WEBVTT 00:00:00.180 --> 00:00:03.580 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:03.580 --> 00:00:06.440 The Ifadah Center 00:00:06.440 --> 00:00:09.640 for Human Studies and Research 00:00:09.640 --> 00:00:10.939 presents 00:00:10.939 --> 00:00:16.239 The Abridgment of Sahih al-Bukhari. 00:00:17.739 --> 00:00:18.940 Chapter. 00:00:18.940 --> 00:00:22.030 On the authority of al-Bara' ibn 'Azib, who said: 00:00:22.030 --> 00:00:26.629 Abu Bakr (may Allah be pleased with him) came to my father at his home 00:00:26.629 --> 00:00:28.929 and purchased a camel-saddle from him. 00:00:28.929 --> 00:00:30.730 He then said to 'Azib, 00:00:30.929 --> 00:00:33.729 "Send your son to carry it along with me." 00:00:33.729 --> 00:00:34.729 He said: 00:00:34.729 --> 00:00:36.530 So I carried it with him, 00:00:36.530 --> 00:00:39.429 and my father went along to receive its payment. 00:00:39.429 --> 00:00:41.329 My father said to him, 00:00:41.329 --> 00:00:42.929 "O Abu Bakr, 00:00:42.929 --> 00:00:49.630 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)." 00:00:49.630 --> 00:00:50.630 He said: 00:00:50.630 --> 00:00:51.829 "Yes. 00:00:51.829 --> 00:00:54.729 We traveled throughout our night and into the next day, 00:00:54.729 --> 00:00:57.429 until the midday heat reached its peak 00:00:57.429 --> 00:00:58.929 and the road became deserted, 00:00:59.030 --> 00:01:01.429 with no one passing along it. 00:01:01.429 --> 00:01:04.030 Then a tall rock came into our view, 00:01:04.030 --> 00:01:07.629 casting a shadow that the sun had not yet touched. 00:01:07.629 --> 00:01:09.629 So we stopped beside it, 00:01:09.629 --> 00:01:12.829 and I leveled for the Prophet (peace be upon him) 00:01:12.829 --> 00:01:15.730 a place with my own hands for him to sleep upon, 00:01:15.730 --> 00:01:18.030 and spread a fur garment over it. 00:01:18.030 --> 00:01:19.129 I said, 00:01:19.129 --> 00:01:21.129 'Sleep, O Messenger of Allah, 00:01:21.129 --> 00:01:24.129 while I sweep and guard the area around you.' 00:01:24.129 --> 00:01:25.129 So he went to sleep, 00:01:25.129 --> 00:01:27.959 and I went out to sweep the ground and keep watch around him. 00:01:27.959 --> 00:01:32.060 Suddenly, I saw a shepherd approaching the rock with his flock of sheep, 00:01:32.060 --> 00:01:35.359 seeking from it the very thing we sought. 00:01:35.359 --> 00:01:36.859 I asked him, 00:01:36.859 --> 00:01:39.260 'To whom do you belong, young man?' 00:01:39.260 --> 00:01:40.459 He replied, 00:01:40.459 --> 00:01:44.319 'To a man from the people of Medina,' or 'from Mecca.' 00:01:44.319 --> 00:01:45.719 In another narration: 00:01:45.719 --> 00:01:47.719 'To a man from Quraysh.' 00:01:47.719 --> 00:01:50.519 He named him, and I recognized him. 00:01:50.519 --> 00:01:51.519 I asked, 00:01:51.519 --> 00:01:53.519 'Is there any milk in your sheep?' 00:01:53.519 --> 00:01:55.219 He said, 'Yes.' 00:01:55.219 --> 00:01:57.319 I asked, 'Will you milk some for us?' 00:01:57.319 --> 00:01:59.019 He said, 'Yes.' 00:01:59.019 --> 00:02:00.620 So he took hold of a ewe. 00:02:00.620 --> 00:02:01.719 I said to him, 00:02:01.719 --> 00:02:05.819 'Dust the dirt, hair, and debris off the udder.' 00:02:05.819 --> 00:02:06.920 He said: 00:02:06.920 --> 00:02:11.949 And I saw al-Bara' striking one of his hands against the other, demonstrating how to shake off dust. 00:02:11.949 --> 00:02:15.750 So he milked a small amount of milk into a wooden bowl. 00:02:15.750 --> 00:02:22.150 I had with me a leather waterskin that I carried for the Prophet (peace be upon him) to quench his thirst from, 00:02:22.150 --> 00:02:24.610 to drink and perform ablution. 00:02:24.610 --> 00:02:26.110 In another narration: 00:02:26.110 --> 00:02:33.139 And I had prepared a waterskin for the Messenger of Allah (peace be upon him) with a cloth tied over its mouth. 00:02:33.139 --> 00:02:36.539 I then came to the Prophet (peace be upon him), 00:02:36.539 --> 00:02:38.840 but disliked waking him, 00:02:38.840 --> 00:02:41.639 and chanced upon him just as he awoke. 00:02:41.639 --> 00:02:44.139 I poured some water over the milk 00:02:44.139 --> 00:02:46.340 until the bottom of the vessel became cool. 00:02:46.340 --> 00:02:47.439 I said, 00:02:47.439 --> 00:02:49.840 'Drink, O Messenger of Allah.' 00:02:49.840 --> 00:02:50.840 He said: 00:02:50.840 --> 00:02:53.439 And he drank until I was fully satisfied. 00:02:53.439 --> 00:02:54.939 Then he said, 00:02:54.939 --> 00:02:57.240 'Has not the time come for departure?' 00:02:57.240 --> 00:02:58.840 I said, 'Yes, indeed.' 00:02:58.840 --> 00:03:00.039 He said: 00:03:00.039 --> 00:03:03.539 So we departed after the sun had passed its meridian, 00:03:03.539 --> 00:03:06.439 and Suraqah ibn Malik pursued us. 00:03:06.439 --> 00:03:07.439 I said, 00:03:07.439 --> 00:03:09.939 'We have been overtaken, O Messenger of Allah!' 00:03:09.939 --> 00:03:11.139 He said, 00:03:11.139 --> 00:03:12.539 'Do not grieve; 00:03:12.539 --> 00:03:14.939 indeed, Allah is with us.' 00:03:14.939 --> 00:03:18.939 The Prophet (peace be upon him) then supplicated against him, 00:03:18.939 --> 00:03:22.539 and his horse sank into the ground up to its belly, 00:03:22.539 --> 00:03:25.430 getting stuck firmly in hard terrain. 00:03:25.430 --> 00:03:26.830 In another narration: 00:03:26.830 --> 00:03:29.300 His horse sank deep into the earth. 