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In the name of Allah, the Entirely Merciful, the Especially 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 Abridgment of Sahih al-Bukhari.

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Chapter: What has been narrated concerning the porticos (Saqifah).

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On the authority of Ibn 'Abbas (may Allah be pleased with him), who said:

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I used to teach the recitation of the Qur'an to several men among the Emigrants,

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among whom was 'Abd al-Rahman ibn 'Awf.

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While I was at his lodging in Mina,

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while he was with 'Umar ibn al-Khattab

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during the last Hajj that 'Umar performed,

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'Abd al-Rahman returned to me and said:

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"If only you had seen a man who came to the Commander of the Faithful today

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and said,

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'O Commander of the Faithful,

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what do you make of so-and-so,

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who says:

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"If 'Umar were to die,

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I would certainly pledge allegiance to so-and-so;

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for by Allah, the pledge of allegiance to Abu Bakr

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was nothing but an unexpected, sudden event that was subsequently concluded"?'"

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'Umar became angry,

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and then said:

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"Allah willing, I will surely stand before the people this evening

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and warn them against those who wish

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to usurp their affairs from them."

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'Abd al-Rahman said:

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"So I said, 'O Commander of the Faithful,

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do not do so,

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for the pilgrimage season gathers the rabble and common folk of the people,

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and it is they who will dominate your presence

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when you stand before the people.

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I fear that you will stand and deliver a statement

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that every flyer will spread far and wide,

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yet they might fail to comprehend it,

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and fail to place it in its proper context.

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Rather, wait until you arrive in Medina,

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for it is the abode of migration and the Sunnah,

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and you will be alone with the people of fiqh and the nobles of the people.

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You may then say whatever you wish to say with certainty and poise,

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so that the people of knowledge will understand your words

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and place them in their proper context.'"

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'Umar said:

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"By Allah,

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Allah willing, I shall certainly address this

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in the very first address I deliver in Medina."

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Ibn 'Abbas said:

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We arrived in Medina at the end of Dhu al-Hijjah.

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When Friday came,

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I hurried to the mosque as soon as the sun declined from its zenith,

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and I found Sa'id ibn Zayd ibn 'Amr ibn Nufayl

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sitting beside the corner of the pulpit.

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So I sat beside him, my knee touching his knee,

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and it was not long before 'Umar ibn al-Khattab emerged.

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When I saw him approaching,

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I said to Sa'id ibn Zayd ibn 'Amr ibn Nufayl:

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"This evening, he will surely deliver a speech

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such as he has never delivered since he was appointed caliph."

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Sa'id objected to my remark and said:

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"What could he possibly say that he has not said before?"

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Then 'Umar sat upon the pulpit,

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and when the callers to prayer fell silent,

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he stood up, praised Allah as He deserves to be praised,

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and then said: "To proceed:

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I am about to deliver a speech to you

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that it has been decreed for me to say.

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I do not know; perhaps it is delivered shortly before my death.

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So whoever understands it and comprehends it,

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let him convey it wherever his mount carries him;

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but whoever fears that he will not comprehend it,

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I do not permit anyone to attribute a lie to me.

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Indeed, Allah sent Muhammad (peace and blessings of Allah be upon him) with the truth

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and revealed the Book unto him.

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Among what Allah revealed

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was the verse of stoning (al-rajm).

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We recited it, understood it, and comprehended it.

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The Messenger of Allah (peace be upon him) stoned,

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and we stoned after him.

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But I fear that with the passage of time,

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someone might say:

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'By Allah, we do not find the verse of stoning in the Book of Allah,'

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and thus they would go astray by abandoning an obligation revealed by Allah.

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Indeed, stoning in the Book of Allah is a truth due upon whoever commits unlawful sexual intercourse

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from among the married men and women,

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if clear proof is established,

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or pregnancy occurs, or a confession is made.

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Furthermore, we used to recite among what we recited from the Book of Allah:

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'Do not turn away from your fathers,

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for it is an act of disbelief for you to turn away from your fathers,'

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or: 'Indeed, it is disbelief on your part to turn away from your fathers.'

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

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'Do not excessively praise me as Jesus, the son of Mary, was praised'—

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and in another narration:

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'as the Christians praised the son of Mary'—

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'for I am only His servant;

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so say: the servant of Allah and His messenger.'

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Furthermore, it has reached me that a speaker among you says:

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'By Allah, if 'Umar were to die,

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I would pledge allegiance to so-and-so.'

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Let no person be misled into saying

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that the pledge of allegiance to Abu Bakr was merely a sudden event that was then concluded.

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Indeed, it was such,

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but Allah protected the Muslims from its potential evil.

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And there is none among you toward whom necks are craned in reverence as they were toward Abu Bakr.

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Whoever pledges allegiance to a man without consultation among the Muslims,

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neither he nor the one to whom he pledged allegiance should be followed,

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lest they both be put to death.

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Now, of our affair when Allah took the soul of His Prophet (peace be upon him),

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the Ansar differed with us

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and gathered in their entirety at the portico (Saqifah) of Banu Sa'idah;

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'Ali, al-Zubayr, and those with them also held back from us,

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while the Emigrants gathered around Abu Bakr.

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So I said to Abu Bakr:

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'O Abu Bakr,

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let us go to these brothers of ours from the Ansar.'

