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

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Efada Center

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for Human Studies and Research

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presents

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*Abridged Sahih al-Bukhari*.

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Chapter: The statement of Allah Almighty:

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◁ And when [other] relatives and orphans and the needy are present at the time of division, provide for them out of the estate ▷.

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Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

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"Some people claim that this verse was abrogated.

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No, by Allah, it was not abrogated!

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Rather, it is among those ruling people have neglected.

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There are two types of guardians [regarding the estate]:

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A guardian who inherits—

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that is the one who provides [for those present];

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and a guardian who does not inherit—

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that is the one who speaks honorable words,

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saying:

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'I have no authority to give you anything.'"

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Commentary on the Hadith:

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"They claim":

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meaning, they say.

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"People have neglected":

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meaning, they stopped acting upon it.

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"There are two types of guardians":

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meaning, those who dispose of the estate fall into two categories.

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"That is the one who provides":

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meaning, the guardian who inherits

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is the one who gives to those present.

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Benefits derived from the hadith:

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From this hadith, we learn:

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The permissibility of abrogation occurring in practical rulings.

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Abrogation cannot be established merely by mere possibility.

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It guides toward showing kindness to all people through word and deed.

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Relatives take precedence when bestowing kindness,

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followed by those next in closeness, and so on.

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Chapter: What is recommended regarding one who dies suddenly—

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that charity be given on their behalf,

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and the fulfillment of vows on behalf of the deceased.

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Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

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Sa'd ibn 'Ubadah (may Allah be pleased with him)

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asked the Messenger of Allah (peace and blessings of Allah be upon him) for a ruling,

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saying:

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"My mother died while having an unfulfilled vow."

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He replied:

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"Fulfill it on her behalf."

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Commentary on the Hadith:

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"Fulfill it on her behalf":

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meaning, discharge it for her.

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Benefits derived from the hadith:

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From this hadith, we learn:

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The recommendation to fulfill vows on behalf of a deceased person who died before fulfilling them.

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Asking questions is the key to knowledge.

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Chapter: The statement of Allah Almighty:

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“Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.” (4:10)

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“Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.” (4:10)

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◁ and they will burn in a Blaze ▷.

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Narrated Abu Hurairah (may Allah be pleased with him):

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

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"Avoid the seven destructive sins."

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They asked, "O Messenger of Allah,

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what are they?"

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He said:

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"Associating partners with Allah,

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magic,

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taking a life that Allah has forbidden except by right,

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consuming interest,

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consuming the property of an orphan,

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fleeing from the battlefield,

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and slandering chaste, believing, unsuspecting women."

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Commentary on the Hadith:

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"Avoid":

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meaning, stay far away and beware.

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"Destructive sins":

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meaning, those that ruin a person.

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"Consuming interest":

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Interest (riba)

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is an uncompensated excess of wealth

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in an exchange of money for money or goods for goods.

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"Consuming the property of an orphan":

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An orphan is one whose father died while they were below the age of puberty.

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"Fleeing from the battlefield":

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meaning, deserting fight on the day of encountering the enemy.

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"Slandering":

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Slander (*qadhf*) here means falsely accusing someone of unlawful sexual intercourse.

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"Chaste":

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meant here are women who are modest and virtuous.

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"Unsuspecting":

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meaning, innocent of such misdeeds.

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Benefits derived from the hadith:

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Other hadiths indicate that the major sins are more than seven.

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Sins are divided into two categories:

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major sins and minor sins.

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The distinction between them involves detailed legal nuance.

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The hadith points out that whoever truly fulfills monotheism (*tawhid*)

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will be safe from the seven destructive sins.

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Chapter: Employing an orphan during travel or at home if it benefits them,

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and the care given to the orphan by the mother and her husband.

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Narrated Anas (may Allah be pleased with him):

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"When the Messenger of Allah (peace and blessings of Allah be upon him) arrived in Medina,

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he had no servant.

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So Abu Talhah took me by the hand

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and brought me to the Messenger of Allah (peace be upon him).

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He said:

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'O Messenger of Allah,

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Anas is a intelligent boy,

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so let him serve you.'

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Anas said:

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'So I served him during travel and at home.

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In another narration:

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I served the Prophet (peace be upon him) for ten years,

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and he never said to me,

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"Uff!"

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Nor did he ever say to me regarding anything I had done,

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"Why did you do this like this?"

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nor regarding anything I had not done,

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"Why did you not do this like this?"'"

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Commentary on the Hadith:

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Abu Talhah:

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He is Zayd ibn Sahl al-Ansari (may Allah be pleased with him).

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"He brought me":

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meaning, he went with me.

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"Anas is a boy":

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Anas (may Allah be pleased with him) was ten years old at the time.

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"Intelligent" (*kayyis*):

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meaning, sensible and sharp-minded.

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Benefits derived from the hadith:

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From this hadith, we learn:

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The permissibility of praising a person in their presence if there is no fear of vanity or temptation for them.

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The permissibility of employing a free minor who is not yet in charge of his own affairs.

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The recommendation of serving the leader and the scholar.

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An illustration of the Prophet's (peace be upon him)

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noble character and excellent companionship.

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The permissibility of traveling with an orphan if it serves his best interest.

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Chapter: The maintenance expenses for the administrator of an endowment (*waqf*).

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Narrated Abu Hurairah (may Allah be pleased with him):

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

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"My heirs shall not divide any dinar or dirham.

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Whatever I leave behind, after deducting the maintenance of my wives and the provision for my administrator,

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is to be given in charity."

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Commentary on the Hadith:

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The administrator (*qayyim*) is the caretaker of the endowment.

