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

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Ifadah Center

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for Studies and Humanities Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter: What Has Been Related Concerning the Description of Paradise

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and that it is already created.

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On the authority of 'Imran ibn Husayn,

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the Prophet (peace and blessings of Allah be upon him) said:

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"I looked into Paradise,

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and I saw that the majority of its dwellers were the poor;

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and I looked into the Fire,

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and I saw that the majority of its dwellers were women."

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Commentary on the hadith:

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"I looked" (ittala'tu):

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that is, I gazed and came to know what is inside it;

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"and I saw" (fa-ra'aytu): that is, I found.

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Key lessons of the hadith:

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It is derived from the hadith

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that Paradise and Hellfire are two created, currently existing entities.

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The hadith also contains an encouragement to take little from worldly pleasures and rights,

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as well as a warning against ingratitude for blessings.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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"While we were sitting

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with the Messenger of Allah (peace and blessings of Allah be upon him),

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he said:

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'While I was asleep,

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I saw myself in Paradise,

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and there was a woman performing ablution beside a palace.

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I asked, "Whose palace is this?"

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They replied, "It belongs to 'Umar ibn al-Khattab."

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Then I remembered his protective jealousy (ghayrah),

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so I turned and retreated.'"

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Abu Hurayrah said:

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"'Umar ibn al-Khattab wept

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and then said,

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'Could I ever feel protective jealousy against you, O Messenger of Allah—may my father and mother be ransomed for you?!'"

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Commentary on the hadith:

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"I saw myself" (ra'aytuni):

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that is, I saw my own self;

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"performing ablution" (tatawadda'):

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it is said to mean ritual ablution (wudu'),

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and it is also said to mean radiant beauty and cleanliness;

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"his protective jealousy" (ghayratuhu):

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ghayrah denotes honor, protective zeal, and sense of pride;

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"so I turned" (fa-wallaytu):

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that is, I departed and turned away.

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Key lessons of the hadith:

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It is derived from the hadith

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that the dreams of the Prophets are true revelation.

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The hadith also contains the practice of giving glad tidings to companions with that which delights them,

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and it demonstrates the intense love the Companions had for the Prophet (peace be upon him).

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On the authority of 'Abdullah ibn Qays,

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

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"Verily, in Paradise there is a pavilion made of a single hollowed pearl—

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and in another narration:

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a large pearl—

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its width being sixty miles;

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and in another narration:

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its height reaching into the sky sixty cubits;

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in every corner of it—

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and in another narration:

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for the believer—

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there are wives whom the others cannot see,

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and the believer will visit them all.

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And there are two gardens whose silver

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comprises their vessels and all that is within them,

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and two gardens of such-and-such—

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and in another narration:

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two gardens of gold,

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their vessels and all that is within them;

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and nothing will stand between the people and their gazing upon their Lord

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except the Cloak of Grandeur upon His Face

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in the Garden of Eden."

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Commentary on the hadith:

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"Hollowed" (mujawwafah):

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that is, pierced through

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and empty within,

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having a spacious interior;

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"a mile" (milan):

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a mile corresponds to four thousand paces;

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"he visits" (yatufu):

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that is, he goes around;

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"and nothing will stand between the people and their gazing upon their Lord":

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that is, nothing prevents the people from looking upon their Lord, the Exalted and Majestic,

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except the Cloak of Grandeur;

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"the Garden of Eden" (Jannatu 'Adn):

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'Adana means to reside permanently,

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and it was so named because it is the Abode of Eternal Residence;

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"durrah": that is, a magnificent pearl.

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Key lessons of the hadith:

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The hadith indicates that the total number of females in Paradise, encompassing both the houris and the women of humankind,

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exceeds the number of mortal men.

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It also affirms the seeing of Allah, the Exalted and Majestic, in Paradise.

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On the authority of Abu Hurayrah (may Allah be pleased with him),

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from the Prophet (peace and blessings of Allah be upon him),

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Allah Almighty says:

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"I have prepared for My righteous servants what no eye has ever seen,

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no ear has ever heard,

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and no human heart has ever conceived, as a stored treasure,

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leaving aside whatever you have been informed of."

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Then he recited:

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“No soul knoweth what is kept hid for them of joy, as a reward for what they used to do.” (32:17)

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Commentary on the hadith:

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"I have prepared" (a'dadtu): that is, I have made ready;

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"as a stored treasure" (dhukhran): that is, reserved in store;

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"leaving aside" (balha):

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it is said to mean "other than",

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and it is said to mean "let alone";

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"whatever you have been informed of":

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that is, of what has been mentioned to you in the Noble Qur'an;

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"So no soul knows":

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that is, no one knows

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"what comfort of eyes has been hidden for them":

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meaning abundant goodness, overflowing bliss,

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joy, delight, pleasure, and ecstatic happiness;

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"as a reward for what they used to do":

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that is, just as they prayed at night, supplicated, and concealed their deeds,

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their reward was likewise kept hidden.

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Key lessons of the hadith:

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It is derived from the hadith

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that whatever Allah, the Exalted and Majestic, has mentioned in His Magnificent Book

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regarding the bliss of the people of Paradise

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is merely a fraction compared to what is stored away for them.

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The hadith also indicates that the recompense corresponds to the nature of the deed.