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So we set out intending to meet them,

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and when we drew near to them,

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we were met by two righteous men from among them,

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who mentioned the consensus the people had reached,

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and they said:

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'Where are you heading, O assembly of Emigrants?'

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We replied:

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'We intend to meet these brothers of ours from the Ansar.'

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They said:

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'There is no harm in you not approaching them;

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conclude your own affair.'

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I said:

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'By Allah, we will certainly go to them!'

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So we proceeded until we reached them at the Saqifah of Banu Sa'idah.

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There, a man wrapped in a garment was lying in their midst.

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I asked, 'Who is this?'

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They said:

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'This is Sa'd ibn 'Ubadah.'

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I asked, 'What is the matter with him?'

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They said:

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'He is suffering from a fever.'

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When we had sat for a short while,

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their spokesman recited the testimony of faith,

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praised Allah as He deserves to be praised,

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and then said:

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'To proceed:

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We are the Ansar of Allah and the battalion of Islam,

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while you, the assembly of Emigrants, are a small group,

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yet a small group of your people have arrived,

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and now they wish to cut us off from our roots

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and withhold the leadership from us!'

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When he fell silent,

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I intended to speak,

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as I had prepared an articulate speech that pleased me,

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wishing to deliver it before Abu Bakr,

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and I was trying to soften some of his sharpness.

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But when I wanted to speak,

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Abu Bakr said:

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'Gently, O 'Umar.'

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I disliked to displease him,

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so Abu Bakr spoke,

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and he was more forbearing and dignified than I.

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By Allah, he did not omit a single word that had pleased me in the speech I had prepared

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except that he uttered its equal or better offhand,

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until he concluded,

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saying:

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'Whatever good you have mentioned about yourselves, you are truly worthy of it;

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yet this matter of leadership will not be recognized except for this tribe of Quraysh,

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for they are the best of the Arabs in lineage and dwelling.

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I am pleased to offer you one of these two men,

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so pledge allegiance to whichever of them you wish.'

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He took my hand and the hand of Abu 'Ubaydah ibn al-Jarrah,

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while he was sitting between us.

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I disliked nothing of what he said except for that,

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for by Allah, that I should be brought forward and have my neck struck,

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so long as that brought me no sin,

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was dearer to me than being appointed leader over a people among whom was Abu Bakr,

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unless my soul should entice me at the time of death toward something I do not feel now.

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Then a speaker from the Ansar said:

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'I am their well-rubbed rubbing post and their supported, fruitful palm tree!

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Let there be a leader from us and a leader from you, O assembly of Quraysh!'

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Thereupon, clamor increased and voices were raised,

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until I feared discord.

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So I said:

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'Stretch out your hand, O Abu Bakr!'

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He stretched out his hand,

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and I pledged allegiance to him,

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and the Emigrants pledged allegiance to him,

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and then the Ansar pledged allegiance to him.

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We then surged over Sa'd ibn 'Ubadah,

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whereupon someone among them said:

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'You have killed Sa'd ibn 'Ubadah!'

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I said:

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'May Allah destroy Sa'd ibn 'Ubadah!'

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'Umar said:

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'By Allah, among the matters we encountered, we found nothing more compelling than pledging allegiance to Abu Bakr.

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We feared that if we parted from the people without a pledge of allegiance having been taken,

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they might pledge allegiance to a man from among themselves after our departure,

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and we would then either have to pledge allegiance to them against our approval,

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or oppose them, which would lead to corruption.

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Therefore, whoever pledges allegiance to a man without consultation among the Muslims,

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neither he nor the one to whom he pledged allegiance should be followed,

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"At the risk of being killed."

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Commentary on the hadith:

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"The porticos" (*al-saqa'if*) refers to a shaded area beside a house.

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"I would recite" comes from *iqra'*, meaning to teach recitation;

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that is, "I used to teach the recitation of the Qur'an."

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"During the last pilgrimage he performed,"

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which took place in the year twenty-three AH.

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"*Faltah*" means sudden, without prior deliberation.

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"And it was concluded," meaning the oath of allegiance was duly completed.

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"Lest they usurp their authority,"

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referring to those who meddle in matters that are not their concern,

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nor do they possess the standing to address them,

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seeking to assume control through injustice and usurpation.

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"The rabble among the people,"

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meaning the ignorant and base individuals,

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"and their unruly mobs,"

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meaning the riffraff who are quick to cause trouble.

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"They will dominate the space near you,"

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meaning they will be the ones crowding closest to you when you stand to deliver the sermon,

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owing to their overwhelming presence,

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leaving no room close to you for people of wisdom and discernment.

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"And they will scatter your words in every direction,"

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meaning they will misrepresent and distort what you say,

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"failing to comprehend it," that is, failing to preserve it accurately.

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"So wait," meaning bide your time and do not hasten,

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"until you arrive in Medina," meaning until you reach it,

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"and are safely settled," that is, when you arrive.

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"At the end of Dhu al-Hijjah," meaning at the onset of the month of Muharram.

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"I did not hesitate,"

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meaning, "I did not tarry, nor did I occupy myself with anything else."

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"Whatever you may have anticipated,"

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meaning, "Whatever you hoped for and expected."

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"I do not know,"

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meaning, "I have no knowledge."

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"It may well be shortly before my death,"

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meaning close to the end of my life.

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"Comprehends it and retains it,"

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meaning understands it and memorizes it.