00:03:29.300 --> 00:03:30.599 Suraqah then said, 00:03:30.599 --> 00:03:34.199 'I see that you two have supplicated against me, 00:03:34.199 --> 00:03:36.159 so pray for me, 00:03:36.159 --> 00:03:40.159 and by Allah, I promise you that I will turn back those in pursuit of you.' 00:03:40.159 --> 00:03:43.659 The Prophet (peace be upon him) supplicated for him, 00:03:43.659 --> 00:03:45.060 and he was delivered. 00:03:45.060 --> 00:03:48.960 Thereafter, he did not encounter anyone without saying, 00:03:48.960 --> 00:03:51.560 'I have already checked this area for you,' 00:03:51.560 --> 00:03:55.219 turning back everyone he met." 00:03:55.219 --> 00:03:56.319 He said: 00:03:56.319 --> 00:03:59.319 "And he remained true to his word to us." 00:03:59.319 --> 00:04:02.819 Commentary on the hadith: 00:04:02.819 --> 00:04:04.120 *Rahl* (camel-saddle): 00:04:04.120 --> 00:04:06.520 it is that which is placed upon a beast of burden, 00:04:06.520 --> 00:04:09.919 and for a camel, it is like a saddle for a horse. 00:04:09.919 --> 00:04:11.620 *Yantaqidu thamanahu* (to receive its payment): 00:04:11.620 --> 00:04:13.419 meaning, to collect it in full. 00:04:13.419 --> 00:04:14.520 *Saraytu* (I traveled by night): 00:04:14.520 --> 00:04:16.519 meaning, I journeyed during the night. 00:04:16.519 --> 00:04:18.120 *Qa'im al-dhahirah* (midday heat): 00:04:18.120 --> 00:04:20.149 meaning, the middle of the day. 00:04:20.149 --> 00:04:21.750 *Rufi'at lana* (came into our view): 00:04:21.750 --> 00:04:24.250 meaning, it appeared to our sight. 00:04:24.250 --> 00:04:25.250 *Farwah* (fur garment): 00:04:25.250 --> 00:04:27.750 it is a pelt or hide that is worn. 00:04:27.750 --> 00:04:29.949 *Anfudu laka ma hawlaka* (I sweep and guard the area around you): 00:04:29.949 --> 00:04:32.649 meaning, clearing away dust and the like, 00:04:32.649 --> 00:04:35.550 so that the wind does not blow it over him. 00:04:35.550 --> 00:04:36.649 It has also been said 00:04:36.649 --> 00:04:39.980 that the meaning of *nafd* here is keeping guard. 00:04:39.980 --> 00:04:42.879 *Seeking from it the very thing we sought*: 00:04:42.879 --> 00:04:45.480 meaning, seeking rest in the shade. 00:04:45.480 --> 00:04:46.879 *Al-qadha* (debris): 00:04:46.879 --> 00:04:49.680 what gets on the udder of impurities is likened 00:04:49.680 --> 00:04:51.779 to specks or grit in the eye. 00:04:51.779 --> 00:04:53.079 *Fi qa'b* (in a bowl): 00:04:53.079 --> 00:04:54.180 the *qa'b* 00:04:54.180 --> 00:04:56.480 is a cup or drinking vessel made of wood. 00:04:56.480 --> 00:04:58.379 *Kuthbah min laban* (a portion of milk): 00:04:58.379 --> 00:05:01.980 meaning, a small amount of milk filling the cup, 00:05:01.980 --> 00:05:05.079 and it is said: the quantity of a single light milking. 00:05:05.079 --> 00:05:06.180 *Idawah* (waterskin): 00:05:06.180 --> 00:05:08.480 it is a vessel fashioned from leather 00:05:08.480 --> 00:05:11.139 that a traveler carries along. 00:05:11.139 --> 00:05:13.740 *I chanced upon him just as he awoke*: 00:05:13.740 --> 00:05:17.360 meaning, my arrival coincided with the moment he woke up. 00:05:17.360 --> 00:05:18.860 *Until I was satisfied*: 00:05:18.860 --> 00:05:22.399 meaning, my heart was delighted by how much he drank. 00:05:22.399 --> 00:05:23.899 *The sun passed its meridian*: 00:05:23.899 --> 00:05:25.600 meaning, it began to decline from zenith. 00:05:25.600 --> 00:05:27.699 *His horse sank*: 00:05:27.699 --> 00:05:31.300 meaning, its legs plunged into that hard ground, 00:05:31.300 --> 00:05:34.000 sinking into it and becoming trapped. 00:05:34.000 --> 00:05:34.899 *Ara* (I see): 00:05:34.899 --> 00:05:36.399 meaning, I believe or perceive. 00:05:36.399 --> 00:05:38.399 *Jald min al-ard* (hard terrain): 00:05:38.399 --> 00:05:41.430 it is the firm, level ground. 00:05:41.430 --> 00:05:42.629 *And he was delivered*: 00:05:42.629 --> 00:05:44.959 meaning, released from being trapped. 00:05:44.959 --> 00:05:47.259 *I have already checked this area for you*: 00:05:47.259 --> 00:05:51.079 meaning, this route you are searching along. 00:05:51.079 --> 00:05:54.810 Among the benefits derived from the hadith: 00:05:54.810 --> 00:05:56.910 It is deduced from this hadith: 00:05:56.910 --> 00:05:59.410 Carrying a waterskin while traveling; 00:05:59.410 --> 00:06:02.310 the follower serving the one being followed; 00:06:02.310 --> 00:06:06.209 the clear excellence of Abu Bakr (may Allah be pleased with him); 00:06:06.209 --> 00:06:10.410 the permissibility of asking a friend and companion 00:06:10.410 --> 00:06:13.170 to carry one's baggage and gear; 00:06:13.170 --> 00:06:17.870 the permissibility of employing youths to run errands; 00:06:17.870 --> 00:06:20.170 that sitting in the shade 00:06:20.170 --> 00:06:23.069 is better than sitting in the sun; 00:06:23.069 --> 00:06:27.269 that softening and cushioning a bed is not disliked, 00:06:27.269 --> 00:06:31.000 nor does it detract from the virtue of the one sleeping on it; 00:06:31.000 --> 00:06:33.100 that proper etiquette includes 00:06:33.100 --> 00:06:36.199 making requests in gradual steps; 00:06:36.199 --> 00:06:38.600 the prescribed nature of cleanliness, 00:06:38.600 --> 00:06:43.500 especially for one's guest, brother, and fellow believer; 00:06:43.500 --> 00:06:46.600 the permissibility of diluting milk with water 00:06:46.600 --> 00:06:49.019 for drinking, as opposed to selling; 00:06:49.019 --> 00:06:52.720 the refined fiqh understanding of Abu Bakr (may Allah be pleased with