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This includes the hired worker, the overseer, and the agent.

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"Provision for my administrator":

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meaning, the worker on his land which Allah granted him as spoils (*fay'*) from Banu al-Nadir,

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Fadak, and his share from Khaybar.

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Benefits derived from the hadith:

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From this hadith, we learn:

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The obligation of spending on one's wife in a customary, reasonable manner.

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The hadith points to the permissibility of saving wealth for future needs.

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The permissibility of acquiring wealth beyond basic sufficiency,

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and that wealth is better than poverty.

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Guidance toward sound planning and management regarding the livelihood of one's dependents.

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Chapter: If a person endows a piece of land or a well,

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and stipulates for himself the right to draw water like any other Muslim.

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Narrated Abu 'Abd al-Rahman:

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When 'Uthman (may Allah be pleased with him) was besieged,

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he looked down upon them from above and said:

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"I adjure you by Allah—

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and I adjure none except the Companions of the Prophet (peace and blessings of Allah be upon him)—

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do you not know that the Messenger of Allah (peace be upon him) said:

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'Whoever digs the well of Rumah will enter Paradise'?

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So I dug it.

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Do you not know that he said:

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'Whoever equips the Army of Hardship (*Jaysh al-'Usrah*) will enter Paradise'?

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So I equipped them."

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The narrator said:

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"They confirmed that what he said was true."

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Commentary on the Hadith:

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"When he was besieged":

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meaning, when he was surrounded by those who protested against

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his appointment of 'Abdullah ibn Sa'd ibn Abi Sarh,

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and his story is famous.

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"I adjure you by Allah":

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meaning, I implore you by Allah.

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Rumah: a well located at the edge of the western volcanic plain (*Harrah*) of Medina.

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It was also said:

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It was a spring belonging to a Jewish man who used to sell its water to the Muslims,

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so 'Uthman (may Allah be pleased with him) bought it from him.

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"The Army of Hardship":

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refers to the Expedition of Tabuk.

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Benefits derived from the hadith:

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From this hadith, we learn:

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A clarification of the virtue of 'Uthman (may Allah be pleased with him) in spending for the sake of Allah Almighty.

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The permissibility of a person mentioning his righteous deeds to clarify his status in the religion

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if doing so wards off harm from himself.

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The great virtue of spending and charity during times of hardship.

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Chapter: The statement of Allah Almighty:

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“O ye who believe! Let there be witnesses between you when death draweth nigh unto one of you, at the time of bequest - two witnesses, just men from among you, or two others from another tribe, in case ye are campaigning in the land and the calamity of death befall you. Ye shall empanel them both after the prayer, and, if ye doubt, they shall be made to swear by Allah (saying): We will not take a bribe, even though it were (on behalf of) a near kinsman nor will we hide the testimony of Allah, for then indeed we should be of the sinful.” (5:106)

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...to the end of the verse.

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Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

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A man from Banu Sahm set out on a journey

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with Tamim al-Dari

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and 'Adi ibn Badda'.

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The Sahmi man died in a land where there were no Muslims.

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When the two returned with his estate,

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the heirs found missing a silver bowl inlaid with gold.

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So the Messenger of Allah (peace and blessings of Allah be upon him) made the two take an oath.

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Later, the bowl was found in Mecca,

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and the holders said:

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"We bought it from Tamim and 'Adi."

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Thereupon, two men from the deceased's next of kin stood up

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So they both swore, "Our testimony is indeed truer than their testimony,

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and the vessel indeed belongs to their companion."

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He said:

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"And concerning them, this verse was revealed."

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“O ye who believe! Let there be witnesses between you when death draweth nigh unto one of you, at the time of bequest - two witnesses, just men from among you, or two others from another tribe, in case ye are campaigning in the land and the calamity of death befall you. Ye shall empanel them both after the prayer, and, if ye doubt, they shall be made to swear by Allah (saying): We will not take a bribe, even though it were (on behalf of) a near kinsman nor will we hide the testimony of Allah, for then indeed we should be of the sinful.” (5:106)

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Commentary on the hadith:

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A man set out—

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it was said his name was Buzayl,

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and it was said Budayl—

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with a vessel (*jām*),

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meaning a cup,

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embellished (*mukhawwas*),

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meaning engraved with fine lines,

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resembling the patterns of palm leaves.

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"We purchased it"

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means we bought it.

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Then two men stood up—

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namely 'Amr ibn al-'As

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and al-Muttalib ibn Abi Wada'ah.

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“But then, if it is afterwards ascertained that both of them merit (the suspicion of) sin, let two others take their place of those nearly concerned, and let them swear by Allah, (saying): Verily our testimony is truer than their testimony and we have not transgressed (the bounds of duty), for them indeed we should be of the evil-doers.” (5:107)

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Meaning that the two had lied, altered the truth, and betrayed the trust.

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"When death approaches one of you,"

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meaning when a person experiences the premonitions and signs of death,

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he ought to write his bequest

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and have it witnessed by two just individuals

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whose testimony is deemed acceptable.

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Among the benefits of the hadith:

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It is derived from the hadith

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that making a bequest is legally prescribed,

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and that whoever is approached by death ought to make a bequest.

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It also indicates that witnessing a bequest requires two upright witnesses.

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It also shows that the testimony of two non-Muslims concerning such a bequest is acceptable

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out of necessity.

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The hadith further indicates the acceptance of the testimony of non-Muslims in the absence of others.

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It also indicates the permissibility of a Muslim traveling with a non-Muslim when potential harms are eliminated.

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It also establishes the legitimacy of traveling for trade.