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"I do not deem it lawful,"

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a prohibition aimed at preventing neglect and ignorance regarding the hadith,

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through people speaking of what they neither understand nor have properly retained.

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The verse on stoning was:

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"If an elder man and an elder woman commit adultery, stone them both,"

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which is a Qur'anic text whose recitation was abrogated while its ruling remains.

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"We recited it," meaning we read it before its recitation was abrogated,

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"and we comprehended it," meaning we memorized it.

245
00:12:12,820 --> 00:12:15,860
"I fear," meaning I dread.

246
00:12:15,899 --> 00:12:17,100
"Has been married,"

247
00:12:17,100 --> 00:12:20,259
where *ihsan* here denotes legal marital status.

248
00:12:20,259 --> 00:12:21,419
"Pregnancy,"

249
00:12:21,419 --> 00:12:22,980
meaning carrying a child.

250
00:12:22,980 --> 00:12:24,299
"Confession,"

251
00:12:24,299 --> 00:12:26,779
meaning an admission of adultery.

252
00:12:26,779 --> 00:12:30,299
"We used to recite among what we recited of the Book of Allah,"

253
00:12:30,299 --> 00:12:34,399
meaning among the verses whose recitation was abrogated while their ruling remained:

254
00:12:34,399 --> 00:12:37,000
"Do not turn away from your fathers,"

255
00:12:37,000 --> 00:12:39,879
meaning do not abandon your lineage tracing back to your fathers

256
00:12:39,879 --> 00:12:42,559
by attributing yourselves to others,

257
00:12:42,559 --> 00:12:44,840
"for that is an act of disbelief on your part,"

258
00:12:44,879 --> 00:12:51,299
meaning that claiming descent from someone other than your true father is a denial of truth and an act of ingratitude.

259
00:12:51,299 --> 00:12:54,059
"Do not excessively praise me," from *itrah*,

260
00:12:54,059 --> 00:12:56,779
which means exaggeration in praise,

261
00:12:56,779 --> 00:12:59,340
"as Jesus, the son of Mary, was excessively praised,"

262
00:12:59,340 --> 00:13:01,740
when they claimed he was the Son of Allah,

263
00:13:01,740 --> 00:13:05,379
while some among them claimed that he was Allah Himself.

264
00:13:05,379 --> 00:13:08,620
"Word has reached me," meaning news has come to me.

265
00:13:08,620 --> 00:13:10,259
"Let no one be deceived,"

266
00:13:10,259 --> 00:13:12,340
meaning let no one be misled.

267
00:13:12,340 --> 00:13:15,299
"However, Allah averted its evil,"

268
00:13:15,299 --> 00:13:19,539
meaning that Allah, Exalted is He, protected them from the potential evil of such haste.

269
00:13:19,539 --> 00:13:21,820
Umar (may Allah be pleased with him) clarified

270
00:13:21,820 --> 00:13:26,700
the reason for their swift pledge of allegiance to Abu Bakr (may Allah be pleased with him).

271
00:13:26,700 --> 00:13:28,500
"The camels' necks would be severed,"

272
00:13:28,500 --> 00:13:32,580
meaning the mounts would be driven to sheer exhaustion from intense travel.

273
00:13:32,580 --> 00:13:35,019
"At the risk of being killed,"

274
00:13:35,019 --> 00:13:39,139
meaning they exposed themselves to peril and death.

275
00:13:39,139 --> 00:13:40,379
"In their entirety,"

276
00:13:40,379 --> 00:13:42,059
meaning all of them.

277
00:13:42,059 --> 00:13:43,779
"And stayed away from us,"

278
00:13:43,779 --> 00:13:45,659
meaning he did not attend.

279
00:13:45,659 --> 00:13:46,940
"We drew near,"

280
00:13:46,940 --> 00:13:48,700
meaning we approached.

281
00:13:48,700 --> 00:13:50,700
"Two righteous men,"

282
00:13:50,700 --> 00:13:52,740
namely, Uwaym Ibn Sa'idah

283
00:13:52,740 --> 00:13:56,580
and Ma'n Ibn Adi (may Allah be pleased with them both).

284
00:13:56,580 --> 00:13:58,340
"What they had agreed upon,"

285
00:13:58,340 --> 00:14:01,019
meaning that which the people had resolved.

286
00:14:01,019 --> 00:14:02,740
"Conclude your affair,"

287
00:14:02,740 --> 00:14:05,500
meaning bring it to completion and settle it.

288
00:14:05,500 --> 00:14:06,820
"Wrapped up,"

289
00:14:06,820 --> 00:14:09,299
meaning cloaked in a garment.

290
00:14:09,299 --> 00:14:10,500
"Stricken with fever,"

291
00:14:10,539 --> 00:14:12,940
meaning he had fallen ill with a fever.

292
00:14:12,940 --> 00:14:14,379
"Their spokesman,"

293
00:14:14,379 --> 00:14:17,700
who was likely Thabit Ibn Qays.

294
00:14:17,700 --> 00:14:19,659
"The fortress of Islam,"

295
00:14:19,659 --> 00:14:20,980
where *katibah*

296
00:14:20,980 --> 00:14:24,500
refers to a consolidated army that does not scatter.

297
00:14:24,500 --> 00:14:25,659
"A small band,"

298
00:14:25,659 --> 00:14:26,899
meaning:

299
00:14:26,899 --> 00:14:30,740
your numbers are few compared to the Ansar.