him) 00:06:52.720 --> 00:06:56.920 and his consummate etiquette with the Prophet (peace be upon him), 00:06:56.920 --> 00:06:59.120 as he did not wake him from sleep 00:06:59.120 --> 00:07:03.420 because revelation might have been coming to the Messenger of Allah (peace be upon him) 00:07:03.420 --> 00:07:05.420 while he was asleep; 00:07:05.420 --> 00:07:09.420 an illustration of the profound love of Abu Bakr (may Allah be pleased with him) 00:07:09.420 --> 00:07:12.720 for the Prophet (peace be upon him); 00:07:12.720 --> 00:07:15.019 a demonstration of a manifest miracle 00:07:15.019 --> 00:07:18.019 granted to the Prophet (peace be upon him), 00:07:18.019 --> 00:07:21.490 which was what happened to Suraqah and his horse; 00:07:21.490 --> 00:07:23.490 an illustration of the virtue of certainty 00:07:23.490 --> 00:07:27.089 and complete reliance upon Allah, Mighty and Majestic; 00:07:27.089 --> 00:07:34.389 and guidance toward honoring covenants faithfully. 00:07:34.389 --> 00:07:39.500 The Book of Injustices and Usurpation. 00:07:39.500 --> 00:07:42.480 Chapter: Retribution for Injustices. 00:07:42.480 --> 00:07:45.779 On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), 00:07:45.779 --> 00:07:50.079 from the Messenger of Allah (peace and blessings of Allah be upon him), who said: 00:07:50.079 --> 00:07:52.980 "When the believers are saved from the Fire, 00:07:52.980 --> 00:07:57.009 they will be detained on an arched bridge between Paradise and the Fire, 00:07:57.009 --> 00:08:01.610 where they will settle scores for injustices that occurred between them in the worldly life. 00:08:01.610 --> 00:08:04.410 Then, once they are purified and cleansed, 00:08:04.410 --> 00:08:07.240 they will be granted permission to enter Paradise. 00:08:07.240 --> 00:08:10.139 By the One in Whose Hand is the soul of Muhammad, 00:08:10.139 --> 00:08:12.540 each of them will know his dwelling in Paradise 00:08:12.540 --> 00:08:16.980 better than he knew his house in the worldly life." 00:08:16.980 --> 00:08:20.519 Commentary on the hadith: 00:08:20.519 --> 00:08:22.519 *When the believers are saved*: 00:08:22.519 --> 00:08:25.660 meaning, when they are preserved and delivered from the Fire. 00:08:25.660 --> 00:08:29.089 *Hubisu* (detained): meaning, held back and halted. 00:08:29.089 --> 00:08:30.589 *On an arched bridge*: 00:08:30.589 --> 00:08:35.980 a *qantarah* is any arched structure erected over a spring or valley. 00:08:35.980 --> 00:08:37.879 *Fayataqassuna* (they settle scores): 00:08:37.879 --> 00:08:42.980 meaning, they claim retribution from one another for grievances that took place between them. 00:08:42.980 --> 00:08:44.179 *Nuqqu* (purified): 00:08:44.179 --> 00:08:46.779 meaning, cleansed from the taint of injustices. 00:08:46.779 --> 00:08:48.080 *Hudhdhibu* (cleansed): 00:08:48.080 --> 00:08:50.879 Meaning: and are cleansed of sins. 00:08:50.879 --> 00:08:52.279 "They are granted permission," 00:08:52.279 --> 00:08:54.279 meaning: they are allowed. 00:08:54.279 --> 00:08:56.080 "Knows his home better," 00:08:56.080 --> 00:08:59.549 meaning: knows the way to his home better. 00:08:59.549 --> 00:09:03.179 Among the benefits of the hadith: 00:09:03.179 --> 00:09:08.820 The hadith indicates that the people of Tawhid will not remain eternally in the Hellfire. 00:09:08.820 --> 00:09:13.620 It also shows that it is unlawful for anyone among the people of Paradise to enter Paradise 00:09:13.620 --> 00:09:16.509 while another person has an unresolved grievance against him. 00:09:16.610 --> 00:09:22.309 The hadith also indicates that the Qantarah is an archway between Paradise and Hell, 00:09:22.309 --> 00:09:27.110 unlike the Sirat, which is a bridge set across the back of the Fire. 00:09:27.110 --> 00:09:31.009 It also demonstrates the lawfulness of swearing an oath without being asked to do so. 00:09:31.009 --> 00:09:37.100 The hadith further indicates the obligation to seek release from grievances against people before death. 00:09:37.100 --> 00:09:41.100 It also shows that when the people of Paradise enter Paradise, 00:09:41.100 --> 00:09:45.000 it is said to them, "Disperse to your homes," 00:09:45.000 --> 00:09:49.100 and they will know their way to them better than the people leaving the Friday prayer know their homes. 00:09:49.100 --> 00:09:53.399 It is also said that being guided to their homes is done by guides, 00:09:53.399 --> 00:09:57.519 who are the angels. 00:09:57.519 --> 00:10:00.019 Chapter: The Statement of Allah Almighty... 00:10:00.019 --> 00:10:04.179 “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) 00:10:04.179 --> 00:10:07.980 On the authority of Safwan ibn Muhriz al-Mazini, who said: 00:10:07.980 --> 00:10:12.279 While I was walking with Ibn 'Umar, may Allah be pleased with them both, 00:10:12.279 --> 00:10:14.080 holding his hand, 00:10:14.080 --> 00:10:15.779 a man approached 00:10:15.779 --> 00:10:17.080 and asked, 00:10:17.080 --> 00:10:22.980 "What did you hear the Messenger of Allah, peace and blessings of Allah be upon him, say regarding the private counsel (Najwa)?" 