WEBVTT

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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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The Abridged Sahih al-Bukhari

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Chapter: Trade regarding items whose wearing is disliked for men and women

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From ‘A’ishah, Mother of the Believers, may Allah be pleased with her,

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that she bought a cushion containing images.

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When the Messenger of Allah, peace and blessings of Allah be upon him, saw it,

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he stood at the door and did not enter.

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She recognized disapproval on his face.

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She said,

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“O Messenger of Allah,

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I repent to Allah

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and to His Messenger, peace be upon him.

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What sin have I committed?”

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

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“What is the matter with this cushion?”

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She replied,

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“I bought it for you

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so that you may sit upon it and use it as a pillow.”

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

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“Indeed, the makers of these images will be punished on the Day of Resurrection.

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It will be said to them,

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‘Bring to life what you have created.’”

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And he said,

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“Indeed, the angels do not enter a house in which there are images.”

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Commentary on the hadith:

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*Numruqah* means a cushion.

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*Tasawir* means drawings or pictures.

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*Ahyu* (bring to life) is a command of incapacitation regarding the act of giving life.

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*Ma khalaqtum* (what you have created) refers to what you have depicted of animate beings.

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*The angels do not enter* refers to angels other than the recording angels.

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It is also said that it refers to the angels of revelation.

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From the benefits of the hadith:

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One learns from the hadith

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the dislike of selling garments that contain images.

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It contains the prohibition against depicting animate beings.

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It indicates that angels do not enter a house containing an image.

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It indicates the legitimacy of showing anger when enjoining good and forbidding evil.

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Chapter:

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How much is the option (to rescind a sale) permissible?

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From Ibn ‘Umar, may Allah be pleased with them both,

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from the Messenger of Allah, peace be upon him, that he said:

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“When two men engage in a sale,

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each of them has the option to rescind as long as they have not separated.”

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In one narration:

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“The two parties to a sale have the option as long as they have not separated,

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or one of them says to the other, ‘Choose.’”

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In another narration:

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“Every two parties to a sale have no binding sale between them until they separate,

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except for the sale of option.”

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In another narration:

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“The two parties to a sale, each of them has an option over the other

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as long as they have not separated,

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except for the sale of option.”

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In another narration:

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Ibn ‘Umar, when he bought something he liked, would separate from the seller,

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while they were together,

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or one would give the other the choice,

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and they would conclude the sale upon that,

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then the sale became binding.

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Commentary on the hadith:

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*Al-Khiyar* (the option):

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Seeking the better of two choices,

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either to finalize the sale or to rescind it.

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*Yatafarraqa* (separate):

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Meaning physically.

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It is also said: by speech.

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*Wa kana jami‘an* (while they were together):

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An indication of the unity of the sales session.

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*Wajaba al-bay‘* (the sale became binding):

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Meaning, due to the completion of the transaction.

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It is also said: by speech.

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*Wa kana jami‘an*:

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An indication of the unity of the sales session.

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Meaning the contract of sale was finalized and concluded.

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*Ibn ‘Umar, when he bought something he liked, would separate from the seller*:

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Meaning he would do that out of desire for the item and to avoid the option (of rescission).

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From the benefits of the hadith:

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One learns from the hadith

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the establishment of the option in a sale,

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with details regarding its types.

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The hadith indicates that the unity of the session for the offer and acceptance

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is a condition for the validity of the sale.

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It indicates the legitimacy of rescinding a sale.

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Chapter: If one buys something and gives it away immediately before separating,

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and the seller does not object to the buyer,

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or if one buys a slave and emancipates him.

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From Ibn ‘Umar, may Allah be pleased with them both, who said:

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We were with the Prophet, peace be upon him, on a journey,

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and I was on a difficult young camel belonging to ‘Umar.

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It would overpower me,

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and move ahead of the people.

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‘Umar would rebuke it and pull it back,

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then it would move ahead,

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and ‘Umar would rebuke it and pull it back.

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The Prophet, peace be upon him, said to ‘Umar,

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“Sell it to me.”

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He said,

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“It is yours, O Messenger of Allah.”

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He said,

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“Sell it to me.”

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So he sold it to the Messenger of Allah, peace be upon him.

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Then the Prophet, peace be upon him, said,

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“It is yours, O ‘Abdullah Ibn ‘Umar; do with it what you wish.”

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Commentary on the hadith:

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*‘Ala bakrin sa‘b*:

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Meaning on a young camel that had not been trained for riding.

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*Yaghlibuni* (it overpowers me): The intended meaning is

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I could not control its movement due to its intense skittishness.

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*Fayazjuru*:

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Meaning ‘Umar, may Allah be pleased with him, would restrain it and say,

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“No one should go ahead of the Prophet, peace be upon him.”

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*Huwa laka ya ‘Abdullah Ibn ‘Umar*:

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Meaning as a gift and present.

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From the benefits of the hadith:

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One learns from the hadith

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the recommendation of good conduct.

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It indicates that a person should not dispose of anything except what he owns.

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A son does not have the right to dispose of his father’s wealth without permission.

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Chapter: What is disliked regarding deception in trade.

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From Ibn ‘Umar, may Allah be pleased with them both, who said:

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A man said to the Prophet, peace be upon him,

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“I am deceived in sales.”