300
00:14:30,740 --> 00:14:32,779
"A group arrived,"

301
00:14:32,779 --> 00:14:37,779
meaning a small contingent advanced at a steady, moderate pace.

302
00:14:37,779 --> 00:14:40,419
"To cut us off from our roots,"

303
00:14:40,460 --> 00:14:45,419
meaning to isolate us from leadership and claim it exclusively without us,

304
00:14:45,419 --> 00:14:47,460
"to strip us of authority,"

305
00:14:47,460 --> 00:14:50,700
meaning to exclude us from leadership and governance,

306
00:14:50,700 --> 00:14:53,259
"and monopolize it against us."

307
00:14:53,259 --> 00:14:54,379
"I had refined,"

308
00:14:54,379 --> 00:14:56,820
meaning I had prepared and polished.

309
00:14:56,820 --> 00:14:59,740
"And I was trying to mollify some of his sternness,"

310
00:14:59,740 --> 00:15:04,450
meaning to calm any anger or intensity that might affect him.

311
00:15:04,450 --> 00:15:05,809
"Gently,"

312
00:15:05,809 --> 00:15:08,690
meaning proceed calmly and exercise leniency.

313
00:15:08,690 --> 00:15:10,370
"More forbearing than me,"

314
00:15:10,370 --> 00:15:15,340
meaning possessing greater restraint and self-control during anger,

315
00:15:15,340 --> 00:15:16,659
"and more composed,"

316
00:15:16,659 --> 00:15:20,899
meaning showing greater dignity and poise when addressing a matter.

317
00:15:20,899 --> 00:15:22,379
"Offhand,"

318
00:15:22,379 --> 00:15:25,940
meaning spontaneously, without prior preparation.

319
00:15:25,940 --> 00:15:27,740
"You are worthy of it,"

320
00:15:27,740 --> 00:15:29,940
meaning you deserve it.

321
00:15:29,940 --> 00:15:31,179
"This matter,"

322
00:15:31,179 --> 00:15:32,940
meaning the caliphate.

323
00:15:32,940 --> 00:15:33,980
"The most central,"

324
00:15:33,980 --> 00:15:36,259
meaning the most just and distinguished.

325
00:15:36,259 --> 00:15:39,019
"So long as it does not bring me near sin,"

326
00:15:39,059 --> 00:15:42,769
meaning having my neck brought forward and struck is preferable to committing sin.

327
00:15:42,769 --> 00:15:43,970
"To govern,"

328
00:15:43,970 --> 00:15:46,169
meaning to become a ruler.

329
00:15:46,169 --> 00:15:48,610
"Lest my soul entice me,"

330
00:15:48,610 --> 00:15:51,720
meaning lest my own soul make the matter seem alluring to me.

331
00:15:51,720 --> 00:15:54,279
"Then one of the Ansar spoke,"

332
00:15:54,279 --> 00:15:56,799
who was al-Hubab Ibn al-Mundhir.

333
00:15:56,799 --> 00:15:58,840
"I am their well-rubbed rubbing-post,"

334
00:15:58,840 --> 00:16:02,320
meaning, "I am one whose counsel provides relief and cure,

335
00:16:02,320 --> 00:16:06,419
just as mangy camels find relief by rubbing against such a post."

336
00:16:06,419 --> 00:16:08,620
"And their heavily propped palm tree,"

337
00:16:08,659 --> 00:16:11,220
referring to an esteemed date palm laden with fruit.

338
00:16:11,220 --> 00:16:15,820
When a noble date palm begins to lean under its heavy yield,

339
00:16:15,820 --> 00:16:20,620
a high, supportive structure is built beneath its leaning side

340
00:16:20,620 --> 00:16:23,590
to prop it up so it does not collapse.

341
00:16:23,590 --> 00:16:24,830
"The clamor,"

342
00:16:24,830 --> 00:16:27,070
meaning the loud voices and tumult.

343
00:16:27,070 --> 00:16:28,110
"I grew fearful,"

344
00:16:28,110 --> 00:16:30,190
meaning I became apprehensive and worried.

345
00:16:30,190 --> 00:16:31,389
"We rushed,"

346
00:16:31,389 --> 00:16:33,470
meaning we leaped toward him.

347
00:16:33,470 --> 00:16:34,590
"Discord,"

348
00:16:34,590 --> 00:16:35,789
meaning civil strife,

349
00:16:35,789 --> 00:16:38,539
and potentially bloodshed.

350
00:16:38,539 --> 00:16:42,200
Benefits derived from the hadith:

351
00:16:42,200 --> 00:16:47,980
The hadith demonstrates that an elder scholar may acquire knowledge from a younger one.

352
00:16:47,980 --> 00:16:51,899
It shows the permissibility of entering a friend's house

353
00:16:51,899 --> 00:16:54,179
and feeling comfortably informal therein.

354
00:16:54,179 --> 00:16:59,059
It indicates that people of knowledge may apprise themselves of news concerning the general public.

355
00:16:59,059 --> 00:17:02,059
It underscores the duty to safeguard knowledge from those unsuited for it,

356
00:17:02,059 --> 00:17:06,980
relating to the masses only that which they can reasonably grasp and retain.

