WEBVTT

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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.

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It also indicates the permissibility of reinforcing testimony with an oath

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when suspicion and doubt surround the witnesses.

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The hadith highlights the grave importance of testimony,

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and that it must be carefully maintained and upheld with justice.

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It also shows the permissibility of cross-examining witnesses when suspicions arise,

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and separating them to examine their testimonies.

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It also emphasizes the prohibition of treachery and lying.

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Furthermore, the hadith serves as evidence for those who hold that the oath is returned to the claimant if the defendant refuses to swear.

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The Book of Jihad and Military Expeditions (*Siyar*).

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By *siyar*, what is meant is the Prophetic biography (Seerah) and his military campaigns.

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Chapter: The Virtue of Jihad and Military Expeditions.

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

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

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and said,

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"Direct me to a deed that equals Jihad."

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He replied, "I find none."

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He then said, "Can you, once the fighter departs,

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enter your mosque and pray continually without flagging,

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and fast without breaking your fast?"

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The man asked, "And who could do that?"

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Abu Hurayrah said:

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"Indeed, the horse of the fighter prances about on its tether,

00:13:22.690 --> 00:13:26.009
and good deeds are thereby recorded for him."

00:13:26.009 --> 00:13:29.399
Commentary on the hadith:

00:13:29.399 --> 00:13:32.240
"Direct me" means guide me.

00:13:32.240 --> 00:13:33.879
"Equals Jihad"

00:13:33.879 --> 00:13:36.559
means matches and rivals it.

00:13:36.559 --> 00:13:37.919
"I find none"

00:13:37.919 --> 00:13:41.399
means I find no deed that equals Jihad.

00:13:41.399 --> 00:13:42.720
"And pray"

00:13:42.720 --> 00:13:45.240
refers to the night prayer.

00:13:45.240 --> 00:13:46.720
"Without flagging"

00:13:46.720 --> 00:13:49.519
means without resting or growing weak.

00:13:49.519 --> 00:13:50.840
"Prances about"

00:13:50.840 --> 00:13:53.879
means it runs and plays vigorously

00:13:53.879 --> 00:13:55.279
on its tether (*fi tiwalihi*).

00:13:55.279 --> 00:13:56.519
*Al-Tiwal*

00:13:56.519 --> 00:14:01.899
is the long rope by which a beast is tied and let loose in the pasture.

00:14:01.899 --> 00:14:05.500
Among the benefits of the hadith:

00:14:05.500 --> 00:14:07.580
It is derived from the hadith

00:14:07.580 --> 00:14:09.860
an elucidation of the virtue of those who strive in Jihad,

00:14:09.860 --> 00:14:14.100
and that when Jihad becomes an individual obligation, nothing equals it.

00:14:14.100 --> 00:14:17.100
The hadith also points to the superiority of Jihad

00:14:17.100 --> 00:14:19.860
over the night prayer, voluntary fasting,

00:14:19.899 --> 00:14:22.299
and all other supererogatory acts of worship.

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.

00:14:27.379 --> 00:14:30.580
It contains guidance toward virtuous deeds.

00:14:30.580 --> 00:14:35.879
It also shows that asking questions is the key to knowledge.

00:14:35.879 --> 00:14:37.039
Chapter:

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.

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:

00:14:48.049 --> 00:14:49.289
It was asked—

00:14:49.289 --> 00:14:50.769
and in one narration:

00:14:50.809 --> 00:14:53.649
a Bedouin came and asked,

00:14:53.649 --> 00:14:55.450
"O Messenger of Allah!

00:14:55.450 --> 00:14:57.809
Which of the people is best?"

00:14:57.809 --> 00:15:01.690
The Messenger of Allah (peace and blessings of Allah be upon him) replied,

00:15:01.690 --> 00:15:06.529
"A believer who strives in the cause of Allah with his life and wealth."

00:15:06.529 --> 00:15:07.570
They asked,

00:15:07.570 --> 00:15:09.009
"Then who next?"

00:15:09.009 --> 00:15:10.090
He replied,

00:15:10.090 --> 00:15:13.009
"A believer in a mountain pass

00:15:13.009 --> 00:15:14.409
who fears Allah

00:15:14.409 --> 00:15:17.740
and spares people from his harm."

