In the name of Allah, the Most Gracious, the Most Merciful.
The Ifadah Center
For Humanistic Studies and Research
Presents
*Abridged Sahih al-Bukhari*
**Chapter: Preference for Military Expedition Over Fasting**
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
Abu Talhah used not to fast during the time of the Prophet (peace and blessings of Allah be upon him)
on account of military expeditions.
But when the Prophet (peace and blessings of Allah be upon him) passed away,
I never saw him breaking his fast except on the Day of Fitr or the Day of Adha.
**Commentary on the Hadith:**
Abu Talhah is Zayd ibn Sahl (may Allah be pleased with him).
"Passed away" (*qubiḍa*) means died.
**Benefits derived from the hadith:**
It is derived from the hadith:
The permissibility of continuous fasting (*sawm al-dahr*), except for the two Eid days.
It demonstrates the virtue of fasting.
It directs toward performing acts of devotion whose benefit extends to others.
**Chapter: Martyrdom is Sevenfold Besides Being Killed in Allah's Cause**
On the authority of Anas ibn Malik (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"The plague is martyrdom for every Muslim."
**Commentary on the Hadith:**
The seven are: the victim of plague, the drowned person,
the one who dies of pleurisy,
the one who dies of an abdominal ailment, the victim of fire,
the victim of a collapsed structure,
and the woman who dies during childbirth (or while pregnant).
The plague (*al-ṭā‘ūn*) is the well-known epidemic illness.
**Benefits derived from the hadith:**
It is derived from the hadith:
The permissibility of applying the title of "martyr" (*shahīd*) to someone other than a martyr of the battlefield.
Epidemic disease constitutes martyrdom for whoever endures it with patience and hope for reward.
**Chapter: The Statement of Allah Almighty:**
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
Up to His saying: *"Forgiving and Merciful."*
On the authority of Al-Bara' (may Allah be pleased with him), who said:
"When the verse was revealed: *'Not equal are those believers who sit at home...'*
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
the Prophet (peace and blessings of Allah be upon him) said:
'Call Zayd for me,
and let him bring the slate, the inkstand, and the shoulder blade—
or the shoulder blade and the inkstand.'
He then said:
'Write:
*'Not equal are those believers who sit at home...'*
Sitting behind the back of the Prophet (peace and blessings of Allah be upon him) was
Ibn Umm Maktum, who was blind.
He said:
'O Messenger of Allah!
What do you command me to do?
For I am a man with impaired sight.'
So there was revealed in its place:
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
*'...other than those who are disabled.'*"
**Chapter: The Statement of Allah Almighty:**
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
Allah, Mighty and Majestic, first negated
equality between the fighter and the non-fighter,
then explicitly stated the superiority of the fighter over the non-fighter by a degree,
and subsequently moved to emphasizing his superiority
through forgiveness, mercy, and high ranks.
The inkstand (*al-dawāt*) is the container used for ink.
The shoulder blade (*al-katif*) is a broad bone
found at the base of an animal's shoulder,
which is dried and written upon.
*"...other than those who are disabled."*
"Those who are disabled" (*ahl al-ḍarar*) refers to the sick, the blind, the lame,
and those who cannot find the means to equip themselves.
They are not on the same level as those who stay behind without an excuse.
However, if a disabled person
is content with staying behind, lacking the intention to go out in the cause of Allah Almighty
were it not for the impediment,
and does not even contemplate doing so,
then he holds the same status as one who stays behind without a valid excuse.
**Benefits derived from the hadith:**
It is derived from the hadith:
Exhortation to march out for jihad,
encouragement toward it,
and warning against laziness and staying behind without a valid excuse.
A firm intention,
when coupled with whatever achievable word or action is within one's capability,
places its possessor in the position of the actual doer.
On the authority of Sahl ibn Sa'd al-Sa'idi (may Allah be pleased with him), who said:
"I saw Marwan ibn al-Hakam sitting in the mosque,
so I approached until I sat beside him.
He informed us that Zayd ibn Thabit
told him that the Messenger of Allah (peace and blessings of Allah be upon him) dictated to him:
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
He said:
'Ibn Umm Maktum came to him
while he was dictating it to me,
and said:
'O Messenger of Allah!