238
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It also indicates the permissibility of reinforcing testimony with an oath

239
00:11:59,159 --> 00:12:03,159
when suspicion and doubt surround the witnesses.

240
00:12:03,159 --> 00:12:06,039
The hadith highlights the grave importance of testimony,

241
00:12:06,039 --> 00:12:10,600
and that it must be carefully maintained and upheld with justice.

242
00:12:10,600 --> 00:12:14,840
It also shows the permissibility of cross-examining witnesses when suspicions arise,

243
00:12:14,840 --> 00:12:18,360
and separating them to examine their testimonies.

244
00:12:18,360 --> 00:12:21,600
It also emphasizes the prohibition of treachery and lying.

245
00:12:21,600 --> 00:12:31,539
Furthermore, the hadith serves as evidence for those who hold that the oath is returned to the claimant if the defendant refuses to swear.

246
00:12:31,539 --> 00:12:34,620
The Book of Jihad and Military Expeditions (*Siyar*).

247
00:12:34,620 --> 00:12:43,059
By *siyar*, what is meant is the Prophetic biography (Seerah) and his military campaigns.

248
00:12:43,059 --> 00:12:47,100
Chapter: The Virtue of Jihad and Military Expeditions.

249
00:12:47,100 --> 00:12:50,779
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

250
00:12:50,779 --> 00:12:55,299
A man came to the Messenger of Allah (peace and blessings of Allah be upon him)

251
00:12:55,299 --> 00:12:56,659
and said,

252
00:12:56,659 --> 00:13:00,259
"Direct me to a deed that equals Jihad."

253
00:13:00,259 --> 00:13:02,860
He replied, "I find none."

254
00:13:02,860 --> 00:13:06,940
He then said, "Can you, once the fighter departs,

255
00:13:06,940 --> 00:13:10,700
enter your mosque and pray continually without flagging,

256
00:13:10,700 --> 00:13:13,370
and fast without breaking your fast?"

257
00:13:13,370 --> 00:13:16,970
The man asked, "And who could do that?"

258
00:13:16,970 --> 00:13:18,889
Abu Hurayrah said:

259
00:13:18,889 --> 00:13:22,690
"Indeed, the horse of the fighter prances about on its tether,

260
00:13:22,690 --> 00:13:26,009
and good deeds are thereby recorded for him."

261
00:13:26,009 --> 00:13:29,399
Commentary on the hadith:

262
00:13:29,399 --> 00:13:32,240
"Direct me" means guide me.

263
00:13:32,240 --> 00:13:33,879
"Equals Jihad"

264
00:13:33,879 --> 00:13:36,559
means matches and rivals it.

265
00:13:36,559 --> 00:13:37,919
"I find none"

266
00:13:37,919 --> 00:13:41,399
means I find no deed that equals Jihad.

267
00:13:41,399 --> 00:13:42,720
"And pray"

268
00:13:42,720 --> 00:13:45,240
refers to the night prayer.

269
00:13:45,240 --> 00:13:46,720
"Without flagging"

270
00:13:46,720 --> 00:13:49,519
means without resting or growing weak.

271
00:13:49,519 --> 00:13:50,840
"Prances about"

272
00:13:50,840 --> 00:13:53,879
means it runs and plays vigorously

273
00:13:53,879 --> 00:13:55,279
on its tether (*fi tiwalihi*).

274
00:13:55,279 --> 00:13:56,519
*Al-Tiwal*

275
00:13:56,519 --> 00:14:01,899
is the long rope by which a beast is tied and let loose in the pasture.

276
00:14:01,899 --> 00:14:05,500
Among the benefits of the hadith:

277
00:14:05,500 --> 00:14:07,580
It is derived from the hadith

278
00:14:07,580 --> 00:14:09,860
an elucidation of the virtue of those who strive in Jihad,

279
00:14:09,860 --> 00:14:14,100
and that when Jihad becomes an individual obligation, nothing equals it.

280
00:14:14,100 --> 00:14:17,100
The hadith also points to the superiority of Jihad

281
00:14:17,100 --> 00:14:19,860
over the night prayer, voluntary fasting,

282
00:14:19,899 --> 00:14:22,299
and all other supererogatory acts of worship.

283
00:14:22,299 --> 00:14:27,379
It also highlights the virtue of tethering horses for the cause of Allah, the Exalted and Majestic.

284
00:14:27,379 --> 00:14:30,580
It contains guidance toward virtuous deeds.

285
00:14:30,580 --> 00:14:35,879
It also shows that asking questions is the key to knowledge.

286
00:14:35,879 --> 00:14:37,039
Chapter:

287
00:14:37,039 --> 00:14:43,649
The best of people is the believer who strives with his life and wealth in the cause of Allah.

288
00:14:43,649 --> 00:14:48,049
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:

289
00:14:48,049 --> 00:14:49,289
It was asked—

290
00:14:49,289 --> 00:14:50,769
and in one narration:

291
00:14:50,809 --> 00:14:53,649
a Bedouin came and asked,

292
00:14:53,649 --> 00:14:55,450
"O Messenger of Allah!

293
00:14:55,450 --> 00:14:57,809
Which of the people is best?"

294
00:14:57,809 --> 00:15:01,690
The Messenger of Allah (peace and blessings of Allah be upon him) replied,

295
00:15:01,690 --> 00:15:06,529
"A believer who strives in the cause of Allah with his life and wealth."

296
00:15:06,529 --> 00:15:07,570
They asked,

297
00:15:07,570 --> 00:15:09,009
"Then who next?"

