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In the name of Allah, the Most Gracious, the Most Merciful.

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The Ifadah Center

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for Human Studies and Research

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presents

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The Abridgment of Sahih al-Bukhari.

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Chapter.

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On the authority of al-Bara' ibn 'Azib, who said:

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Abu Bakr (may Allah be pleased with him) came to my father at his home

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and purchased a camel-saddle from him.

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He then said to 'Azib,

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"Send your son to carry it along with me."

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He said:

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So I carried it with him,

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and my father went along to receive its payment.

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My father said to him,

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"O Abu Bakr,

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tell me what the two of you did when you set out by night with the Messenger of Allah (peace and blessings of Allah be upon him)."

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He said:

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"Yes.

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We traveled throughout our night and into the next day,

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until the midday heat reached its peak

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and the road became deserted,

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with no one passing along it.

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Then a tall rock came into our view,

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casting a shadow that the sun had not yet touched.

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So we stopped beside it,

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and I leveled for the Prophet (peace be upon him)

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a place with my own hands for him to sleep upon,

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and spread a fur garment over it.

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I said,

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'Sleep, O Messenger of Allah,

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while I sweep and guard the area around you.'

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So he went to sleep,

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and I went out to sweep the ground and keep watch around him.

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Suddenly, I saw a shepherd approaching the rock with his flock of sheep,

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seeking from it the very thing we sought.

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I asked him,

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'To whom do you belong, young man?'

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He replied,

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'To a man from the people of Medina,' or 'from Mecca.'

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In another narration:

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'To a man from Quraysh.'

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He named him, and I recognized him.

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I asked,

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'Is there any milk in your sheep?'

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He said, 'Yes.'

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I asked, 'Will you milk some for us?'

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He said, 'Yes.'

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So he took hold of a ewe.

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I said to him,

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'Dust the dirt, hair, and debris off the udder.'

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He said:

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And I saw al-Bara' striking one of his hands against the other, demonstrating how to shake off dust.

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So he milked a small amount of milk into a wooden bowl.

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I had with me a leather waterskin that I carried for the Prophet (peace be upon him) to quench his thirst from,

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to drink and perform ablution.

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In another narration:

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And I had prepared a waterskin for the Messenger of Allah (peace be upon him) with a cloth tied over its mouth.

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I then came to the Prophet (peace be upon him),

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but disliked waking him,

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and chanced upon him just as he awoke.

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I poured some water over the milk

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until the bottom of the vessel became cool.

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I said,

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'Drink, O Messenger of Allah.'

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He said:

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And he drank until I was fully satisfied.

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Then he said,

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'Has not the time come for departure?'

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I said, 'Yes, indeed.'

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He said:

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So we departed after the sun had passed its meridian,

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and Suraqah ibn Malik pursued us.

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I said,

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'We have been overtaken, O Messenger of Allah!'

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He said,

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'Do not grieve;

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indeed, Allah is with us.'

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The Prophet (peace be upon him) then supplicated against him,

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and his horse sank into the ground up to its belly,

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getting stuck firmly in hard terrain.

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In another narration:

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His horse sank deep into the earth.

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Suraqah then said,

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'I see that you two have supplicated against me,

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so pray for me,

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and by Allah, I promise you that I will turn back those in pursuit of you.'

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The Prophet (peace be upon him) supplicated for him,

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and he was delivered.

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Thereafter, he did not encounter anyone without saying,

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'I have already checked this area for you,'

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turning back everyone he met."

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He said:

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"And he remained true to his word to us."

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Commentary on the hadith:

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*Rahl* (camel-saddle):

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it is that which is placed upon a beast of burden,

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and for a camel, it is like a saddle for a horse.

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*Yantaqidu thamanahu* (to receive its payment):

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meaning, to collect it in full.

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*Saraytu* (I traveled by night):

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meaning, I journeyed during the night.

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*Qa'im al-dhahirah* (midday heat):

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meaning, the middle of the day.

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*Rufi'at lana* (came into our view):

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meaning, it appeared to our sight.

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*Farwah* (fur garment):

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it is a pelt or hide that is worn.

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*Anfudu laka ma hawlaka* (I sweep and guard the area around you):

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meaning, clearing away dust and the like,

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so that the wind does not blow it over him.

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It has also been said

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that the meaning of *nafd* here is keeping guard.

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*Seeking from it the very thing we sought*:

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meaning, seeking rest in the shade.

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*Al-qadha* (debris):

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what gets on the udder of impurities is likened

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to specks or grit in the eye.

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*Fi qa'b* (in a bowl):

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the *qa'b*

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is a cup or drinking vessel made of wood.

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*Kuthbah min laban* (a portion of milk):

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meaning, a small amount of milk filling the cup,

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and it is said: the quantity of a single light milking.

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*Idawah* (waterskin):

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it is a vessel fashioned from leather

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that a traveler carries along.

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*I chanced upon him just as he awoke*:

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meaning, my arrival coincided with the moment he woke up.

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*Until I was satisfied*:

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meaning, my heart was delighted by how much he drank.

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*The sun passed its meridian*:

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meaning, it began to decline from zenith.

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*His horse sank*:

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meaning, its legs plunged into that hard ground,

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sinking into it and becoming trapped.

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*Ara* (I see):

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meaning, I believe or perceive.

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*Jald min al-ard* (hard terrain):

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it is the firm, level ground.