00:10:22.980 --> 00:10:24.279 He replied, 00:10:24.279 --> 00:10:28.980 "I heard the Messenger of Allah, peace be upon him, say: 00:10:28.980 --> 00:10:31.580 'Indeed, Allah will bring the believer near, 00:10:31.580 --> 00:10:34.779 and place His veil over him and conceal him, 00:10:34.779 --> 00:10:36.179 and He will say, 00:10:36.179 --> 00:10:38.279 "Do you recognize such-and-such sin? 00:10:38.279 --> 00:10:40.980 Do you recognize such-and-such sin?" 00:10:40.980 --> 00:10:42.279 So he will reply, 00:10:42.279 --> 00:10:44.279 "Yes, O Lord." 00:10:44.279 --> 00:10:46.980 Until, when He has made him confess his sins 00:10:46.980 --> 00:10:49.879 and the servant feels within himself that he is ruined, 00:10:49.879 --> 00:10:50.980 He will say, 00:10:50.980 --> 00:10:53.679 "I concealed them for you in the worldly life, 00:10:53.679 --> 00:10:56.750 and I forgive them for you today." 00:10:56.750 --> 00:10:59.610 Then he will be given the record of his good deeds. 00:10:59.610 --> 00:11:02.409 But as for the disbeliever and the hypocrites, 00:11:02.409 --> 00:11:04.679 the witnesses will say...' " 00:11:04.679 --> 00:11:06.279 In another narration: 00:11:06.279 --> 00:11:09.379 "Then the scroll of his good deeds is folded up. 00:11:09.379 --> 00:11:12.279 But as for the others, or the disbelievers, 00:11:12.379 --> 00:11:15.379 a proclamation will be made over the heads of all witnesses..." 00:11:15.379 --> 00:11:19.679 “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) 00:11:19.679 --> 00:11:24.179 “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) 00:11:24.179 --> 00:11:27.519 Commentary on the Hadith: 00:11:27.519 --> 00:11:28.919 "Regarding the private counsel (al-Najwa)": 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. 00:11:34.679 --> 00:11:35.779 "Brings near": 00:11:35.779 --> 00:11:37.580 Meaning: draws him close. 00:11:37.580 --> 00:11:39.679 "And places His veil over him": 00:11:39.679 --> 00:11:41.679 Meaning: His concealment and forgiveness, 00:11:41.679 --> 00:11:45.309 and that which He bestows upon him of grace at that time. 00:11:45.309 --> 00:11:46.710 "The witnesses": 00:11:46.710 --> 00:11:51.169 Meaning: those who bear witness against them regarding their fabrications and lies. 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) 00:11:54.070 --> 00:11:56.470 Meaning: an unending curse, 00:11:56.470 --> 00:11:59.769 because their wrongdoing has become an inseparable characteristic of theirs 00:11:59.769 --> 00:12:02.559 that admits of no alleviation. 00:12:02.559 --> 00:12:06.259 Among the benefits of the hadith: 00:12:06.259 --> 00:12:08.360 It is derived from the hadith 00:12:08.360 --> 00:12:13.159 that believers who commit sins are not declared disbelievers on account of sins. 00:12:13.159 --> 00:12:20.169 It also establishes the prohibition of lying and fabricating falsehood against the religion of Allah Almighty. 00:12:20.169 --> 00:12:21.169 Chapter: 00:12:21.169 --> 00:12:25.519 A Muslim Does Not Oppress a Muslim Nor Hand Him Over. 00:12:25.519 --> 00:12:29.120 On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, 00:12:29.120 --> 00:12:33.419 that the Messenger of Allah, peace be upon him, said: 00:12:33.419 --> 00:12:35.720 "A Muslim is the brother of a Muslim: 00:12:35.720 --> 00:12:38.620 he does not oppress him, nor does he hand him over. 00:12:38.620 --> 00:12:43.419 Whoever attends to the need of his brother, Allah will attend to his need; 00:12:43.419 --> 00:12:46.019 whoever relieves a Muslim of a hardship, 00:12:46.019 --> 00:12:51.250 Allah will relieve him of one of the hardships of the Day of Resurrection; 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." 00:12:56.850 --> 00:13:00.200 Commentary on the Hadith: 00:13:00.200 --> 00:13:01.500 "Nor does he hand him over": 00:13:01.500 --> 00:13:03.899 Meaning: he does not cast him into destruction, 00:13:03.899 --> 00:13:06.919 nor does he abandon him to those who would harm him. 00:13:06.919 --> 00:13:09.120 "Allah will attend to his need": 00:13:09.120 --> 00:13:11.789 Meaning: Allah will fulfill his need. 00:13:11.789 --> 00:13:16.019 "Relieves": meaning, he removes and alleviates it for another. 00:13:16.019 --> 00:13:19.519 "Hardship": meaning, a distress that overwhelms the soul, 00:13:19.519 --> 00:13:24.509 which is a severe calamity that plunges a person into anguish. 00:13:24.509 --> 00:13:30.169 "Conceals": meaning, hides faults and shameful acts without broadcasting them. 00:13:30.169 --> 00:13:33.769 Among the benefits of the hadith: 00:13:33.769 --> 00:13:38.269 It is derived from the hadith that the reward matches the nature of the deed. 00:13:38.269 --> 00:13:42.870 It contains an exhortation to mutual assistance, good conduct, and mutual harmony. 00:13:42.870 --> 00:13:47.100 It encourages concealing the faults of a believer and refraining from defaming him. 00:13:47.100 --> 00:13:49.899 It demonstrates the virtue of brotherhood, 00:13:49.899 --> 00:13:53.460 and that every Muslim is a brother to every other Muslim. 00:13:53.460 --> 00:13:57.360 It establishes the prohibition of oppression in all its forms. 00:13:57.360 --> 00:14:02.059 It shows the virtue of a Muslim assisting his fellow Muslim in every good deed, 00:14:02.059 --> 00:14:06.639 and treating him with kindness. 00:14:06.639 --> 00:14:07.740 Chapter: 00:14:07.740 --> 00:14:11.919 Help Your Brother, Whether He Is an Oppressor or Oppressed. 00:14:11.919 --> 00:14:15.019 On the authority of Anas, may Allah be pleased with him, who said: 00:14:15.019 --> 00:14:18.820 The Messenger of Allah, peace be upon him, said: 00:14:18.820 --> 00:14:22.750 "Help your brother, whether he is an oppressor or oppressed." 