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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 Humanities Studies and Research

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presents

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The Abridged Sahih al-Bukhari

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Chapter: The Statement of the Prophet, peace and blessings of Allah be upon him:

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"How many a person conveyed to may understand better than the one who heard it."

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On the authority of Abu Bakrah, may Allah be pleased with him,

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from the Prophet, peace be upon him, who said:

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"Time has completed its cycle to the state it was in on the day Allah created the heavens and the earth.

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The year is twelve months,

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of which four are sacred:

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three are consecutive:

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Dhu al-Qa'dah,

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Dhu al-Hijjah,

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and al-Muharram,

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and Rajab of Mudar,

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which is between Jumada and Sha'ban."

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"What month is this?"

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We said,

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"Allah and His Messenger know best."

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He remained silent

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until we thought he would name it by a name other than its own.

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He said,

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"Is it not Dhu al-Hijjah?"

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We said, "Yes."

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He said,

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"What city is this?"

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We said,

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"Allah and His Messenger know best."

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He remained silent

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until we thought he would name it by a name other than its own.

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He said,

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"Is it not the Sacred City?"

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We said, "Yes."

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He said,

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"What day is this?"

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We said,

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"Allah and His Messenger know best."

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He remained silent

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until we thought he would name it by a name other than its own.

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He said,

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"Is it not the Day of Sacrifice?"

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We said, "Yes."

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He said,

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"Indeed, your blood, your wealth, and your honor are as sacred to you

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as the sanctity of this day of yours,

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in this city of yours,

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in this month of yours.

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You will meet your Lord,

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and He will ask you about your deeds.

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Beware, do not return after me as disbelievers,

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striking the necks of one another.

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Let those who are present convey to those who are absent,

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for perhaps some of those to whom it is conveyed

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will understand it better than some of those who heard it directly."

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Then he said,

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"Have I not conveyed?

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Have I not conveyed?"

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(He said this twice).

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Commentary on the hadith:

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Chapter: The Statement of the Prophet, peace be upon him:

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"How many a person conveyed to may understand better than the one who heard it."

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This chapter serves to highlight the permissibility of receiving knowledge from someone who is not a jurist (faqih),

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provided that one accurately retains what is being narrated.

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"Time has completed its cycle to the state it was in on the day Allah created the heavens and the earth."

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The Arabs used to postpone al-Muharram to Safar

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in order to fight during it,

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and they would do this every year,

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so al-Muharram would shift from one month to another,

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until they had placed it in every month of the year.

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When that year arrived in which the Prophet, peace be upon him, performed the Hajj,

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the month of al-Muharram returned to its original position as it was on the day Allah created the heavens and the earth.

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"Do not return after me as disbelievers,"

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meaning: deviating from the path of truth.

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"Striking the necks of one another,"

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meaning: you will become combatants, striking the necks of one another unjustly.

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"For perhaps some of those to whom it is conveyed will understand it better than some of those who heard it directly,"

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meaning: many a person to whom my words are conveyed

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will grasp and retain them better than one who heard them directly from me.

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First:

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The obligation to convey knowledge and clarify it.

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“And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain. Verily evil is that which they have gained thereby.” (3:187)

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Second:

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Emphasizing and intensifying the prohibition during sermons and exhortations by using the most eloquent means, repeating it once, twice, and thrice.

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Third:

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The sanctity of times and places is established by divine decree (tawqifiyyah).

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Fourth:

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Emphasizing the prohibition of violating wealth, blood, and honor, and warning against transgressing against them.

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Chapter: How the Prophet, peace be upon him, would take care of us with exhortation

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so that we would not become averse.

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On the authority of Ibn Mas'ud, who said:

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The Prophet, peace be upon him, would take care of us with exhortation on certain days, fearing that we might become bored.

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Commentary on the hadith:

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"Take care of us with exhortation,"

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meaning: he would look after us, observe the appropriate times for our exhortation, and seek out moments when we were most likely to be receptive.

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"Fearing boredom,"

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meaning: fearing that we would become weary.

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From the benefits of the hadith:

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First:

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Demonstrating his, peace be upon him, gentleness toward his Ummah.

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Second:

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Avoiding constant exhortation for fear of causing weariness.

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Third:

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Attending to people with exhortation during times of their energy and receptivity.

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On the authority of Anas ibn Malik,

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from the Prophet, peace be upon him, who said:

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"Make things easy and do not make them difficult,

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and give glad tidings and do not drive people away."

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Commentary on the hadith:

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"Make things easy and do not make them difficult,"

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emphasizes ease in all circumstances.

