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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 Human Studies and Research

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presents

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An Abridgment of Sahih al-Bukhari.

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Chapter:

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The Deceased Hears the Sound of Sandal Steps.

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Narrated Anas, may Allah be pleased with him,

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

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"When a servant is placed in his grave,

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and [the people] turn away

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and his companions depart,

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to the extent that he truly hears the sound of their sandals,

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two angels come to him,

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make him sit up,

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and say to him,

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'What did you use to say about this man, Muhammad, peace and blessings of Allah be upon him?'

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He will say,

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'I bear witness that he is the servant of Allah and His Messenger.'

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It will then be said,

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'Look at your place in the Fire;

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Allah has replaced it for you with a place in Paradise.'

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So he sees them both.

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As for the disbeliever or the hypocrite,

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he will say,

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'I do not know;

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I only used to say what the people said.'

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So it will be said,

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'May you neither know nor follow [the truth]!'

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Then he is struck with an iron hammer a blow between his ears,

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and he screams with a shriek heard by whatever is near him, except the two weightier creations [mankind and the jinn]."

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Commentary on the Hadith:

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"A servant"

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means a believer.

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"And [the people] turn away"

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means they depart and his companions leave.

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"The sound of their sandals"

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refers to the footfall sound of sandals as they tread on the ground.

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"Two angels come to him":

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they are Munkar and Nakir.

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"Make him sit up"

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means they seat him upright.

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"So he sees them both"

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refers to the two abodes, one being in Paradise and the other in the Fire.

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"May you neither know nor follow [the truth]"

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means: you neither benefited from your own discernment nor from your recitation;

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and other interpretations have also been offered.

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"Except the two weightier creations"

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refers to mankind and the jinn.

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Points of Benefit from the Hadith:

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The apparent sense of the hadith

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indicates that the deceased person hears those around him.

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The hadith affirms the questioning of the deceased in his grave by the two angels,

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and that the deceased is questioned in his grave concerning the Prophet, peace be upon him.

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The hadith affirms the bliss and punishment of the grave,

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and that the deceased sees his place in Paradise and his place in the Fire.

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It indicates the permissibility of wearing sandals for one visiting graves while walking amidst them.

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It affirms that created beings hear the punishment of the grave,

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with the exception of mankind and the jinn.

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It censures blind following in matters of creed,

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as seen in the chastisement of the one who said,

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"I only used to say what the people said."

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The hadith also indicates that there is no salvation except by following the Prophet, peace be upon him.

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Chapter: On Wishing to Be Buried in the Holy Land or the Like.

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Narrated Abu Hurairah, may Allah be pleased with him:

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"The Angel of Death was sent to Moses, peace be upon them both,

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and when he came to him, Moses struck him.

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So he returned to his Lord and said,

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'You sent me to a servant who does not want to die.'

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Thereupon, Allah restored his eye to him

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and said,

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'Go back and tell him

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to place his hand on the back of a bull;

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he will be granted, for every hair his hand covers, a year [of life].'

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Moses said,

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'O Lord, then what?'

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He said,

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'Then death.'

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Moses said,

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'Then let it be now.'

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Then he asked Allah to bring him close to the Holy Land within a stone's throw."

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Abu Hurairah said:

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

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"Were I there,

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I would show you his grave

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by the side of the road,

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near the red dune."

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Commentary on the Hadith:

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"He struck him"

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means he dealt him a blow that gouged out his eye.

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"So he returned to his Lord"

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means the Angel of Death returned to Allah, Glorious and Exalted.

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"To a servant who does not want to die"

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refers to Moses, peace be upon him.

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"On the back of a bull"

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means upon its upper back.

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"He asked Allah to bring him close"

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means to draw him near

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to the Holy Land,

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which refers to the region of Jerusalem.

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"Within a stone's throw"

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means that if a stone-thrower were to cast a stone from the spot where his grave lies,

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it would reach the Holy Land.

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"Were I there"

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means: were I there in the Holy Land,

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"I would show you his grave,"

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namely the grave of Moses, peace be upon him,

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"near the red dune,"

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which is an accumulation of sand.

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Points of Benefit from the Hadith:

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The hadith specifies the title and duty of the Angel of Death.

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It shows that an angel has the ability to assume a form other than his original one.

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It establishes the recommendation of being buried in virtuous places

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whose virtue is affirmed by textual evidence.

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The hadith is among the signs of prophethood,

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as the Prophet, peace be upon him, informed

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of the location of the grave of Moses, peace be upon him.

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Yet he, peace be upon him, did not define it

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with precise identifying details,

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so as to block the means [to veneration of graves].

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It also mentions Moses, peace be upon him, striking the Angel of Death,

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which occurred because he did not recognize him.

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Chapter: The Funeral Prayer for the Martyr.

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Narrated Jabir ibn Abdillah, may Allah be pleased with them both:

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The Prophet, peace be upon him,

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used to join two men

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from those slain at Uhud in a single shroud,

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and then he would ask,

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"Which of them had acquired more of the Qur'an?"

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When one of them was pointed out to him,

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he would advance him in the niche (lahd),

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and he said,

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"I am a witness over these people on the Day of Resurrection."

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He ordered them buried in their blood,

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and they were neither washed nor prayed over.

