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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 Humanistic Studies and Research

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presents

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The Abridgment of Sahih al-Bukhari.

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Chapter: He who is wounded in the cause of Allah.

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On the authority of Jundub ibn Sufyan,

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that the Messenger of Allah (peace and blessings of Allah be upon him),

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while present in one of the military campaigns,

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had his finger struck and bled,

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whereupon he said:

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"Are you anything but a finger that bleeds,

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and in the cause of Allah is what you have endured?"

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Commentary on the hadith:

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"Nakbah" (mishap/affliction)

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refers to the misfortunes that befall a person.

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"Al-Mashahid" (campaigns)

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means the military expeditions (al-maghazi),

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and they were so named

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because they are locations of martyrdom (shahadah).

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"Damiyat" (bled)

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means it was wounded and blood issued from it.

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Key benefits of the hadith:

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Derived from this hadith is:

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The permissibility of reciting poetry applicable to sudden events;

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It illustrates the bravery and patience of the Prophet (peace and blessings of Allah be upon him);

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The hadith directs towards sincerity in all acts of worship;

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Among these acts is fighting in the cause of Allah Almighty.

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Chapter: The statement of Allah Almighty:

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“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

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“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

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"...and they have not altered [their commitment] in the least." [33:23]

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

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My uncle, Anas ibn al-Nadr, was absent from the Battle of Badr,

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so he said:

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"O Messenger of Allah,

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I was absent from the first battle in which you fought the polytheists.

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If Allah brings me to witness a battle against the polytheists,

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Allah will surely see what I shall do!"

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On the day of Uhud,

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when the Muslims suffered a setback,

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he said:

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"O Allah, I apologize to You for what these have done"—

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meaning his companions—

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"and I disavow before You what these have done"—

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meaning the polytheists.

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Then he advanced

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and was met by Sa'd ibn Mu'adh,

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to whom he said:

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"O Sa'd ibn Mu'adh,

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Paradise, by the Lord of Al-Nadr!

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Indeed, I smell its fragrance from near Uhud."

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Sa'd said:

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"O Messenger of Allah, I could not accomplish what he did."

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Anas said:

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We found on his body eighty-plus

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sword strikes,

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spear thrusts,

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or arrow wounds,

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and we found that he had been slain,

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and the polytheists had mutilated him.

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Thus, no one recognized him

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except his sister, who identified him by his fingertips.

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In another narration:

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"by a freckle or by his fingertips."

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Anas said:

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We used to consider or think that this verse

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was revealed regarding him and those like him:

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“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

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“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

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...to the end of the verse. [33:23]

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Commentary on the hadith:

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"Ashhadani" (brings me to witness)

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means causes me to be present.

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"Inkashaf" (suffered a setback)

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means retreated or were routed.

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"I apologize to You for what these have done"

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refers to the flight of the Muslims.

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"And I disavow..."

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What is intended is:

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total disavowal of the people of polytheism and their deeds.

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"Indeed, I smell its fragrance"

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means I detect the scent of Paradise.

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"From near Uhud"

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means near Mount Uhud.

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"We found on his body"

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What is intended is:

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we counted and tallied that upon his corpse.

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"And the polytheists had mutilated him"

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Mutilation (al-muthlah) here refers to:

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severing the limbs of the deceased,

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such as the nose, ears, and similar parts.

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"Sister"

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refers to Al-Rabi' bint al-Nadr (may Allah be pleased with her).

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"By his fingertips"

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"Al-Banan" means

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the finger.

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"Among the believers are men..." [33:23]

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“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

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meaning they fulfilled, completed, and perfected their pledge;

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they sacrificed their lifeblood for His pleasure,

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and devoted themselves to His obedience.

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Key benefits of the hadith:

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Derived from the hadith is:

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The permissibility of sacrificing one's life in jihad;

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It demonstrates the virtue of fulfilling pledges,

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even if it is arduous for the soul to the point of peril;

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It shows that seeking martyrdom

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is not included under the prohibition against casting oneself into destruction;

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It highlights the virtue of Anas ibn al-Nadr (may Allah be pleased with him)

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and the strength of his certainty;

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It encourages aspiring to high ideals

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and increasing righteous and good deeds;

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The hadith points to the duty of fulfilling all covenants;

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It illustrates that legal lessons are drawn from the generality of the expression, not the specificity of the cause.

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On the authority of Zayd ibn Thabit al-Ansari (may Allah be pleased with him)—

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who was among those who wrote down the divine revelation—

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who said: Abu Bakr sent for me after the heavy casualties at Yamamah, while 'Umar was with him.

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Abu Bakr said: "'Umar came to me and said:

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'Casualties were severe among the people on the day of Yamamah,

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and I fear that casualties will continue to mount among the reciters of the Qur'an across other battles,

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causing much of the Qur'an to be lost unless you compile it.

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I strongly view that you should compile the Qur'an.'"

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Abu Bakr said: I said to 'Umar,

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"How can I do something that the Messenger of Allah (peace and blessings of Allah be upon him) did not do?"

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'Umar replied, "By Allah, this is good."

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'Umar kept returning to me regarding it

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until Allah expanded my breast to accept it,

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and I came to see what 'Umar had seen.

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Zayd ibn Thabit said: And 'Umar was sitting with him, not speaking.