If I were able to go out for jihad, I would certainly do so.'
And he was a blind man.
Then Allah, Blessed and Exalted, revealed divine inspiration
upon His Messenger (peace and blessings of Allah be upon him)
while his thigh was upon my thigh,
and it became so heavy upon me
that I feared my thigh would be crushed.
Then the state of revelation lifted from him,
and Allah, Mighty and Majestic, revealed:
*'...other than those who are disabled.'*"
**Commentary on the Hadith:**
"He was dictating it to me" (*yamulluhā*)
means dictating it so that I might write it down.
"Until I feared my thigh would be crushed"
means I feared it would be broken and pulverized.
"Then it was lifted from him" (*surriya 'anhu*)
means the intensity of the revelation was removed and uncovered.
**Benefits derived from the hadith:**
It is derived from the hadith:
Whoever is prevented by a valid excuse or impediment
from participating in jihad or performing other righteous deeds
receives the reward of the fighter and active worker.
It demonstrates the severity and weight of divine revelation upon the Prophet (peace and blessings of Allah be upon him).
It highlights the virtue of Zayd ibn Thabit (may Allah be pleased with him)
and his status as one of the scribes of divine revelation.
**Chapter: Incitement to Fight**
On the authority of Anas (may Allah be pleased with him), who said:
"The Emigrants (*al-Muhājirūn*) and the Ansar began digging the trench around Medina,
carrying the dirt on their backs.
In one narration:
They were digging on a cold morning,
having no slaves to do that work for them.
When he saw their exhaustion and hunger,
while they were chanting:
'We are those who pledged allegiance to Muhammad
to uphold Islam as long as we remain alive!'
In another narration:
'To engage in jihad as long as we remain alive!'
In another narration:
'To engage in jihad as long as we live!'
He said:
The Prophet (peace and blessings of Allah be upon him) said,
answering them:
'O Allah! Indeed, there is no true good except the good of the Hereafter,
so bless the Ansar and the Emigrants!'
In another narration:
'O Allah! Indeed, true life is the life of the Hereafter,
so forgive the Ansar and the Emigrants!'
In another narration:
'O Allah! There is no life except the life of the Hereafter,
so rectify the Ansar and the Emigrants!'
In another narration:
'O Allah! There is no life except the life of the Hereafter,
so honor the Ansar and the Emigrants!'
In another narration:
'O Allah! Indeed, true goodness is the goodness of the Hereafter,
so forgive the Ansar and the Emigrants!'
He said:
A handful or two of barley would be brought,
and cooked for them with rancid fat,
then placed before the people,
while the people were starving.
It was unpleasant to swallow
and had an offensive odor.
**Commentary on the Hadith:**
Incitement (*al-taḥrīḍ*) means encouragement.
"Carrying dirt on their backs" (*'alā mutūnihim*)
means on their backs.
"Pledged allegiance" (*bāya'ū*) refers to the pledge of Islam.
"On a cold morning" (*fī ghadāt*) means in the early part of the day.
"When he saw"
refers to the Prophet (peace and blessings of Allah be upon him).
"Their exhaustion" (*al-naṣab*)
refers to the fatigue that afflicted them.
"To engage in jihad as long as we remain alive"
refers to the pledge to strive in Allah's cause.
It contains an indication that jihad
continues until the Day of Resurrection.
"A handful" (*bi-mil'i kaffay*)
means that which fills two hands.
"It would be cooked" (*fa-yuṣna'u*) means prepared and boiled.
"With fat" (*bi-ihālah*):
Fat (*al-ihālah*)
refers to any melted oil or fat
used specifically as a condiment,
such as olive oil or melted tail-fat.
"Rancid" (*sanikha*) means altered in taste or smell.
"It was unpleasant to swallow" (*bash'ah fī al-ḥalq*)
means repulsive to the palate.
"There is no life"
means no true, meaningful life,
or no everlasting life.
**Benefits derived from the hadith:**
It is derived from the hadith:
That digging trenches,
fortifying homes, and securing border posts
are among the forms of jihad in the cause of Allah Almighty, and it serves as a motivation for combat.