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"Give glad tidings," meaning: informing of good.

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"And do not drive people away,"

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meaning: do not turn people away from accepting the truth.

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From the benefits of the hadith:

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First:

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The command to facilitate,

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and to give glad tidings of Allah's grace and the vastness of His mercy.

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Second:

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The prohibition of harshness and driving people away.

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Third:

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Reprimanding for sins should be done with gentleness so that it may be accepted.

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Fourth:

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Guidance toward gradualism in teaching knowledge,

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so that the learner does not become averse.

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Chapter:

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Chapter:

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"If Allah intends good for someone, He grants him understanding of the religion."

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On the authority of Mu'awiyah, who said:

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The Messenger of Allah, peace be upon him, said:

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"If Allah intends good for someone,

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He grants him understanding of the religion.

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Allah is the Giver, and I am the Distributor.

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This Ummah will continue to be dominant over those who oppose them,

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until the command of Allah comes, and they are still dominant."

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Commentary on the hadith:

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"Grants him understanding,"

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meaning: He gives him comprehension.

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"Allah is the Giver, and I am the Distributor,"

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for wealth and the servants belong to Allah,

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and the Prophet, peace be upon him, is a distributor of His wealth among them by His permission.

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"The command of Allah comes,"

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meaning: the wind that will come and take the soul of every believer.

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From the benefits of the hadith:

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First:

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The superiority of the scholars over all other people,

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and the superiority of fiqh over all other sciences.

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Second:

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Islam will not be humiliated,

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even if its opponents are numerous.

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Chapter: Emulation in knowledge and wisdom.

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On the authority of 'Abdullah ibn Mas'ud, who said:

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The Prophet, peace be upon him, said:

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"There is no envy except in two cases:

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a man whom Allah has given wealth,

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and he is empowered to spend it in the cause of truth,

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and a man whom Allah has given wisdom,

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and he judges by it and teaches it."

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Commentary on the hadith:

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"No envy,"

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envy (hasad) is wishing for the removal of a blessing

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from the one who has been blessed.

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What is meant here is emulation (ghibtah),

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which is wishing to have the like of what another has

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without it being removed from him.

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"In two cases,"

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meaning: in two qualities.

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"Empowered,"

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indicates the subjugation of the self, which is naturally inclined toward stinginess.

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"Spend it in the cause of truth,"

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meaning: spending it in acts of obedience.

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"Wisdom,"

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meaning: the Qur'an.

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It is also said:

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Wisdom means everything that prevents ignorance

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and restrains from what is ugly.

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From the benefits of the hadith:

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First:

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Envy is forbidden and blameworthy,

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while the permissible form, which is emulation,

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is praiseworthy.

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Second:

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The wealthy person, if he fulfills the requirements of wealth

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and does with it what pleases Allah,

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is better than the poor person.

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Third:

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The permissibility of wishing for acts of obedience.

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Fourth:

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Incitement and encouragement to learn knowledge and give wealth in charity.

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Fifth:

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Whoever is given wisdom and judges by it and teaches it,

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has indeed been granted success (tawfiq),

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and he does not withhold what he has been given of His bounty.

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Chapter: What is mentioned regarding the journey of Musa, peace be upon him, across the sea to al-Khidr.

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On the authority of Sa'id ibn Jubayr, who said:

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I said to Ibn 'Abbas,

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"Nawf al-Bikali claims that Musa, the companion of al-Khidr,

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is not the Musa of the Children of Israel."

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Ibn 'Abbas said:

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"The enemy of Allah has lied."

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Ubayy ibn Ka'b narrated to me

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that he heard the Messenger of Allah (peace be upon him) say:

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"Moses stood up to deliver a sermon to the Children of Israel,

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and he was asked,

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'Who among the people is the most learned?'

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He replied,

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'I am.'

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Allah rebuked him for not attributing knowledge to Him,

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and Allah revealed to him:

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'I have a servant at the junction of the two seas

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who is more learned than you.'

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Moses asked,

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'My Lord, how can I reach him?'

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He said,

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'Take a fish with you,

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and place it in a basket.

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Wherever you lose the fish,

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he is there.'

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So he took a fish,

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placed it in a basket,

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and set out.

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He set out with his young attendant, Joshua ibn Nun.

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When they reached the rock,

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they laid their heads down and slept.

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The fish struggled in the basket,

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escaped from it, and fell into the sea.

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“And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.” (18:61)

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Allah held back the flow of water for the fish,

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so it became like an archway over it.