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Abu Bakr said: "You are a wise young man,

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and we do not suspect you of any wrongdoing;

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you used to write down the revelation for the Messenger of Allah (peace and blessings of Allah be upon him).

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So track down the Qur'an and collect it."

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By Allah, if they had tasked me with moving a mountain from among mountains,

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it would not have been heavier upon me than what he commanded me regarding the compilation of the Qur'an.

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I said, "How can you two do something that the Prophet (peace and blessings of Allah be upon him) did not do?"

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Abu Bakr replied, "By Allah, this is good."

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I kept returning to him in discussion

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until Allah expanded my breast for that which He had expanded the breasts of Abu Bakr and 'Umar.

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So I stood and tracked down the Qur'an,

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collecting it from parchment, shoulder blades, and palm stalks—

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and in another narration: from white stones and the hearts of men—

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until I found the final two verses of Surah at-Tawbah with Khuzaymah al-Ansari,

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having not found them in writing with anyone else.

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In another narration:

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"I missed a verse from Surah al-Ahzab

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that I used to hear the Messenger of Allah (peace and blessings of Allah be upon him) recite frequently.

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I did not find it in writing with anyone

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except Khuzaymah al-Ansari,

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whose testimony the Messenger of Allah (peace be upon him) equated to the testimony of two men:

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“There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.” (9:128)

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'There has certainly come to you a Messenger from among yourselves; grievous to him is what you suffer; he is concerned over you...' [9:128]

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to the end of the two verses."

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In another narration:

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"So we appended it to its surah in the compiled codex."

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The compiled sheets of the Qur'an remained with Abu Bakr

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until Allah took his soul,

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then with 'Umar

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until Allah took his soul,

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then with Hafsah bint 'Umar.

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Commentary on the hadith:

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"Heavy casualties at Yamamah"

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refers to the battle days of the Companions (may Allah be pleased with them) against Musaylimah the Liar,

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who claimed prophethood;

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these casualties occurred in the 11th year of the Hijrah.

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"Istaharr"

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means intensified and increased.

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"I fear"

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means I am apprehensive.

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"The reciters" (al-qurra')

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refers to those who memorized the Qur'an.

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"The battlefields" (al-mawatin)

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refers to places of military expeditions and fighting.

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"Will be lost"

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means will perish or disappear.

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"Returns to me regarding it"

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means he repeatedly discussed the matter.

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"Young man"

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His age at that time was under twenty-five years,

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which is the period of youth.

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"We do not suspect you"

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means you possess the utmost trustworthiness.

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"Track down the Qur'an"

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means seek out and gather it.

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"If they tasked me"

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means if they had ordered me.

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"So I stood"

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means I embarked upon and commenced the task.

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"Parchment" (al-riqa')

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A piece of writing material made of paper, leather, or similar items.

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"Shoulder blades" (al-aktat)

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A shoulder blade

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is a broad bone located at the base of an animal's shoulder,

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which was dried and written upon.

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"Palm stalks" (al-'usub)

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refers to the broad, leafless branches of the date palm.

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"White stones" (al-likhaf)

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refers to thin, white limestone slabs.

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“There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.” (9:128)

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Allah Almighty bestows His favor upon His believing servants

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by sending among them the unlettered Prophet,

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who is from among themselves;

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they know his noble character,

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are able to learn directly from him,

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Nor did they disdain to submit to it.

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And the Prophet, peace and blessings of Allah be upon him, was the utmost in advising them,

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and in striving for their best interests.

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It grieves him that you should suffer or fall into hardship;

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he is deeply concerned for you,

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loving good for you,

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striving with all his effort to bring it to you,

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eager for your guidance to faith,

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hating evil for you,

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and striving with all his effort to turn you away from it.

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Among the benefits of the hadith:

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In the hadith is an indication of the authoritative proof of the Sunnah of the Rightly-Guided Caliphs.

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In it is an explanation of the virtue of consultation (*shura*).

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In it is that the condition of the Companions, may Allah be pleased with them,

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was based on prioritizing adherence to the Sunnah and fearing innovation.

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In it is the reliance upon public interest (*maslahah*) according to its proper guidelines,

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even if no explicit text has been revealed regarding it.

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In it is that the Qur'an was preserved in the hearts of men,

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and what Abu Bakr, may Allah be pleased with him, saw in compiling it into pages

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was an added measure of preservation for it.

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In it is an explanation of the virtue of Zayd ibn Thabit, may Allah be pleased with him.

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In the hadith is an allusion to the virtue of Quraysh,

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and that they were the most eloquent of the Arabs.

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In it is the adoption of scrupulous piety and precaution,

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for a believer may hesitate to undertake a matter until he is certain of its permissibility.

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In it is the obligation to cut off the root of discord and disagreement,

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just as 'Uthman, may Allah be pleased with him, did.

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In the hadith is an indication to seek assistance from specialists in what they excel at.

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Chapter: Performing a Righteous Deed Before Fighting

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On the authority of Al-Bara', may Allah be pleased with him, who said:

236
00:11:26,309 --> 00:11:31,309
A man clad in iron armor came to the Prophet, peace and blessings of Allah be upon him,

237
00:11:31,309 --> 00:11:34,309
and said, "O Messenger of Allah!

238
00:11:34,309 --> 00:11:36,309
Should I fight or accept Islam?"

