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

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Ifadah Center

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for Studies and Human Research

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presents

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*Abridged Sahih al-Bukhari*

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Chapter: Traveling with Copies of the Qur'an to Enemy Territory

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On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father),

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that the Messenger of Allah (peace and blessings of Allah be upon him) forbade traveling with the Qur'an into enemy territory.

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Commentary on the hadith:

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"Forbade traveling with the Qur'an"

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means for fear that the enemy might capture it.

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Among the benefits of the hadith:

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It is derived from the hadith

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that it is forbidden to travel with a copy of the Qur'an to a place where it is feared it might be subjected to desecration.

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His saying, "with the Qur'an,"

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is proof that the Qur'an is contained within the copy of the *mushaf*.

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It also indicates that part of honoring the Noble Qur'an

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is not allowing the enemies of Allah to inflict any harm upon it.

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Chapter: What is Disliked Regarding Raising One's Voice in Takbir

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On the authority of Abu Musa al-Ash'ari (may Allah be pleased with him), he said:

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When the Messenger of Allah (peace and blessings of Allah be upon him) raided Khaybar—

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or he said:

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when the Messenger of Allah set out—

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the people came upon a valley,

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and they raised their voices in *takbir*:

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"Allah is Most Great!

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Allah is Most Great!

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There is no deity worthy of worship except Allah!"

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So the Messenger of Allah (peace be upon him) said—

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and in a narration:

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"O people!

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Be merciful to yourselves!

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For you are not calling upon one who is deaf or absent,

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but you are calling upon One Who is All-Hearing and Near."

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In another narration:

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"All-Hearing, All-Seeing."

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And in a narration:

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"All-Hearing, All-Seeing, and Near."

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"And He is with you."

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In a narration:

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"Blessed is His Name, and Exalted is His Majesty."

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"And I was behind the riding beast of the Messenger of Allah (peace be upon him),

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so he heard me saying:

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'There is no power nor strength except through Allah.'

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So he said to me:

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'O 'Abdullah ibn Qays!'

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I replied, 'At your service, O Messenger of Allah!'

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He said:

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'Shall I not direct you to a word that is a treasure from the treasures of Paradise?'

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I said, 'Yes, O Messenger of Allah!

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May my father and mother be sacrificed for you!'

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He said:

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''There is no power nor strength except through Allah.''

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Commentary on the hadith:

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"Set out" (*tawajjaha*)

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means he departed and went forth.

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"Came upon" (*ashrafa*)

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means they overlooked or came upon [a valley].

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"Be merciful to yourselves" (*irba'u 'ala anfusikum*)

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means show gentleness to yourselves, be kind to yourselves, and refrain from overexertion.

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"You are not calling upon one who is deaf"

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means one who cannot hear.

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"Nor absent"

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means one who is not present or witnessing.

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"There is no power nor strength except through Allah"

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is a statement of submission, entrustment of affairs, and acknowledgment of helplessness,

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and that the servant possesses nothing alongside Allah,

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nor does he possess anything besides Him.

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"At your service, O Messenger of Allah" (*Labbaik*)

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means I am steadfast in obeying you.

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"Exalted is His Majesty" (*Ta'ala jadduhu*)

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refers to His supreme majesty and greatness.

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Among the benefits of the hadith:

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It is derived from the hadith

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that it is disliked to raise one's voice excessively in supplication (*dua*).

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It also contains guidance to consistently recite "There is no power nor strength except through Allah,"

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for through it heavy burdens are borne,

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terrors are endured,

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and high spiritual ranks are attained.

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Chapter: Saying Tasbih When Descending into a Valley

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On the authority of Jabir ibn 'Abdullah (may Allah be pleased with him and his father), he said:

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Whenever we ascended, we would proclaim *takbir* (*Allah-u Akbar*),

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and whenever we descended—

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and in a narration:

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descended downward (*tasawwabna*)—

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we would proclaim *tasbih* (*Subhan Allah*).

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Commentary on the hadith:

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"Whenever we ascended"

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means whenever we climbed a high place, such as a mountain or a hill.

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"We would proclaim *takbir*"

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means we said, "*Allah-u Akbar*."

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"And whenever we descended"

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means down to a low place, such as a valley bottom.

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"We would proclaim *tasbih*"

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means we said, "*Subhan Allah*."

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"Descended downward" (*tasawwabna*)

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means when we went downhill;

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*al-tasweeb* refers to descending.

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Among the benefits of the hadith:

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It is derived from the hadith

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that it is recommended to say *takbir* when overlooking mountains,

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in consciousness of the grandeur of Allah Almighty,

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and that He is greater than all things;

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whereas saying *tasbih* in the depths of valleys

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is derived from the story of Yunus (peace be upon him)

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and his glorification of Allah in the belly of the whale.