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He said,

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“When you trade, say,

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‘No deception.’”

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So the man would say it.

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Commentary on the hadith:

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The man was Hibban Ibn Munqidh, may Allah be pleased with him.

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*Ukhda‘u fi al-buyu‘*:

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Meaning I am cheated in sales,

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and I fall into deception and fraud.

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This is a form of wasting wealth.

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*La khilabah*:

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Meaning no deception.

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From the benefits of the hadith:

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Some have used this hadith as evidence

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that a person of weak intellect should not be placed under interdiction.

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It contains the prohibition against fraud and deception in transactions.

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Chapter: What is mentioned regarding markets.

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From ‘A’ishah, may Allah be pleased with her, who said:

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

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“An army will invade the Ka‘bah.

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When they are in a desert plain,

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the first and the last of them will be swallowed by the earth.”

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I said, “O Messenger of Allah,

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how will the first and the last of them be swallowed,

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while among them are their markets and those who are not of them?”

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He said,

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“The first and the last of them will be swallowed,

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then they will be resurrected according to their intentions.”

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Commentary on the hadith:

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*Yaghzu jayshun al-Ka‘bah*:

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They intend to destroy the Ka‘bah.

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*Bi-bayda’*:

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Meaning the desert of Madinah.

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It is a specific location between Makkah and Madinah.

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*Yukhsaf*:

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Meaning they will be made to disappear into the earth.

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*Aswaquhum*:

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Meaning the people of the market.

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*Laysa minhum*:

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Those who follow them and the captives who do not intend destruction.

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*Yub‘athuna ‘ala niyyatihim*:

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Meaning all will be swallowed,

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then each of them will be resurrected on the Day of Resurrection

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according to their intent.

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If it was good, then it is good,

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and if it was evil, then it is evil.

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From the benefits of the hadith:

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One learns from the hadith

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that deeds are judged by the intention of the doer.

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It contains the obligation to warn

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against keeping company with the people of oppression and sitting with them,

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except for one who is compelled.

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From Anas Ibn Malik, may Allah be pleased with him, who said:

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The Prophet, peace be upon him, was

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in the market.

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In one narration: at al-Baqi‘.

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A man said,

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“O Abu al-Qasim!”

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The Prophet, peace be upon him, turned to him,

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and said,

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“I only called out to this one.”

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The Prophet, peace be upon him, said,

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“Name yourselves with my name,

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but do not use my kunya (patronymic).”

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Commentary on the hadith:

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*Fi al-suq*:

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Meaning the one that was at al-Baqi‘.

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*Da‘awtu*:

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Meaning I called out.

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From the benefits of the hadith:

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One learns from the hadith

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the legitimacy of calling a person by his kunya.

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It contains the fact that the leaders would visit the markets

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Regarding a necessity.

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

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

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in one of the markets of Madinah.

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He then departed,

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and I departed with him.

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He then said:

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"Where is the little one?"

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(He said this three times).

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"Call Al-Hasan Ibn Ali."

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So Al-Hasan Ibn Ali stood up and walked,

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with a *sakhab* (necklace) around his neck.

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The Prophet (peace be upon him) then gestured

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with his hand like this.

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And Al-Hasan gestured with his hand like this.

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He then embraced him and said:

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"O Allah, I love him, so love him,

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and love whoever loves him."

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Abu Hurayrah said:

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There was no one more beloved to me than Al-Hasan Ibn Ali

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after the Messenger of Allah (peace be upon him)

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said what he said.

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Commentary on the hadith:

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"One of the markets of Madinah"

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refers to the market of Banu Qaynuqa'.

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"The little one" (*lak'):

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meaning a young child who does not yet possess mature logic or the ability to manage his own affairs.

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"The *sakhab*":

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meaning a necklace that is made,

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containing neither gold nor silver.

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It is also said:

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A necklace made of thread with beads on it,

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worn by young boys and girls.

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"With his hand like this":

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meaning he extended it.

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"He embraced him" (*iltazamahu*):

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meaning he held him close and hugged him.

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From the benefits of the hadith:

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One learns from the hadith

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the manner in which the Companions (may Allah be pleased with them) conducted themselves,

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showing reverence for the Prophet (peace be upon him)

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and walking with him.

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It also demonstrates the perfection of the Prophet’s compassion,

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and the humility, mercy, and gentleness he showed toward children.

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It also indicates the permissibility of embracing.

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It also shows that loving Al-Hasan Ibn Ali (may Allah be pleased with them both) is part of faith.

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On the authority of Ibn Umar:

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They used to buy food from the caravans during the time of the Prophet (peace be upon him),

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and he would send someone to prevent them from selling it where they had purchased it,

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until they transported it to where food is sold.

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In another narration:

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"Until they brought it to their own quarters."

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Commentary on the hadith:

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"The caravans" (*al-rukban*): meaning the group of camel owners during travel.

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"He would send" (*yab'athu*): meaning he would dispatch.

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"Where they purchased it": meaning the place of purchase.

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From the benefits of the hadith:

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One learns from the hadith that taking possession is a condition for the completion of a sale.

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It also shows that the method of taking possession varies according to the nature of the items themselves,

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and according to the customs of the people regarding them.

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The hadith contains an indication that it is not permissible for a person to sell what he does not possess.