298
00:15:09,009 --> 00:15:10,090
He replied,

299
00:15:10,090 --> 00:15:13,009
"A believer in a mountain pass

300
00:15:13,009 --> 00:15:14,409
who fears Allah

301
00:15:14,409 --> 00:15:17,740
and spares people from his harm."

302
00:15:17,740 --> 00:15:21,159
Commentary on the hadith:

303
00:15:21,200 --> 00:15:23,159
"Which of the people is best?"

304
00:15:23,159 --> 00:15:25,850
means which of them is most excellent.

305
00:15:25,850 --> 00:15:27,169
"In a mountain pass (*shi'b*)"—

306
00:15:27,169 --> 00:15:30,210
a pass is the opening between two mountains;

307
00:15:30,210 --> 00:15:33,129
it is mentioned here merely by way of example,

308
00:15:33,129 --> 00:15:36,070
not as a strict restriction to mountain passes alone.

309
00:15:36,070 --> 00:15:37,509
"Fears Allah"

310
00:15:37,509 --> 00:15:39,700
means worships his Lord.

311
00:15:39,700 --> 00:15:40,740
"And spares"

312
00:15:40,740 --> 00:15:42,419
means leaves off and withholds

313
00:15:42,419 --> 00:15:43,700
"his harm,"

314
00:15:43,700 --> 00:15:45,929
meaning his injury toward others.

315
00:15:45,929 --> 00:15:49,620
Among the benefits of the hadith:

316
00:15:49,620 --> 00:15:51,779
It is derived from the hadith

317
00:15:51,779 --> 00:15:57,850
an explanation of the virtue of seclusion and isolation over social mixing when tribulations intensify.

318
00:15:57,850 --> 00:16:00,450
It also indicates that among the conditions of seclusion

319
00:16:00,450 --> 00:16:03,570
is not neglecting the rights of Allah, the Exalted and Majestic,

320
00:16:03,570 --> 00:16:08,690
nor infringing upon the rights of people.

321
00:16:08,690 --> 00:16:11,009
On the authority of Abu Hurayrah, who said:

322
00:16:11,009 --> 00:16:15,649
I heard the Messenger of Allah (peace be upon him) say:

323
00:16:15,649 --> 00:16:18,570
"The example of the one who strives in the cause of Allah—

324
00:16:18,570 --> 00:16:22,529
and Allah knows best who strives in His cause—

325
00:16:22,529 --> 00:16:25,409
is like that of the one who continuously fasts and stands in prayer.

326
00:16:25,409 --> 00:16:28,929
And Allah has guaranteed for the one who strives in His cause

327
00:16:28,929 --> 00:16:32,250
that if He takes his soul, He will admit him into Paradise,

328
00:16:32,250 --> 00:16:37,340
or return him safely with reward or booty."

329
00:16:37,340 --> 00:16:41,019
Commentary on the hadith:

330
00:16:41,019 --> 00:16:44,379
"And Allah knows best who strives in His cause"

331
00:16:44,379 --> 00:16:48,100
means that none knows his intention except Allah, the Exalted and Majestic—

332
00:16:48,100 --> 00:16:52,769
whether it is purely to raise the Word of Allah or not.

333
00:16:52,809 --> 00:16:57,110
"And Allah has guaranteed for the fighter" means He has covenanted for him

334
00:16:57,110 --> 00:17:00,470
"that if He takes his soul," meaning as a martyr.

335
00:17:00,470 --> 00:17:02,389
"Reward or booty"

336
00:17:02,389 --> 00:17:07,539
means along with attaining the worldly reward and the reward of the Hereafter.

337
00:17:07,539 --> 00:17:11,170
Among the benefits of the hadith:

338
00:17:11,170 --> 00:17:13,450
It is derived from the hadith

339
00:17:13,450 --> 00:17:16,289
the directive to purify one's intention.

340
00:17:16,289 --> 00:17:22,859
It also contains an elucidation of the virtue of Jihad and the greatness of the fighter's reward.

341
00:17:22,900 --> 00:17:29,109
Chapter: Supplicating for Jihad and Martyrdom for Men and Women.

342
00:17:29,109 --> 00:17:33,069
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

343
00:17:33,069 --> 00:17:37,029
The Messenger of Allah (peace be upon him) used to—

344
00:17:37,029 --> 00:17:40,950
and in one narration, whenever he went to Quba'—

345
00:17:40,950 --> 00:17:44,190
visit Umm Haram bint Milhan,

346
00:17:44,190 --> 00:17:45,710
and she would feed him.

347
00:17:45,710 --> 00:17:50,069
Umm Haram was married to 'Ubadah ibn al-Samit.

348
00:17:50,069 --> 00:17:54,309
The Messenger of Allah entered her home,

349
00:17:54,309 --> 00:17:57,980
and she served him food and began to check his head.

350
00:17:57,980 --> 00:18:01,859
Then the Messenger of Allah slept,

351
00:18:01,859 --> 00:18:04,619
and subsequently woke up smiling.

352
00:18:04,619 --> 00:18:06,980
She said: I asked,

353
00:18:06,980 --> 00:18:10,059
"What makes you laugh, O Messenger of Allah?"

354
00:18:10,059 --> 00:18:11,259
He said:

355
00:18:11,259 --> 00:18:16,299
"Some people from my Ummah were presented before me as fighters in the cause of Allah,

356
00:18:16,299 --> 00:18:19,420
riding the crest of this sea,

357
00:18:19,460 --> 00:18:22,970
—in one narration: the green sea—

358
00:18:22,970 --> 00:18:25,329
like kings upon couches,

359
00:18:25,329 --> 00:18:28,809
or like kings upon thrones."

