WEBVTT

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

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The Ifadah Center

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For Humanistic Studies and Research

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Presents

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*Abridged Sahih al-Bukhari*

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**Chapter: Preference for Military Expedition Over Fasting**

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

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Abu Talhah used not to fast during the time of the Prophet (peace and blessings of Allah be upon him)

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on account of military expeditions.

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But when the Prophet (peace and blessings of Allah be upon him) passed away,

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I never saw him breaking his fast except on the Day of Fitr or the Day of Adha.

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**Commentary on the Hadith:**

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Abu Talhah is Zayd ibn Sahl (may Allah be pleased with him).

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"Passed away" (*qubiḍa*) means died.

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**Benefits derived from the hadith:**

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It is derived from the hadith:

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The permissibility of continuous fasting (*sawm al-dahr*), except for the two Eid days.

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It demonstrates the virtue of fasting.

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It directs toward performing acts of devotion whose benefit extends to others.

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**Chapter: Martyrdom is Sevenfold Besides Being Killed in Allah's Cause**

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On the authority of Anas ibn Malik (may Allah be pleased with him),

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from the Prophet (peace and blessings of Allah be upon him), who said:

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"The plague is martyrdom for every Muslim."

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**Commentary on the Hadith:**

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The seven are: the victim of plague, the drowned person,

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the one who dies of pleurisy,

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the one who dies of an abdominal ailment, the victim of fire,

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the victim of a collapsed structure,

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and the woman who dies during childbirth (or while pregnant).

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The plague (*al-ṭā‘ūn*) is the well-known epidemic illness.

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**Benefits derived from the hadith:**

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It is derived from the hadith:

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The permissibility of applying the title of "martyr" (*shahīd*) to someone other than a martyr of the battlefield.

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Epidemic disease constitutes martyrdom for whoever endures it with patience and hope for reward.

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**Chapter: The Statement of Allah Almighty:**

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“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)

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Up to His saying: *"Forgiving and Merciful."*

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

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"When the verse was revealed: *'Not equal are those believers who sit at home...'*

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“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)

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the Prophet (peace and blessings of Allah be upon him) said:

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'Call Zayd for me,

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and let him bring the slate, the inkstand, and the shoulder blade—

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or the shoulder blade and the inkstand.'

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He then said:

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'Write:

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*'Not equal are those believers who sit at home...'*

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Sitting behind the back of the Prophet (peace and blessings of Allah be upon him) was

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Ibn Umm Maktum, who was blind.

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He said:

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'O Messenger of Allah!

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What do you command me to do?

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For I am a man with impaired sight.'

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So there was revealed in its place:

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“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)

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“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)

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*'...other than those who are disabled.'*"

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**Chapter: The Statement of Allah Almighty:**

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“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)

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Allah, Mighty and Majestic, first negated

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equality between the fighter and the non-fighter,

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then explicitly stated the superiority of the fighter over the non-fighter by a degree,

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and subsequently moved to emphasizing his superiority

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through forgiveness, mercy, and high ranks.

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The inkstand (*al-dawāt*) is the container used for ink.

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The shoulder blade (*al-katif*) is a broad bone

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found at the base of an animal's shoulder,

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which is dried and written upon.

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*"...other than those who are disabled."*

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"Those who are disabled" (*ahl al-ḍarar*) refers to the sick, the blind, the lame,

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and those who cannot find the means to equip themselves.

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They are not on the same level as those who stay behind without an excuse.

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However, if a disabled person

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is content with staying behind, lacking the intention to go out in the cause of Allah Almighty

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were it not for the impediment,

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and does not even contemplate doing so,

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then he holds the same status as one who stays behind without a valid excuse.

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**Benefits derived from the hadith:**

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It is derived from the hadith:

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Exhortation to march out for jihad,

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encouragement toward it,

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and warning against laziness and staying behind without a valid excuse.

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A firm intention,

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when coupled with whatever achievable word or action is within one's capability,

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places its possessor in the position of the actual doer.

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On the authority of Sahl ibn Sa'd al-Sa'idi (may Allah be pleased with him), who said:

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"I saw Marwan ibn al-Hakam sitting in the mosque,

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so I approached until I sat beside him.

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He informed us that Zayd ibn Thabit

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told him that the Messenger of Allah (peace and blessings of Allah be upon him) dictated to him:

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“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)

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“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)

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He said:

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'Ibn Umm Maktum came to him

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while he was dictating it to me,

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and said:

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'O Messenger of Allah!

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If I were able to go out for jihad, I would certainly do so.'

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And he was a blind man.

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Then Allah, Blessed and Exalted, revealed divine inspiration

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upon His Messenger (peace and blessings of Allah be upon him)

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while his thigh was upon my thigh,

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and it became so heavy upon me

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that I feared my thigh would be crushed.

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Then the state of revelation lifted from him,

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and Allah, Mighty and Majestic, revealed:

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*'...other than those who are disabled.'*"

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**Commentary on the Hadith:**

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"He was dictating it to me" (*yamulluhā*)

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means dictating it so that I might write it down.

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"Until I feared my thigh would be crushed"

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means I feared it would be broken and pulverized.

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"Then it was lifted from him" (*surriya 'anhu*)

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means the intensity of the revelation was removed and uncovered.

