In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Studies and Humanities Research
presents:
Abridgment of Sahih al-Bukhari.
Chapter: What Has Been Related Concerning the Description of Paradise
and that it is already created.
On the authority of 'Imran ibn Husayn,
the Prophet (peace and blessings of Allah be upon him) said:
"I looked into Paradise,
and I saw that the majority of its dwellers were the poor;
and I looked into the Fire,
and I saw that the majority of its dwellers were women."
Commentary on the hadith:
"I looked" (ittala'tu):
that is, I gazed and came to know what is inside it;
"and I saw" (fa-ra'aytu): that is, I found.
Key lessons of the hadith:
It is derived from the hadith
that Paradise and Hellfire are two created, currently existing entities.
The hadith also contains an encouragement to take little from worldly pleasures and rights,
as well as a warning against ingratitude for blessings.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
"While we were sitting
with the Messenger of Allah (peace and blessings of Allah be upon him),
he said:
'While I was asleep,
I saw myself in Paradise,
and there was a woman performing ablution beside a palace.
I asked, "Whose palace is this?"
They replied, "It belongs to 'Umar ibn al-Khattab."
Then I remembered his protective jealousy (ghayrah),
so I turned and retreated.'"
Abu Hurayrah said:
"'Umar ibn al-Khattab wept
and then said,
'Could I ever feel protective jealousy against you, O Messenger of Allah—may my father and mother be ransomed for you?!'"
Commentary on the hadith:
"I saw myself" (ra'aytuni):
that is, I saw my own self;
"performing ablution" (tatawadda'):
it is said to mean ritual ablution (wudu'),
and it is also said to mean radiant beauty and cleanliness;
"his protective jealousy" (ghayratuhu):
ghayrah denotes honor, protective zeal, and sense of pride;
"so I turned" (fa-wallaytu):
that is, I departed and turned away.
Key lessons of the hadith:
It is derived from the hadith
that the dreams of the Prophets are true revelation.
The hadith also contains the practice of giving glad tidings to companions with that which delights them,
and it demonstrates the intense love the Companions had for the Prophet (peace be upon him).
On the authority of 'Abdullah ibn Qays,
the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Verily, in Paradise there is a pavilion made of a single hollowed pearl—
and in another narration:
a large pearl—
its width being sixty miles;
and in another narration:
its height reaching into the sky sixty cubits;
in every corner of it—
and in another narration:
for the believer—
there are wives whom the others cannot see,
and the believer will visit them all.
And there are two gardens whose silver
comprises their vessels and all that is within them,
and two gardens of such-and-such—
and in another narration:
two gardens of gold,
their vessels and all that is within them;
and nothing will stand between the people and their gazing upon their Lord
except the Cloak of Grandeur upon His Face
in the Garden of Eden."
Commentary on the hadith:
"Hollowed" (mujawwafah):
that is, pierced through
and empty within,
having a spacious interior;
"a mile" (milan):
a mile corresponds to four thousand paces;
"he visits" (yatufu):
that is, he goes around;
"and nothing will stand between the people and their gazing upon their Lord":
that is, nothing prevents the people from looking upon their Lord, the Exalted and Majestic,
except the Cloak of Grandeur;
"the Garden of Eden" (Jannatu 'Adn):
'Adana means to reside permanently,
and it was so named because it is the Abode of Eternal Residence;
"durrah": that is, a magnificent pearl.
Key lessons of the hadith:
The hadith indicates that the total number of females in Paradise, encompassing both the houris and the women of humankind,
exceeds the number of mortal men.
It also affirms the seeing of Allah, the Exalted and Majestic, in Paradise.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him),
Allah Almighty says:
"I have prepared for My righteous servants what no eye has ever seen,
no ear has ever heard,
and no human heart has ever conceived, as a stored treasure,
leaving aside whatever you have been informed of."
