WEBVTT

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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.

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Chapter: One Who Fights in Defense of His Property

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On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:

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I heard the Prophet (peace and blessings of Allah be upon him) say:

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"Whoever is killed defending his property is a martyr."

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Commentary on the hadith:

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"Whoever is killed defending his property"

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means: one who is slain while defending his possessions.

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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 it is permissible to repel an aggressor who wrongfully attempts to seize property,

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whether that property is little or great.

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The hadith also indicates that if the malicious aggressor is killed,

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no blood money is owed for him, nor is there any legal retribution.

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It also permits conferring the designation of martyr upon someone other than a casualty of the battlefield,

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though this designation can only be established through explicit textual proof,

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and the specialized rulings governing battlefield martyrs do not apply to him.

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Chapter: If One Breaks a Bowl or an Item Belonging to Another

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On the authority of Anas, who said:

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The Prophet (peace and blessings of Allah be upon him) was in the home of one of his wives,

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when one of the Mothers of the Believers sent over a bowl containing food.

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The wife in whose house the Prophet (peace be upon him) was struck the servant's hand,

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and the bowl fell and shattered.

00:13:17.759 --> 00:13:22.159
Thereupon, the Prophet (peace be upon him) gathered the broken pieces of the bowl

00:13:22.159 --> 00:13:26.639
and began collecting into them the food that had been in it,

00:13:26.639 --> 00:13:27.960
while saying:

00:13:27.960 --> 00:13:30.159
"Your mother felt jealous."

00:13:30.159 --> 00:13:31.559
In another narration:

00:13:31.559 --> 00:13:32.899
"Eat!"

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,

00:13:38.940 --> 00:13:43.899
and gave the intact bowl to the wife whose bowl had been broken,

00:13:43.899 --> 00:13:45.220
in another narration:

00:13:45.220 --> 00:13:46.340
"the large dish"

00:13:46.340 --> 00:13:48.759
in all occurrences,

00:13:48.759 --> 00:13:53.370
and he kept the broken one in the house of the one who broke it.

00:13:53.370 --> 00:13:56.879
Commentary on the hadith:

00:13:56.879 --> 00:14:01.399
"One of his wives" refers to 'A'ishah (may Allah be pleased with her).

00:14:01.399 --> 00:14:06.679
"One of the Mothers of the Believers" refers to Zaynab (may Allah be pleased with her).

00:14:06.679 --> 00:14:08.080
"Bi-sahfah":

00:14:08.080 --> 00:14:12.120
A sahfah is a serving dish large enough to satisfy five people,

00:14:12.120 --> 00:14:14.860
whereas a qas'ah satisfies ten.

00:14:14.860 --> 00:14:16.340
"Fa-infalaqat"

00:14:16.340 --> 00:14:18.259
means: it fractured and broke.

00:14:18.259 --> 00:14:19.820
"Filaq al-sahfah"

00:14:19.820 --> 00:14:22.340
means: its broken pieces.

00:14:22.340 --> 00:14:23.460
"Gharat"

00:14:23.460 --> 00:14:26.019
means: her jealousy was stirred.

00:14:26.019 --> 00:14:27.620
"Habasa al-khadim"

00:14:27.620 --> 00:14:29.299
means: he made the servant wait.

00:14:29.299 --> 00:14:30.379
"Fa-dafa'a"

00:14:30.379 --> 00:14:32.139
means: he handed over.

00:14:32.139 --> 00:14:33.220
"Amsaka"

00:14:33.220 --> 00:14:35.299
means: he retained.

00:14:35.299 --> 00:14:38.820
Among the benefits derived from the hadith:

00:14:38.820 --> 00:14:40.860
It is inferred from the hadith

00:14:40.860 --> 00:14:43.500
that it is recommended to treat women gently and show forbearance,

00:14:43.500 --> 00:14:47.059
and to extend full excuse to a woman in a state of jealousy.

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,

00:14:53.340 --> 00:15:00.620
because in that state her rational faculty is clouded by the intense anger stirred by jealousy.

00:15:00.620 --> 00:15:03.860
It also demonstrates the legitimacy of imposing financial compensation for damaged property,

00:15:03.860 --> 00:15:10.529
and that whoever destroys another person's property must make restitution for it.