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Chapter: Reward Written for the Traveler

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Equal to What He Used to Do While Resident

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On the authority of Abu Musa, he said:

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

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"If a servant falls ill or travels,

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there is written for him the reward of what he used to do

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while resident and healthy."

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Commentary on the hadith:

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"Resident" means not traveling.

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"Healthy" means not sick.

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Among the benefits of the hadith:

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It is derived from the hadith

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that one is guided to perform an abundance of acts of worship during times of health.

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The hadith also contains an indication to minimize travel without a necessity,

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because travel is a state wherein one is likely to fall short in fulfilling the rights of Allah Almighty.

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It also highlights the vastness of the mercy of Allah, the Mighty and Sublime.

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Chapter: Traveling Alone

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On the authority of Ibn 'Umar (may Allah be pleased with him and his father),

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

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"If people knew what I know regarding traveling alone,

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no rider would ever travel by night alone."

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Commentary on the hadith:

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"Chapter: Traveling Alone"

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means without a companion alongside him.

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"What I know"

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refers to the expected harm that I know of.

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"Rider" means a traveler.

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Among the benefits of the hadith:

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It is derived from the hadith

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that it is disliked to travel alone,

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except when a public benefit necessitates being alone—

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such as dispatching a spy or a scout—

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in which case there is no dislike.

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The hadith also points to the importance of seeking

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righteous companionship when traveling.

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Chapter: Participating in Jihad with the Permission of Both Parents

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On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father), he said:

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A man came to the Prophet (peace and blessings of Allah be upon him)

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and asked him for permission to join the *jihad*.

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He asked, "Are your parents alive?"

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The man replied, "Yes."

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He said, "Then strive in serving them both."

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Commentary on the hadith:

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"A man"—it is said that he was Jahimah ibn al-'Abbas (may Allah be pleased with him).

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Among the benefits of the hadith:

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It is derived from the hadith

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that dutifulness to parents is emphasized and their right is magnified,

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along with the immense reward for honoring them.

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The hadith is also evidence that parents

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have the right to prevent their child from participating in non-obligatory *jihad*,

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provided that it is not individually obligatory upon him and that both parents are Muslims.

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Chapter: What Has Been Said Regarding Bells and the Like on the Necks of Camels

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On the authority of Abu Bashir al-Ansari (may Allah be pleased with him),

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that he was with the Messenger of Allah (peace and blessings of Allah be upon him)

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on one of his journeys,

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while the people were at their night encampment.

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The Messenger of Allah (peace be upon him) sent a messenger instructing:

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"Let no necklace of bowstring or necklace remain around the neck of any camel

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but that it must be cut off."

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Commentary on the hadith:

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A bell (*jaras*) is that which is attached to the neck of a riding beast and makes a sound.

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"Necklace of bowstring"

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refers to the bells or cords they used to hang on the necks of camels;

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and it is said

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that they used to put bowstrings around the necks of camels

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to protect them from the evil eye, according to their superstitious belief.

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Among the benefits of the hadith:

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It is derived from the hadith

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that it is prohibited to place bells and bowstrings around the necks of livestock.

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The hadith also points to the prohibition of harming animals,

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because tying bowstrings around their necks may lead to strangulation when running fast.

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It also contains a prohibition against pre-Islamic custom (*Jahiliyyah*),

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including the belief that hanging bowstrings wards off the evil eye.

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Chapter: The Spy

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On the authority of 'Ali (may Allah be pleased with him), he said:

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The Messenger of Allah (peace and blessings of Allah be upon him) sent me,

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along with al-Zubayr and al-Miqdad ibn al-Aswad.

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In a narration:

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"The Prophet (peace be upon him) sent me and al-Zubayr."

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And in another narration:

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"The Messenger of Allah (peace be upon him) sent me,

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Abu Marthad al-Ghanawi, and al-Zubayr."

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He said:

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"Proceed until you reach Rawdat Khakh,

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for there is a woman riding a camel there who has a letter with her,

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so take it from her."

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In a narration:

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"For there is a woman from the polytheists there

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carrying a letter from Hatib ibn Abi Balta'ah to the polytheists."

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So we set off, our horses galloping at full speed,

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until we reached the garden (*al-Rawdah*),

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and there we found the woman riding the camel.

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So we said, "Produce the letter!"

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She replied, "I have no letter with me."

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We said, "You will certainly produce the letter,

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or we will strip off your clothes!"

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So she extracted it from her braid.

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In a narration:

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"or I will strip you bare!"

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So she extracted it from her waist-wrapper.

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We then brought it to the Messenger of Allah (peace and blessings of Allah be upon him).

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And behold, it contained:

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"From Hatib ibn Abi Balta'ah to certain people among the polytheists of Mecca..."

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informing them of some of the Messenger of Allah's plans.

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

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"O Hatib, what is this?"

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In a narration:

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"What induced you to do what you did?"