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It further affirms that Paradise is already created and in existence,

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and provides guidance that the cause for entering Paradise

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is sincere devotion (ikhlas) and righteousness.

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On the authority of Abu Hurayrah (may Allah be pleased with him),

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

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"The first group to enter Paradise—

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and in another narration:

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will enter with their faces shining like the moon on the night of the full moon,

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and those who follow them will be like the most brilliantly shining star—

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and in another narration:

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like a radiant glittering star in the sky;

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their hearts will be united as the heart of a single man;

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there will be neither discord nor mutual estrangement among them—

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and in another narration:

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nor mutual envy;

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each man among them will have two wives,

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the marrow of whose shins can be seen

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through the flesh because of their sheer beauty—

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and in another narration:

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through the bone and the flesh;

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they will glorify Allah morning and evening;

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they will neither fall ill,

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nor blow their noses,

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nor spit—

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and in another narration:

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they will neither urinate nor defecate;

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their utensils will be of gold and silver,

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their combs will be of gold—

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and in another narration:

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their utensils therein will be of gold,

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and their combs of gold and silver;

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the fuel of their censers will be aloeswood—

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and in another narration:

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al-alunjuj, which is perfumed agarwood;

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their spouses will be the fair maidens with wide, lovely eyes (al-hur al-'in);

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they will all be formed upon the physique of a single man,

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upon the image of their father Adam:

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sixty cubits tall into the sky;

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and their sweat will be musk."

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Commentary on the hadith:

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"Group" (zumrah): that is, a company;

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"in the image of the moon":

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that is, their faces will radiate light like the brightness of the moon;

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"following them" (ithrihim): that is, right after them;

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"neither discord among them":

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that is, among the dwellers of Paradise;

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"nor mutual hatred":

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owing to the purity of their hearts and their being cleansed of all rancor;

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"two wives": that is, from the women of this world,

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though it is also said: from the houris;

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"the marrow of her shin can be seen":

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meaning that what is inside the bone

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is not concealed by the bone, the flesh, or the skin;

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"they will not fall ill" (la yasqamun):

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that is, they will never become sick;

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"their censers" (majamiruhum):

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that is, their incense burners;

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"aloeswood" (al-aluwwah):

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it is a type of agarwood used for burning as incense;

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"their sweat is musk":

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that is, their perspiration will be like musk in its sweet fragrance.

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Key lessons of the hadith:

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It is derived from the hadith

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that the dwellers of Paradise possess varying ranks,

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all of which are exalted;

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and the most radiant of them in light

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are the foremost among them in entering.

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It also highlights the virtue of glorifying Allah (tasbih),

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and that the people of Paradise will glorify Allah, the Exalted and Majestic, as naturally as their breathing.

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It shows that Paradise contains none of the distressful impurities or hardships of this world;

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thus, there is no illness, mucus, or any other imperfection.

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The hadith also indicates that women in Paradise outnumber men,

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and that women constitute the majority of the children of Adam.

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On the authority of Abu Hazim,

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On the authority of Sahl Ibn Sa'd:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"Seventy thousand from my Ummah shall certainly enter Paradise,

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or seven hundred thousand—

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Abu Hazim did not know which of the two he said—

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holding onto one another,

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each grasping the other,

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the first of them will not enter until the last of them enters,

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and their faces will be like the image of the moon on the night of the full moon."

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Commentary on the Hadith:

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"Holding onto one another"

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means holding one another by the hand.

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"Their faces will be like the image of the moon on the night of the full moon"

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means their faces will shine just like the moon shines in the middle of the month.

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Key Lessons of the Hadith:

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From this hadith is derived the immense greatness of Paradise and the vastness of its gates.

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The hadith also indicates that the majority of the people of Paradise belong to the Ummah of Muhammad (peace be upon him).

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It also shows that people in Paradise will be of varying ranks,

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and their light will correspond to their stations.

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On the authority of Al-Bara' Ibn 'Azib, who said:

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A silken garment was gifted to the Prophet (peace and blessings of Allah be upon him)—

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in one narration: "a cloth"—

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and the people began passing it around among themselves,

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marveling at its beauty and softness.

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Thereupon, the Messenger of Allah (peace be upon him) said:

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"Do you marvel at this?"

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They said, "Yes, O Messenger of Allah."

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He said, "By the One in Whose hand my soul is,

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the handkerchiefs of Sa'd in Paradise are far better than it"—

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in one narration: "superior to this"—

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and in another narration: "or softer."

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Commentary on the Hadith:

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*Saraqah* means a piece of cloth, such as a handkerchief or the like.

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*Fa-ja'ala* means they began and proceeded to do so.

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*Yatadawalunaha*

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means passing it from one person to the next.

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"Its beauty" refers to its elegance,

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and "its softness" refers to its delicate texture.

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"The handkerchiefs" (*al-manadil*)—a *mindiil*

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is a piece of cloth carried in the hand.

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Key Lessons of the Hadith:

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From this hadith is derived:

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The permissibility of gifting silk and accepting it.

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It also indicates the permissibility of swearing an oath without being asked to do so.

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On the authority of Anas Ibn Malik (may Allah be pleased with him),

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

246
00:12:19,500 --> 00:12:23,500
"Indeed, in Paradise there is a tree in whose shade a rider could travel

247
00:12:23,500 --> 00:12:27,279
for a hundred years without traversing it."