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**Benefits derived from the hadith:**

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It is derived from the hadith:

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Whoever is prevented by a valid excuse or impediment

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from participating in jihad or performing other righteous deeds

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receives the reward of the fighter and active worker.

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It demonstrates the severity and weight of divine revelation upon the Prophet (peace and blessings of Allah be upon him).

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It highlights the virtue of Zayd ibn Thabit (may Allah be pleased with him)

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and his status as one of the scribes of divine revelation.

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**Chapter: Incitement to Fight**

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

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"The Emigrants (*al-Muhājirūn*) and the Ansar began digging the trench around Medina,

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carrying the dirt on their backs.

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In one narration:

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They were digging on a cold morning,

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having no slaves to do that work for them.

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When he saw their exhaustion and hunger,

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while they were chanting:

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'We are those who pledged allegiance to Muhammad

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to uphold Islam as long as we remain alive!'

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In another narration:

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'To engage in jihad as long as we remain alive!'

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In another narration:

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'To engage in jihad as long as we live!'

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He said:

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The Prophet (peace and blessings of Allah be upon him) said,

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answering them:

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'O Allah! Indeed, there is no true good except the good of the Hereafter,

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so bless the Ansar and the Emigrants!'

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In another narration:

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'O Allah! Indeed, true life is the life of the Hereafter,

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so forgive the Ansar and the Emigrants!'

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In another narration:

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'O Allah! There is no life except the life of the Hereafter,

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so rectify the Ansar and the Emigrants!'

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In another narration:

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'O Allah! There is no life except the life of the Hereafter,

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so honor the Ansar and the Emigrants!'

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In another narration:

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'O Allah! Indeed, true goodness is the goodness of the Hereafter,

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so forgive the Ansar and the Emigrants!'

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He said:

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A handful or two of barley would be brought,

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and cooked for them with rancid fat,

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then placed before the people,

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while the people were starving.

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It was unpleasant to swallow

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and had an offensive odor.

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**Commentary on the Hadith:**

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Incitement (*al-taḥrīḍ*) means encouragement.

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"Carrying dirt on their backs" (*'alā mutūnihim*)

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means on their backs.

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"Pledged allegiance" (*bāya'ū*) refers to the pledge of Islam.

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"On a cold morning" (*fī ghadāt*) means in the early part of the day.

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"When he saw"

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refers to the Prophet (peace and blessings of Allah be upon him).

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"Their exhaustion" (*al-naṣab*)

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refers to the fatigue that afflicted them.

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"To engage in jihad as long as we remain alive"

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refers to the pledge to strive in Allah's cause.

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It contains an indication that jihad

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continues until the Day of Resurrection.

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"A handful" (*bi-mil'i kaffay*)

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means that which fills two hands.

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"It would be cooked" (*fa-yuṣna'u*) means prepared and boiled.

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"With fat" (*bi-ihālah*):

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Fat (*al-ihālah*)

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refers to any melted oil or fat

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used specifically as a condiment,

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such as olive oil or melted tail-fat.

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"Rancid" (*sanikha*) means altered in taste or smell.

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"It was unpleasant to swallow" (*bash'ah fī al-ḥalq*)

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means repulsive to the palate.

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"There is no life"

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means no true, meaningful life,

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or no everlasting life.

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**Benefits derived from the hadith:**

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It is derived from the hadith:

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That digging trenches,

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fortifying homes, and securing border posts

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are among the forms of jihad in the cause of Allah Almighty, and it serves as a motivation for combat.

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[Combined with line 193]

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The permissibility of utilizing rhythmic verse (*rajaz*) and poetry

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to motivate souls

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and stir them up for battle.

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It highlights the severe hardship and meager living conditions

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endured by the Companions (may Allah be pleased with them).

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The permissibility of consuming altered or rancid fats

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out of necessity and extreme need.

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The Prophet's citing

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of short lines of poetry.

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It highlights the virtue of the Ansar and the Emigrants

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May Allah be pleased with them.

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This indicates the permissibility of gathering over food, even if it is little,

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and that blessing is attained through it.

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Chapter: Digging the Trench

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

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The Prophet (peace and blessings of Allah be upon him)

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was carrying earth on the Day of the Trench

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until his stomach was covered with dust,

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or became dusty.

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In another narration:

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until the dust hid the hair of his chest,

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and he was a man with much hair.

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In another narration:

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the dust hid the whiteness of his stomach,

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while he was saying—

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in another narration:

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chanting the poetic verses of Ibn Rawahah:

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"By Allah, were it not for Allah, we would not have been guided,"

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in another narration:

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"O Allah, were it not for You,"

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and in another narration:

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"were it not for You, we would not have been guided,"

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"nor would we have given charity, nor prayed."

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In another narration:

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"nor would we have fasted."

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"So send down tranquility upon us,"

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"and make our feet firm when we meet the enemy."

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"Indeed, the aggressors have transgressed against us,"

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in another narration:

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"Indeed, the enemies,"

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and in another narration:

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"and the polytheists,"

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"if they desire discord, we refuse!"

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In another narration:

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"and if they desire,"

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raising his voice with it:

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"We refuse! We refuse!"

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Commentary on the Hadith:

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"Until it covered his stomach"

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means until the dust hid the skin of his stomach.