00:15:17.740 --> 00:15:21.159
Commentary on the hadith:

00:15:21.200 --> 00:15:23.159
"Which of the people is best?"

00:15:23.159 --> 00:15:25.850
means which of them is most excellent.

00:15:25.850 --> 00:15:27.169
"In a mountain pass (*shi'b*)"—

00:15:27.169 --> 00:15:30.210
a pass is the opening between two mountains;

00:15:30.210 --> 00:15:33.129
it is mentioned here merely by way of example,

00:15:33.129 --> 00:15:36.070
not as a strict restriction to mountain passes alone.

00:15:36.070 --> 00:15:37.509
"Fears Allah"

00:15:37.509 --> 00:15:39.700
means worships his Lord.

00:15:39.700 --> 00:15:40.740
"And spares"

00:15:40.740 --> 00:15:42.419
means leaves off and withholds

00:15:42.419 --> 00:15:43.700
"his harm,"

00:15:43.700 --> 00:15:45.929
meaning his injury toward others.

00:15:45.929 --> 00:15:49.620
Among the benefits of the hadith:

00:15:49.620 --> 00:15:51.779
It is derived from the hadith

00:15:51.779 --> 00:15:57.850
an explanation of the virtue of seclusion and isolation over social mixing when tribulations intensify.

00:15:57.850 --> 00:16:00.450
It also indicates that among the conditions of seclusion

00:16:00.450 --> 00:16:03.570
is not neglecting the rights of Allah, the Exalted and Majestic,

00:16:03.570 --> 00:16:08.690
nor infringing upon the rights of people.

00:16:08.690 --> 00:16:11.009
On the authority of Abu Hurayrah, who said:

00:16:11.009 --> 00:16:15.649
I heard the Messenger of Allah (peace be upon him) say:

00:16:15.649 --> 00:16:18.570
"The example of the one who strives in the cause of Allah—

00:16:18.570 --> 00:16:22.529
and Allah knows best who strives in His cause—

00:16:22.529 --> 00:16:25.409
is like that of the one who continuously fasts and stands in prayer.

00:16:25.409 --> 00:16:28.929
And Allah has guaranteed for the one who strives in His cause

00:16:28.929 --> 00:16:32.250
that if He takes his soul, He will admit him into Paradise,

00:16:32.250 --> 00:16:37.340
or return him safely with reward or booty."

00:16:37.340 --> 00:16:41.019
Commentary on the hadith:

00:16:41.019 --> 00:16:44.379
"And Allah knows best who strives in His cause"

00:16:44.379 --> 00:16:48.100
means that none knows his intention except Allah, the Exalted and Majestic—

00:16:48.100 --> 00:16:52.769
whether it is purely to raise the Word of Allah or not.

00:16:52.809 --> 00:16:57.110
"And Allah has guaranteed for the fighter" means He has covenanted for him

00:16:57.110 --> 00:17:00.470
"that if He takes his soul," meaning as a martyr.

00:17:00.470 --> 00:17:02.389
"Reward or booty"

00:17:02.389 --> 00:17:07.539
means along with attaining the worldly reward and the reward of the Hereafter.

00:17:07.539 --> 00:17:11.170
Among the benefits of the hadith:

00:17:11.170 --> 00:17:13.450
It is derived from the hadith

00:17:13.450 --> 00:17:16.289
the directive to purify one's intention.

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.

00:17:22.900 --> 00:17:29.109
Chapter: Supplicating for Jihad and Martyrdom for Men and Women.

00:17:29.109 --> 00:17:33.069
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

00:17:33.069 --> 00:17:37.029
The Messenger of Allah (peace be upon him) used to—

00:17:37.029 --> 00:17:40.950
and in one narration, whenever he went to Quba'—

00:17:40.950 --> 00:17:44.190
visit Umm Haram bint Milhan,

00:17:44.190 --> 00:17:45.710
and she would feed him.

00:17:45.710 --> 00:17:50.069
Umm Haram was married to 'Ubadah ibn al-Samit.

00:17:50.069 --> 00:17:54.309
The Messenger of Allah entered her home,

00:17:54.309 --> 00:17:57.980
and she served him food and began to check his head.