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It also shows that the leader has the authority to oversee markets and regulate the work of merchants.

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On the authority of Abdullah Ibn Umar (may Allah be pleased with them both):

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

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"Whoever buys food, let him not sell it until he has taken full possession of it."

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In another narration:

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"Until he has taken delivery of it."

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Commentary on the hadith:

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"Buys" (*ibta'a*): meaning purchased; "taken full possession" (*yastawfiyahu*): meaning received it.

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From the benefits of the hadith:

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One learns from the hadith that there is a prohibition against selling what has not been received and taken into possession.

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The hadith also points to the prevention of anything that leads to dispute and animosity between buyers and sellers.

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Chapter: The Dislike of Clamor in the Market

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On the authority of 'Ata' Ibn Yasar, who said:

00:13:59.879 --> 00:14:03.879
I met Abdullah Ibn 'Amr Ibn Al-'As (may Allah be pleased with them both).

00:14:03.879 --> 00:14:10.879
I said, "Tell me about the description of the Messenger of Allah (peace be upon him) in the Torah."

00:14:10.879 --> 00:14:12.940
He said, "Certainly.

00:14:12.940 --> 00:14:18.940
By Allah, he is described in the Torah with some of the same attributes as in the Qur'an:

00:14:19.139 --> 00:14:25.269
“O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.” (33:45)

00:14:25.269 --> 00:14:28.269
and a refuge for the unlettered.

00:14:28.269 --> 00:14:30.269
You are My servant and My messenger.

00:14:30.269 --> 00:14:33.269
I have named you 'The Trusting' (*Al-Mutawakkil*).

00:14:33.269 --> 00:14:35.269
You are neither harsh nor coarse,

00:14:35.269 --> 00:14:38.269
nor do you clamor in the markets,

00:14:38.269 --> 00:14:41.269
nor do you repel evil with evil,

00:14:41.269 --> 00:14:44.269
but rather you pardon and forgive.

00:14:44.269 --> 00:14:48.269
And Allah will not take his soul until He straightens through him the crooked nation,

00:14:48.470 --> 00:14:51.470
by saying 'There is no god but Allah,'

00:14:51.470 --> 00:14:54.470
and thereby opening blind eyes,

00:14:54.470 --> 00:14:56.470
deaf ears,

00:14:56.470 --> 00:14:58.470
and covered hearts.'"

00:14:58.470 --> 00:15:02.429
Commentary on the hadith:

00:15:02.429 --> 00:15:05.940
"In the Torah": he asked him that

00:15:05.940 --> 00:15:08.940
because Abdullah Ibn 'Amr (may Allah be pleased with them both)

00:15:08.940 --> 00:15:10.940
had read the Torah.

00:15:10.940 --> 00:15:13.000
"Certainly" (*ajal*): meaning yes.

00:15:13.000 --> 00:15:16.000
"A refuge for the unlettered":

00:15:16.000 --> 00:15:19.000
meaning a protector of the religion of the unlettered.

00:15:19.200 --> 00:15:21.200
The unlettered are the Arabs,

00:15:21.200 --> 00:15:24.200
due to the scarcity of writing among them.

00:15:24.200 --> 00:15:26.240
"The Trusting" (*Al-Mutawakkil*):

00:15:26.240 --> 00:15:28.240
meaning the one who relies upon Allah the Exalted

00:15:28.240 --> 00:15:30.240
in all his affairs.

00:15:30.240 --> 00:15:32.240
"Neither harsh":

00:15:32.240 --> 00:15:34.240
"Harsh" (*fadd*) means ill-mannered.

00:15:34.240 --> 00:15:36.299
"Nor coarse":

00:15:36.299 --> 00:15:39.299
"Coarse" (*ghalid*) means severe in speech.

00:15:39.299 --> 00:15:41.299
"Nor clamor" (*sakhab*):

00:15:41.299 --> 00:15:44.299
"Clamor" (*sakhab*) is noise and the raising of voices.

00:15:44.299 --> 00:15:47.299
"Nor do you repel evil with evil":

00:15:47.500 --> 00:15:50.500
meaning he does not treat those who mistreat him with mistreatment.

00:15:50.500 --> 00:15:52.500
"Straightens through him":

00:15:52.500 --> 00:15:54.500
meaning he removes polytheism through him.

00:15:54.500 --> 00:15:55.500
"The nation" (*millah*):

00:15:55.500 --> 00:15:57.500
meaning the religion.

00:15:57.500 --> 00:15:58.500
"Crooked":

00:15:58.500 --> 00:16:01.500
meaning deviating from the straight path

00:16:01.500 --> 00:16:03.500
due to the entry of polytheism into it.

00:16:03.500 --> 00:16:05.500
"Covered hearts":

00:16:05.500 --> 00:16:08.500
meaning veiled from understanding and discernment.

00:16:08.500 --> 00:16:11.659
From the benefits of the hadith:

00:16:11.659 --> 00:16:14.460
One learns from the hadith

00:16:14.460 --> 00:16:17.460
the description of the Prophet (peace be upon him)

00:16:17.659 --> 00:16:19.659
in the books of the Jews.

00:16:19.659 --> 00:16:21.659
It also shows the dislike of noise

00:16:21.659 --> 00:16:23.659
and raising voices in the markets,

00:16:23.659 --> 00:16:26.659
and in other places, it is even more appropriate to avoid it.