[Combined with line 193]
The permissibility of utilizing rhythmic verse (*rajaz*) and poetry
to motivate souls
and stir them up for battle.
It highlights the severe hardship and meager living conditions
endured by the Companions (may Allah be pleased with them).
The permissibility of consuming altered or rancid fats
out of necessity and extreme need.
The Prophet's citing
of short lines of poetry.
It highlights the virtue of the Ansar and the Emigrants
May Allah be pleased with them.
This indicates the permissibility of gathering over food, even if it is little,
and that blessing is attained through it.
Chapter: Digging the Trench
On the authority of Al-Bara' (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him)
was carrying earth on the Day of the Trench
until his stomach was covered with dust,
or became dusty.
In another narration:
until the dust hid the hair of his chest,
and he was a man with much hair.
In another narration:
the dust hid the whiteness of his stomach,
while he was saying—
in another narration:
chanting the poetic verses of Ibn Rawahah:
"By Allah, were it not for Allah, we would not have been guided,"
in another narration:
"O Allah, were it not for You,"
and in another narration:
"were it not for You, we would not have been guided,"
"nor would we have given charity, nor prayed."
In another narration:
"nor would we have fasted."
"So send down tranquility upon us,"
"and make our feet firm when we meet the enemy."
"Indeed, the aggressors have transgressed against us,"
in another narration:
"Indeed, the enemies,"
and in another narration:
"and the polytheists,"
"if they desire discord, we refuse!"
In another narration:
"and if they desire,"
raising his voice with it:
"We refuse! We refuse!"
Commentary on the Hadith:
"Until it covered his stomach"
means until the dust hid the skin of his stomach.
"Or his stomach became dusty"
means dust covered it.
"Guided"
means to the religion of Islam.
"Nor would we have given charity, nor prayed"
means nor would we have been granted success to worship Allah, the Mighty and Sublime.
"So send down tranquility"
means composure and serenity.
"And make our feet firm when we meet [the enemy]"
means upon encountering the disbelievers.
"The aggressors" means those who
"have transgressed against us,"
meaning wronged us.
"If they desire discord, we refuse"
means:
if they wish to tempt us away from our religion,
we maintain our dignity and steadfastness,
their shouts do not alarm us,
and we refrain from fleeing.
"Chanting"
means reciting metered poetry
in the *rajaz* poetic meter.
Benefits of the Hadith:
Among the benefits derived from the hadith are:
A demonstration of the humility of the Prophet (peace and blessings of Allah be upon him).
The obligation to thank Allah Almighty
for the blessing of guidance to the religion of Islam
and for the success granted to worship Him.
It indicates that part of striving in the cause of Allah
is preparing the equipment for battle, such as digging trenches,
fortifying homes, and securing the frontlines.
It shows the permissibility of reciting poetry
to motivate souls and incite them to fight.
Chapter: Those Whom a Valid Excuse Prevented from Joining the Military Expedition
On the authority of Anas ibn Malik (may Allah be pleased with him),
that the Messenger of Allah (peace and blessings of Allah be upon him)
returned from the Expedition of Tabuk.
As he drew near to Medina,
he said, "Indeed, in Medina there are people:
you have not marched any distance,"
in another narration:
"we have not traversed any mountain pass,"
"nor crossed any valley,"
"except that they were with you."
They said, "O Messenger of Allah,
even though they were in Medina?"
He replied, "Even though they were in Medina;
a valid excuse detained them."
Commentary on the Hadith:
"Draw near" means he approached.
"Nor crossed" means nor passed through.
"Except that they were with you"
means they are partners in the reward.
"Detained them" means prevented them;
"a valid excuse" such as illness or the inability to travel.
"A mountain pass (*shi'b*)" is a path within a mountain.
Benefits of the Hadith:
Among the benefits derived from the hadith is:
That whoever intends to do good
but is then prevented by a valid excuse from performing good deeds,
the reward of the one who performed them is written for him.
The hadith also contains an indication of the virtue of the Emigrants and the Ansar.
Chapter: The Virtue of Fasting in the Cause of Allah
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:
I heard the Prophet (peace and blessings of Allah be upon him) say:
"Whoever fasts a day in the cause of Allah,
Allah will distance his face from the Fire by a distance of seventy autumns."