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"Or his stomach became dusty"

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means dust covered it.

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"Guided"

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means to the religion of Islam.

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"Nor would we have given charity, nor prayed"

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means nor would we have been granted success to worship Allah, the Mighty and Sublime.

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"So send down tranquility"

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means composure and serenity.

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"And make our feet firm when we meet [the enemy]"

00:11:58.039 --> 00:12:00.039
means upon encountering the disbelievers.

00:12:00.039 --> 00:12:03.039
"The aggressors" means those who

00:12:03.039 --> 00:12:05.039
"have transgressed against us,"

00:12:05.039 --> 00:12:07.039
meaning wronged us.

00:12:07.039 --> 00:12:10.039
"If they desire discord, we refuse"

00:12:10.039 --> 00:12:11.039
means:

00:12:11.039 --> 00:12:14.039
if they wish to tempt us away from our religion,

00:12:14.039 --> 00:12:16.039
we maintain our dignity and steadfastness,

00:12:16.039 --> 00:12:18.039
their shouts do not alarm us,

00:12:18.039 --> 00:12:20.039
and we refrain from fleeing.

00:12:20.039 --> 00:12:22.129
"Chanting"

00:12:22.129 --> 00:12:24.129
means reciting metered poetry

00:12:24.129 --> 00:12:26.480
in the *rajaz* poetic meter.

00:12:26.480 --> 00:12:30.220
Benefits of the Hadith:

00:12:30.220 --> 00:12:32.220
Among the benefits derived from the hadith are:

00:12:32.220 --> 00:12:36.220
A demonstration of the humility of the Prophet (peace and blessings of Allah be upon him).

00:12:36.220 --> 00:12:39.220
The obligation to thank Allah Almighty

00:12:39.220 --> 00:12:42.220
for the blessing of guidance to the religion of Islam

00:12:42.220 --> 00:12:44.220
and for the success granted to worship Him.

00:12:44.220 --> 00:12:47.220
It indicates that part of striving in the cause of Allah

00:12:47.220 --> 00:12:50.220
is preparing the equipment for battle, such as digging trenches,

00:12:50.220 --> 00:12:53.220
fortifying homes, and securing the frontlines.

00:12:53.220 --> 00:12:56.220
It shows the permissibility of reciting poetry

00:12:56.220 --> 00:13:00.220
to motivate souls and incite them to fight.

00:13:00.220 --> 00:13:06.360
Chapter: Those Whom a Valid Excuse Prevented from Joining the Military Expedition

00:13:06.360 --> 00:13:09.360
On the authority of Anas ibn Malik (may Allah be pleased with him),

00:13:09.360 --> 00:13:12.360
that the Messenger of Allah (peace and blessings of Allah be upon him)

00:13:12.360 --> 00:13:14.360
returned from the Expedition of Tabuk.

00:13:14.360 --> 00:13:16.360
As he drew near to Medina,

00:13:16.360 --> 00:13:20.360
he said, "Indeed, in Medina there are people:

00:13:20.360 --> 00:13:22.360
you have not marched any distance,"

00:13:22.360 --> 00:13:24.360
in another narration:

00:13:24.360 --> 00:13:26.360
"we have not traversed any mountain pass,"

00:13:26.360 --> 00:13:28.360
"nor crossed any valley,"

00:13:28.360 --> 00:13:31.360
"except that they were with you."

00:13:31.360 --> 00:13:33.360
They said, "O Messenger of Allah,

00:13:33.360 --> 00:13:35.360
even though they were in Medina?"

00:13:35.360 --> 00:13:38.360
He replied, "Even though they were in Medina;

00:13:38.360 --> 00:13:40.360
a valid excuse detained them."

00:13:40.360 --> 00:13:43.750
Commentary on the Hadith:

00:13:43.750 --> 00:13:47.100
"Draw near" means he approached.

00:13:47.100 --> 00:13:51.100
"Nor crossed" means nor passed through.

00:13:51.100 --> 00:13:53.100
"Except that they were with you"

00:13:53.100 --> 00:13:56.100
means they are partners in the reward.

00:13:56.100 --> 00:13:59.100
"Detained them" means prevented them;

00:13:59.100 --> 00:14:03.100
"a valid excuse" such as illness or the inability to travel.

00:14:03.100 --> 00:14:07.100
"A mountain pass (*shi'b*)" is a path within a mountain.

00:14:07.100 --> 00:14:10.320
Benefits of the Hadith:

00:14:10.320 --> 00:14:13.059
Among the benefits derived from the hadith is:

00:14:13.059 --> 00:14:15.059
That whoever intends to do good

00:14:15.059 --> 00:14:17.059
but is then prevented by a valid excuse from performing good deeds,

00:14:17.059 --> 00:14:21.059
the reward of the one who performed them is written for him.

00:14:21.059 --> 00:14:26.090
The hadith also contains an indication of the virtue of the Emigrants and the Ansar.

00:14:26.090 --> 00:14:30.950
Chapter: The Virtue of Fasting in the Cause of Allah

00:14:30.950 --> 00:14:35.299
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:

00:14:35.299 --> 00:14:39.299
I heard the Prophet (peace and blessings of Allah be upon him) say:

00:14:39.299 --> 00:14:42.299
"Whoever fasts a day in the cause of Allah,

00:14:42.299 --> 00:14:47.299
Allah will distance his face from the Fire by a distance of seventy autumns."

