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

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The Ifadah Center

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for Humanities Studies and Research

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presents

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An Abridgment of Sahih al-Bukhari.

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Chapter: Ingratitude toward the Husband,

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and disbelief that falls short of outright disbelief.

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On the authority of 'Abdullah Ibn 'Abbas, who said:

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The sun eclipsed during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him,

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so the Messenger of Allah, peace be upon him, led the prayer.

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He stood for a long standing, roughly the time it takes to recite Surah al-Baqarah,

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then bowed for a long bowing,

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then raised his head

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and stood for a long standing,

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though it was shorter than the first standing.

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Then he bowed for a long bowing,

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though it was shorter than the first bowing,

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then prostrated.

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Then he stood for a long standing,

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though it was shorter than the first standing,

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then bowed for a long bowing,

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though it was shorter than the first bowing.

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Then he raised his head

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and stood for a long standing,

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though it was shorter than the first standing.

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Then he bowed for a long bowing,

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though it was shorter than the first bowing,

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then prostrated.

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Then he finished the prayer just as the sun had reappeared, and he, peace be upon him, said: "Indeed, the sun and the moon are two signs among the signs of Allah; they do not eclipse for the death or life of anyone. So when you see that, remember Allah."

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They said: "O Messenger of Allah, we saw you reach out for something while standing, and then we saw you draw back."

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He, peace be upon him, said: "Indeed, I saw Paradise and reached out for a cluster of grapes; had I taken it, you would have eaten from it for the remainder of this world. And I was shown the Hellfire, and I have never seen a sight more terrifying than what I saw today, and I saw that the majority of its inhabitants were women."

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They asked: "Why is that, O Messenger of Allah?" He replied: "Because of their ingratitude (kufr)." It was asked: "Do they disbelieve in Allah?" He replied: "They are ungrateful to their husbands and ungrateful for kind treatment. If you were to treat one of them kindly for an entire lifetime, and then she saw something displeasing in you, she would say: 'I have never seen any good from you!'"

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Commentary on the Hadith:

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"Chapter: Ingratitude toward the husband, and disbelief that falls short of outright disbelief."

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This chapter serves to point out that sins diminish one's faith,

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but do not expel the perpetrator into the disbelief that entails eternal damnation in the Fire.

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"The sun eclipsed":

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An eclipse is a well-known celestial phenomenon;

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some people designate the term *khusuf* for the moon

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and *kusuf* for the sun.

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"Roughly the time it takes to recite Surah al-Baqarah":

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That is, the duration of reciting Surah al-Baqarah,

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which indicates that this lengthy recitation is recommended,

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and that the recitation was performed silently.

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"The sun had reappeared":

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Meaning it was uncovered and shone brightly again.

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"Reached out":

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Meaning: I extended my hand to take it.

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"Drew back":

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Meaning: I hesitated and stepped backward.

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"Had I taken it, you would have eaten from it for the remainder of this world":

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He means that they would have eaten from it,

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and those after them would have eaten from it,

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until this world comes to an end,

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because it would never perish or cease upon the death of the Prophet, peace be upon him.

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"*Qatt*" (ever / at all):

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Used to emphasize the negation of past actions.

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"More terrifying":

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Meaning more horrific and severe.

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"They are ungrateful (*yakfurna*)":

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That is, they deny and show ungratefulness.

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"The husband (*al-'ashir*)":

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That is, the spouse;

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the term applies to both male and female,

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because each of them cohabits with their partner.

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Key benefits of the hadith:

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First:

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The Sunnah for the eclipse prayer is that it be performed in congregation and in the mosque, following the Prophetic practice.

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Second:

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Its description is two rak'ahs;

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in each rak'ah there are two long standings

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and two long bowings.

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Third:

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The hadith provides evidence that prayer is recommended

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upon the occurrence of any cosmic sign,

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such as an earthquake.

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Fourth:

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Minor movement during prayer does not invalidate it,

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for he, peace be upon him, reached forward

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and then drew back.

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Fifth:

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Paradise and the Hellfire are already created and presently exist.

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Sixth:

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Faith consists of both speech and action;

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it increases with obedience and decreases with disobedience.

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Seventh:

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A woman's denial of her husband's rights

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is a deficiency in her faith,

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whereas her faith increases by being grateful to her husband

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and through righteous deeds.

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Eighth:

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In this hadith

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is an indication of the immense right of the husband;

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this is why neglecting it was designated

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with the word *kufr* (ingratitude/disbelief).

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Ninth:

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Just as acts of obedience are termed faith,

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sins are likewise termed *kufr*,

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yet when the term *kufr* is applied to them,

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it does not mean the major disbelief that expels one from the fold of Islam.

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Chapter:

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Sins are remnants of the pre-Islamic Jahiliyyah,

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and the one who commits them is not deemed a disbeliever

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unless he commits polytheism (shirk).

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On the authority of al-Ma'rur,

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from Abu Dharr,

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who said:

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"I saw him wearing a cloak,

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and his servant was wearing an identical cloak.

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So I said:

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'If you took this one and wore it along with yours,

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it would make a complete suit,

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and you could give him another garment instead.'

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He replied:

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'There was an argument between me and another man,

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and his mother was of non-Arab descent,

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so I reviled her.

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He then mentioned me to the Prophet, peace and blessings of Allah be upon him,

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who said to me:

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"Did you insult so-and-so?"