Then he recited:
“No soul knoweth what is kept hid for them of joy, as a reward for what they used to do.” (32:17)
Commentary on the hadith:
"I have prepared" (a'dadtu): that is, I have made ready;
"as a stored treasure" (dhukhran): that is, reserved in store;
"leaving aside" (balha):
it is said to mean "other than",
and it is said to mean "let alone";
"whatever you have been informed of":
that is, of what has been mentioned to you in the Noble Qur'an;
"So no soul knows":
that is, no one knows
"what comfort of eyes has been hidden for them":
meaning abundant goodness, overflowing bliss,
joy, delight, pleasure, and ecstatic happiness;
"as a reward for what they used to do":
that is, just as they prayed at night, supplicated, and concealed their deeds,
their reward was likewise kept hidden.
Key lessons of the hadith:
It is derived from the hadith
that whatever Allah, the Exalted and Majestic, has mentioned in His Magnificent Book
regarding the bliss of the people of Paradise
is merely a fraction compared to what is stored away for them.
The hadith also indicates that the recompense corresponds to the nature of the deed.
It further affirms that Paradise is already created and in existence,
and provides guidance that the cause for entering Paradise
is sincere devotion (ikhlas) and righteousness.
On the authority of Abu Hurayrah (may Allah be pleased with him),
the Messenger of Allah (peace and blessings of Allah be upon him) said:
"The first group to enter Paradise—
and in another narration:
will enter with their faces shining like the moon on the night of the full moon,
and those who follow them will be like the most brilliantly shining star—
and in another narration:
like a radiant glittering star in the sky;
their hearts will be united as the heart of a single man;
there will be neither discord nor mutual estrangement among them—
and in another narration:
nor mutual envy;
each man among them will have two wives,
the marrow of whose shins can be seen
through the flesh because of their sheer beauty—
and in another narration:
through the bone and the flesh;
they will glorify Allah morning and evening;
they will neither fall ill,
nor blow their noses,
nor spit—
and in another narration:
they will neither urinate nor defecate;
their utensils will be of gold and silver,
their combs will be of gold—
and in another narration:
their utensils therein will be of gold,
and their combs of gold and silver;
the fuel of their censers will be aloeswood—
and in another narration:
al-alunjuj, which is perfumed agarwood;
their spouses will be the fair maidens with wide, lovely eyes (al-hur al-'in);
they will all be formed upon the physique of a single man,
upon the image of their father Adam:
sixty cubits tall into the sky;
and their sweat will be musk."
Commentary on the hadith:
"Group" (zumrah): that is, a company;
"in the image of the moon":
that is, their faces will radiate light like the brightness of the moon;
"following them" (ithrihim): that is, right after them;
"neither discord among them":
that is, among the dwellers of Paradise;
"nor mutual hatred":
owing to the purity of their hearts and their being cleansed of all rancor;
"two wives": that is, from the women of this world,
though it is also said: from the houris;
"the marrow of her shin can be seen":
meaning that what is inside the bone
is not concealed by the bone, the flesh, or the skin;
"they will not fall ill" (la yasqamun):
that is, they will never become sick;
"their censers" (majamiruhum):
that is, their incense burners;
"aloeswood" (al-aluwwah):
it is a type of agarwood used for burning as incense;
"their sweat is musk":
that is, their perspiration will be like musk in its sweet fragrance.
Key lessons of the hadith:
It is derived from the hadith
that the dwellers of Paradise possess varying ranks,
all of which are exalted;
and the most radiant of them in light
are the foremost among them in entering.
It also highlights the virtue of glorifying Allah (tasbih),
and that the people of Paradise will glorify Allah, the Exalted and Majestic, as naturally as their breathing.
It shows that Paradise contains none of the distressful impurities or hardships of this world;
thus, there is no illness, mucus, or any other imperfection.
The hadith also indicates that women in Paradise outnumber men,
and that women constitute the majority of the children of Adam.
