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

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Ifadah Center

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for Humanities Studies and Research

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presents

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An Abridgment of Sahih al-Bukhari.

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Chapter:

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Should wine jars be broken,

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or leather wineskins torn?

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And if someone smashes an idol, a cross, a tambour (lute),

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or anything whose wood cannot be lawfully used.

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On the authority of Salamah ibn al-Akwa', who said:

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We set out with the Messenger of Allah (peace and blessings of Allah be upon him) toward Khaybar,

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and we marched through the night.

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A man among the group said to 'Amir ibn al-Akwa',

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"Will you not let us hear some of your verses?"

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He said:

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And 'Amir was a poet.

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So he dismounted and began chanting camel-driver verses for the people, reciting:

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"O Allah! Were it not for You, we would not have been guided,

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(in another narration:

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'By Allah! Were it not for You, we would not have been guided,')

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nor would we have given charity, nor offered prayer.

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So forgive—may we be ransomed for You—what we have acquired!

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(in another narration:

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'So forgive—may we be ransomed for You—what we have left behind!')

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And make our feet firm when we confront the enemy,

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and cast down tranquility upon us!

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Indeed, whenever an outcry is raised against us, we rush forward,

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while with their screams, they have sought support against us."

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

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"Who is this driver?"

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They replied, "'Amir ibn al-Akwa'."

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He said, "May Allah have mercy on him."

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Thereupon, a man from among the group said,

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"Martyrdom has become certain for him, O Prophet of Allah!

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Would that you had let us enjoy his companionship longer!"

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He said:

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We then reached Khaybar and besieged them,

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until severe hunger afflicted us.

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Thereafter, Allah granted them victory over it.

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On the evening of the day victory was granted to them,

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the people kindled many fires.

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The Messenger of Allah (peace be upon him) asked,

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"What are these fires?

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Over what are you kindling them?"

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They replied, "Over meat."

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He asked, "Over what kind of meat?"

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They said, "Over the meat of domestic donkeys."

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

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"Spill it out and smash them."

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A man said,

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"O Messenger of Allah,

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or may we spill it out and wash them?"

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He said,

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"Or that."

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(In another narration:

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"Wash them.")

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When the two armies drew up in battle lines,

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'Amir's sword was somewhat short.

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He thrust it forward toward a Jewish fighter to strike him,

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but the blade's tip rebounded,

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striking 'Amir's own knee, which led to his death.

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When they returned,

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Salamah said:

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The Messenger of Allah (peace be upon him) saw that I looked pale,

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so he said to me,

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"What is the matter with you?"

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I said,

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"May my father and mother be ransomed for you!

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They claim that 'Amir's deeds have come to naught."

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He asked,

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"Who said that?"

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I replied,

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"So-and-so, so-and-so, and so-and-so said it,

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as well as Usayd ibn al-Hudayr al-Ansari."

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

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"Whoever said that has lied!

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Indeed, he shall have a double reward."

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And he joined two of his fingers, saying,

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"He was truly a striver, a mujahid!"

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(In another narration:

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"And what death could add more to his reward?

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Few Arabs were raised in it who were his equal!")

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(In another narration:

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"who walked on it his equal!")

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Commentary on the Hadith:

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"Al-Dinan" refers to large earthen storage jugs and clay jars.

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"Tukharraq" means pierced and torn open.

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"Al-Ziqaq" are leather waterskins.

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"Tanburah" (or tunbur) is a well-known musical instrument.

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"Min hunayhatik":

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"Al-hanah" is a metonymy for an indistinct thing,

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and what is meant by "hunayhat" here

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is short metric verses (urjuzah).

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The meaning is:

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he began and set forth.

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"Nahdu":

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"Al-hida'"

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is singing to urge and drive camels onward.

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"Muqtafina"

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means what we have committed or earned.

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"And make our feet firm when we confront the enemy"

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means: we ask You for steadfastness upon meeting the foe.

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"And cast down tranquility upon us"

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means: send down upon us inner peace and mercy.

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"Whenever an outcry is raised against us, we rush forward"

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means: whenever we are summoned to battle or to the truth, we answer and come forth.

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"While with their screams, they have sought support against us"

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means: they attacked us relying on clamor and shouting, not on true bravery.

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"A man" refers to 'Umar (may Allah be pleased with him).

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"Wajabat"

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means: Paradise has certainly been decreed for him through the blessing of your supplication for him.

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It is also said

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it means: martyrdom has been decreed for him through your prayer.

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"Would that you had let us enjoy his companionship longer"

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means: would that you had prayed for his survival among us,

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so that we might benefit from 'Amir,

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referring to his courage.

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"Makhmashah"

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means: famine and severe hunger.

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"Tuqidun"

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means: you are lighting fires.

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"Humur insiyyah"

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are domestic donkeys that are accustomed to dwellings,

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as "uns" (domesticity) is the opposite of wildness.

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"Uhriquha"

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means: pour out their contents upon the ground.

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"And smash them"

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refers to the cooking pots.

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"Or that"

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means: wash them instead of breaking them.

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"When the people drew up in lines"

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means: when the two opposing ranks faced each other for combat.

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"He thrust it forward"

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means: he took it and struck with it.

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"Dhubab sayfih"

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means: the tip of his sword.

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"Qafalu"

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means: they returned.

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"Shahiban"

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means: pale-faced with an altered complexion.

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"His deeds have come to naught"

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means: they were nullified and rejected.

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"He was truly a striver (jahid)"

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means: earnest and diligent in his endeavors,

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undertaking immense hardship.

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"A mujahid"

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means: fighting against the enemies of Allah, Mighty and Majestic.

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Key Benefits of the Hadith:

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Derived from this hadith are:

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An elucidation of the virtue of divine tranquility (sakinah),

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and that it constitutes a complete blessing from Allah upon the servant

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during times of adversity and terrors

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wherein hearts are shaken with panic;

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and that it is granted in proportion to the servant's knowledge of his Lord,

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his trust in His true promise,

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and according to his level of faith and courage.