00:14:47.299 --> 00:14:50.779
Commentary on the Hadith:

00:14:50.779 --> 00:14:55.389
"Seventy autumns" means seventy years.

00:14:55.389 --> 00:14:58.580
Benefits of the Hadith:

00:14:58.580 --> 00:15:01.379
Among the benefits derived from the hadith is:

00:15:01.379 --> 00:15:05.379
The virtue of fasting in the cause of Allah during jihad,

00:15:05.379 --> 00:15:08.379
which is understood to apply to one who is not harmed by it,

00:15:08.379 --> 00:15:11.379
does not neglect a duty because of it,

00:15:11.379 --> 00:15:13.379
and whose fighting is not impaired by it,

00:15:13.379 --> 00:15:16.379
nor any other essential task of his military expedition.

00:15:16.379 --> 00:15:22.409
The hadith also contains guidance to perform many voluntary acts of worship during times of hardship.

00:15:22.409 --> 00:15:28.690
Chapter: The Virtue of Equipping a Warrior or Caring Well for His Family in His Absence

00:15:28.690 --> 00:15:32.460
On the authority of Zayd ibn Khalid (may Allah be pleased with him),

00:15:32.460 --> 00:15:36.460
that the Messenger of Allah (peace and blessings of Allah be upon him) said:

00:15:36.460 --> 00:15:41.460
"Whoever equips a warrior in the cause of Allah has indeed fought,

00:15:41.460 --> 00:15:46.460
and whoever cares well for a warrior's family in his absence has indeed fought."

00:15:46.460 --> 00:15:49.940
Commentary on the Hadith:

00:15:49.940 --> 00:15:54.389
"Equips" means prepares the means for his expedition.

00:15:54.389 --> 00:15:58.389
"Has indeed fought" means he attains a reward equal to that of the fighter.

00:15:58.389 --> 00:16:03.389
"Cares well for a warrior's family" means takes care of his family's affairs during his absence.

00:16:03.389 --> 00:16:06.710
Benefits of the Hadith:

00:16:06.710 --> 00:16:09.480
Among the benefits derived from the hadith is:

00:16:09.480 --> 00:16:12.480
That whoever assists a believer in a righteous deed

00:16:12.480 --> 00:16:16.480
receives a reward equal to that of the doer.

00:16:16.480 --> 00:16:22.480
It also contains guidance not to neglect the dependents of a warrior in the cause of Allah Almighty.

00:16:22.480 --> 00:16:26.820
On the authority of Anas (may Allah be pleased with him),

00:16:26.820 --> 00:16:33.820
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,

00:16:33.820 --> 00:16:36.820
except for those of his wives.

00:16:36.820 --> 00:16:37.820
It was said to him regarding that,

00:16:37.820 --> 00:16:39.820
so he said:

00:16:39.820 --> 00:16:41.820
"I take pity on her;

00:16:41.820 --> 00:16:43.820
her brother was killed alongside me."

00:16:43.820 --> 00:16:47.490
Commentary on the Hadith:

00:16:47.490 --> 00:16:53.100
Umm Sulaym is the mother of Anas and the sister of Umm Haram,

00:16:53.100 --> 00:16:57.100
and she is an unmarriageable relative (*mahram*) of the Prophet (peace and blessings of Allah be upon him).

00:16:57.100 --> 00:17:01.159
Her brother is Haram ibn Milhan,

00:17:01.159 --> 00:17:04.160
who was killed on the day of Bi'r Ma'unah "alongside me,"

00:17:04.160 --> 00:17:06.160
meaning in support of the religion,

00:17:06.160 --> 00:17:12.160
because the Messenger of Allah (peace be upon him) was not physically present at the battle of Bi'r Ma'unah.

00:17:12.160 --> 00:17:15.359
Benefits of the Hadith:

00:17:15.359 --> 00:17:18.000
Among the benefits derived from the hadith is:

00:17:18.000 --> 00:17:24.000
A demonstration of the mercy of the Prophet (peace and blessings of Allah be upon him) and his complete compassion for his Companions.

00:17:24.000 --> 00:17:29.000
The hadith also contains an indication of the prohibition of entering upon non-mahram women.

00:17:29.000 --> 00:17:33.920
Chapter: Applying Embalming Fragrance (*Hanut*) Before Battle

00:17:34.920 --> 00:17:37.490
On the authority of Musa ibn Anas,

00:17:37.490 --> 00:17:39.490
mentioning the Day of Al-Yamamah,

00:17:39.490 --> 00:17:40.490
he said:

00:17:40.490 --> 00:17:43.490
Anas came to Thabit ibn Qays

00:17:43.490 --> 00:17:46.490
while he had bared his thighs and was applying *hanut* fragrance.

00:17:46.490 --> 00:17:48.490
He said,

00:17:48.490 --> 00:17:52.490
"O uncle, what keeps you from coming out?"

00:17:52.490 --> 00:17:53.490
He replied,

00:17:53.490 --> 00:17:55.490
"Right now, O nephew,"

00:17:55.490 --> 00:17:59.490
and he began applying *hanut*, meaning funerary fragrance.