00:17:57.980 --> 00:18:01.859
Then the Messenger of Allah slept,

00:18:01.859 --> 00:18:04.619
and subsequently woke up smiling.

00:18:04.619 --> 00:18:06.980
She said: I asked,

00:18:06.980 --> 00:18:10.059
"What makes you laugh, O Messenger of Allah?"

00:18:10.059 --> 00:18:11.259
He said:

00:18:11.259 --> 00:18:16.299
"Some people from my Ummah were presented before me as fighters in the cause of Allah,

00:18:16.299 --> 00:18:19.420
riding the crest of this sea,

00:18:19.460 --> 00:18:22.970
—in one narration: the green sea—

00:18:22.970 --> 00:18:25.329
like kings upon couches,

00:18:25.329 --> 00:18:28.809
or like kings upon thrones."

00:18:28.809 --> 00:18:32.250
She said: I said, "O Messenger of Allah,

00:18:32.250 --> 00:18:35.490
supplicate to Allah that He makes me one of them."

00:18:35.490 --> 00:18:40.119
So the Messenger of Allah (peace be upon him) supplicated for her.

00:18:40.119 --> 00:18:42.039
Then he rested his head again,

00:18:42.039 --> 00:18:44.839
and woke up smiling.

00:18:44.839 --> 00:18:49.160
I asked, "What makes you laugh, O Messenger of Allah?"

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,"

00:18:55.200 --> 00:18:57.710
just as he had stated the first time.

00:18:57.710 --> 00:18:59.190
In another narration:

00:18:59.190 --> 00:19:03.420
He said the like of that twice or thrice.

00:19:03.420 --> 00:19:04.579
She said:

00:19:04.579 --> 00:19:06.900
I said, "O Messenger of Allah,

00:19:06.900 --> 00:19:10.180
supplicate to Allah that He makes me one of them."

00:19:10.180 --> 00:19:11.259
He said,

00:19:11.259 --> 00:19:13.779
"You are among the first ones."

00:19:13.779 --> 00:19:18.339
So she embarked on the sea during the time of Mu'awiyah ibn Abi Sufyan,

00:19:18.420 --> 00:19:22.619
and was thrown from her mount upon emerging from the sea,

00:19:22.619 --> 00:19:25.180
and passed away.

00:19:25.180 --> 00:19:28.779
Commentary on the hadith:

00:19:28.779 --> 00:19:31.259
Umm Haram bint Milhan

00:19:31.259 --> 00:19:35.500
was an unmarriageable relative (*mahram*) to the Prophet (peace be upon him).

00:19:35.500 --> 00:19:38.339
"And she began" means she started

00:19:38.339 --> 00:19:41.700
"to check his head," meaning searching through it.

00:19:41.700 --> 00:19:44.740
"Laughing" means smiling.

00:19:44.740 --> 00:19:47.779
"They were presented before me" means in a dream,

00:19:47.819 --> 00:19:52.259
and the dreams of the Prophets (peace be upon them) are divine revelation and truth.

00:19:52.259 --> 00:19:54.019
"The crest of this sea"

00:19:54.019 --> 00:19:56.500
means its open surface and back.

00:19:56.500 --> 00:19:58.700
"Kings upon couches"

00:19:58.700 --> 00:20:03.259
means like the kings of this world seated upon their thrones.

00:20:03.259 --> 00:20:05.140
"You are among the first ones"

00:20:05.140 --> 00:20:07.220
was addressed to Umm Haram.

00:20:07.220 --> 00:20:09.140
By "the first ones," he meant

00:20:09.140 --> 00:20:11.539
those who were presented to him first,

00:20:11.539 --> 00:20:15.059
and they were the ones who sailed across the crest of the sea.

00:20:15.059 --> 00:20:16.779
"So she embarked on the sea,"

00:20:16.779 --> 00:20:20.619
meaning she set out with her husband 'Ubadah ibn al-Samit on a military expedition,

00:20:20.619 --> 00:20:24.740
the very first time Muslims sailed the sea under Mu'awiyah.