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He said:

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"O Messenger of Allah,

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do not be hasty with me.

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I was a man attached to the Quraysh by alliance,

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but I was not one of their native kin.

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Meanwhile, the Emigrants with you

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have relatives in Mecca who protect their families and wealth through them.

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So I wished, since I lacked that lineage among them,

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to gain a favor with them by which they might protect my kinship.

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I did not do this out of disbelief, nor apostasy,

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nor out of approval of disbelief after accepting Islam."

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

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"He has spoken the truth to you."

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In a narration:

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"He has spoken the truth."

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"And do not say anything to him except good."

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'Umar said:

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"O Messenger of Allah,

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let me strike the neck of this hypocrite!"

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He replied:

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"He indeed attended Badr!

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And how do you know—perhaps Allah looked upon the people of Badr and said:

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'Do as you wish, for I have forgiven you'?"

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In a narration:

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"'Paradise has become guaranteed for you,'

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or 'for I have forgiven you'."

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Tears welled in 'Umar's eyes,

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and he said:

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"Allah and His Messenger know best."

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And in a narration:

245
00:12:47,500 --> 00:12:49,740
So Allah revealed the Surah...

246
00:12:49,740 --> 00:12:56,299
“O ye who believe! Choose not My enemy and your enemy for allies. Do ye give them friendship when they disbelieve in that truth which hath come unto you, driving out the messenger and you because ye believe in Allah, your Lord? If ye have come forth to strive in My way and seeking My good pleasure, (show them not friendship). Do ye show friendship unto them in secret, when I am Best Aware of what ye hide and what ye proclaim? And whosoever doeth it among you, he verily hath strayed from the right way.” (60:1)

247
00:12:56,299 --> 00:13:03,500
“O ye who believe! Choose not My enemy and your enemy for allies. Do ye give them friendship when they disbelieve in that truth which hath come unto you, driving out the messenger and you because ye believe in Allah, your Lord? If ye have come forth to strive in My way and seeking My good pleasure, (show them not friendship). Do ye show friendship unto them in secret, when I am Best Aware of what ye hide and what ye proclaim? And whosoever doeth it among you, he verily hath strayed from the right way.” (60:1)

248
00:13:03,500 --> 00:13:04,940
up to His saying:

249
00:13:04,940 --> 00:13:09,340
"...he has indeed strayed from the soundness of the way."

250
00:13:09,340 --> 00:13:12,929
Commentary on the Hadith:

251
00:13:12,929 --> 00:13:14,450
"The spy" (al-jasus):

252
00:13:14,450 --> 00:13:18,539
One who is sent to investigate the secret affairs of the enemy.

253
00:13:18,539 --> 00:13:19,899
"Proceed" (intaliqu):

254
00:13:19,980 --> 00:13:22,139
Meaning: Go quickly.

255
00:13:22,139 --> 00:13:23,659
"Rawdat Khakh":

256
00:13:23,659 --> 00:13:26,940
A location situated between Mecca and Medina.

257
00:13:26,940 --> 00:13:27,980
"A woman traveler" (da'inah):

258
00:13:27,980 --> 00:13:30,139
A woman traveling in a camel litter (hawdaj).

259
00:13:30,139 --> 00:13:32,220
Her name was Sarah;

260
00:13:32,220 --> 00:13:34,220
it is also said Ummu Sarah,

261
00:13:34,220 --> 00:13:36,659
among other opinions.

262
00:13:36,659 --> 00:13:38,820
"Our horses raced along with us" (tu'ada bina khailuna):

263
00:13:38,820 --> 00:13:41,539
Meaning: sprinted and galloped together.

264
00:13:41,539 --> 00:13:43,620
"Or we will strip off your clothes":

265
00:13:43,620 --> 00:13:46,340
Meaning: We will strip you bare of your garments.

266
00:13:46,340 --> 00:13:49,139
They said this as a threat.

267
00:13:49,139 --> 00:13:50,740
"From her braid" ('iqasiha):

268
00:13:50,740 --> 00:13:53,379
Meaning: From her braided hair.

269
00:13:53,379 --> 00:13:55,620
"Certain people among the polytheists":

270
00:13:55,620 --> 00:13:57,940
It is said they were Safwan ibn Umayyah,

271
00:13:57,940 --> 00:13:59,539
Suhayl ibn 'Amr,

272
00:13:59,539 --> 00:14:02,100
and 'Ikrimah ibn Abi Jahl.

273
00:14:02,100 --> 00:14:06,100
"Some of the Messenger of Allah's plans":

274
00:14:06,100 --> 00:14:08,740
Namely, his intention to launch a military expedition against them.

275
00:14:08,740 --> 00:14:10,500
"Do not be hasty with me":

276
00:14:10,500 --> 00:14:14,019
Meaning: Give me a moment until I tell you the true story.