00:17:59.490 --> 00:18:01.490
Then he came and sat,

00:18:01.490 --> 00:18:04.490
and Anas mentioned in the hadith a retreat among the people.

00:18:04.490 --> 00:18:05.490
Thereupon Thabit said,

00:18:05.490 --> 00:18:09.490
"Clear away from our front so we may fight the enemy!

00:18:09.490 --> 00:18:15.490
This is not how we used to act with the Messenger of Allah (peace and blessings of Allah be upon him)!

00:18:15.490 --> 00:18:18.490
How evil is that to which you have accustomed your peers!"

00:18:18.490 --> 00:18:22.000
Commentary on the Hadith:

00:18:22.000 --> 00:18:24.609
The Day of Al-Yamamah

00:18:24.609 --> 00:18:27.609
took place during the caliphate of Abu Bakr (may Allah be pleased with him),

00:18:27.609 --> 00:18:30.609
in the twelfth year of the Hijrah.

00:18:30.609 --> 00:18:31.640
"Bared"

00:18:31.640 --> 00:18:33.640
means uncovered.

00:18:33.640 --> 00:18:34.640
"Applying *hanut*"—

00:18:34.640 --> 00:18:35.640
*hanut*

00:18:35.640 --> 00:18:38.640
is a perfume compounded from various types of fragrances

00:18:38.640 --> 00:18:40.640
used to perfume the deceased.

00:18:40.640 --> 00:18:42.640
"What keeps you"

00:18:42.640 --> 00:18:44.640
means what delays you.

00:18:44.640 --> 00:18:45.640
"A retreat"

00:18:45.640 --> 00:18:51.640
means that Anas (may Allah be pleased with him) mentioned in his report a form of defeat.

00:18:51.640 --> 00:18:52.640
"We fight"

00:18:52.640 --> 00:18:54.640
means we engage in battle.

00:18:54.640 --> 00:18:56.640
"Your peers"

00:18:56.640 --> 00:19:01.029
means your equals in strength among your enemy.

00:19:01.029 --> 00:19:04.640
Benefits of the Hadith:

00:19:04.640 --> 00:19:06.640
Among the benefits derived from the hadith are:

00:19:06.640 --> 00:19:12.640
The permissibility of taking a firm stance by exposing oneself and others to danger for the sake of Allah, the Mighty and Sublime,

00:19:12.640 --> 00:19:16.640
and foregoing the use of concessions for one who is capable of doing so.

00:19:16.640 --> 00:19:20.640
It indicates the prescribed nature of applying fragrance and preparing for death.

00:19:20.640 --> 00:19:23.640
It shows the permissibility of rallying one another to fight,

00:19:23.640 --> 00:19:26.640
based on the action of Anas (may Allah be pleased with him).

00:19:26.640 --> 00:19:30.640
It highlights the strength of Thabit ibn Qays (may Allah be pleased with him),

00:19:30.640 --> 00:19:33.640
as well as the soundness of his certainty and intention.

00:19:33.640 --> 00:19:36.700
It contains a rebuke for those who flee from battle.

00:19:36.700 --> 00:19:41.700
It points to the condition of the Companions (may Allah be pleased with them)

00:19:41.700 --> 00:19:44.700
during the era of the Prophet (peace and blessings of Allah be upon him)

00:19:44.700 --> 00:19:49.559
regarding bravery and steadfastness in war.

00:19:49.559 --> 00:19:53.359
Chapter: The Virtue of the Advance Scout

00:19:53.359 --> 00:19:55.359
On the authority of Jabir, who said:

00:19:55.359 --> 00:19:59.359
The Messenger of Allah (peace and blessings of Allah be upon him) said on the Day of the Trench (Al-Ahzab):

00:19:59.359 --> 00:20:02.359
"Who will bring us news of the enemy?"

00:20:02.359 --> 00:20:04.359
Az-Zubayr said, "I will."

00:20:04.359 --> 00:20:06.359
Then he said:

00:20:06.359 --> 00:20:09.359
"Who will bring us news of the enemy?"

00:20:09.359 --> 00:20:11.359
Az-Zubayr said, "I will."

00:20:11.359 --> 00:20:13.359
Then he said:

00:20:13.359 --> 00:20:15.359
"Who will bring us news of the enemy?"

00:20:15.359 --> 00:20:18.359
Az-Zubayr said, "I will."

00:20:18.359 --> 00:20:20.359
Then he said:

00:20:20.359 --> 00:20:23.359
"Every prophet has a disciple (hawari),

00:20:23.359 --> 00:20:25.359
and my disciple is Az-Zubayr."

00:20:25.359 --> 00:20:28.839
Commentary on the Hadith:

00:20:28.839 --> 00:20:31.220
"The scout (At-Tali'ah)":

00:20:31.220 --> 00:20:36.519
They are the people dispatched to reconnoiter the conditions of the enemy, acting like spies.

00:20:37.519 --> 00:20:39.319
"Who will bring us news of the enemy?":

00:20:39.819 --> 00:20:42.619
He meant by them the Jewish tribe of Banu Qurayzah.