357
00:17:07,019 --> 00:17:10,019
It highlights the virtue of offering sincere counsel to the leader

358
00:17:10,019 --> 00:17:12,900
whenever a more correct and preferable course becomes evident.

359
00:17:12,900 --> 00:17:15,740
It demonstrates a leader's willingness to yield to what is right,

360
00:17:15,740 --> 00:17:21,299
abandoning his own view in favor of sincere counsel offered by one of his subjects.

361
00:17:21,299 --> 00:17:28,099
It guides the common people against speaking on delicate issues concerning public affairs;

362
00:17:28,099 --> 00:17:34,259
rather, such matters should be addressed by elite figures, notables, and leading dignitaries

363
00:17:34,259 --> 00:17:36,900
who possess advanced standing and discernment,

364
00:17:36,940 --> 00:17:40,529
so that each matter is placed in its proper context.

365
00:17:40,529 --> 00:17:46,710
It illustrates the keen dedication of Ibn Abbas (may Allah be pleased with him and his father) to seeking and acquiring knowledge.

366
00:17:46,710 --> 00:17:50,950
It encourages scholars to convey and disseminate knowledge.

367
00:17:50,950 --> 00:17:55,069
It indicates that whoever enters the central mosque early

368
00:17:55,069 --> 00:17:59,180
should sit in the front row closest to the pulpit.

369
00:17:59,180 --> 00:18:04,579
It shows that sitting in the mosque should be arranged in rows,

370
00:18:04,619 --> 00:18:09,819
and a worshiper seated in the mosque should not keep distant from his fellow Muslim.

371
00:18:09,819 --> 00:18:14,140
It shows the importance of attuning listeners' ears to receive significant speech.

372
00:18:14,140 --> 00:18:23,220
It demonstrates rejecting odd, unsubstantiated assertions to preserve the truthful from obscure claims lacking corroboration.

373
00:18:23,220 --> 00:18:28,480
The hadith establishes the requirement of mentioning Allah, Mighty and Majestic, at the beginning of a sermon.

374
00:18:28,480 --> 00:18:32,799
It affirms the validity of abrogating the Qur'anic recitation while its legal ruling remains in effect.

375
00:18:32,799 --> 00:18:37,230
It establishes the prohibition of attributing a person's lineage to anyone other than his true father.

376
00:18:37,230 --> 00:18:41,230
It contains a prohibition against praising the Prophets (peace be upon them) with adulation

377
00:18:41,230 --> 00:18:46,099
that elevates them from the station of prophethood to the station of divinity.

378
00:18:46,099 --> 00:18:50,579
It indicates that Umar (may Allah be pleased with him) was among those inspired with insight (*muhaddathun*),

379
00:18:50,579 --> 00:18:52,779
for he sensed the impending approach of his death,

380
00:18:52,779 --> 00:18:56,420
and what he feared regarding the denial of stoning ultimately came to pass.

381
00:18:56,420 --> 00:19:00,140
It demonstrates the virtue of Abu Bakr (may Allah be pleased with him),

382
00:19:00,140 --> 00:19:06,299
and that the Companions recognized his noble and elevated standing.

383
00:19:06,299 --> 00:19:11,500
It clarifies the virtues of both the Ansar and the Emigrants (may Allah be pleased with them).

384
00:19:11,500 --> 00:19:15,900
It highlights the virtue and crucial importance of mutual consultation (*shura*) in Islam.

385
00:19:15,900 --> 00:19:20,299
It warns against breaking away from the unified body of Muslims.

386
00:19:20,299 --> 00:19:23,819
It shows that the pledge of allegiance to Abu Bakr (may Allah be pleased with him)

387
00:19:23,819 --> 00:19:27,460
enjoyed the consensus of both the Ansar and the Emigrants.

388
00:19:27,500 --> 00:19:33,180
The hadith points to the obligation of offering sincere counsel for the sake of the religion of Allah, Mighty and Majestic.

389
00:19:33,180 --> 00:19:36,579
It prohibits falsely attributing speech to the ruler.

390
00:19:36,579 --> 00:19:42,740
It demonstrates Umar's profound reverence for Abu Bakr (may Allah be pleased with them both).

391
00:19:42,740 --> 00:19:48,680
It highlights the obligation to reconcile, soothe animosity, and quell the nascent sparks of discord.

392
00:19:48,680 --> 00:19:53,960
It affirms the legitimacy of righteous indignation and anger for the sake of the religion of Allah, Mighty and Majestic.

393
00:19:53,960 --> 00:19:57,519
It permits praising a person for his genuine qualities,

394
00:19:57,559 --> 00:20:00,000
provided there is no fear of fitnah or vanity overtaking him.

395
00:20:00,000 --> 00:20:02,759
It demonstrates the virtue of the Quraysh.

396
00:20:02,759 --> 00:20:09,640
It establishes that a person of lesser standing should not take precedence over someone more virtuous in critical affairs.

397
00:20:09,640 --> 00:20:14,519
The hadith also contains an implicit praise of unity and a censure of discord.

398
00:20:14,519 --> 00:20:20,259
It likewise indicates the permissibility of swearing an oath without being asked to do so.

399
00:20:20,259 --> 00:20:26,940
Chapter: A neighbor must not prevent his neighbor from fixing a beam into his wall.