239
00:11:36,309 --> 00:11:40,309
He replied, "Accept Islam, then fight."

240
00:11:40,309 --> 00:11:43,309
So he accepted Islam, then fought, and was killed.

241
00:11:43,309 --> 00:11:47,309
The Messenger of Allah, peace and blessings of Allah be upon him, said:

242
00:11:47,309 --> 00:11:50,309
"He did little, but was rewarded much."

243
00:11:50,309 --> 00:11:53,850
Commentary on the hadith:

244
00:11:53,850 --> 00:12:00,429
"A man": it is said his name was Al-Usayrim, 'Amr ibn Thabit al-Ashhali,

245
00:12:00,429 --> 00:12:06,879
and it is said otherwise. "Clad in iron (*muqanna'*)" means his head was covered.

246
00:12:06,879 --> 00:12:10,679
Among the benefits of the hadith:

247
00:12:10,679 --> 00:12:16,679
It is derived from the hadith that Allah Almighty bestows immense reward for a small deed,

248
00:12:16,679 --> 00:12:19,679
as a favor from Him upon His servants.

249
00:12:19,679 --> 00:12:24,679
In it is that Allah Almighty does not accept a deed from a non-Muslim.

250
00:12:24,679 --> 00:12:28,679
In the hadith is an indication of the condition of sincerity (*ikhlas*) in deeds.

251
00:12:28,679 --> 00:12:34,529
Chapter: One Who Is Struck by a Stray Arrow and Killed

252
00:12:34,529 --> 00:12:38,360
On the authority of Anas, may Allah be pleased with him, who said:

253
00:12:38,360 --> 00:12:42,360
Harithah was struck on the day of Badr while he was a young boy,

254
00:12:42,360 --> 00:12:47,360
so his mother came to the Prophet, peace and blessings of Allah be upon him, and said,

255
00:12:47,360 --> 00:12:48,360
"O Messenger of Allah!

256
00:12:48,360 --> 00:12:51,360
You well know the status Harithah holds with me.

257
00:12:51,360 --> 00:12:55,360
If he is in Paradise, I shall be patient and seek reward;

258
00:12:55,360 --> 00:12:59,360
but if it is the other case, you will see what I shall do."

259
00:12:59,360 --> 00:13:03,399
In a narration: "I shall strive in weeping for him."

260
00:13:03,399 --> 00:13:07,460
He said, "Woe to you! Have you lost your senses?

261
00:13:07,460 --> 00:13:09,460
Is it only one Paradise?

262
00:13:09,460 --> 00:13:12,460
Indeed, there are many Paradises,

263
00:13:12,460 --> 00:13:15,460
and he is in the Paradise of Firdaus."

264
00:13:16,460 --> 00:13:19,460
In a narration: "the highest Firdaus."

265
00:13:19,460 --> 00:13:23,070
Commentary on the hadith:

266
00:13:23,070 --> 00:13:27,549
"Chapter: One Who Is Struck by a Stray Arrow and Killed"

267
00:13:27,549 --> 00:13:30,549
Meaning an arrow struck him whose archer is unknown.

268
00:13:30,549 --> 00:13:35,710
His mother is Ar-Rabi' bint al-Nadr, may Allah be pleased with her.

269
00:13:35,710 --> 00:13:38,710
"Status" (*manzilah*) means standing or position.

270
00:13:38,710 --> 00:13:42,710
"What I shall do" means regarding exerting effort in weeping.

271
00:13:43,710 --> 00:13:47,710
A expression said to one who falls into a calamity they did not deserve.

272
00:13:47,710 --> 00:13:51,710
"Have you lost your mind?" (*habilati*): a mother becomes bereaved when she loses her child.

273
00:13:56,700 --> 00:13:58,700
It is derived from the hadith:

274
00:13:58,700 --> 00:14:01,700
An explanation of the virtue of patience and seeking reward with Allah.

275
00:14:01,700 --> 00:14:04,700
In it is the testimony of the Prophet, peace and blessings of Allah be upon him,

276
00:14:04,700 --> 00:14:08,700
for Harithah ibn Suraqah, may Allah be pleased with him, of Paradise.

277
00:14:08,700 --> 00:14:11,759
In it is that Paradise has degrees,

278
00:14:11,759 --> 00:14:13,759
and the highest of them is Firdaus.

279
00:14:13,759 --> 00:14:16,759
In the hadith is consolation for the afflicted and bereaved

280
00:14:16,759 --> 00:14:21,759
by listing the rewards Allah Almighty has prepared for His servants in the Hereafter.

281
00:14:21,759 --> 00:14:26,759
In it is an explanation of the virtue of martyrdom and the rank of the martyrs.

282
00:14:26,759 --> 00:14:31,240
Chapter: The Virtue of the Statement of Allah Almighty

283
00:14:31,240 --> 00:14:37,240
“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)

284
00:14:37,240 --> 00:14:41,240
“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)

285
00:14:41,240 --> 00:14:45,240
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)

286
00:14:45,240 --> 00:14:50,240
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)

287
00:14:50,240 --> 00:14:54,240
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)

288
00:14:54,240 --> 00:14:58,240
“They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.” (3:171)

289
00:14:58,240 --> 00:15:02,240
“They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.” (3:171)

290
00:15:02,240 --> 00:15:05,039
On the authority of Jabir, who said:

291
00:15:05,039 --> 00:15:09,039
Some people drank wine on the morning of the Day of Uhud,

292
00:15:09,039 --> 00:15:12,039
and they were all killed on that day as martyrs;

293
00:15:12,039 --> 00:15:15,039
and that was before it was prohibited.

