WEBVTT

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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:

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"Indeed, in Paradise there is a tree in whose shade a rider could travel

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for a hundred years without traversing it."

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

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tracing it back to the Prophet (peace and blessings of Allah be upon him), who said:

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"Indeed, in Paradise there is a tree

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in whose shade a rider could travel for a hundred years without traversing it.

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Recite if you wish: 'And shade extended' [Al-Waqi'ah: 30]."

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Commentary on the Hadith:

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"The rider"

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means a rider on a trained, fast-paced steed.

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"Its shade"

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refers to its shelter and expansive canopy,

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which is cast by its branches.

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"Without traversing it"

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means without reaching beyond the shade of that tree.

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"And shade extended"

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means perpetual shade that never ceases.

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Key Lessons of the Hadith:

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From this hadith is derived:

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An elucidation of the vastness of Paradise and its bliss.

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It also shows that the bliss of Paradise is eternal and uninterrupted.

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

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

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"Indeed, the dwellers of Paradise will look up at the occupants of the elevated chambers above them

00:13:38.730 --> 00:13:43.730
just as you look at a brilliant, distant star on the horizon

00:13:43.730 --> 00:13:46.230
in the east or the west,

00:13:46.230 --> 00:13:48.759
on account of the disparity of excellence between them."

00:13:48.759 --> 00:13:51.259
They said, "O Messenger of Allah,

00:13:51.259 --> 00:13:55.259
are those the stations of the Prophets that none other than them can reach?"

00:13:55.259 --> 00:13:56.759
He said:

00:13:56.759 --> 00:13:59.259
"Nay, by the One in Whose hand my soul is,

00:13:59.259 --> 00:14:05.000
they are men who believed in Allah and affirmed the truth of the Messengers."

00:14:05.000 --> 00:14:08.480
Commentary on the Hadith:

00:14:08.480 --> 00:14:11.480
*Yatara'awn* means they look upon them.

00:14:11.480 --> 00:14:16.009
*Al-Ghuraf* is the plural of *ghurfah*, which denotes lofty upper chambers.

00:14:16.009 --> 00:14:20.009
"The brilliant star" (*al-kawkab al-durri*) means intensely luminous,

00:14:20.009 --> 00:14:24.009
as though likened to pearls (*durr*) because of its pristine clarity,

00:14:24.009 --> 00:14:27.509
and it is also said to mean immense in size.

00:14:27.509 --> 00:14:30.009
*Al-Ghabir* means distant and setting.

00:14:30.009 --> 00:14:33.509
*Al-Ufuq* means the edges of the sky.

00:14:33.509 --> 00:14:36.009
"On account of the disparity of excellence between them"

00:14:36.009 --> 00:14:39.580
means due to the variation in their ranks within Paradise.

00:14:39.580 --> 00:14:43.580
"Are those the stations of the Prophets" refers to their dwellings in Paradise.

00:14:43.580 --> 00:14:48.580
"None can reach" means none can attain or merit them.

00:14:48.580 --> 00:14:53.080
"Men who believed in Allah" means they dedicated their worship purely to Him,

00:14:53.080 --> 00:14:57.860
"and affirmed the truth of the Messengers" means they followed them sincerely.

00:14:57.860 --> 00:15:01.659
Key Lessons of the Hadith:

00:15:01.659 --> 00:15:03.659
From this hadith is derived:

00:15:03.659 --> 00:15:07.659
The dwellers of Paradise vary in their spiritual stations,

00:15:07.659 --> 00:15:10.659
and some of them will see others in elevated chambers.

00:15:10.659 --> 00:15:13.659
It also indicates the legitimacy of striking parables,

00:15:13.659 --> 00:15:16.159
which leaves a deeper impression on the soul.

00:15:16.159 --> 00:15:20.159
The hadith also points to the two conditions for the acceptance of righteous deeds,

00:15:20.159 --> 00:15:25.049
which are sincere devotion (Ikhlas) and following the Sunnah (Mutaba'ah).

00:15:25.049 --> 00:15:29.350
Chapter: The Description of the Hellfire and that It is Created

00:15:29.350 --> 00:15:32.850
On the authority of Abu Jamrah al-Duba'i, who said:

00:15:32.850 --> 00:15:35.850
I used to sit with Ibn Abbas in Makkah,

00:15:35.850 --> 00:15:37.850
when I was seized by a fever.