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In another narration,

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Jabir said:

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"So my father and my uncle were shrouded together in a single striped cloak."

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Commentary on the Hadith:

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"From those slain at Uhud in a single shroud"

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means in a single grave;

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and it is also said

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that he, peace be upon him,

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would divide the cloth between two men out of necessity.

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"Had acquired more of the Qur'an"

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means the one who had recited and memorized more of the Qur'an.

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"The niche (lahd)"

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is the lateral recess excavated in the side of the grave.

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"I am a witness over these people"

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means: I testify on their behalf that they gave up their lives for the sake of Allah the Exalted.

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Points of Benefit from the Hadith:

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The hadith demonstrates the virtue of the bearer of the Qur'an.

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It shows the permissibility of dividing a single cloth as a shroud between two individuals

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out of necessity,

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even if it covers only part of their bodies.

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It establishes that preference is given to the memorizer of the Qur'an;

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and if they are equal in recitation,

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the oldest among them is given precedence,

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showing that seniority holds a virtue.

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The hadith also prescribes burying the martyr in his blood.

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It indicates the legitimacy of acting upon an understandable gesture.

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Narrated 'Uqbah ibn 'Amir:

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The Prophet, peace be upon him,

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went out one day

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and prayed over the martyrs of Uhud

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as one prays over the deceased.

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In another narration:

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The Messenger of Allah, peace be upon him, prayed

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over those slain at Uhud

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eight years later,

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like someone bidding farewell to the living and the dead.

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Then he turned to the pulpit and said,

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"I shall precede you as your forerunner,

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and I am a witness over you.

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By Allah, I am indeed gazing at my Basin (Hawd) right now!

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I have been granted the keys to the treasures of the earth—

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or the keys of the earth.

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By Allah, I do not fear that you will associate partners with Allah after me,

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but I fear that you will vie with one another for worldly gain."

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In another narration,

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he said,

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"And that was the last look I ever took of the Messenger of Allah, peace be upon him."

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Commentary on the Hadith:

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"Prayed over the deceased"

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refers to the standard funeral prayer.

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"Then he turned to the pulpit":

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what is meant

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is that he ascended the pulpit to deliver a sermon.

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"I shall precede you as your forerunner (farat)":

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the farat

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is the one who goes ahead of the arriving caravan

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in order to prepare the watering basins, buckets, and the like for them.

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"I have been granted the keys to the treasures of the earth"

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is an allusion to the realms conquered for his Ummah,

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whereby they acquired their spoils and possessed their treasures,

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such as the treasures of Chosroes and Caesar.

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"That you will vie with one another for worldly gain"

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means for the pleasures of this worldly life;

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and worldly competition—

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meaning the covetous desire for something and the wish to monopolize it.

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Among the lessons derived from the hadith:

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The hadith indicates that the Basin is already created and exists today,

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and that it is real.

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The hadith is also among the signs of prophethood,

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as the Prophet (peace and blessings of Allah be upon him) saw the Basin in this worldly life and informed others about it.

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It also shows that the Prophet (peace be upon him) was granted the keys to the treasures of the earth,

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and his Ummah took possession of them after him.

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The hadith also indicates that regarding the Companions (may Allah be pleased with them),

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there was no fear of them falling into polytheism (shirk).

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It also demonstrates the permissibility of swearing an oath without being asked to swear.

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It also contains a warning against mutual envy and miserliness.

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Chapter: Sweet Rush (Idhkhir) and Grass in the Grave.

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

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The Prophet (peace and blessings of Allah be upon him) said on the Day of the Conquest of Makkah:

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"There is no migration (Hijrah) [after the Conquest],

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but only jihad and righteous intention;

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and whenever you are called to arms, march forth.

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For this is a land that Allah sanctified the day He created the heavens and the earth,

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and it remains sacred by Allah's sanctity until the Day of Resurrection.

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Fighting in it was not made lawful for anyone before me,

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and it was not made lawful for me except for a single hour of a day."

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In another narration:

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"...except for a brief moment of time.

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So it remains sacred by Allah's sanctity until the Day of Resurrection:

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its thorns shall not be lopped,

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its game shall not be chased away,

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its lost property shall not be picked up except by one who announces it publically."

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In another narration:

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"...except for one seeking its owner.

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And its fresh herbage shall not be cut."

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Al-Abbas said,

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"O Messenger of Allah,

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except for the sweet rush (idhkhir),

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for it is used by their blacksmiths and for their homes."

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In another narration:

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"...for our goldsmiths and our graves."

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He said,

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He (the Prophet) said: "Except for the sweet rush."

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Commentary on the hadith:

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"There is no migration"—

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meaning after the Conquest of Makkah.

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"And whenever you are called to arms, march forth"—

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meaning if the ruler calls you to go out on a military expedition, then go forth.

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“Then have patience (O Muhammad) even as the stout of heart among the messengers (of old) had patience, and seek not to hasten on (the doom) for them. On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight. A clear message. Shall any be destroyed save evil-living folk?” (46:35)

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meaning a short period of time,

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as it was only for part of a day,

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and not a full day.

248
00:12:20,200 --> 00:12:22,000
"Its thorns shall not be lopped"—

249
00:12:22,000 --> 00:12:23,799
meaning they shall not be cut.