00:16:26.659 --> 00:16:29.659
It also provides guidance to merchants and others

00:16:29.659 --> 00:16:32.659
regarding the obligation of relying upon Allah the Almighty.

00:16:32.659 --> 00:16:34.659
It also shows the desirability of pardoning

00:16:34.659 --> 00:16:37.659
and overlooking the faults of people in transactions.

00:16:37.659 --> 00:16:43.549
Chapter: Measuring for the Seller and the Giver

00:16:43.549 --> 00:16:47.870
On the authority of Jabir Ibn Abdullah (may Allah be pleased with them both):

00:16:48.070 --> 00:16:52.129
That his father died—in one narration:

00:16:52.129 --> 00:16:55.129
That his father was martyred on the day of Uhud,

00:16:55.129 --> 00:16:57.129
and he left behind six daughters,

00:16:57.129 --> 00:16:59.129
and he left behind a debt,

00:16:59.129 --> 00:17:04.289
and he left behind thirty *wasaq* (loads) owed to a man from the Jews.

00:17:04.289 --> 00:17:06.289
Jabir asked him for a delay,

00:17:06.289 --> 00:17:08.289
but he refused to grant him a delay.

00:17:08.289 --> 00:17:12.289
So Jabir spoke to the Messenger of Allah (peace be upon him)

00:17:12.289 --> 00:17:14.289
to intercede with him on his behalf.

00:17:14.289 --> 00:17:17.420
The Messenger of Allah (peace be upon him) came

00:17:17.619 --> 00:17:22.619
and spoke to the Jew to take the fruit of the palm trees in exchange for what was owed to him,

00:17:22.619 --> 00:17:23.619
but he refused.

00:17:23.619 --> 00:17:25.619
In another narration:

00:17:25.619 --> 00:17:29.650
The Prophet (peace be upon him) said to me:

00:17:29.650 --> 00:17:32.680
"Go and sort your dates into categories:

00:17:32.680 --> 00:17:34.680
the *'ajwah* (high-quality dates) separately,

00:17:34.680 --> 00:17:37.680
and the *'adhq* of Zayd separately."

00:17:37.680 --> 00:17:39.680
"Then send for me."

00:17:39.680 --> 00:17:41.680
In another narration:

00:17:41.680 --> 00:17:43.750
"And the *laynah* (soft dates) separately."

00:17:43.750 --> 00:17:47.000
So the Messenger of Allah (peace be upon him) entered,

00:17:47.200 --> 00:17:51.200
the Messenger of Allah (peace be upon him) entered the palm grove,

00:17:51.200 --> 00:17:53.200
and walked among them.

00:17:53.200 --> 00:17:55.200
Then he said to Jabir:

00:17:55.200 --> 00:17:56.200
"Harvest for him,"

00:17:56.200 --> 00:17:58.269
"and pay him in full what is owed to him."

00:17:58.269 --> 00:18:03.269
So he harvested them after the Messenger of Allah (peace be upon him) had returned,

00:18:03.269 --> 00:18:06.269
and he paid him the thirty *wasaq* in full,

00:18:06.269 --> 00:18:10.299
and there remained for him seventeen *wasaq*.

00:18:10.299 --> 00:18:11.299
In another narration:

00:18:11.299 --> 00:18:14.299
And there remained thirteen *wasaq*:

00:18:14.299 --> 00:18:16.299
seven of *'ajwah*,

00:18:16.500 --> 00:18:18.500
and six of another variety,

00:18:18.500 --> 00:18:20.500
or six of *'ajwah*

00:18:20.500 --> 00:18:22.500
and seven of another variety.

00:18:22.500 --> 00:18:24.500
In another narration:

00:18:24.500 --> 00:18:26.500
The dates remained as they were,

00:18:26.500 --> 00:18:28.759
as if they had not been touched.

00:18:28.759 --> 00:18:32.759
So Jabir came to the Messenger of Allah (peace be upon him)

00:18:32.759 --> 00:18:34.759
to inform him of what had happened.

00:18:34.759 --> 00:18:36.759
He found him praying the 'Asr prayer.

00:18:36.759 --> 00:18:38.759
When he finished,

00:18:38.759 --> 00:18:40.759
he informed him of the surplus.

00:18:40.759 --> 00:18:42.759
He said:

00:18:42.759 --> 00:18:44.759
"Inform Ibn Al-Khattab of that."

00:18:44.960 --> 00:18:46.990
In another narration:

00:18:46.990 --> 00:18:48.990
"Go to Abu Bakr and Umar,

00:18:48.990 --> 00:18:51.079
and inform them."

00:18:51.079 --> 00:18:53.079
So Jabir went to Umar

00:18:53.079 --> 00:18:54.079
and informed him.

00:18:54.079 --> 00:18:56.079
Umar said to him:

00:18:56.079 --> 00:19:01.079
"I knew, when the Messenger of Allah (peace be upon him) walked among them,

00:19:01.079 --> 00:19:04.079
that he would bless them."

00:19:04.079 --> 00:19:07.789
Commentary on the hadith:

00:19:07.789 --> 00:19:10.329
"And he left behind":

00:19:10.329 --> 00:19:11.329
meaning a debt.