00:15:10.529 --> 00:15:12.830
The Book of Partnerships

00:15:12.830 --> 00:15:14.029
Partnership:

00:15:14.029 --> 00:15:21.259
A contract between two or more parties to collaborate through labor or capital.

00:15:21.259 --> 00:15:26.070
Chapter: Sharing in Food, Pooled Travel Expenses (Nahd), and Goods

00:15:26.110 --> 00:15:30.870
On the authority of Jabir Ibn 'Abdillah (may Allah be pleased with them both), who said:

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,

00:15:36.350 --> 00:15:41.429
appointing Abu 'Ubaydah Ibn al-Jarrah as their commander, and they numbered three hundred.

00:15:41.429 --> 00:15:42.870
In another narration:

00:15:42.870 --> 00:15:44.990
"...to intercept a caravan of Quraysh."

00:15:44.990 --> 00:15:47.710
We stayed by the coast for half a month,

00:15:47.710 --> 00:15:50.110
and we were struck by severe hunger

00:15:50.110 --> 00:15:52.429
to the point that we ate fallen leaves (khabat),

00:15:52.429 --> 00:15:56.220
so that force came to be called the Army of the Fallen Leaves,

00:15:56.220 --> 00:15:58.100
and I was among them.

00:15:58.100 --> 00:15:59.840
We had set out—

00:15:59.840 --> 00:16:01.240
in another narration:

00:16:01.240 --> 00:16:04.629
"carrying our provisions upon our shoulders—

00:16:04.629 --> 00:16:09.149
until, when we were along the way, the provisions ran out."

00:16:09.149 --> 00:16:12.870
Abu 'Ubaydah then commanded that all the provisions of the army be gathered,

00:16:12.870 --> 00:16:15.110
so everything was collected,

00:16:15.110 --> 00:16:17.429
amounting to two provisions bags of dates.

00:16:17.429 --> 00:16:21.549
He would ration it to us little by little each day

00:16:21.549 --> 00:16:23.230
until it was depleted,

00:16:23.269 --> 00:16:27.309
and nothing reached each of us except a single date per day.

00:16:27.309 --> 00:16:28.389
I said:

00:16:28.389 --> 00:16:30.700
"And what good is a single date?"

00:16:30.700 --> 00:16:31.980
He replied:

00:16:31.980 --> 00:16:35.460
"We truly felt its loss when it was all gone!"

00:16:35.460 --> 00:16:36.500
He said:

00:16:36.500 --> 00:16:38.860
Then we reached the sea,

00:16:38.860 --> 00:16:41.620
and suddenly there was a massive sea creature like a small hill!

00:16:41.620 --> 00:16:46.220
That army ate from it for eighteen nights;

00:16:46.220 --> 00:16:47.700
in another narration:

00:16:47.700 --> 00:16:50.340
"so we ate from it for half a month,

00:16:50.340 --> 00:16:55.730
and we rubbed our bodies with its fat until our strength returned to us."

00:16:55.730 --> 00:17:00.809
Abu 'Ubaydah then ordered two of its ribs to be stood upright,

00:17:00.809 --> 00:17:03.769
then he ordered a mount to be saddled,

00:17:03.769 --> 00:17:08.059
and it passed beneath them without touching either of them.

00:17:08.059 --> 00:17:09.460
In another narration,

00:17:09.460 --> 00:17:11.099
Jabir said:

00:17:11.099 --> 00:17:15.140
A man among the company slaughtered three camels,

00:17:15.140 --> 00:17:17.819
then slaughtered three camels,

00:17:17.819 --> 00:17:20.619
then slaughtered three camels,

00:17:20.619 --> 00:17:23.769
whereupon Abu 'Ubaydah forbade him.

00:17:23.769 --> 00:17:25.410
In another narration,

00:17:25.410 --> 00:17:27.210
Abu 'Ubaydah said:

00:17:27.210 --> 00:17:28.369
"Eat!"

00:17:28.369 --> 00:17:30.490
And when we arrived in Medina,

00:17:30.490 --> 00:17:34.650
we mentioned that to the Prophet (peace be upon him),

00:17:34.650 --> 00:17:35.890
and he said:

00:17:35.890 --> 00:17:36.809
"Eat of it;

00:17:36.809 --> 00:17:39.049
it was sustenance that Allah brought forth for you.