250
00:12:23,799 --> 00:12:25,700
"Its game shall not be chased away"—

251
00:12:25,700 --> 00:12:27,600
meaning it shall not be disturbed.

252
00:12:27,600 --> 00:12:29,700
And since disturbing it was prohibited,

253
00:12:29,700 --> 00:12:33,220
actually hunting it is even more strictly forbidden.

254
00:12:33,220 --> 00:12:34,919
"One who announces it"—

255
00:12:34,919 --> 00:12:36,820
meaning one who intends to proclaim it publically

256
00:12:36,820 --> 00:12:39,519
until its rightful owner arrives.

257
00:12:39,519 --> 00:12:41,620
"Its fresh herbage shall not be cut"—

258
00:12:41,620 --> 00:12:44,350
meaning its green grass shall not be harvested.

259
00:12:44,350 --> 00:12:45,649
"Sweet rush" (al-idhkhir)

260
00:12:45,649 --> 00:12:48,480
is a pleasant-smelling plant.

261
00:12:48,480 --> 00:12:49,980
"For their blacksmiths"—

262
00:12:49,980 --> 00:12:50,980
the *qayn*

263
00:12:50,980 --> 00:12:52,879
means the blacksmith.

264
00:12:52,879 --> 00:12:54,480
"And for their homes"—

265
00:12:54,480 --> 00:12:57,340
meaning for the roofs of their houses.

266
00:12:57,340 --> 00:13:00,970
Among the lessons derived from the hadith:

267
00:13:00,970 --> 00:13:03,070
It is deduced from the hadith

268
00:13:03,070 --> 00:13:07,570
that the sanctification and veneration of places is established by textual revelation, not by personal opinion.

269
00:13:07,570 --> 00:13:11,570
It also shows that unique privileges exclusive to the Prophet (peace and blessings of Allah be upon him)

270
00:13:11,570 --> 00:13:14,269
cannot be established except through explicit text.

271
00:13:14,269 --> 00:13:18,070
It also shows that Makkah has specific legal rulings unique to it,

272
00:13:18,070 --> 00:13:20,070
as certain things are forbidden within it

273
00:13:20,070 --> 00:13:23,370
that are not forbidden in any other land.

274
00:13:23,370 --> 00:13:26,769
It also proves that it is not permissible to cut the wild plants of Makkah

275
00:13:26,769 --> 00:13:29,970
that grow naturally, by scholarly consensus.

276
00:13:29,970 --> 00:13:31,669
The apparent wording of the hadith

277
00:13:31,669 --> 00:13:34,669
indicates that even harmful trees, like thorny ones,

278
00:13:34,669 --> 00:13:36,970
must not be cut down in the Sanctuary (Haram).

279
00:13:36,970 --> 00:13:39,070
It also demonstrates that lost property in the Haram

280
00:13:39,070 --> 00:13:42,769
differs in its rulings from lost property found in other lands.

281
00:13:42,769 --> 00:13:47,769
It also shows the permissibility of raising a query with a scholar regarding general public interests of the Shari'ah,

282
00:13:47,769 --> 00:13:52,169
and taking the initiative to do so even in public gatherings and assemblies.

283
00:13:52,169 --> 00:14:00,139
It also highlights the esteemed status of al-Abbas with the Prophet (peace and blessings of Allah be upon him).

284
00:14:00,139 --> 00:14:01,340
Chapter:

285
00:14:01,340 --> 00:14:06,149
May a Deceased Person Be Exhumed from the Grave and Niche for a Valid Reason?

286
00:14:06,149 --> 00:14:09,450
On the authority of Jabir (may Allah be pleased with him), who said:

287
00:14:09,450 --> 00:14:11,250
When the Battle of Uhud was imminent,

288
00:14:11,250 --> 00:14:13,549
my father called me during the night

289
00:14:13,549 --> 00:14:14,850
and said:

290
00:14:14,850 --> 00:14:22,679
"I see myself only as one of the very first among the Companions of the Prophet (peace and blessings of Allah be upon him) to be killed.

291
00:14:22,679 --> 00:14:26,480
And truly, I leave behind no one dearer to me than you,

292
00:14:26,480 --> 00:14:30,879
save the person of the Messenger of Allah (peace and blessings of Allah be upon him).

293
00:14:30,879 --> 00:14:33,080
Indeed, I have debts upon me,

294
00:14:33,080 --> 00:14:34,279
so settle them,

295
00:14:34,279 --> 00:14:37,539
and look after your sisters well."

296
00:14:37,539 --> 00:14:39,139
When morning came,

297
00:14:39,139 --> 00:14:41,740
he was the first to be slain,

298
00:14:41,740 --> 00:14:44,940
and another man was buried along with him in a single grave.

299
00:14:44,940 --> 00:14:48,940
Then my heart did not feel at ease leaving him with the other person,

300
00:14:48,940 --> 00:14:52,139
so I exhumed him after six months,

301
00:14:52,139 --> 00:14:55,639
and he was just as he had been on the day I placed him there, almost entirely intact,

302
00:14:55,639 --> 00:14:58,179
except for his ear.