277
00:14:14,019 --> 00:14:16,820
"I was a man attached to the Quraysh" (mulsaqan fi Quraysh):

278
00:14:16,899 --> 00:14:19,860
Meaning: Affiliated with them, though not one of them;

279
00:14:19,860 --> 00:14:22,740
it is also said: an ally to them.

280
00:14:22,740 --> 00:14:24,419
"Not one of their native kin":

281
00:14:24,419 --> 00:14:28,419
Meaning: He was not himself of Quraysh, nor was he among their blood relatives.

282
00:14:28,419 --> 00:14:29,700
"So I wished":

283
00:14:29,700 --> 00:14:31,379
Meaning: I wanted.

284
00:14:31,379 --> 00:14:34,659
"Since I lacked that lineage among them":

285
00:14:34,659 --> 00:14:37,460
Meaning: Because I was not a Qurayshite.

286
00:14:37,460 --> 00:14:39,860
"To gain a favor with them" (an attakhidha 'indahum yadan):

287
00:14:39,860 --> 00:14:42,980
Meaning: A conferred favor and obligation upon them.

288
00:14:42,980 --> 00:14:45,059
"I did not do this out of disbelief":

289
00:14:45,059 --> 00:14:49,460
Meaning: I did not do this because I became a disbeliever who abandoned faith,

290
00:14:49,460 --> 00:14:51,139
"nor apostasy":

291
00:14:51,139 --> 00:14:54,820
meaning: nor because I rejected faith after believing,

292
00:14:54,820 --> 00:14:57,779
"nor out of approval of disbelief after accepting Islam":

293
00:14:57,779 --> 00:15:01,649
meaning: nor because I approved of the disbelievers' actions.

294
00:15:01,649 --> 00:15:04,049
"Let me" (da'ni): The intended meaning is:

295
00:15:04,049 --> 00:15:06,529
Give me permission to do so.

296
00:15:06,529 --> 00:15:09,090
"Strike the neck of this hypocrite":

297
00:15:09,090 --> 00:15:11,789
Meaning: Execute him on account of his hypocrisy.

298
00:15:11,789 --> 00:15:13,230
"And how do you know" (wa ma yudrika):

299
00:15:13,230 --> 00:15:15,409
Meaning: What makes you realize?

300
00:15:15,409 --> 00:15:17,809
"So she extracted it from her waist-wrapper" (hujzatiha):

301
00:15:17,809 --> 00:15:19,090
The *hujzah*

302
00:15:19,090 --> 00:15:22,450
is the tied waistline of the trousers or waist-wrapper.

303
00:15:22,450 --> 00:15:26,049
Benefits Derived from the Hadith:

304
00:15:26,049 --> 00:15:28,850
The hadith contains signs of prophethood,

305
00:15:28,850 --> 00:15:31,970
seen in his (peace and blessings of Allah be upon him) foretelling

306
00:15:31,970 --> 00:15:36,539
of the woman carrying the letter and her precise location.

307
00:15:36,539 --> 00:15:39,659
It establishes the permissibility of exposing the spy's secret,

308
00:15:39,659 --> 00:15:41,820
whether male or female,

309
00:15:41,820 --> 00:15:44,299
if doing so serves a public interest,

310
00:15:44,299 --> 00:15:47,139
or if concealing it causes harm.

311
00:15:47,139 --> 00:15:52,259
It shows that spying does not expel a person from faith.

312
00:15:52,259 --> 00:15:57,220
It demonstrates the permissibility of threatening a spy or captive when necessary.

313
00:15:57,220 --> 00:16:02,659
The hadith indicates that the ruling for one who acts upon a mistaken interpretation in committing a prohibited act

314
00:16:02,659 --> 00:16:04,899
differs from the ruling for one who acts deliberately,

315
00:16:04,899 --> 00:16:08,019
deeming it lawful without any misinterpretation.

316
00:16:08,019 --> 00:16:10,019
It shows that whoever commits a prohibited act

317
00:16:10,019 --> 00:16:13,220
and claims an excuse that admits plausible interpretation,

318
00:16:13,299 --> 00:16:16,019
his statement is accepted regarding it,

319
00:16:16,019 --> 00:16:19,059
even if the overwhelming probability suggests otherwise.

320
00:16:19,059 --> 00:16:24,100
It establishes the prescribed nature of weeping upon hearing an admonition and the like.

321
00:16:24,100 --> 00:16:26,740
It demonstrates the prohibition of taking disbelievers as allies

322
00:16:26,740 --> 00:16:29,940
and disclosing the Muslims' secrets to them.

323
00:16:29,940 --> 00:16:34,259
The hadith permits viewing what is uncovered of women

324
00:16:34,259 --> 00:16:39,059
for the purpose of executing a prescribed punishment, establishing testimony to prove a right,

325
00:16:39,059 --> 00:16:42,019
or similar necessary matters.