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When he awoke,

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his companion forgot to tell him about the fish.

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They traveled for the rest of their day

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and their night.

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When the next day came,

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Moses said to his attendant,

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'Bring us our morning meal;

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“And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.” (18:62)

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we have certainly suffered fatigue from this journey.'

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He said,

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Moses did not feel the fatigue

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until he had passed the place that Allah had commanded him to reach.

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His attendant said to him,

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“He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.” (18:63)

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'I forgot the fish.'

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“He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.” (18:63)

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“He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.” (18:63)

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He said,

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'The fish made its way [into the sea] as a tunnel,

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and it was a wonder to Moses and his attendant.'

251
00:13:22,000 --> 00:13:24,029
Moses said,

252
00:13:24,029 --> 00:13:27,029
“He said: This is that which we have been seeking. So they retraced their steps again.” (18:64)

253
00:13:27,029 --> 00:13:31,029
'So they retraced their steps, following their tracks.'

254
00:13:31,029 --> 00:13:32,029
He said,

255
00:13:32,029 --> 00:13:35,059
'They returned, following their own footsteps,

256
00:13:35,059 --> 00:13:38,059
until they reached the rock.

257
00:13:38,059 --> 00:13:41,100
There, they found a man covered with a garment.

258
00:13:41,100 --> 00:13:44,100
Moses greeted him,

259
00:13:44,100 --> 00:13:46,100
and Al-Khidr said,

260
00:13:46,100 --> 00:13:49,100
"And in your land, there is peace?"

261
00:13:49,100 --> 00:13:50,100
He said,

262
00:13:50,100 --> 00:13:52,100
"I am Moses."

263
00:13:52,100 --> 00:13:53,100
He said,

264
00:13:53,100 --> 00:13:56,100
"Moses of the Children of Israel?"

265
00:13:56,100 --> 00:13:58,100
He said, "Yes."

266
00:13:58,100 --> 00:14:02,100
"I have come to you so that you may teach me some of the guidance you have been taught."

267
00:14:02,100 --> 00:14:04,129
He said,

268
00:14:04,129 --> 00:14:08,129
"You will not be able to have patience with me."

269
00:14:08,129 --> 00:14:10,289
In another narration:

270
00:14:10,289 --> 00:14:13,289
"Is it not enough for you that the Torah is in your hand,

271
00:14:13,289 --> 00:14:16,289
and that revelation comes to you,

272
00:14:16,289 --> 00:14:18,450
O Moses?

273
00:14:18,450 --> 00:14:24,450
I possess a portion of Allah's knowledge that He taught me, which you do not know,

274
00:14:24,450 --> 00:14:30,450
and you possess a portion of Allah's knowledge that Allah taught you, which I do not know."

275
00:14:30,450 --> 00:14:32,700
Moses said,

276
00:14:32,700 --> 00:14:39,700
“He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.” (18:69)

277
00:14:39,700 --> 00:14:42,769
Al-Khidr said to him,

278
00:14:42,769 --> 00:14:49,799
“He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.” (18:70)

279
00:14:49,799 --> 00:14:53,990
They set out walking along the seashore.

280
00:14:53,990 --> 00:14:55,990
A ship passed by,

281
00:14:55,990 --> 00:14:58,990
and they asked them to take them aboard.

282
00:14:58,990 --> 00:15:00,990
They recognized Al-Khidr,

283
00:15:00,990 --> 00:15:03,990
so they took them aboard without a fare.

284
00:15:03,990 --> 00:15:05,990
When they boarded the ship,

285
00:15:05,990 --> 00:15:07,990
suddenly,

286
00:15:07,990 --> 00:15:13,990
Al-Khidr pulled out one of the ship's planks with an adze.

287
00:15:13,990 --> 00:15:15,990
Moses said to him,

288
00:15:15,990 --> 00:15:18,990
"These people took us aboard without a fare,

289
00:15:19,990 --> 00:15:24,990
yet you have targeted their ship and breached it to drown its people?"

290
00:15:24,990 --> 00:15:27,990
“So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.” (18:71)

291
00:15:27,990 --> 00:15:33,990
He said, "Did I not say that you would not be able to have patience with me?"

292
00:15:33,990 --> 00:15:41,120
“(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.” (18:73)

293
00:15:41,120 --> 00:15:42,120
He said,

294
00:15:42,120 --> 00:15:46,120
And the Messenger of Allah (peace be upon him) said,

295
00:15:46,120 --> 00:15:50,179
"The first [incident] from Moses was out of forgetfulness."