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I said: "Yes."

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He said:

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"Did you slander his mother?"

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I said: "Yes."

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He said:

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"You are indeed a man who still has some Jahiliyyah in you."

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I said: "Even at this hour of my life,

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at my advanced age?"

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He said:

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"Yes.

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They are your brethren."'

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And in another narration:

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'"O Abu Dharr,

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did you taunt him regarding his mother?

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You are indeed a man who still has some Jahiliyyah in you.

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Your servants are your brothers,

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whom Allah has placed under your authority.

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So whoever has his brother under his authority,

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let him feed him from what he eats,

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and clothe him with what he wears,

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and do not burden him with work that overpowers him;

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and if you burden him with what overpowers him,

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then assist him with it."'

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Commentary on the Hadith:

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"Sins are remnants of the pre-Islamic Jahiliyyah":

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Jahiliyyah refers to the pre-Islamic era;

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they were so named due to the severity of their ignorance,

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and the term may also be applied to a specific act or person reflecting that state of ignorance.

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"Between me and another man":

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It is said that this was Bilal, may Allah be pleased with him.

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"A suit (*hullah*)":

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A *hullah* consists of a two-piece matching garment.

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"You are indeed a man who still has some Jahiliyyah in you":

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Meaning that in taunting him about his mother, you exhibited a trait from the traits of Jahiliyyah,

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though you are not an absolute pagan of Jahiliyyah.

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"Your servants (*khawwalukum*)":

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Meaning your attendants;

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they are so named because they tend to affairs,

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meaning they manage them and take care of them.

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"And do not burden him with work that overpowers him":

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Meaning do not assign him tasks that he is incapable of performing or unable to bear;

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"then assist him":

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Meaning help him do it.

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Key benefits of the hadith:

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First:

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The instruction to avoid the manners of Jahiliyyah.

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Second:

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Evidence overwhelmingly converges on the command to be gentle with the vulnerable,

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to treat them with humility,

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and on the prohibition of looking down upon them or acting haughtily toward them.

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Third:

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The prohibition of reviling and taunting others,

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and the encouragement to treat all creation with benevolence.

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Chapter:

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"And if two factions among the believers fight, then make peace between them" —

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thus He still called them believers.

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On the authority of al-Ahnaf Ibn Qays,

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who said:

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"I set out to support this man,

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but Abu Bakrah met me and asked:

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'Where do you intend to go?'

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I replied:

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'To support this man.'

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He said:

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'Go back,

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for I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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"When two Muslims confront each other with their swords,

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both the killer and the killed are in the Fire."

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I asked: "O Messenger of Allah,

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this applies to the killer,

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but what is the case with the one who was killed?"

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He replied:

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"He was eagerly intent on killing his companion."'

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Commentary on the Hadith:

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"Chapter:

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'And if two factions among the believers fight, then make peace between them'":

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"Two factions":

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Meaning two parties of Muslims.

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"The man"

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refers to 'Ali ibn Abi Talib (may Allah be pleased with him).

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"When two Muslims meet..."

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meaning when two Muslims confront each other

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and strike one another with swords,

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"both the killer and the killed are in the Fire."

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That is, they deserve it,

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though their ultimate fate rests with Allah Almighty.

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"He was eager to kill his companion"

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demonstrates that a firm resolve to commit a sin

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and the settled intent to carry it out is itself an act of disobedience

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that incurs guilt,

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even if one did not actually commit it or utter it.

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Key takeaways from the hadith:

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First:

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The perpetrator of a major sin does not become a disbeliever,

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nor do they cease to be termed a believer and a Muslim.

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Second:

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Whoever dies upon Tawhid will not abide eternally in the Fire.

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Third:

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The guidance to refrain from fighting during times of civil strife (fitnah).

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Fourth:

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The obligation to withhold judgment regarding the disputes that arose among the Companions (may Allah be pleased with them),

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while maintaining the best opinion of them.

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Chapter:

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Wrongdoing of a Lesser Degree than Ultimate Wrongdoing.

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

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"When the verse was revealed:

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“Those who believe and obscure not their belief by wrongdoing, theirs is safety; and they are rightly guided.” (6:82)

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it weighed heavily upon the Muslims,

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and they said, 'O Messenger of Allah!

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Which of us does not wrong himself?'

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He replied,

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'It is not as you think;

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it refers only to shirk (polytheism).

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Have you not heard what Luqman said to his son while admonishing him?'"

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“And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong -” (31:13)

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“And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong -” (31:13)

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Commentary on the hadith:

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"Chapter: Wrongdoing of a Lesser Degree than Ultimate Wrongdoing"

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means that the varieties of wrongdoing (dhulm) are of varying degrees,

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some being lighter than others.

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"They do not obscure..."

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meaning they do not mix

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"...with wrongdoing."

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Wrongdoing essentially means placing a thing outside its proper place;

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and whoever directs worship to other than Allah Almighty

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is indeed among the most unjust of wrongdoers.

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"It weighed heavily..."

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meaning it became burdensome for them,

249
00:13:09,470 --> 00:13:12,470
because they understood "wrongdoing" in an absolute, general sense.

250
00:13:12,470 --> 00:13:14,659
"While admonishing him..."