00:20:43.450 --> 00:20:44.250
"Hawari":

00:20:44.750 --> 00:20:45.849
"Al-Hawariyyun":

00:20:46.250 --> 00:20:49.750
They are the elite, devoted companions of the prophets (peace be upon them).

00:20:50.839 --> 00:20:53.039
Among the benefits of the hadith:

00:20:54.309 --> 00:20:55.809
Derived from the hadith is:

00:20:56.509 --> 00:20:59.309
The permissibility of a man traveling alone out of necessity.

00:20:59.809 --> 00:21:04.009
In it is the prescription of sending spies to protect the religion.

00:21:06.809 --> 00:21:07.509
Chapter:

00:21:07.910 --> 00:21:12.410
Horses Have Goodness Tied to Their Forelocks Until the Day of Resurrection

00:21:13.849 --> 00:21:17.349
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father), who said:

00:21:17.849 --> 00:21:21.049
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:21:21.650 --> 00:21:25.450
"Horses have goodness tied to their forelocks until the Day of Resurrection."

00:21:26.279 --> 00:21:27.980
And on the authority of 'Urwah al-Bariqi:

00:21:28.480 --> 00:21:31.680
That the Prophet (peace be upon him) said:

00:21:32.480 --> 00:21:36.980
"Horses have goodness tied to their forelocks until the Day of Resurrection:

00:21:37.579 --> 00:21:39.180
reward and spoils of war."

00:21:40.099 --> 00:21:43.400
And on the authority of Anas ibn Malik (may Allah be pleased with him), who said:

00:21:43.900 --> 00:21:47.099
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:21:47.799 --> 00:21:50.200
"Blessing is in the forelocks of horses."

00:21:50.900 --> 00:21:51.799
In another narration:

00:21:52.400 --> 00:21:55.599
"Horses have goodness tied to their forelocks."

00:21:56.940 --> 00:21:59.140
Commentary on the Hadith:

00:22:00.480 --> 00:22:01.680
"In their forelocks (nawasiha)":

00:22:02.180 --> 00:22:02.980
"The forelock (an-nasiyah)":

00:22:03.480 --> 00:22:05.779
It is the hair hanging down over the forehead.

00:22:06.619 --> 00:22:07.319
"Tied (ma'qud)":

00:22:07.819 --> 00:22:11.119
Meaning inseparable from them, as if it were bound to them.

00:22:11.920 --> 00:22:12.519
"Reward (al-ajr)":

00:22:12.920 --> 00:22:14.619
Meaning recompense in the Hereafter.

00:22:15.319 --> 00:22:16.119
"And spoils (al-maghnam)":

00:22:16.519 --> 00:22:18.420
Meaning spoils of war in this world.

00:22:19.119 --> 00:22:19.920
"Blessing (al-barakah)":

00:22:20.420 --> 00:22:22.220
Abundance of good and its permanence.

00:22:23.400 --> 00:22:25.700
Among the benefits of the hadith:

00:22:26.900 --> 00:22:28.400
Derived from the hadith is:

00:22:29.000 --> 00:22:32.700
The encouragement to keep and train horses in the cause of Allah Almighty.

00:22:33.200 --> 00:22:34.799
In it is the honoring of horses,

00:22:35.200 --> 00:22:37.099
because they are the instrument of struggle (jihad).

00:22:39.650 --> 00:22:42.650
Chapter: Whoever Keeps a Horse in the Cause of Allah

00:22:43.869 --> 00:22:46.769
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

00:22:47.369 --> 00:22:49.970
The Prophet (peace be upon him) said:

00:22:50.670 --> 00:22:53.170
"Whoever keeps a horse in the cause of Allah,

00:22:53.569 --> 00:22:56.369
out of faith in Allah and affirmation of His promise,

00:22:57.069 --> 00:22:58.769
then its full stomach, its thirst quenched,

00:22:59.269 --> 00:23:00.670
its dung, and its urine

00:23:01.170 --> 00:23:03.569
will all be in his scale of good deeds on the Day of Resurrection."

00:23:04.839 --> 00:23:07.039
Commentary on the Hadith:

00:23:08.579 --> 00:23:09.380
"Keeps (ihtabasa)":

00:23:09.779 --> 00:23:11.380
Meaning he dedicates it as an endowment (waqf).

00:23:12.079 --> 00:23:13.279
"Out of faith in Allah":

00:23:13.779 --> 00:23:17.079
Meaning sincerely for Allah Almighty, complying with His command.

00:23:17.839 --> 00:23:19.339
"And affirmation of His promise":

00:23:19.839 --> 00:23:22.839
Meaning believing in the reward resulting from dedicating the horse.

00:23:23.440 --> 00:23:24.140
"Its full stomach (shiba'uhu)":

00:23:24.640 --> 00:23:27.039
Meaning whatever it eats until it is satisfied.

00:23:27.740 --> 00:23:28.440
"Its thirst quenched (riyyuhu)":

00:23:28.839 --> 00:23:30.039
Meaning whatever it drinks.

00:23:31.119 --> 00:23:33.519
Among the benefits of the hadith:

00:23:34.759 --> 00:23:36.259
Derived from the hadith is:

00:23:36.660 --> 00:23:39.660
That intention is a condition for receiving a divine reward.