00:17:39.049 --> 00:17:42.009
Give us some to eat if you have any left with you."

00:17:42.009 --> 00:17:45.730
So one of them brought him some of it, and he ate it.

00:17:45.730 --> 00:17:49.119
Commentary on the hadith:

00:17:49.119 --> 00:17:50.440
"Al-Nahd"

00:17:50.480 --> 00:17:55.039
is the pooling of travel expenses among companions and mixing them together.

00:17:55.039 --> 00:17:58.299
"'Urud" refers to goods and commodities.

00:17:58.299 --> 00:18:02.539
"The Messenger of Allah (peace be upon him) dispatched an expedition":

00:18:02.539 --> 00:18:05.019
this expedition took place in the month of Rajab

00:18:05.019 --> 00:18:07.619
in the eighth year of the Hijrah.

00:18:07.619 --> 00:18:09.259
"Toward the coast"

00:18:09.259 --> 00:18:11.900
means: in the direction of the seashore.

00:18:11.900 --> 00:18:13.059
"Fa-ammara"

00:18:13.059 --> 00:18:15.460
means: he appointed him as their commander.

00:18:15.460 --> 00:18:16.859
"Faniya al-zad"

00:18:16.859 --> 00:18:19.940
means: it diminished and approached total depletion.

00:18:19.980 --> 00:18:22.460
"Al-Mizwad"

00:18:22.460 --> 00:18:25.799
is a bag or pouch in which travel provisions are kept.

00:18:25.799 --> 00:18:27.359
"Yaqutuna"

00:18:27.359 --> 00:18:29.240
means: he nourished and fed us.

00:18:29.240 --> 00:18:31.240
"And what good is a single date?":

00:18:31.240 --> 00:18:32.519
what is meant is:

00:18:32.519 --> 00:18:35.380
a single date cannot satisfy hunger.

00:18:35.380 --> 00:18:38.500
"We truly felt its loss when it was all gone":

00:18:38.500 --> 00:18:42.380
that is, its absence had a severe, painful impact upon us,

00:18:42.380 --> 00:18:45.250
and we deeply regretted its end.

00:18:45.250 --> 00:18:46.690
"Intahayna"

00:18:46.690 --> 00:18:48.410
means: we arrived.

00:18:48.410 --> 00:18:49.849
"Mithl al-zarib"

00:18:49.890 --> 00:18:52.200
means: like a small mountain or hill.

00:18:52.200 --> 00:18:53.599
"Bi-rahilah":

00:18:53.599 --> 00:18:56.109
a rahilah is a riding camel.

00:18:56.109 --> 00:18:57.269
"Al-Khabat"

00:18:57.269 --> 00:18:59.269
refers to shaken tree leaves.

00:18:59.269 --> 00:19:00.430
"Wadakuhu"

00:19:00.430 --> 00:19:02.059
means: its rendered fat and grease.

00:19:02.059 --> 00:19:03.380
"Jaza'ir":

00:19:03.380 --> 00:19:06.210
jazur refers to a camel slaughtered for meat.

00:19:06.210 --> 00:19:09.710
Among the benefits derived from the hadith:

00:19:09.710 --> 00:19:11.910
Lessons drawn from the hadith:

00:19:11.910 --> 00:19:15.069
The leader may distribute provisions equitably among the people,

00:19:15.069 --> 00:19:17.509
while residing in town, whether for compensation or otherwise,

00:19:17.509 --> 00:19:20.269
just as he did while traveling.

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).

00:19:26.190 --> 00:19:30.309
It highlights the virtue of Abu 'Ubaydah (may Allah be pleased with him).

00:19:30.309 --> 00:19:34.309
It affirms the legitimacy of appointing an emir with specific authority during travel,

00:19:34.309 --> 00:19:38.190
to oversee the people's affairs and manage their needs.

00:19:38.190 --> 00:19:41.750
It establishes the obligation of obeying the emir in what is right.

00:19:41.750 --> 00:19:45.990
It shows that reliance upon Allah does not negate taking the necessary practical means.

00:19:45.990 --> 00:19:50.750
It indicates the permissibility of eating floating fish cast ashore by the sea.

00:19:50.750 --> 00:19:57.710
It also demonstrates the virtue of contentment and accepting the decree of Allah.