251
00:13:14,659 --> 00:13:15,659
Admonition (wa'z)

252
00:13:15,659 --> 00:13:18,659
is sincere counsel and reminding one of the consequences.

253
00:13:18,659 --> 00:13:22,370
Key takeaways from the hadith:

254
00:13:22,370 --> 00:13:24,419
First:

255
00:13:24,419 --> 00:13:27,419
Faith attains completeness through righteous deeds;

256
00:13:27,419 --> 00:13:29,419
sins diminish it,

257
00:13:29,419 --> 00:13:32,419
yet they do not expel one into disbelief.

258
00:13:32,419 --> 00:13:33,580
Second:

259
00:13:33,580 --> 00:13:36,580
Whoever associates partners with Allah, the Mighty and Majestic,

260
00:13:36,580 --> 00:13:38,580
has indeed wronged his own soul.

261
00:13:38,580 --> 00:13:43,600
Chapter: The Signs of a Hypocrite.

262
00:13:43,600 --> 00:13:46,240
On the authority of Abu Hurayrah,

263
00:13:46,240 --> 00:13:50,240
from the Prophet (peace and blessings of Allah be upon him), who said:

264
00:13:50,240 --> 00:13:54,340
"The signs of a hypocrite are three:

265
00:13:54,340 --> 00:13:56,340
whenever he speaks, he lies;

266
00:13:56,340 --> 00:13:58,340
whenever he makes a promise, he breaks it;

267
00:13:58,340 --> 00:14:02,230
and whenever he is entrusted, he betrays that trust."

268
00:14:02,230 --> 00:14:05,779
Commentary on the hadith:

269
00:14:05,779 --> 00:14:07,779
"The sign of a hypocrite"

270
00:14:07,779 --> 00:14:10,289
means his distinguishing mark.

271
00:14:10,289 --> 00:14:14,309
Key takeaways from the hadith:

272
00:14:14,309 --> 00:14:15,309
First:

273
00:14:15,309 --> 00:14:17,309
Among the traits of hypocrisy are:

274
00:14:17,309 --> 00:14:18,309
lying,

275
00:14:18,309 --> 00:14:20,309
failing to keep promises,

276
00:14:20,309 --> 00:14:22,309
and breach of trust.

277
00:14:22,309 --> 00:14:23,629
Second:

278
00:14:23,629 --> 00:14:25,629
His statement "are three"

279
00:14:25,629 --> 00:14:27,629
is not meant to be exhaustive;

280
00:14:27,629 --> 00:14:30,629
rather, other traits exist as well.

281
00:14:30,629 --> 00:14:35,070
On the authority of 'Abdullah ibn 'Umar,

282
00:14:35,070 --> 00:14:39,070
that the Prophet (peace be upon him) said:

283
00:14:39,070 --> 00:14:41,070
"Four traits, whoever possesses them

284
00:14:41,070 --> 00:14:44,070
is a pure hypocrite;

285
00:14:44,070 --> 00:14:47,070
and whoever possesses one of them

286
00:14:48,070 --> 00:14:51,070
possesses a trait of hypocrisy

287
00:14:51,070 --> 00:14:53,070
until he abandons it:

288
00:14:53,070 --> 00:14:55,259
whenever he is entrusted, he betrays;

289
00:14:55,259 --> 00:14:57,259
whenever he speaks, he lies;

290
00:14:57,259 --> 00:15:00,259
whenever he makes a covenant, he acts treacherously;

291
00:15:00,259 --> 00:15:03,259
and whenever he disputes, he behaves insolently."

292
00:15:03,259 --> 00:15:07,610
Commentary on the hadith:

293
00:15:07,610 --> 00:15:10,610
"Is a pure hypocrite"

294
00:15:10,610 --> 00:15:11,610
means

295
00:15:11,610 --> 00:15:14,610
he bears a very strong resemblance to the hypocrites.

296
00:15:14,610 --> 00:15:15,700
"A trait"

297
00:15:15,700 --> 00:15:17,700
denotes a characteristic or attribute.

298
00:15:17,700 --> 00:15:18,899
"Acts treacherously":

299
00:15:18,899 --> 00:15:21,899
Treachery (ghadr) is the failure to fulfill one's word,

300
00:15:21,899 --> 00:15:24,899
and the breaching and abandonment of a covenant.

301
00:15:24,899 --> 00:15:26,220
"Behaves insolently":

302
00:15:26,220 --> 00:15:28,220
That is, he deviates from the truth

303
00:15:28,220 --> 00:15:31,220
and utters falsehood and perjury.

304
00:15:31,220 --> 00:15:35,049
Key takeaways from the hadith:

305
00:15:35,049 --> 00:15:37,039
First:

306
00:15:37,039 --> 00:15:40,039
A warning against the characteristics of hypocrisy.

307
00:15:40,039 --> 00:15:41,169
Second:

308
00:15:41,169 --> 00:15:45,169
The consensus that whoever exhibits these traits

309
00:15:45,169 --> 00:15:47,169
is not judged to be a disbeliever,

310
00:15:47,169 --> 00:15:50,169
nor will he abide eternally in the Fire.

311
00:15:50,169 --> 00:15:53,059
Chapter:

312
00:15:53,059 --> 00:15:57,059
Praying at Night on Laylat al-Qadr is Part of Faith.