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It also contains evidence for the permissibility of reciting poetry and camel-driving chants during warfare,

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and that this serves as a means of psychological warfare.

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The hadith also establishes the legitimacy of praying for someone else to attain martyrdom.

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It demonstrates the virtue of 'Umar (may Allah be pleased with him) and his deep discernment.

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It affirms the permissibility of besieging the enemy.

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It illustrates that all guidance lies in the Hands of Allah, Glorified and Exalted,

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and the truly steadfast is only the one whom Allah makes firm.

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The hadith indicates the lawfulness of wishing for someone's life to be prolonged.

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It contains an indication of the permissibility of praying for a warrior on the battlefield,

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when guarding one of the military frontlines,

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with a prayer expressing safety and continued life,

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owing to his crucial standing in the ranks of the Muslims.

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Furthermore, the hadith serves as evidence for those who hold that the meat of domestic donkeys is impure,

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since it contains the command to pour it out,

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which conveys the strongest form of prohibition.

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Donkey meat had been eaten prior to this incident.

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It highlights an outstanding virtue of 'Amir ibn al-Akwa' (may Allah be pleased with him),

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and that he receives a twofold reward.

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It affirms the general principle that no individual is decisively judged to be in Paradise or the Fire,

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except through explicit divine text.

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

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The Prophet (peace be upon him) entered Makkah,

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and around the House were three hundred and sixty idols.

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He began prodding them with a stick in his hand, saying:

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“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)

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“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)

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"The truth has come, and falsehood can neither originate anything nor resurrect it."

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Commentary on the Hadith:

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"Nusub" are stones that the people of the Pre-Islamic Era of Ignorance used to erect for worship;

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it is also said that they used to slaughter sacrifices upon them, turning them red with blood.

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"Yat'anuha" means striking and jabbing them.

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"The truth has come":

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The truth is that which Allah revealed to His Messenger Muhammad (peace be upon him).

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Thus, Allah commanded him to proclaim and declare:

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The truth has arrived, against which nothing can stand!

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"And falsehood perished" means it dissolved and vanished away.

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Key Benefits of the Hadith:

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Derived from this hadith are:

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The legitimacy of destroying instruments of falsehood

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and anything that serves solely in acts of disobedience,

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until its recognizable form is obliterated.

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It shows that falsehood exerts influence and gains currency only when unopposed by the truth;

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yet once the truth arrives, falsehood disintegrates,

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so that it is left entirely powerless.

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The hadith also indicates that falsehood only gains ground during times

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and places devoid of knowledge regarding Allah Almighty’s verses and clear proofs.

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On the authority of 'A'ishah (may Allah be pleased with her), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) returned from a journey,

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and I had covered a niche of mine with a thin woolen curtain adorned with images.

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In another narration:

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"and I had hung a patterned curtain containing images."

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So he commanded me to remove it, and I took it down.

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When the Messenger of Allah (peace be upon him) saw it,

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he tore it down.

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In another narration:

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"His face altered in color,

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then he took the curtain and tore it down,

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and said:

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'The people most severely punished on the Day of Resurrection

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are those who emulate the creation of Allah.'"

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In another narration:

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"'...those who fashion these images.'"

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She said:

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"So we turned it into a cushion or two cushions."

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In another narration:

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"into two small pillows,

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and they were kept in the house for him to sit upon."

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Commentary on the hadith:

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"Bi-qiram"

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means: with a thin curtain.

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"Sahwah"

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is an alcove or niche in the wall in which things are placed.

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"Tamathil"

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means: images of animate beings possessing souls.

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"Hatakahu"

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means: he tore it apart.

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"Yudahuna bi-khalqillah"

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means: they vie with it,

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likening themselves to Allah Almighty in fashioning such forms.

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"Wisadah"

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means: a pillow or cushion.

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Among the benefits derived from the hadith:

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It is inferred from the hadith

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that if the depicted image is dismantled such that its limbs are severed,

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its use becomes permissible.

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It also indicates that all such images are prohibited,

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whether three-dimensional figures or flat depictions,

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whether found on a curtain, a carpet, the surface of a wall,

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or anything else.

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It demonstrates that wearing garments containing images is detestable, a fortiori.

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It also demonstrates the legitimacy of destroying garments that contain images.

249
00:11:51,029 --> 00:11:54,419
Chapter: One Who Fights in Defense of His Property

250
00:11:54,419 --> 00:11:58,460
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:

251
00:11:58,500 --> 00:12:02,620
I heard the Prophet (peace and blessings of Allah be upon him) say:

252
00:12:02,620 --> 00:12:07,200
"Whoever is killed defending his property is a martyr."

253
00:12:07,200 --> 00:12:10,590
Commentary on the hadith:

254
00:12:10,590 --> 00:12:12,590
"Whoever is killed defending his property"

255
00:12:12,590 --> 00:12:16,220
means: one who is slain while defending his possessions.

256
00:12:16,220 --> 00:12:19,860
Among the benefits derived from the hadith:

257
00:12:19,860 --> 00:12:21,940
It is inferred from the hadith

258
00:12:21,940 --> 00:12:26,460
that it is permissible to repel an aggressor who wrongfully attempts to seize property,

259
00:12:26,460 --> 00:12:30,179
whether that property is little or great.

260
00:12:30,220 --> 00:12:34,860
The hadith also indicates that if the malicious aggressor is killed,

261
00:12:34,860 --> 00:12:37,820
no blood money is owed for him, nor is there any legal retribution.

262
00:12:37,820 --> 00:12:42,820
It also permits conferring the designation of martyr upon someone other than a casualty of the battlefield,

263
00:12:42,820 --> 00:12:46,379
though this designation can only be established through explicit textual proof,

264
00:12:46,379 --> 00:12:52,179
and the specialized rulings governing battlefield martyrs do not apply to him.