00:15:37.850 --> 00:15:42.350
He said, "Cool it down with Zamzam water,

00:15:42.350 --> 00:15:46.350
for the Messenger of Allah (peace and blessings of Allah be upon him) said:

00:15:46.350 --> 00:15:49.350
'Fever is from the raging heat of Hellfire,

00:15:49.350 --> 00:15:51.850
so cool it down with water'—

00:15:51.850 --> 00:15:56.149
or he said: 'with Zamzam water.'"

00:15:56.149 --> 00:15:59.289
Commentary on the Hadith:

00:15:59.289 --> 00:16:02.789
*Fa-akhadhatni* means it afflicted me.

00:16:02.789 --> 00:16:05.289
*Al-Humma* (fever) refers to

00:16:05.289 --> 00:16:08.789
an increase in body temperature above the normal level.

00:16:08.789 --> 00:16:11.289
"Cool it down with Zamzam water"

00:16:11.289 --> 00:16:14.289
means alleviate and diminish its heat

00:16:14.289 --> 00:16:17.289
by pouring Zamzam water over your body.

00:16:17.289 --> 00:16:18.789
*Fayh Jahannam* (raging heat of Hellfire)

00:16:18.789 --> 00:16:21.679
means the flare and intense surge of its heat.

00:16:21.679 --> 00:16:25.509
Key Lessons of the Hadith:

00:16:25.509 --> 00:16:27.509
From this hadith is derived:

00:16:27.509 --> 00:16:30.009
An explanation of the virtue of Zamzam water.

00:16:30.009 --> 00:16:32.509
It demonstrates the legitimacy of seeking medical treatment.

00:16:32.509 --> 00:16:36.509
The hadith also indicates that among the fundamental principles of medicine

00:16:36.509 --> 00:16:41.299
is treating ailments with their opposites.

00:16:41.299 --> 00:16:43.799
On the authority of Rafi' Ibn Khadij, who said:

00:16:43.799 --> 00:16:47.799
I heard the Prophet (peace and blessings of Allah be upon him) say:

00:16:47.799 --> 00:16:50.799
"Fever is from the intense heat of Hellfire,

00:16:50.799 --> 00:16:53.929
so cool it down from yourselves with water."

00:16:53.929 --> 00:16:56.929
And on the authority of 'A'ishah (may Allah be pleased with her),

00:16:56.929 --> 00:17:00.429
from the Prophet (peace and blessings of Allah be upon him), who said:

00:17:00.429 --> 00:17:03.429
"Fever is from the raging heat of Hellfire,

00:17:03.429 --> 00:17:06.789
so cool it down with water."

00:17:06.789 --> 00:17:10.430
Commentary on the Hadith:

00:17:10.430 --> 00:17:12.430
"From the intense heat of Hellfire"

00:17:12.430 --> 00:17:14.930
means from its fierce burning;

00:17:14.930 --> 00:17:17.460
*fara* signifies boiling and raging.

00:17:17.460 --> 00:17:19.960
"So cool it down from yourselves with water"

00:17:19.960 --> 00:17:21.960
means remove its heat

00:17:21.960 --> 00:17:24.000
and soothe it using water.

00:17:24.000 --> 00:17:25.500
*Fayh Jahannam*

00:17:25.500 --> 00:17:28.349
means the flare and intensity of its heat.

00:17:28.349 --> 00:17:32.309
Key Lessons of the Hadith:

00:17:32.309 --> 00:17:34.309
From this hadith is derived:

00:17:34.309 --> 00:17:37.309
Hellfire is already created and presently existing.

00:17:37.309 --> 00:17:39.809
It also indicates that applying cold water

00:17:39.809 --> 00:17:42.309
to the face and limbs of a feverish person

00:17:42.809 --> 00:17:44.809
is among the most effective remedies

00:17:44.809 --> 00:17:47.809
and the quickest way to extinguish the heat of fever

00:17:47.809 --> 00:17:51.150
and break its flame.

00:17:51.150 --> 00:17:53.150
On the authority of Nafi',

00:17:53.150 --> 00:17:56.150
on the authority of Ibn Umar (may Allah be pleased with them both),

00:17:56.150 --> 00:17:59.150
from the Prophet (peace and blessings of Allah be upon him), who said:

00:17:59.150 --> 00:18:02.150
"Fever is from the raging heat of Hellfire,

00:18:02.150 --> 00:18:04.650
so extinguish it with water"—

00:18:04.650 --> 00:18:06.150
and in one narration:

00:18:06.150 --> 00:18:08.410
"so cool it down."