248
00:12:27,279 --> 00:12:29,779
And on the authority of Abu Hurayrah (may Allah be pleased with him),

249
00:12:29,779 --> 00:12:34,779
tracing it back to the Prophet (peace and blessings of Allah be upon him), who said:

250
00:12:34,779 --> 00:12:36,779
"Indeed, in Paradise there is a tree

251
00:12:36,779 --> 00:12:41,779
in whose shade a rider could travel for a hundred years without traversing it.

252
00:12:41,779 --> 00:12:46,279
Recite if you wish: 'And shade extended' [Al-Waqi'ah: 30]."

253
00:12:46,279 --> 00:12:50,080
Commentary on the Hadith:

254
00:12:50,080 --> 00:12:52,100
"The rider"

255
00:12:52,100 --> 00:12:55,600
means a rider on a trained, fast-paced steed.

256
00:12:55,600 --> 00:12:57,129
"Its shade"

257
00:12:57,129 --> 00:12:59,129
refers to its shelter and expansive canopy,

258
00:12:59,129 --> 00:13:01,629
which is cast by its branches.

259
00:13:01,629 --> 00:13:03,629
"Without traversing it"

260
00:13:03,629 --> 00:13:06,129
means without reaching beyond the shade of that tree.

261
00:13:06,129 --> 00:13:08,629
"And shade extended"

262
00:13:08,629 --> 00:13:11,129
means perpetual shade that never ceases.

263
00:13:12,009 --> 00:13:14,509
Key Lessons of the Hadith:

264
00:13:15,250 --> 00:13:17,250
From this hadith is derived:

265
00:13:17,250 --> 00:13:20,250
An elucidation of the vastness of Paradise and its bliss.

266
00:13:20,250 --> 00:13:24,750
It also shows that the bliss of Paradise is eternal and uninterrupted.

267
00:13:24,750 --> 00:13:30,230
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),

268
00:13:30,230 --> 00:13:34,230
from the Prophet (peace and blessings of Allah be upon him), who said:

269
00:13:34,230 --> 00:13:38,730
"Indeed, the dwellers of Paradise will look up at the occupants of the elevated chambers above them

270
00:13:38,730 --> 00:13:43,730
just as you look at a brilliant, distant star on the horizon

271
00:13:43,730 --> 00:13:46,230
in the east or the west,

272
00:13:46,230 --> 00:13:48,759
on account of the disparity of excellence between them."

273
00:13:48,759 --> 00:13:51,259
They said, "O Messenger of Allah,

274
00:13:51,259 --> 00:13:55,259
are those the stations of the Prophets that none other than them can reach?"

275
00:13:55,259 --> 00:13:56,759
He said:

276
00:13:56,759 --> 00:13:59,259
"Nay, by the One in Whose hand my soul is,

277
00:13:59,259 --> 00:14:05,000
they are men who believed in Allah and affirmed the truth of the Messengers."

278
00:14:05,000 --> 00:14:08,480
Commentary on the Hadith:

279
00:14:08,480 --> 00:14:11,480
*Yatara'awn* means they look upon them.

280
00:14:11,480 --> 00:14:16,009
*Al-Ghuraf* is the plural of *ghurfah*, which denotes lofty upper chambers.

281
00:14:16,009 --> 00:14:20,009
"The brilliant star" (*al-kawkab al-durri*) means intensely luminous,

282
00:14:20,009 --> 00:14:24,009
as though likened to pearls (*durr*) because of its pristine clarity,

283
00:14:24,009 --> 00:14:27,509
and it is also said to mean immense in size.

284
00:14:27,509 --> 00:14:30,009
*Al-Ghabir* means distant and setting.

285
00:14:30,009 --> 00:14:33,509
*Al-Ufuq* means the edges of the sky.

286
00:14:33,509 --> 00:14:36,009
"On account of the disparity of excellence between them"

287
00:14:36,009 --> 00:14:39,580
means due to the variation in their ranks within Paradise.

288
00:14:39,580 --> 00:14:43,580
"Are those the stations of the Prophets" refers to their dwellings in Paradise.

289
00:14:43,580 --> 00:14:48,580
"None can reach" means none can attain or merit them.

290
00:14:48,580 --> 00:14:53,080
"Men who believed in Allah" means they dedicated their worship purely to Him,

291
00:14:53,080 --> 00:14:57,860
"and affirmed the truth of the Messengers" means they followed them sincerely.

292
00:14:57,860 --> 00:15:01,659
Key Lessons of the Hadith:

293
00:15:01,659 --> 00:15:03,659
From this hadith is derived:

294
00:15:03,659 --> 00:15:07,659
The dwellers of Paradise vary in their spiritual stations,

295
00:15:07,659 --> 00:15:10,659
and some of them will see others in elevated chambers.

296
00:15:10,659 --> 00:15:13,659
It also indicates the legitimacy of striking parables,

297
00:15:13,659 --> 00:15:16,159
which leaves a deeper impression on the soul.

298
00:15:16,159 --> 00:15:20,159
The hadith also points to the two conditions for the acceptance of righteous deeds,

299
00:15:20,159 --> 00:15:25,049
which are sincere devotion (Ikhlas) and following the Sunnah (Mutaba'ah).