Commentary on the Hadith:
"Seventy autumns" means seventy years.
Benefits of the Hadith:
Among the benefits derived from the hadith is:
The virtue of fasting in the cause of Allah during jihad,
which is understood to apply to one who is not harmed by it,
does not neglect a duty because of it,
and whose fighting is not impaired by it,
nor any other essential task of his military expedition.
The hadith also contains guidance to perform many voluntary acts of worship during times of hardship.
Chapter: The Virtue of Equipping a Warrior or Caring Well for His Family in His Absence
On the authority of Zayd ibn Khalid (may Allah be pleased with him),
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Whoever equips a warrior in the cause of Allah has indeed fought,
and whoever cares well for a warrior's family in his absence has indeed fought."
Commentary on the Hadith:
"Equips" means prepares the means for his expedition.
"Has indeed fought" means he attains a reward equal to that of the fighter.
"Cares well for a warrior's family" means takes care of his family's affairs during his absence.
Benefits of the Hadith:
Among the benefits derived from the hadith is:
That whoever assists a believer in a righteous deed
receives a reward equal to that of the doer.
It also contains guidance not to neglect the dependents of a warrior in the cause of Allah Almighty.
On the authority of Anas (may Allah be pleased with him),
that the Prophet (peace and blessings of Allah be upon him) did not enter any house in Medina other than the house of Umm Sulaym,
except for those of his wives.
It was said to him regarding that,
so he said:
"I take pity on her;
her brother was killed alongside me."
Commentary on the Hadith:
Umm Sulaym is the mother of Anas and the sister of Umm Haram,
and she is an unmarriageable relative (*mahram*) of the Prophet (peace and blessings of Allah be upon him).
Her brother is Haram ibn Milhan,
who was killed on the day of Bi'r Ma'unah "alongside me,"
meaning in support of the religion,
because the Messenger of Allah (peace be upon him) was not physically present at the battle of Bi'r Ma'unah.
Benefits of the Hadith:
Among the benefits derived from the hadith is:
A demonstration of the mercy of the Prophet (peace and blessings of Allah be upon him) and his complete compassion for his Companions.
The hadith also contains an indication of the prohibition of entering upon non-mahram women.
Chapter: Applying Embalming Fragrance (*Hanut*) Before Battle
On the authority of Musa ibn Anas,
mentioning the Day of Al-Yamamah,
he said:
Anas came to Thabit ibn Qays
while he had bared his thighs and was applying *hanut* fragrance.
He said,
"O uncle, what keeps you from coming out?"
He replied,
"Right now, O nephew,"
and he began applying *hanut*, meaning funerary fragrance.
Then he came and sat,
and Anas mentioned in the hadith a retreat among the people.
Thereupon Thabit said,
"Clear away from our front so we may fight the enemy!
This is not how we used to act with the Messenger of Allah (peace and blessings of Allah be upon him)!
How evil is that to which you have accustomed your peers!"
Commentary on the Hadith:
The Day of Al-Yamamah
took place during the caliphate of Abu Bakr (may Allah be pleased with him),
in the twelfth year of the Hijrah.
"Bared"
means uncovered.
"Applying *hanut*"—
*hanut*
is a perfume compounded from various types of fragrances
used to perfume the deceased.
"What keeps you"
means what delays you.
"A retreat"
means that Anas (may Allah be pleased with him) mentioned in his report a form of defeat.
"We fight"
means we engage in battle.
"Your peers"
means your equals in strength among your enemy.
Benefits of the Hadith:
Among the benefits derived from the hadith are:
The permissibility of taking a firm stance by exposing oneself and others to danger for the sake of Allah, the Mighty and Sublime,
and foregoing the use of concessions for one who is capable of doing so.
It indicates the prescribed nature of applying fragrance and preparing for death.
It shows the permissibility of rallying one another to fight,
based on the action of Anas (may Allah be pleased with him).
It highlights the strength of Thabit ibn Qays (may Allah be pleased with him),
as well as the soundness of his certainty and intention.
It contains a rebuke for those who flee from battle.