303
00:14:58,179 --> 00:15:01,460
Commentary on the hadith:

304
00:15:01,460 --> 00:15:02,960
"I see myself"—

305
00:15:02,960 --> 00:15:05,059
meaning: I expect.

306
00:15:05,059 --> 00:15:06,960
"Dearer to me than you"—

307
00:15:06,960 --> 00:15:09,259
meaning more precious and beloved.

308
00:15:09,259 --> 00:15:11,559
"Indeed, I have debts upon me"—

309
00:15:11,559 --> 00:15:14,519
the debt was owed in dates to a Jewish man.

310
00:15:14,519 --> 00:15:17,320
"And look after your sisters well"—

311
00:15:17,320 --> 00:15:19,519
he had nine sisters,

312
00:15:19,519 --> 00:15:21,820
and other numbers were also reported.

313
00:15:21,820 --> 00:15:23,120
"The other man"

314
00:15:23,120 --> 00:15:27,580
was Amr ibn al-Jamuh al-Ansari (may Allah be pleased with him).

315
00:15:27,580 --> 00:15:30,080
"Just as he had been on the day I placed him there, almost entirely intact"—

316
00:15:30,080 --> 00:15:31,980
meaning nearly unchanged.

317
00:15:31,980 --> 00:15:33,379
"Except for his ear"—

318
00:15:33,379 --> 00:15:35,730
meaning it had slightly altered.

319
00:15:35,730 --> 00:15:39,299
Among the lessons derived from the hadith:

320
00:15:39,299 --> 00:15:41,299
It is deduced from the hadith

321
00:15:41,299 --> 00:15:46,200
that making a will is strongly encouraged for one who anticipates their demise.

322
00:15:46,200 --> 00:15:50,200
It also demonstrates the intense love the Companions (may Allah be pleased with them)

323
00:15:50,200 --> 00:15:53,399
held for the Prophet (peace and blessings of Allah be upon him),

324
00:15:53,399 --> 00:15:57,100
and how they prioritized loving him (peace be upon him)

325
00:15:57,100 --> 00:16:00,100
over loving parent and child.

326
00:16:00,100 --> 00:16:02,600
It also includes the exhortation to treat sisters well.

327
00:16:02,600 --> 00:16:09,110
The hadith also indicates that the earth does not consume the body of a martyr.

328
00:16:09,110 --> 00:16:12,110
Chapter: If a Child Accepts Islam and Dies,

329
00:16:12,110 --> 00:16:14,009
Is the Funeral Prayer Performed for Him,

330
00:16:14,009 --> 00:16:17,720
and Is Islam to Be Presented to a Child?

331
00:16:17,720 --> 00:16:19,820
On the authority of Abdullah ibn Umar,

332
00:16:19,820 --> 00:16:21,519
that Umar ibn al-Khattab

333
00:16:21,519 --> 00:16:25,419
set out with the Messenger of Allah (peace and blessings of Allah be upon him)

334
00:16:25,419 --> 00:16:29,320
in a small group of his Companions toward Ibn Sayyad,

335
00:16:29,320 --> 00:16:32,419
until he found him playing with the boys

336
00:16:32,419 --> 00:16:35,019
near the fortress of Banu Maghalah.

337
00:16:35,019 --> 00:16:38,820
Ibn Sayyad had by then nearly reached the age of puberty.

338
00:16:38,919 --> 00:16:43,419
He did not notice anything until the Messenger of Allah (peace and blessings of Allah be upon him) struck

339
00:16:43,419 --> 00:16:45,320
his back with his hand,

340
00:16:45,320 --> 00:16:46,919
then said,

341
00:16:46,919 --> 00:16:49,820
"Do you bear witness that I am the Messenger of Allah?"

342
00:16:49,820 --> 00:16:52,220
He looked at him and said,

343
00:16:52,220 --> 00:16:55,759
"I bear witness that you are the Messenger of the unlettered people."

344
00:16:55,759 --> 00:16:58,059
Then Ibn Sayyad said,

345
00:16:58,059 --> 00:17:00,860
"Do you bear witness that I am the messenger of Allah?"

346
00:17:00,860 --> 00:17:04,660
The Prophet (peace and blessings of Allah be upon him) rejected him.

347
00:17:04,660 --> 00:17:06,059
In another narration:

348
00:17:06,059 --> 00:17:07,589
"...so he dismissed him,"

349
00:17:07,589 --> 00:17:08,990
and then said,

350
00:17:08,990 --> 00:17:11,880
"I believe in Allah and His messengers."

351
00:17:11,880 --> 00:17:14,180
Then he said to Ibn Sayyad,

352
00:17:14,180 --> 00:17:15,980
"What do you see?"

353
00:17:15,980 --> 00:17:16,980
He said,

354
00:17:16,980 --> 00:17:20,119
"There comes to me a truth-teller and a liar."

355
00:17:20,119 --> 00:17:23,720
The Messenger of Allah (peace and blessings of Allah be upon him) said,

356
00:17:23,720 --> 00:17:26,269
"The matter has been confounded for you."

357
00:17:26,269 --> 00:17:29,869
Then the Messenger of Allah (peace and blessings of Allah be upon him) said,

358
00:17:29,869 --> 00:17:33,099
"I have concealed something in my mind for you."