00:23:40.259 --> 00:23:42.559
In it is the validity of drawing parables

00:23:42.859 --> 00:23:44.960
for clarification and establishing correct meanings.

00:23:45.660 --> 00:23:49.759
In it is the permissibility of dedicating horses as an endowment in the cause of Allah Almighty.

00:23:52.539 --> 00:23:54.640
Chapter: The Name of the Horse and the Donkey

00:23:55.849 --> 00:23:57.349
On the authority of Sahl, who said:

00:23:57.849 --> 00:24:03.250
The Prophet (peace be upon him) had a horse in our walled garden called

00:24:03.650 --> 00:24:04.549
Al-Lahif.

00:24:05.250 --> 00:24:06.650
Abu 'Abdullah said:

00:24:07.150 --> 00:24:08.450
And some of them said:

00:24:08.849 --> 00:24:09.849
Al-Lakhif.

00:24:11.289 --> 00:24:13.490
Commentary on the Hadith:

00:24:14.640 --> 00:24:15.740
"In our walled garden (haitina)":

00:24:16.339 --> 00:24:17.039
"The walled garden (al-hait)":

00:24:17.339 --> 00:24:20.740
It is a date-palm orchard when it is enclosed by a wall.

00:24:21.500 --> 00:24:22.299
"Al-Lahif":

00:24:22.799 --> 00:24:25.000
It was named so due to the length of its tail,

00:24:25.500 --> 00:24:27.400
as it drags it along the ground.

00:24:28.230 --> 00:24:29.230
"Abu 'Abdullah":

00:24:29.630 --> 00:24:30.630
He is Al-Bukhari.

00:24:31.680 --> 00:24:34.079
Among the benefits of the hadith:

00:24:35.279 --> 00:24:36.880
Derived from the hadith is:

00:24:37.279 --> 00:24:40.680
Clarification of the name of the Prophet's horse (peace be upon him).

00:24:41.380 --> 00:24:45.880
In it is a clarification of the virtue of keeping horses in the cause of Allah Almighty.

00:24:48.559 --> 00:24:51.160
On the authority of Mu'adh (may Allah be pleased with him), who said:

00:24:51.759 --> 00:24:57.559
I was riding behind the Prophet (peace be upon him) on a donkey called 'Ufayr.

00:24:58.259 --> 00:24:58.960
He said:

00:24:59.559 --> 00:25:00.460
"O Mu'adh,

00:25:00.960 --> 00:25:03.559
do you know what Allah's right over His servants is,

00:25:04.059 --> 00:25:06.059
and what the right of the servants over Allah is?"

00:25:06.759 --> 00:25:07.359
I said:

00:25:07.759 --> 00:25:09.960
"Allah and His Messenger know best."

00:25:10.660 --> 00:25:11.359
He said:

00:25:11.759 --> 00:25:13.960
"Indeed, Allah's right over the servants

00:25:14.359 --> 00:25:17.559
is that they worship Him and associate nothing with Him.

00:25:18.160 --> 00:25:19.960
And the right of the servants over Allah

00:25:20.359 --> 00:25:23.960
is that He does not punish anyone who associates nothing with Him."

00:25:24.559 --> 00:25:25.359
So I said:

00:25:25.759 --> 00:25:26.960
"O Messenger of Allah,

00:25:27.259 --> 00:25:29.460
shall I not give these glad tidings to the people?"

00:25:29.859 --> 00:25:30.559
He said:

00:25:30.960 --> 00:25:33.559
"Do not tell them, lest they rely upon it solely."

00:25:34.990 --> 00:25:37.289
Commentary on the Hadith:

00:25:38.180 --> 00:25:38.779
"Riding behind (ridf)":

00:25:39.180 --> 00:25:40.680
Meaning riding behind him.

00:25:41.279 --> 00:25:42.079
"'Ufayr":

00:25:42.380 --> 00:25:43.180
Derived from al-'afar,

00:25:43.380 --> 00:25:44.480
which is dust (an earth-colored tone).

00:25:45.079 --> 00:25:46.079
"Do you know (hal tadri)":

00:25:46.380 --> 00:25:47.579
Meaning do you realize.

00:25:48.079 --> 00:25:50.180
"Shall I not give these glad tidings to the people":

00:25:50.579 --> 00:25:52.180
Giving glad tidings of good news

00:25:52.380 --> 00:25:55.180
to bring joy to the heart of the recipient.

00:25:55.779 --> 00:25:56.880
"Lest they rely upon it (fayattakilu)":

00:25:57.180 --> 00:25:58.579
Meaning lest they become complacent and depend entirely upon it.

00:25:59.539 --> 00:26:01.940
Among the benefits of the hadith:

00:26:03.140 --> 00:26:04.640
Derived from the hadith is:

00:26:05.140 --> 00:26:10.440
The permissibility of giving animals specific proper names other than their generic species names.

00:26:11.039 --> 00:26:14.940
In it is a demonstration of the Prophet's humility (peace be upon him),

00:26:15.240 --> 00:26:19.039
and his seating the virtuous Companions behind him on riding beasts.

00:26:19.539 --> 00:26:25.839
In it is the permissibility of two people riding a single beast, bearing what it can comfortably carry without harm.