It points to the condition of the Companions (may Allah be pleased with them)
during the era of the Prophet (peace and blessings of Allah be upon him)
regarding bravery and steadfastness in war.
Chapter: The Virtue of the Advance Scout
On the authority of Jabir, who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said on the Day of the Trench (Al-Ahzab):
"Who will bring us news of the enemy?"
Az-Zubayr said, "I will."
Then he said:
"Who will bring us news of the enemy?"
Az-Zubayr said, "I will."
Then he said:
"Who will bring us news of the enemy?"
Az-Zubayr said, "I will."
Then he said:
"Every prophet has a disciple (hawari),
and my disciple is Az-Zubayr."
Commentary on the Hadith:
"The scout (At-Tali'ah)":
They are the people dispatched to reconnoiter the conditions of the enemy, acting like spies.
"Who will bring us news of the enemy?":
He meant by them the Jewish tribe of Banu Qurayzah.
"Hawari":
"Al-Hawariyyun":
They are the elite, devoted companions of the prophets (peace be upon them).
Among the benefits of the hadith:
Derived from the hadith is:
The permissibility of a man traveling alone out of necessity.
In it is the prescription of sending spies to protect the religion.
Chapter:
Horses Have Goodness Tied to Their Forelocks Until the Day of Resurrection
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Horses have goodness tied to their forelocks until the Day of Resurrection."
And on the authority of 'Urwah al-Bariqi:
That the Prophet (peace be upon him) said:
"Horses have goodness tied to their forelocks until the Day of Resurrection:
reward and spoils of war."
And on the authority of Anas ibn Malik (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Blessing is in the forelocks of horses."
In another narration:
"Horses have goodness tied to their forelocks."
Commentary on the Hadith:
"In their forelocks (nawasiha)":
"The forelock (an-nasiyah)":
It is the hair hanging down over the forehead.
"Tied (ma'qud)":
Meaning inseparable from them, as if it were bound to them.
"Reward (al-ajr)":
Meaning recompense in the Hereafter.
"And spoils (al-maghnam)":
Meaning spoils of war in this world.
"Blessing (al-barakah)":
Abundance of good and its permanence.
Among the benefits of the hadith:
Derived from the hadith is:
The encouragement to keep and train horses in the cause of Allah Almighty.
In it is the honoring of horses,
because they are the instrument of struggle (jihad).
Chapter: Whoever Keeps a Horse in the Cause of Allah
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Prophet (peace be upon him) said:
"Whoever keeps a horse in the cause of Allah,
out of faith in Allah and affirmation of His promise,
then its full stomach, its thirst quenched,
its dung, and its urine
will all be in his scale of good deeds on the Day of Resurrection."
Commentary on the Hadith:
"Keeps (ihtabasa)":
Meaning he dedicates it as an endowment (waqf).
"Out of faith in Allah":
Meaning sincerely for Allah Almighty, complying with His command.
"And affirmation of His promise":
Meaning believing in the reward resulting from dedicating the horse.
"Its full stomach (shiba'uhu)":
Meaning whatever it eats until it is satisfied.
"Its thirst quenched (riyyuhu)":
Meaning whatever it drinks.
Among the benefits of the hadith:
Derived from the hadith is:
That intention is a condition for receiving a divine reward.
In it is the validity of drawing parables
for clarification and establishing correct meanings.
In it is the permissibility of dedicating horses as an endowment in the cause of Allah Almighty.
Chapter: The Name of the Horse and the Donkey
On the authority of Sahl, who said:
The Prophet (peace be upon him) had a horse in our walled garden called
Al-Lahif.
Abu 'Abdullah said:
And some of them said:
Al-Lakhif.
Commentary on the Hadith:
"In our walled garden (haitina)":
"The walled garden (al-hait)":
It is a date-palm orchard when it is enclosed by a wall.
"Al-Lahif":
It was named so due to the length of its tail,
as it drags it along the ground.
"Abu 'Abdullah":
He is Al-Bukhari.
Among the benefits of the hadith:
Derived from the hadith is:
Clarification of the name of the Prophet's horse (peace be upon him).
In it is a clarification of the virtue of keeping horses in the cause of Allah Almighty.