359
00:17:33,099 --> 00:17:34,299
He said,

360
00:17:34,299 --> 00:17:35,940
"It is al-Dukh (the smoke)."

361
00:17:35,940 --> 00:17:37,039
He said,

362
00:17:37,039 --> 00:17:38,039
"Be gone!

363
00:17:38,039 --> 00:17:40,539
You will never exceed your limit!"

364
00:17:40,539 --> 00:17:41,839
Umar said,

365
00:17:41,839 --> 00:17:43,539
"O Messenger of Allah,

366
00:17:43,539 --> 00:17:46,839
permit me to strike his neck!"

367
00:17:46,839 --> 00:17:50,440
The Messenger of Allah (peace and blessings of Allah be upon him) said,

368
00:17:50,440 --> 00:17:53,799
"If he is indeed him (the Dajjal), you will not be given power over him."

369
00:17:53,799 --> 00:17:55,299
In another narration:

370
00:17:55,299 --> 00:17:56,400
"Leave him alone!

371
00:17:56,400 --> 00:17:59,680
If he is indeed him, you are no match for him;

372
00:17:59,680 --> 00:18:01,579
and if he is not him,

373
00:18:01,579 --> 00:18:04,579
there is no good for you in killing him."

374
00:18:04,579 --> 00:18:06,779
Abdullah ibn Umar said:

375
00:18:06,779 --> 00:18:11,480
After that, the Messenger of Allah (peace and blessings of Allah be upon him) set out

376
00:18:11,480 --> 00:18:14,279
along with Ubayy ibn Ka'b al-Ansari,

377
00:18:14,279 --> 00:18:17,980
heading toward the date-palm grove where Ibn Sayyad was.

378
00:18:17,980 --> 00:18:22,480
When the Messenger of Allah (peace and blessings of Allah be upon him) entered,

379
00:18:22,480 --> 00:18:25,579
the Messenger of Allah (peace and blessings of Allah be upon him) began

380
00:18:25,579 --> 00:18:28,180
taking cover behind the date-palm trunks,

381
00:18:28,180 --> 00:18:31,880
seeking stealthily to hear something from Ibn Sayyad

382
00:18:31,880 --> 00:18:33,900
before he saw him.

383
00:18:33,900 --> 00:18:41,960
Ibn Sayyad was lying on his bed wrapped in a plush garment, producing a murmur or low hum.

384
00:18:41,960 --> 00:18:43,359
In another narration:

385
00:18:43,359 --> 00:18:46,059
"...a murmur or whispering sound."

386
00:18:46,059 --> 00:18:50,759
The mother of Ibn Sayyad saw the Prophet (peace and blessings of Allah be upon him)

387
00:18:50,759 --> 00:18:53,660
while he was taking cover behind the date-palm trunks,

388
00:18:53,660 --> 00:18:55,960
so she called out to Ibn Sayyad,

389
00:18:55,960 --> 00:18:57,359
"O Saf!"—

390
00:18:57,359 --> 00:18:58,759
which was his name—

391
00:18:58,759 --> 00:19:00,759
"Here is Muhammad!"

392
00:19:00,759 --> 00:19:03,319
Upon that, Ibn Sayyad sprang up.

393
00:19:03,319 --> 00:19:06,920
The Messenger of Allah (peace and blessings of Allah be upon him) said,

394
00:19:06,920 --> 00:19:09,880
"Had she left him alone, he would have made matters clear."

395
00:19:09,880 --> 00:19:11,710
Abdullah said:

396
00:19:11,710 --> 00:19:16,109
The Messenger of Allah (peace and blessings of Allah be upon him) stood up among the people,

397
00:19:16,109 --> 00:19:19,309
praised Allah as He deserves to be praised,

398
00:19:19,309 --> 00:19:21,710
Then he mentioned the Dajjal (Antichrist),

399
00:19:21,710 --> 00:19:23,109
and said,

400
00:19:23,109 --> 00:19:25,509
"I warn you of him!

401
00:19:25,509 --> 00:19:29,940
There is no prophet but that he warned his people against him;

402
00:19:29,940 --> 00:19:33,410
Noah warned his people against him,

403
00:19:33,410 --> 00:19:39,299
but I shall tell you something about him that no prophet ever told his people:

404
00:19:39,299 --> 00:19:41,799
You know that he is one-eyed,

405
00:19:41,799 --> 00:19:45,480
and that Allah is not one-eyed."

406
00:19:45,480 --> 00:19:48,640
Commentary on the Hadith:

407
00:19:48,640 --> 00:19:49,740
"A small group" (*raht*)

408
00:19:49,740 --> 00:19:52,430
refers to a group of men fewer than ten.

409
00:19:52,430 --> 00:19:54,230
"In front of Ibn Sayyad,"

410
00:19:54,230 --> 00:19:55,990
meaning toward his direction.

411
00:19:55,990 --> 00:19:58,190
"In the fortress of Banu Maghalah"—

412
00:19:58,190 --> 00:20:00,089
*Uturn* (fortress) is like a citadel,

413
00:20:00,089 --> 00:20:01,589
and Banu Maghalah

414
00:20:01,589 --> 00:20:04,049
is a clan of the Ansar.