294
00:15:15,039 --> 00:15:18,639
Commentary on the hadith:

295
00:15:18,639 --> 00:15:22,320
"Some people drank wine on the morning of Uhud"

296
00:15:22,320 --> 00:15:25,320
Meaning they drank wine in the morning.

297
00:15:25,320 --> 00:15:28,320
*Al-sabuh* is drinking in the morning,

298
00:15:28,320 --> 00:15:31,320
and *al-ghabuq* is drinking in the evening.

299
00:15:31,320 --> 00:15:35,320
"Before it was prohibited" means before wine was made forbidden.

300
00:15:35,320 --> 00:15:38,889
Among the benefits of the hadith:

301
00:15:38,889 --> 00:15:43,690
In the hadith is that wine was only prohibited after the Battle of Uhud.

302
00:15:43,690 --> 00:15:50,799
In it is an explanation of the status of martyrdom with Allah Almighty.

303
00:15:50,799 --> 00:15:54,799
Chapter: Paradise Is Under the Shadow of Swords

304
00:15:54,799 --> 00:15:57,250
On the authority of Salim Abu al-Nadr,

305
00:15:57,250 --> 00:16:00,250
the freed slave of 'Umar ibn 'Ubayd Allah,

306
00:16:00,250 --> 00:16:03,250
who was his scribe, who said:

307
00:16:03,250 --> 00:16:07,250
'Abdullah ibn Abi Awfa, may Allah be pleased with them both, wrote to him,

308
00:16:07,250 --> 00:16:09,250
and I read it,

309
00:16:09,250 --> 00:16:12,250
that the Messenger of Allah, peace and blessings of Allah be upon him,

310
00:16:12,250 --> 00:16:15,250
on one of his days in which he met the enemy,

311
00:16:15,250 --> 00:16:18,250
waited until the sun inclined,

312
00:16:18,250 --> 00:16:21,250
then stood up among the people and said:

313
00:16:21,250 --> 00:16:25,250
"O people! Do not wish to meet the enemy,

314
00:16:25,250 --> 00:16:28,250
but ask Allah for safety.

315
00:16:28,250 --> 00:16:31,250
But if you meet them, be patient,

316
00:16:31,250 --> 00:16:34,250
and know that Paradise is under the shadows of swords."

317
00:16:34,250 --> 00:16:36,250
Then he said:

318
00:16:36,250 --> 00:16:41,250
"O Allah, Revealer of the Book, Driver of the clouds,

319
00:16:41,250 --> 00:16:44,250
—in a narration: Swift in reckoning—

320
00:16:44,250 --> 00:16:46,250
and Defeater of the confederates,

321
00:16:46,250 --> 00:16:49,250
defeat them and grant us victory over them!"

322
00:16:49,250 --> 00:16:54,860
In a narration: "O Allah, defeat them and shake them!"

323
00:16:54,860 --> 00:16:58,399
Commentary on the hadith:

324
00:16:58,399 --> 00:17:01,399
"Paradise is under the flash of swords"

325
00:17:01,399 --> 00:17:04,400
A sword flashes (*baraqa*) when it gleams,

326
00:17:04,400 --> 00:17:06,400
and the word *al-bariqah* may be used

327
00:17:06,400 --> 00:17:08,400
to refer to the swords themselves.

328
00:17:08,400 --> 00:17:10,440
"Wrote to him"

329
00:17:10,440 --> 00:17:14,440
Meaning to 'Umar ibn 'Ubayd Allah ibn Ma'mar al-Taymi,

330
00:17:14,440 --> 00:17:17,440
who was a commander in the war against the Kharijites.

331
00:17:17,440 --> 00:17:20,440
"On one of his days in which he met"

332
00:17:20,440 --> 00:17:23,440
Meaning in one of his military expeditions.

333
00:17:23,440 --> 00:17:25,440
"Inclined" (*malat*) means declined from the meridian.

334
00:17:25,440 --> 00:17:27,440
"Safety" (*'afiyah*)

335
00:17:27,440 --> 00:17:31,470
Meaning protection from every harm in religion and worldly matters.

336
00:17:31,470 --> 00:17:34,470
"Indeed, Paradise is under the shadows of swords"

337
00:17:34,470 --> 00:17:36,470
Meaning when the two opposing sides draw close to each other,

338
00:17:36,470 --> 00:17:40,470
each of them comes under the shadow of the other's sword,

339
00:17:40,470 --> 00:17:43,470
so Paradise is attained through this.

340
00:17:43,470 --> 00:17:45,500
"Revealer of the Book"

341
00:17:45,500 --> 00:17:48,500
Meaning the Revealer of the Noble Qur'an.

342
00:17:48,500 --> 00:17:50,500
"Defeater of the confederates"

343
00:17:50,500 --> 00:17:53,690
Meaning the One who breaks them and scatters their unity.

344
00:17:53,690 --> 00:17:57,519
Among the benefits of the hadith:

345
00:17:57,519 --> 00:17:59,519
It is derived from the hadith:

346
00:17:59,519 --> 00:18:02,519
Encouragement to be patient and to supplicate during combat.