313
00:15:57,059 --> 00:16:00,600
On the authority of Abu Hurayrah (may Allah be pleased with him),

314
00:16:00,600 --> 00:16:04,600
from the Prophet (peace be upon him), who said:

315
00:16:04,600 --> 00:16:08,629
"Whoever fasts Ramadan out of faith and anticipation of reward,

316
00:16:08,629 --> 00:16:12,629
his past sins will be forgiven;

317
00:16:12,629 --> 00:16:16,889
and whoever stands in prayer on Laylat al-Qadr out of faith

318
00:16:16,889 --> 00:16:18,889
and anticipation of reward,

319
00:16:18,889 --> 00:16:22,889
his past sins will be forgiven."

320
00:16:22,889 --> 00:16:27,039
Commentary on the hadith:

321
00:16:27,039 --> 00:16:30,039
"Praying at Night on Laylat al-Qadr is Part of Faith"

322
00:16:30,039 --> 00:16:35,230
means that standing in prayer on Laylat al-Qadr is one of the branches of faith.

323
00:16:35,230 --> 00:16:36,230
"Out of faith"

324
00:16:36,230 --> 00:16:39,230
means believing with conviction that it is true,

325
00:16:39,230 --> 00:16:43,230
affirming the virtue of fasting it and standing in prayer during it.

326
00:16:43,230 --> 00:16:45,490
"And anticipation of reward"

327
00:16:45,490 --> 00:16:49,490
means doing so sincerely, seeking solely the Face of Allah Almighty;

328
00:16:49,490 --> 00:16:53,490
for a person might perform an act believing in its truth without being sincere,

329
00:16:53,490 --> 00:16:57,490
but rather out of ostentation, fear, desire for status,

330
00:16:57,490 --> 00:16:59,490
or the like.

331
00:16:59,490 --> 00:17:03,960
Key takeaways from the hadith:

332
00:17:03,960 --> 00:17:04,960
First:

333
00:17:04,960 --> 00:17:07,960
Encouragement to fast Ramadan

334
00:17:07,960 --> 00:17:09,960
and to stand in prayer on Laylat al-Qadr,

335
00:17:09,960 --> 00:17:13,250
both of which bring about the forgiveness of sins.

336
00:17:13,250 --> 00:17:14,250
Second:

337
00:17:14,250 --> 00:17:18,250
Encouragement toward sincerity and anticipating Allah's reward for one's deeds.

338
00:17:18,250 --> 00:17:21,170
Chapter:

339
00:17:21,170 --> 00:17:24,170
Jihad is Part of Faith.

340
00:17:24,170 --> 00:17:26,740
On the authority of Abu Hurayrah,

341
00:17:26,740 --> 00:17:30,740
from the Prophet (peace be upon him), who said:

342
00:17:30,740 --> 00:17:34,809
"Allah guarantees for the one who goes out in His cause—

343
00:17:34,809 --> 00:17:37,809
nothing prompting him to go out except faith in Me

344
00:17:37,809 --> 00:17:40,809
and affirmation of My messengers—

345
00:17:40,809 --> 00:17:45,809
that I will return him with whatever reward or booty he obtained,

346
00:17:45,809 --> 00:17:49,059
or admit him into Paradise.

347
00:17:49,059 --> 00:17:52,059
Were it not that I would place a hardship upon my Ummah,

348
00:17:52,059 --> 00:17:55,059
I would never have stayed behind any expedition."

349
00:17:55,059 --> 00:17:57,380
And in another narration:

350
00:17:57,380 --> 00:17:59,380
"By the One in Whose Hand is my soul!

351
00:17:59,380 --> 00:18:03,380
Were it not that there are men among the believers

352
00:18:03,380 --> 00:18:07,380
who are not pleased to stay behind me,

353
00:18:07,380 --> 00:18:10,380
while I find no mounts to provide them,

354
00:18:10,380 --> 00:18:15,380
I would never stay behind an expedition raiding in the cause of Allah.

355
00:18:15,380 --> 00:18:21,740
I would love to be killed in the cause of Allah, then brought to life,

356
00:18:21,740 --> 00:18:26,740
then killed, then brought to life, and then killed."

357
00:18:26,740 --> 00:18:30,569
Commentary on the hadith:

358
00:18:30,569 --> 00:18:33,240
"Jihad is Part of Faith"

359
00:18:33,240 --> 00:18:36,240
means that jihad is one of the branches of faith.

360
00:18:36,240 --> 00:18:40,240
It is mentioned right after the chapter on praying on Laylat al-Qadr

361
00:18:40,240 --> 00:18:45,240
because catching Laylat al-Qadr also requires personal striving (mujahadah).

362
00:18:45,240 --> 00:18:47,589
"Allah guarantees" (intadaba Allah)

363
00:18:47,589 --> 00:18:49,589
means He has undertaken and assured,

364
00:18:49,589 --> 00:18:53,849
hastening with His reward and gracious recompense.

365
00:18:53,849 --> 00:18:56,849
"Faith in Me and affirmation of My messengers"

366
00:18:56,849 --> 00:19:02,849
means faith in My promise to reward him with Paradise for his jihad,

367
00:19:02,849 --> 00:19:05,849
and affirming My Messenger in that regard.