300
00:15:25,049 --> 00:15:29,350
Chapter: The Description of the Hellfire and that It is Created

301
00:15:29,350 --> 00:15:32,850
On the authority of Abu Jamrah al-Duba'i, who said:

302
00:15:32,850 --> 00:15:35,850
I used to sit with Ibn Abbas in Makkah,

303
00:15:35,850 --> 00:15:37,850
when I was seized by a fever.

304
00:15:37,850 --> 00:15:42,350
He said, "Cool it down with Zamzam water,

305
00:15:42,350 --> 00:15:46,350
for the Messenger of Allah (peace and blessings of Allah be upon him) said:

306
00:15:46,350 --> 00:15:49,350
'Fever is from the raging heat of Hellfire,

307
00:15:49,350 --> 00:15:51,850
so cool it down with water'—

308
00:15:51,850 --> 00:15:56,149
or he said: 'with Zamzam water.'"

309
00:15:56,149 --> 00:15:59,289
Commentary on the Hadith:

310
00:15:59,289 --> 00:16:02,789
*Fa-akhadhatni* means it afflicted me.

311
00:16:02,789 --> 00:16:05,289
*Al-Humma* (fever) refers to

312
00:16:05,289 --> 00:16:08,789
an increase in body temperature above the normal level.

313
00:16:08,789 --> 00:16:11,289
"Cool it down with Zamzam water"

314
00:16:11,289 --> 00:16:14,289
means alleviate and diminish its heat

315
00:16:14,289 --> 00:16:17,289
by pouring Zamzam water over your body.

316
00:16:17,289 --> 00:16:18,789
*Fayh Jahannam* (raging heat of Hellfire)

317
00:16:18,789 --> 00:16:21,679
means the flare and intense surge of its heat.

318
00:16:21,679 --> 00:16:25,509
Key Lessons of the Hadith:

319
00:16:25,509 --> 00:16:27,509
From this hadith is derived:

320
00:16:27,509 --> 00:16:30,009
An explanation of the virtue of Zamzam water.

321
00:16:30,009 --> 00:16:32,509
It demonstrates the legitimacy of seeking medical treatment.

322
00:16:32,509 --> 00:16:36,509
The hadith also indicates that among the fundamental principles of medicine

323
00:16:36,509 --> 00:16:41,299
is treating ailments with their opposites.

324
00:16:41,299 --> 00:16:43,799
On the authority of Rafi' Ibn Khadij, who said:

325
00:16:43,799 --> 00:16:47,799
I heard the Prophet (peace and blessings of Allah be upon him) say:

326
00:16:47,799 --> 00:16:50,799
"Fever is from the intense heat of Hellfire,

327
00:16:50,799 --> 00:16:53,929
so cool it down from yourselves with water."

328
00:16:53,929 --> 00:16:56,929
And on the authority of 'A'ishah (may Allah be pleased with her),

329
00:16:56,929 --> 00:17:00,429
from the Prophet (peace and blessings of Allah be upon him), who said:

330
00:17:00,429 --> 00:17:03,429
"Fever is from the raging heat of Hellfire,

331
00:17:03,429 --> 00:17:06,789
so cool it down with water."

332
00:17:06,789 --> 00:17:10,430
Commentary on the Hadith:

333
00:17:10,430 --> 00:17:12,430
"From the intense heat of Hellfire"

334
00:17:12,430 --> 00:17:14,930
means from its fierce burning;

335
00:17:14,930 --> 00:17:17,460
*fara* signifies boiling and raging.

336
00:17:17,460 --> 00:17:19,960
"So cool it down from yourselves with water"

337
00:17:19,960 --> 00:17:21,960
means remove its heat

338
00:17:21,960 --> 00:17:24,000
and soothe it using water.

339
00:17:24,000 --> 00:17:25,500
*Fayh Jahannam*

340
00:17:25,500 --> 00:17:28,349
means the flare and intensity of its heat.

341
00:17:28,349 --> 00:17:32,309
Key Lessons of the Hadith:

342
00:17:32,309 --> 00:17:34,309
From this hadith is derived:

343
00:17:34,309 --> 00:17:37,309
Hellfire is already created and presently existing.

344
00:17:37,309 --> 00:17:39,809
It also indicates that applying cold water

345
00:17:39,809 --> 00:17:42,309
to the face and limbs of a feverish person

346
00:17:42,809 --> 00:17:44,809
is among the most effective remedies

347
00:17:44,809 --> 00:17:47,809
and the quickest way to extinguish the heat of fever

348
00:17:47,809 --> 00:17:51,150
and break its flame.

349
00:17:51,150 --> 00:17:53,150
On the authority of Nafi',

350
00:17:53,150 --> 00:17:56,150
on the authority of Ibn Umar (may Allah be pleased with them both),

351
00:17:56,150 --> 00:17:59,150
from the Prophet (peace and blessings of Allah be upon him), who said:

352
00:17:59,150 --> 00:18:02,150
"Fever is from the raging heat of Hellfire,

353
00:18:02,150 --> 00:18:04,650
so extinguish it with water"—

354
00:18:04,650 --> 00:18:06,150
and in one narration:

355
00:18:06,150 --> 00:18:08,410
"so cool it down."

356
00:18:08,410 --> 00:18:10,410
Nafi' said:

357
00:18:10,410 --> 00:18:12,410
And Abdullah used to say:

358
00:18:12,910 --> 00:18:16,319
Commentary on the Hadith:

359
00:18:16,319 --> 00:18:19,799
*Ikshif* means remove and lift.