00:19:11.329 --> 00:19:13.329
"Thirty *wasaq*":

00:19:13.529 --> 00:19:18.660
equivalent to four thousand five hundred kilograms of dates.

00:19:18.660 --> 00:19:20.059
"Asked him for a delay" (*istanzarahu*):

00:19:20.059 --> 00:19:22.059
meaning he requested a postponement of the debt.

00:19:22.059 --> 00:19:24.059
"He refused" (*aba*):

00:19:24.059 --> 00:19:26.059
meaning he declined.

00:19:26.059 --> 00:19:28.059
"To intercede with him on his behalf":

00:19:28.059 --> 00:19:30.059
meaning to speak to the Jew regarding the debt.

00:19:30.059 --> 00:19:32.119
"Harvest" (*judd*):

00:19:32.119 --> 00:19:34.119
meaning cut the clusters of dates.

00:19:34.119 --> 00:19:36.119
So fulfill it for him.

00:19:36.119 --> 00:19:38.119
Meaning: give him his debt in full.

00:19:38.119 --> 00:19:40.119
And it was increased.

00:19:40.119 --> 00:19:42.119
Meaning: it grew.

00:19:42.720 --> 00:19:44.720
And he provided it with what was there.

00:19:44.720 --> 00:19:47.720
Meaning: to teach him about fulfillment, increase, and blessing.

00:19:47.720 --> 00:19:49.789
He departed.

00:19:49.789 --> 00:19:51.849
Meaning: from the prayer.

00:19:51.849 --> 00:19:53.849
Ajwah.

00:19:53.849 --> 00:19:55.849
It is a type of high-quality date.

00:19:55.849 --> 00:19:57.849
As if it had not been touched.

00:19:57.849 --> 00:19:59.849
Meaning: it remained in its original state.

00:19:59.849 --> 00:20:03.359
An indication of the miracle of the multiplication of food.

00:20:03.359 --> 00:20:07.230
From the benefits of the hadith.

00:20:07.230 --> 00:20:12.230
The hadith contains a manifest miracle of the Prophet, peace be upon him.

00:20:12.230 --> 00:20:14.259
And the manifestation of his blessing.

00:20:14.259 --> 00:20:16.259
It also indicates that some heirs.

00:20:16.259 --> 00:20:18.259
May stand in the place of the deceased.

00:20:18.259 --> 00:20:20.390
It also contains the merit of intercession.

00:20:20.390 --> 00:20:22.390
In worldly matters.

00:20:22.390 --> 00:20:24.390
And it contains the merit of assisting.

00:20:24.390 --> 00:20:26.390
One's brothers and striving.

00:20:26.390 --> 00:20:28.390
To fulfill their needs.

00:20:28.390 --> 00:20:30.390
The hadith also contains an indication of.

00:20:30.390 --> 00:20:32.390
The merit of Abu Bakr and Umar.

00:20:32.390 --> 00:20:34.390
May Allah be pleased with them both.

00:20:34.390 --> 00:20:36.390
It also indicates that the cost of measuring.

00:20:36.390 --> 00:20:40.309
Is the responsibility of the seller.

00:20:40.309 --> 00:20:42.309
Chapter: What is recommended regarding measuring.

00:20:42.309 --> 00:20:44.529
On the authority of al-Miqdam ibn Ma'di Karib.

00:20:44.529 --> 00:20:46.529
May Allah be pleased with him.

00:20:46.529 --> 00:20:48.529
On the authority of the Prophet, peace be upon him.

00:20:48.529 --> 00:20:50.529
He said:

00:20:50.529 --> 00:20:52.529
"Measure your food."

00:20:52.529 --> 00:20:54.529
"It will be blessed for you."

00:20:54.529 --> 00:20:57.109
Commentary on the hadith.

00:20:57.109 --> 00:20:59.519
"Measure your food."

00:20:59.519 --> 00:21:01.519
The intent is:

00:21:01.519 --> 00:21:03.519
Distribute it by a known measure.

00:21:03.519 --> 00:21:05.519
So that it lasts you for the duration.

00:21:05.519 --> 00:21:07.519
That you have estimated.

00:21:07.519 --> 00:21:09.519
"It will be blessed for you."

00:21:09.519 --> 00:21:11.519
Blessing (barakah).

00:21:11.519 --> 00:21:13.809
Is goodness and its continuity.

00:21:13.809 --> 00:21:15.809
From the benefits of the hadith.

00:21:15.809 --> 00:21:18.710
One derives from the hadith.

00:21:18.710 --> 00:21:20.710
The recommendation of measuring.

00:21:20.710 --> 00:21:22.710
In sales.

00:21:22.710 --> 00:21:24.710
To eliminate the root of dispute.

00:21:24.710 --> 00:21:26.710
It also indicates that measuring prevents.

00:21:26.710 --> 00:21:28.710
Guesswork and wastefulness.

00:21:28.710 --> 00:21:30.710
It is part of managing one's livelihood.

00:21:30.710 --> 00:21:34.690
Chapter: The blessing of the sa' (measure).

00:21:34.690 --> 00:21:36.690
The Prophet, peace be upon him.

00:21:36.690 --> 00:21:39.240
And his mudd (measure).