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*And he was delivered*:

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meaning, released from being trapped.

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*I have already checked this area for you*:

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meaning, this route you are searching along.

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Among the benefits derived from the hadith:

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It is deduced from this hadith:

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Carrying a waterskin while traveling;

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the follower serving the one being followed;

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the clear excellence of Abu Bakr (may Allah be pleased with him);

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the permissibility of asking a friend and companion

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to carry one's baggage and gear;

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the permissibility of employing youths to run errands;

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that sitting in the shade

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is better than sitting in the sun;

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that softening and cushioning a bed is not disliked,

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nor does it detract from the virtue of the one sleeping on it;

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that proper etiquette includes

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making requests in gradual steps;

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the prescribed nature of cleanliness,

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especially for one's guest, brother, and fellow believer;

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the permissibility of diluting milk with water

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for drinking, as opposed to selling;

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the refined fiqh understanding of Abu Bakr (may Allah be pleased with him)

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and his consummate etiquette with the Prophet (peace be upon him),

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as he did not wake him from sleep

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because revelation might have been coming to the Messenger of Allah (peace be upon him)

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while he was asleep;

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an illustration of the profound love of Abu Bakr (may Allah be pleased with him)

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for the Prophet (peace be upon him);

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a demonstration of a manifest miracle

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granted to the Prophet (peace be upon him),

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which was what happened to Suraqah and his horse;

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an illustration of the virtue of certainty

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and complete reliance upon Allah, Mighty and Majestic;

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and guidance toward honoring covenants faithfully.

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The Book of Injustices and Usurpation.

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Chapter: Retribution for Injustices.

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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),

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from the Messenger of Allah (peace and blessings of Allah be upon him), who said:

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"When the believers are saved from the Fire,

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they will be detained on an arched bridge between Paradise and the Fire,

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where they will settle scores for injustices that occurred between them in the worldly life.

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Then, once they are purified and cleansed,

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they will be granted permission to enter Paradise.

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By the One in Whose Hand is the soul of Muhammad,

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each of them will know his dwelling in Paradise

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better than he knew his house in the worldly life."

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Commentary on the hadith:

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*When the believers are saved*:

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meaning, when they are preserved and delivered from the Fire.

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*Hubisu* (detained): meaning, held back and halted.

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*On an arched bridge*:

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a *qantarah* is any arched structure erected over a spring or valley.

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*Fayataqassuna* (they settle scores):

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meaning, they claim retribution from one another for grievances that took place between them.

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*Nuqqu* (purified):

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meaning, cleansed from the taint of injustices.

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*Hudhdhibu* (cleansed):

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Meaning: and are cleansed of sins.

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"They are granted permission,"

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meaning: they are allowed.

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"Knows his home better,"

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meaning: knows the way to his home better.

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Among the benefits of the hadith:

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The hadith indicates that the people of Tawhid will not remain eternally in the Hellfire.

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It also shows that it is unlawful for anyone among the people of Paradise to enter Paradise

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while another person has an unresolved grievance against him.

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The hadith also indicates that the Qantarah is an archway between Paradise and Hell,

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unlike the Sirat, which is a bridge set across the back of the Fire.

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It also demonstrates the lawfulness of swearing an oath without being asked to do so.

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The hadith further indicates the obligation to seek release from grievances against people before death.

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It also shows that when the people of Paradise enter Paradise,

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it is said to them, "Disperse to your homes,"

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and they will know their way to them better than the people leaving the Friday prayer know their homes.

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It is also said that being guided to their homes is done by guides,

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who are the angels.

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Chapter: The Statement of Allah Almighty...

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“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)

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On the authority of Safwan ibn Muhriz al-Mazini, who said:

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While I was walking with Ibn 'Umar, may Allah be pleased with them both,

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holding his hand,

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a man approached

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and asked,

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"What did you hear the Messenger of Allah, peace and blessings of Allah be upon him, say regarding the private counsel (Najwa)?"

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He replied,

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"I heard the Messenger of Allah, peace be upon him, say:

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'Indeed, Allah will bring the believer near,

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and place His veil over him and conceal him,

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and He will say,

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"Do you recognize such-and-such sin?

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Do you recognize such-and-such sin?"

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So he will reply,

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"Yes, O Lord."

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Until, when He has made him confess his sins

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and the servant feels within himself that he is ruined,

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He will say,

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"I concealed them for you in the worldly life,

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and I forgive them for you today."

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Then he will be given the record of his good deeds.

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But as for the disbeliever and the hypocrites,

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the witnesses will say...' "

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In another narration:

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"Then the scroll of his good deeds is folded up.

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But as for the others, or the disbelievers,

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a proclamation will be made over the heads of all witnesses..."

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“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)

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“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)

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Commentary on the Hadith:

249
00:11:27,519 --> 00:11:28,919
"Regarding the private counsel (al-Najwa)":

250
00:11:28,919 --> 00:11:34,679
Meaning: the private conversation that takes place between Allah Almighty and His believing servant on the Day of Resurrection.

251
00:11:34,679 --> 00:11:35,779
"Brings near":

252
00:11:35,779 --> 00:11:37,580
Meaning: draws him close.

253
00:11:37,580 --> 00:11:39,679
"And places His veil over him":

254
00:11:39,679 --> 00:11:41,679
Meaning: His concealment and forgiveness,

255
00:11:41,679 --> 00:11:45,309
and that which He bestows upon him of grace at that time.

