09.980 --> 00:20:12.980 and it contains an allusion to the punishment and bliss of the grave, 00:20:12.980 --> 00:20:16.980 for the righteous soul says, "Hasten me forward to it," 00:20:16.980 --> 00:20:18.980 unlike the unrighteous soul. 00:20:18.980 --> 00:20:24.160 Chapter: Walking Fast with the Bier 00:20:24.160 --> 00:20:27.900 On the authority of Abu Hurayrah (may Allah be pleased with him), 00:20:27.900 --> 00:20:31.900 from the Prophet (peace and blessings of Allah be upon him), who said: 00:20:31.900 --> 00:20:33.900 "Hasten with the bier; 00:20:33.900 --> 00:20:37.900 for if it is righteous, it is good that you are forwarding it to, 00:20:37.900 --> 00:20:39.900 and if it is otherwise, 00:20:39.900 --> 00:20:43.900 it is an evil you are putting off your necks." 00:20:43.900 --> 00:20:47.789 Commentary on the Hadith: 00:20:47.789 --> 00:20:50.339 "Hasten with the bier": 00:20:50.339 --> 00:20:56.339 What is meant is a pace between running and normal walking. 00:20:56.339 --> 00:21:03.339 It has also been said to mean hastening its preparation and burial once death is verified. 00:21:03.339 --> 00:21:06.660 Key Lessons from the Hadith: 00:21:06.660 --> 00:21:09.359 From this hadith we learn: 00:21:09.359 --> 00:21:15.359 The recommendation to promptly prepare the deceased and hasten their burial; 00:21:15.359 --> 00:21:20.420 and the hadith alludes to shunning the company of corrupt and wicked people. 00:21:20.420 --> 00:21:28.440 Chapter: Forming Two or Three Rows Behind the Imam for the Funeral Prayer 00:21:28.440 --> 00:21:33.180 On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said: 00:21:33.180 --> 00:21:36.180 The Prophet (peace and blessings of Allah be upon him) said: 00:21:36.180 --> 00:21:40.180 "Today a righteous man from Abyssinia has died, 00:21:40.180 --> 00:21:43.180 so come and pray over him." 00:21:43.180 --> 00:21:45.400 In another narration: 00:21:45.400 --> 00:21:48.400 The Prophet (peace be upon him) 00:21:48.400 --> 00:21:50.400 prayed over Ashamah, the Negus, 00:21:51.400 --> 00:21:53.400 and pronounced four *takbirs*. 00:21:53.400 --> 00:21:56.529 He said: "So we formed rows, 00:21:56.529 --> 00:21:59.529 and the Prophet (peace be upon him) led the prayer over him 00:21:59.529 --> 00:22:02.529 while we were behind him in rows." 00:22:02.529 --> 00:22:04.529 Jabir said: 00:22:04.529 --> 00:22:06.529 "I was in the second row." 00:22:06.529 --> 00:22:10.069 Commentary on the Hadith: 00:22:10.069 --> 00:22:14.549 "Today a righteous man from Abyssinia has died": 00:22:14.549 --> 00:22:16.579 That was the Negus. 00:22:16.579 --> 00:22:19.740 "So come" (*halumma*): meaning, come forward. 00:22:19.740 --> 00:22:21.740 "I was in the second row": 00:22:21.740 --> 00:22:24.740 It has also been transmitted from Jabir that he said: 00:22:24.740 --> 00:22:29.130 "I was in the second or third row." 00:22:29.130 --> 00:22:32.829 Key Lessons from the Hadith: 00:22:32.829 --> 00:22:36.829 The hadith demonstrates the great virtue of the Negus (may Allah be pleased with him); 00:22:36.829 --> 00:22:41.829 and it contains the Prophet's commendation of the Negus, 00:22:41.829 --> 00:22:43.829 confirming that he was among the righteous; 00:22:43.829 --> 00:22:47.829 and it establishes the permissibility of the funeral prayer in absentia; 00:22:47.829 --> 00:22:55.750 and the recommendation to form multiple rows behind the imam in the funeral prayer. 00:22:55.750 --> 00:22:59.750 Chapter: Performing the Funeral Prayer in the Prayer Ground and the Mosque 00:22:59.750 --> 00:23:04.710 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 00:23:04.710 --> 00:23:10.710 The Messenger of Allah (peace and blessings of Allah be upon him) announced the death of the Negus, ruler of Abyssinia, 00:23:10.710 --> 00:23:12.710 on the very day he died, 00:23:12.710 --> 00:23:16.710 and said: "Ask forgiveness for your brother." 00:23:16.710 --> 00:23:20.289 Commentary on the Hadith: 00:23:20.289 --> 00:23:23.700 "He announced the death" (*na'a*): meaning he informed them of his death. 00:23:23.700 --> 00:23:27.700 *Al-na'y* is to publicly announce to people that so-and-so has died 00:23:27.700 --> 00:23:29.700 so that they may attend his funeral. 