296
00:15:50,179 --> 00:15:51,179
He said,

297
00:15:51,179 --> 00:15:55,179
"A bird came and landed on the edge of the ship,

298
00:15:55,179 --> 00:15:58,179
and dipped its beak into the sea.

299
00:15:58,179 --> 00:16:00,220
Al-Khidr said to him,

300
00:16:00,220 --> 00:16:04,220
'My knowledge and your knowledge, compared to the knowledge of Allah,

301
00:16:04,220 --> 00:16:09,220
is only like what this bird has taken from this sea.'"

302
00:16:09,220 --> 00:16:12,500
Then they exited the ship.

303
00:16:12,500 --> 00:16:15,500
While they were walking along the shore,

304
00:16:15,500 --> 00:16:20,500
Al-Khidr saw a boy playing with other boys.

305
00:16:20,500 --> 00:16:23,570
Al-Khidr took his head in his hand,

306
00:16:23,570 --> 00:16:26,570
wrenched it off, and killed him.

307
00:16:26,570 --> 00:16:28,759
Moses said to him,

308
00:16:28,759 --> 00:16:33,759
“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)

309
00:16:33,759 --> 00:16:36,759
“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)

310
00:16:36,759 --> 00:16:42,919
“He said: Did I not tell thee that thou couldst not bear with me?” (18:75)

311
00:16:42,919 --> 00:16:44,980
He said,

312
00:16:44,980 --> 00:16:48,110
"This is more severe than the first."

313
00:16:48,110 --> 00:16:54,110
“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)

314
00:16:54,110 --> 00:16:58,110
“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)

315
00:16:58,110 --> 00:17:04,109
“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)

316
00:17:04,109 --> 00:17:08,109
They refused to host them.

317
00:17:08,109 --> 00:17:14,619
“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)

318
00:17:14,619 --> 00:17:16,619
He said, "Leaning."

319
00:17:16,619 --> 00:17:20,660
Al-Khidr stood up and straightened it with his hand.

320
00:17:20,660 --> 00:17:22,660
Moses said,

321
00:17:22,660 --> 00:17:27,660
"We came to these people, and they did not feed us nor host us."

322
00:17:27,660 --> 00:17:31,720
“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)

323
00:17:31,720 --> 00:17:35,750
“He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.” (18:78)

324
00:17:35,750 --> 00:17:41,910
[Up to] his saying: "That is the interpretation of that about which you could not have patience."

325
00:17:41,910 --> 00:17:45,910
The Messenger of Allah (peace be upon him) said,

326
00:17:45,910 --> 00:17:48,910
"We wish that Moses had been patient,

327
00:17:48,910 --> 00:17:54,579
so that Allah could have related more of their story to us."

328
00:17:54,579 --> 00:17:58,450
Commentary on the hadith:

329
00:17:58,450 --> 00:18:04,450
The companion of Al-Khidr was named as such because he sat on a barren patch of earth,

330
00:18:04,450 --> 00:18:07,829
and it sprouted and turned green around him.

331
00:18:07,829 --> 00:18:11,829
Allah rebuked him for not attributing knowledge to Him,

332
00:18:11,829 --> 00:18:16,059
meaning he should have said, "Allah knows best."

333
00:18:16,059 --> 00:18:18,059
"At the junction of the two seas":

334
00:18:18,059 --> 00:18:23,059
It is said they are the Sea of Jordan and the Red Sea.

335
00:18:23,059 --> 00:18:27,059
It is also said to be the Western Sea and the Strait of Gibraltar.

336
00:18:27,059 --> 00:18:29,059
Others say something else.

337
00:18:29,059 --> 00:18:34,180
"In a basket": a container, such as a woven bag or a hamper.

338
00:18:34,180 --> 00:18:37,180
It holds fifteen sa's.

339
00:18:37,180 --> 00:18:40,339
"Struggled": meaning it moved.

340
00:18:40,339 --> 00:18:44,410
"A tunnel": meaning a path or a way.

341
00:18:44,410 --> 00:18:48,470
"Flow of water": meaning the running of the water.

342
00:18:48,470 --> 00:18:54,569
"The archway": intended to keep it trapped in a hollow circle.

343
00:18:54,569 --> 00:18:59,569
The water did not close up, remaining like a hole in a house.

344
00:18:59,569 --> 00:19:02,730
"Fatigue": meaning weariness.

345
00:19:02,730 --> 00:19:05,730
It is also said he became hungry,

346
00:19:05,730 --> 00:19:10,789
which led him to seek lunch, thereby remembering the forgotten fish.