00:20:24.740 --> 00:20:27.579
When they returned from their campaign heading back,

00:20:27.579 --> 00:20:29.180
and arrived in the Levant,

00:20:29.180 --> 00:20:32.740
a riding beast was brought near for her to mount,

00:20:32.740 --> 00:20:35.779
but it threw her off, and she died.

00:20:35.779 --> 00:20:39.349
Among the benefits of the hadith:

00:20:39.349 --> 00:20:41.470
It is derived from the hadith

00:20:41.470 --> 00:20:43.990
the permissibility of a man entering upon his unmarriageable female kin (mahram),

00:20:43.990 --> 00:20:47.309
touching her, being in seclusion with her,

00:20:47.349 --> 00:20:49.509
and sleeping in her presence.

00:20:49.509 --> 00:20:54.789
It also contains the permissibility of a woman serving her guest from her husband's wealth,

00:20:54.789 --> 00:20:59.470
because the food in the house typically belongs to the husband.

00:20:59.470 --> 00:21:02.109
It also demonstrates the permissibility of inspecting and grooming hair,

00:21:02.109 --> 00:21:05.670
and killing lice and other bothersome pests.

00:21:05.670 --> 00:21:08.390
It also shows the legitimacy of the midday nap (qaylulah),

00:21:08.390 --> 00:21:11.869
because it strengthens the body for the night prayer.

00:21:11.869 --> 00:21:15.069
It also contains the permissibility of laughing out of joy.

00:21:15.109 --> 00:21:17.589
Furthermore, the hadith is one of the signs of Prophethood,

00:21:17.589 --> 00:21:20.670
as the sea was indeed traversed for military expeditions.

00:21:20.670 --> 00:21:24.509
It also shows the permissibility of wishing to participate in military expeditions and attain martyrdom.

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.

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).

00:21:36.619 --> 00:21:40.380
Chapter: The Ranks of the Mujahideen in the Cause of Allah.

00:21:40.380 --> 00:21:41.500
It is said in Arabic:

00:21:41.500 --> 00:21:45.920
"This is my path (sabīlī)" with both feminine and masculine demonstratives.

00:21:45.960 --> 00:21:49.440
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

00:21:49.440 --> 00:21:53.339
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:21:53.339 --> 00:21:56.019
"Whoever believes in Allah and His Messenger,

00:21:56.019 --> 00:21:57.619
establishes prayer,

00:21:57.619 --> 00:21:59.619
and fasts Ramadan,

00:21:59.619 --> 00:22:03.500
it is a due right upon Allah that He admit him into Paradise,

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)

00:22:06.059 --> 00:22:07.500
and in another narration:

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)

00:22:09.859 --> 00:22:13.640
or remained in his land where he was born."

00:22:13.640 --> 00:22:16.000
They said, "O Messenger of Allah,

00:22:16.000 --> 00:22:18.519
shall we not give this glad tiding to the people?"

00:22:18.519 --> 00:22:22.200
He said, "Indeed, in Paradise there are one hundred ranks

00:22:22.200 --> 00:22:26.279
which Allah has prepared for the mujahideen in the cause of Allah;

00:22:26.279 --> 00:22:30.730
the distance between any two ranks is like the distance between the heaven and the earth.

00:22:30.730 --> 00:22:32.730
So when you ask Allah,

00:22:32.730 --> 00:22:35.089
ask Him for al-Firdaws,

00:22:35.089 --> 00:22:38.849
for it is the middle of Paradise and the highest part of Paradise,

00:22:38.849 --> 00:22:39.809
(the narrator said: I think)

00:22:39.809 --> 00:22:42.210
above it is the Throne of the Most Merciful,

00:22:42.210 --> 00:22:46.390
and from it gush forth the rivers of Paradise."

00:22:46.430 --> 00:22:49.819
Commentary on the hadith:

00:22:49.819 --> 00:22:52.380
"His land" means his home.

00:22:52.380 --> 00:22:53.660
"They said":

00:22:53.660 --> 00:22:57.339
the speaker was Mu'adh ibn Jabal (may Allah be pleased with him),

00:22:57.339 --> 00:22:59.140
and it was also said to be someone else.

00:22:59.140 --> 00:23:01.380
"Shall we not give this glad tiding to the people?"