265
00:12:52,179 --> 00:12:56,919
Chapter: If One Breaks a Bowl or an Item Belonging to Another

266
00:12:56,919 --> 00:12:58,879
On the authority of Anas, who said:

267
00:12:58,919 --> 00:13:03,639
The Prophet (peace and blessings of Allah be upon him) was in the home of one of his wives,

268
00:13:03,639 --> 00:13:08,679
when one of the Mothers of the Believers sent over a bowl containing food.

269
00:13:08,679 --> 00:13:14,480
The wife in whose house the Prophet (peace be upon him) was struck the servant's hand,

270
00:13:14,480 --> 00:13:17,759
and the bowl fell and shattered.

271
00:13:17,759 --> 00:13:22,159
Thereupon, the Prophet (peace be upon him) gathered the broken pieces of the bowl

272
00:13:22,159 --> 00:13:26,639
and began collecting into them the food that had been in it,

273
00:13:26,639 --> 00:13:27,960
while saying:

274
00:13:27,960 --> 00:13:30,159
"Your mother felt jealous."

275
00:13:30,159 --> 00:13:31,559
In another narration:

276
00:13:31,559 --> 00:13:32,899
"Eat!"

277
00:13:32,899 --> 00:13:38,940
He then detained the servant until a bowl was brought from the wife in whose house he was,

278
00:13:38,940 --> 00:13:43,899
and gave the intact bowl to the wife whose bowl had been broken,

279
00:13:43,899 --> 00:13:45,220
in another narration:

280
00:13:45,220 --> 00:13:46,340
"the large dish"

281
00:13:46,340 --> 00:13:48,759
in all occurrences,

282
00:13:48,759 --> 00:13:53,370
and he kept the broken one in the house of the one who broke it.

283
00:13:53,370 --> 00:13:56,879
Commentary on the hadith:

284
00:13:56,879 --> 00:14:01,399
"One of his wives" refers to 'A'ishah (may Allah be pleased with her).

285
00:14:01,399 --> 00:14:06,679
"One of the Mothers of the Believers" refers to Zaynab (may Allah be pleased with her).

286
00:14:06,679 --> 00:14:08,080
"Bi-sahfah":

287
00:14:08,080 --> 00:14:12,120
A sahfah is a serving dish large enough to satisfy five people,

288
00:14:12,120 --> 00:14:14,860
whereas a qas'ah satisfies ten.

289
00:14:14,860 --> 00:14:16,340
"Fa-infalaqat"

290
00:14:16,340 --> 00:14:18,259
means: it fractured and broke.

291
00:14:18,259 --> 00:14:19,820
"Filaq al-sahfah"

292
00:14:19,820 --> 00:14:22,340
means: its broken pieces.

293
00:14:22,340 --> 00:14:23,460
"Gharat"

294
00:14:23,460 --> 00:14:26,019
means: her jealousy was stirred.

295
00:14:26,019 --> 00:14:27,620
"Habasa al-khadim"

296
00:14:27,620 --> 00:14:29,299
means: he made the servant wait.

297
00:14:29,299 --> 00:14:30,379
"Fa-dafa'a"

298
00:14:30,379 --> 00:14:32,139
means: he handed over.

299
00:14:32,139 --> 00:14:33,220
"Amsaka"

300
00:14:33,220 --> 00:14:35,299
means: he retained.

301
00:14:35,299 --> 00:14:38,820
Among the benefits derived from the hadith:

302
00:14:38,820 --> 00:14:40,860
It is inferred from the hadith

303
00:14:40,860 --> 00:14:43,500
that it is recommended to treat women gently and show forbearance,

304
00:14:43,500 --> 00:14:47,059
and to extend full excuse to a woman in a state of jealousy.

305
00:14:47,059 --> 00:14:53,299
The hadith indicates that a jealous woman is not held strictly accountable for what she does under such influence,

306
00:14:53,340 --> 00:15:00,620
because in that state her rational faculty is clouded by the intense anger stirred by jealousy.

307
00:15:00,620 --> 00:15:03,860
It also demonstrates the legitimacy of imposing financial compensation for damaged property,

308
00:15:03,860 --> 00:15:10,529
and that whoever destroys another person's property must make restitution for it.

309
00:15:10,529 --> 00:15:12,830
The Book of Partnerships

310
00:15:12,830 --> 00:15:14,029
Partnership:

311
00:15:14,029 --> 00:15:21,259
A contract between two or more parties to collaborate through labor or capital.

312
00:15:21,259 --> 00:15:26,070
Chapter: Sharing in Food, Pooled Travel Expenses (Nahd), and Goods

313
00:15:26,110 --> 00:15:30,870
On the authority of Jabir Ibn 'Abdillah (may Allah be pleased with them both), who said:

314
00:15:30,870 --> 00:15:36,350
The Messenger of Allah (peace and blessings of Allah be upon him) dispatched an expedition toward the coast,

315
00:15:36,350 --> 00:15:41,429
appointing Abu 'Ubaydah Ibn al-Jarrah as their commander, and they numbered three hundred.

316
00:15:41,429 --> 00:15:42,870
In another narration:

317
00:15:42,870 --> 00:15:44,990
"...to intercept a caravan of Quraysh."

318
00:15:44,990 --> 00:15:47,710
We stayed by the coast for half a month,

319
00:15:47,710 --> 00:15:50,110
and we were struck by severe hunger

320
00:15:50,110 --> 00:15:52,429
to the point that we ate fallen leaves (khabat),

321
00:15:52,429 --> 00:15:56,220
so that force came to be called the Army of the Fallen Leaves,

322
00:15:56,220 --> 00:15:58,100
and I was among them.

323
00:15:58,100 --> 00:15:59,840
We had set out—

324
00:15:59,840 --> 00:16:01,240
in another narration:

325
00:16:01,240 --> 00:16:04,629
"carrying our provisions upon our shoulders—

326
00:16:04,629 --> 00:16:09,149
until, when we were along the way, the provisions ran out."

327
00:16:09,149 --> 00:16:12,870
Abu 'Ubaydah then commanded that all the provisions of the army be gathered,

328
00:16:12,870 --> 00:16:15,110
so everything was collected,

329
00:16:15,110 --> 00:16:17,429
amounting to two provisions bags of dates.