256
00:11:45,309 --> 00:11:46,710
"The witnesses":

257
00:11:46,710 --> 00:11:51,169
Meaning: those who bear witness against them regarding their fabrications and lies.

258
00:11:51,169 --> 00:11:54,070
“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)

259
00:11:54,070 --> 00:11:56,470
Meaning: an unending curse,

260
00:11:56,470 --> 00:11:59,769
because their wrongdoing has become an inseparable characteristic of theirs

261
00:11:59,769 --> 00:12:02,559
that admits of no alleviation.

262
00:12:02,559 --> 00:12:06,259
Among the benefits of the hadith:

263
00:12:06,259 --> 00:12:08,360
It is derived from the hadith

264
00:12:08,360 --> 00:12:13,159
that believers who commit sins are not declared disbelievers on account of sins.

265
00:12:13,159 --> 00:12:20,169
It also establishes the prohibition of lying and fabricating falsehood against the religion of Allah Almighty.

266
00:12:20,169 --> 00:12:21,169
Chapter:

267
00:12:21,169 --> 00:12:25,519
A Muslim Does Not Oppress a Muslim Nor Hand Him Over.

268
00:12:25,519 --> 00:12:29,120
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,

269
00:12:29,120 --> 00:12:33,419
that the Messenger of Allah, peace be upon him, said:

270
00:12:33,419 --> 00:12:35,720
"A Muslim is the brother of a Muslim:

271
00:12:35,720 --> 00:12:38,620
he does not oppress him, nor does he hand him over.

272
00:12:38,620 --> 00:12:43,419
Whoever attends to the need of his brother, Allah will attend to his need;

273
00:12:43,419 --> 00:12:46,019
whoever relieves a Muslim of a hardship,

274
00:12:46,019 --> 00:12:51,250
Allah will relieve him of one of the hardships of the Day of Resurrection;

275
00:12:51,250 --> 00:12:56,850
and whoever conceals the faults of a Muslim, Allah will conceal his faults on the Day of Resurrection."

276
00:12:56,850 --> 00:13:00,200
Commentary on the Hadith:

277
00:13:00,200 --> 00:13:01,500
"Nor does he hand him over":

278
00:13:01,500 --> 00:13:03,899
Meaning: he does not cast him into destruction,

279
00:13:03,899 --> 00:13:06,919
nor does he abandon him to those who would harm him.

280
00:13:06,919 --> 00:13:09,120
"Allah will attend to his need":

281
00:13:09,120 --> 00:13:11,789
Meaning: Allah will fulfill his need.

282
00:13:11,789 --> 00:13:16,019
"Relieves": meaning, he removes and alleviates it for another.

283
00:13:16,019 --> 00:13:19,519
"Hardship": meaning, a distress that overwhelms the soul,

284
00:13:19,519 --> 00:13:24,509
which is a severe calamity that plunges a person into anguish.

285
00:13:24,509 --> 00:13:30,169
"Conceals": meaning, hides faults and shameful acts without broadcasting them.

286
00:13:30,169 --> 00:13:33,769
Among the benefits of the hadith:

287
00:13:33,769 --> 00:13:38,269
It is derived from the hadith that the reward matches the nature of the deed.

288
00:13:38,269 --> 00:13:42,870
It contains an exhortation to mutual assistance, good conduct, and mutual harmony.

289
00:13:42,870 --> 00:13:47,100
It encourages concealing the faults of a believer and refraining from defaming him.

290
00:13:47,100 --> 00:13:49,899
It demonstrates the virtue of brotherhood,

291
00:13:49,899 --> 00:13:53,460
and that every Muslim is a brother to every other Muslim.

292
00:13:53,460 --> 00:13:57,360
It establishes the prohibition of oppression in all its forms.

293
00:13:57,360 --> 00:14:02,059
It shows the virtue of a Muslim assisting his fellow Muslim in every good deed,

294
00:14:02,059 --> 00:14:06,639
and treating him with kindness.

295
00:14:06,639 --> 00:14:07,740
Chapter:

296
00:14:07,740 --> 00:14:11,919
Help Your Brother, Whether He Is an Oppressor or Oppressed.

297
00:14:11,919 --> 00:14:15,019
On the authority of Anas, may Allah be pleased with him, who said:

298
00:14:15,019 --> 00:14:18,820
The Messenger of Allah, peace be upon him, said:

299
00:14:18,820 --> 00:14:22,750
"Help your brother, whether he is an oppressor or oppressed."

300
00:14:22,750 --> 00:14:24,350
A man said,

301
00:14:24,350 --> 00:14:26,049
"O Messenger of Allah,

302
00:14:26,049 --> 00:14:29,049
I help him when he is oppressed,

303
00:14:29,049 --> 00:14:33,149
but tell me, if he is an oppressor, how do I help him?"

304
00:14:33,149 --> 00:14:34,250
He said,

305
00:14:34,250 --> 00:14:37,679
"You restrain him or prevent him from oppressing;

306
00:14:37,679 --> 00:14:39,179
in another narration:

307
00:14:39,179 --> 00:14:41,580
'You take him by his hands,'

308
00:14:41,580 --> 00:14:44,919
for that is helping him."