00:18:08.410 --> 00:18:10.410
Nafi' said:

00:18:10.410 --> 00:18:12.410
And Abdullah used to say:

00:18:12.910 --> 00:18:16.319
Commentary on the Hadith:

00:18:16.319 --> 00:18:19.799
*Ikshif* means remove and lift.

00:18:19.799 --> 00:18:21.799
*Al-Rijz* means torment and punishment,

00:18:21.799 --> 00:18:23.799
and illness is included therein.

00:18:23.799 --> 00:18:28.210
Key Lessons of the Hadith:

00:18:28.210 --> 00:18:30.210
From this hadith is derived:

00:18:30.210 --> 00:18:32.210
The obligation of sincerity in supplication

00:18:32.210 --> 00:18:34.210
for the removal of affliction.

00:18:34.210 --> 00:18:40.200
The hadith also points to the legitimacy of Ruqyah.

00:18:40.200 --> 00:18:42.700
On the authority of Abu Hurayrah (may Allah be pleased with him):

00:18:42.700 --> 00:18:46.200
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:18:46.700 --> 00:18:51.730
"This fire of yours is one part of seventy parts of the fire of Hell."

00:18:51.730 --> 00:18:53.730
It was said, "O Messenger of Allah,

00:18:53.730 --> 00:18:55.730
by Allah, it would surely have been sufficient!"

00:18:55.730 --> 00:18:57.759
He said:

00:18:57.759 --> 00:19:00.759
"It has been favored over it by sixty-nine parts,

00:19:00.759 --> 00:19:03.759
every one of them equal to its heat."

00:19:03.759 --> 00:19:07.500
Commentary on the Hadith:

00:19:07.500 --> 00:19:10.069
"This fire of yours"

00:19:10.069 --> 00:19:12.069
refers to

00:19:12.069 --> 00:19:14.069
the familiar fire of this worldly life.

00:19:14.069 --> 00:19:16.069
"It would surely have been sufficient"

00:19:16.569 --> 00:19:20.670
means that worldly fire would have been enough to punish the people of the Fire.

00:19:20.670 --> 00:19:22.670
"It has been favored"

00:19:22.670 --> 00:19:24.990
means it exceeds it in intensity of heat.

00:19:24.990 --> 00:19:28.759
Key Lessons of the Hadith:

00:19:28.759 --> 00:19:30.759
From this hadith is derived:

00:19:30.759 --> 00:19:34.759
The legitimacy of illustrating unseen realities with tangible examples,

00:19:34.759 --> 00:19:36.759
as this leaves a stronger impression on the soul.

00:19:36.759 --> 00:19:41.759
It also shows that this worldly fire, made as a reminder of the Ultimate Fire,

00:19:41.759 --> 00:19:46.759
was diminished from that Fire by sixty-nine parts

00:19:46.759 --> 00:19:49.259
so that human beings might benefit from it,

00:19:49.259 --> 00:19:53.259
while still fearing it and being mindful of it in their daily dealings.

00:19:53.259 --> 00:19:57.730
On the authority of Abu Wa'il, who said:

00:19:57.730 --> 00:19:59.730
It was said to Usamah:

00:19:59.730 --> 00:20:02.759
"If only you would go to so-and-so and speak to him!"

00:20:02.759 --> 00:20:03.759
He replied:

00:20:03.759 --> 00:20:08.759
"Do you think that I do not speak to him unless I make you hear it?

00:20:08.759 --> 00:20:10.759
Indeed, I speak to him in private

00:20:10.759 --> 00:20:15.759
without opening a door that I would hate to be the first to open;

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,

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)."

00:20:26.759 --> 00:20:27.759
He was asked,

00:20:27.759 --> 00:20:30.259
"And what did you hear him say?"

00:20:30.259 --> 00:20:31.259
He replied,

00:20:31.259 --> 00:20:33.259
"I heard him say:

00:20:33.259 --> 00:20:36.259
'A man will be brought on the Day of Resurrection

00:20:36.259 --> 00:20:38.259
and cast into the Fire,

00:20:38.259 --> 00:20:41.259
whereupon his entrails will spill out into the Fire,

00:20:41.259 --> 00:20:45.359
and he will go around in circles just as a donkey circles its millstone.'