347
00:18:02,519 --> 00:18:04,519
In it is the command to ask for safety,

348
00:18:04,519 --> 00:18:08,519
which encompasses averting all harmful things in religion and worldly life,

349
00:18:08,519 --> 00:18:11,519
both outward and inward harms.

350
00:18:11,519 --> 00:18:16,519
In it is the permissibility of unforced rhyming (*saj'*) in supplication.

351
00:18:16,519 --> 00:18:21,029
Chapter: One Who Desires Children for Jihad

352
00:18:21,029 --> 00:18:24,250
On the authority of Abu Hurayrah, may Allah be pleased with him,

353
00:18:24,250 --> 00:18:28,250
from the Messenger of Allah, peace and blessings of Allah be upon him, who said:

354
00:18:28,250 --> 00:18:32,250
"Solomon, son of David, peace be upon them both, said:

355
00:18:32,250 --> 00:18:35,250
'Tonight I shall surely go around to a hundred women,

356
00:18:35,250 --> 00:18:37,250
or ninety-nine,'

357
00:18:37,250 --> 00:18:41,349
—in a narration: to seventy women,

358
00:18:41,349 --> 00:18:44,349
and in a narration: to ninety women,

359
00:18:44,349 --> 00:18:48,349
and in a narration: he had sixty women—

360
00:18:48,349 --> 00:18:53,349
'each of whom will give birth to a horseman fighting in the cause of Allah.'

361
00:18:53,349 --> 00:18:55,349
His companion said to him,

362
00:18:55,349 --> 00:18:58,349
—in a narration: the angel said to him—

363
00:18:58,349 --> 00:19:00,349
'If Allah wills.'

364
00:19:00,349 --> 00:19:02,349
But he did not say, 'If Allah wills.'

365
00:19:02,349 --> 00:19:06,349
So none of them became pregnant except one woman,

366
00:19:06,349 --> 00:19:08,349
who gave birth to half a man.

367
00:19:08,349 --> 00:19:11,349
By Him in Whose Hand is the soul of Muhammad,

368
00:19:11,349 --> 00:19:13,349
had he said, 'If Allah wills,'

369
00:19:13,349 --> 00:19:15,410
—in a narration:

370
00:19:15,410 --> 00:19:17,410
had Solomon made the exception (*Insha'Allah*),

371
00:19:17,410 --> 00:19:22,410
they would have fought in the cause of Allah, all of them as horsemen.

372
00:19:22,410 --> 00:19:23,480
In a narration:

373
00:19:23,480 --> 00:19:25,480
had he said, 'If Allah wills,'

374
00:19:25,480 --> 00:19:29,480
he would not have broken his oath and would have been more likely to fulfill his desire.

375
00:19:29,480 --> 00:19:30,480
And in a narration:

376
00:19:30,480 --> 00:19:33,480
and it would have led to the attainment of his desire."

377
00:19:33,480 --> 00:19:37,180
Commentary on the hadith:

378
00:19:37,180 --> 00:19:40,630
"I shall surely go around tonight to a hundred women"

379
00:19:40,630 --> 00:19:43,630
A metonymy for sexual intercourse.

380
00:19:43,630 --> 00:19:45,720
"His companion said to him"

381
00:19:45,720 --> 00:19:48,720
Meaning the angel who used to bring him revelation;

382
00:19:48,720 --> 00:19:51,720
and it is said his companion means his minister.

383
00:19:51,720 --> 00:19:53,720
"None of them became pregnant"

384
00:19:53,720 --> 00:19:55,720
Meaning of the hundred women.

385
00:19:55,720 --> 00:19:57,720
"Gave birth" (*ja'at*) means delivered.

386
00:19:57,720 --> 00:19:59,720
"Half a man"

387
00:19:59,720 --> 00:20:02,720
Meaning a child incomplete in physical creation.

388
00:20:02,720 --> 00:20:05,980
Among the benefits of the hadith:

389
00:20:05,980 --> 00:20:08,619
It is derived from the hadith:

390
00:20:08,619 --> 00:20:12,619
The recommendation of using polite expressions for delicate matters,

391
00:20:12,619 --> 00:20:15,619
for he expressed sexual intercourse by "going around" (*tawaf*).

392
00:20:15,619 --> 00:20:19,619
In it is the encouragement to mind one's intention in deeds.

393
00:20:19,619 --> 00:20:25,619
In it is an explanation of what Allah Almighty singled out the prophets, peace be upon them, with of perfect strength.

394
00:20:25,619 --> 00:20:31,410
Chapter: Courage in War and Cowardice

395
00:20:31,410 --> 00:20:34,049
On the authority of Jubayr ibn Mut'im,

396
00:20:34,049 --> 00:20:39,049
that while he was with the Messenger of Allah, peace and blessings of Allah be upon him,

397
00:20:39,049 --> 00:20:42,049
accompanied by the people returning from Hunayn,

398
00:20:42,049 --> 00:20:45,049
the Bedouins clung to the Messenger of Allah, peace and blessings of Allah be upon him,

399
00:20:45,049 --> 00:20:47,049
begging from him

400
00:20:47,049 --> 00:20:49,049
until they forced him against a thorny *samurah* tree,

401
00:20:49,049 --> 00:20:51,049
and it snatched away his cloak.