309
00:14:44,919 --> 00:14:48,450
Commentary on the Hadith:

310
00:14:48,450 --> 00:14:51,750
"Help": meaning, support and assist.

311
00:14:51,750 --> 00:14:53,049
"Help":

312
00:14:53,049 --> 00:14:55,480
Meaning: support and assist.

313
00:14:55,480 --> 00:14:58,379
"You restrain him or prevent him from oppressing":

314
00:14:58,379 --> 00:15:01,389
Meaning: you stop him from wrongdoing.

315
00:15:01,389 --> 00:15:05,019
Among the benefits of the hadith:

316
00:15:05,019 --> 00:15:07,019
It is derived from the hadith

317
00:15:07,019 --> 00:15:09,120
that mutual assistance is strongly encouraged.

318
00:15:09,120 --> 00:15:11,519
It emphasizes helping a Muslim

319
00:15:11,519 --> 00:15:14,120
against his Satan who misled him,

320
00:15:14,120 --> 00:15:19,370
and against his lower soul that commanded him to evil.

321
00:15:19,370 --> 00:15:20,470
Chapter:

322
00:15:20,470 --> 00:15:24,539
Injustice Is Darknesses on the Day of Resurrection.

323
00:15:24,539 --> 00:15:28,039
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,

324
00:15:28,039 --> 00:15:30,639
from the Prophet, peace be upon him,

325
00:15:30,639 --> 00:15:31,940
who said:

326
00:15:31,940 --> 00:15:35,929
"Injustice is layers of darkness on the Day of Resurrection."

327
00:15:35,929 --> 00:15:39,240
Commentary on the Hadith:

328
00:15:39,240 --> 00:15:41,139
"Injustice is layers of darkness":

329
00:15:41,240 --> 00:15:43,139
Meaning: for its perpetrators,

330
00:15:43,139 --> 00:15:45,039
at the time when the light of the believers radiates

331
00:15:45,039 --> 00:15:48,100
before them and on their right.

332
00:15:48,100 --> 00:15:49,600
And it is said that "darknesses"

333
00:15:49,600 --> 00:15:52,990
means severe tribulations and horrors.

334
00:15:52,990 --> 00:15:56,490
Among the benefits of the hadith:

335
00:15:56,490 --> 00:15:58,490
It is derived from the hadith

336
00:15:58,490 --> 00:16:00,190
that injustice is strictly forbidden.

337
00:16:00,190 --> 00:16:03,590
It indicates that whoever does not desist from oppressing his brother,

338
00:16:03,590 --> 00:16:06,389
that will become for him like the darkness of night,

339
00:16:06,389 --> 00:16:12,000
continuous from his worldly life into his afterlife.

340
00:16:12,000 --> 00:16:14,100
Chapter: Whoever has committed a grievance

341
00:16:14,100 --> 00:16:15,100
against a man

342
00:16:15,100 --> 00:16:16,899
and was absolved of it by him,

343
00:16:16,899 --> 00:16:19,840
must he specify his grievance?

344
00:16:19,840 --> 00:16:23,340
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

345
00:16:23,340 --> 00:16:27,139
The Messenger of Allah, peace be upon him, said:

346
00:16:27,139 --> 00:16:29,740
"Whoever has wronged his brother

347
00:16:29,740 --> 00:16:31,940
in his honor or anything else,

348
00:16:31,940 --> 00:16:34,840
let him seek his pardon today,

349
00:16:34,840 --> 00:16:38,940
before there will be neither dinar nor dirham.

350
00:16:38,940 --> 00:16:41,340
If he has good deeds,

351
00:16:41,340 --> 00:16:44,240
they will be taken from him in proportion to his wrongdoing;

352
00:16:44,240 --> 00:16:46,639
and if he has no good deeds,

353
00:16:46,639 --> 00:16:48,940
some of the bad deeds of his counterpart will be taken

354
00:16:48,940 --> 00:16:50,870
and loaded onto him."

355
00:16:50,870 --> 00:16:52,269
In another narration:

356
00:16:52,269 --> 00:16:54,909
"and cast upon him."

357
00:16:54,909 --> 00:16:58,259
Commentary on the Hadith:

358
00:16:58,259 --> 00:16:59,759
"In his honor":

359
00:16:59,759 --> 00:17:01,159
A man's honor

360
00:17:01,159 --> 00:17:04,089
refers to that which is the subject of praise or dispraise in him.

361
00:17:04,089 --> 00:17:05,289
"Or anything else":

362
00:17:05,289 --> 00:17:08,819
Such as wealth, physical injuries, and the like.

363
00:17:08,819 --> 00:17:10,519
"Let him seek his pardon":

364
00:17:10,519 --> 00:17:12,119
Such as saying to him,

365
00:17:12,119 --> 00:17:15,480
"Pardon me and release me from your right."

366
00:17:15,480 --> 00:17:16,680
"Today":

367
00:17:16,680 --> 00:17:18,609
Meaning: in this worldly life.

368
00:17:18,609 --> 00:17:20,109
"And loaded onto him":

369
00:17:20,109 --> 00:17:22,569
Meaning: cast upon him.

370
00:17:22,569 --> 00:17:26,259
Among the benefits of the hadith:

371
00:17:26,259 --> 00:17:28,359
It is derived from the hadith

372
00:17:28,359 --> 00:17:30,859
that settlement on the Day of Resurrection will be made

373
00:17:30,859 --> 00:17:33,259
with good deeds and bad deeds,

374
00:17:33,259 --> 00:17:37,059
such that the reward of good deeds is given to the victim of the grievance,

375
00:17:37,059 --> 00:17:41,829
and the punishment for bad deeds is placed upon the oppressor in lieu of the victim's right.