00:23:01.380 --> 00:23:03.099
Glad tidings are of good things,

00:23:03.099 --> 00:23:06.599
intended to bring joy to the heart of the one receiving the good news.

00:23:06.599 --> 00:23:07.920
"Prepared them":

00:23:07.920 --> 00:23:10.680
that is, made them ready and set them aside.

00:23:10.680 --> 00:23:11.960
"Al-Firdaws":

00:23:11.960 --> 00:23:14.200
it is a place in Paradise,

00:23:14.200 --> 00:23:17.160
and it was said to be the garden park of the people of Paradise,

00:23:17.160 --> 00:23:19.160
among other interpretations.

00:23:19.160 --> 00:23:20.400
"Al-Firdaws" also means

00:23:20.400 --> 00:23:22.200
an orchard or lush garden.

00:23:22.200 --> 00:23:25.599
"The middle of Paradise" means its best part,

00:23:25.599 --> 00:23:27.200
"and the highest part of Paradise"

00:23:27.200 --> 00:23:29.119
means its most elevated.

00:23:29.119 --> 00:23:30.160
"I think" (urā):

00:23:30.160 --> 00:23:31.799
meaning, "I suspect/believe."

00:23:31.799 --> 00:23:33.119
"Gush forth":

00:23:33.119 --> 00:23:35.650
that is, burst forth and flow.

00:23:35.650 --> 00:23:39.319
Among the benefits of the hadith:

00:23:39.319 --> 00:23:41.400
It is derived from the hadith

00:23:41.400 --> 00:23:44.759
the clarification of the virtue of jihad and the mujahideen.

00:23:44.759 --> 00:23:49.319
The hadith also offers comfort to those prevented from striving in the cause of Allah,

00:23:49.319 --> 00:23:53.160
for through their faith in Allah and adherence to the obligatory duties,

00:23:53.160 --> 00:23:55.400
they possess that which will deliver them to Paradise,

00:23:55.400 --> 00:23:58.640
since it is the ultimate goal of all seekers.

00:23:58.640 --> 00:24:03.880
It also shows the recommendation of conveying glad tidings that bring joy to people's hearts.

00:24:03.880 --> 00:24:06.599
It also affirms the Garden of al-Firdaws,

00:24:06.599 --> 00:24:08.799
affirms the rivers of Paradise,

00:24:08.799 --> 00:24:10.960
and affirms the Throne.

00:24:11.000 --> 00:24:15.720
The hadith also points to the obligatory nature of prayer and fasting.

00:24:15.720 --> 00:24:19.000
It also indicates that Allah, the Mighty and Majestic,

00:24:19.000 --> 00:24:23.480
does not accept any deed from someone who has not fulfilled the two testimonies of faith.

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.

00:24:29.470 --> 00:24:32.910
Chapter: An Early Morning or an Evening Journey in the Cause of Allah,

00:24:32.910 --> 00:24:36.990
and the Span of a Bow in Paradise.

00:24:36.990 --> 00:24:39.950
On the authority of Anas ibn Malik (may Allah be pleased with him),

00:24:39.990 --> 00:24:43.910
from the Prophet (peace and blessings of Allah be upon him), who said:

00:24:43.910 --> 00:24:47.269
"An evening journey or an early morning journey in the cause of Allah

00:24:47.269 --> 00:24:50.509
is better than the world and all it contains;

00:24:50.509 --> 00:24:53.869
and the span of one of your bows in Paradise,

00:24:53.869 --> 00:24:55.710
or the space of a whip's length—

00:24:55.710 --> 00:24:57.589
meaning his whip—

00:24:57.589 --> 00:24:58.990
and in another narration:

00:24:58.990 --> 00:25:01.630
a foot's space in Paradise—

00:25:01.630 --> 00:25:05.019
is better than the world and all it contains.

00:25:05.019 --> 00:25:07.500
And if a woman from the people of Paradise

00:25:07.500 --> 00:25:10.460
[were to appear to the people of the earth], she would illuminate what is between them

00:25:10.460 --> 00:25:12.700
and fill it with fragrance,

00:25:12.700 --> 00:25:15.259
and the veil upon her head

00:25:15.259 --> 00:25:18.380
is better than the world and all it contains."