00:19:57.710 --> 00:20:01.079
On the authority of Salamah (may Allah be pleased with him), who said:

00:20:01.079 --> 00:20:04.359
The people's provisions dwindled and they fell into severe poverty,

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,

00:20:09.079 --> 00:20:10.759
and he granted them permission.

00:20:10.759 --> 00:20:12.319
Then 'Umar met them,

00:20:12.319 --> 00:20:13.759
and they informed him,

00:20:13.759 --> 00:20:15.039
so he said:

00:20:15.039 --> 00:20:18.039
"How will you survive after your camels are gone?"

00:20:18.039 --> 00:20:22.400
He then went in to the Prophet (peace be upon him) and said:

00:20:22.400 --> 00:20:27.160
"O Messenger of Allah, how will they survive after their camels are gone?"

00:20:27.160 --> 00:20:30.960
Thereupon the Messenger of Allah (peace be upon him) said:

00:20:30.960 --> 00:20:35.480
"Call among the people to bring whatever surplus provisions they have."

00:20:35.480 --> 00:20:37.880
So a leather sheet was spread out for that purpose,

00:20:37.880 --> 00:20:40.500
and they placed their provisions upon it.

00:20:40.500 --> 00:20:44.180
Then the Messenger of Allah (peace be upon him) stood up,

00:20:44.180 --> 00:20:46.180
supplicated, and invoked blessings upon it.

00:20:46.859 --> 00:20:48.859
He then called them to bring their vessels,

00:20:49.579 --> 00:20:52.059
and the people scooped up food until they had filled them all.

00:20:52.700 --> 00:20:56.140
Then the Messenger of Allah (peace be upon him) said:

00:20:56.859 --> 00:20:59.660
"I bear witness that there is no god but Allah,

00:21:00.140 --> 00:21:02.140
and that I am the Messenger of Allah."

00:21:03.049 --> 00:21:05.049
Commentary on the hadith:

00:21:06.480 --> 00:21:08.480
"Dwindled" (khaffat) means grew scarce.

00:21:09.240 --> 00:21:11.440
"Fell into severe poverty" (amlaqu) means they became destitute.

00:21:12.160 --> 00:21:13.440
"To slaughter their camels"

00:21:14.000 --> 00:21:17.000
means they came seeking his permission to slaughter their mounts.

00:21:17.950 --> 00:21:19.950
"How will you survive after your camels are gone?"

00:21:20.789 --> 00:21:22.789
meaning: after slaughtering them.

00:21:23.029 --> 00:21:26.230
He was pointing out that peril is most likely to overtake a traveler on foot

00:21:26.710 --> 00:21:28.809
when he slaughters his riding mount.

00:21:29.210 --> 00:21:31.210
"Surplus provisions"

00:21:31.210 --> 00:21:33.210
refers to whatever remained of their stored food.

00:21:34.609 --> 00:21:35.569
"A leather sheet" (nit')

00:21:35.730 --> 00:21:37.730
refers to a tanned hide spread on the ground.

00:21:38.769 --> 00:21:39.769
"And invoked blessings upon it"

00:21:40.410 --> 00:21:42.410
means he prayed for barakah,

00:21:42.450 --> 00:21:44.450
and for the abundance and endurance of good.

00:21:45.200 --> 00:21:46.400
"The people scooped up"

00:21:46.799 --> 00:21:48.799
means they gathered it in handfuls with their hands.

00:21:49.619 --> 00:21:51.619
Benefits of the hadith:

00:21:53.250 --> 00:21:55.250
From this hadith it is derived

00:21:55.250 --> 00:21:58.690
that among the miracles of the Prophet (peace be upon him)

00:21:59.009 --> 00:22:01.009
was the multiplication of food.

00:22:01.130 --> 00:22:04.650
It demonstrates the virtue and sharp insight of 'Umar (may Allah be pleased with him).

00:22:05.369 --> 00:22:09.369
It shows the desirability of offering sincere counsel and initiating advice.

00:22:10.299 --> 00:22:12.299
The hadith also serves as proof for those who hold

00:22:12.859 --> 00:22:15.859
that it is permissible for the leader during times of inflation and hardship

00:22:16.299 --> 00:22:19.819
to compel the wealthy to contribute what he deems appropriate

00:22:20.220 --> 00:22:22.220
for the public welfare.