On the authority of Abu Hazim,
On the authority of Sahl Ibn Sa'd:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Seventy thousand from my Ummah shall certainly enter Paradise,
or seven hundred thousand—
Abu Hazim did not know which of the two he said—
holding onto one another,
each grasping the other,
the first of them will not enter until the last of them enters,
and their faces will be like the image of the moon on the night of the full moon."
Commentary on the Hadith:
"Holding onto one another"
means holding one another by the hand.
"Their faces will be like the image of the moon on the night of the full moon"
means their faces will shine just like the moon shines in the middle of the month.
Key Lessons of the Hadith:
From this hadith is derived the immense greatness of Paradise and the vastness of its gates.
The hadith also indicates that the majority of the people of Paradise belong to the Ummah of Muhammad (peace be upon him).
It also shows that people in Paradise will be of varying ranks,
and their light will correspond to their stations.
On the authority of Al-Bara' Ibn 'Azib, who said:
A silken garment was gifted to the Prophet (peace and blessings of Allah be upon him)—
in one narration: "a cloth"—
and the people began passing it around among themselves,
marveling at its beauty and softness.
Thereupon, the Messenger of Allah (peace be upon him) said:
"Do you marvel at this?"
They said, "Yes, O Messenger of Allah."
He said, "By the One in Whose hand my soul is,
the handkerchiefs of Sa'd in Paradise are far better than it"—
in one narration: "superior to this"—
and in another narration: "or softer."
Commentary on the Hadith:
*Saraqah* means a piece of cloth, such as a handkerchief or the like.
*Fa-ja'ala* means they began and proceeded to do so.
*Yatadawalunaha*
means passing it from one person to the next.
"Its beauty" refers to its elegance,
and "its softness" refers to its delicate texture.
"The handkerchiefs" (*al-manadil*)—a *mindiil*
is a piece of cloth carried in the hand.
Key Lessons of the Hadith:
From this hadith is derived:
The permissibility of gifting silk and accepting it.
It also indicates the permissibility of swearing an oath without being asked to do so.
On the authority of Anas Ibn Malik (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Indeed, in Paradise there is a tree in whose shade a rider could travel
for a hundred years without traversing it."
And on the authority of Abu Hurayrah (may Allah be pleased with him),
tracing it back to the Prophet (peace and blessings of Allah be upon him), who said:
"Indeed, in Paradise there is a tree
in whose shade a rider could travel for a hundred years without traversing it.
Recite if you wish: 'And shade extended' [Al-Waqi'ah: 30]."
Commentary on the Hadith:
"The rider"
means a rider on a trained, fast-paced steed.
"Its shade"
refers to its shelter and expansive canopy,
which is cast by its branches.
"Without traversing it"
means without reaching beyond the shade of that tree.
"And shade extended"
means perpetual shade that never ceases.
Key Lessons of the Hadith:
From this hadith is derived:
An elucidation of the vastness of Paradise and its bliss.
It also shows that the bliss of Paradise is eternal and uninterrupted.
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Indeed, the dwellers of Paradise will look up at the occupants of the elevated chambers above them
just as you look at a brilliant, distant star on the horizon
in the east or the west,
on account of the disparity of excellence between them."
They said, "O Messenger of Allah,
are those the stations of the Prophets that none other than them can reach?"
He said:
"Nay, by the One in Whose hand my soul is,
they are men who believed in Allah and affirmed the truth of the Messengers."
Commentary on the Hadith:
*Yatara'awn* means they look upon them.
*Al-Ghuraf* is the plural of *ghurfah*, which denotes lofty upper chambers.
"The brilliant star" (*al-kawkab al-durri*) means intensely luminous,
as though likened to pearls (*durr*) because of its pristine clarity,
and it is also said to mean immense in size.
*Al-Ghabir* means distant and setting.
*Al-Ufuq* means the edges of the sky.
"On account of the disparity of excellence between them"
means due to the variation in their ranks within Paradise.
"Are those the stations of the Prophets" refers to their dwellings in Paradise.
"None can reach" means none can attain or merit them.