400
00:20:26,940 --> 00:20:29,579
On the authority of Abu Hurayrah (may Allah be pleased with him),

401
00:20:29,579 --> 00:20:33,700
the Messenger of Allah (peace and blessings of Allah be upon him) said:

402
00:20:33,700 --> 00:20:38,900
"None of you should prevent his neighbor from fixing a wooden beam into his wall."

403
00:20:38,900 --> 00:20:41,220
Abu Hurayrah then said:

404
00:20:41,220 --> 00:20:44,140
"Why do I see you turning away from it?

405
00:20:44,140 --> 00:20:49,009
By Allah, I shall certainly throw it between your shoulders!"

406
00:20:49,009 --> 00:20:52,450
Commentary on the Hadith:

407
00:20:52,450 --> 00:20:55,250
"Fixing a wooden beam into his wall"

408
00:20:55,250 --> 00:20:59,250
means inserting the end of the beam into his neighbor's wall.

409
00:20:59,250 --> 00:21:04,130
"Turning away" means being reluctant to practice this noble virtue.

410
00:21:04,130 --> 00:21:07,609
"By Allah, I shall certainly throw it between your shoulders!"

411
00:21:07,609 --> 00:21:10,769
What is meant is: I will proclaim it openly among you

412
00:21:10,769 --> 00:21:17,190
and sting you with reproaches, just as a person is struck forcefully between his shoulder blades.

413
00:21:17,190 --> 00:21:20,700
Key Lessons from the Hadith:

414
00:21:20,700 --> 00:21:25,460
It is derived from the hadith that showing kindness to one's neighbor is highly recommended.

415
00:21:25,460 --> 00:21:28,740
It highlights the virtue of conveying and propagating knowledge.

416
00:21:28,740 --> 00:21:33,059
The hadith also indicates that an immediate, adjacent neighbor

417
00:21:33,059 --> 00:21:38,319
has the greatest right to kindness and shared accommodation.

418
00:21:38,319 --> 00:21:41,900
Chapter: Spilling wine into the street.

419
00:21:41,900 --> 00:21:44,859
On the authority of Anas (may Allah be pleased with him), who said:

420
00:21:44,859 --> 00:21:48,849
I was serving drinks to the people in the home of Abu Talhah.

421
00:21:48,849 --> 00:21:50,289
In another narration:

422
00:21:50,289 --> 00:21:53,369
I was standing, serving drinks to the clan,

423
00:21:53,369 --> 00:21:56,690
my paternal uncles, and I was the youngest of them.

424
00:21:56,730 --> 00:22:00,140
Their wine on that day was made from fadikh (unripe dates).

425
00:22:00,140 --> 00:22:01,579
In another narration:

426
00:22:01,579 --> 00:22:06,339
I was serving drinks to Abu 'Ubaydah, Abu Talhah, and Ubayy ibn Ka'b,

427
00:22:06,339 --> 00:22:09,099
made from the fadikh of unripe dates and ripe dates.

428
00:22:09,099 --> 00:22:10,660
In another narration:

429
00:22:10,660 --> 00:22:16,059
I was indeed serving drinks to Abu Talhah, Abu Dujanah, and Suhayl ibn al-Bayda',

430
00:22:16,059 --> 00:22:18,910
a mixture of unripe dates and ripe dates.

431
00:22:18,910 --> 00:22:22,069
Then the Messenger of Allah (peace be upon him) ordered

432
00:22:22,069 --> 00:22:24,230
an announcer to proclaim:

433
00:22:24,269 --> 00:22:27,309
"Behold! Wine has been strictly forbidden."

434
00:22:27,309 --> 00:22:28,390
He said:

435
00:22:28,390 --> 00:22:30,589
Abu Talhah said to me:

436
00:22:30,589 --> 00:22:32,950
"Go out and spill it."

437
00:22:32,950 --> 00:22:35,470
So I went out and spilled it,

438
00:22:35,470 --> 00:22:38,599
and it flowed through the streets of Medina.

439
00:22:38,599 --> 00:22:40,039
In another narration:

440
00:22:40,039 --> 00:22:45,119
They neither asked further questions about it nor contested it after the man's announcement.

441
00:22:45,119 --> 00:22:47,119
Some people then said:

442
00:22:47,119 --> 00:22:50,599
"Certain men were killed while it was still in their bellies!"

443
00:22:50,599 --> 00:22:52,240
Thereupon, Allah revealed:

444
00:22:52,240 --> 00:22:58,359
“There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and believe, and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.” (5:93)

445
00:22:58,359 --> 00:23:00,460
the verse: ﴾There is no blame upon those who have believed and done righteous deeds concerning what they consumed [in the past]...﴿

446
00:23:00,460 --> 00:23:03,839
Commentary on the Hadith:

447
00:23:03,839 --> 00:23:05,039
Al-Fadikh:

448
00:23:05,039 --> 00:23:10,009
It is an intoxicating drink made from unripe dates without being heated over fire.

449
00:23:10,009 --> 00:23:11,410
"Spill it" (ahriqha):

450
00:23:11,410 --> 00:23:13,859
That is, pour it out onto the ground.

451
00:23:13,859 --> 00:23:15,500
"So I spilled it" (faharaqtuha):

452
00:23:15,500 --> 00:23:16,819
Anas said:

453
00:23:16,819 --> 00:23:22,369
"I went to a stone mortar of ours and smashed the jugs with its base until they broke."