00:23:29.700 --> 00:23:33.700 Regarding the Negus: it is said his name was Ashamah, 00:23:33.700 --> 00:23:35.700 and other names have also been mentioned. 00:23:35.700 --> 00:23:38.900 Key Lessons from the Hadith: 00:23:38.900 --> 00:23:42.599 The hadith contains a command to seek forgiveness for the deceased; 00:23:42.599 --> 00:23:46.599 and it proves that the Negus died as a Muslim, 00:23:46.599 --> 00:23:49.599 because the Prophet (peace be upon him) described him 00:23:49.599 --> 00:23:52.599 by saying, "for your brother"; 00:23:52.599 --> 00:23:55.599 and the hadith is one of the signs of Prophethood, 00:23:55.599 --> 00:24:01.599 as the Prophet (peace be upon him) informed them of his death on the very day he died. 00:24:01.599 --> 00:24:07.329 On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both): 00:24:07.329 --> 00:24:11.329 The Jews came to the Prophet (peace and blessings of Allah be upon him) 00:24:11.329 --> 00:24:15.329 with a man and a woman from among them who had committed adultery. 00:24:15.329 --> 00:24:17.329 So he said to them: 00:24:17.329 --> 00:24:20.329 "What do you do with those among you who commit adultery?" 00:24:20.329 --> 00:24:24.329 They said: "We blacken their faces and beat them." 00:24:24.329 --> 00:24:28.329 In another narration: "We disgrace them and they are flogged." 00:24:28.329 --> 00:24:34.329 In another narration: "Our rabbis innovated blackening the face and parading them bent backward." 00:24:34.329 --> 00:24:39.329 In another narration: "We smut their faces and humiliate them." 00:24:39.329 --> 00:24:44.390 He said: "Do you not find stoning in the Torah?" 00:24:44.390 --> 00:24:47.390 They replied: "We do not find anything about it in it." 00:24:47.390 --> 00:24:50.390 Thereupon 'Abdullah ibn Salam said to them: 00:24:50.390 --> 00:24:56.390 "You have lied! Bring the Torah and recite it, if you are truthful!" 00:24:56.390 --> 00:25:02.460 So their teacher, the one who taught it among them, placed his hand over the verse of stoning 00:25:02.460 --> 00:25:06.460 and began reading what preceded his hand and what followed it, 00:25:06.460 --> 00:25:09.460 omitting the verse of stoning. 00:25:09.460 --> 00:25:12.460 Then he had his hand pulled away from the verse of stoning, 00:25:12.460 --> 00:25:15.460 and it was asked: "What is this?" 00:25:16.460 --> 00:25:21.460 When they saw that, they said: "It is the verse of stoning." 00:25:21.460 --> 00:25:28.579 So he ordered that both of them be stoned near the place where funerals were held by the mosque. 00:25:28.579 --> 00:25:31.579 In another narration: "Near al-Balat." 00:25:31.579 --> 00:25:36.579 "And I saw her companion leaning over her to shield her from the stones." 00:25:36.579 --> 00:25:40.839 In another narration: "bending over her against the stones." 00:25:40.839 --> 00:25:44.670 Commentary on the Hadith: 00:25:44.670 --> 00:25:51.279 "We blacken their faces" (*nuhammimuhuma*): meaning, we smear them with soot, which is coal dust. 00:25:51.279 --> 00:25:56.500 Stoning (*al-rajm*): it is pelting with stones until death. 00:25:56.500 --> 00:26:00.500 'Abdullah ibn Salam (may Allah be pleased with him): 00:26:00.500 --> 00:26:05.500 an illustrious Companion who was formerly one of the foremost Jewish rabbis. 00:26:05.500 --> 00:26:08.599 "Bring" (*fa'tu*): meaning, produce it. 00:26:08.599 --> 00:26:13.599 "Their teacher placed" (*mudarisuha*): meaning the one who teaches their scriptures; 00:26:13.599 --> 00:26:17.599 and *al-midras* is the schoolhouse in which they study. 00:26:17.599 --> 00:26:20.730 "He began reading what was before his hand": 00:26:20.730 --> 00:26:23.730 meaning he commenced reciting and proceeded with it. 00:26:23.730 --> 00:26:26.890 "Then his hand was pulled away from the verse of stoning": 00:26:26.890 --> 00:26:28.890 meaning it was removed from it. 00:26:28.890 --> 00:26:32.890 "I saw her companion": meaning the adulterer, 00:26:32.890 --> 00:26:36.950 "leaning over her": meaning out of sympathy and compassion, 00:26:36.950 --> 00:26:38.950 "shielding her from the stones": 00:26:38.950 --> 00:26:41.950 that is, protecting her from the stones. 