360
00:18:28,809 --> 00:18:32,250
She said: I said, "O Messenger of Allah,

361
00:18:32,250 --> 00:18:35,490
supplicate to Allah that He makes me one of them."

362
00:18:35,490 --> 00:18:40,119
So the Messenger of Allah (peace be upon him) supplicated for her.

363
00:18:40,119 --> 00:18:42,039
Then he rested his head again,

364
00:18:42,039 --> 00:18:44,839
and woke up smiling.

365
00:18:44,839 --> 00:18:49,160
I asked, "What makes you laugh, O Messenger of Allah?"

366
00:18:50,039 --> 00:18:55,200
He said, "Some people from my Ummah were presented before me as fighters in the cause of Allah,"

367
00:18:55,200 --> 00:18:57,710
just as he had stated the first time.

368
00:18:57,710 --> 00:18:59,190
In another narration:

369
00:18:59,190 --> 00:19:03,420
He said the like of that twice or thrice.

370
00:19:03,420 --> 00:19:04,579
She said:

371
00:19:04,579 --> 00:19:06,900
I said, "O Messenger of Allah,

372
00:19:06,900 --> 00:19:10,180
supplicate to Allah that He makes me one of them."

373
00:19:10,180 --> 00:19:11,259
He said,

374
00:19:11,259 --> 00:19:13,779
"You are among the first ones."

375
00:19:13,779 --> 00:19:18,339
So she embarked on the sea during the time of Mu'awiyah ibn Abi Sufyan,

376
00:19:18,420 --> 00:19:22,619
and was thrown from her mount upon emerging from the sea,

377
00:19:22,619 --> 00:19:25,180
and passed away.

378
00:19:25,180 --> 00:19:28,779
Commentary on the hadith:

379
00:19:28,779 --> 00:19:31,259
Umm Haram bint Milhan

380
00:19:31,259 --> 00:19:35,500
was an unmarriageable relative (*mahram*) to the Prophet (peace be upon him).

381
00:19:35,500 --> 00:19:38,339
"And she began" means she started

382
00:19:38,339 --> 00:19:41,700
"to check his head," meaning searching through it.

383
00:19:41,700 --> 00:19:44,740
"Laughing" means smiling.

384
00:19:44,740 --> 00:19:47,779
"They were presented before me" means in a dream,

385
00:19:47,819 --> 00:19:52,259
and the dreams of the Prophets (peace be upon them) are divine revelation and truth.

386
00:19:52,259 --> 00:19:54,019
"The crest of this sea"

387
00:19:54,019 --> 00:19:56,500
means its open surface and back.

388
00:19:56,500 --> 00:19:58,700
"Kings upon couches"

389
00:19:58,700 --> 00:20:03,259
means like the kings of this world seated upon their thrones.

390
00:20:03,259 --> 00:20:05,140
"You are among the first ones"

391
00:20:05,140 --> 00:20:07,220
was addressed to Umm Haram.

392
00:20:07,220 --> 00:20:09,140
By "the first ones," he meant

393
00:20:09,140 --> 00:20:11,539
those who were presented to him first,

394
00:20:11,539 --> 00:20:15,059
and they were the ones who sailed across the crest of the sea.

395
00:20:15,059 --> 00:20:16,779
"So she embarked on the sea,"

396
00:20:16,779 --> 00:20:20,619
meaning she set out with her husband 'Ubadah ibn al-Samit on a military expedition,

397
00:20:20,619 --> 00:20:24,740
the very first time Muslims sailed the sea under Mu'awiyah.

398
00:20:24,740 --> 00:20:27,579
When they returned from their campaign heading back,

399
00:20:27,579 --> 00:20:29,180
and arrived in the Levant,

400
00:20:29,180 --> 00:20:32,740
a riding beast was brought near for her to mount,

401
00:20:32,740 --> 00:20:35,779
but it threw her off, and she died.

402
00:20:35,779 --> 00:20:39,349
Among the benefits of the hadith:

403
00:20:39,349 --> 00:20:41,470
It is derived from the hadith

404
00:20:41,470 --> 00:20:43,990
the permissibility of a man entering upon his unmarriageable female kin (mahram),

405
00:20:43,990 --> 00:20:47,309
touching her, being in seclusion with her,

406
00:20:47,349 --> 00:20:49,509
and sleeping in her presence.

407
00:20:49,509 --> 00:20:54,789
It also contains the permissibility of a woman serving her guest from her husband's wealth,

408
00:20:54,789 --> 00:20:59,470
because the food in the house typically belongs to the husband.

409
00:20:59,470 --> 00:21:02,109
It also demonstrates the permissibility of inspecting and grooming hair,

410
00:21:02,109 --> 00:21:05,670
and killing lice and other bothersome pests.

411
00:21:05,670 --> 00:21:08,390
It also shows the legitimacy of the midday nap (qaylulah),

412
00:21:08,390 --> 00:21:11,869
because it strengthens the body for the night prayer.

413
00:21:11,869 --> 00:21:15,069
It also contains the permissibility of laughing out of joy.

414
00:21:15,109 --> 00:21:17,589
Furthermore, the hadith is one of the signs of Prophethood,

415
00:21:17,589 --> 00:21:20,670
as the sea was indeed traversed for military expeditions.

416
00:21:20,670 --> 00:21:24,509
It also shows the permissibility of wishing to participate in military expeditions and attain martyrdom.

417
00:21:24,509 --> 00:21:29,829
The hadith also indicates that the dreams of the Prophets (peace and blessings be upon them) are true.