00:25:18.380 --> 00:25:22.019
Commentary on the hadith:

00:25:22.019 --> 00:25:23.380
"An evening journey" (rawhah):

00:25:23.380 --> 00:25:25.099
al-rawhah

00:25:25.099 --> 00:25:27.259
is setting out at any time

00:25:27.259 --> 00:25:30.299
from the sun's decline until its setting.

00:25:30.299 --> 00:25:31.579
"An early morning journey" (ghadwah):

00:25:31.579 --> 00:25:32.859
al-ghadwah

00:25:32.859 --> 00:25:35.059
is setting out at any time

00:25:35.059 --> 00:25:37.619
from the beginning of the day until noon,

00:25:37.700 --> 00:25:40.769
from the beginning of the day until midday.

00:25:40.769 --> 00:25:41.730
"Better" (khayr):

00:25:41.730 --> 00:25:43.410
meaning more virtuous and superior.

00:25:43.410 --> 00:25:45.170
"The span of a bow" (qāb qaws):

00:25:45.170 --> 00:25:46.450
the span of a bow

00:25:46.450 --> 00:25:48.559
means the measure of its length.

00:25:48.559 --> 00:25:49.920
"The space of a whip's length" (mawḍi' qayd):

00:25:49.920 --> 00:25:51.599
meaning his whip;

00:25:51.599 --> 00:25:52.960
the span of a whip

00:25:52.960 --> 00:25:54.269
means its measure.

00:25:54.269 --> 00:25:55.549
"Fragrance" (rīḥan):

00:25:55.549 --> 00:25:56.990
meaning sweet scent or perfume.

00:25:56.990 --> 00:25:58.910
"Her veil" (naṣīfuhā):

00:25:58.910 --> 00:26:01.279
that is, her head covering (khimār).

00:26:01.279 --> 00:26:04.980
Among the benefits of the hadith:

00:26:04.980 --> 00:26:07.140
It is derived from the hadith

00:26:07.859 --> 00:26:10.640
[the virtue of striving] in the cause of Allah, the Mighty and Majestic.

00:26:10.640 --> 00:26:15.279
It also shows that a brief moment and a tiny space in the Hereafter

00:26:15.279 --> 00:26:20.019
is better than a long lifespan and vast estates in this worldly life.

00:26:20.019 --> 00:26:24.180
The hadith also contains an encouragement toward asceticism regarding worldly life.

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.

00:26:30.000 --> 00:26:32.720
On the authority of Abu Hurayrah (may Allah be pleased with him),

00:26:32.720 --> 00:26:36.640
from the Prophet (peace and blessings of Allah be upon him), who said:

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."

00:26:43.279 --> 00:26:44.640
And he said:

00:26:44.640 --> 00:26:48.240
"An early morning or an evening journey in the cause of Allah

00:26:48.240 --> 00:26:53.410
is better than everything over which the sun rises and sets."

00:26:53.410 --> 00:26:56.769
Commentary on the hadith:

00:26:56.769 --> 00:26:59.970
"Better" means more virtuous and superior.

00:26:59.970 --> 00:27:03.569
Among the benefits of the hadith:

00:27:03.569 --> 00:27:05.730
It is derived from the hadith

00:27:05.730 --> 00:27:08.930
guidance on the vital importance of sincerity.

00:27:08.930 --> 00:27:13.009
The hadith also indicates that worldly enjoyment is transient,

00:27:13.009 --> 00:27:17.920
even if it appears immense in the eyes of people.

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),

00:27:21.920 --> 00:27:26.160
that the Messenger of Allah (peace and blessings of Allah be upon him) said:

00:27:26.160 --> 00:27:29.039
"A single day spent guarding the frontier in the cause of Allah

00:27:29.039 --> 00:27:32.400
is better than the world and all upon it;

00:27:32.400 --> 00:27:35.599
and the place occupied by the whip of one of you in Paradise

00:27:35.599 --> 00:27:39.039
is better than the world and all upon it;

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

00:27:43.839 --> 00:27:48.099
is better than the world and all upon it."