"Men who believed in Allah" means they dedicated their worship purely to Him,
"and affirmed the truth of the Messengers" means they followed them sincerely.
Key Lessons of the Hadith:
From this hadith is derived:
The dwellers of Paradise vary in their spiritual stations,
and some of them will see others in elevated chambers.
It also indicates the legitimacy of striking parables,
which leaves a deeper impression on the soul.
The hadith also points to the two conditions for the acceptance of righteous deeds,
which are sincere devotion (Ikhlas) and following the Sunnah (Mutaba'ah).
Chapter: The Description of the Hellfire and that It is Created
On the authority of Abu Jamrah al-Duba'i, who said:
I used to sit with Ibn Abbas in Makkah,
when I was seized by a fever.
He said, "Cool it down with Zamzam water,
for the Messenger of Allah (peace and blessings of Allah be upon him) said:
'Fever is from the raging heat of Hellfire,
so cool it down with water'—
or he said: 'with Zamzam water.'"
Commentary on the Hadith:
*Fa-akhadhatni* means it afflicted me.
*Al-Humma* (fever) refers to
an increase in body temperature above the normal level.
"Cool it down with Zamzam water"
means alleviate and diminish its heat
by pouring Zamzam water over your body.
*Fayh Jahannam* (raging heat of Hellfire)
means the flare and intense surge of its heat.
Key Lessons of the Hadith:
From this hadith is derived:
An explanation of the virtue of Zamzam water.
It demonstrates the legitimacy of seeking medical treatment.
The hadith also indicates that among the fundamental principles of medicine
is treating ailments with their opposites.
On the authority of Rafi' Ibn Khadij, who said:
I heard the Prophet (peace and blessings of Allah be upon him) say:
"Fever is from the intense heat of Hellfire,
so cool it down from yourselves with water."
And on the authority of 'A'ishah (may Allah be pleased with her),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Fever is from the raging heat of Hellfire,
so cool it down with water."
Commentary on the Hadith:
"From the intense heat of Hellfire"
means from its fierce burning;
*fara* signifies boiling and raging.
"So cool it down from yourselves with water"
means remove its heat
and soothe it using water.
*Fayh Jahannam*
means the flare and intensity of its heat.
Key Lessons of the Hadith:
From this hadith is derived:
Hellfire is already created and presently existing.
It also indicates that applying cold water
to the face and limbs of a feverish person
is among the most effective remedies
and the quickest way to extinguish the heat of fever
and break its flame.
On the authority of Nafi',
on the authority of Ibn Umar (may Allah be pleased with them both),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Fever is from the raging heat of Hellfire,
so extinguish it with water"—
and in one narration:
"so cool it down."
Nafi' said:
And Abdullah used to say:
Commentary on the Hadith:
*Ikshif* means remove and lift.
*Al-Rijz* means torment and punishment,
and illness is included therein.
Key Lessons of the Hadith:
From this hadith is derived:
The obligation of sincerity in supplication
for the removal of affliction.
The hadith also points to the legitimacy of Ruqyah.
On the authority of Abu Hurayrah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"This fire of yours is one part of seventy parts of the fire of Hell."
It was said, "O Messenger of Allah,
by Allah, it would surely have been sufficient!"
He said:
"It has been favored over it by sixty-nine parts,
every one of them equal to its heat."
Commentary on the Hadith:
"This fire of yours"
refers to
the familiar fire of this worldly life.
"It would surely have been sufficient"
means that worldly fire would have been enough to punish the people of the Fire.
"It has been favored"
means it exceeds it in intensity of heat.
Key Lessons of the Hadith:
From this hadith is derived:
The legitimacy of illustrating unseen realities with tangible examples,
as this leaves a stronger impression on the soul.
It also shows that this worldly fire, made as a reminder of the Ultimate Fire,
was diminished from that Fire by sixty-nine parts
so that human beings might benefit from it,
while still fearing it and being mindful of it in their daily dealings.
On the authority of Abu Wa'il, who said:
It was said to Usamah:
"If only you would go to so-and-so and speak to him!"