On the authority of Mu'adh (may Allah be pleased with him), who said:
I was riding behind the Prophet (peace be upon him) on a donkey called 'Ufayr.
He said:
"O Mu'adh,
do you know what Allah's right over His servants is,
and what the right of the servants over Allah is?"
I said:
"Allah and His Messenger know best."
He said:
"Indeed, Allah's right over the servants
is that they worship Him and associate nothing with Him.
And the right of the servants over Allah
is that He does not punish anyone who associates nothing with Him."
So I said:
"O Messenger of Allah,
shall I not give these glad tidings to the people?"
He said:
"Do not tell them, lest they rely upon it solely."
Commentary on the Hadith:
"Riding behind (ridf)":
Meaning riding behind him.
"'Ufayr":
Derived from al-'afar,
which is dust (an earth-colored tone).
"Do you know (hal tadri)":
Meaning do you realize.
"Shall I not give these glad tidings to the people":
Giving glad tidings of good news
to bring joy to the heart of the recipient.
"Lest they rely upon it (fayattakilu)":
Meaning lest they become complacent and depend entirely upon it.
Among the benefits of the hadith:
Derived from the hadith is:
The permissibility of giving animals specific proper names other than their generic species names.
In it is a demonstration of the Prophet's humility (peace be upon him),
and his seating the virtuous Companions behind him on riding beasts.
In it is the permissibility of two people riding a single beast, bearing what it can comfortably carry without harm.
In it is that the declaration of monotheism (Tawhid), when fulfilling its conditions, saves the servant.
In it is the permissibility of imparting specific knowledge to certain people if they are safe from falling into complacency and leniency,
to the exclusion of those who are not safe from it.
In it is a clarification of the virtue of conveying knowledge and not concealing it.
In it is a clarification of the virtue of Mu'adh (may Allah be pleased with him)
and his high standing with the Messenger of Allah (peace be upon him).
Chapter: What Is Mentioned Regarding Bad Omen in Horses
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"There is no contagious disease transmission and no evil omen;
bad omen is found only in three things."
In another narration:
Bad omens were mentioned in the presence of the Prophet (peace be upon him),
so the Prophet (peace be upon him) said:
"If there were to be a bad omen in anything, it would be in
the horse,"
and in a narration:
"the riding animal,
the woman, and the house."
Commentary on the Hadith:
"No contagious disease transmission (la 'adwa)":
Contagion is the transmission of disease.
"And no evil omen (wa la tiyarah)":
Meaning the pre-Islamic belief
regarding foreboding misfortune based on the movements, directions, or sounds of birds.
"Bad omen (as-shu'm)":
It is the opposite of optimism.
Among the benefits of the hadith:
The hadith is a foundational principle regarding faith in Allah's decree and predestination.
In it is that belief in bad omens contradicts the core creed of faith in divine decree and predestination.
On the authority of Sahl ibn Sa'd as-Sa'idi (may Allah be pleased with him):
That the Messenger of Allah (peace be upon him) said:
"If it were to be in anything,
it would be in the woman, the horse, and the dwelling."
Commentary on the Hadith:
"If it were to be in anything":
Meaning bad omen.
Among the benefits of the hadith:
Derived from the hadith is:
The warning against believing in bad omens.
He specified the woman, the horse, and the house
because human souls incline toward superstitions regarding these more than anything else.
Chapter: The Shares of the Horse in War Booty
On the authority of Ibn 'Umar (may Allah be pleased with him and his father), who said:
The Messenger of Allah (peace be upon him) allocated on the Day of Khaybar
two shares for the horse
and one share for the foot soldier.
Commentary on the Hadith:
"The Messenger of Allah allocated on the Day of Khaybar two shares for the horse":
Meaning he assigned for the horseman a share for himself in addition to the two shares for his horse,
making a total of three shares for the horseman.
"And for the foot soldier (rajil)":
Meaning the one who moves on his feet,
referring to the one who does not own a horse.
Among the benefits of the hadith:
Derived from the hadith is:
That the shares of the horseman are three:
two shares for his horse and his own share for Allah's sake.
In it is the encouragement to keep and train horses in the cause of Allah, the Mighty and Sublime.