00:21:39.240 --> 00:21:41.240
On the authority of 'Abdullah ibn Zayd.

00:21:41.240 --> 00:21:43.240
May Allah be pleased with him.

00:21:43.240 --> 00:21:45.240
Peace be upon him.

00:21:45.240 --> 00:21:47.240
That Ibrahim declared sacred.

00:21:47.240 --> 00:21:49.240
Makkah and prayed for it.

00:21:49.240 --> 00:21:51.240
And I have declared sacred Madinah.

00:21:51.240 --> 00:21:53.240
Just as Ibrahim declared sacred.

00:21:53.240 --> 00:21:55.240
Makkah, and I have prayed for it.

00:21:55.240 --> 00:21:57.240
Regarding its mudd and its sa'.

00:21:57.240 --> 00:21:59.240
Just as prayed.

00:21:59.240 --> 00:22:01.240
Ibrahim, peace be upon him.

00:22:01.240 --> 00:22:03.839
For Makkah.

00:22:03.839 --> 00:22:06.480
Commentary on the hadith.

00:22:06.480 --> 00:22:08.480
Its mudd.

00:22:08.480 --> 00:22:10.480
The mudd is the amount held in two cupped hands.

00:22:10.480 --> 00:22:12.480
And it is equivalent to approximately.

00:22:12.480 --> 00:22:14.480
Six hundred and twenty-five grams.

00:22:14.480 --> 00:22:16.609
Approximately.

00:22:16.609 --> 00:22:18.609
And its sa'.

00:22:18.609 --> 00:22:20.609
The sa' is equivalent to two and a half kilograms.

00:22:20.609 --> 00:22:22.609
Grams approximately.

00:22:22.609 --> 00:22:24.710
And it is four mudds.

00:22:24.710 --> 00:22:26.710
Just as Ibrahim prayed.

00:22:26.710 --> 00:22:28.710
Peace be upon him, for Makkah.

00:22:28.710 --> 00:22:30.710
The intent is the prayer.

00:22:30.710 --> 00:22:32.710
For the blessing of its mudd and its sa'.

00:22:32.710 --> 00:22:34.710
So the blessing became established.

00:22:34.710 --> 00:22:36.710
In Madinah just as it was established.

00:22:36.710 --> 00:22:38.710
In Makkah due to the prayer of.

00:22:38.710 --> 00:22:41.160
Ibrahim, peace be upon him.

00:22:41.160 --> 00:22:43.160
From the benefits of the hadith.

00:22:43.160 --> 00:22:45.960
One derives from the hadith.

00:22:45.960 --> 00:22:47.960
That the virtues of places.

00:22:47.960 --> 00:22:49.960
Are not established except by textual evidence.

00:22:49.960 --> 00:22:51.960
It also contains a clarification of.

00:22:51.960 --> 00:22:53.960
The blessing of the measuring tools of Makkah and Madinah.

00:22:53.960 --> 00:22:57.460
On the authority of.

00:22:57.460 --> 00:22:59.460
Anas ibn Malik, may Allah be pleased with him.

00:22:59.460 --> 00:23:01.460
That the Prophet.

00:23:01.460 --> 00:23:03.460
Peace be upon him.

00:23:03.460 --> 00:23:05.460
Said to Abu Talhah:

00:23:05.460 --> 00:23:07.460
"Seek out a boy from among your boys."

00:23:07.460 --> 00:23:09.460
"To serve me until I go out."

00:23:09.460 --> 00:23:11.490
"To Khaybar."

00:23:11.490 --> 00:23:13.490
Abu Talhah took me out.

00:23:13.490 --> 00:23:15.490
Riding behind him, and I was a boy.

00:23:15.490 --> 00:23:17.490
Approaching puberty.

00:23:17.490 --> 00:23:19.490
So I used to serve the Messenger of Allah.

00:23:19.490 --> 00:23:21.490
Peace be upon him.

00:23:21.490 --> 00:23:23.490
Whenever he stopped.

00:23:23.490 --> 00:23:25.490
And I often heard him saying:

00:23:25.490 --> 00:23:27.490
"O Allah, I seek refuge."

00:23:27.490 --> 00:23:29.490
"In You from anxiety and grief."

00:23:29.490 --> 00:23:31.490
"And from incapacity and laziness."

00:23:31.490 --> 00:23:33.490
"And from stinginess and cowardice."

00:23:33.490 --> 00:23:35.490
"And from the burden of debt."

00:23:35.490 --> 00:23:37.519
"And from being overpowered by men."

00:23:37.519 --> 00:23:39.519
Then we arrived at Khaybar.

00:23:39.519 --> 00:23:41.519
When Allah granted him victory.

00:23:41.519 --> 00:23:43.519
Over the fortress, it was mentioned to him.

00:23:43.519 --> 00:23:45.519
The beauty of Safiyyah bint Huyayy.

00:23:45.519 --> 00:23:47.519
Ibn Akhtab.

00:23:47.519 --> 00:23:49.519
Her husband had been killed.

00:23:49.519 --> 00:23:51.519
And she was a bride.

00:23:51.519 --> 00:23:53.519
So the Messenger of Allah.

00:23:53.519 --> 00:23:55.519
Peace be upon him, chose her for himself.

00:23:55.519 --> 00:23:57.519
He took her out.