00:14:22.750 --> 00:14:24.350 A man said, 00:14:24.350 --> 00:14:26.049 "O Messenger of Allah, 00:14:26.049 --> 00:14:29.049 I help him when he is oppressed, 00:14:29.049 --> 00:14:33.149 but tell me, if he is an oppressor, how do I help him?" 00:14:33.149 --> 00:14:34.250 He said, 00:14:34.250 --> 00:14:37.679 "You restrain him or prevent him from oppressing; 00:14:37.679 --> 00:14:39.179 in another narration: 00:14:39.179 --> 00:14:41.580 'You take him by his hands,' 00:14:41.580 --> 00:14:44.919 for that is helping him." 00:14:44.919 --> 00:14:48.450 Commentary on the Hadith: 00:14:48.450 --> 00:14:51.750 "Help": meaning, support and assist. 00:14:51.750 --> 00:14:53.049 "Help": 00:14:53.049 --> 00:14:55.480 Meaning: support and assist. 00:14:55.480 --> 00:14:58.379 "You restrain him or prevent him from oppressing": 00:14:58.379 --> 00:15:01.389 Meaning: you stop him from wrongdoing. 00:15:01.389 --> 00:15:05.019 Among the benefits of the hadith: 00:15:05.019 --> 00:15:07.019 It is derived from the hadith 00:15:07.019 --> 00:15:09.120 that mutual assistance is strongly encouraged. 00:15:09.120 --> 00:15:11.519 It emphasizes helping a Muslim 00:15:11.519 --> 00:15:14.120 against his Satan who misled him, 00:15:14.120 --> 00:15:19.370 and against his lower soul that commanded him to evil. 00:15:19.370 --> 00:15:20.470 Chapter: 00:15:20.470 --> 00:15:24.539 Injustice Is Darknesses on the Day of Resurrection. 00:15:24.539 --> 00:15:28.039 On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, 00:15:28.039 --> 00:15:30.639 from the Prophet, peace be upon him, 00:15:30.639 --> 00:15:31.940 who said: 00:15:31.940 --> 00:15:35.929 "Injustice is layers of darkness on the Day of Resurrection." 00:15:35.929 --> 00:15:39.240 Commentary on the Hadith: 00:15:39.240 --> 00:15:41.139 "Injustice is layers of darkness": 00:15:41.240 --> 00:15:43.139 Meaning: for its perpetrators, 00:15:43.139 --> 00:15:45.039 at the time when the light of the believers radiates 00:15:45.039 --> 00:15:48.100 before them and on their right. 00:15:48.100 --> 00:15:49.600 And it is said that "darknesses" 00:15:49.600 --> 00:15:52.990 means severe tribulations and horrors. 00:15:52.990 --> 00:15:56.490 Among the benefits of the hadith: 00:15:56.490 --> 00:15:58.490 It is derived from the hadith 00:15:58.490 --> 00:16:00.190 that injustice is strictly forbidden. 00:16:00.190 --> 00:16:03.590 It indicates that whoever does not desist from oppressing his brother, 00:16:03.590 --> 00:16:06.389 that will become for him like the darkness of night, 00:16:06.389 --> 00:16:12.000 continuous from his worldly life into his afterlife. 00:16:12.000 --> 00:16:14.100 Chapter: Whoever has committed a grievance 00:16:14.100 --> 00:16:15.100 against a man 00:16:15.100 --> 00:16:16.899 and was absolved of it by him, 00:16:16.899 --> 00:16:19.840 must he specify his grievance? 00:16:19.840 --> 00:16:23.340 On the authority of Abu Hurayrah, may Allah be pleased with him, who said: 00:16:23.340 --> 00:16:27.139 The Messenger of Allah, peace be upon him, said: 00:16:27.139 --> 00:16:29.740 "Whoever has wronged his brother 00:16:29.740 --> 00:16:31.940 in his honor or anything else, 00:16:31.940 --> 00:16:34.840 let him seek his pardon today, 00:16:34.840 --> 00:16:38.940 before there will be neither dinar nor dirham. 00:16:38.940 --> 00:16:41.340 If he has good deeds, 00:16:41.340 --> 00:16:44.240 they will be taken from him in proportion to his wrongdoing; 00:16:44.240 --> 00:16:46.639 and if he has no good deeds, 00:16:46.639 --> 00:16:48.940 some of the bad deeds of his counterpart will be taken 00:16:48.940 --> 00:16:50.870 and loaded onto him." 00:16:50.870 --> 00:16:52.269 In another narration: 00:16:52.269 --> 00:16:54.909 "and cast upon him." 00:16:54.909 --> 00:16:58.259 Commentary on the Hadith: 00:16:58.259 --> 00:16:59.759 "In his honor": 00:16:59.759 --> 00:17:01.159 A man's honor 00:17:01.159 --> 00:17:04.089 refers to that which is the subject of praise or dispraise in him. 00:17:04.089 --> 00:17:05.289 "Or anything else": 00:17:05.289 --> 00:17:08.819 Such as wealth, physical injuries, and the like. 00:17:08.819 --> 00:17:10.519 "Let him seek his pardon": 00:17:10.519 --> 00:17:12.119 Such as saying to him, 00:17:12.119 --> 00:17:15.480 "Pardon me and release me from your right." 00:17:15.480 --> 00:17:16.680 "Today": 00:17:16.680 --> 00:17:18.609 Meaning: in this worldly life. 00:17:18.609 --> 00:17:20.109 "And loaded onto him": 00:17:20.109 --> 00:17:22.569 Meaning: cast upon him. 00:17:22.569 --> 00:17:26.259 Among the benefits of the hadith: 00:17:26.259 --> 00:17:28.359 It is derived from the hadith 00:17:28.359 --> 00:17:30.859 that settlement on the Day of Resurrection will be made 00:17:30.859 --> 00:17:33.259 with good deeds and bad deeds, 00:17:33.259 --> 00:17:37.059 such that the reward of good deeds is given to the victim of the grievance, 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. 00:17:41.829 --> 00:17:45.329 It also provides guidance on the obligation to unburden and free oneself 00:17:45.329 --> 00:17:49.910 from all grievances. 00:17:49.910 --> 00:17:52.309 Chapter: If one absolves someone of his injustice, 00:17:52.309 --> 00:17:55.079 he cannot revoke it. 00:17:55.079 --> 00:17:57.980 On the authority of 'A'ishah, may Allah be pleased with her, 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) 00:18:03.380 --> 00:18:04.480 who said: 00:18:04.480 --> 00:18:07.279 "It refers to a woman being married to a man 00:18:07.279 --> 00:18:09.809 who no longer desires to keep her with him." 00:18:09.809 --> 00:18:11.309 In another narration: 00:18:11.309 --> 00:18:14.809 "It is a man who sees something in his wife that he dislikes, 00:18:14.809 --> 00:18:17.069 whether old age or otherwise, 00:18:17.069 --> 00:18:20.970 so he wishes to divorce her and marry another. 