376
00:17:41,829 --> 00:17:45,329
It also provides guidance on the obligation to unburden and free oneself

377
00:17:45,329 --> 00:17:49,910
from all grievances.

378
00:17:49,910 --> 00:17:52,309
Chapter: If one absolves someone of his injustice,

379
00:17:52,309 --> 00:17:55,079
he cannot revoke it.

380
00:17:55,079 --> 00:17:57,980
On the authority of 'A'ishah, may Allah be pleased with her,

381
00:17:57,980 --> 00:18:03,380
“If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do.” (4:128)

382
00:18:03,380 --> 00:18:04,480
who said:

383
00:18:04,480 --> 00:18:07,279
"It refers to a woman being married to a man

384
00:18:07,279 --> 00:18:09,809
who no longer desires to keep her with him."

385
00:18:09,809 --> 00:18:11,309
In another narration:

386
00:18:11,309 --> 00:18:14,809
"It is a man who sees something in his wife that he dislikes,

387
00:18:14,809 --> 00:18:17,069
whether old age or otherwise,

388
00:18:17,069 --> 00:18:20,970
so he wishes to divorce her and marry another.

389
00:18:20,970 --> 00:18:22,369
She says to him,

390
00:18:22,369 --> 00:18:24,970
'Keep me and do not divorce me,

391
00:18:24,970 --> 00:18:27,369
and marry another if you wish;

392
00:18:27,369 --> 00:18:32,259
you are released from the obligation of financial support for me and the sharing of nights.' "

393
00:18:32,259 --> 00:18:33,660
In another narration:

394
00:18:33,660 --> 00:18:36,559
"There is no harm if they mutually agree."

395
00:18:36,559 --> 00:18:39,160
That is the meaning of the words of Allah Almighty:

396
00:18:39,160 --> 00:18:44,059
﴾There is no blame upon them if they make terms of settlement between themselves,

397
00:18:44,059 --> 00:18:46,609
and settlement is best.﴿

398
00:18:46,609 --> 00:18:49,890
Commentary on the Hadith:

399
00:18:49,890 --> 00:18:54,789
“If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do.” (4:128)

400
00:18:54,789 --> 00:18:58,690
Meaning: if a woman fears her husband's aloofness from her,

401
00:18:58,690 --> 00:19:02,819
his lack of desire for her, and his turning away from her.

402
00:19:02,819 --> 00:19:04,819
"No longer desires to keep her with him":

403
00:19:04,819 --> 00:19:09,019
Meaning that he sees nothing in her that inclines him to remain with her for long,

404
00:19:09,019 --> 00:19:11,579
and he desires to part ways with her.

405
00:19:11,579 --> 00:19:12,880
"And division"

406
00:19:12,880 --> 00:19:14,579
refers to the division of overnight stays.

407
00:19:14,579 --> 00:19:20,480
"There is no blame upon them if they arrange an amicable settlement between themselves, and settlement is best."

408
00:19:20,480 --> 00:19:22,180
Meaning that if they mutually agree,

409
00:19:22,180 --> 00:19:25,079
then there is no blame or sin upon them,

410
00:19:25,079 --> 00:19:29,880
and it is thus permissible for her husband to remain with her under such an arrangement,

411
00:19:29,880 --> 00:19:32,960
which is better than divorce.

412
00:19:32,960 --> 00:19:36,559
Among the benefits of the hadith:

413
00:19:36,559 --> 00:19:38,759
It is derived from the hadith

414
00:19:38,759 --> 00:19:43,089
that it is permissible for a wife to gift her allotted day to another.

415
00:19:43,089 --> 00:19:49,289
It also establishes the legitimacy of a woman relinquishing some of her binding rights upon her husband.

416
00:19:49,289 --> 00:19:53,690
The hadith also guides toward the principle that reaching an amicable settlement between disputing parties

417
00:19:53,690 --> 00:19:58,190
is better than each side stubbornly demanding every single right,

418
00:19:58,190 --> 00:20:01,490
owing to the reconciliation and preservation of harmony it fosters,

419
00:20:01,490 --> 00:20:04,480
as well as embodying the quality of leniency and forbearance.

420
00:20:04,480 --> 00:20:08,180
It also indicates that amicable settlements are permissible in all matters,

421
00:20:08,180 --> 00:20:12,279
except when they permit what is unlawful or forbid what is lawful;

422
00:20:12,279 --> 00:20:14,579
for then it is no longer an amicable settlement,

423
00:20:14,579 --> 00:20:19,269
but rather sheer injustice.

424
00:20:19,269 --> 00:20:23,180
Chapter: The Sin of Wrongfully Usurping Any Portion of Land

425
00:20:23,180 --> 00:20:26,480
On the authority of Sa'id ibn Zayd ibn 'Amr ibn Nufayl,

426
00:20:26,480 --> 00:20:28,880
that Arwa brought a dispute against him

427
00:20:28,880 --> 00:20:33,779
regarding a right she claimed he had encroached upon, taking it before Marwan.