368
00:19:05,849 --> 00:19:07,039
"Return"

369
00:19:07,039 --> 00:19:09,039
means I will bring him back

370
00:19:09,039 --> 00:19:11,069
"with whatever he obtained,"

371
00:19:11,069 --> 00:19:13,069
meaning whatever he acquired of bounty,

372
00:19:13,069 --> 00:19:15,069
which is the bestowal.

373
00:19:15,069 --> 00:19:16,359
"Behind"

374
00:19:16,359 --> 00:19:18,460
means after.

375
00:19:18,460 --> 00:19:19,460
"An expedition" (sariyyah):

376
00:19:19,460 --> 00:19:25,000
A sariyyah is a detachment of an army dispatched toward the enemy.

377
00:19:25,000 --> 00:19:28,829
Key takeaways from the hadith:

378
00:19:28,829 --> 00:19:29,829
First:

379
00:19:29,829 --> 00:19:31,829
An explanation of the virtue of jihad

380
00:19:31,829 --> 00:19:36,119
and the virtue of being slain in the cause of Allah Almighty.

381
00:19:36,119 --> 00:19:37,119
Second:

382
00:19:37,119 --> 00:19:40,380
The encouragement to maintain a righteous intention.

383
00:19:40,380 --> 00:19:42,380
Third:

384
00:19:42,380 --> 00:19:48,470
The manifestation of his (peace be upon him) deep compassion and mercy toward his Ummah.

385
00:19:48,470 --> 00:19:50,470
Fourth:

386
00:19:50,470 --> 00:19:52,470
The permissibility of a person saying:

387
00:19:52,470 --> 00:19:55,470
"I wish for such-and-such of good,"

388
00:19:55,470 --> 00:19:58,700
even knowing that it will not occur.

389
00:19:58,700 --> 00:20:00,700
Fifth:

390
00:20:00,700 --> 00:20:05,740
That acquiring spoils of war does not diminish the spiritual reward.

391
00:20:05,740 --> 00:20:06,740
Chapter:

392
00:20:06,740 --> 00:20:11,319
The Voluntary Night Prayer of Ramadan is Part of Faith.

393
00:20:11,319 --> 00:20:13,319
On the authority of Abu Hurayrah,

394
00:20:13,319 --> 00:20:17,420
that the Messenger of Allah (peace be upon him) said:

395
00:20:17,420 --> 00:20:21,420
"Whoever stands in prayer during Ramadan out of faith and anticipation of reward,

396
00:20:21,420 --> 00:20:25,859
his past sins will be forgiven."

397
00:20:25,859 --> 00:20:29,279
Commentary on the hadith:

398
00:20:29,279 --> 00:20:32,279
"The Voluntary Night Prayer of Ramadan is Part of Faith."

399
00:20:32,279 --> 00:20:34,279
"Voluntary prayer" (tatawwu')

400
00:20:34,279 --> 00:20:36,279
Meaning taking upon oneself voluntary acts of obedience,

401
00:20:36,279 --> 00:20:38,279
and what is intended by it

402
00:20:38,279 --> 00:20:41,279
is performing non-obligatory deeds

403
00:20:41,279 --> 00:20:43,599
out of faith and seeking Allah's reward,

404
00:20:43,599 --> 00:20:46,599
meaning believing in it and seeking the reward,

405
00:20:46,599 --> 00:20:48,599
and this meaning has already been discussed.

406
00:20:48,599 --> 00:20:52,049
Among the benefits of the hadith:

407
00:20:52,049 --> 00:20:54,009
First,

408
00:20:54,009 --> 00:20:59,009
the Tarawih prayer fulfills the virtue of standing in prayer during Ramadan,

409
00:20:59,009 --> 00:21:02,009
but that virtue is not restricted to it alone,

410
00:21:02,009 --> 00:21:04,009
nor is it the sole intention,

411
00:21:04,009 --> 00:21:08,009
rather, at whatever time of the night one performs voluntary prayer,

412
00:21:08,009 --> 00:21:10,009
this objective is attained.

413
00:21:10,009 --> 00:21:11,259
Second,

414
00:21:11,259 --> 00:21:15,259
the encouragement to stand in prayer during the nights of Ramadan,

415
00:21:15,259 --> 00:21:19,259
for it serves as an expiation for sins.

416
00:21:19,259 --> 00:21:22,019
Chapter:

417
00:21:22,019 --> 00:21:24,019
The religion is ease.

418
00:21:24,019 --> 00:21:26,819
On the authority of Abu Hurayrah,

419
00:21:26,819 --> 00:21:30,819
from the Prophet, peace and blessings of Allah be upon him, who said:

420
00:21:30,819 --> 00:21:32,859
"Indeed, the religion is ease,

421
00:21:32,859 --> 00:21:35,920
and no one overburdens himself in the religion

422
00:21:35,920 --> 00:21:37,920
except that it overcomes him.

423
00:21:37,920 --> 00:21:39,980
So follow the middle path, aim for what is right,

424
00:21:39,980 --> 00:21:41,980
receive good tidings,

425
00:21:41,980 --> 00:21:44,980
and seek help through the morning journey, the evening journey,

426
00:21:44,980 --> 00:21:48,589
and something of the night journey."

427
00:21:48,589 --> 00:21:50,589
Commentary on the hadith:

428
00:21:50,589 --> 00:21:53,200
"Ease" (yusr):

429
00:21:53,200 --> 00:21:55,200
Ease is the opposite of hardship,

430
00:21:55,200 --> 00:21:57,200
and its meaning is alleviation.