00:22:22.609 --> 00:22:25.609
It indicates the desirability of adopting the advice of a sincere counselor

00:22:25.609 --> 00:22:27.609
when a superior and more prudent course becomes evident,

00:22:28.289 --> 00:22:30.289
thereby setting aside the initial resolve.

00:22:32.700 --> 00:22:35.900
On the authority of Rafi' ibn Khadij (may Allah be pleased with him), who said:

00:22:36.700 --> 00:22:40.700
We used to pray the 'Asr prayer with the Prophet (peace be upon him),

00:22:41.380 --> 00:22:43.380
after which a camel would be slaughtered

00:22:43.420 --> 00:22:45.420
and divided into ten portions,

00:22:45.740 --> 00:22:49.740
and we would eat cooked meat before the sun set.

00:22:51.200 --> 00:22:53.200
Commentary on the hadith:

00:22:54.519 --> 00:22:56.519
"Jazur" refers to a camel.

00:22:57.160 --> 00:22:59.160
"Cooked meat" (lahman nadijan)

00:22:59.160 --> 00:23:01.160
means thoroughly cooked and done.

00:23:01.930 --> 00:23:03.930
Benefits of the hadith:

00:23:05.400 --> 00:23:07.400
The hadith clarifies the timing of the 'Asr prayer.

00:23:08.160 --> 00:23:11.160
It indicates the merit of hastening to pray at the beginning of its time.

00:23:12.000 --> 00:23:16.000
It shows leniency in dividing meat without using scales,

00:23:16.000 --> 00:23:18.000
because it falls under the category of mutual benevolence,

00:23:18.000 --> 00:23:20.000
and it is designated for immediate consumption.

00:23:23.170 --> 00:23:25.170
On the authority of Abu Musa, who said

00:23:25.170 --> 00:23:28.170
that the Prophet (peace be upon him) said:

00:23:28.170 --> 00:23:32.170
"When the Ash'aris run short of provisions during a military expedition,

00:23:32.170 --> 00:23:35.170
or the food of their families runs low in Medina,

00:23:35.170 --> 00:23:38.170
they gather all that they have in a single cloth,

00:23:38.170 --> 00:23:42.170
and then divide it among themselves in a single vessel

00:23:42.609 --> 00:23:44.609
equally;

00:23:44.609 --> 00:23:46.609
so they are of me, and I am of them."

00:23:48.250 --> 00:23:50.250
Commentary on the hadith:

00:23:50.250 --> 00:23:52.599
"The Ash'aris"

00:23:52.599 --> 00:23:54.599
are an Arab tribe from Yemen.

00:23:54.599 --> 00:23:56.730
"Run short of provisions" (armalu)

00:23:56.730 --> 00:23:59.730
means their provisions are exhausted and they are in need of food.

00:24:00.920 --> 00:24:02.920
Benefits of the hadith:

00:24:02.920 --> 00:24:05.660
From this hadith it is derived

00:24:05.660 --> 00:24:09.660
that there is a great virtue established for the Ash'aris.

00:24:09.660 --> 00:24:15.740
It highlights the virtue of altruism and supporting one's brothers.

00:24:16.180 --> 00:24:18.369
Chapter: The Distribution of Sheep.

00:24:18.369 --> 00:24:21.369
On the authority of Rafi' ibn Khadij, who said:

00:24:21.369 --> 00:24:24.369
We were with the Prophet (peace be upon him)

00:24:24.369 --> 00:24:25.369
at Dhu al-Hulayfah,

00:24:25.369 --> 00:24:27.369
when hunger afflicted the people.

00:24:27.369 --> 00:24:30.369
They captured camels and sheep as spoils.

00:24:30.369 --> 00:24:32.369
He said:

00:24:32.369 --> 00:24:34.369
The Prophet (peace be upon him) happened to be

00:24:34.369 --> 00:24:36.369
at the rear of the army,

00:24:36.369 --> 00:24:38.369
so they acted hastily,

00:24:38.369 --> 00:24:40.369
slaughtered the animals, and set up the cooking pots.

00:24:40.369 --> 00:24:43.369
But the Prophet (peace be upon him) ordered

00:24:43.369 --> 00:24:45.369
that the pots be overturned.

00:24:45.809 --> 00:24:49.809
Then he divided the spoils, equating ten sheep to one camel.