428
00:20:33,779 --> 00:20:35,480
Thereupon Sa'id said:

429
00:20:35,480 --> 00:20:38,779
"Would I wrongfully diminish anything of her right?

430
00:20:38,779 --> 00:20:44,079
I bear witness that I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

431
00:20:44,079 --> 00:20:47,480
'Whoever takes a handspan of land unjustly,

432
00:20:47,480 --> 00:20:48,980
— and in another narration:

433
00:20:48,980 --> 00:20:51,880
'Whoever wrongfully usurps any portion of land,

434
00:20:51,880 --> 00:20:58,009
it shall be wound around his neck like a collar on the Day of Resurrection down through seven earths.'"

435
00:20:58,009 --> 00:21:01,390
Commentary on the hadith:

436
00:21:01,390 --> 00:21:04,390
Arwa is the daughter of Uways.

437
00:21:04,390 --> 00:21:05,589
"Claimed"

438
00:21:05,589 --> 00:21:07,990
means she alleged.

439
00:21:07,990 --> 00:21:09,890
"Encroached upon it"

440
00:21:09,890 --> 00:21:12,690
means he took a portion of her land.

441
00:21:12,690 --> 00:21:14,089
"Wound around his neck like a collar"

442
00:21:14,089 --> 00:21:15,789
means it will encompass him,

443
00:21:15,789 --> 00:21:19,140
or it will be placed around his neck like an iron collar.

444
00:21:19,140 --> 00:21:22,740
Among the benefits of the hadith:

445
00:21:22,740 --> 00:21:24,640
It is derived from the hadith

446
00:21:24,640 --> 00:21:27,140
that usurping property is among the major sins.

447
00:21:27,140 --> 00:21:30,539
It demonstrates that the punishment is of the same nature as the deed.

448
00:21:30,539 --> 00:21:33,940
It also illustrates the virtue of Sa'id (may Allah be pleased with him)

449
00:21:33,940 --> 00:21:39,400
and his strict adherence to the limits set by Allah Almighty.

450
00:21:39,400 --> 00:21:42,200
On the authority of Abu Salamah ibn 'Abd al-Rahman,

451
00:21:42,200 --> 00:21:44,400
that there existed between him and some people

452
00:21:44,400 --> 00:21:46,789
a dispute concerning a piece of land.

453
00:21:46,789 --> 00:21:48,690
So he went in to see 'A'ishah

454
00:21:48,690 --> 00:21:50,890
and mentioned that to her,

455
00:21:50,890 --> 00:21:52,190
whereupon she said:

456
00:21:52,190 --> 00:21:53,789
"O Abu Salamah,

457
00:21:53,789 --> 00:21:55,690
stay clear of the land!

458
00:21:55,690 --> 00:21:59,990
For the Messenger of Allah (peace be upon him) said:

459
00:21:59,990 --> 00:22:02,490
'Whoever wrongfully usurps even the span of a hand,

460
00:22:02,490 --> 00:22:03,890
— and in another narration:

461
00:22:03,890 --> 00:22:06,390
'even the span of a hand of land,

462
00:22:06,390 --> 00:22:10,140
it shall be wound around his neck down through seven earths.'"

463
00:22:10,140 --> 00:22:13,289
Commentary on the hadith:

464
00:22:13,289 --> 00:22:14,490
"Dispute"

465
00:22:14,490 --> 00:22:16,190
means litigation and contention.

466
00:22:16,190 --> 00:22:17,789
"Stay clear of the land"

467
00:22:17,789 --> 00:22:21,990
means avoid disputing over land out of fear of committing injustice.

468
00:22:21,990 --> 00:22:23,289
"The span of a hand"

469
00:22:23,289 --> 00:22:24,990
means the measure of a handspan,

470
00:22:24,990 --> 00:22:27,289
which serves to emphasize the gravity of the matter,

471
00:22:27,289 --> 00:22:31,440
even if the area of land seems completely negligible.

472
00:22:31,440 --> 00:22:34,950
Among the benefits of the hadith:

473
00:22:34,950 --> 00:22:37,150
It is derived from the hadith

474
00:22:37,150 --> 00:22:39,849
that the punishment is of the same nature as the deed.

475
00:22:39,950 --> 00:22:43,450
It affirms the prohibition of injustice and the usurpation of rights.

476
00:22:43,450 --> 00:22:45,950
It also highlights the importance of admonishing disputants

477
00:22:45,950 --> 00:22:51,029
and reminding them of the ultimate consequences of their actions.

478
00:22:51,029 --> 00:22:54,529
On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

479
00:22:54,529 --> 00:22:57,829
The Prophet (peace be upon him) said:

480
00:22:57,829 --> 00:23:01,529
"Whoever takes any part of the land unlawfully

481
00:23:01,529 --> 00:23:06,799
will be made to sink into it on the Day of Resurrection down through seven earths."

482
00:23:06,799 --> 00:23:10,119
Commentary on the hadith:

483
00:23:10,119 --> 00:23:13,519
"Whoever takes any part of the land unlawfully"

484
00:23:13,519 --> 00:23:16,619
means whoever usurps land from its rightful owners.

485
00:23:16,619 --> 00:23:17,920
"Will be made to sink into it"

486
00:23:17,920 --> 00:23:21,099
means he will plunge and be swallowed down into the earth.