454
00:23:22,369 --> 00:23:23,410
Sikak:

455
00:23:23,450 --> 00:23:25,079
That is, streets and pathways.

456
00:23:25,079 --> 00:23:28,319
"Certain men were killed while it was still in their bellies":

457
00:23:28,319 --> 00:23:29,599
What is meant is:

458
00:23:29,599 --> 00:23:33,720
What is the status of those who died as Muslims before the prohibition of wine

459
00:23:33,720 --> 00:23:36,460
while they used to drink it?

460
00:23:36,460 --> 00:23:40,460
“There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and believe, and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.” (5:93)

461
00:23:40,460 --> 00:23:42,460
That is, there is no sin or blame

462
00:23:42,460 --> 00:23:44,019
"concerning what they consumed"

463
00:23:44,019 --> 00:23:48,119
of wine and gambling prior to their prohibition.

464
00:23:48,119 --> 00:23:51,819
Key Lessons from the Hadith:

465
00:23:51,819 --> 00:23:53,740
It is derived from the hadith:

466
00:23:53,779 --> 00:23:55,460
The strict prohibition of wine.

467
00:23:55,460 --> 00:23:58,140
It proves the acceptance of a single narrator's reliable report.

468
00:23:58,140 --> 00:24:02,579
The hadith serves as evidence for those who maintain the ritual purity of the physical substance of wine.

469
00:24:02,579 --> 00:24:05,619
It illustrates a youth serving guests.

470
00:24:05,619 --> 00:24:09,299
It demonstrates the genuineness and strength of the Companions' faith,

471
00:24:09,299 --> 00:24:13,289
shown by their swift compliance with the rulings of the Sacred Law.

472
00:24:13,289 --> 00:24:17,210
It shows the permissibility of breaking the vessels containing wine.

473
00:24:17,210 --> 00:24:24,130
The hadith proves that it is impermissible to salvage wine through treatment to turn it into vinegar,

474
00:24:24,130 --> 00:24:27,289
for had it been permissible, they would not have wasted it.

475
00:24:27,289 --> 00:24:29,970
It shows that whoever consumes something forbidden,

476
00:24:29,970 --> 00:24:33,049
then acknowledges his sin, repents to Allah,

477
00:24:33,049 --> 00:24:36,130
fears Him, believes, and performs righteous deeds,

478
00:24:36,130 --> 00:24:38,289
Allah will forgive him,

479
00:24:38,289 --> 00:24:43,630
and the sin of doing so will be completely lifted from him.

480
00:24:43,630 --> 00:24:46,990
Chapter: Courtyards around houses and sitting in them,

481
00:24:47,029 --> 00:24:50,210
and sitting in elevated open ways.

482
00:24:50,210 --> 00:24:53,609
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),

483
00:24:53,609 --> 00:24:57,410
from the Prophet (peace be upon him), who said:

484
00:24:57,410 --> 00:25:00,809
"Beware of sitting in the roadways."

485
00:25:00,809 --> 00:25:03,809
They said, "We have no alternative;

486
00:25:03,809 --> 00:25:07,690
they are our gathering places where we sit and converse."

487
00:25:07,690 --> 00:25:11,529
He said, "If you insist on gathering there,

488
00:25:11,529 --> 00:25:14,250
then give the roadway its due right."

489
00:25:14,250 --> 00:25:17,490
They asked, "And what is the right of the roadway?"

490
00:25:17,490 --> 00:25:21,650
He said, "Lowering the gaze, refraining from harm,

491
00:25:21,650 --> 00:25:24,849
returning greetings of peace, enjoining what is right,

492
00:25:24,849 --> 00:25:27,740
and forbidding what is wrong."

493
00:25:27,740 --> 00:25:31,089
Commentary on the Hadith:

494
00:25:31,089 --> 00:25:35,329
"Courtyards" (afniyah) refers to the open areas extending around the house.

495
00:25:35,329 --> 00:25:38,529
"Elevated open ways" (su'udat) refers to public roads and thoroughfares.

496
00:25:38,529 --> 00:25:41,529
"Beware" (iyyakum) is an expression of warning.

497
00:25:41,529 --> 00:25:45,490
"We have no alternative" (ma lana buddu) means we cannot do without it.

498
00:25:45,529 --> 00:25:48,650
"If you insist" (abaytum) means if you refuse to abandon doing so.

499
00:25:48,650 --> 00:25:52,809
"Refraining from harm" means holding back from anything that causes injury or offense.

500
00:25:52,809 --> 00:25:56,210
"Enjoining what is right and forbidding what is wrong":

501
00:25:56,210 --> 00:25:58,809
What is right (al-ma'ruf) is an all-encompassing term

502
00:25:58,809 --> 00:26:01,650
for everything recognized as obedience to Allah Almighty,

503
00:26:01,650 --> 00:26:05,410
drawing near to Him, and treating people with kindness,

504
00:26:05,410 --> 00:26:08,849
as well as all commendable deeds encouraged by the Sacred Law.

505
00:26:08,849 --> 00:26:11,529
And forbidding whatever reprehensible acts it has prohibited.

506
00:26:11,529 --> 00:26:14,839
What is wrong (al-munkar) is the exact opposite of what is right.

507
00:26:14,839 --> 00:26:18,339
Key Lessons from the Hadith:

508
00:26:18,339 --> 00:26:20,380
It is derived from the hadith:

509
00:26:20,380 --> 00:26:23,619
The obligation of lowering the gaze and preventing harm.