418
00:21:29,829 --> 00:21:36,619
It also contains an allusion to the virtue of Mu'awiyah (may Allah be pleased with him).

419
00:21:36,619 --> 00:21:40,380
Chapter: The Ranks of the Mujahideen in the Cause of Allah.

420
00:21:40,380 --> 00:21:41,500
It is said in Arabic:

421
00:21:41,500 --> 00:21:45,920
"This is my path (sabīlī)" with both feminine and masculine demonstratives.

422
00:21:45,960 --> 00:21:49,440
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

423
00:21:49,440 --> 00:21:53,339
The Messenger of Allah (peace and blessings of Allah be upon him) said:

424
00:21:53,339 --> 00:21:56,019
"Whoever believes in Allah and His Messenger,

425
00:21:56,019 --> 00:21:57,619
establishes prayer,

426
00:21:57,619 --> 00:21:59,619
and fasts Ramadan,

427
00:21:59,619 --> 00:22:03,500
it is a due right upon Allah that He admit him into Paradise,

428
00:22:03,500 --> 00:22:06,059
“Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.” (9:19)

429
00:22:06,059 --> 00:22:07,500
and in another narration:

430
00:22:07,500 --> 00:22:09,859
“Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.” (4:100)

431
00:22:09,859 --> 00:22:13,640
or remained in his land where he was born."

432
00:22:13,640 --> 00:22:16,000
They said, "O Messenger of Allah,

433
00:22:16,000 --> 00:22:18,519
shall we not give this glad tiding to the people?"

434
00:22:18,519 --> 00:22:22,200
He said, "Indeed, in Paradise there are one hundred ranks

435
00:22:22,200 --> 00:22:26,279
which Allah has prepared for the mujahideen in the cause of Allah;

436
00:22:26,279 --> 00:22:30,730
the distance between any two ranks is like the distance between the heaven and the earth.

437
00:22:30,730 --> 00:22:32,730
So when you ask Allah,

438
00:22:32,730 --> 00:22:35,089
ask Him for al-Firdaws,

439
00:22:35,089 --> 00:22:38,849
for it is the middle of Paradise and the highest part of Paradise,

440
00:22:38,849 --> 00:22:39,809
(the narrator said: I think)

441
00:22:39,809 --> 00:22:42,210
above it is the Throne of the Most Merciful,

442
00:22:42,210 --> 00:22:46,390
and from it gush forth the rivers of Paradise."

443
00:22:46,430 --> 00:22:49,819
Commentary on the hadith:

444
00:22:49,819 --> 00:22:52,380
"His land" means his home.

445
00:22:52,380 --> 00:22:53,660
"They said":

446
00:22:53,660 --> 00:22:57,339
the speaker was Mu'adh ibn Jabal (may Allah be pleased with him),

447
00:22:57,339 --> 00:22:59,140
and it was also said to be someone else.

448
00:22:59,140 --> 00:23:01,380
"Shall we not give this glad tiding to the people?"

449
00:23:01,380 --> 00:23:03,099
Glad tidings are of good things,

450
00:23:03,099 --> 00:23:06,599
intended to bring joy to the heart of the one receiving the good news.

451
00:23:06,599 --> 00:23:07,920
"Prepared them":

452
00:23:07,920 --> 00:23:10,680
that is, made them ready and set them aside.

453
00:23:10,680 --> 00:23:11,960
"Al-Firdaws":

454
00:23:11,960 --> 00:23:14,200
it is a place in Paradise,

455
00:23:14,200 --> 00:23:17,160
and it was said to be the garden park of the people of Paradise,

456
00:23:17,160 --> 00:23:19,160
among other interpretations.

457
00:23:19,160 --> 00:23:20,400
"Al-Firdaws" also means

458
00:23:20,400 --> 00:23:22,200
an orchard or lush garden.

459
00:23:22,200 --> 00:23:25,599
"The middle of Paradise" means its best part,

460
00:23:25,599 --> 00:23:27,200
"and the highest part of Paradise"

461
00:23:27,200 --> 00:23:29,119
means its most elevated.

462
00:23:29,119 --> 00:23:30,160
"I think" (urā):

463
00:23:30,160 --> 00:23:31,799
meaning, "I suspect/believe."

464
00:23:31,799 --> 00:23:33,119
"Gush forth":

465
00:23:33,119 --> 00:23:35,650
that is, burst forth and flow.

466
00:23:35,650 --> 00:23:39,319
Among the benefits of the hadith:

467
00:23:39,319 --> 00:23:41,400
It is derived from the hadith

468
00:23:41,400 --> 00:23:44,759
the clarification of the virtue of jihad and the mujahideen.

469
00:23:44,759 --> 00:23:49,319
The hadith also offers comfort to those prevented from striving in the cause of Allah,

470
00:23:49,319 --> 00:23:53,160
for through their faith in Allah and adherence to the obligatory duties,

471
00:23:53,160 --> 00:23:55,400
they possess that which will deliver them to Paradise,

472
00:23:55,400 --> 00:23:58,640
since it is the ultimate goal of all seekers.

473
00:23:58,640 --> 00:24:03,880
It also shows the recommendation of conveying glad tidings that bring joy to people's hearts.

474
00:24:03,880 --> 00:24:06,599
It also affirms the Garden of al-Firdaws,

475
00:24:06,599 --> 00:24:08,799
affirms the rivers of Paradise,

476
00:24:08,799 --> 00:24:10,960
and affirms the Throne.

477
00:24:11,000 --> 00:24:15,720
The hadith also points to the obligatory nature of prayer and fasting.