431
00:21:57,200 --> 00:21:59,390
"And no one overburdens himself" (wa-lan yushādda):

432
00:21:59,390 --> 00:22:03,390
To engage in "mushāddah" means to contest with something and try to overcome it by force.

433
00:22:03,390 --> 00:22:04,710
"The religion" (al-dīn):

434
00:22:04,710 --> 00:22:07,710
It is a term applied to deeds.

435
00:22:07,710 --> 00:22:10,000
"Aim for what is right" (fa-saddidū):

436
00:22:10,000 --> 00:22:12,000
Aim for correctness in all matters.

437
00:22:12,000 --> 00:22:14,220
"Follow the middle path" (wa-qāribū):

438
00:22:14,220 --> 00:22:17,220
If you cannot attain perfection,

439
00:22:17,220 --> 00:22:19,220
then do that which comes close to it.

440
00:22:19,220 --> 00:22:21,480
"Receive good tidings" (wa-abshirū):

441
00:22:21,480 --> 00:22:24,480
That is, of the reward for the deed, even if it is small.

442
00:22:24,480 --> 00:22:26,670
"Through the morning journey" (bi-l-ghadwah):

443
00:22:26,670 --> 00:22:29,670
"Al-Ghadwah" is travel in the early part of the day.

444
00:22:29,670 --> 00:22:31,769
"And the evening journey" (wa-l-rawḥah):

445
00:22:31,769 --> 00:22:34,769
"Al-Rawḥah" is travel at the end of the day.

446
00:22:34,769 --> 00:22:36,930
"And something of the night journey" (wa-l-duljah):

447
00:22:36,930 --> 00:22:39,930
"Al-Duljah" is travel during the latter part of the night.

448
00:22:39,930 --> 00:22:43,859
Among the benefits of the hadith:

449
00:22:43,859 --> 00:22:45,779
First,

450
00:22:45,779 --> 00:22:48,779
the encouragement to adhere to gentleness and moderation in deeds,

451
00:22:48,779 --> 00:22:51,779
and to restrict oneself to what the doer can bear

452
00:22:51,779 --> 00:22:54,779
and can consistently maintain.

453
00:22:54,779 --> 00:22:57,170
Second,

454
00:22:57,170 --> 00:23:00,170
whoever overburdens himself in religion and goes to extremes

455
00:23:00,170 --> 00:23:03,170
will inevitably be cut off, and the religion will overpower and subdue him.

456
00:23:03,170 --> 00:23:05,650
Third,

457
00:23:05,650 --> 00:23:07,650
seizing times of vigor

458
00:23:07,650 --> 00:23:09,650
and enthusiasm of the soul for worship.

459
00:23:09,650 --> 00:23:13,500
Chapter:

460
00:23:13,500 --> 00:23:17,109
Prayer is part of faith.

461
00:23:17,109 --> 00:23:19,109
On the authority of al-Bara' ibn 'Azib:

462
00:23:19,109 --> 00:23:22,109
When the Prophet, peace and blessings of Allah be upon him,

463
00:23:22,109 --> 00:23:25,109
first arrived in Medina,

464
00:23:25,109 --> 00:23:27,109
he stayed with his grandfathers,

465
00:23:27,109 --> 00:23:29,109
or he said,

466
00:23:29,109 --> 00:23:31,109
his maternal uncles among the Ansar.

467
00:23:31,109 --> 00:23:35,210
And he prayed toward Bayt al-Maqdis (Jerusalem)

468
00:23:35,210 --> 00:23:37,210
for sixteen months,

469
00:23:37,210 --> 00:23:40,210
or seventeen months,

470
00:23:40,210 --> 00:23:43,210
though he wished that his qiblah

471
00:23:43,210 --> 00:23:45,269
would be toward the Ka'bah.

472
00:23:45,269 --> 00:23:47,269
In another narration,

473
00:23:47,269 --> 00:23:49,269
Allah Almighty revealed:

474
00:23:49,269 --> 00:23:53,269
“We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.” (2:144)

475
00:23:53,269 --> 00:23:57,269
"We shall certainly turn you toward a qiblah that pleases you."

476
00:23:57,269 --> 00:24:00,500
And the first prayer that he prayed,

477
00:24:00,500 --> 00:24:03,500
which he prayed facing it, was the 'Asr prayer,

478
00:24:03,500 --> 00:24:05,559
and a group of people prayed along with him.

479
00:24:05,559 --> 00:24:09,559
Then a man among those who had prayed with him went out

480
00:24:09,559 --> 00:24:11,559
and passed by the people of a mosque

481
00:24:11,559 --> 00:24:13,559
while they were bowing in prayer.

482
00:24:13,559 --> 00:24:15,559
So he said,

483
00:24:15,559 --> 00:24:17,559
"I testify by Allah,

484
00:24:17,559 --> 00:24:21,559
I have just prayed with the Messenger of Allah, peace be upon him,

485
00:24:21,559 --> 00:24:23,589
facing Mecca!"

486
00:24:23,589 --> 00:24:26,589
So they turned around as they were, toward the Ka'bah.