360
00:18:19,799 --> 00:18:21,799
*Al-Rijz* means torment and punishment,

361
00:18:21,799 --> 00:18:23,799
and illness is included therein.

362
00:18:23,799 --> 00:18:28,210
Key Lessons of the Hadith:

363
00:18:28,210 --> 00:18:30,210
From this hadith is derived:

364
00:18:30,210 --> 00:18:32,210
The obligation of sincerity in supplication

365
00:18:32,210 --> 00:18:34,210
for the removal of affliction.

366
00:18:34,210 --> 00:18:40,200
The hadith also points to the legitimacy of Ruqyah.

367
00:18:40,200 --> 00:18:42,700
On the authority of Abu Hurayrah (may Allah be pleased with him):

368
00:18:42,700 --> 00:18:46,200
The Messenger of Allah (peace and blessings of Allah be upon him) said:

369
00:18:46,700 --> 00:18:51,730
"This fire of yours is one part of seventy parts of the fire of Hell."

370
00:18:51,730 --> 00:18:53,730
It was said, "O Messenger of Allah,

371
00:18:53,730 --> 00:18:55,730
by Allah, it would surely have been sufficient!"

372
00:18:55,730 --> 00:18:57,759
He said:

373
00:18:57,759 --> 00:19:00,759
"It has been favored over it by sixty-nine parts,

374
00:19:00,759 --> 00:19:03,759
every one of them equal to its heat."

375
00:19:03,759 --> 00:19:07,500
Commentary on the Hadith:

376
00:19:07,500 --> 00:19:10,069
"This fire of yours"

377
00:19:10,069 --> 00:19:12,069
refers to

378
00:19:12,069 --> 00:19:14,069
the familiar fire of this worldly life.

379
00:19:14,069 --> 00:19:16,069
"It would surely have been sufficient"

380
00:19:16,569 --> 00:19:20,670
means that worldly fire would have been enough to punish the people of the Fire.

381
00:19:20,670 --> 00:19:22,670
"It has been favored"

382
00:19:22,670 --> 00:19:24,990
means it exceeds it in intensity of heat.

383
00:19:24,990 --> 00:19:28,759
Key Lessons of the Hadith:

384
00:19:28,759 --> 00:19:30,759
From this hadith is derived:

385
00:19:30,759 --> 00:19:34,759
The legitimacy of illustrating unseen realities with tangible examples,

386
00:19:34,759 --> 00:19:36,759
as this leaves a stronger impression on the soul.

387
00:19:36,759 --> 00:19:41,759
It also shows that this worldly fire, made as a reminder of the Ultimate Fire,

388
00:19:41,759 --> 00:19:46,759
was diminished from that Fire by sixty-nine parts

389
00:19:46,759 --> 00:19:49,259
so that human beings might benefit from it,

390
00:19:49,259 --> 00:19:53,259
while still fearing it and being mindful of it in their daily dealings.

391
00:19:53,259 --> 00:19:57,730
On the authority of Abu Wa'il, who said:

392
00:19:57,730 --> 00:19:59,730
It was said to Usamah:

393
00:19:59,730 --> 00:20:02,759
"If only you would go to so-and-so and speak to him!"

394
00:20:02,759 --> 00:20:03,759
He replied:

395
00:20:03,759 --> 00:20:08,759
"Do you think that I do not speak to him unless I make you hear it?

396
00:20:08,759 --> 00:20:10,759
Indeed, I speak to him in private

397
00:20:10,759 --> 00:20:15,759
without opening a door that I would hate to be the first to open;

398
00:20:15,759 --> 00:20:21,259
"Nor do I say to a man, if he is a leader over me, that he is the best of people,

399
00:20:21,259 --> 00:20:26,759
after something I heard from the Messenger of Allah (peace and blessings of Allah be upon him)."

400
00:20:26,759 --> 00:20:27,759
He was asked,

401
00:20:27,759 --> 00:20:30,259
"And what did you hear him say?"

402
00:20:30,259 --> 00:20:31,259
He replied,

403
00:20:31,259 --> 00:20:33,259
"I heard him say:

404
00:20:33,259 --> 00:20:36,259
'A man will be brought on the Day of Resurrection

405
00:20:36,259 --> 00:20:38,259
and cast into the Fire,

406
00:20:38,259 --> 00:20:41,259
whereupon his entrails will spill out into the Fire,

407
00:20:41,259 --> 00:20:45,359
and he will go around in circles just as a donkey circles its millstone.'

408
00:20:45,359 --> 00:20:46,359
In another narration:

409
00:20:46,359 --> 00:20:49,359
'And he will grind around in it like the grinding of a donkey.'

410
00:20:49,359 --> 00:20:53,390
'Then the people of the Fire will gather around him and say,

411
00:20:53,390 --> 00:20:54,390
In another narration:

412
00:20:54,390 --> 00:20:56,390
'and they will surround him, saying:

413
00:20:56,390 --> 00:20:59,519
"O so-and-so, what is the matter with you?

414
00:20:59,519 --> 00:21:04,519
Were you not enjoining good upon us and forbidding us from evil?"