402
00:20:51,049 --> 00:20:55,079
So the Messenger of Allah, peace and blessings of Allah be upon him, stood still

403
00:20:55,079 --> 00:20:56,079
and said:

404
00:20:56,079 --> 00:20:58,079
"Give me back my cloak!

405
00:20:58,079 --> 00:21:01,079
For if I had livestock equal to the number of these thorny trees,

406
00:21:01,079 --> 00:21:03,079
I would have distributed them among you,

407
00:21:03,079 --> 00:21:06,079
then you would not have found me to be a miser,

408
00:21:06,079 --> 00:21:09,079
nor a liar, nor a coward."

409
00:21:09,079 --> 00:21:12,690
Commentary on the hadith:

410
00:21:12,690 --> 00:21:15,359
"*Bayna*" means *baynama* (while).

411
00:21:15,359 --> 00:21:18,359
"Returning," meaning upon his return.

412
00:21:18,359 --> 00:21:22,359
From Hunayn, which is a valley between Mecca and Al-Ta'if.

413
00:21:22,359 --> 00:21:26,359
And that was in the eighth year of the Hijrah.

414
00:21:26,359 --> 00:21:28,359
"Clung," meaning adhered to him.

415
00:21:28,359 --> 00:21:31,359
"Forced him," meaning compelled him.

416
00:21:31,359 --> 00:21:35,359
*Samurah* refers to tall trees with spreading canopy tops,

417
00:21:35,359 --> 00:21:38,359
Sparse shade, small leaves,

418
00:21:38,359 --> 00:21:41,359
Short thorns, and excellent wood.

419
00:21:41,359 --> 00:21:45,359
"Snatched," meaning took hold of and caught.

420
00:21:45,359 --> 00:21:49,359
*'Idhah* refers to any large thorny tree.

421
00:21:49,359 --> 00:21:53,359
*Na'am* refers specifically to camels,

422
00:21:53,359 --> 00:21:57,359
Though it is also said that *na'am* encompasses camels, cattle, and sheep.

423
00:21:57,359 --> 00:22:00,559
Benefits derived from the hadith:

424
00:22:00,559 --> 00:22:03,319
It is derived from the hadith:

425
00:22:03,319 --> 00:22:09,319
That there is no harm in a virtuous man informing others about his noble qualities

426
00:22:09,319 --> 00:22:13,319
When he fears the ill thoughts of the people of ignorance (*Jahiliyyah*).

427
00:22:13,319 --> 00:22:16,319
In it is that among the core principles of character are

428
00:22:16,319 --> 00:22:20,319
Wisdom, generosity, courage, and truthfulness.

429
00:22:20,319 --> 00:22:24,640
Chapter: Seeking Refuge from Cowardice.

430
00:22:24,640 --> 00:22:28,960
On the authority of Mus'ab: Sa'd used to command five things,

431
00:22:28,960 --> 00:22:31,960
And he would relate them from the Prophet (peace and blessings of Allah be upon him),

432
00:22:31,960 --> 00:22:34,960
Reporting that he used to command them.

433
00:22:34,960 --> 00:22:36,960
In one narration:

434
00:22:36,960 --> 00:22:39,960
He used to seek refuge through them at the end of every prayer:

435
00:22:39,960 --> 00:22:43,150
"O Allah, I seek refuge in You from miserliness,

436
00:22:43,150 --> 00:22:45,150
I seek refuge in You from cowardice,

437
00:22:45,150 --> 00:22:49,150
I seek refuge in You from being sent back to the most abject stage of life,

438
00:22:49,150 --> 00:22:52,150
I seek refuge in You from the trials of the world"—

439
00:22:52,150 --> 00:22:55,150
Meaning the trial of the Dajjal—

440
00:22:55,150 --> 00:22:58,150
"And I seek refuge in You from the punishment of the grave."

441
00:22:58,150 --> 00:23:01,759
Commentary on the hadith:

442
00:23:01,759 --> 00:23:04,170
"Five," meaning five traits.

443
00:23:04,170 --> 00:23:07,170
Cowardice is the opposite of courage.

444
00:23:07,170 --> 00:23:09,170
"The most abject stage of life"

445
00:23:09,170 --> 00:23:12,170
Refers to the condition of extreme old age, decrepitude, weakness, and senility.

446
00:23:12,170 --> 00:23:14,170
"The trial of the world"

447
00:23:14,170 --> 00:23:16,170
Refers to selling one's Hereafter

448
00:23:16,170 --> 00:23:20,170
For the immediate status and wealth gained in this worldly life.

449
00:23:20,170 --> 00:23:23,519
Benefits derived from the hadith:

450
00:23:23,519 --> 00:23:26,289
It is derived from the hadith:

451
00:23:26,289 --> 00:23:29,289
A clarification of the virtue of seeking refuge in Allah Almighty.

452
00:23:29,289 --> 00:23:32,289
In it is the affirmation of the punishment of the grave.

453
00:23:32,289 --> 00:23:36,289
In it is guidance toward teaching people the authentic supplications narrated from the Prophet.

454
00:23:36,289 --> 00:23:42,309
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

455
00:23:42,309 --> 00:23:46,309
The Prophet of Allah (peace and blessings of Allah be upon him) used to say:

456
00:23:46,309 --> 00:23:50,309
"O Allah, I seek refuge in You from incapacity, laziness,

457
00:23:50,309 --> 00:23:53,309
Cowardice, miserliness, and extreme old age."