326
00:16:42,100 --> 00:16:45,539
It serves as evidence that whoever declares a Muslim to be an unbeliever

327
00:16:45,539 --> 00:16:49,299
or accuses him of hypocrisy based on personal interpretation,

328
00:16:49,299 --> 00:16:53,940
provided he is qualified for legal reasoning (ijtihad), incurs no criminal punishment.

329
00:16:53,940 --> 00:16:57,940
It shows that committing major sins does not constitute disbelief,

330
00:16:57,940 --> 00:17:02,019
short of polytheism (shirk) with Allah.

331
00:17:02,019 --> 00:17:05,660
Chapter: Binding Captives in Chains

332
00:17:05,660 --> 00:17:08,220
On the authority of Abu Hurayrah (may Allah be pleased with him),

333
00:17:08,220 --> 00:17:12,140
from the Prophet (peace and blessings of Allah be upon him), who said:

334
00:17:12,140 --> 00:17:17,950
"Allah marvels at a people who enter Paradise in chains."

335
00:17:17,950 --> 00:17:21,250
Commentary on the Hadith:

336
00:17:21,250 --> 00:17:24,130
"They enter Paradise in chains":

337
00:17:24,130 --> 00:17:27,329
Meaning: They embrace Islam under compulsion,

338
00:17:27,329 --> 00:17:29,970
and Islam is named 'Paradise'

339
00:17:29,970 --> 00:17:31,730
because it is the cause for entering it;

340
00:17:31,730 --> 00:17:35,200
whoever embraces it enters Paradise.

341
00:17:35,200 --> 00:17:39,150
Benefits Derived from the Hadith:

342
00:17:39,150 --> 00:17:41,309
Derived from the hadith is:

343
00:17:41,309 --> 00:17:43,950
The permissibility of driving captives in chains

344
00:17:44,109 --> 00:17:46,029
and securing them firmly

345
00:17:46,029 --> 00:17:49,180
until the ruler decides their fate.

346
00:17:49,180 --> 00:17:54,059
It indicates that Allah's marveling at something highlights its immense significance,

347
00:17:54,059 --> 00:17:56,619
and because it departs from the norm,

348
00:17:56,619 --> 00:17:59,500
its rank and status are magnified.

349
00:17:59,500 --> 00:18:06,910
This shows that such an outcome is beloved to Allah and pleasing to Him.

350
00:18:06,910 --> 00:18:10,609
Chapter: Killing Children in War

351
00:18:10,609 --> 00:18:14,049
On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

352
00:18:14,130 --> 00:18:20,849
"A woman was found slain in one of the military expeditions of the Messenger of Allah (peace and blessings of Allah be upon him).

353
00:18:20,849 --> 00:18:28,019
Thereupon, the Messenger of Allah (peace and blessings of Allah be upon him) prohibited the killing of women and children."

354
00:18:28,019 --> 00:18:31,490
Commentary on the Hadith:

355
00:18:31,490 --> 00:18:37,410
"So the Messenger of Allah (peace and blessings of Allah be upon him) prohibited the killing of women and children":

356
00:18:37,410 --> 00:18:42,640
Because the default rule regarding a woman and a child is that they do not fight.

357
00:18:42,640 --> 00:18:46,400
Benefits Derived from the Hadith:

358
00:18:46,400 --> 00:18:56,400
It is derived from the hadith that killing women is forbidden when they do not engage in combat; the hadith also implicitly prohibits the destruction of property.

359
00:18:58,809 --> 00:19:01,809
Chapter: Do Not Punish with Allah's Punishment

360
00:19:03,380 --> 00:19:10,380
On the authority of 'Ikrimah, who said: "Heretics were brought to 'Ali (may Allah be pleased with him) and he burned them.

361
00:19:10,380 --> 00:19:14,380
When news of this reached Ibn 'Abbas, he said:

362
00:19:14,380 --> 00:19:17,380
'Had it been me, I would not have burned them,

363
00:19:17,380 --> 00:19:21,380
due to the prohibition of the Messenger of Allah (peace and blessings of Allah be upon him):

364
00:19:21,380 --> 00:19:23,380
"Do not punish with Allah's punishment."

365
00:19:23,380 --> 00:19:25,380
But I would have executed them,

366
00:19:25,380 --> 00:19:29,380
due to the saying of the Messenger of Allah (peace and blessings of Allah be upon him):

367
00:19:29,380 --> 00:19:32,380
"Whoever changes his religion, execute him."'

368
00:19:36,279 --> 00:19:38,279
"Heretics" (zanadiqah):

369
00:19:38,279 --> 00:19:43,279
A heretic (*zindiq*) applies to anyone who discards religions and denies divine laws,

370
00:19:43,279 --> 00:19:47,279
as well as anyone who outwardly professes Islam while concealing something else.