00:24:50.809 --> 00:24:52.809
Then a camel bolted,

00:24:52.809 --> 00:24:54.809
and they pursued it, but it exhausted them.

00:24:54.809 --> 00:24:57.809
There were only a few horses among the people,

00:24:57.809 --> 00:24:59.809
so a man among them shot it with an arrow,

00:24:59.809 --> 00:25:01.809
and Allah brought it to a halt.

00:25:01.809 --> 00:25:03.809
Then the Prophet said:

00:25:03.809 --> 00:25:05.809
"Indeed, among these beasts

00:25:05.809 --> 00:25:07.809
are some that bolt like wild animals;

00:25:07.809 --> 00:25:09.809
so whichever of them overpowers you—"

00:25:09.809 --> 00:25:11.809
—in another narration:

00:25:11.809 --> 00:25:13.809
"whichever of them bolts from you—"

00:25:14.250 --> 00:25:16.250
—and in another narration:

00:25:16.250 --> 00:25:18.250
"whichever of them acts like this—

00:25:18.250 --> 00:25:20.250
then treat it in this manner:"

00:25:20.250 --> 00:25:22.250
"treat it in this manner."

00:25:22.250 --> 00:25:24.279
Then Rafi' said:

00:25:24.279 --> 00:25:26.279
"We expect—

00:25:26.279 --> 00:25:28.279
or we fear—an encounter with the enemy tomorrow,

00:25:28.279 --> 00:25:30.279
and we have no slaughtering knives;

00:25:30.279 --> 00:25:32.279
shall we slaughter with sharpened reeds?"

00:25:32.279 --> 00:25:34.279
He said—

00:25:34.279 --> 00:25:36.279
in another narration:

00:25:36.279 --> 00:25:38.279
"Hurry, or slaughter swiftly;

00:25:38.279 --> 00:25:40.279
whatever causes the blood to flow and over which the name of Allah is mentioned,

00:25:40.279 --> 00:25:42.279
eat of it,

00:25:42.720 --> 00:25:44.720
excluding teeth and claws;

00:25:44.720 --> 00:25:46.720
and I will inform you of the reason for that:

00:25:46.720 --> 00:25:48.720
as for the tooth, it is a bone,

00:25:48.720 --> 00:25:50.720
and as for the claw,

00:25:50.720 --> 00:25:53.230
it is the slaughtering tool of the Abyssinians."

00:25:53.230 --> 00:25:55.619
Commentary on the hadith:

00:25:55.619 --> 00:25:57.619
"At Dhu al-Hulayfah":

00:25:57.619 --> 00:25:59.619
it is the location in Tihamah near Dhat 'Irq,

00:25:59.619 --> 00:26:01.619
though it is also said to be

00:26:01.619 --> 00:26:03.619
the well-known miqat.

00:26:03.619 --> 00:26:05.619
"At the rear of the army"

00:26:05.619 --> 00:26:07.619
means bringing up their rearguard.

00:26:07.619 --> 00:26:09.619
"And set up the cooking pots"

00:26:09.619 --> 00:26:11.619
is a metonymy for cooking.

00:26:12.059 --> 00:26:14.059
"Overturned"

00:26:14.059 --> 00:26:16.059
means they were tipped over

00:26:16.059 --> 00:26:18.180
and their contents spilled out.

00:26:18.180 --> 00:26:20.180
"Equating"

00:26:20.180 --> 00:26:22.250
means calculating their relative value at that time.

00:26:22.250 --> 00:26:24.250
"Bolted"

00:26:24.250 --> 00:26:26.250
means it shied away and fled wildly.

00:26:26.250 --> 00:26:28.250
"Exhausted them"

00:26:28.250 --> 00:26:30.250
means it wore them out and eluded them.

00:26:30.250 --> 00:26:32.250
"Brought it to a halt"

00:26:32.250 --> 00:26:34.309
means stopped it in its tracks.

00:26:34.309 --> 00:26:36.309
"These beasts"

00:26:36.309 --> 00:26:38.380
refers to domesticated animals.

00:26:38.380 --> 00:26:40.380
"Bolt like wild animals"

00:26:40.819 --> 00:26:42.819
means they flee from humans and become feral.

00:26:42.819 --> 00:26:44.819
"Whichever of them overpowers you"

00:26:44.819 --> 00:26:46.819
refers to any that escapes and bolts away.