478
00:24:15,720 --> 00:24:19,000
It also indicates that Allah, the Mighty and Majestic,

479
00:24:19,000 --> 00:24:23,480
does not accept any deed from someone who has not fulfilled the two testimonies of faith.

480
00:24:23,480 --> 00:24:29,470
It also indicates that the obligatory duties are the most virtuous acts of drawing near to Allah.

481
00:24:29,470 --> 00:24:32,910
Chapter: An Early Morning or an Evening Journey in the Cause of Allah,

482
00:24:32,910 --> 00:24:36,990
and the Span of a Bow in Paradise.

483
00:24:36,990 --> 00:24:39,950
On the authority of Anas ibn Malik (may Allah be pleased with him),

484
00:24:39,990 --> 00:24:43,910
from the Prophet (peace and blessings of Allah be upon him), who said:

485
00:24:43,910 --> 00:24:47,269
"An evening journey or an early morning journey in the cause of Allah

486
00:24:47,269 --> 00:24:50,509
is better than the world and all it contains;

487
00:24:50,509 --> 00:24:53,869
and the span of one of your bows in Paradise,

488
00:24:53,869 --> 00:24:55,710
or the space of a whip's length—

489
00:24:55,710 --> 00:24:57,589
meaning his whip—

490
00:24:57,589 --> 00:24:58,990
and in another narration:

491
00:24:58,990 --> 00:25:01,630
a foot's space in Paradise—

492
00:25:01,630 --> 00:25:05,019
is better than the world and all it contains.

493
00:25:05,019 --> 00:25:07,500
And if a woman from the people of Paradise

494
00:25:07,500 --> 00:25:10,460
[were to appear to the people of the earth], she would illuminate what is between them

495
00:25:10,460 --> 00:25:12,700
and fill it with fragrance,

496
00:25:12,700 --> 00:25:15,259
and the veil upon her head

497
00:25:15,259 --> 00:25:18,380
is better than the world and all it contains."

498
00:25:18,380 --> 00:25:22,019
Commentary on the hadith:

499
00:25:22,019 --> 00:25:23,380
"An evening journey" (rawhah):

500
00:25:23,380 --> 00:25:25,099
al-rawhah

501
00:25:25,099 --> 00:25:27,259
is setting out at any time

502
00:25:27,259 --> 00:25:30,299
from the sun's decline until its setting.

503
00:25:30,299 --> 00:25:31,579
"An early morning journey" (ghadwah):

504
00:25:31,579 --> 00:25:32,859
al-ghadwah

505
00:25:32,859 --> 00:25:35,059
is setting out at any time

506
00:25:35,059 --> 00:25:37,619
from the beginning of the day until noon,

507
00:25:37,700 --> 00:25:40,769
from the beginning of the day until midday.

508
00:25:40,769 --> 00:25:41,730
"Better" (khayr):

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00:25:41,730 --> 00:25:43,410
meaning more virtuous and superior.

510
00:25:43,410 --> 00:25:45,170
"The span of a bow" (qāb qaws):

511
00:25:45,170 --> 00:25:46,450
the span of a bow

512
00:25:46,450 --> 00:25:48,559
means the measure of its length.

513
00:25:48,559 --> 00:25:49,920
"The space of a whip's length" (mawḍi' qayd):

514
00:25:49,920 --> 00:25:51,599
meaning his whip;

515
00:25:51,599 --> 00:25:52,960
the span of a whip

516
00:25:52,960 --> 00:25:54,269
means its measure.

517
00:25:54,269 --> 00:25:55,549
"Fragrance" (rīḥan):

518
00:25:55,549 --> 00:25:56,990
meaning sweet scent or perfume.

519
00:25:56,990 --> 00:25:58,910
"Her veil" (naṣīfuhā):

520
00:25:58,910 --> 00:26:01,279
that is, her head covering (khimār).

521
00:26:01,279 --> 00:26:04,980
Among the benefits of the hadith:

522
00:26:04,980 --> 00:26:07,140
It is derived from the hadith

523
00:26:07,859 --> 00:26:10,640
[the virtue of striving] in the cause of Allah, the Mighty and Majestic.

524
00:26:10,640 --> 00:26:15,279
It also shows that a brief moment and a tiny space in the Hereafter

525
00:26:15,279 --> 00:26:20,019
is better than a long lifespan and vast estates in this worldly life.

526
00:26:20,019 --> 00:26:24,180
The hadith also contains an encouragement toward asceticism regarding worldly life.

527
00:26:24,180 --> 00:26:30,000
It also contains a description of the fair maidens with wide, lovely eyes (al-hūr al-'īn) in Paradise.

528
00:26:30,000 --> 00:26:32,720
On the authority of Abu Hurayrah (may Allah be pleased with him),

529
00:26:32,720 --> 00:26:36,640
from the Prophet (peace and blessings of Allah be upon him), who said:

530
00:26:36,799 --> 00:26:43,279
"The span of a bow in Paradise is better than everything over which the sun rises and sets."

531
00:26:43,279 --> 00:26:44,640
And he said:

532
00:26:44,640 --> 00:26:48,240
"An early morning or an evening journey in the cause of Allah

533
00:26:48,240 --> 00:26:53,410
is better than everything over which the sun rises and sets."

534
00:26:53,410 --> 00:26:56,769
Commentary on the hadith:

535
00:26:56,769 --> 00:26:59,970
"Better" means more virtuous and superior.

536
00:26:59,970 --> 00:27:03,569
Among the benefits of the hadith:

537
00:27:03,569 --> 00:27:05,730
It is derived from the hadith

538
00:27:05,730 --> 00:27:08,930
guidance on the vital importance of sincerity.