415
00:21:04,519 --> 00:21:05,519
He will reply,

416
00:21:05,519 --> 00:21:09,519
"I used to enjoin good upon you, but I would not practice it myself;

417
00:21:09,519 --> 00:21:14,349
and I used to forbid you from evil, yet I would commit it."'"

418
00:21:14,349 --> 00:21:17,859
Commentary on the hadith:

419
00:21:17,859 --> 00:21:21,859
"So-and-so" refers to 'Uthman ibn 'Affan (may Allah be pleased with him).

420
00:21:21,859 --> 00:21:24,859
"You surely think" (latarawna) means: you assume.

421
00:21:24,859 --> 00:21:29,859
"Except that I make you hear" means: except in your presence.

422
00:21:29,859 --> 00:21:33,859
"Without opening a door" means: one of the doors of civil strife (fitnah).

423
00:21:33,859 --> 00:21:36,859
"Will be brought" (yuja'u) means: will be summoned and brought forward.

424
00:21:36,859 --> 00:21:40,859
"Will spill out" (fatandaliq) means: will protrude and gush forth.

425
00:21:40,859 --> 00:21:43,859
"His entrails" (aqtabuh) means: his intestines.

426
00:21:43,859 --> 00:21:47,890
What is meant is that his intestines will come out of his belly.

427
00:21:47,890 --> 00:21:48,890
"With a millstone" (bi-raha):

428
00:21:48,890 --> 00:21:52,890
The millstone (raha) is a stone used for grinding grain.

429
00:21:52,890 --> 00:21:53,890
"Good" (al-ma'ruf):

430
00:21:53,890 --> 00:21:56,960
It is a comprehensive term for every act of obedience to Allah.

431
00:21:56,960 --> 00:21:57,960
"Evil" (al-munkar):

432
00:21:57,960 --> 00:22:04,019
It is a comprehensive term for everything deemed repugnant, prohibited, or disliked by the Sharia.

433
00:22:04,019 --> 00:22:07,019
"And I would not practice it" (wa-la atih) means: I would not do it.

434
00:22:07,019 --> 00:22:11,039
Benefits of the hadith:

435
00:22:11,039 --> 00:22:13,039
It is derived from the hadith

436
00:22:13,039 --> 00:22:17,039
that it is recommended to advise rulers privately for the sake of public benefit,

437
00:22:17,039 --> 00:22:19,039
and not in a manner that stirs up civil strife.

438
00:22:19,039 --> 00:22:23,039
The hadith also contains a prohibition against publicly denouncing leaders,

439
00:22:23,039 --> 00:22:28,039
because that may lead to disunity and fragmenting the community.

440
00:22:28,039 --> 00:22:32,039
It highlights the observance of proper decorum with rulers, showing kindness toward them,

441
00:22:32,039 --> 00:22:36,039
and conveying to them what people are saying about them so they may desist from it.

442
00:22:36,039 --> 00:22:41,039
It provides guidance on closing the avenues that lead to tribulations.

443
00:22:41,039 --> 00:22:46,039
It also clarifies the vital importance of enjoining good and forbidding evil.

444
00:22:46,039 --> 00:22:51,519
Chapter: Description of Iblis and His Hosts

445
00:22:51,519 --> 00:22:55,410
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

446
00:22:55,410 --> 00:22:59,410
The Messenger of Allah (peace and blessings of Allah be upon him) said:

447
00:22:59,410 --> 00:23:02,410
"Satan comes to one of you and says,

448
00:23:02,410 --> 00:23:04,410
'Who created such-and-such?

449
00:23:04,410 --> 00:23:06,410
Who created such-and-such?'

450
00:23:06,410 --> 00:23:08,410
until he eventually says,

451
00:23:08,410 --> 00:23:10,410
'Who created your Lord?'

452
00:23:10,410 --> 00:23:15,410
So when it reaches that point, let him seek refuge in Allah and desist."

453
00:23:15,410 --> 00:23:19,180
Commentary on the hadith:

454
00:23:19,180 --> 00:23:22,630
"Satan comes" means: he whispers insidious doubts.

455
00:23:22,630 --> 00:23:24,630
"So when it reaches"

456
00:23:24,630 --> 00:23:27,630
means: when it escalates to this state,

457
00:23:27,630 --> 00:23:29,630
"let him seek refuge in Allah,"

458
00:23:29,630 --> 00:23:34,630
meaning: let him say, "I seek refuge in Allah from the accursed Satan" (A'udhu billahi min ash-shaytanir-rajim).

459
00:23:34,630 --> 00:23:35,630
"And desist,"

460
00:23:35,630 --> 00:23:40,630
meaning: let him abandon contemplating and indulging in this intrusive thought.

461
00:23:40,630 --> 00:23:43,920
Benefits of the hadith:

462
00:23:43,920 --> 00:23:46,880
It is derived from the hadith

463
00:23:46,880 --> 00:23:52,880
that seeking refuge in Allah holds great virtue in repelling baseless, devilish doubts and intrusive thoughts.

464
00:23:52,880 --> 00:23:57,940
It also teaches not to indulge in intrusive thoughts that engender doubts.

465
00:23:57,940 --> 00:24:04,039
It guides toward abandoning contemplation of the devilish whisperings that cross the heart.