330
00:16:17,429 --> 00:16:21,549
He would ration it to us little by little each day

331
00:16:21,549 --> 00:16:23,230
until it was depleted,

332
00:16:23,269 --> 00:16:27,309
and nothing reached each of us except a single date per day.

333
00:16:27,309 --> 00:16:28,389
I said:

334
00:16:28,389 --> 00:16:30,700
"And what good is a single date?"

335
00:16:30,700 --> 00:16:31,980
He replied:

336
00:16:31,980 --> 00:16:35,460
"We truly felt its loss when it was all gone!"

337
00:16:35,460 --> 00:16:36,500
He said:

338
00:16:36,500 --> 00:16:38,860
Then we reached the sea,

339
00:16:38,860 --> 00:16:41,620
and suddenly there was a massive sea creature like a small hill!

340
00:16:41,620 --> 00:16:46,220
That army ate from it for eighteen nights;

341
00:16:46,220 --> 00:16:47,700
in another narration:

342
00:16:47,700 --> 00:16:50,340
"so we ate from it for half a month,

343
00:16:50,340 --> 00:16:55,730
and we rubbed our bodies with its fat until our strength returned to us."

344
00:16:55,730 --> 00:17:00,809
Abu 'Ubaydah then ordered two of its ribs to be stood upright,

345
00:17:00,809 --> 00:17:03,769
then he ordered a mount to be saddled,

346
00:17:03,769 --> 00:17:08,059
and it passed beneath them without touching either of them.

347
00:17:08,059 --> 00:17:09,460
In another narration,

348
00:17:09,460 --> 00:17:11,099
Jabir said:

349
00:17:11,099 --> 00:17:15,140
A man among the company slaughtered three camels,

350
00:17:15,140 --> 00:17:17,819
then slaughtered three camels,

351
00:17:17,819 --> 00:17:20,619
then slaughtered three camels,

352
00:17:20,619 --> 00:17:23,769
whereupon Abu 'Ubaydah forbade him.

353
00:17:23,769 --> 00:17:25,410
In another narration,

354
00:17:25,410 --> 00:17:27,210
Abu 'Ubaydah said:

355
00:17:27,210 --> 00:17:28,369
"Eat!"

356
00:17:28,369 --> 00:17:30,490
And when we arrived in Medina,

357
00:17:30,490 --> 00:17:34,650
we mentioned that to the Prophet (peace be upon him),

358
00:17:34,650 --> 00:17:35,890
and he said:

359
00:17:35,890 --> 00:17:36,809
"Eat of it;

360
00:17:36,809 --> 00:17:39,049
it was sustenance that Allah brought forth for you.

361
00:17:39,049 --> 00:17:42,009
Give us some to eat if you have any left with you."

362
00:17:42,009 --> 00:17:45,730
So one of them brought him some of it, and he ate it.

363
00:17:45,730 --> 00:17:49,119
Commentary on the hadith:

364
00:17:49,119 --> 00:17:50,440
"Al-Nahd"

365
00:17:50,480 --> 00:17:55,039
is the pooling of travel expenses among companions and mixing them together.

366
00:17:55,039 --> 00:17:58,299
"'Urud" refers to goods and commodities.

367
00:17:58,299 --> 00:18:02,539
"The Messenger of Allah (peace be upon him) dispatched an expedition":

368
00:18:02,539 --> 00:18:05,019
this expedition took place in the month of Rajab

369
00:18:05,019 --> 00:18:07,619
in the eighth year of the Hijrah.

370
00:18:07,619 --> 00:18:09,259
"Toward the coast"

371
00:18:09,259 --> 00:18:11,900
means: in the direction of the seashore.

372
00:18:11,900 --> 00:18:13,059
"Fa-ammara"

373
00:18:13,059 --> 00:18:15,460
means: he appointed him as their commander.

374
00:18:15,460 --> 00:18:16,859
"Faniya al-zad"

375
00:18:16,859 --> 00:18:19,940
means: it diminished and approached total depletion.

376
00:18:19,980 --> 00:18:22,460
"Al-Mizwad"

377
00:18:22,460 --> 00:18:25,799
is a bag or pouch in which travel provisions are kept.

378
00:18:25,799 --> 00:18:27,359
"Yaqutuna"

379
00:18:27,359 --> 00:18:29,240
means: he nourished and fed us.

380
00:18:29,240 --> 00:18:31,240
"And what good is a single date?":

381
00:18:31,240 --> 00:18:32,519
what is meant is:

382
00:18:32,519 --> 00:18:35,380
a single date cannot satisfy hunger.

383
00:18:35,380 --> 00:18:38,500
"We truly felt its loss when it was all gone":

384
00:18:38,500 --> 00:18:42,380
that is, its absence had a severe, painful impact upon us,

385
00:18:42,380 --> 00:18:45,250
and we deeply regretted its end.

386
00:18:45,250 --> 00:18:46,690
"Intahayna"

387
00:18:46,690 --> 00:18:48,410
means: we arrived.

388
00:18:48,410 --> 00:18:49,849
"Mithl al-zarib"

389
00:18:49,890 --> 00:18:52,200
means: like a small mountain or hill.

390
00:18:52,200 --> 00:18:53,599
"Bi-rahilah":

391
00:18:53,599 --> 00:18:56,109
a rahilah is a riding camel.

392
00:18:56,109 --> 00:18:57,269
"Al-Khabat"

393
00:18:57,269 --> 00:18:59,269
refers to shaken tree leaves.

394
00:18:59,269 --> 00:19:00,430
"Wadakuhu"

395
00:19:00,430 --> 00:19:02,059
means: its rendered fat and grease.

396
00:19:02,059 --> 00:19:03,380
"Jaza'ir":

397
00:19:03,380 --> 00:19:06,210
jazur refers to a camel slaughtered for meat.