He replied:
"Do you think that I do not speak to him unless I make you hear it?
Indeed, I speak to him in private
without opening a door that I would hate to be the first to open;
"Nor do I say to a man, if he is a leader over me, that he is the best of people,
after something I heard from the Messenger of Allah (peace and blessings of Allah be upon him)."
He was asked,
"And what did you hear him say?"
He replied,
"I heard him say:
'A man will be brought on the Day of Resurrection
and cast into the Fire,
whereupon his entrails will spill out into the Fire,
and he will go around in circles just as a donkey circles its millstone.'
In another narration:
'And he will grind around in it like the grinding of a donkey.'
'Then the people of the Fire will gather around him and say,
In another narration:
'and they will surround him, saying:
"O so-and-so, what is the matter with you?
Were you not enjoining good upon us and forbidding us from evil?"
He will reply,
"I used to enjoin good upon you, but I would not practice it myself;
and I used to forbid you from evil, yet I would commit it."'"
Commentary on the hadith:
"So-and-so" refers to 'Uthman ibn 'Affan (may Allah be pleased with him).
"You surely think" (latarawna) means: you assume.
"Except that I make you hear" means: except in your presence.
"Without opening a door" means: one of the doors of civil strife (fitnah).
"Will be brought" (yuja'u) means: will be summoned and brought forward.
"Will spill out" (fatandaliq) means: will protrude and gush forth.
"His entrails" (aqtabuh) means: his intestines.
What is meant is that his intestines will come out of his belly.
"With a millstone" (bi-raha):
The millstone (raha) is a stone used for grinding grain.
"Good" (al-ma'ruf):
It is a comprehensive term for every act of obedience to Allah.
"Evil" (al-munkar):
It is a comprehensive term for everything deemed repugnant, prohibited, or disliked by the Sharia.
"And I would not practice it" (wa-la atih) means: I would not do it.
Benefits of the hadith:
It is derived from the hadith
that it is recommended to advise rulers privately for the sake of public benefit,
and not in a manner that stirs up civil strife.
The hadith also contains a prohibition against publicly denouncing leaders,
because that may lead to disunity and fragmenting the community.
It highlights the observance of proper decorum with rulers, showing kindness toward them,
and conveying to them what people are saying about them so they may desist from it.
It provides guidance on closing the avenues that lead to tribulations.
It also clarifies the vital importance of enjoining good and forbidding evil.
Chapter: Description of Iblis and His Hosts
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Satan comes to one of you and says,
'Who created such-and-such?
Who created such-and-such?'
until he eventually says,
'Who created your Lord?'
So when it reaches that point, let him seek refuge in Allah and desist."
Commentary on the hadith:
"Satan comes" means: he whispers insidious doubts.
"So when it reaches"
means: when it escalates to this state,
"let him seek refuge in Allah,"
meaning: let him say, "I seek refuge in Allah from the accursed Satan" (A'udhu billahi min ash-shaytanir-rajim).
"And desist,"
meaning: let him abandon contemplating and indulging in this intrusive thought.
Benefits of the hadith:
It is derived from the hadith
that seeking refuge in Allah holds great virtue in repelling baseless, devilish doubts and intrusive thoughts.
It also teaches not to indulge in intrusive thoughts that engender doubts.
It guides toward abandoning contemplation of the devilish whisperings that cross the heart.
On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"When the wings of the night spread,
In another narration:
'When nightfall descends
or evening arrives,
keep your children indoors,
for the devils disperse at that time.'
In another narration:
'And gather your children inside at nightfall,
for the jinn disperse and snatch away at that time.
But when an hour of the night has passed, release them,
and lock the doors and mention the name of Allah.'
In another narration:
'And shut the doors,
for Satan does not open a closed door.
Tie shut your waterskins and mention the name of Allah;
cover your vessels and mention the name of Allah.'
In another narration:
'And mention the name of Allah.'