487
00:23:21,099 --> 00:23:24,759
Among the benefits of the hadith:

488
00:23:24,759 --> 00:23:26,660
It is derived from the hadith

489
00:23:26,660 --> 00:23:29,359
that the punishment is of the same nature as the deed.

490
00:23:29,359 --> 00:23:35,039
It affirms the prohibition of injustice and the usurpation of rights.

491
00:23:35,039 --> 00:23:40,160
Chapter: When a Person Gives Permission to Another Regarding Something, It Is Permissible

492
00:23:40,160 --> 00:23:42,059
On the authority of Jabalah, who said:

493
00:23:42,059 --> 00:23:45,559
We were in Madinah among some of the people of Iraq,

494
00:23:45,559 --> 00:23:47,660
when we were struck by a famine.

495
00:23:47,660 --> 00:23:51,059
Ibn al-Zubayr used to provide us with dates as sustenance,

496
00:23:51,059 --> 00:23:56,160
and Ibn 'Umar (may Allah be pleased with them both) would pass by us and say:

497
00:23:56,160 --> 00:23:59,259
"The Messenger of Allah (peace be upon him)

498
00:23:59,259 --> 00:24:01,759
forbade eating dates in pairs,"

499
00:24:01,759 --> 00:24:03,160
— and in another narration:

500
00:24:03,160 --> 00:24:07,160
"that a man should take two dates together,

501
00:24:07,160 --> 00:24:11,700
unless he asks permission from his brother."

502
00:24:11,700 --> 00:24:15,069
Commentary on the hadith:

503
00:24:15,069 --> 00:24:17,069
"Among some of the people of Iraq"

504
00:24:17,069 --> 00:24:20,670
refers to the delegation or military expedition of the people of Iraq.

505
00:24:20,670 --> 00:24:23,869
"A famine" means severe hardship, high prices, and drought.

506
00:24:23,869 --> 00:24:25,569
"Provided us with dates"

507
00:24:25,569 --> 00:24:28,170
means he gave them and gifted them dates.

508
00:24:28,170 --> 00:24:29,569
"Eating in pairs"

509
00:24:29,569 --> 00:24:33,420
means eating dates two by two at a time.

510
00:24:33,420 --> 00:24:36,920
Among the benefits of the hadith:

511
00:24:36,920 --> 00:24:41,319
The hadith indicates the prohibition of voracity and greed.

512
00:24:41,319 --> 00:24:46,930
It also provides guidance toward the noble character of altruism.

513
00:24:46,930 --> 00:24:49,430
Chapter: The Statement of Allah Almighty:

514
00:24:49,430 --> 00:24:52,549
"And he is the most fierce in disputation."

515
00:24:52,549 --> 00:24:55,150
On the authority of 'A'ishah (may Allah be pleased with her),

516
00:24:55,150 --> 00:24:59,250
on the authority of the Prophet (peace be upon him), who said:

517
00:24:59,250 --> 00:25:02,049
"Indeed, the most detested of men to Allah

518
00:25:02,049 --> 00:25:04,859
is the one who is most fiercely argumentative and contentious."

519
00:25:04,859 --> 00:25:08,170
Commentary on the hadith:

520
00:25:08,170 --> 00:25:10,269
"And he is the most fierce in disputation"

521
00:25:10,269 --> 00:25:12,170
means that whenever you dispute with him,

522
00:25:12,170 --> 00:25:15,869
you find in him extreme stubbornness, obstinacy, and bigotry,

523
00:25:15,869 --> 00:25:18,799
along with everything that entails.

524
00:25:18,799 --> 00:25:19,900
"The most detested"

525
00:25:19,900 --> 00:25:22,769
means the most hated and abhorred.

526
00:25:22,769 --> 00:25:23,970
"Fiercely argumentative"

527
00:25:23,970 --> 00:25:26,170
means vehemently prone to contentious debate.

528
00:25:26,170 --> 00:25:27,369
"Contentious"

529
00:25:27,369 --> 00:25:31,480
means fond of disputes and skilled in pursuing them.

530
00:25:31,480 --> 00:25:35,250
Among the benefits of the hadith:

531
00:25:35,250 --> 00:25:37,450
It is derived from the hadith

532
00:25:37,450 --> 00:25:42,049
that disputation is blameworthy when conducted falsely and without knowledge.

533
00:25:42,049 --> 00:25:45,849
Disputation is permissible, however, for one who argues to defend a rightful claim

534
00:25:45,849 --> 00:25:47,650
regarding which he has been wronged,

535
00:25:47,650 --> 00:25:50,250
through lawful and sound means of argumentation.

536
00:25:50,250 --> 00:25:56,859
It also provides guidance toward leniency and graciousness when settling claims.

537
00:25:56,859 --> 00:26:01,670
Chapter: The Sin of Disputing on False Grounds Knowingly

538
00:26:01,670 --> 00:26:03,970
On the authority of Umm Salamah (may Allah be pleased with her),

539
00:26:03,970 --> 00:26:07,369
the wife of the Prophet (peace be upon him),

540
00:26:07,369 --> 00:26:10,369
on the authority of the Messenger of Allah (peace be upon him),

541
00:26:10,369 --> 00:26:14,339
that he heard a dispute at the door of his chamber,

542
00:26:14,339 --> 00:26:16,839
so he went out to them and said:

543
00:26:16,839 --> 00:26:19,140
"I am only a human being,

544
00:26:19,140 --> 00:26:21,640
and litigants come before me;

545
00:26:21,640 --> 00:26:23,140
— and in another narration:

546
00:26:23,140 --> 00:26:26,039
'and you bring your disputes to me;

547
00:26:26,039 --> 00:26:30,230
and perhaps some of you are more eloquent than others,

548
00:26:30,230 --> 00:26:31,630
— and in another narration:

549
00:26:31,630 --> 00:26:33,799
'more persuasive in presenting their argument,

550
00:26:33,799 --> 00:26:36,000
so I may suppose that he is speaking the truth

551
00:26:36,000 --> 00:26:38,500
and judge in his favor accordingly.