371
00:19:47,279 --> 00:19:51,279
The heretics whom 'Ali (may Allah be pleased with him) burned

372
00:19:51,279 --> 00:19:54,279
were a group that apostatized from Islam.

373
00:19:54,279 --> 00:19:57,759
Benefits Derived from the Hadith:

374
00:19:57,759 --> 00:20:03,460
It is derived from the hadith that prescribed punishments are not executed using fire.

375
00:20:03,460 --> 00:20:07,460
It establishes the prescription of the punishment for apostasy, which is execution.

376
00:20:07,460 --> 00:20:12,460
It shows the permissibility of objecting to anyone who opposes sacred text.

377
00:20:12,460 --> 00:20:16,420
Chapter

378
00:20:16,420 --> 00:20:19,509
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

379
00:20:19,509 --> 00:20:23,509
I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

380
00:20:23,509 --> 00:20:27,509
"An ant bit one of the Prophets,

381
00:20:27,509 --> 00:20:31,509
so he ordered that an ant colony be burned with fire.

382
00:20:31,509 --> 00:20:33,509
Thereupon, Allah revealed to him:

383
00:20:33,509 --> 00:20:38,509
'Because a single ant bit you, you burned an entire community among communities that glorify Allah?'"

384
00:20:38,509 --> 00:20:40,700
In a narration:

385
00:20:40,700 --> 00:20:44,740
"A Prophet among the Prophets halted beneath a tree,

386
00:20:44,740 --> 00:20:46,740
and an ant bit him.

387
00:20:46,740 --> 00:20:49,740
He ordered his baggage to be moved from underneath it,

388
00:20:50,740 --> 00:20:53,740
then he ordered its nest to be burned with fire.

389
00:20:53,740 --> 00:20:55,740
So Allah revealed to him:

390
00:20:55,740 --> 00:20:58,740
'Why not just a single ant?'"

391
00:20:58,740 --> 00:21:02,339
Commentary on the Hadith:

392
00:21:02,339 --> 00:21:06,049
This chapter is a continuation of the two chapters:

393
00:21:06,049 --> 00:21:08,049
"If a polytheist burns a Muslim,

394
00:21:08,049 --> 00:21:09,049
is he to be burned?"

395
00:21:09,049 --> 00:21:10,339
"Bit" (qarasat):

396
00:21:10,339 --> 00:21:12,339
Meaning: Stung.

397
00:21:12,339 --> 00:21:14,339
"One of the Prophets":

398
00:21:14,339 --> 00:21:17,339
It is said he was Moses (peace be upon him).

399
00:21:17,339 --> 00:21:19,339
Because an ant bit you,

400
00:21:19,339 --> 00:21:22,339
Meaning, simply because a single ant bit you.

401
00:21:22,339 --> 00:21:24,339
A nation—

402
00:21:24,339 --> 00:21:28,339
It is said that every generation of human beings or animals is a nation.

403
00:21:28,339 --> 00:21:31,589
Among the benefits of the hadith:

404
00:21:31,589 --> 00:21:34,359
Derived from the hadith is

405
00:21:34,359 --> 00:21:38,359
The permissibility of killing harmful animals.

406
00:21:38,359 --> 00:21:41,359
In the hadith is proof of the ants' glorification of Allah,

407
00:21:41,359 --> 00:21:46,359
Which indicates that all animals glorify Allah Almighty.

408
00:21:47,390 --> 00:21:51,390
In it is also a warning against transgressing bounds when exacting retribution.

409
00:21:51,390 --> 00:21:55,799
Chapter: Burning down houses and palm trees.

410
00:21:55,799 --> 00:22:00,660
On the authority of Jarir, who said in a narration:

411
00:22:00,660 --> 00:22:05,660
"The Prophet (peace be upon him) never screened himself from me since I accepted Islam,

412
00:22:05,660 --> 00:22:09,819
Nor did he ever see me without smiling at me.

413
00:22:09,819 --> 00:22:13,819
The Messenger of Allah (peace be upon him) said to me:

414
00:22:13,819 --> 00:22:16,819
'Will you not relieve me of Dhu al-Khalasah?'

415
00:22:16,819 --> 00:22:18,819
I replied, 'Yes, indeed.'

416
00:22:18,819 --> 00:22:22,819
So I set out with one hundred and fifty horsemen from Ahmas,

417
00:22:22,819 --> 00:22:24,819
And they were skilled horsemen,

418
00:22:24,819 --> 00:22:27,819
While I could not sit firmly on a horse.

419
00:22:27,819 --> 00:22:31,819
I mentioned that to the Prophet (peace be upon him),

420
00:22:31,819 --> 00:22:34,819
So he struck his hand against my chest

421
00:22:34,819 --> 00:22:37,819
Until I saw the mark of his hand on my chest,

422
00:22:37,819 --> 00:22:39,819
And he said:

423
00:22:39,819 --> 00:22:43,819
'O Allah, make him firm, and make him a guiding and rightly-guided leader.'