00:18:20.970 --> 00:18:22.369 She says to him, 00:18:22.369 --> 00:18:24.970 'Keep me and do not divorce me, 00:18:24.970 --> 00:18:27.369 and marry another if you wish; 00:18:27.369 --> 00:18:32.259 you are released from the obligation of financial support for me and the sharing of nights.' " 00:18:32.259 --> 00:18:33.660 In another narration: 00:18:33.660 --> 00:18:36.559 "There is no harm if they mutually agree." 00:18:36.559 --> 00:18:39.160 That is the meaning of the words of Allah Almighty: 00:18:39.160 --> 00:18:44.059 ﴾There is no blame upon them if they make terms of settlement between themselves, 00:18:44.059 --> 00:18:46.609 and settlement is best.﴿ 00:18:46.609 --> 00:18:49.890 Commentary on the Hadith: 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) 00:18:54.789 --> 00:18:58.690 Meaning: if a woman fears her husband's aloofness from her, 00:18:58.690 --> 00:19:02.819 his lack of desire for her, and his turning away from her. 00:19:02.819 --> 00:19:04.819 "No longer desires to keep her with him": 00:19:04.819 --> 00:19:09.019 Meaning that he sees nothing in her that inclines him to remain with her for long, 00:19:09.019 --> 00:19:11.579 and he desires to part ways with her. 00:19:11.579 --> 00:19:12.880 "And division" 00:19:12.880 --> 00:19:14.579 refers to the division of overnight stays. 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." 00:19:20.480 --> 00:19:22.180 Meaning that if they mutually agree, 00:19:22.180 --> 00:19:25.079 then there is no blame or sin upon them, 00:19:25.079 --> 00:19:29.880 and it is thus permissible for her husband to remain with her under such an arrangement, 00:19:29.880 --> 00:19:32.960 which is better than divorce. 00:19:32.960 --> 00:19:36.559 Among the benefits of the hadith: 00:19:36.559 --> 00:19:38.759 It is derived from the hadith 00:19:38.759 --> 00:19:43.089 that it is permissible for a wife to gift her allotted day to another. 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. 00:19:49.289 --> 00:19:53.690 The hadith also guides toward the principle that reaching an amicable settlement between disputing parties 00:19:53.690 --> 00:19:58.190 is better than each side stubbornly demanding every single right, 00:19:58.190 --> 00:20:01.490 owing to the reconciliation and preservation of harmony it fosters, 00:20:01.490 --> 00:20:04.480 as well as embodying the quality of leniency and forbearance. 00:20:04.480 --> 00:20:08.180 It also indicates that amicable settlements are permissible in all matters, 00:20:08.180 --> 00:20:12.279 except when they permit what is unlawful or forbid what is lawful; 00:20:12.279 --> 00:20:14.579 for then it is no longer an amicable settlement, 00:20:14.579 --> 00:20:19.269 but rather sheer injustice. 00:20:19.269 --> 00:20:23.180 Chapter: The Sin of Wrongfully Usurping Any Portion of Land 00:20:23.180 --> 00:20:26.480 On the authority of Sa'id ibn Zayd ibn 'Amr ibn Nufayl, 00:20:26.480 --> 00:20:28.880 that Arwa brought a dispute against him 00:20:28.880 --> 00:20:33.779 regarding a right she claimed he had encroached upon, taking it before Marwan. 00:20:33.779 --> 00:20:35.480 Thereupon Sa'id said: 00:20:35.480 --> 00:20:38.779 "Would I wrongfully diminish anything of her right? 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: 00:20:44.079 --> 00:20:47.480 'Whoever takes a handspan of land unjustly, 00:20:47.480 --> 00:20:48.980 — and in another narration: 00:20:48.980 --> 00:20:51.880 'Whoever wrongfully usurps any portion of land, 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.'" 00:20:58.009 --> 00:21:01.390 Commentary on the hadith: 00:21:01.390 --> 00:21:04.390 Arwa is the daughter of Uways. 00:21:04.390 --> 00:21:05.589 "Claimed" 00:21:05.589 --> 00:21:07.990 means she alleged. 00:21:07.990 --> 00:21:09.890 "Encroached upon it" 00:21:09.890 --> 00:21:12.690 means he took a portion of her land. 00:21:12.690 --> 00:21:14.089 "Wound around his neck like a collar" 00:21:14.089 --> 00:21:15.789 means it will encompass him, 00:21:15.789 --> 00:21:19.140 or it will be placed around his neck like an iron collar. 00:21:19.140 --> 00:21:22.740 Among the benefits of the hadith: 00:21:22.740 --> 00:21:24.640 It is derived from the hadith 00:21:24.640 --> 00:21:27.140 that usurping property is among the major sins. 00:21:27.140 --> 00:21:30.539 It demonstrates that the punishment is of the same nature as the deed. 00:21:30.539 --> 00:21:33.940 It also illustrates the virtue of Sa'id (may Allah be pleased with him) 00:21:33.940 --> 00:21:39.400 and his strict adherence to the limits set by Allah Almighty. 00:21:39.400 --> 00:21:42.200 On the authority of Abu Salamah ibn 'Abd al-Rahman, 00:21:42.200 --> 00:21:44.400 that there existed between him and some people 00:21:44.400 --> 00:21:46.789 a dispute concerning a piece of land. 00:21:46.789 --> 00:21:48.690 So he went in to see 'A'ishah 00:21:48.690 --> 00:21:50.890 and mentioned that to her, 00:21:50.890 --> 00:21:52.190 whereupon she said: 00:21:52.190 --> 00:21:53.789 "O Abu Salamah, 00:21:53.789 --> 00:21:55.690 stay clear of the land! 00:21:55.690 --> 00:21:59.990 For the Messenger of Allah (peace be upon him) said: 00:21:59.990 --> 00:22:02.490 'Whoever wrongfully usurps even the span of a hand, 00:22:02.490 --> 00:22:03.890 — and in another narration: 00:22:03.890 --> 00:22:06.390 'even the span of a hand of land, 00:22:06.390 --> 00:22:10.140 it shall be wound around his neck down through seven earths.'" 