487
00:24:26,589 --> 00:24:29,619
The Jews had been pleased

488
00:24:29,619 --> 00:24:32,619
when he used to pray toward Bayt al-Maqdis,

489
00:24:32,619 --> 00:24:34,619
as were the People of the Book,

490
00:24:34,619 --> 00:24:38,720
but when he turned his face toward the Ka'bah,

491
00:24:38,720 --> 00:24:40,720
they denounced that.

492
00:24:40,720 --> 00:24:43,910
Al-Bara' said in this hadith of his,

493
00:24:43,910 --> 00:24:49,910
"Some men had died or been killed while facing the previous qiblah,

494
00:24:49,910 --> 00:24:52,910
and we did not know what to say regarding them."

495
00:24:52,910 --> 00:24:54,910
So Allah Almighty revealed:

496
00:24:54,910 --> 00:25:00,710
“Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.” (2:143)

497
00:25:00,710 --> 00:25:04,349
Commentary on the hadith:

498
00:25:04,349 --> 00:25:06,349
"He wished" (kāna yu'jibuh):

499
00:25:06,349 --> 00:25:08,349
The meaning is that he loved.

500
00:25:08,349 --> 00:25:11,480
"Toward" (qibal): meaning in the direction of.

501
00:25:11,480 --> 00:25:12,480
"A man":

502
00:25:12,480 --> 00:25:16,480
He was 'Abbad ibn Nahik, may Allah be pleased with him.

503
00:25:16,480 --> 00:25:19,769
"He passed by the people of a mosque":

504
00:25:19,769 --> 00:25:21,769
These were not the people of Quba',

505
00:25:21,769 --> 00:25:24,769
but rather the people of a mosque in Medina,

506
00:25:24,769 --> 00:25:26,769
which was the mosque of Banu Salimah,

507
00:25:26,769 --> 00:25:29,769
known as the Mosque of the Two Qiblahs (Masjid al-Qiblatayn).

508
00:25:29,769 --> 00:25:33,769
The passerby came upon them during the 'Asr prayer,

509
00:25:33,769 --> 00:25:35,769
whereas as for the people of Quba',

510
00:25:35,769 --> 00:25:38,769
the announcer came to them during the Fajr prayer.

511
00:25:38,769 --> 00:25:41,059
"I testify by Allah":

512
00:25:41,059 --> 00:25:43,059
That is, I swear.

513
00:25:43,059 --> 00:25:45,339
"Died while facing the previous qiblah":

514
00:25:45,339 --> 00:25:48,380
Meaning the qiblah of Bayt al-Maqdis.

515
00:25:48,380 --> 00:25:51,380
“Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.” (2:143)

516
00:25:51,380 --> 00:25:55,700
That is, your prayers facing the House.

517
00:25:55,700 --> 00:25:59,529
Among the benefits of the hadith:

518
00:25:59,529 --> 00:26:00,529
First,

519
00:26:00,529 --> 00:26:03,529
the recommendation for a newcomer to honor his relatives

520
00:26:03,529 --> 00:26:06,529
by lodging with them rather than with others.

521
00:26:06,529 --> 00:26:08,819
Second,

522
00:26:08,819 --> 00:26:09,819
a person's desire—

523
00:26:09,819 --> 00:26:10,819
the second point:

524
00:26:10,819 --> 00:26:13,819
transitioning from an act of obedience to one more perfect than it

525
00:26:13,819 --> 00:26:15,819
does not impair one's contentment with Allah's decree;

526
00:26:15,819 --> 00:26:18,099
rather, it is beloved.

527
00:26:18,099 --> 00:26:20,099
Third,

528
00:26:20,099 --> 00:26:22,099
the permissibility and historical occurrence of abrogation,

529
00:26:22,099 --> 00:26:25,140
and no regard is paid to whoever denies it;

530
00:26:25,140 --> 00:26:27,140
and the first thing abrogated in the Qur'an

531
00:26:27,140 --> 00:26:29,420
was the matter of the qiblah.

532
00:26:29,420 --> 00:26:31,420
Fourth,

533
00:26:31,420 --> 00:26:33,420
in the hadith there is a refutation of the Murji'ah

534
00:26:33,420 --> 00:26:35,420
regarding their denial of designating

535
00:26:35,420 --> 00:26:39,930
religious deeds as faith.

536
00:26:39,930 --> 00:26:43,539
Chapter: The excellence of a person's Islam.

537
00:26:43,539 --> 00:26:46,539
On the authority of Abu Hurayrah, who said:

538
00:26:46,539 --> 00:26:49,630
The Messenger of Allah, peace be upon him, said:

539
00:26:49,630 --> 00:26:52,630
"When one of you perfects his Islam,

540
00:26:52,630 --> 00:26:55,630
every good deed he performs

541
00:26:55,630 --> 00:26:58,630
is written down for him as tenfold

542
00:26:58,630 --> 00:27:01,789
up to seven hundredfold,

543
00:27:01,789 --> 00:27:04,789
and every evil deed he performs

544
00:27:04,789 --> 00:27:08,400
is written down for him only as its equal."

545
00:27:08,400 --> 00:27:11,140
Commentary on the hadith:

546
00:27:11,140 --> 00:27:13,140
A person's practice of Islam:

547
00:27:13,140 --> 00:27:16,140
The meaning is that a person's deeds encompass

548
00:27:16,140 --> 00:27:18,140
sincerity and adherence to the Sunnah,

549
00:27:18,140 --> 00:27:20,140
so that they become good and sound

550
00:27:20,140 --> 00:27:22,140
in the sight of Allah, Mighty and Majestic.