347
00:19:10,789 --> 00:19:14,789
"A wonder": it was one of the marvels.

348
00:19:14,789 --> 00:19:16,980
Meaning the affair of the fish.

349
00:19:16,980 --> 00:19:20,019
"We seek": meaning we desire.

350
00:19:20,019 --> 00:19:24,019
"Retraced their steps": meaning he returned along the path they had taken.

351
00:19:24,019 --> 00:19:26,019
Following the tracks.

352
00:19:26,019 --> 00:19:29,140
"Covered": meaning veiled.

353
00:19:29,140 --> 00:19:32,180
"And in your land, there is peace?"

354
00:19:32,180 --> 00:19:34,180
Meaning, where does peace come from?

355
00:19:34,180 --> 00:19:37,180
As if it were a land of disbelief,

356
00:19:37,180 --> 00:19:40,180
or their greeting was something other than peace.

357
00:19:40,180 --> 00:19:42,369
"Guidance":

358
00:19:42,369 --> 00:19:46,369
Meaning if one hits upon the right way and path, he has been guided.

359
00:19:46,369 --> 00:19:53,619
“He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.” (18:69)

360
00:19:53,619 --> 00:19:56,619
This was a resolve on his part before the trial.

361
00:19:56,619 --> 00:19:58,619
Resolve is one thing,

362
00:19:58,619 --> 00:20:01,619
and the presence of patience is another.

363
00:20:01,619 --> 00:20:05,940
“He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.” (18:70)

364
00:20:05,940 --> 00:20:08,940
“He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.” (18:70)

365
00:20:08,940 --> 00:20:12,940
Meaning, do not initiate questioning or objection,

366
00:20:12,940 --> 00:20:15,940
until I am the one to inform you of its state

367
00:20:15,940 --> 00:20:19,940
at the time it is appropriate to inform you.

368
00:20:19,940 --> 00:20:21,940
He forbade him from questioning him,

369
00:20:21,940 --> 00:20:26,099
and promised to make him understand the reality of the matter.

370
00:20:26,099 --> 00:20:28,099
"Without a fare":

371
00:20:28,099 --> 00:20:30,099
Meaning without payment.

372
00:20:30,099 --> 00:20:32,099
"Suddenly":

373
00:20:32,099 --> 00:20:36,170
Meaning the matter came to him unexpectedly, without anticipation.

374
00:20:36,170 --> 00:20:38,170
"With an adze":

375
00:20:38,170 --> 00:20:40,170
Meaning with an axe.

376
00:20:40,170 --> 00:20:41,170
"Targeted":

377
00:20:41,170 --> 00:20:42,170
Meaning intended.

378
00:20:42,170 --> 00:20:44,170
"Breached it":

379
00:20:44,170 --> 00:20:47,299
Meaning made a crack in it.

380
00:20:47,299 --> 00:20:49,299
"A grave thing":

381
00:20:49,299 --> 00:20:52,420
Meaning something great and very severe.

382
00:20:52,420 --> 00:20:55,420
“(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.” (18:73)

383
00:20:55,420 --> 00:20:59,420
Meaning do not impose hardship on me, nor abandon my company.

384
00:20:59,420 --> 00:21:02,420
The first was out of forgetfulness,

385
00:21:02,420 --> 00:21:04,420
the middle was a condition,

386
00:21:04,420 --> 00:21:06,619
and the third was intentional.

387
00:21:06,619 --> 00:21:08,619
"Edge of the ship":

388
00:21:08,619 --> 00:21:10,779
Meaning its side.

389
00:21:10,779 --> 00:21:12,779
"Dipped its beak into the sea":

390
00:21:12,779 --> 00:21:16,779
Meaning the amount the bird places its beak into the water

391
00:21:16,779 --> 00:21:18,940
to drink or eat.

392
00:21:18,940 --> 00:21:19,940
"Saw":

393
00:21:19,940 --> 00:21:22,000
Meaning looked at.

394
00:21:22,000 --> 00:21:23,000
"A boy":

395
00:21:23,000 --> 00:21:25,000
A young child once weaned.

396
00:21:25,000 --> 00:21:28,000
He is called a boy up to seven years old.

397
00:21:28,000 --> 00:21:29,000
It is also said

398
00:21:29,000 --> 00:21:32,000
he is a child until the age of puberty.

399
00:21:32,000 --> 00:21:34,380
"A pure soul":

400
00:21:34,380 --> 00:21:37,380
Meaning innocent, having committed no sin.