458
00:23:53,309 --> 00:23:55,400
In one narration:

459
00:23:55,400 --> 00:23:57,400
"And the most abject stage of life,

460
00:23:57,400 --> 00:23:59,400
And I seek refuge in You from the punishment of the grave."

461
00:23:59,400 --> 00:24:01,400
In another narration:

462
00:24:01,400 --> 00:24:03,400
"And the trial of the Dajjal,

463
00:24:03,400 --> 00:24:07,400
And I seek refuge in You from the trials of life and death."

464
00:24:07,400 --> 00:24:10,920
Commentary on the hadith:

465
00:24:10,920 --> 00:24:14,430
"Incapacity" means the lack of capability.

466
00:24:14,430 --> 00:24:18,430
"Laziness" means the lack of desire to work,

467
00:24:18,430 --> 00:24:19,430
Weakness of resolve,

468
00:24:19,430 --> 00:24:22,430
And preferring physical rest over exertion.

469
00:24:22,430 --> 00:24:25,460
"Extreme old age" refers to advanced age.

470
00:24:25,460 --> 00:24:28,460
"The trials of life and death":

471
00:24:28,460 --> 00:24:30,460
The trial of life is

472
00:24:30,460 --> 00:24:34,460
That one is infatuated with the world, becoming preoccupied with it at the expense of the Hereafter.

473
00:24:34,460 --> 00:24:36,460
The trial of death is

474
00:24:36,460 --> 00:24:40,460
The fear of a bad end at the time of death.

475
00:24:40,460 --> 00:24:43,460
"The most abject stage of life" means the lowest and vilest part of it,

476
00:24:43,460 --> 00:24:47,460
Where man's apparent and hidden faculties deteriorate.

477
00:24:47,460 --> 00:24:50,750
Benefits derived from the hadith:

478
00:24:50,750 --> 00:24:53,549
It is derived from the hadith:

479
00:24:53,549 --> 00:24:56,549
The virtue of seeking refuge in Allah Almighty

480
00:24:56,549 --> 00:24:59,549
In warding off everything that contains harm and corruption.

481
00:24:59,549 --> 00:25:04,609
In it is the permissibility of supplicating for whatever a servant wishes, whether in detail or in general terms.

482
00:25:04,609 --> 00:25:10,119
Chapter: One Who Relates His Experience in War.

483
00:25:10,119 --> 00:25:13,660
On the authority of Al-Sa'ib ibn Yazid, who said:

484
00:25:13,660 --> 00:25:16,660
I accompanied Talhah ibn 'Ubayd Allah,

485
00:25:16,660 --> 00:25:19,660
Sa'd, Al-Miqdad ibn al-Aswad,

486
00:25:19,660 --> 00:25:22,660
And 'Abd al-Rahman ibn 'Awf (may Allah be pleased with them),

487
00:25:22,660 --> 00:25:28,660
And I never heard any of them relate anything from the Messenger of Allah (peace and blessings of Allah be upon him),

488
00:25:28,660 --> 00:25:33,660
Except that I heard Talhah narrate about the Day of Uhud.

489
00:25:33,660 --> 00:25:37,329
Commentary on the hadith:

490
00:25:37,329 --> 00:25:40,880
Chapter: One Who Relates His Experience in War.

491
00:25:40,880 --> 00:25:43,880
"His experience" refers to that which he witnessed and attended.

492
00:25:43,880 --> 00:25:48,880
"Sa'd" is Ibn Abi Waqqas (may Allah be pleased with him).

493
00:25:48,880 --> 00:25:52,230
Benefits derived from the hadith:

494
00:25:52,230 --> 00:25:54,930
It is derived from the hadith:

495
00:25:54,930 --> 00:25:57,930
A man may relate the hardship he previously endured

496
00:25:57,930 --> 00:26:00,930
In making Islam triumphant and exalting its word,

497
00:26:00,930 --> 00:26:04,930
So that those seeking an example may follow him and emulate him,

498
00:26:04,930 --> 00:26:06,930
And to encourage people toward that.

499
00:26:06,930 --> 00:26:11,930
In it is that the Companions (may Allah be pleased with them) are all upright (*'udul*),

500
00:26:11,930 --> 00:26:15,930
Though they varied in their transmission between those who narrated few and those who narrated many.

501
00:26:15,930 --> 00:26:20,880
Chapter: A Disbeliever Kills a Muslim,

502
00:26:20,880 --> 00:26:24,880
Then Embraces Islam, Acts Uprightly Thereafter, and Is Killed.

503
00:26:24,880 --> 00:26:28,460
On the authority of Abu Hurayrah (may Allah be pleased with him),

504
00:26:28,460 --> 00:26:32,460
That the Messenger of Allah (peace and blessings of Allah be upon him) said:

505
00:26:32,460 --> 00:26:36,460
"Allah laughs at two men, one of whom kills the other,

506
00:26:36,460 --> 00:26:38,460
Yet both enter Paradise:

507
00:26:38,460 --> 00:26:42,460
One fights in the cause of Allah and is killed,

508
00:26:42,460 --> 00:26:46,460
Then Allah grants repentance to the killer, who then fights and gains martyrdom."