551
00:27:22,140 --> 00:27:25,460
"When one of you perfects his Islam":

552
00:27:25,460 --> 00:27:28,460
Meaning when he embraces Islam with true realization,

553
00:27:28,460 --> 00:27:30,460
free from all doubts,

554
00:27:30,460 --> 00:27:33,460
constantly maintaining mindfulness of Allah and sincerity

555
00:27:33,460 --> 00:27:35,460
in his words and actions,

556
00:27:35,460 --> 00:27:38,130
while conforming to the divine command.

557
00:27:38,130 --> 00:27:41,900
Among the benefits of the hadith:

558
00:27:41,900 --> 00:27:43,900
First,

559
00:27:43,900 --> 00:27:46,900
the foundational principle is that good deeds are multiplied,

560
00:27:46,900 --> 00:27:50,059
while evil deeds are not multiplied.

561
00:27:50,059 --> 00:27:52,059
Second,

562
00:27:52,059 --> 00:27:54,059
his statement "up to seven hundredfold"

563
00:27:54,059 --> 00:27:56,059
does not imply an upper limit,

564
00:27:56,059 --> 00:27:59,059
for texts have established that multiplication

565
00:27:59,059 --> 00:28:01,059
goes from seven hundredfold

566
00:28:01,059 --> 00:28:06,200
to many times more.

567
00:28:06,200 --> 00:28:11,099
Chapter: The religion most beloved to Allah is that which is most consistent.

568
00:28:11,099 --> 00:28:13,099
On the authority of 'A'ishah:

569
00:28:13,099 --> 00:28:16,099
The Prophet, peace be upon him,

570
00:28:16,099 --> 00:28:19,099
entered upon her while a woman was with her,

571
00:28:19,099 --> 00:28:22,099
and he asked, "Who is this?"

572
00:28:22,099 --> 00:28:24,099
She replied, "So-and-so,"

573
00:28:24,099 --> 00:28:27,099
mentioning how much she prayed.

574
00:28:27,099 --> 00:28:29,099
He said, "Stop!

575
00:28:29,099 --> 00:28:32,099
Keep to what you are capable of bearing,

576
00:28:32,099 --> 00:28:35,099
for by Allah, Allah does not tire

577
00:28:35,099 --> 00:28:37,190
until you yourselves tire."

578
00:28:37,190 --> 00:28:39,190
And the religion most beloved to him

579
00:28:39,190 --> 00:28:42,799
was that which its practitioner performed consistently.

580
00:28:43,799 --> 00:28:47,309
"The religion most beloved to Allah is that which is most consistent":

581
00:28:47,309 --> 00:28:50,309
The term "religion" is applied here to deeds.

582
00:28:50,309 --> 00:28:52,539
"While a woman was with her":

583
00:28:52,539 --> 00:28:57,539
She was al-Hawla' bint Tuwayt, may Allah be pleased with her.

584
00:28:57,539 --> 00:28:58,630
"Mah" (Stop):

585
00:28:58,630 --> 00:29:01,630
A word of deterrence and restraint.

586
00:29:01,630 --> 00:29:02,759
"Keep to" ('alaykum):

587
00:29:02,759 --> 00:29:04,759
Meaning adhere strictly to.

588
00:29:04,759 --> 00:29:06,789
"Until you yourselves tire":

589
00:29:06,789 --> 00:29:08,789
Meaning until you become weary.

590
00:29:08,789 --> 00:29:09,789
And weariness (malal)

591
00:29:09,789 --> 00:29:11,789
is abandoning something

592
00:29:11,789 --> 00:29:14,789
out of feeling burdened by and averse to it,

593
00:29:14,789 --> 00:29:17,789
after having been eager for it and loving it.

594
00:29:21,269 --> 00:29:24,009
First,

595
00:29:24,009 --> 00:29:28,009
a small, consistent deed is better than a copious deed that is interrupted,

596
00:29:28,009 --> 00:29:30,009
because through the continuity of the small deed,

597
00:29:30,009 --> 00:29:32,009
obedience endures and bears fruit.

598
00:29:32,009 --> 00:29:34,170
Second,

599
00:29:34,170 --> 00:29:37,170
the permissibility of swearing an oath without being asked to swear,

600
00:29:37,170 --> 00:29:39,170
and there is no dislike in doing so

601
00:29:39,170 --> 00:29:42,170
if it involves emphasizing an obligatory matter

602
00:29:42,170 --> 00:29:45,170
or warning against a prohibited one.

603
00:29:45,170 --> 00:29:47,390
Third:

604
00:29:47,390 --> 00:29:50,390
It demonstrates the compassion of the Prophet, peace and blessings of Allah be upon him,

605
00:29:50,390 --> 00:29:52,390
and his deep mercy toward his Ummah,

606
00:29:52,390 --> 00:29:55,390
as he guided them to whatever rectifies their affairs.

607
00:29:55,390 --> 00:29:57,579
Fourth:

608
00:29:57,579 --> 00:30:00,579
Restricting oneself to worship that can be borne,

609
00:30:00,579 --> 00:30:04,579
and avoiding the burden of that which is beyond one's capacity.