398
00:19:06,210 --> 00:19:09,710
Among the benefits derived from the hadith:

399
00:19:09,710 --> 00:19:11,910
Lessons drawn from the hadith:

400
00:19:11,910 --> 00:19:15,069
The leader may distribute provisions equitably among the people,

401
00:19:15,069 --> 00:19:17,509
while residing in town, whether for compensation or otherwise,

402
00:19:17,509 --> 00:19:20,269
just as he did while traveling.

403
00:19:20,309 --> 00:19:26,190
The hadith also demonstrates the profound faith and reliance upon Allah of the Companions (may Allah be pleased with them).

404
00:19:26,190 --> 00:19:30,309
It highlights the virtue of Abu 'Ubaydah (may Allah be pleased with him).

405
00:19:30,309 --> 00:19:34,309
It affirms the legitimacy of appointing an emir with specific authority during travel,

406
00:19:34,309 --> 00:19:38,190
to oversee the people's affairs and manage their needs.

407
00:19:38,190 --> 00:19:41,750
It establishes the obligation of obeying the emir in what is right.

408
00:19:41,750 --> 00:19:45,990
It shows that reliance upon Allah does not negate taking the necessary practical means.

409
00:19:45,990 --> 00:19:50,750
It indicates the permissibility of eating floating fish cast ashore by the sea.

410
00:19:50,750 --> 00:19:57,710
It also demonstrates the virtue of contentment and accepting the decree of Allah.

411
00:19:57,710 --> 00:20:01,079
On the authority of Salamah (may Allah be pleased with him), who said:

412
00:20:01,079 --> 00:20:04,359
The people's provisions dwindled and they fell into severe poverty,

413
00:20:04,359 --> 00:20:09,079
so they came to the Prophet (peace and blessings of Allah be upon him) asking to slaughter their camels,

414
00:20:09,079 --> 00:20:10,759
and he granted them permission.

415
00:20:10,759 --> 00:20:12,319
Then 'Umar met them,

416
00:20:12,319 --> 00:20:13,759
and they informed him,

417
00:20:13,759 --> 00:20:15,039
so he said:

418
00:20:15,039 --> 00:20:18,039
"How will you survive after your camels are gone?"

419
00:20:18,039 --> 00:20:22,400
He then went in to the Prophet (peace be upon him) and said:

420
00:20:22,400 --> 00:20:27,160
"O Messenger of Allah, how will they survive after their camels are gone?"

421
00:20:27,160 --> 00:20:30,960
Thereupon the Messenger of Allah (peace be upon him) said:

422
00:20:30,960 --> 00:20:35,480
"Call among the people to bring whatever surplus provisions they have."

423
00:20:35,480 --> 00:20:37,880
So a leather sheet was spread out for that purpose,

424
00:20:37,880 --> 00:20:40,500
and they placed their provisions upon it.

425
00:20:40,500 --> 00:20:44,180
Then the Messenger of Allah (peace be upon him) stood up,

426
00:20:44,180 --> 00:20:46,180
supplicated, and invoked blessings upon it.

427
00:20:46,859 --> 00:20:48,859
He then called them to bring their vessels,

428
00:20:49,579 --> 00:20:52,059
and the people scooped up food until they had filled them all.

429
00:20:52,700 --> 00:20:56,140
Then the Messenger of Allah (peace be upon him) said:

430
00:20:56,859 --> 00:20:59,660
"I bear witness that there is no god but Allah,

431
00:21:00,140 --> 00:21:02,140
and that I am the Messenger of Allah."

432
00:21:03,049 --> 00:21:05,049
Commentary on the hadith:

433
00:21:06,480 --> 00:21:08,480
"Dwindled" (khaffat) means grew scarce.

434
00:21:09,240 --> 00:21:11,440
"Fell into severe poverty" (amlaqu) means they became destitute.

435
00:21:12,160 --> 00:21:13,440
"To slaughter their camels"

436
00:21:14,000 --> 00:21:17,000
means they came seeking his permission to slaughter their mounts.

437
00:21:17,950 --> 00:21:19,950
"How will you survive after your camels are gone?"

438
00:21:20,789 --> 00:21:22,789
meaning: after slaughtering them.

439
00:21:23,029 --> 00:21:26,230
He was pointing out that peril is most likely to overtake a traveler on foot

440
00:21:26,710 --> 00:21:28,809
when he slaughters his riding mount.

441
00:21:29,210 --> 00:21:31,210
"Surplus provisions"

442
00:21:31,210 --> 00:21:33,210
refers to whatever remained of their stored food.

443
00:21:34,609 --> 00:21:35,569
"A leather sheet" (nit')

444
00:21:35,730 --> 00:21:37,730
refers to a tanned hide spread on the ground.

445
00:21:38,769 --> 00:21:39,769
"And invoked blessings upon it"

446
00:21:40,410 --> 00:21:42,410
means he prayed for barakah,

447
00:21:42,450 --> 00:21:44,450
and for the abundance and endurance of good.

448
00:21:45,200 --> 00:21:46,400
"The people scooped up"

449
00:21:46,799 --> 00:21:48,799
means they gathered it in handfuls with their hands.

450
00:21:49,619 --> 00:21:51,619
Benefits of the hadith:

451
00:21:53,250 --> 00:21:55,250
From this hadith it is derived

452
00:21:55,250 --> 00:21:58,690
that among the miracles of the Prophet (peace be upon him)

453
00:21:59,009 --> 00:22:01,009
was the multiplication of food.

454
00:22:01,130 --> 00:22:04,650
It demonstrates the virtue and sharp insight of 'Umar (may Allah be pleased with him).

455
00:22:05,369 --> 00:22:09,369
It shows the desirability of offering sincere counsel and initiating advice.

456
00:22:10,299 --> 00:22:12,299
The hadith also serves as proof for those who hold

457
00:22:12,859 --> 00:22:15,859
that it is permissible for the leader during times of inflation and hardship

458
00:22:16,299 --> 00:22:19,819
to compel the wealthy to contribute what he deems appropriate

459
00:22:20,220 --> 00:22:22,220
for the public welfare.