401
00:21:37,380 --> 00:21:40,380
“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)

402
00:21:40,380 --> 00:21:43,380
Meaning you have committed a reprehensible act.

403
00:21:43,380 --> 00:21:46,450
“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)

404
00:21:46,450 --> 00:21:48,450
Meaning after this time,

405
00:21:48,450 --> 00:21:50,450
do not accompany me.

406
00:21:50,450 --> 00:21:54,450
Meaning you are excused for leaving my company.

407
00:21:54,450 --> 00:21:57,509
“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.” (18:76)

408
00:21:57,509 --> 00:22:01,509
Meaning you have been given an excuse by me and I have not fallen short.

409
00:22:01,509 --> 00:22:03,769
"Asked its people for food":

410
00:22:03,769 --> 00:22:05,769
Meaning they asked them for hospitality.

411
00:22:05,769 --> 00:22:08,769
They did not host them.

412
00:22:08,769 --> 00:22:11,059
"Meaning it is collapsing":

413
00:22:11,059 --> 00:22:13,119
Meaning it is about to fall.

414
00:22:13,119 --> 00:22:15,150
"Straightened it":

415
00:22:15,150 --> 00:22:19,150
Meaning Al-Khidr built it and restored it as new.

416
00:22:19,150 --> 00:22:22,599
“He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.” (18:78)

417
00:22:22,599 --> 00:22:25,599
Meaning you have brought this upon yourself.

418
00:22:26,599 --> 00:22:28,599
There is no excuse left now,

419
00:22:28,599 --> 00:22:31,599
nor any place for companionship.

420
00:22:31,599 --> 00:22:36,619
From the benefits of the hadith:

421
00:22:36,619 --> 00:22:37,619
First,

422
00:22:37,619 --> 00:22:41,619
the encouragement to endure hardship in seeking knowledge,

423
00:22:41,619 --> 00:22:43,619
because that which is sought after

424
00:22:43,619 --> 00:22:45,619
is worth enduring hardship for.

425
00:22:45,619 --> 00:22:47,869
Second:

426
00:22:47,869 --> 00:22:51,869
Traveling by land and sea in pursuit of knowledge.

427
00:22:51,869 --> 00:22:53,940
Third:

428
00:22:53,940 --> 00:22:56,940
Carrying and preparing provisions for travel.

429
00:22:56,940 --> 00:22:58,940
This does not contradict reliance upon Allah (tawakkul).

430
00:22:58,940 --> 00:23:01,059
Fourth:

431
00:23:01,059 --> 00:23:04,059
Increasing one's knowledge and intending to seek it.

432
00:23:04,059 --> 00:23:08,160
Recognizing the rights of those who possess additional knowledge.

433
00:23:08,160 --> 00:23:10,160
Fifth:

434
00:23:10,160 --> 00:23:12,160
The permissibility of debating in matters of knowledge.

435
00:23:12,160 --> 00:23:17,289
Provided that each party seeks the truth without being obstinate.

436
00:23:17,289 --> 00:23:19,289
Sixth:

437
00:23:19,289 --> 00:23:22,289
Referring to scholars when disputes arise.

438
00:23:22,289 --> 00:23:24,319
Seventh:

439
00:23:24,319 --> 00:23:28,319
The necessity of humility in seeking knowledge and in all circumstances.

440
00:23:28,319 --> 00:23:30,319
Eighth:

441
00:23:30,319 --> 00:23:32,319
The necessity of proper conduct (adab) toward the scholar.

442
00:23:32,319 --> 00:23:37,319
Refraining from asking questions when he forbids it for a valid reason.

443
00:23:37,319 --> 00:23:41,609
Accepting his pardon and observing his boundaries.

444
00:23:41,609 --> 00:23:43,609
Ninth:

445
00:23:43,609 --> 00:23:47,609
There is no harm in a student of lower status serving a scholar or a person of virtue.

446
00:23:47,609 --> 00:23:49,609
Fulfilling his needs for him.

447
00:23:49,609 --> 00:23:54,609
This is not considered taking compensation for teaching knowledge and manners.

448
00:23:54,609 --> 00:23:58,609
Rather, it is part of the chivalry of companions and good social conduct.

449
00:23:58,609 --> 00:24:02,609
The evidence for this is the servant bringing them their lunch.

450
00:24:02,609 --> 00:24:04,900
Tenth:

451
00:24:04,900 --> 00:24:09,019
The hadith establishes the acceptance of a report from a single truthful narrator.

452
00:24:09,019 --> 00:24:11,019
Eleventh:

453
00:24:11,019 --> 00:24:14,019
It indicates that a scholar may be honored.