415
00:20:04,049 --> 00:20:07,250
"Ibn Sayyad had reached puberty by then,"

416
00:20:07,250 --> 00:20:09,950
meaning he was close to the age of maturity.

417
00:20:09,950 --> 00:20:12,049
"The Messenger of the unlettered,"

418
00:20:12,049 --> 00:20:15,049
referring by "unlettered" to the polytheists of the Arabs,

419
00:20:15,049 --> 00:20:17,619
who could neither read nor write.

420
00:20:17,619 --> 00:20:18,920
"He pushed him back,"

421
00:20:18,920 --> 00:20:22,220
meaning he shoved him until he fell and was injured.

422
00:20:22,220 --> 00:20:23,319
It was also said

423
00:20:23,319 --> 00:20:25,640
to mean he squeezed and pressed him.

424
00:20:25,640 --> 00:20:27,140
"What do you see?"

425
00:20:27,140 --> 00:20:29,339
meaning, "What comes to you [of revelations]?"

426
00:20:29,339 --> 00:20:31,339
"The matter has become confused to you,"

427
00:20:31,339 --> 00:20:37,529
meaning, "Your devil has mixed up what he eavesdrops for you with what he fabricates."

428
00:20:37,529 --> 00:20:39,630
"I have hidden something secret for you,"

429
00:20:39,630 --> 00:20:41,930
meaning, "I have concealed something in my mind for you to guess."

430
00:20:41,930 --> 00:20:45,160
What was concealed was Surah ad-Dukhan (The Smoke).

431
00:20:45,160 --> 00:20:46,259
"Al-Dukh,"

432
00:20:46,259 --> 00:20:48,059
meaning smoke (*ad-dukhan*).

433
00:20:48,059 --> 00:20:49,059
"Away with you!"

434
00:20:49,059 --> 00:20:51,960
meaning, "Be quiet, humiliated and banished!"

435
00:20:51,960 --> 00:20:53,859
"You will never surpass your rank,"

436
00:20:53,859 --> 00:20:55,559
because you are merely a soothsayer,

437
00:20:55,559 --> 00:20:58,819
and you will never transcend the capacity of soothsayers.

438
00:20:58,819 --> 00:21:00,319
"If he is the one,"

439
00:21:00,319 --> 00:21:02,019
meaning the Dajjal,

440
00:21:02,019 --> 00:21:04,119
"you will not be given power over him,"

441
00:21:04,119 --> 00:21:08,160
because the one who will slay him is Jesus, peace be upon him.

442
00:21:08,160 --> 00:21:09,960
"O mothers of the date palms!"

443
00:21:09,960 --> 00:21:12,420
meaning that they were heading toward the date palm trees.

444
00:21:12,420 --> 00:21:13,619
"He began" (*tafiqa*),

445
00:21:13,619 --> 00:21:15,720
meaning he took to and commenced doing so.

446
00:21:15,720 --> 00:21:17,019
"Taking cover,"

447
00:21:17,019 --> 00:21:18,750
meaning hiding himself.

448
00:21:18,750 --> 00:21:19,950
"Slinking stealthily,"

449
00:21:19,950 --> 00:21:25,279
meaning hiding in the hope of hearing something that would clarify the true nature of Ibn Sayyad.

450
00:21:25,279 --> 00:21:26,680
"In a velvet cloak,"

451
00:21:26,680 --> 00:21:28,980
meaning a plush garment.

452
00:21:28,980 --> 00:21:31,779
"From which a low murmuring sound came,"

453
00:21:31,779 --> 00:21:33,980
*Ramramah* and *zamzamah*

454
00:21:33,980 --> 00:21:35,380
mean a faint voice

455
00:21:35,380 --> 00:21:39,740
produced by moving the lips with incomprehensible speech.

456
00:21:39,740 --> 00:21:41,740
"Then Ibn Sayyad ceased,"

457
00:21:41,740 --> 00:21:44,369
meaning he stopped murmuring.

458
00:21:44,369 --> 00:21:46,470
"If she had left him alone, it would have been made clear,"

459
00:21:46,470 --> 00:21:49,569
meaning if Ibn Sayyad's mother had left her son alone,

460
00:21:49,569 --> 00:21:54,099
he would have revealed to us that by which we might learn his true nature.

461
00:21:54,099 --> 00:21:55,599
"I warn you of him,"

462
00:21:55,599 --> 00:21:58,190
meaning I caution you against him.

463
00:21:58,190 --> 00:22:00,690
"You know that he is one-eyed"—

464
00:22:00,690 --> 00:22:01,890
a one-eyed person

465
00:22:01,890 --> 00:22:05,170
is one who has lost one of his eyes.

466
00:22:05,170 --> 00:22:08,799
Among the benefits of this hadith:

467
00:22:08,799 --> 00:22:13,799
The hadith contains an indication not to be overly definitive in applying hadiths of trials (*fitan*)

468
00:22:13,799 --> 00:22:18,200
and end-time hadiths to specific real-world events and individuals.

469
00:22:18,200 --> 00:22:22,500
This is derived from the statement of the Prophet, peace and blessings of Allah be upon him,

470
00:22:22,500 --> 00:22:24,299
"If he is the one."

471
00:22:24,299 --> 00:22:27,099
It shows that jinn lie to soothsayers,

472
00:22:27,099 --> 00:22:29,799
as the default state of soothsayers is falsehood.