00:26:46.819 --> 00:26:48.819
"Then treat it

00:26:48.819 --> 00:26:50.819
in this manner"

00:26:50.819 --> 00:26:52.910
means shoot it with an arrow.

00:26:52.910 --> 00:26:54.910
"We expect" means we fear.

00:26:54.910 --> 00:26:56.910
"Muda" refers to knives.

00:26:56.910 --> 00:26:58.910
"With reeds"

00:26:58.910 --> 00:27:00.910
means using their sharp split edges.

00:27:00.910 --> 00:27:02.910
"Causes the blood to flow" means pours it out

00:27:02.910 --> 00:27:04.940
and lets it stream freely.

00:27:04.940 --> 00:27:06.940
"And I will inform you of the reason for that"

00:27:06.940 --> 00:27:08.940
means: I will clarify the underlying legal cause for you

00:27:08.940 --> 00:27:10.940
regarding that prohibition.

00:27:10.940 --> 00:27:12.940
"The slaughtering tool of the Abyssinians":

00:27:12.940 --> 00:27:14.940
this refers to their slitting the throats of slaughtered animals

00:27:14.940 --> 00:27:16.940
with their fingernails,

00:27:16.940 --> 00:27:18.940
using them in place of the knife

00:27:18.940 --> 00:27:20.940
that Muslims use.

00:27:20.940 --> 00:27:23.359
Benefits

00:27:23.359 --> 00:27:26.130
of the hadith:

00:27:26.130 --> 00:27:28.130
It is derived from the hadith

00:27:28.130 --> 00:27:30.130
that it is impermissible to consume any of the war booty

00:27:30.130 --> 00:27:32.130
prior to its official distribution.

00:27:32.130 --> 00:27:34.130
It indicates the permissibility of dividing sheep, cattle,

00:27:34.130 --> 00:27:36.130
and camels without an exact individual

00:27:36.130 --> 00:27:38.130
monetary appraisal.

00:27:38.130 --> 00:27:40.130
It establishes the validity of emergency slaughter for runaway animals.

00:27:40.130 --> 00:27:42.130
The hadith also serves as evidence

00:27:42.130 --> 00:27:44.130
for those who permit penal discipline (ta'zir)

00:27:44.130 --> 00:27:48.019
through the destruction of property.

00:27:48.019 --> 00:27:50.019
Chapter: The Valuation of Shared Property

00:27:50.019 --> 00:27:52.019
Between Partners at a Fair

00:27:52.019 --> 00:27:54.339
and Just Price.

00:27:54.339 --> 00:27:56.339
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,

00:27:56.339 --> 00:27:58.339
that the Messenger of Allah,

00:27:58.339 --> 00:28:00.339
peace and blessings of Allah be upon him,

00:28:00.339 --> 00:28:02.339
said:

00:28:02.339 --> 00:28:04.369
"Whoever manumits his share in a slave,

00:28:04.369 --> 00:28:06.369
— and in another narration:

00:28:06.369 --> 00:28:08.369
'Whoever manumits a part of his slave,'

00:28:08.369 --> 00:28:10.369
or 'a share,'

00:28:10.369 --> 00:28:12.369
or he said, 'a portion,' —

00:28:12.369 --> 00:28:14.369
and he possesses sufficient wealth

00:28:14.369 --> 00:28:16.369
that reaches the full value of the slave

00:28:16.369 --> 00:28:18.369
— in another narration:

00:28:18.369 --> 00:28:20.369
'and if he is financially well-off' —

00:28:20.369 --> 00:28:22.369
the slave shall be appraised for him at a fair value,

00:28:22.369 --> 00:28:24.369
and he shall give his co-owners

00:28:24.369 --> 00:28:26.369
their respective shares, and the slave will thereby

00:28:26.369 --> 00:28:28.369
be completely freed on his account.

00:28:28.369 --> 00:28:30.369
Otherwise, only that portion of him is emancipated

00:28:30.369 --> 00:28:32.750
which he freed."

00:28:32.750 --> 00:28:34.750
Commentary on the hadith:

00:28:34.750 --> 00:28:37.170
"A share," that is,

00:28:37.170 --> 00:28:39.170
"in a slave,"

00:28:39.170 --> 00:28:41.170
which encompasses both male and female slaves.