509
00:26:46,460 --> 00:26:50,069
Commentary on the hadith:

510
00:26:50,069 --> 00:26:53,609
"Acts uprightly" means remains steadfast on the straight path.

511
00:26:53,609 --> 00:26:55,680
"Allah laughs"

512
00:26:55,680 --> 00:27:01,680
Whenever He wills, in a manner that befits His Majesty and Sublime Exaltation.

513
00:27:01,680 --> 00:27:04,869
Benefits derived from the hadith:

514
00:27:04,869 --> 00:27:07,640
It is derived from the hadith:

515
00:27:07,640 --> 00:27:11,640
That everyone killed in the cause of Allah enters Paradise.

516
00:27:11,640 --> 00:27:14,640
In it is guidance regarding the obligation of repentance.

517
00:27:14,640 --> 00:27:19,490
On the authority of 'Anbasah ibn Sa'id,

518
00:27:19,490 --> 00:27:23,490
That he heard Abu Hurayrah informing Sa'id ibn al-'As,

519
00:27:23,490 --> 00:27:24,490
Saying:

520
00:27:25,490 --> 00:27:28,490
"The Messenger of Allah (peace and blessings of Allah be upon him) sent

521
00:27:28,490 --> 00:27:32,490
Aban on a military detachment from Medina toward Najd."

522
00:27:32,490 --> 00:27:34,619
Abu Hurayrah said:

523
00:27:34,619 --> 00:27:38,619
"Aban and his companions came to the Prophet (peace and blessings of Allah be upon him)

524
00:27:38,619 --> 00:27:41,619
At Khaybar after he had conquered it,

525
00:27:41,619 --> 00:27:44,619
And their horses' reins were made of palm fibers."

526
00:27:44,619 --> 00:27:46,720
Abu Hurayrah said:

527
00:27:46,720 --> 00:27:50,750
"I said, 'O Messenger of Allah, do not assign a share of the spoils to them.'"

528
00:27:50,750 --> 00:27:51,750
In one narration:

529
00:27:51,750 --> 00:27:54,750
"'This is the killer of Ibn Qawqal!'"

530
00:27:54,750 --> 00:27:58,940
Aban said, "Are you saying this to me, O Wabar?

531
00:27:58,940 --> 00:28:00,940
You who descended from the top of Ra's Dahn!"

532
00:28:00,940 --> 00:28:03,000
In one narration:

533
00:28:03,000 --> 00:28:08,000
"He reproaches me for killing a Muslim man whom Allah honored at my hands,

534
00:28:08,000 --> 00:28:11,000
And did not humiliate me at his hands!"

535
00:28:11,000 --> 00:28:14,000
The Prophet (peace be upon him) said:

536
00:28:14,000 --> 00:28:17,000
"O Aban, sit down."

537
00:28:17,000 --> 00:28:19,609
And he did not assign a share of the spoils to them.

538
00:28:19,609 --> 00:28:21,609
Commentary on the hadith:

539
00:28:21,609 --> 00:28:25,190
A military detachment (*sariyyah*) is a unit of the army.

540
00:28:25,190 --> 00:28:28,190
"Toward" means in the direction of.

541
00:28:28,190 --> 00:28:32,190
Najd is the elevated land extending from Tihamah to the land of Iraq.

542
00:28:32,190 --> 00:28:35,349
*Huzum* is the plural of *hizam* (reins/girths).

543
00:28:35,349 --> 00:28:39,349
"Made of palm fibers" refers to fibers derived from date palm trees.

544
00:28:39,349 --> 00:28:44,349
Ibn Qawqal is Al-Nu'man ibn Qawqal (may Allah be pleased with him).

545
00:28:44,349 --> 00:28:49,410
*Wabar* (hyrax) is a small mountain animal about the size of a cat;

546
00:28:50,410 --> 00:28:53,410
He only called him that to belittle him.

547
00:28:53,410 --> 00:28:56,410
"Descended" means came down.

548
00:28:56,410 --> 00:28:58,410
"From Ra's Dahn"—

549
00:28:58,410 --> 00:29:01,410
It is said that this is the name of a place.

550
00:29:01,410 --> 00:29:04,410
"He reproaches me" means he faults me.

551
00:29:04,410 --> 00:29:07,700
Benefits derived from the hadith:

552
00:29:07,700 --> 00:29:10,400
It is derived from the hadith:

553
00:29:10,400 --> 00:29:14,400
The permissibility of a person requesting a share of the war spoils

554
00:29:14,400 --> 00:29:16,400
If he arrives before the distribution,

555
00:29:16,400 --> 00:29:18,400
Even if he did not witness the battle itself.

556
00:29:18,400 --> 00:29:24,400
In it is that repentance wipes away all preceding sins, including murder and other transgressions.

557
00:29:24,400 --> 00:29:26,400
The hadith includes the fact

558
00:29:26,400 --> 00:29:31,400
That words driven by human nature would sometimes pass between the Companions,

559
00:29:31,400 --> 00:29:36,400
And we are commanded to refrain from discussing the disputes that occurred among them (may Allah be pleased with them).

560
00:29:36,400 --> 00:29:40,400
In it is the general rule that war spoils belong to those who witnessed the battle,

561
00:29:40,400 --> 00:29:44,400
To the exclusion of those who joined them after the spoils were secured.