539
00:27:08,930 --> 00:27:13,009
The hadith also indicates that worldly enjoyment is transient,

540
00:27:13,009 --> 00:27:17,920
even if it appears immense in the eyes of people.

541
00:27:17,920 --> 00:27:21,920
On the authority of Sahl ibn Sa'd al-Sa'idi (may Allah be pleased with him),

542
00:27:21,920 --> 00:27:26,160
that the Messenger of Allah (peace and blessings of Allah be upon him) said:

543
00:27:26,160 --> 00:27:29,039
"A single day spent guarding the frontier in the cause of Allah

544
00:27:29,039 --> 00:27:32,400
is better than the world and all upon it;

545
00:27:32,400 --> 00:27:35,599
and the place occupied by the whip of one of you in Paradise

546
00:27:35,599 --> 00:27:39,039
is better than the world and all upon it;

547
00:27:39,119 --> 00:27:43,839
and an evening journey that a servant takes in the cause of Allah or an early morning journey

548
00:27:43,839 --> 00:27:48,099
is better than the world and all upon it."

549
00:27:48,099 --> 00:27:51,299
Commentary on the hadith:

550
00:27:51,299 --> 00:27:56,660
"Ribāṭ" means stationing oneself at the border post between the Muslims and the disbelievers,

551
00:27:56,660 --> 00:28:00,240
to guard the Muslims against the disbelievers.

552
00:28:00,240 --> 00:28:05,230
"He takes an evening journey": that is, he sets out and departs during that time.

553
00:28:05,230 --> 00:28:08,900
Among the benefits of the hadith:

554
00:28:08,900 --> 00:28:10,900
It is derived from the hadith

555
00:28:10,980 --> 00:28:14,420
the encouragement to guard the frontiers in the cause of Allah the Exalted,

556
00:28:14,420 --> 00:28:16,529
and a clarification of its immense virtue.

557
00:28:16,529 --> 00:28:19,170
It also shows that among the most virtuous deeds

558
00:28:19,170 --> 00:28:21,329
is protecting the frontiers of Islam

559
00:28:21,329 --> 00:28:26,450
and safeguarding them from enemy incursions into Muslim territory.

560
00:28:26,450 --> 00:28:28,849
It also clarifies the virtue of jihad

561
00:28:28,849 --> 00:28:35,329
and what Allah the Exalted has prepared for the mujahid in His cause.

562
00:28:35,329 --> 00:28:38,180
Chapter: The Fair Maidens with Wide, Lovely Eyes (al-Hūr al-'Īn).

563
00:28:38,180 --> 00:28:41,299
On the authority of Anas ibn Malik (may Allah be pleased with him),

564
00:28:41,380 --> 00:28:45,549
from the Prophet (peace and blessings of Allah be upon him), who said:

565
00:28:45,549 --> 00:28:48,289
"No one who enters Paradise—

566
00:28:48,289 --> 00:28:49,730
and in another narration:

567
00:28:49,730 --> 00:28:51,650
'No servant dies

568
00:28:51,650 --> 00:28:54,130
who has good stored with Allah

569
00:28:54,130 --> 00:28:56,210
would ever wish to return to this world,

570
00:28:56,210 --> 00:28:59,009
even if he were to possess everything on the face of the earth,

571
00:28:59,009 --> 00:29:01,009
except the martyr;

572
00:29:01,009 --> 00:29:03,329
he wishes to return to the world

573
00:29:03,329 --> 00:29:05,410
and be killed ten times,

574
00:29:05,410 --> 00:29:08,460
because of the immense honor he beholds.'"

575
00:29:08,460 --> 00:29:11,740
Commentary on the hadith:

576
00:29:11,740 --> 00:29:12,940
"Al-Hūr":

577
00:29:12,940 --> 00:29:15,019
describes eyes with intense blackness of the pupil

578
00:29:15,019 --> 00:29:17,700
and intense whiteness of the sclera.

579
00:29:17,700 --> 00:29:18,819
"Al-'Īn":

580
00:29:18,819 --> 00:29:21,259
means possessing wide, beautiful eyes.

581
00:29:21,259 --> 00:29:23,420
"To return to the world":

582
00:29:23,420 --> 00:29:26,460
that is, to return to it alive.

583
00:29:26,460 --> 00:29:28,460
"Even if he were to possess all on earth":

584
00:29:28,460 --> 00:29:31,329
meaning even if that were given to him as a compensation.

585
00:29:31,329 --> 00:29:33,410
"He has good stored with Allah":

586
00:29:33,410 --> 00:29:35,230
that is, divine reward.

587
00:29:35,230 --> 00:29:36,670
"He wishes":

588
00:29:36,670 --> 00:29:38,269
that is, he desires.

589
00:29:38,269 --> 00:29:40,430
"Because of the honor he beholds":

590
00:29:40,509 --> 00:29:43,900
that is, because of the great virtue of martyrdom he experiences.

591
00:29:43,900 --> 00:29:47,539
Among the benefits of the hadith:

592
00:29:47,539 --> 00:29:49,539
It is derived from the hadith

593
00:29:49,539 --> 00:29:51,859
the immense virtue of martyrdom.

594
00:29:51,859 --> 00:29:53,460
It also shows that the martyrs

595
00:29:53,460 --> 00:29:55,700
are granted whatever they desire,

596
00:29:55,700 --> 00:29:58,019
such that there remains for none of them

597
00:29:58,019 --> 00:30:00,819
any unfulfilled wish in existence.