00:22:10.140 --> 00:22:13.289 Commentary on the hadith: 00:22:13.289 --> 00:22:14.490 "Dispute" 00:22:14.490 --> 00:22:16.190 means litigation and contention. 00:22:16.190 --> 00:22:17.789 "Stay clear of the land" 00:22:17.789 --> 00:22:21.990 means avoid disputing over land out of fear of committing injustice. 00:22:21.990 --> 00:22:23.289 "The span of a hand" 00:22:23.289 --> 00:22:24.990 means the measure of a handspan, 00:22:24.990 --> 00:22:27.289 which serves to emphasize the gravity of the matter, 00:22:27.289 --> 00:22:31.440 even if the area of land seems completely negligible. 00:22:31.440 --> 00:22:34.950 Among the benefits of the hadith: 00:22:34.950 --> 00:22:37.150 It is derived from the hadith 00:22:37.150 --> 00:22:39.849 that the punishment is of the same nature as the deed. 00:22:39.950 --> 00:22:43.450 It affirms the prohibition of injustice and the usurpation of rights. 00:22:43.450 --> 00:22:45.950 It also highlights the importance of admonishing disputants 00:22:45.950 --> 00:22:51.029 and reminding them of the ultimate consequences of their actions. 00:22:51.029 --> 00:22:54.529 On the authority of Ibn 'Umar (may Allah be pleased with them both), who said: 00:22:54.529 --> 00:22:57.829 The Prophet (peace be upon him) said: 00:22:57.829 --> 00:23:01.529 "Whoever takes any part of the land unlawfully 00:23:01.529 --> 00:23:06.799 will be made to sink into it on the Day of Resurrection down through seven earths." 00:23:06.799 --> 00:23:10.119 Commentary on the hadith: 00:23:10.119 --> 00:23:13.519 "Whoever takes any part of the land unlawfully" 00:23:13.519 --> 00:23:16.619 means whoever usurps land from its rightful owners. 00:23:16.619 --> 00:23:17.920 "Will be made to sink into it" 00:23:17.920 --> 00:23:21.099 means he will plunge and be swallowed down into the earth. 00:23:21.099 --> 00:23:24.759 Among the benefits of the hadith: 00:23:24.759 --> 00:23:26.660 It is derived from the hadith 00:23:26.660 --> 00:23:29.359 that the punishment is of the same nature as the deed. 00:23:29.359 --> 00:23:35.039 It affirms the prohibition of injustice and the usurpation of rights. 00:23:35.039 --> 00:23:40.160 Chapter: When a Person Gives Permission to Another Regarding Something, It Is Permissible 00:23:40.160 --> 00:23:42.059 On the authority of Jabalah, who said: 00:23:42.059 --> 00:23:45.559 We were in Madinah among some of the people of Iraq, 00:23:45.559 --> 00:23:47.660 when we were struck by a famine. 00:23:47.660 --> 00:23:51.059 Ibn al-Zubayr used to provide us with dates as sustenance, 00:23:51.059 --> 00:23:56.160 and Ibn 'Umar (may Allah be pleased with them both) would pass by us and say: 00:23:56.160 --> 00:23:59.259 "The Messenger of Allah (peace be upon him) 00:23:59.259 --> 00:24:01.759 forbade eating dates in pairs," 00:24:01.759 --> 00:24:03.160 — and in another narration: 00:24:03.160 --> 00:24:07.160 "that a man should take two dates together, 00:24:07.160 --> 00:24:11.700 unless he asks permission from his brother." 00:24:11.700 --> 00:24:15.069 Commentary on the hadith: 00:24:15.069 --> 00:24:17.069 "Among some of the people of Iraq" 00:24:17.069 --> 00:24:20.670 refers to the delegation or military expedition of the people of Iraq. 00:24:20.670 --> 00:24:23.869 "A famine" means severe hardship, high prices, and drought. 00:24:23.869 --> 00:24:25.569 "Provided us with dates" 00:24:25.569 --> 00:24:28.170 means he gave them and gifted them dates. 00:24:28.170 --> 00:24:29.569 "Eating in pairs" 00:24:29.569 --> 00:24:33.420 means eating dates two by two at a time. 00:24:33.420 --> 00:24:36.920 Among the benefits of the hadith: 00:24:36.920 --> 00:24:41.319 The hadith indicates the prohibition of voracity and greed. 00:24:41.319 --> 00:24:46.930 It also provides guidance toward the noble character of altruism. 00:24:46.930 --> 00:24:49.430 Chapter: The Statement of Allah Almighty: 00:24:49.430 --> 00:24:52.549 "And he is the most fierce in disputation." 00:24:52.549 --> 00:24:55.150 On the authority of 'A'ishah (may Allah be pleased with her), 00:24:55.150 --> 00:24:59.250 on the authority of the Prophet (peace be upon him), who said: 00:24:59.250 --> 00:25:02.049 "Indeed, the most detested of men to Allah 00:25:02.049 --> 00:25:04.859 is the one who is most fiercely argumentative and contentious." 00:25:04.859 --> 00:25:08.170 Commentary on the hadith: 00:25:08.170 --> 00:25:10.269 "And he is the most fierce in disputation" 00:25:10.269 --> 00:25:12.170 means that whenever you dispute with him, 00:25:12.170 --> 00:25:15.869 you find in him extreme stubbornness, obstinacy, and bigotry, 00:25:15.869 --> 00:25:18.799 along with everything that entails. 00:25:18.799 --> 00:25:19.900 "The most detested" 00:25:19.900 --> 00:25:22.769 means the most hated and abhorred. 00:25:22.769 --> 00:25:23.970 "Fiercely argumentative" 00:25:23.970 --> 00:25:26.170 means vehemently prone to contentious debate. 