00:26:41.950 --> 00:26:45.910 Key Lessons from the Hadith: 00:26:45.910 --> 00:26:47.910 From this hadith we learn: 00:26:47.910 --> 00:26:50.910 The execution of prescribed legal penalties (*hudud*) upon the People of the Book; 00:26:50.910 --> 00:26:53.910 and that the Jews and their rabbis 00:26:53.910 --> 00:26:56.910 colluded to alter and conceal the Torah; 00:26:56.910 --> 00:27:00.910 and that stoning the adulterer was the law of those before us, 00:27:00.910 --> 00:27:03.910 which Islam reaffirmed with its specific conditions; 00:27:03.910 --> 00:27:07.910 and the virtue of 'Abdullah ibn Salam (may Allah be pleased with him); 00:27:07.910 --> 00:27:10.910 and the deliberate intent of the Jewish rabbis 00:27:10.910 --> 00:27:13.980 to conceal the rulings of the Torah; 00:27:13.980 --> 00:27:16.980 and the legitimacy of arguing against an opponent 00:27:16.980 --> 00:27:22.059 using their own texts and beliefs. 00:27:22.059 --> 00:27:26.059 Chapter: What Is Disliked Regarding Taking Graves as Mosques 00:27:26.059 --> 00:27:30.859 On the authority of 'A'ishah (may Allah be pleased with her), who said: 00:27:30.859 --> 00:27:33.859 The Prophet (peace and blessings of Allah be upon him) said 00:27:33.859 --> 00:27:36.859 during his illness from which he did not recover: 00:27:36.859 --> 00:27:38.859 "May Allah curse the Jews; 00:27:38.859 --> 00:27:42.890 they took the graves of their prophets as places of worship." 00:27:42.890 --> 00:27:44.890 'A'ishah said: 00:27:44.890 --> 00:27:47.890 "Were it not for that, his grave would have been made prominent, 00:27:47.890 --> 00:27:51.500 but it was feared that it would be taken as a mosque." 00:27:51.500 --> 00:27:55.039 Commentary on the Hadith: 00:27:55.039 --> 00:27:58.039 "During his illness from which he did not recover": 00:27:58.039 --> 00:28:00.039 meaning his terminal illness. 00:28:00.039 --> 00:28:02.039 "May Allah curse the Jews": 00:28:02.039 --> 00:28:03.039 Cursing (*al-la'n*) 00:28:03.039 --> 00:28:07.170 is expulsion and banishment from the mercy of Allah the Exalted. 00:28:07.170 --> 00:28:10.170 "...took the graves of their prophets as places of worship." 00:28:10.170 --> 00:28:13.259 That is, they turned them into places of worship. 00:28:13.259 --> 00:28:15.259 "His grave would have been made prominent." 00:28:15.259 --> 00:28:20.869 Meaning the grave of the Prophet (peace and blessings of Allah be upon him) would have been left exposed and made prominent. 00:28:20.869 --> 00:28:24.579 Among the benefits derived from the hadith: 00:28:24.579 --> 00:28:28.579 The hadith serves as a foundational proof for the legal principle of blocking the means to evil (sadd al-dhara'i'). 00:28:28.579 --> 00:28:31.579 It contains a prohibition against combining a mosque and a grave in one place, 00:28:31.579 --> 00:28:35.589 and there are further juristic details regarding this. 00:28:35.589 --> 00:28:41.099 Chapter: Reciting Surat al-Fatihah in the Funeral Prayer. 00:28:41.099 --> 00:28:44.099 On the authority of Talhah Ibn 'Abdullah Ibn 'Awf, who said: 00:28:44.099 --> 00:28:49.099 "I prayed behind Ibn 'Abbas (may Allah be pleased with him and his father) in a funeral prayer, 00:28:49.099 --> 00:28:52.099 and he recited Surat al-Fatihah." 00:28:52.099 --> 00:28:53.099 He said: 00:28:53.099 --> 00:28:56.779 "So that they would know it is a Sunnah." 00:28:56.779 --> 00:29:00.160 Commentary on the hadith: 00:29:00.160 --> 00:29:02.160 "So that they would know it is a Sunnah," 00:29:02.160 --> 00:29:07.480 meaning that reciting al-Fatihah during the funeral prayer is an established Sunnah. 00:29:07.480 --> 00:29:11.279 Among the benefits derived from the hadith: 00:29:11.279 --> 00:29:13.279 It is derived from this hadith 00:29:13.279 --> 00:29:15.279 that a Companion's statement, "It is from the Sunnah," 00:29:15.279 --> 00:29:18.279 carries the ruling of being marfu' (directly attributed to the Prophet). 00:29:18.279 --> 00:29:21.279 It also shows that teaching through practical demonstration and personal example 00:29:21.279 --> 00:29:23.279 leaves a far deeper impression on the soul.