00:20:45.359 --> 00:20:46.359
In another narration:

00:20:46.359 --> 00:20:49.359
'And he will grind around in it like the grinding of a donkey.'

00:20:49.359 --> 00:20:53.390
'Then the people of the Fire will gather around him and say,

00:20:53.390 --> 00:20:54.390
In another narration:

00:20:54.390 --> 00:20:56.390
'and they will surround him, saying:

00:20:56.390 --> 00:20:59.519
"O so-and-so, what is the matter with you?

00:20:59.519 --> 00:21:04.519
Were you not enjoining good upon us and forbidding us from evil?"

00:21:04.519 --> 00:21:05.519
He will reply,

00:21:05.519 --> 00:21:09.519
"I used to enjoin good upon you, but I would not practice it myself;

00:21:09.519 --> 00:21:14.349
and I used to forbid you from evil, yet I would commit it."'"

00:21:14.349 --> 00:21:17.859
Commentary on the hadith:

00:21:17.859 --> 00:21:21.859
"So-and-so" refers to 'Uthman ibn 'Affan (may Allah be pleased with him).

00:21:21.859 --> 00:21:24.859
"You surely think" (latarawna) means: you assume.

00:21:24.859 --> 00:21:29.859
"Except that I make you hear" means: except in your presence.

00:21:29.859 --> 00:21:33.859
"Without opening a door" means: one of the doors of civil strife (fitnah).

00:21:33.859 --> 00:21:36.859
"Will be brought" (yuja'u) means: will be summoned and brought forward.

00:21:36.859 --> 00:21:40.859
"Will spill out" (fatandaliq) means: will protrude and gush forth.

00:21:40.859 --> 00:21:43.859
"His entrails" (aqtabuh) means: his intestines.

00:21:43.859 --> 00:21:47.890
What is meant is that his intestines will come out of his belly.

00:21:47.890 --> 00:21:48.890
"With a millstone" (bi-raha):

00:21:48.890 --> 00:21:52.890
The millstone (raha) is a stone used for grinding grain.

00:21:52.890 --> 00:21:53.890
"Good" (al-ma'ruf):

00:21:53.890 --> 00:21:56.960
It is a comprehensive term for every act of obedience to Allah.

00:21:56.960 --> 00:21:57.960
"Evil" (al-munkar):

00:21:57.960 --> 00:22:04.019
It is a comprehensive term for everything deemed repugnant, prohibited, or disliked by the Sharia.

00:22:04.019 --> 00:22:07.019
"And I would not practice it" (wa-la atih) means: I would not do it.

00:22:07.019 --> 00:22:11.039
Benefits of the hadith:

00:22:11.039 --> 00:22:13.039
It is derived from the hadith

00:22:13.039 --> 00:22:17.039
that it is recommended to advise rulers privately for the sake of public benefit,

00:22:17.039 --> 00:22:19.039
and not in a manner that stirs up civil strife.

00:22:19.039 --> 00:22:23.039
The hadith also contains a prohibition against publicly denouncing leaders,

00:22:23.039 --> 00:22:28.039
because that may lead to disunity and fragmenting the community.

00:22:28.039 --> 00:22:32.039
It highlights the observance of proper decorum with rulers, showing kindness toward them,

00:22:32.039 --> 00:22:36.039
and conveying to them what people are saying about them so they may desist from it.

00:22:36.039 --> 00:22:41.039
It provides guidance on closing the avenues that lead to tribulations.

00:22:41.039 --> 00:22:46.039
It also clarifies the vital importance of enjoining good and forbidding evil.

00:22:46.039 --> 00:22:51.519
Chapter: Description of Iblis and His Hosts

00:22:51.519 --> 00:22:55.410
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

00:22:55.410 --> 00:22:59.410
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:22:59.410 --> 00:23:02.410
"Satan comes to one of you and says,

00:23:02.410 --> 00:23:04.410
'Who created such-and-such?

00:23:04.410 --> 00:23:06.410
Who created such-and-such?'

00:23:06.410 --> 00:23:08.410
until he eventually says,

00:23:08.410 --> 00:23:10.410
'Who created your Lord?'

00:23:10.410 --> 00:23:15.410
So when it reaches that point, let him seek refuge in Allah and desist."