424
00:22:43,819 --> 00:22:44,819
He said:

425
00:22:44,819 --> 00:22:47,819
'And I never fell off a horse after that.'

426
00:22:47,819 --> 00:22:48,859
He said:

427
00:22:48,859 --> 00:22:51,859
'Dhu al-Khalasah was a house in Yemen

428
00:22:51,859 --> 00:22:53,859
Belonging to Khath'am and Bajilah,

429
00:22:53,859 --> 00:22:55,859
Containing idols that were worshipped,

430
00:22:55,859 --> 00:22:58,859
And it was called the Ka'bah.'

431
00:22:58,859 --> 00:22:59,920
In a narration:

432
00:22:59,920 --> 00:23:01,920
'There was a house in the Pre-Islamic Ignorance (Jahiliyyah)

433
00:23:01,920 --> 00:23:04,920
Called Dhu al-Khalasah,

434
00:23:04,920 --> 00:23:06,920
As well as the Yemeni Ka'bah

435
00:23:06,920 --> 00:23:09,920
And the Levant Ka'bah.'

436
00:23:09,920 --> 00:23:11,109
He said:

437
00:23:11,109 --> 00:23:15,109
'So he came to it, burned it with fire, and demolished it.'

438
00:23:15,109 --> 00:23:16,109
He said:

439
00:23:16,109 --> 00:23:19,109
'When Jarir arrived in Yemen,

440
00:23:19,109 --> 00:23:23,109
There was a man there seeking divinations using arrows.

441
00:23:23,109 --> 00:23:24,109
It was said to him:

442
00:23:24,109 --> 00:23:29,109
"The emissary of the Messenger of Allah (peace be upon him) is here,

443
00:23:29,109 --> 00:23:32,109
And if he gets hold of you, he will strike off your neck."

444
00:23:32,109 --> 00:23:33,109
He said:

445
00:23:33,109 --> 00:23:36,109
While he was drawing them,

446
00:23:36,109 --> 00:23:38,109
Jarir came upon him

447
00:23:38,109 --> 00:23:39,109
And said:

448
00:23:39,109 --> 00:23:46,109
"You will surely break them and testify that there is no god but Allah, or I will strike off your neck!"

449
00:23:46,109 --> 00:23:47,140
He said:

450
00:23:47,140 --> 00:23:50,140
So he broke them and bore witness.

451
00:23:50,140 --> 00:23:53,180
Then Jarir dispatched a man from Ahmas,

452
00:23:53,180 --> 00:23:55,180
Whose agnomen was Abu Arta'ah,

453
00:23:55,180 --> 00:23:58,180
To the Prophet (peace and blessings of Allah be upon him)

454
00:23:58,180 --> 00:24:00,180
To bring him the good news of that.

455
00:24:00,180 --> 00:24:03,180
When he reached the Prophet (peace and blessings of Allah be upon him),

456
00:24:03,180 --> 00:24:04,180
He said:

457
00:24:04,180 --> 00:24:06,180
"O Messenger of Allah,

458
00:24:06,180 --> 00:24:08,180
By Him Who sent you with the truth,

459
00:24:08,180 --> 00:24:13,240
I did not come to you until I left it like a mangy camel."

460
00:24:13,240 --> 00:24:14,299
In a narration:

461
00:24:14,299 --> 00:24:18,299
"Like a hollow or mangy camel."

462
00:24:18,299 --> 00:24:19,299
He said:

463
00:24:19,299 --> 00:24:22,299
So the Prophet (peace and blessings of Allah be upon him) invoked blessings

464
00:24:22,299 --> 00:24:27,299
Upon the horses and men of Ahmas five times."

465
00:24:27,299 --> 00:24:30,660
Commentary on the hadith:

466
00:24:30,660 --> 00:24:32,170
"So I set out"—

467
00:24:32,170 --> 00:24:38,170
His departure was two months before the death of the Prophet (peace and blessings of Allah be upon him).

468
00:24:38,170 --> 00:24:40,230
"From Ahmas"—

469
00:24:40,230 --> 00:24:41,230
A well-known tribe,

470
00:24:41,230 --> 00:24:45,230
Which was the tribe of Jarir (may Allah be pleased with him).

471
00:24:45,230 --> 00:24:47,259
"I could not sit firmly on a horse"—

472
00:24:47,259 --> 00:24:48,259
Meaning:

473
00:24:48,259 --> 00:24:52,259
I was not skilled in horsemanship and horse riding.

474
00:24:52,259 --> 00:24:55,259
"And make him a guiding and rightly-guided leader"—

475
00:24:55,259 --> 00:24:59,259
Meaning, make him complete in himself and a means of guiding others.