454
00:24:14,019 --> 00:24:16,019
By having his needs fulfilled.

455
00:24:16,019 --> 00:24:18,019
Or by being gifted something.

456
00:24:18,019 --> 00:24:21,019
It is permissible for him to accept that.

457
00:24:21,019 --> 00:24:24,019
Because Al-Khidr carried them without a fee.

458
00:24:24,019 --> 00:24:27,019
This applies provided he did not solicit it.

459
00:24:27,019 --> 00:24:29,150
Twelfth:

460
00:24:29,150 --> 00:24:32,150
It is permissible for a scholar or a righteous person.

461
00:24:32,150 --> 00:24:38,380
To criticize something belonging to another if he knows it is in the owner's best interest.

462
00:24:38,380 --> 00:24:40,380
Thirteenth:

463
00:24:40,380 --> 00:24:45,380
The hadith establishes the permissibility of asking for food and requesting help when in need.

464
00:24:45,380 --> 00:24:47,380
And hiring someone for construction work.

465
00:24:47,380 --> 00:24:49,380
And consuming the like of that.

466
00:24:49,380 --> 00:24:51,539
Fourteenth:

467
00:24:51,539 --> 00:24:54,569
It establishes judging by outward appearances in affairs.

468
00:24:54,569 --> 00:24:57,859
Until the contrary becomes clear.

469
00:24:57,859 --> 00:24:59,859
Fifteenth:

470
00:24:59,859 --> 00:25:03,859
The legitimacy of condemning manifest evil and being firm in doing so.

471
00:25:03,859 --> 00:25:05,859
And being stern with the perpetrator.

472
00:25:05,859 --> 00:25:07,859
Based on his statement:

473
00:25:07,859 --> 00:25:10,859
“So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.” (18:74)

474
00:25:10,859 --> 00:25:12,950
Sixteenth:

475
00:25:12,950 --> 00:25:15,950
The reprehensibility of mistreating a benefactor.

476
00:25:15,950 --> 00:25:19,950
Based on his statement regarding the people of the ship when he damaged it:

477
00:25:19,950 --> 00:25:23,079
"They carried us without a fare."

478
00:25:23,079 --> 00:25:25,079
Seventeenth:

479
00:25:25,079 --> 00:25:30,079
Denouncing the failure to reward Muslims for their kindness in certain matters.

480
00:25:30,079 --> 00:25:32,079
Especially in times of need.

481
00:25:32,079 --> 00:25:37,079
And that kindness should be shown to those who are deserving.

482
00:25:37,079 --> 00:25:38,079
Based on his statement:

483
00:25:38,079 --> 00:25:42,079
"We came to a people who did not host us."

484
00:25:42,079 --> 00:25:45,339
“So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.” (18:77)

485
00:25:45,339 --> 00:25:47,339
Eighteenth:

486
00:25:47,339 --> 00:25:55,700
The hadith provides evidence for the principle that "Muslims are bound by their conditions."

487
00:25:55,700 --> 00:25:59,700
Chapter: The statement of the Prophet (peace and blessings of Allah be upon him):

488
00:25:59,700 --> 00:26:02,700
"O Allah, teach him the Book."

489
00:26:02,700 --> 00:26:06,180
On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

490
00:26:06,180 --> 00:26:11,180
The Messenger of Allah (peace be upon him) drew me close and said:

491
00:26:11,180 --> 00:26:15,250
"O Allah, teach him the Book."

492
00:26:15,250 --> 00:26:16,250
In another narration:

493
00:26:16,250 --> 00:26:18,250
"Teach him wisdom."

494
00:26:18,250 --> 00:26:22,079
Commentary on the hadith:

495
00:26:22,079 --> 00:26:25,910
"The Book" means the Qur'an.

496
00:26:25,910 --> 00:26:28,910
"Wisdom" also refers to the Qur'an.

497
00:26:28,910 --> 00:26:31,910
It is also intended to mean the Sunnah.

498
00:26:31,910 --> 00:26:33,910
As in the saying of Allah the Exalted:

499
00:26:33,910 --> 00:26:37,910
﴾And He teaches them the Book and wisdom.﴿

500
00:26:37,910 --> 00:26:41,259
From the benefits of the hadith:

501
00:26:41,259 --> 00:26:43,289
First:

502
00:26:43,289 --> 00:26:47,289
Clarifying the virtue of Ibn 'Abbas (may Allah be pleased with them both).

503
00:26:47,289 --> 00:26:52,289
And the blessing of the Prophet's (peace be upon him) supplication for him.