00:23:15.410 --> 00:23:19.180
Commentary on the hadith:

00:23:19.180 --> 00:23:22.630
"Satan comes" means: he whispers insidious doubts.

00:23:22.630 --> 00:23:24.630
"So when it reaches"

00:23:24.630 --> 00:23:27.630
means: when it escalates to this state,

00:23:27.630 --> 00:23:29.630
"let him seek refuge in Allah,"

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).

00:23:34.630 --> 00:23:35.630
"And desist,"

00:23:35.630 --> 00:23:40.630
meaning: let him abandon contemplating and indulging in this intrusive thought.

00:23:40.630 --> 00:23:43.920
Benefits of the hadith:

00:23:43.920 --> 00:23:46.880
It is derived from the hadith

00:23:46.880 --> 00:23:52.880
that seeking refuge in Allah holds great virtue in repelling baseless, devilish doubts and intrusive thoughts.

00:23:52.880 --> 00:23:57.940
It also teaches not to indulge in intrusive thoughts that engender doubts.

00:23:57.940 --> 00:24:04.039
It guides toward abandoning contemplation of the devilish whisperings that cross the heart.

00:24:04.039 --> 00:24:09.480
On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

00:24:09.480 --> 00:24:12.480
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:24:12.480 --> 00:24:15.480
"When the wings of the night spread,

00:24:15.480 --> 00:24:17.480
In another narration:

00:24:17.480 --> 00:24:19.480
'When nightfall descends

00:24:19.480 --> 00:24:21.480
or evening arrives,

00:24:21.480 --> 00:24:23.480
keep your children indoors,

00:24:23.480 --> 00:24:27.480
for the devils disperse at that time.'

00:24:27.480 --> 00:24:29.509
In another narration:

00:24:29.509 --> 00:24:32.509
'And gather your children inside at nightfall,

00:24:32.509 --> 00:24:35.509
for the jinn disperse and snatch away at that time.

00:24:35.509 --> 00:24:39.799
But when an hour of the night has passed, release them,

00:24:39.799 --> 00:24:43.799
and lock the doors and mention the name of Allah.'

00:24:43.799 --> 00:24:44.829
In another narration:

00:24:44.829 --> 00:24:46.829
'And shut the doors,

00:24:46.829 --> 00:24:50.829
for Satan does not open a closed door.

00:24:50.829 --> 00:24:54.859
Tie shut your waterskins and mention the name of Allah;

00:24:54.859 --> 00:24:58.859
cover your vessels and mention the name of Allah.'

00:24:58.859 --> 00:24:59.859
In another narration:

00:24:59.859 --> 00:25:01.859
'And mention the name of Allah.'

00:25:02.859 --> 00:25:04.859
And in another narration:

00:25:04.859 --> 00:25:06.859
'And tie shut the water containers,

00:25:06.859 --> 00:25:09.960
cover food and drink,

00:25:09.960 --> 00:25:12.960
even by merely placing something across them,

00:25:12.960 --> 00:25:15.960
and extinguish your lamps.'

00:25:15.960 --> 00:25:17.019
In another narration:

00:25:17.019 --> 00:25:19.019
'when going to sleep,

00:25:19.019 --> 00:25:23.019
for the little vermin might pull the wick

00:25:23.019 --> 00:25:26.500
and burn down the house upon its occupants.'"

00:25:26.500 --> 00:25:30.009
Commentary on the hadith:

00:25:30.009 --> 00:25:33.009
"The wings of the night" (junh al-layl) refers to its darkness.

00:25:33.009 --> 00:25:35.009
"Keep your children indoors" (fa-kuffu sibyanakum)

00:25:35.009 --> 00:25:40.009
means: gather them inside and prevent them from going out and roaming in the streets.

00:25:40.009 --> 00:25:45.009
"Disperse" means: they emerge and wander through the pathways.

00:25:45.009 --> 00:25:48.009
"At that time" (hina'idhin) means: during that period.

00:25:48.009 --> 00:25:51.009
"Has passed" (dhahaba) means: has elapsed.

00:25:51.009 --> 00:25:55.009
"Release them" (fa-halluhum) means: let them be and leave them alone.

00:25:55.009 --> 00:25:58.039
"Shut" (ajifu) means: lock and close.