552
00:26:38,500 --> 00:26:41,400
Therefore, whomever I judge to have a right belonging to another Muslim,

553
00:26:41,400 --> 00:26:44,799
it is only a piece of the Fire;

554
00:26:44,799 --> 00:26:48,559
so let him take it or let him leave it,'

555
00:26:48,559 --> 00:26:49,960
— and in another narration:

556
00:26:49,960 --> 00:26:52,599
'so let him not take it.'"

557
00:26:52,599 --> 00:26:56,009
Commentary on the hadith:

558
00:26:56,009 --> 00:26:57,210
"His chamber"

559
00:26:57,210 --> 00:26:58,809
means his room.

560
00:26:58,809 --> 00:27:00,210
"I am only a human being"

561
00:27:00,210 --> 00:27:03,609
means I do not possess knowledge of the unseen or the hidden realities of matters.

562
00:27:03,609 --> 00:27:04,710
"More eloquent"

563
00:27:04,710 --> 00:27:07,509
means clearer and more articulate in presenting his argument.

564
00:27:07,509 --> 00:27:08,509
"So I may suppose"

565
00:27:08,509 --> 00:27:10,910
means it becomes my predominant assumption.

566
00:27:10,910 --> 00:27:12,109
"And judge"

567
00:27:12,109 --> 00:27:13,809
means and rule accordingly.

568
00:27:13,809 --> 00:27:16,809
"So let him take it or let him leave it"

569
00:27:16,809 --> 00:27:20,230
is an imperative of warning and threat, not of permission or choice.

570
00:27:20,230 --> 00:27:23,670
Among the benefits of the hadith:

571
00:27:23,670 --> 00:27:25,670
It is derived from the hadith

572
00:27:25,670 --> 00:27:27,470
that judgment is passed according to outward evidence,

573
00:27:27,470 --> 00:27:30,170
while Allah alone takes charge of inward secrets.

574
00:27:30,170 --> 00:27:31,970
It affirms that the sin of an honest mistake is lifted

575
00:27:31,970 --> 00:27:34,269
from the striving judge.

576
00:27:34,269 --> 00:27:36,170
It also establishes the legitimacy of acting

577
00:27:36,170 --> 00:27:40,250
upon predominant assumption.

578
00:27:40,250 --> 00:27:41,950
Chapter: The Retribution of the Wronged Person

579
00:27:41,950 --> 00:27:45,160
When He Finds the Wealth of His Wrongdoer

580
00:27:45,160 --> 00:27:47,859
On the authority of 'Uqbah ibn 'Amir (may Allah be pleased with him),

581
00:27:47,859 --> 00:27:49,460
that he said:

582
00:27:49,460 --> 00:27:51,759
"We said: 'O Messenger of Allah,

583
00:27:51,759 --> 00:27:53,759
you send us out on missions,

584
00:27:53,759 --> 00:27:55,259
and we stay with people

585
00:27:55,259 --> 00:27:57,259
who do not offer us hospitality;

586
00:27:57,259 --> 00:27:58,960
what then do you think?'

587
00:27:58,960 --> 00:28:02,960
So the Messenger of Allah (peace be upon him) said to us:

588
00:28:02,960 --> 00:28:04,660
'If you stay with a people

589
00:28:04,660 --> 00:28:07,460
and they order for you that which is fitting for a guest,

590
00:28:07,460 --> 00:28:08,759
then accept it;

591
00:28:08,759 --> 00:28:10,460
but if they do not do so,

592
00:28:10,460 --> 00:28:12,660
then take from them the due right of hospitality

593
00:28:12,660 --> 00:28:15,569
that is fitting for them to provide.'"

594
00:28:15,569 --> 00:28:18,910
Commentary on the hadith:

595
00:28:18,910 --> 00:28:20,710
"Who do not offer us hospitality"

596
00:28:20,710 --> 00:28:23,980
means they do not grant us the rightful hospitality of a guest.

597
00:28:23,980 --> 00:28:25,380
"What then do you think?"

598
00:28:25,380 --> 00:28:28,640
means what should we do in such a situation?

599
00:28:28,640 --> 00:28:30,240
"And they order for you"

600
00:28:30,240 --> 00:28:33,420
means they provide you with your due right of hospitality.

601
00:28:33,420 --> 00:28:37,210
Among the benefits derived from this hadith

602
00:28:37,210 --> 00:28:39,309
is that one learns from it

603
00:28:39,309 --> 00:28:41,809
the strong emphasis placed on the right of hospitality.

604
00:28:41,809 --> 00:28:45,609
The apparent wording of the hadith indicates that hosting a guest is obligatory,

605
00:28:45,609 --> 00:28:48,410
though the majority of scholars hold that it is a Sunnah.