00:25:26.170 --> 00:25:27.369 "Contentious" 00:25:27.369 --> 00:25:31.480 means fond of disputes and skilled in pursuing them. 00:25:31.480 --> 00:25:35.250 Among the benefits of the hadith: 00:25:35.250 --> 00:25:37.450 It is derived from the hadith 00:25:37.450 --> 00:25:42.049 that disputation is blameworthy when conducted falsely and without knowledge. 00:25:42.049 --> 00:25:45.849 Disputation is permissible, however, for one who argues to defend a rightful claim 00:25:45.849 --> 00:25:47.650 regarding which he has been wronged, 00:25:47.650 --> 00:25:50.250 through lawful and sound means of argumentation. 00:25:50.250 --> 00:25:56.859 It also provides guidance toward leniency and graciousness when settling claims. 00:25:56.859 --> 00:26:01.670 Chapter: The Sin of Disputing on False Grounds Knowingly 00:26:01.670 --> 00:26:03.970 On the authority of Umm Salamah (may Allah be pleased with her), 00:26:03.970 --> 00:26:07.369 the wife of the Prophet (peace be upon him), 00:26:07.369 --> 00:26:10.369 on the authority of the Messenger of Allah (peace be upon him), 00:26:10.369 --> 00:26:14.339 that he heard a dispute at the door of his chamber, 00:26:14.339 --> 00:26:16.839 so he went out to them and said: 00:26:16.839 --> 00:26:19.140 "I am only a human being, 00:26:19.140 --> 00:26:21.640 and litigants come before me; 00:26:21.640 --> 00:26:23.140 — and in another narration: 00:26:23.140 --> 00:26:26.039 'and you bring your disputes to me; 00:26:26.039 --> 00:26:30.230 and perhaps some of you are more eloquent than others, 00:26:30.230 --> 00:26:31.630 — and in another narration: 00:26:31.630 --> 00:26:33.799 'more persuasive in presenting their argument, 00:26:33.799 --> 00:26:36.000 so I may suppose that he is speaking the truth 00:26:36.000 --> 00:26:38.500 and judge in his favor accordingly. 00:26:38.500 --> 00:26:41.400 Therefore, whomever I judge to have a right belonging to another Muslim, 00:26:41.400 --> 00:26:44.799 it is only a piece of the Fire; 00:26:44.799 --> 00:26:48.559 so let him take it or let him leave it,' 00:26:48.559 --> 00:26:49.960 — and in another narration: 00:26:49.960 --> 00:26:52.599 'so let him not take it.'" 00:26:52.599 --> 00:26:56.009 Commentary on the hadith: 00:26:56.009 --> 00:26:57.210 "His chamber" 00:26:57.210 --> 00:26:58.809 means his room. 00:26:58.809 --> 00:27:00.210 "I am only a human being" 00:27:00.210 --> 00:27:03.609 means I do not possess knowledge of the unseen or the hidden realities of matters. 00:27:03.609 --> 00:27:04.710 "More eloquent" 00:27:04.710 --> 00:27:07.509 means clearer and more articulate in presenting his argument. 00:27:07.509 --> 00:27:08.509 "So I may suppose" 00:27:08.509 --> 00:27:10.910 means it becomes my predominant assumption. 00:27:10.910 --> 00:27:12.109 "And judge" 00:27:12.109 --> 00:27:13.809 means and rule accordingly. 00:27:13.809 --> 00:27:16.809 "So let him take it or let him leave it" 00:27:16.809 --> 00:27:20.230 is an imperative of warning and threat, not of permission or choice. 00:27:20.230 --> 00:27:23.670 Among the benefits of the hadith: 00:27:23.670 --> 00:27:25.670 It is derived from the hadith 00:27:25.670 --> 00:27:27.470 that judgment is passed according to outward evidence, 00:27:27.470 --> 00:27:30.170 while Allah alone takes charge of inward secrets. 00:27:30.170 --> 00:27:31.970 It affirms that the sin of an honest mistake is lifted 00:27:31.970 --> 00:27:34.269 from the striving judge. 00:27:34.269 --> 00:27:36.170 It also establishes the legitimacy of acting 00:27:36.170 --> 00:27:40.250 upon predominant assumption. 00:27:40.250 --> 00:27:41.950 Chapter: The Retribution of the Wronged Person 00:27:41.950 --> 00:27:45.160 When He Finds the Wealth of His Wrongdoer 00:27:45.160 --> 00:27:47.859 On the authority of 'Uqbah ibn 'Amir (may Allah be pleased with him), 00:27:47.859 --> 00:27:49.460 that he said: 00:27:49.460 --> 00:27:51.759 "We said: 'O Messenger of Allah, 00:27:51.759 --> 00:27:53.759 you send us out on missions, 00:27:53.759 --> 00:27:55.259 and we stay with people 00:27:55.259 --> 00:27:57.259 who do not offer us hospitality; 00:27:57.259 --> 00:27:58.960 what then do you think?' 00:27:58.960 --> 00:28:02.960 So the Messenger of Allah (peace be upon him) said to us: 00:28:02.960 --> 00:28:04.660 'If you stay with a people 00:28:04.660 --> 00:28:07.460 and they order for you that which is fitting for a guest, 00:28:07.460 --> 00:28:08.759 then accept it; 00:28:08.759 --> 00:28:10.460 but if they do not do so, 00:28:10.460 --> 00:28:12.660 then take from them the due right of hospitality 00:28:12.660 --> 00:28:15.569 that is fitting for them to provide.'" 00:28:15.569 --> 00:28:18.910 Commentary on the hadith: 00:28:18.910 --> 00:28:20.710 "Who do not offer us hospitality" 00:28:20.710 --> 00:28:23.980 means they do not grant us the rightful hospitality of a guest. 00:28:23.980 --> 00:28:25.380 "What then do you think?" 00:28:25.380 --> 00:28:28.640 means what should we do in such a situation? 00:28:28.640 --> 00:28:30.240 "And they order for you" 00:28:30.240 --> 00:28:33.420 means they provide you with your due right of hospitality. 00:28:33.420 --> 00:28:37.210 Among the benefits derived from this hadith 00:28:37.210 --> 00:28:39.309 is that one learns from it 00:28:39.309 --> 00:28:41.809 the strong emphasis placed on the right of hospitality. 00:28:41.809 --> 00:28:45.609 The apparent wording of the hadith indicates that hosting a guest is obligatory, 00:28:45.609 --> 00:28:48.410 though the majority of scholars hold that it is a Sunnah.