00:23:57.519 --> 00:23:59.519
Until we reached Sadd.

00:23:59.519 --> 00:24:01.619
Al-Sahba', in one narration.

00:24:01.619 --> 00:24:03.619
We reached Sadd.

00:24:03.619 --> 00:24:05.619
Al-Rawha', she became pure.

00:24:05.619 --> 00:24:07.619
And he consummated the marriage with her.

00:24:07.619 --> 00:24:09.619
He prepared hais (a dish) on a small leather mat.

00:24:09.619 --> 00:24:11.619
Then said.

00:24:11.619 --> 00:24:13.619
The Messenger of Allah, peace be upon him.

00:24:13.619 --> 00:24:15.619
"Invite."

00:24:15.619 --> 00:24:17.619
Those around you, and that was.

00:24:17.619 --> 00:24:19.619
The wedding feast of the Messenger of Allah.

00:24:19.619 --> 00:24:21.619
Peace be upon him, for.

00:24:21.619 --> 00:24:23.619
Safiyyah, then.

00:24:23.619 --> 00:24:25.619
We set out for Madinah.

00:24:25.619 --> 00:24:27.680
He said: I saw.

00:24:27.680 --> 00:24:29.680
The Messenger of Allah, peace be upon him.

00:24:29.680 --> 00:24:31.680
Making a covering for her.

00:24:31.680 --> 00:24:33.680
Behind him with a cloak.

00:24:33.680 --> 00:24:35.680
Then he would sit by his camel.

00:24:35.680 --> 00:24:37.680
And place his knee.

00:24:37.680 --> 00:24:39.680
So Safiyyah would place her foot.

00:24:39.680 --> 00:24:41.680
On his knee until she mounted.

00:24:41.680 --> 00:24:43.680
We traveled.

00:24:43.680 --> 00:24:45.680
Until when we overlooked.

00:24:45.680 --> 00:24:47.680
Madinah, he looked.

00:24:47.680 --> 00:24:49.680
At Uhud and said:

00:24:49.680 --> 00:24:51.680
"This is a mountain that loves us."

00:24:51.680 --> 00:24:53.720
"And we love it."

00:24:53.720 --> 00:24:55.720
Then he looked at Madinah.

00:24:55.720 --> 00:24:57.720
In one narration.

00:24:57.720 --> 00:24:59.720
He gestured with his hand.

00:24:59.720 --> 00:25:01.720
And said: "O Allah."

00:25:01.720 --> 00:25:03.720
"I declare sacred what is between."

00:25:04.720 --> 00:25:06.720
In one narration.

00:25:06.720 --> 00:25:08.720
"Between its two mountains."

00:25:08.720 --> 00:25:10.720
Just as declared sacred.

00:25:10.720 --> 00:25:12.809
Ibrahim for Makkah.

00:25:12.809 --> 00:25:14.809
In one narration.

00:25:14.809 --> 00:25:16.809
"O Allah, bless them in their measuring."

00:25:16.809 --> 00:25:18.880
"O Allah, bless."

00:25:18.880 --> 00:25:20.880
"Them in their mudd."

00:25:20.880 --> 00:25:23.390
And their sa'.

00:25:23.390 --> 00:25:25.390
Commentary on the hadith.

00:25:25.390 --> 00:25:27.869
"Seek out."

00:25:27.869 --> 00:25:30.029
Meaning: look for me and search.

00:25:30.029 --> 00:25:32.029
"Riding behind me."

00:25:32.029 --> 00:25:34.029
Meaning: riding behind him on the mount.

00:25:34.029 --> 00:25:36.029
"Approaching puberty."

00:25:36.029 --> 00:25:38.029
Meaning: I was near the age of maturity.

00:25:38.029 --> 00:25:40.119
"From anxiety and grief."

00:25:40.119 --> 00:25:42.119
Grief is.

00:25:42.119 --> 00:25:44.119
Over a matter that has already occurred.

00:25:44.119 --> 00:25:46.119
And anxiety is regarding what is expected.

00:25:46.119 --> 00:25:48.119
And has not yet happened.

00:25:48.119 --> 00:25:50.220
Incapacity.

00:25:50.220 --> 00:25:52.220
Is the lack of ability despite the desire.

00:25:52.220 --> 00:25:54.279
Laziness.

00:25:54.279 --> 00:25:56.279
The lack of desire despite the ability.

00:25:56.279 --> 00:25:58.380
Burden of debt.

00:25:58.380 --> 00:26:00.410
Meaning: its heaviness.

00:26:00.410 --> 00:26:02.410
"He chose her."

00:26:02.410 --> 00:26:04.410
As a safiy.

00:26:04.410 --> 00:26:06.410
And the safiy is the share of the Messenger of Allah.

00:26:06.410 --> 00:26:08.410
Peace be upon him.

00:26:08.410 --> 00:26:10.440
From the spoils of war.

00:26:10.440 --> 00:26:12.440
Sadd al-Sahba'.

00:26:12.440 --> 00:26:14.440
It is a place near Khaybar.

00:26:14.440 --> 00:26:16.440
"She became pure."

00:26:16.440 --> 00:26:18.480
Meaning: she became clean from her menstruation.

00:26:18.480 --> 00:26:20.480
"He consummated with her."