466
00:24:04,039 --> 00:24:09,480
On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

467
00:24:09,480 --> 00:24:12,480
The Messenger of Allah (peace and blessings of Allah be upon him) said:

468
00:24:12,480 --> 00:24:15,480
"When the wings of the night spread,

469
00:24:15,480 --> 00:24:17,480
In another narration:

470
00:24:17,480 --> 00:24:19,480
'When nightfall descends

471
00:24:19,480 --> 00:24:21,480
or evening arrives,

472
00:24:21,480 --> 00:24:23,480
keep your children indoors,

473
00:24:23,480 --> 00:24:27,480
for the devils disperse at that time.'

474
00:24:27,480 --> 00:24:29,509
In another narration:

475
00:24:29,509 --> 00:24:32,509
'And gather your children inside at nightfall,

476
00:24:32,509 --> 00:24:35,509
for the jinn disperse and snatch away at that time.

477
00:24:35,509 --> 00:24:39,799
But when an hour of the night has passed, release them,

478
00:24:39,799 --> 00:24:43,799
and lock the doors and mention the name of Allah.'

479
00:24:43,799 --> 00:24:44,829
In another narration:

480
00:24:44,829 --> 00:24:46,829
'And shut the doors,

481
00:24:46,829 --> 00:24:50,829
for Satan does not open a closed door.

482
00:24:50,829 --> 00:24:54,859
Tie shut your waterskins and mention the name of Allah;

483
00:24:54,859 --> 00:24:58,859
cover your vessels and mention the name of Allah.'

484
00:24:58,859 --> 00:24:59,859
In another narration:

485
00:24:59,859 --> 00:25:01,859
'And mention the name of Allah.'

486
00:25:02,859 --> 00:25:04,859
And in another narration:

487
00:25:04,859 --> 00:25:06,859
'And tie shut the water containers,

488
00:25:06,859 --> 00:25:09,960
cover food and drink,

489
00:25:09,960 --> 00:25:12,960
even by merely placing something across them,

490
00:25:12,960 --> 00:25:15,960
and extinguish your lamps.'

491
00:25:15,960 --> 00:25:17,019
In another narration:

492
00:25:17,019 --> 00:25:19,019
'when going to sleep,

493
00:25:19,019 --> 00:25:23,019
for the little vermin might pull the wick

494
00:25:23,019 --> 00:25:26,500
and burn down the house upon its occupants.'"

495
00:25:26,500 --> 00:25:30,009
Commentary on the hadith:

496
00:25:30,009 --> 00:25:33,009
"The wings of the night" (junh al-layl) refers to its darkness.

497
00:25:33,009 --> 00:25:35,009
"Keep your children indoors" (fa-kuffu sibyanakum)

498
00:25:35,009 --> 00:25:40,009
means: gather them inside and prevent them from going out and roaming in the streets.

499
00:25:40,009 --> 00:25:45,009
"Disperse" means: they emerge and wander through the pathways.

500
00:25:45,009 --> 00:25:48,009
"At that time" (hina'idhin) means: during that period.

501
00:25:48,009 --> 00:25:51,009
"Has passed" (dhahaba) means: has elapsed.

502
00:25:51,009 --> 00:25:55,009
"Release them" (fa-halluhum) means: let them be and leave them alone.

503
00:25:55,009 --> 00:25:58,039
"Shut" (ajifu) means: lock and close.

504
00:25:58,039 --> 00:26:02,039
"Tie shut your waterskins" (wa-awku qirabakum) means: fasten tightly the mouths of the skins.

505
00:26:02,039 --> 00:26:05,039
The waterskin (qirbah) is a container used for storing water.

506
00:26:05,039 --> 00:26:09,170
"Cover your vessels" (khammiru aniyatakum) means: cover them up.

507
00:26:09,170 --> 00:26:12,170
"Even by merely placing something across them"

508
00:26:12,170 --> 00:26:18,170
means: even if you only place a stick or something else across the top of the vessel to cover part of it,

509
00:26:18,170 --> 00:26:21,170
laying it crosswise over it.

510
00:26:21,170 --> 00:26:23,200
"And extinguish your lamps":

511
00:26:23,200 --> 00:26:28,359
Extinguishing a lamp corresponds to quenching a fire.

512
00:26:28,359 --> 00:26:31,359
"The little vermin" (al-fuwaysiqah) refers to the mouse,

513
00:26:31,359 --> 00:26:36,359
and it was called a little corruptor because it emerges from its hole to ruin property.

514
00:26:36,359 --> 00:26:41,460
"Pulled the wick" means: dragged the wick of the lamp.

515
00:26:41,460 --> 00:26:45,069
Benefits of the hadith:

516
00:26:45,069 --> 00:26:52,960
It is derived from the hadith that one must care for children and safeguard them from the snares of the devils.

517
00:26:52,960 --> 00:26:56,960
It contains guidance to avoid exposing oneself to areas of harm and temptation.

518
00:26:56,960 --> 00:27:01,000
It shows that among the benefits of covering vessels

519
00:27:01,000 --> 00:27:06,000
is protecting them from devils, impurities, insects, and other pests,

520
00:27:06,000 --> 00:27:10,000
as well as from the pestilence that descends on one night of the year.

521
00:27:10,000 --> 00:27:17,000
It also shows that adopting worldly means and taking precautions against harm does not contradict reliance upon Allah (tawakkul).