476
00:24:59,259 --> 00:25:01,259
"Belonging to Khath'am and Bajilah"—

477
00:25:01,259 --> 00:25:04,259
These are two tribes in Yemen.

478
00:25:04,259 --> 00:25:05,259
"Idols" (Nusub)—

479
00:25:05,259 --> 00:25:11,259
Meaning, stones that they used to set up during the Pre-Islamic Ignorance, sacrifice upon, and worship.

480
00:25:11,259 --> 00:25:14,259
"So he burned it with fire and demolished it"—

481
00:25:14,259 --> 00:25:18,259
Metaphorical expression emphasizing the thorough eradication of evil.

482
00:25:18,259 --> 00:25:22,259
"There was a man there seeking divinations using arrows"—

483
00:25:22,259 --> 00:25:26,259
Meaning, seeking a share of good or evil through divination arrows.

484
00:25:26,259 --> 00:25:28,390
"So he broke them"—

485
00:25:28,390 --> 00:25:30,390
Meaning, he broke the arrows.

486
00:25:30,390 --> 00:25:31,390
"And bore witness"—

487
00:25:31,390 --> 00:25:33,390
That there is no god but Allah.

488
00:25:33,390 --> 00:25:38,390
Abu Arta'ah was Husayn ibn Rabi'ah (may Allah be pleased with him).

489
00:25:38,390 --> 00:25:39,390
"To bring him good news"—

490
00:25:39,390 --> 00:25:42,390
Meaning, to convey to him news that brings joy.

491
00:25:42,390 --> 00:25:45,460
"Like a mangy camel"—

492
00:25:45,460 --> 00:25:46,460
Meaning:

493
00:25:46,460 --> 00:25:50,460
It became like a camel smeared with pitch due to its mange,

494
00:25:50,460 --> 00:25:53,460
And that was after burning it.

495
00:25:53,460 --> 00:25:56,519
"So the Prophet (peace and blessings of Allah be upon him) invoked blessings"—

496
00:25:56,519 --> 00:25:59,519
Meaning, he prayed to Allah to bless them,

497
00:25:59,519 --> 00:26:02,519
And blessing (barakah) is the abundance and permanence of goodness.

498
00:26:02,519 --> 00:26:03,549
"Hollow" (Ajwaf)—

499
00:26:03,549 --> 00:26:06,549
Meaning, empty of everything that was inside it.

500
00:26:06,549 --> 00:26:09,710
Among the benefits of the hadith:

501
00:26:09,710 --> 00:26:12,539
Derived from the hadith is

502
00:26:12,539 --> 00:26:18,539
The permissibility of demolishing anything that tempts people into fitnah, whether a building, a tree, or otherwise.

503
00:26:18,539 --> 00:26:21,539
In it is the acceptance of a single narrator's report.

504
00:26:21,539 --> 00:26:24,539
In it is the prescription of praying for the army.

505
00:26:24,539 --> 00:26:28,539
In it is the recommendation to dispatch a bearer of good news regarding conquest and victory.

506
00:26:29,539 --> 00:26:34,539
In it is the permissibility of demonstrating force by destroying falsehood and its traces,

507
00:26:34,539 --> 00:26:37,539
And being thorough in its eradication.

508
00:26:37,539 --> 00:26:41,539
In it is a demonstration of the humility of the Prophet (peace be upon him),

509
00:26:41,539 --> 00:26:46,539
And his gracious manner of greeting his Companions with a smile and a cheerful countenance.

510
00:26:46,539 --> 00:26:49,539
In the hadith is an indication of the censure of arrogance,

511
00:26:49,539 --> 00:26:52,539
And the prohibition of looking down upon creation.

512
00:26:52,539 --> 00:26:57,539
In it is the encouragement to adopt character traits that foster love and harmony.

513
00:26:57,539 --> 00:27:00,539
In it is an exposition of the virtue of horsemanship,

514
00:27:00,539 --> 00:27:03,539
And guidance toward learning how to ride horses.

515
00:27:03,539 --> 00:27:06,539
This hadith is among the signs of prophethood,

516
00:27:06,539 --> 00:27:10,539
For through the blessing of the Prophet's supplication (peace be upon him),

517
00:27:10,539 --> 00:27:14,539
Jarir (may Allah be pleased with him) never fell off a horse again.

518
00:27:14,539 --> 00:27:19,539
In the hadith is the permissibility of burning property and imposing financial penalties for a valid interest.

519
00:27:19,539 --> 00:27:21,539
In it is the prohibition of bad omens (tiyarah),

520
00:27:21,539 --> 00:27:24,539
And the prohibition of seeking divination through arrows.

521
00:27:24,539 --> 00:27:27,539
In it is the permissibility of taking an oath without being asked to do so.

522
00:27:27,539 --> 00:27:32,539
In it is the prescription of repeating a supplication more than three times.