00:26:20.480 --> 00:26:22.539
Meaning: he entered into marriage with her.

00:26:22.539 --> 00:26:24.539
Hais.

00:26:24.539 --> 00:26:26.539
It is a mixture of dates, dried yogurt, and ghee.

00:26:26.539 --> 00:26:28.539
And it is said otherwise.

00:26:28.539 --> 00:26:30.700
Leather mat (nat').

00:26:30.700 --> 00:26:32.700
A tanned hide that is spread out.

00:26:32.700 --> 00:26:34.700
That is to say,

00:26:34.700 --> 00:26:36.730
meaning "I know."

00:26:36.730 --> 00:26:38.730
Regarding the phrase "he would wrap it,"

00:26:38.730 --> 00:26:40.730
it means he would drape a cloak

00:26:40.730 --> 00:26:42.759
over the hump of the camel and then mount it.

00:26:42.759 --> 00:26:44.759
By "cloak" (aba'),

00:26:44.759 --> 00:26:46.759
it refers to a well-known type of garment.

00:26:46.759 --> 00:26:48.759
Regarding "we overlooked,"

00:26:48.759 --> 00:26:50.759
it means we appeared over

00:26:50.759 --> 00:26:52.759
its two lava fields (labbatayha).

00:26:52.759 --> 00:26:54.759
A "laba" is land whose stones are

00:26:54.759 --> 00:26:56.759
black.

00:26:56.759 --> 00:26:58.759
Medina lies between two volcanic tracts, an eastern one

00:26:58.759 --> 00:27:00.829
and a western one.

00:27:00.829 --> 00:27:02.829
Regarding "their mudd,"

00:27:02.829 --> 00:27:04.829
a mudd is the amount that fills both cupped hands.

00:27:04.829 --> 00:27:06.829
As for "their sa',"

00:27:06.829 --> 00:27:08.829
a sa' is equivalent to

00:27:08.829 --> 00:27:11.279
approximately 2.5 kilograms.

00:27:11.279 --> 00:27:13.279
Among the benefits

00:27:13.279 --> 00:27:16.079
of the hadith:

00:27:16.079 --> 00:27:18.079
It is derived from the hadith

00:27:18.079 --> 00:27:20.079
that it is recommended to use standard measures

00:27:20.079 --> 00:27:22.079
in commercial transactions.

00:27:22.079 --> 00:27:24.079
It also provides guidance to follow

00:27:24.079 --> 00:27:26.079
the people of Medina regarding the

00:27:26.079 --> 00:27:28.109
legal measurements.

00:27:28.109 --> 00:27:30.109
It also indicates that a woman is trusted regarding her own waiting period ('iddah).

00:27:30.109 --> 00:27:32.109
The jurists have reached a consensus

00:27:32.109 --> 00:27:34.109
that a single menstrual cycle

00:27:34.109 --> 00:27:36.109
is sufficient to establish

00:27:36.109 --> 00:27:38.109
the purity of the womb of a woman of the Ummah.

00:27:38.109 --> 00:27:40.109
It also shows that the state of a Muslim

00:27:40.109 --> 00:27:42.140
woman is fundamentally based on modesty and concealment.

00:27:42.140 --> 00:27:44.140
The hadith also indicates that preserving

00:27:44.140 --> 00:27:46.140
lineage is one of the objectives of the Shari'ah.

00:27:46.140 --> 00:27:48.140
It also permits

00:27:48.140 --> 00:27:50.140
riding pillion on an animal

00:27:50.140 --> 00:27:52.140
if it is capable of bearing the weight.

00:27:52.140 --> 00:27:54.140
It also establishes the legitimacy of seeking refuge

00:27:54.140 --> 00:27:56.140
from anxiety, sorrow, and debt.

00:27:56.140 --> 00:27:58.140
It also contains a condemnation of stinginess and cowardice.

00:27:58.140 --> 00:28:00.140
It also permits the consummation of marriage

00:28:00.140 --> 00:28:02.140
with one's wife while traveling.

00:28:02.140 --> 00:28:04.140
It also indicates the recommendation of holding a wedding feast (walimah)

00:28:04.140 --> 00:28:06.140
with whatever is available,

00:28:06.140 --> 00:28:08.140
and meat is not a mandatory requirement for it.

00:28:08.140 --> 00:28:10.140
It also highlights

00:28:10.140 --> 00:28:12.140
the virtue of Medina and Mount Uhud.

00:28:12.140 --> 00:28:14.140
It also demonstrates the blessing

00:28:14.140 --> 00:28:16.140
of the measures of Medina.

00:28:16.140 --> 00:28:18.140
This hadith is among the signs of Prophethood,

00:28:18.140 --> 00:28:20.140
for the Prophet,

00:28:20.140 --> 00:28:22.140
peace and blessings of Allah be upon him,

00:28:22.140 --> 00:28:24.140
informed us of the love Mount Uhud has for him,

00:28:24.140 --> 00:28:27.140
even though the mountain is an inanimate object that cannot speak.

00:28:27.140 --> 00:28:30.140
It also indicates that it is permissible for a mother or a guardian

00:28:30.140 --> 00:28:33.140
to apprentice an orphan in a trade or profession.

00:28:33.140 --> 00:28:37.140
It also provides guidance on treating one's wife with kindness.