473
00:22:29,799 --> 00:22:33,599
The hadith highlights the importance of verifying matters before acting.

474
00:22:33,599 --> 00:22:37,500
It contains a prohibition against deeming inviolable blood permissible to shed.

475
00:22:37,500 --> 00:22:40,599
It demonstrates the virtue of 'Umar, may Allah be pleased with him,

476
00:22:40,599 --> 00:22:43,500
as well as his firmness and strength in religion.

477
00:22:43,500 --> 00:22:46,400
It warns against impostors and deceivers.

478
00:22:46,400 --> 00:22:50,599
The hadith shows that the Dajjal will claim divinity,

479
00:22:50,599 --> 00:22:54,500
and that he will be given supernatural feats through which he will mislead people—

480
00:22:54,500 --> 00:22:56,000
except for his eye,

481
00:22:56,000 --> 00:22:58,799
which he will be unable to restore to health.

482
00:22:58,799 --> 00:23:02,599
The hadith indicates that all the prophets, peace be upon them,

483
00:23:02,599 --> 00:23:05,799
warned against the Dajjal and his trial.

484
00:23:05,799 --> 00:23:09,000
It shows that the Prophet, peace and blessings of Allah be upon him,

485
00:23:09,000 --> 00:23:13,000
described him in precise detail so that people might beware of him.

486
00:23:13,000 --> 00:23:19,920
The hadith affirms the exaltation of Allah Almighty above all attributes of deficiency.

487
00:23:19,920 --> 00:23:23,119
Narrated Anas, may Allah be pleased with him:

488
00:23:23,119 --> 00:23:28,720
A young Jewish boy used to serve the Prophet, peace and blessings of Allah be upon him,

489
00:23:28,720 --> 00:23:29,920
and he fell ill.

490
00:23:29,920 --> 00:23:34,220
The Prophet, peace and blessings of Allah be upon him, came to visit him,

491
00:23:34,220 --> 00:23:36,319
sat by his head,

492
00:23:36,319 --> 00:23:39,119
and said to him, "Embrace Islam."

493
00:23:39,119 --> 00:23:41,920
The boy looked at his father, who was sitting beside him,

494
00:23:41,920 --> 00:23:47,519
and the father said, "Obey Abul-Qasim," peace and blessings of Allah be upon him.

495
00:23:47,519 --> 00:23:49,119
So the boy embraced Islam.

496
00:23:49,119 --> 00:23:53,720
The Prophet, peace be upon him, left saying,

497
00:23:53,720 --> 00:23:58,430
"Praise be to Allah Who has saved him from the Fire!"

498
00:23:58,430 --> 00:24:01,680
Commentary on the Hadith:

499
00:24:01,680 --> 00:24:03,980
"A young Jewish boy"—

500
00:24:03,980 --> 00:24:06,680
it was said that his name was 'Abd al-Quddus.

501
00:24:06,680 --> 00:24:07,980
"To visit him"—

502
00:24:07,980 --> 00:24:11,700
*'Iyadah* refers specifically to visiting the sick.

503
00:24:11,700 --> 00:24:15,000
"Praise be to Allah Who has saved him from the Fire,"

504
00:24:15,000 --> 00:24:18,619
meaning delivered and rescued him from Hellfire.

505
00:24:18,619 --> 00:24:22,440
Among the benefits of this hadith:

506
00:24:22,440 --> 00:24:24,539
Derived from this hadith is

507
00:24:24,539 --> 00:24:29,839
a demonstration of the perfection of the Prophet's compassion, peace and blessings of Allah be upon him, toward all creation.

508
00:24:29,839 --> 00:24:32,839
It establishes the permissibility of visiting non-Muslim subjects under Islamic rule (*ahl al-dhimmah*) when sick,

509
00:24:32,839 --> 00:24:35,339
in order to showcase the beauty of Islam

510
00:24:35,339 --> 00:24:38,039
and to incline their hearts toward Islam.

511
00:24:38,039 --> 00:24:41,640
It guides toward good neighborliness and honoring treaties.

512
00:24:41,640 --> 00:24:47,619
It permits employing non-Muslims and minors.

513
00:24:47,619 --> 00:24:51,019
Narrated Ibn 'Abbas, may Allah be pleased with them both,

514
00:24:51,019 --> 00:24:52,519
in a narration:

515
00:24:52,519 --> 00:24:59,519
He recited: "Except the oppressed among men, women, and children."

516
00:24:59,519 --> 00:25:00,720
He said:

517
00:25:00,720 --> 00:25:04,460
"My mother and I were among the oppressed."

518
00:25:04,460 --> 00:25:05,859
In another narration:

519
00:25:05,859 --> 00:25:08,259
"among men and women."

520
00:25:08,259 --> 00:25:09,859
In yet another narration:

521
00:25:09,859 --> 00:25:13,650
"My mother and I were among those whom Allah excused;

522
00:25:13,650 --> 00:25:15,549
I was among the children,

523
00:25:15,549 --> 00:25:18,779
and my mother was among the women."

524
00:25:18,779 --> 00:25:22,190
Commentary on the Hadith:

525
00:25:22,190 --> 00:25:28,630
"My mother and I"—his mother was Lubabah bint al-Harith al-Hilaliyyah, may Allah be pleased with her.