460
00:22:22,609 --> 00:22:25,609
It indicates the desirability of adopting the advice of a sincere counselor

461
00:22:25,609 --> 00:22:27,609
when a superior and more prudent course becomes evident,

462
00:22:28,289 --> 00:22:30,289
thereby setting aside the initial resolve.

463
00:22:32,700 --> 00:22:35,900
On the authority of Rafi' ibn Khadij (may Allah be pleased with him), who said:

464
00:22:36,700 --> 00:22:40,700
We used to pray the 'Asr prayer with the Prophet (peace be upon him),

465
00:22:41,380 --> 00:22:43,380
after which a camel would be slaughtered

466
00:22:43,420 --> 00:22:45,420
and divided into ten portions,

467
00:22:45,740 --> 00:22:49,740
and we would eat cooked meat before the sun set.

468
00:22:51,200 --> 00:22:53,200
Commentary on the hadith:

469
00:22:54,519 --> 00:22:56,519
"Jazur" refers to a camel.

470
00:22:57,160 --> 00:22:59,160
"Cooked meat" (lahman nadijan)

471
00:22:59,160 --> 00:23:01,160
means thoroughly cooked and done.

472
00:23:01,930 --> 00:23:03,930
Benefits of the hadith:

473
00:23:05,400 --> 00:23:07,400
The hadith clarifies the timing of the 'Asr prayer.

474
00:23:08,160 --> 00:23:11,160
It indicates the merit of hastening to pray at the beginning of its time.

475
00:23:12,000 --> 00:23:16,000
It shows leniency in dividing meat without using scales,

476
00:23:16,000 --> 00:23:18,000
because it falls under the category of mutual benevolence,

477
00:23:18,000 --> 00:23:20,000
and it is designated for immediate consumption.

478
00:23:23,170 --> 00:23:25,170
On the authority of Abu Musa, who said

479
00:23:25,170 --> 00:23:28,170
that the Prophet (peace be upon him) said:

480
00:23:28,170 --> 00:23:32,170
"When the Ash'aris run short of provisions during a military expedition,

481
00:23:32,170 --> 00:23:35,170
or the food of their families runs low in Medina,

482
00:23:35,170 --> 00:23:38,170
they gather all that they have in a single cloth,

483
00:23:38,170 --> 00:23:42,170
and then divide it among themselves in a single vessel

484
00:23:42,609 --> 00:23:44,609
equally;

485
00:23:44,609 --> 00:23:46,609
so they are of me, and I am of them."

486
00:23:48,250 --> 00:23:50,250
Commentary on the hadith:

487
00:23:50,250 --> 00:23:52,599
"The Ash'aris"

488
00:23:52,599 --> 00:23:54,599
are an Arab tribe from Yemen.

489
00:23:54,599 --> 00:23:56,730
"Run short of provisions" (armalu)

490
00:23:56,730 --> 00:23:59,730
means their provisions are exhausted and they are in need of food.

491
00:24:00,920 --> 00:24:02,920
Benefits of the hadith:

492
00:24:02,920 --> 00:24:05,660
From this hadith it is derived

493
00:24:05,660 --> 00:24:09,660
that there is a great virtue established for the Ash'aris.

494
00:24:09,660 --> 00:24:15,740
It highlights the virtue of altruism and supporting one's brothers.

495
00:24:16,180 --> 00:24:18,369
Chapter: The Distribution of Sheep.

496
00:24:18,369 --> 00:24:21,369
On the authority of Rafi' ibn Khadij, who said:

497
00:24:21,369 --> 00:24:24,369
We were with the Prophet (peace be upon him)

498
00:24:24,369 --> 00:24:25,369
at Dhu al-Hulayfah,

499
00:24:25,369 --> 00:24:27,369
when hunger afflicted the people.

500
00:24:27,369 --> 00:24:30,369
They captured camels and sheep as spoils.

501
00:24:30,369 --> 00:24:32,369
He said:

502
00:24:32,369 --> 00:24:34,369
The Prophet (peace be upon him) happened to be

503
00:24:34,369 --> 00:24:36,369
at the rear of the army,

504
00:24:36,369 --> 00:24:38,369
so they acted hastily,

505
00:24:38,369 --> 00:24:40,369
slaughtered the animals, and set up the cooking pots.

506
00:24:40,369 --> 00:24:43,369
But the Prophet (peace be upon him) ordered

507
00:24:43,369 --> 00:24:45,369
that the pots be overturned.

508
00:24:45,809 --> 00:24:49,809
Then he divided the spoils, equating ten sheep to one camel.

509
00:24:50,809 --> 00:24:52,809
Then a camel bolted,

510
00:24:52,809 --> 00:24:54,809
and they pursued it, but it exhausted them.

511
00:24:54,809 --> 00:24:57,809
There were only a few horses among the people,

512
00:24:57,809 --> 00:24:59,809
so a man among them shot it with an arrow,

513
00:24:59,809 --> 00:25:01,809
and Allah brought it to a halt.

514
00:25:01,809 --> 00:25:03,809
Then the Prophet said:

515
00:25:03,809 --> 00:25:05,809
"Indeed, among these beasts

516
00:25:05,809 --> 00:25:07,809
are some that bolt like wild animals;

517
00:25:07,809 --> 00:25:09,809
so whichever of them overpowers you—"

518
00:25:09,809 --> 00:25:11,809
—in another narration:

519
00:25:11,809 --> 00:25:13,809
"whichever of them bolts from you—"

520
00:25:14,250 --> 00:25:16,250
—and in another narration:

521
00:25:16,250 --> 00:25:18,250
"whichever of them acts like this—

522
00:25:18,250 --> 00:25:20,250
then treat it in this manner:"

523
00:25:20,250 --> 00:25:22,250
"treat it in this manner."

524
00:25:22,250 --> 00:25:24,279
Then Rafi' said:

525
00:25:24,279 --> 00:25:26,279
"We expect—

526
00:25:26,279 --> 00:25:28,279
or we fear—an encounter with the enemy tomorrow,

527
00:25:28,279 --> 00:25:30,279
and we have no slaughtering knives;

528
00:25:30,279 --> 00:25:32,279
shall we slaughter with sharpened reeds?"