00:25:58.039 --> 00:26:02.039
"Tie shut your waterskins" (wa-awku qirabakum) means: fasten tightly the mouths of the skins.

00:26:02.039 --> 00:26:05.039
The waterskin (qirbah) is a container used for storing water.

00:26:05.039 --> 00:26:09.170
"Cover your vessels" (khammiru aniyatakum) means: cover them up.

00:26:09.170 --> 00:26:12.170
"Even by merely placing something across them"

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,

00:26:18.170 --> 00:26:21.170
laying it crosswise over it.

00:26:21.170 --> 00:26:23.200
"And extinguish your lamps":

00:26:23.200 --> 00:26:28.359
Extinguishing a lamp corresponds to quenching a fire.

00:26:28.359 --> 00:26:31.359
"The little vermin" (al-fuwaysiqah) refers to the mouse,

00:26:31.359 --> 00:26:36.359
and it was called a little corruptor because it emerges from its hole to ruin property.

00:26:36.359 --> 00:26:41.460
"Pulled the wick" means: dragged the wick of the lamp.

00:26:41.460 --> 00:26:45.069
Benefits of the hadith:

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.

00:26:52.960 --> 00:26:56.960
It contains guidance to avoid exposing oneself to areas of harm and temptation.

00:26:56.960 --> 00:27:01.000
It shows that among the benefits of covering vessels

00:27:01.000 --> 00:27:06.000
is protecting them from devils, impurities, insects, and other pests,

00:27:06.000 --> 00:27:10.000
as well as from the pestilence that descends on one night of the year.

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).

00:27:18.000 --> 00:27:22.920
On the authority of Sulayman ibn Surad, who said:

00:27:22.920 --> 00:27:26.920
"I was sitting with the Prophet (peace and blessings of Allah be upon him)

00:27:26.920 --> 00:27:28.920
while two men were reviling one another.

00:27:28.920 --> 00:27:33.920
One of them had his face turn red and his jugular veins swell up.

00:27:33.920 --> 00:27:36.950
Thereupon the Prophet (peace be upon him) said:

00:27:36.950 --> 00:27:39.950
'I know a word which, if he were to say it,

00:27:39.950 --> 00:27:42.950
would cause what he is experiencing to go away from him.

00:27:42.950 --> 00:27:46.950
If he said: "I seek refuge in Allah from Satan,"

00:27:46.950 --> 00:27:48.950
what he is experiencing would leave him.'

00:27:48.950 --> 00:27:50.950
So they said to him,

00:27:50.950 --> 00:27:54.950
'The Prophet (peace be upon him) said:

00:27:54.950 --> 00:27:57.950
"Seek refuge in Allah from Satan."'

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But he retorted,

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'Do I have madness?'"

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Commentary on the hadith:

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"Reviling one another" (yastabban)

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means: each of them was insulting the other.

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"His jugular veins" (awdajuh)

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refers to the blood vessels located in the neck.

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"Would go away from him" (dhahaba 'anhu)

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means: would disappear from him.

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"What he is experiencing" (ma yajid)

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refers to his intense anger.

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"Do I have madness?"

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He said this out of the extremity of his rage.

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Benefits of the hadith:

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It is derived from the hadith

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that anger is among the incitements of Satan;

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therefore, the angry person ought

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to seek refuge in Allah, the Mighty and Majestic, to repel it.

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The hadith also implies that one should avoid confronting an angry person

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while he is in a state of severe rage.

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It provides guidance on adopting the means to dispel anger.

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

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

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"Every child of Adam is pricked in his sides by the finger of Satan when he is born."

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In another narration:

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"No child of Adam is born without being touched by Satan,

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except for 'Isa ibn Maryam."

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In another narration:

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"whereupon he begins crying aloud from the touch of Satan,

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except for Maryam and her son."

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Then Abu Hurayrah said:

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“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)

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"He went to prick him, but he pricked the veil instead."

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Commentary on the hadith:

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"The veil" (al-hijab) refers to the membrane surrounding the fetus,

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which is called the placenta.

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It is also said that

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"the veil"

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refers to the cloth in which the newborn is wrapped.

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"Begins crying aloud" (yastahillu)

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means: cries out, raising his voice.

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Benefits of the hadith:

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It is derived from the hadith

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the fierce enmity of Satan toward the children of Adam.

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It also contains a manifest virtue of 'Isa and his mother (peace be upon them).