00:27:48.099 --> 00:27:51.299
Commentary on the hadith:

00:27:51.299 --> 00:27:56.660
"Ribāṭ" means stationing oneself at the border post between the Muslims and the disbelievers,

00:27:56.660 --> 00:28:00.240
to guard the Muslims against the disbelievers.

00:28:00.240 --> 00:28:05.230
"He takes an evening journey": that is, he sets out and departs during that time.

00:28:05.230 --> 00:28:08.900
Among the benefits of the hadith:

00:28:08.900 --> 00:28:10.900
It is derived from the hadith

00:28:10.980 --> 00:28:14.420
the encouragement to guard the frontiers in the cause of Allah the Exalted,

00:28:14.420 --> 00:28:16.529
and a clarification of its immense virtue.

00:28:16.529 --> 00:28:19.170
It also shows that among the most virtuous deeds

00:28:19.170 --> 00:28:21.329
is protecting the frontiers of Islam

00:28:21.329 --> 00:28:26.450
and safeguarding them from enemy incursions into Muslim territory.

00:28:26.450 --> 00:28:28.849
It also clarifies the virtue of jihad

00:28:28.849 --> 00:28:35.329
and what Allah the Exalted has prepared for the mujahid in His cause.

00:28:35.329 --> 00:28:38.180
Chapter: The Fair Maidens with Wide, Lovely Eyes (al-Hūr al-'Īn).

00:28:38.180 --> 00:28:41.299
On the authority of Anas ibn Malik (may Allah be pleased with him),

00:28:41.380 --> 00:28:45.549
from the Prophet (peace and blessings of Allah be upon him), who said:

00:28:45.549 --> 00:28:48.289
"No one who enters Paradise—

00:28:48.289 --> 00:28:49.730
and in another narration:

00:28:49.730 --> 00:28:51.650
'No servant dies

00:28:51.650 --> 00:28:54.130
who has good stored with Allah

00:28:54.130 --> 00:28:56.210
would ever wish to return to this world,

00:28:56.210 --> 00:28:59.009
even if he were to possess everything on the face of the earth,

00:28:59.009 --> 00:29:01.009
except the martyr;

00:29:01.009 --> 00:29:03.329
he wishes to return to the world

00:29:03.329 --> 00:29:05.410
and be killed ten times,

00:29:05.410 --> 00:29:08.460
because of the immense honor he beholds.'"

00:29:08.460 --> 00:29:11.740
Commentary on the hadith:

00:29:11.740 --> 00:29:12.940
"Al-Hūr":

00:29:12.940 --> 00:29:15.019
describes eyes with intense blackness of the pupil

00:29:15.019 --> 00:29:17.700
and intense whiteness of the sclera.

00:29:17.700 --> 00:29:18.819
"Al-'Īn":

00:29:18.819 --> 00:29:21.259
means possessing wide, beautiful eyes.

00:29:21.259 --> 00:29:23.420
"To return to the world":

00:29:23.420 --> 00:29:26.460
that is, to return to it alive.

00:29:26.460 --> 00:29:28.460
"Even if he were to possess all on earth":

00:29:28.460 --> 00:29:31.329
meaning even if that were given to him as a compensation.

00:29:31.329 --> 00:29:33.410
"He has good stored with Allah":

00:29:33.410 --> 00:29:35.230
that is, divine reward.

00:29:35.230 --> 00:29:36.670
"He wishes":

00:29:36.670 --> 00:29:38.269
that is, he desires.

00:29:38.269 --> 00:29:40.430
"Because of the honor he beholds":

00:29:40.509 --> 00:29:43.900
that is, because of the great virtue of martyrdom he experiences.

00:29:43.900 --> 00:29:47.539
Among the benefits of the hadith:

00:29:47.539 --> 00:29:49.539
It is derived from the hadith

00:29:49.539 --> 00:29:51.859
the immense virtue of martyrdom.

00:29:51.859 --> 00:29:53.460
It also shows that the martyrs

00:29:53.460 --> 00:29:55.700
are granted whatever they desire,

00:29:55.700 --> 00:29:58.019
such that there remains for none of them

00:29:58.019 --> 00:30:00.819
any unfulfilled wish in existence.