522
00:27:18,000 --> 00:27:22,920
On the authority of Sulayman ibn Surad, who said:

523
00:27:22,920 --> 00:27:26,920
"I was sitting with the Prophet (peace and blessings of Allah be upon him)

524
00:27:26,920 --> 00:27:28,920
while two men were reviling one another.

525
00:27:28,920 --> 00:27:33,920
One of them had his face turn red and his jugular veins swell up.

526
00:27:33,920 --> 00:27:36,950
Thereupon the Prophet (peace be upon him) said:

527
00:27:36,950 --> 00:27:39,950
'I know a word which, if he were to say it,

528
00:27:39,950 --> 00:27:42,950
would cause what he is experiencing to go away from him.

529
00:27:42,950 --> 00:27:46,950
If he said: "I seek refuge in Allah from Satan,"

530
00:27:46,950 --> 00:27:48,950
what he is experiencing would leave him.'

531
00:27:48,950 --> 00:27:50,950
So they said to him,

532
00:27:50,950 --> 00:27:54,950
'The Prophet (peace be upon him) said:

533
00:27:54,950 --> 00:27:57,950
"Seek refuge in Allah from Satan."'

534
00:27:57,950 --> 00:27:58,950
But he retorted,

535
00:27:58,950 --> 00:28:00,950
'Do I have madness?'"

536
00:28:00,950 --> 00:28:04,559
Commentary on the hadith:

537
00:28:04,559 --> 00:28:07,069
"Reviling one another" (yastabban)

538
00:28:07,069 --> 00:28:10,069
means: each of them was insulting the other.

539
00:28:10,069 --> 00:28:11,069
"His jugular veins" (awdajuh)

540
00:28:11,069 --> 00:28:14,069
refers to the blood vessels located in the neck.

541
00:28:14,069 --> 00:28:15,069
"Would go away from him" (dhahaba 'anhu)

542
00:28:15,069 --> 00:28:17,069
means: would disappear from him.

543
00:28:17,069 --> 00:28:18,069
"What he is experiencing" (ma yajid)

544
00:28:18,069 --> 00:28:20,069
refers to his intense anger.

545
00:28:20,069 --> 00:28:22,069
"Do I have madness?"

546
00:28:22,069 --> 00:28:24,069
He said this out of the extremity of his rage.

547
00:28:24,069 --> 00:28:27,519
Benefits of the hadith:

548
00:28:27,519 --> 00:28:30,279
It is derived from the hadith

549
00:28:30,279 --> 00:28:33,279
that anger is among the incitements of Satan;

550
00:28:33,279 --> 00:28:35,279
therefore, the angry person ought

551
00:28:35,279 --> 00:28:39,279
to seek refuge in Allah, the Mighty and Majestic, to repel it.

552
00:28:39,279 --> 00:28:43,279
The hadith also implies that one should avoid confronting an angry person

553
00:28:43,279 --> 00:28:45,279
while he is in a state of severe rage.

554
00:28:45,279 --> 00:28:49,279
It provides guidance on adopting the means to dispel anger.

555
00:28:49,279 --> 00:28:54,759
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

556
00:28:54,759 --> 00:28:58,759
The Prophet (peace and blessings of Allah be upon him) said:

557
00:28:58,759 --> 00:29:04,759
"Every child of Adam is pricked in his sides by the finger of Satan when he is born."

558
00:29:04,759 --> 00:29:06,759
In another narration:

559
00:29:06,759 --> 00:29:11,759
"No child of Adam is born without being touched by Satan,

560
00:29:11,759 --> 00:29:13,759
except for 'Isa ibn Maryam."

561
00:29:13,759 --> 00:29:15,759
In another narration:

562
00:29:15,759 --> 00:29:18,759
"whereupon he begins crying aloud from the touch of Satan,

563
00:29:18,759 --> 00:29:21,759
except for Maryam and her son."

564
00:29:21,759 --> 00:29:23,759
Then Abu Hurayrah said:

565
00:29:23,759 --> 00:29:29,759
“And when she was delivered she said: My Lord! Lo! I am delivered of a female - Allah knew best of what she was delivered - the male is not as the female; and lo! I have named her Mary, and lo! I crave Thy protection for her and for her offspring from Satan the outcast.” (3:36)

566
00:29:29,759 --> 00:29:33,880
"He went to prick him, but he pricked the veil instead."

567
00:29:33,880 --> 00:29:37,619
Commentary on the hadith:

568
00:29:37,619 --> 00:29:42,099
"The veil" (al-hijab) refers to the membrane surrounding the fetus,

569
00:29:42,099 --> 00:29:44,099
which is called the placenta.

570
00:29:44,099 --> 00:29:45,099
It is also said that

571
00:29:45,099 --> 00:29:46,099
"the veil"

572
00:29:46,099 --> 00:29:50,099
refers to the cloth in which the newborn is wrapped.

573
00:29:50,099 --> 00:29:51,099
"Begins crying aloud" (yastahillu)

574
00:29:51,099 --> 00:29:54,099
means: cries out, raising his voice.

575
00:29:54,099 --> 00:29:57,450
Benefits of the hadith:

576
00:29:57,450 --> 00:30:00,509
It is derived from the hadith

577
00:30:00,509 --> 00:30:04,509
the fierce enmity of Satan toward the children of Adam.

578
00:30:04,509 --> 00:30:09,509
It also contains a manifest virtue of 'Isa and his mother (peace be upon them).