504
00:26:52,289 --> 00:26:53,450
Second:

505
00:26:53,450 --> 00:26:59,450
Raising children to learn the Qur'an, both its recitation and its Tafsir.

506
00:26:59,450 --> 00:27:02,880
Chapter:

507
00:27:02,880 --> 00:27:05,880
When is the hearing of a young child valid?

508
00:27:05,880 --> 00:27:10,680
On the authority of 'Abdullah Ibn 'Abbas, who said:

509
00:27:10,680 --> 00:27:14,680
I arrived riding a female donkey.

510
00:27:14,680 --> 00:27:18,680
At that time, I had neared the age of puberty.

511
00:27:18,680 --> 00:27:25,680
The Messenger of Allah (peace be upon him) was praying at Mina without a wall in front of him.

512
00:27:25,680 --> 00:27:29,779
I passed in front of part of the row.

513
00:27:29,779 --> 00:27:32,779
I let the donkey graze.

514
00:27:32,779 --> 00:27:34,809
Then I entered the row.

515
00:27:34,809 --> 00:27:37,809
He did not rebuke me for that.

516
00:27:37,809 --> 00:27:42,119
Commentary on the hadith:

517
00:27:42,119 --> 00:27:45,119
When is the hearing of a young child valid?

518
00:27:45,119 --> 00:27:48,119
The "young child" is one who has not reached puberty.

519
00:27:48,119 --> 00:27:49,380
"Atan":

520
00:27:49,380 --> 00:27:51,380
Meaning a female donkey.

521
00:27:51,380 --> 00:27:55,569
"Nahaztu": Meaning I approached and drew near.

522
00:27:55,569 --> 00:27:58,569
"Al-ihtilam": Meaning puberty.

523
00:27:58,569 --> 00:28:01,569
"Tarta'u": Meaning grazing.

524
00:28:01,569 --> 00:28:05,079
From the benefits of the hadith:

525
00:28:05,079 --> 00:28:09,940
First: The validity of a child's prayer.

526
00:28:09,940 --> 00:28:11,200
Second:

527
00:28:11,200 --> 00:28:14,200
The absence of a rebuke is evidence of permissibility.

528
00:28:14,200 --> 00:28:18,200
On the condition that there are no impediments to rebuking.

529
00:28:18,200 --> 00:28:21,200
And that there is knowledge of the action being observed.

530
00:28:21,200 --> 00:28:26,339
On the authority of Mahmud Ibn Al-Rabi':

531
00:28:26,339 --> 00:28:30,380
I remember from the Prophet (peace be upon him):

532
00:28:30,380 --> 00:28:33,380
A mouthful of water he sprayed onto my face.

533
00:28:33,380 --> 00:28:36,380
While I was five years old.

534
00:28:36,380 --> 00:28:37,380
From a bucket.

535
00:28:37,380 --> 00:28:39,380
In another narration:

536
00:28:39,380 --> 00:28:42,380
From a well that was in their house.

537
00:28:42,380 --> 00:28:46,140
Commentary on the hadith:

538
00:28:46,140 --> 00:28:49,819
"A'qaltu": Meaning I remembered.

539
00:28:49,819 --> 00:28:51,940
"Majja majjaha":

540
00:28:51,940 --> 00:28:56,940
"Al-majj" is expelling water from the mouth with a puff.

541
00:28:56,940 --> 00:28:57,940
It is said:

542
00:28:57,940 --> 00:29:01,940
It is not considered "majj" unless it is sprayed at a distance.

543
00:29:01,940 --> 00:29:05,170
"While I was five years old":

544
00:29:05,170 --> 00:29:07,170
Meaning my age was five years.

545
00:29:07,170 --> 00:29:09,170
It is specified by age.

546
00:29:09,170 --> 00:29:12,420
Because it is the objective of the chapter.

547
00:29:12,420 --> 00:29:16,289
From the benefits of the hadith:

548
00:29:16,289 --> 00:29:17,289
First:

549
00:29:17,289 --> 00:29:21,289
The kindness of the Prophet (peace be upon him) toward young children.

550
00:29:21,289 --> 00:29:23,450
Second:

551
00:29:23,450 --> 00:29:26,450
The permissibility of bringing young children to gatherings of knowledge.

552
00:29:26,450 --> 00:29:28,640
Third:

553
00:29:28,640 --> 00:29:31,640
Determining the age of valid hearing as five years.

554
00:29:31,640 --> 00:29:33,640
If the child is capable of understanding.