00:28:41.170 --> 00:28:43.170
"Reaches,"

00:28:43.170 --> 00:28:45.170
meaning is equivalent to and amounts to.

00:28:45.170 --> 00:28:47.170
"A fair value":

00:28:47.170 --> 00:28:49.170
what is intended is that he should be appraised

00:28:49.170 --> 00:28:51.170
as being entirely enslaved,

00:28:51.170 --> 00:28:53.170
without reducing his valuation due to the defect of partial freedom.

00:28:53.170 --> 00:28:55.710
Among the points of benefit

00:28:55.710 --> 00:28:58.349
of the hadith:

00:28:58.349 --> 00:29:00.349
it is derived from the hadith

00:29:00.349 --> 00:29:02.349
that there is strong encouragement toward manumission and the freeing of slaves.

00:29:02.349 --> 00:29:04.349
It also indicates that if there enters

00:29:04.349 --> 00:29:06.349
into a slave a portion of freedom,

00:29:06.349 --> 00:29:08.349
Allah, Exalted and Glorified, has legislated

00:29:08.349 --> 00:29:10.349
the release of the remainder.

00:29:10.349 --> 00:29:12.349
It also demonstrates that if a co-owner acts

00:29:12.349 --> 00:29:14.349
regarding property that cannot be physically partitioned

00:29:14.349 --> 00:29:16.349
in a manner that terminates

00:29:16.349 --> 00:29:18.349
ownership, he must guarantee the financial share

00:29:18.349 --> 00:29:22.430
of his partner.

00:29:22.430 --> 00:29:24.430
On the authority of Abu Hurayrah, may Allah be pleased with him,

00:29:24.430 --> 00:29:26.430
from the Prophet, peace and blessings of Allah be upon him,

00:29:26.430 --> 00:29:28.460
who said:

00:29:28.460 --> 00:29:30.460
"Whoever manumits a small share

00:29:30.460 --> 00:29:32.460
in his slave

00:29:32.460 --> 00:29:34.460
— in another narration: 'manumits

00:29:34.460 --> 00:29:36.460
a share or a small portion' —

00:29:36.460 --> 00:29:38.460
then the responsibility of completely emancipating him rests upon his own wealth.

00:29:38.460 --> 00:29:40.529
In another narration:

00:29:40.529 --> 00:29:42.529
he is completely freed if the man

00:29:42.529 --> 00:29:44.589
possesses wealth;

00:29:44.589 --> 00:29:46.589
but if he has no wealth,

00:29:46.589 --> 00:29:48.589
the slave is appraised at a fair

00:29:48.589 --> 00:29:50.589
valuation, and then

00:29:50.589 --> 00:29:52.589
he is asked to earn and pay off the rest, without being overburdened."

00:29:52.589 --> 00:29:54.910
Commentary on

00:29:54.910 --> 00:29:57.359
the hadith:

00:29:57.359 --> 00:29:59.359
"A small share" (shaqis), meaning a portion.

00:29:59.359 --> 00:30:01.359
"The responsibility of completely emancipating him rests upon him":

00:30:01.359 --> 00:30:03.359
meaning he is obligated to pay

00:30:03.359 --> 00:30:05.359
the value of the remaining part from his own wealth,

00:30:05.359 --> 00:30:07.650
so that the slave is entirely released from bondage.

00:30:07.650 --> 00:30:09.650
"He is asked to earn and pay off" (istas'a):

00:30:09.650 --> 00:30:11.650
meaning he works and earns to pay his other master.

00:30:11.650 --> 00:30:13.740
"Without being overburdened"

00:30:13.740 --> 00:30:15.740
meaning without

00:30:15.740 --> 00:30:17.740
being subjected to excessive demands in his earning,

00:30:17.740 --> 00:30:20.029
nor treated with harshness.

00:30:20.029 --> 00:30:22.029
Among the points of benefit of the hadith:

00:30:22.029 --> 00:30:24.670
it is derived from the hadith

00:30:24.670 --> 00:30:26.670
that it is legitimate to appraise

00:30:26.670 --> 00:30:28.670
financial assets.

00:30:28.670 --> 00:30:30.670
And it provides guidance toward showing gentleness

00:30:30.670 --> 00:30:32.670
to the contracted slave who is purchasing his freedom.