And in another narration:
'And tie shut the water containers,
cover food and drink,
even by merely placing something across them,
and extinguish your lamps.'
In another narration:
'when going to sleep,
for the little vermin might pull the wick
and burn down the house upon its occupants.'"
Commentary on the hadith:
"The wings of the night" (junh al-layl) refers to its darkness.
"Keep your children indoors" (fa-kuffu sibyanakum)
means: gather them inside and prevent them from going out and roaming in the streets.
"Disperse" means: they emerge and wander through the pathways.
"At that time" (hina'idhin) means: during that period.
"Has passed" (dhahaba) means: has elapsed.
"Release them" (fa-halluhum) means: let them be and leave them alone.
"Shut" (ajifu) means: lock and close.
"Tie shut your waterskins" (wa-awku qirabakum) means: fasten tightly the mouths of the skins.
The waterskin (qirbah) is a container used for storing water.
"Cover your vessels" (khammiru aniyatakum) means: cover them up.
"Even by merely placing something across them"
means: even if you only place a stick or something else across the top of the vessel to cover part of it,
laying it crosswise over it.
"And extinguish your lamps":
Extinguishing a lamp corresponds to quenching a fire.
"The little vermin" (al-fuwaysiqah) refers to the mouse,
and it was called a little corruptor because it emerges from its hole to ruin property.
"Pulled the wick" means: dragged the wick of the lamp.
Benefits of the hadith:
It is derived from the hadith that one must care for children and safeguard them from the snares of the devils.
It contains guidance to avoid exposing oneself to areas of harm and temptation.
It shows that among the benefits of covering vessels
is protecting them from devils, impurities, insects, and other pests,
as well as from the pestilence that descends on one night of the year.
It also shows that adopting worldly means and taking precautions against harm does not contradict reliance upon Allah (tawakkul).
On the authority of Sulayman ibn Surad, who said:
"I was sitting with the Prophet (peace and blessings of Allah be upon him)
while two men were reviling one another.
One of them had his face turn red and his jugular veins swell up.
Thereupon the Prophet (peace be upon him) said:
'I know a word which, if he were to say it,
would cause what he is experiencing to go away from him.
If he said: "I seek refuge in Allah from Satan,"
what he is experiencing would leave him.'
So they said to him,
'The Prophet (peace be upon him) said:
"Seek refuge in Allah from Satan."'
But he retorted,
'Do I have madness?'"
Commentary on the hadith:
"Reviling one another" (yastabban)
means: each of them was insulting the other.
"His jugular veins" (awdajuh)
refers to the blood vessels located in the neck.
"Would go away from him" (dhahaba 'anhu)
means: would disappear from him.
"What he is experiencing" (ma yajid)
refers to his intense anger.
"Do I have madness?"
He said this out of the extremity of his rage.
Benefits of the hadith:
It is derived from the hadith
that anger is among the incitements of Satan;
therefore, the angry person ought
to seek refuge in Allah, the Mighty and Majestic, to repel it.
The hadith also implies that one should avoid confronting an angry person
while he is in a state of severe rage.
It provides guidance on adopting the means to dispel anger.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) said:
"Every child of Adam is pricked in his sides by the finger of Satan when he is born."
In another narration:
"No child of Adam is born without being touched by Satan,
except for 'Isa ibn Maryam."
In another narration:
"whereupon he begins crying aloud from the touch of Satan,
except for Maryam and her son."
Then Abu Hurayrah said:
“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)
"He went to prick him, but he pricked the veil instead."
Commentary on the hadith:
"The veil" (al-hijab) refers to the membrane surrounding the fetus,
which is called the placenta.
It is also said that
"the veil"
refers to the cloth in which the newborn is wrapped.
"Begins crying aloud" (yastahillu)
means: cries out, raising his voice.
Benefits of the hadith:
It is derived from the hadith
the fierce enmity of Satan toward the children of Adam.
It also contains a manifest virtue of 'Isa and his mother (peace be upon them).