529
00:25:32,279 --> 00:25:34,279
He said—

530
00:25:34,279 --> 00:25:36,279
in another narration:

531
00:25:36,279 --> 00:25:38,279
"Hurry, or slaughter swiftly;

532
00:25:38,279 --> 00:25:40,279
whatever causes the blood to flow and over which the name of Allah is mentioned,

533
00:25:40,279 --> 00:25:42,279
eat of it,

534
00:25:42,720 --> 00:25:44,720
excluding teeth and claws;

535
00:25:44,720 --> 00:25:46,720
and I will inform you of the reason for that:

536
00:25:46,720 --> 00:25:48,720
as for the tooth, it is a bone,

537
00:25:48,720 --> 00:25:50,720
and as for the claw,

538
00:25:50,720 --> 00:25:53,230
it is the slaughtering tool of the Abyssinians."

539
00:25:53,230 --> 00:25:55,619
Commentary on the hadith:

540
00:25:55,619 --> 00:25:57,619
"At Dhu al-Hulayfah":

541
00:25:57,619 --> 00:25:59,619
it is the location in Tihamah near Dhat 'Irq,

542
00:25:59,619 --> 00:26:01,619
though it is also said to be

543
00:26:01,619 --> 00:26:03,619
the well-known miqat.

544
00:26:03,619 --> 00:26:05,619
"At the rear of the army"

545
00:26:05,619 --> 00:26:07,619
means bringing up their rearguard.

546
00:26:07,619 --> 00:26:09,619
"And set up the cooking pots"

547
00:26:09,619 --> 00:26:11,619
is a metonymy for cooking.

548
00:26:12,059 --> 00:26:14,059
"Overturned"

549
00:26:14,059 --> 00:26:16,059
means they were tipped over

550
00:26:16,059 --> 00:26:18,180
and their contents spilled out.

551
00:26:18,180 --> 00:26:20,180
"Equating"

552
00:26:20,180 --> 00:26:22,250
means calculating their relative value at that time.

553
00:26:22,250 --> 00:26:24,250
"Bolted"

554
00:26:24,250 --> 00:26:26,250
means it shied away and fled wildly.

555
00:26:26,250 --> 00:26:28,250
"Exhausted them"

556
00:26:28,250 --> 00:26:30,250
means it wore them out and eluded them.

557
00:26:30,250 --> 00:26:32,250
"Brought it to a halt"

558
00:26:32,250 --> 00:26:34,309
means stopped it in its tracks.

559
00:26:34,309 --> 00:26:36,309
"These beasts"

560
00:26:36,309 --> 00:26:38,380
refers to domesticated animals.

561
00:26:38,380 --> 00:26:40,380
"Bolt like wild animals"

562
00:26:40,819 --> 00:26:42,819
means they flee from humans and become feral.

563
00:26:42,819 --> 00:26:44,819
"Whichever of them overpowers you"

564
00:26:44,819 --> 00:26:46,819
refers to any that escapes and bolts away.

565
00:26:46,819 --> 00:26:48,819
"Then treat it

566
00:26:48,819 --> 00:26:50,819
in this manner"

567
00:26:50,819 --> 00:26:52,910
means shoot it with an arrow.

568
00:26:52,910 --> 00:26:54,910
"We expect" means we fear.

569
00:26:54,910 --> 00:26:56,910
"Muda" refers to knives.

570
00:26:56,910 --> 00:26:58,910
"With reeds"

571
00:26:58,910 --> 00:27:00,910
means using their sharp split edges.

572
00:27:00,910 --> 00:27:02,910
"Causes the blood to flow" means pours it out

573
00:27:02,910 --> 00:27:04,940
and lets it stream freely.

574
00:27:04,940 --> 00:27:06,940
"And I will inform you of the reason for that"

575
00:27:06,940 --> 00:27:08,940
means: I will clarify the underlying legal cause for you

576
00:27:08,940 --> 00:27:10,940
regarding that prohibition.

577
00:27:10,940 --> 00:27:12,940
"The slaughtering tool of the Abyssinians":

578
00:27:12,940 --> 00:27:14,940
this refers to their slitting the throats of slaughtered animals

579
00:27:14,940 --> 00:27:16,940
with their fingernails,

580
00:27:16,940 --> 00:27:18,940
using them in place of the knife

581
00:27:18,940 --> 00:27:20,940
that Muslims use.

582
00:27:20,940 --> 00:27:23,359
Benefits

583
00:27:23,359 --> 00:27:26,130
of the hadith:

584
00:27:26,130 --> 00:27:28,130
It is derived from the hadith

585
00:27:28,130 --> 00:27:30,130
that it is impermissible to consume any of the war booty

586
00:27:30,130 --> 00:27:32,130
prior to its official distribution.

587
00:27:32,130 --> 00:27:34,130
It indicates the permissibility of dividing sheep, cattle,

588
00:27:34,130 --> 00:27:36,130
and camels without an exact individual

589
00:27:36,130 --> 00:27:38,130
monetary appraisal.

590
00:27:38,130 --> 00:27:40,130
It establishes the validity of emergency slaughter for runaway animals.

591
00:27:40,130 --> 00:27:42,130
The hadith also serves as evidence

592
00:27:42,130 --> 00:27:44,130
for those who permit penal discipline (ta'zir)

593
00:27:44,130 --> 00:27:48,019
through the destruction of property.

594
00:27:48,019 --> 00:27:50,019
Chapter: The Valuation of Shared Property

595
00:27:50,019 --> 00:27:52,019
Between Partners at a Fair

596
00:27:52,019 --> 00:27:54,339
and Just Price.