526
00:25:29,430 --> 00:25:36,069
"Among the oppressed"—they were those who embraced Islam in Mecca and were prevented by the polytheists from emigrating,

527
00:25:36,670 --> 00:25:41,829
remaining among them helpless and enduring severe harm.

528
00:25:43,019 --> 00:25:45,259
Among the benefits of this hadith:

529
00:25:46,869 --> 00:25:52,150
Derived from the hadith is a demonstration of the virtue of Ibn 'Abbas, may Allah be pleased with them both.

530
00:25:52,630 --> 00:25:57,230
The hadith indicates that obligations are waived in cases of incapacity and weakness.

531
00:25:59,980 --> 00:26:02,019
Narrated Abu Hurairah:

532
00:26:02,420 --> 00:26:05,700
The Messenger of Allah, peace and blessings of Allah be upon him, said:

533
00:26:06,220 --> 00:26:09,859
"No child is born except upon the natural disposition (*fitrah*),

534
00:26:10,450 --> 00:26:13,730
but his parents turn him into a Jew or a Christian."

535
00:26:14,250 --> 00:26:15,369
In a narration:

536
00:26:15,690 --> 00:26:17,250
"or a Zoroastrian,

537
00:26:17,769 --> 00:26:19,890
just as a livestock animal gives birth to an offspring..."

538
00:26:20,539 --> 00:26:21,539
In another narration:

539
00:26:22,099 --> 00:26:25,299
"just as a livestock animal gives birth to a whole, sound offspring—

540
00:26:25,980 --> 00:26:28,380
do you find any part of it mutilated,

541
00:26:29,170 --> 00:26:32,089
until you yourselves mutilate it?"

542
00:26:32,940 --> 00:26:33,740
In a narration:

543
00:26:34,380 --> 00:26:37,220
Then Abu Hurairah, may Allah be pleased with him, would recite:

544
00:26:37,940 --> 00:26:41,460
"The natural disposition of Allah upon which He has created mankind..."

545
00:26:41,940 --> 00:26:44,099
“So set thy purpose (O Muhammad) for religion as a man by nature upright - the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not -” (30:30)

546
00:26:44,619 --> 00:26:46,579
"...that is the correct religion."

547
00:26:47,700 --> 00:26:49,380
They said, "O Messenger of Allah,

548
00:26:50,019 --> 00:26:52,539
what about those who die while they are young?"

549
00:26:53,299 --> 00:26:53,900
He said:

550
00:26:54,500 --> 00:26:57,539
"Allah knows best what they would have done."

551
00:26:59,019 --> 00:27:01,180
Commentary on the Hadith:

552
00:27:02,230 --> 00:27:03,109
"Upon the natural disposition (*fitrah*)":

553
00:27:03,670 --> 00:27:05,190
The linguistic origin of *fitrah*

554
00:27:05,549 --> 00:27:06,910
is the initial state of creation.

555
00:27:07,589 --> 00:27:10,990
Allah has placed in the hearts of all creation an inclination

556
00:27:10,990 --> 00:27:13,829
toward the outward and inward rulings of the sacred law,

557
00:27:14,509 --> 00:27:17,750
and He has placed in their hearts a love for the truth and a preference for it—

558
00:27:18,390 --> 00:27:20,309
this is the true reality of *fitrah*.

559
00:27:21,339 --> 00:27:23,420
"They turn him into a Jew or a Christian,"

560
00:27:24,019 --> 00:27:28,940
meaning they divert him from the *fitrah* by raising him as a Jew or a Christian.

561
00:27:29,900 --> 00:27:31,339
"A livestock animal gives birth to an offspring,"

562
00:27:31,980 --> 00:27:34,299
meaning one that is whole and free of defects.

563
00:27:35,089 --> 00:27:36,009
"Mutilated,"

564
00:27:36,529 --> 00:27:38,009
meaning with its ear cut off.

565
00:27:38,769 --> 00:27:39,890
"You mutilate it,"

566
00:27:40,369 --> 00:27:42,049
meaning you slice its ear.

567
00:27:42,849 --> 00:27:44,490
"What they would have done,"

568
00:27:45,049 --> 00:27:47,930
meaning had they reached the age of reason and puberty.

569
00:27:48,779 --> 00:27:49,579
"Whole and sound,"

570
00:27:50,019 --> 00:27:51,779
meaning healthy and free from defects.

571
00:27:52,990 --> 00:27:55,109
Among the benefits of this hadith:

572
00:27:56,500 --> 00:27:58,019
Derived from the hadith is

573
00:27:58,619 --> 00:28:02,579
that Judaism and Christianity are not religions of the primordial natural disposition (*fitrah*).

574
00:28:03,299 --> 00:28:08,980
The hadith highlights the importance of caring for children's creed and the soundness of their *fitrah*.

575
00:28:09,880 --> 00:28:13,799
It establishes the lawfulness of drawing analogies from tangible reality for clarification.

576
00:28:14,549 --> 00:28:17,670
The hadith affirms divine knowledge for Allah Almighty,

577
00:28:18,069 --> 00:28:20,069
the Knower of the unseen and the witnessed.