510
00:26:23,619 --> 00:26:30,500
It establishes the legitimacy of enjoining what is right and forbidding what is wrong.

511
00:26:30,500 --> 00:26:33,779
Chapter: When people dispute over an open road,

512
00:26:33,779 --> 00:26:36,980
which is the open ground situated across a path

513
00:26:36,980 --> 00:26:39,420
whose owners then wish to build upon it,

514
00:26:39,420 --> 00:26:43,380
so seven cubits of it are left as a public path.

515
00:26:43,380 --> 00:26:46,900
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

516
00:26:46,900 --> 00:26:49,539
The Prophet (peace be upon him) ruled,

517
00:26:49,539 --> 00:26:51,859
when people dispute concerning a public road,

518
00:26:51,859 --> 00:26:54,400
that it should be made seven cubits wide.

519
00:26:54,400 --> 00:26:57,720
Commentary on the Hadith:

520
00:26:57,720 --> 00:27:00,160
"Ruled" (qada) means adjudicated.

521
00:27:00,160 --> 00:27:03,200
"Dispute" (tashajaru) means they quarreled and litigated.

522
00:27:03,200 --> 00:27:04,400
"Cubits" (adhru'):

523
00:27:04,400 --> 00:27:09,799
A cubit is approximately equal to sixty-one centimeters.

524
00:27:09,799 --> 00:27:13,410
Key Lessons from the Hadith:

525
00:27:13,410 --> 00:27:18,089
The hadith points to urban planning and the proper regulation of roads.

526
00:27:18,130 --> 00:27:24,640
It shows that passageways must not be made overly narrow for passersby.

527
00:27:24,640 --> 00:27:28,589
Chapter: Plunder without the owner's permission.

528
00:27:28,589 --> 00:27:30,670
On the authority of 'Abdullah ibn Yazid,

529
00:27:30,670 --> 00:27:33,789
from the Prophet (peace be upon him),

530
00:27:33,789 --> 00:27:37,700
that he prohibited looting and mutilation.

531
00:27:37,700 --> 00:27:41,119
Commentary on the Hadith:

532
00:27:41,119 --> 00:27:42,359
"Looting" (al-nuhbah)

533
00:27:42,359 --> 00:27:46,279
is seizing something from another openly and by force.

534
00:27:46,279 --> 00:27:47,559
"Mutilation" (al-muthlah)

535
00:27:47,559 --> 00:27:49,640
is disfiguring punitive harm inflicted upon bodily limbs,

536
00:27:49,640 --> 00:27:52,509
such as severing the nose or the ear.

537
00:27:52,509 --> 00:27:56,019
Key Lessons from the Hadith:

538
00:27:56,019 --> 00:27:58,099
It is derived from the hadith:

539
00:27:58,099 --> 00:28:01,500
A Muslim's property is not lawful to take except with his consent.

540
00:28:01,500 --> 00:28:06,859
It establishes the prohibition of torture and bodily mutilation.

541
00:28:06,859 --> 00:28:10,500
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

542
00:28:10,500 --> 00:28:13,900
The Prophet (peace be upon him) said:

543
00:28:13,900 --> 00:28:17,819
"The fornicator is not a believer while he is committing fornication,

544
00:28:17,819 --> 00:28:21,900
nor does one drink wine while being a believer when he drinks it,

545
00:28:21,940 --> 00:28:25,619
nor does a thief steal while being a believer when he steals,

546
00:28:25,619 --> 00:28:27,900
nor does anyone plunder loot

547
00:28:27,900 --> 00:28:29,180
— in one narration:

548
00:28:29,180 --> 00:28:30,779
of high value —

549
00:28:30,779 --> 00:28:37,200
while people look on helplessly at him as he plunders it, and remain a believer."

550
00:28:37,200 --> 00:28:38,720
In another narration:

551
00:28:38,720 --> 00:28:42,339
"Yet repentance is offered thereafter."

552
00:28:42,339 --> 00:28:45,700
Commentary on the Hadith:

553
00:28:45,700 --> 00:28:49,180
"The fornicator is not a believer while he is committing fornication":

554
00:28:49,180 --> 00:28:52,259
This is a negation of the completeness and perfection of faith.

555
00:28:52,259 --> 00:28:53,660
"Of high value" (dhat sharaf):

556
00:28:53,660 --> 00:28:56,559
That is, of great worth.

557
00:28:56,559 --> 00:29:00,210
Key Lessons from the Hadith:

558
00:29:00,210 --> 00:29:04,410
The hadith uses fornication to warn against all unlawful lusts;

559
00:29:04,410 --> 00:29:08,210
wine to warn against everything that turns a person away from Allah Almighty

560
00:29:08,210 --> 00:29:11,089
and causes heedlessness of His rights;

561
00:29:11,089 --> 00:29:15,650
theft to warn against worldly longing and greed for unlawful gains;

562
00:29:15,650 --> 00:29:19,849
and plundering to warn against holding the servants of Allah Almighty in contempt,

563
00:29:19,849 --> 00:29:22,930
failing to respect them or maintain shame before them,

564
00:29:22,930 --> 00:29:26,130
and amassing worldly wealth through illegitimate means.

565
00:29:26,130 --> 00:29:30,730
It indicates that faith increases through obedience and decreases through disobedience.