597
00:27:54,339 --> 00:27:56,339
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,

598
00:27:56,339 --> 00:27:58,339
that the Messenger of Allah,

599
00:27:58,339 --> 00:28:00,339
peace and blessings of Allah be upon him,

600
00:28:00,339 --> 00:28:02,339
said:

601
00:28:02,339 --> 00:28:04,369
"Whoever manumits his share in a slave,

602
00:28:04,369 --> 00:28:06,369
— and in another narration:

603
00:28:06,369 --> 00:28:08,369
'Whoever manumits a part of his slave,'

604
00:28:08,369 --> 00:28:10,369
or 'a share,'

605
00:28:10,369 --> 00:28:12,369
or he said, 'a portion,' —

606
00:28:12,369 --> 00:28:14,369
and he possesses sufficient wealth

607
00:28:14,369 --> 00:28:16,369
that reaches the full value of the slave

608
00:28:16,369 --> 00:28:18,369
— in another narration:

609
00:28:18,369 --> 00:28:20,369
'and if he is financially well-off' —

610
00:28:20,369 --> 00:28:22,369
the slave shall be appraised for him at a fair value,

611
00:28:22,369 --> 00:28:24,369
and he shall give his co-owners

612
00:28:24,369 --> 00:28:26,369
their respective shares, and the slave will thereby

613
00:28:26,369 --> 00:28:28,369
be completely freed on his account.

614
00:28:28,369 --> 00:28:30,369
Otherwise, only that portion of him is emancipated

615
00:28:30,369 --> 00:28:32,750
which he freed."

616
00:28:32,750 --> 00:28:34,750
Commentary on the hadith:

617
00:28:34,750 --> 00:28:37,170
"A share," that is,

618
00:28:37,170 --> 00:28:39,170
"in a slave,"

619
00:28:39,170 --> 00:28:41,170
which encompasses both male and female slaves.

620
00:28:41,170 --> 00:28:43,170
"Reaches,"

621
00:28:43,170 --> 00:28:45,170
meaning is equivalent to and amounts to.

622
00:28:45,170 --> 00:28:47,170
"A fair value":

623
00:28:47,170 --> 00:28:49,170
what is intended is that he should be appraised

624
00:28:49,170 --> 00:28:51,170
as being entirely enslaved,

625
00:28:51,170 --> 00:28:53,170
without reducing his valuation due to the defect of partial freedom.

626
00:28:53,170 --> 00:28:55,710
Among the points of benefit

627
00:28:55,710 --> 00:28:58,349
of the hadith:

628
00:28:58,349 --> 00:29:00,349
it is derived from the hadith

629
00:29:00,349 --> 00:29:02,349
that there is strong encouragement toward manumission and the freeing of slaves.

630
00:29:02,349 --> 00:29:04,349
It also indicates that if there enters

631
00:29:04,349 --> 00:29:06,349
into a slave a portion of freedom,

632
00:29:06,349 --> 00:29:08,349
Allah, Exalted and Glorified, has legislated

633
00:29:08,349 --> 00:29:10,349
the release of the remainder.

634
00:29:10,349 --> 00:29:12,349
It also demonstrates that if a co-owner acts

635
00:29:12,349 --> 00:29:14,349
regarding property that cannot be physically partitioned

636
00:29:14,349 --> 00:29:16,349
in a manner that terminates

637
00:29:16,349 --> 00:29:18,349
ownership, he must guarantee the financial share

638
00:29:18,349 --> 00:29:22,430
of his partner.

639
00:29:22,430 --> 00:29:24,430
On the authority of Abu Hurayrah, may Allah be pleased with him,

640
00:29:24,430 --> 00:29:26,430
from the Prophet, peace and blessings of Allah be upon him,

641
00:29:26,430 --> 00:29:28,460
who said:

642
00:29:28,460 --> 00:29:30,460
"Whoever manumits a small share

643
00:29:30,460 --> 00:29:32,460
in his slave

644
00:29:32,460 --> 00:29:34,460
— in another narration: 'manumits

645
00:29:34,460 --> 00:29:36,460
a share or a small portion' —

646
00:29:36,460 --> 00:29:38,460
then the responsibility of completely emancipating him rests upon his own wealth.

647
00:29:38,460 --> 00:29:40,529
In another narration:

648
00:29:40,529 --> 00:29:42,529
he is completely freed if the man

649
00:29:42,529 --> 00:29:44,589
possesses wealth;

650
00:29:44,589 --> 00:29:46,589
but if he has no wealth,

651
00:29:46,589 --> 00:29:48,589
the slave is appraised at a fair

652
00:29:48,589 --> 00:29:50,589
valuation, and then

653
00:29:50,589 --> 00:29:52,589
he is asked to earn and pay off the rest, without being overburdened."

654
00:29:52,589 --> 00:29:54,910
Commentary on

655
00:29:54,910 --> 00:29:57,359
the hadith:

656
00:29:57,359 --> 00:29:59,359
"A small share" (shaqis), meaning a portion.

657
00:29:59,359 --> 00:30:01,359
"The responsibility of completely emancipating him rests upon him":

658
00:30:01,359 --> 00:30:03,359
meaning he is obligated to pay

659
00:30:03,359 --> 00:30:05,359
the value of the remaining part from his own wealth,

660
00:30:05,359 --> 00:30:07,650
so that the slave is entirely released from bondage.

661
00:30:07,650 --> 00:30:09,650
"He is asked to earn and pay off" (istas'a):

662
00:30:09,650 --> 00:30:11,650
meaning he works and earns to pay his other master.

663
00:30:11,650 --> 00:30:13,740
"Without being overburdened"

664
00:30:13,740 --> 00:30:15,740
meaning without

665
00:30:15,740 --> 00:30:17,740
being subjected to excessive demands in his earning,

666
00:30:17,740 --> 00:30:20,029
nor treated with harshness.

667
00:30:20,029 --> 00:30:22,029
Among the points of benefit of the hadith:

668
00:30:22,029 --> 00:30:24,670
it is derived from the hadith

669
00:30:24,670 --> 00:30:26,670
that it is legitimate to appraise

670
00:30:26,670 --> 00:30:28,670
financial assets.

671
00:30:28,670 --> 00:30:30,670
And it provides guidance toward showing gentleness

672
00:30:30,670 --> 00:30:32,670
to the contracted slave who is purchasing his freedom.