00:26:26.470 --> 00:26:31.069
In it is that the declaration of monotheism (Tawhid), when fulfilling its conditions, saves the servant.

00:26:31.670 --> 00:26:37.470
In it is the permissibility of imparting specific knowledge to certain people if they are safe from falling into complacency and leniency,

00:26:37.769 --> 00:26:39.970
to the exclusion of those who are not safe from it.

00:26:40.569 --> 00:26:44.670
In it is a clarification of the virtue of conveying knowledge and not concealing it.

00:26:45.269 --> 00:26:48.569
In it is a clarification of the virtue of Mu'adh (may Allah be pleased with him)

00:26:48.769 --> 00:26:52.970
and his high standing with the Messenger of Allah (peace be upon him).

00:26:55.539 --> 00:26:58.140
Chapter: What Is Mentioned Regarding Bad Omen in Horses

00:26:59.619 --> 00:27:03.119
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with him and his father), who said:

00:27:03.819 --> 00:27:06.920
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:27:07.519 --> 00:27:09.420
"There is no contagious disease transmission and no evil omen;

00:27:10.119 --> 00:27:11.819
bad omen is found only in three things."

00:27:12.680 --> 00:27:13.480
In another narration:

00:27:14.079 --> 00:27:17.980
Bad omens were mentioned in the presence of the Prophet (peace be upon him),

00:27:18.480 --> 00:27:21.380
so the Prophet (peace be upon him) said:

00:27:21.980 --> 00:27:24.579
"If there were to be a bad omen in anything, it would be in

00:27:25.279 --> 00:27:26.180
the horse,"

00:27:26.680 --> 00:27:27.480
and in a narration:

00:27:27.980 --> 00:27:28.980
"the riding animal,

00:27:29.579 --> 00:27:31.480
the woman, and the house."

00:27:32.599 --> 00:27:34.799
Commentary on the Hadith:

00:27:35.940 --> 00:27:36.740
"No contagious disease transmission (la 'adwa)":

00:27:37.339 --> 00:27:39.339
Contagion is the transmission of disease.

00:27:40.240 --> 00:27:41.140
"And no evil omen (wa la tiyarah)":

00:27:41.640 --> 00:27:44.539
Meaning the pre-Islamic belief

00:27:45.039 --> 00:27:50.440
regarding foreboding misfortune based on the movements, directions, or sounds of birds.

00:27:51.200 --> 00:27:52.000
"Bad omen (as-shu'm)":

00:27:52.299 --> 00:27:53.900
It is the opposite of optimism.

00:27:55.220 --> 00:27:57.519
Among the benefits of the hadith:

00:27:58.880 --> 00:28:02.579
The hadith is a foundational principle regarding faith in Allah's decree and predestination.

00:28:03.279 --> 00:28:08.180
In it is that belief in bad omens contradicts the core creed of faith in divine decree and predestination.

00:28:10.750 --> 00:28:14.049
On the authority of Sahl ibn Sa'd as-Sa'idi (may Allah be pleased with him):

00:28:14.549 --> 00:28:18.150
That the Messenger of Allah (peace be upon him) said:

00:28:18.750 --> 00:28:20.150
"If it were to be in anything,

00:28:20.650 --> 00:28:23.450
it would be in the woman, the horse, and the dwelling."

00:28:24.660 --> 00:28:26.859
Commentary on the Hadith:

00:28:27.849 --> 00:28:29.150
"If it were to be in anything":

00:28:29.650 --> 00:28:30.650
Meaning bad omen.

00:28:31.640 --> 00:28:33.940
Among the benefits of the hadith:

00:28:35.299 --> 00:28:36.799
Derived from the hadith is:

00:28:37.299 --> 00:28:39.299
The warning against believing in bad omens.

00:28:39.900 --> 00:28:42.299
He specified the woman, the horse, and the house

00:28:42.700 --> 00:28:46.799
because human souls incline toward superstitions regarding these more than anything else.

00:28:49.279 --> 00:28:50.980
Chapter: The Shares of the Horse in War Booty

00:28:52.059 --> 00:28:54.960
On the authority of Ibn 'Umar (may Allah be pleased with him and his father), who said:

00:28:55.559 --> 00:28:59.759
The Messenger of Allah (peace be upon him) allocated on the Day of Khaybar

00:29:00.259 --> 00:29:01.759
two shares for the horse

00:29:02.259 --> 00:29:04.059
and one share for the foot soldier.

00:29:05.309 --> 00:29:07.309
Commentary on the Hadith:

00:29:08.589 --> 00:29:13.890
"The Messenger of Allah allocated on the Day of Khaybar two shares for the horse":

00:29:14.390 --> 00:29:18.190
Meaning he assigned for the horseman a share for himself in addition to the two shares for his horse,

00:29:18.690 --> 00:29:21.289
making a total of three shares for the horseman.

00:29:22.019 --> 00:29:23.019
"And for the foot soldier (rajil)":

00:29:23.420 --> 00:29:25.420
Meaning the one who moves on his feet,

00:29:25.920 --> 00:29:29.019
referring to the one who does not own a horse.

00:29:29.920 --> 00:29:32.220
Among the benefits of the hadith:

00:29:32.990 --> 00:29:34.490
Derived from the hadith is:

00:29:34.990 --> 00:29:36.990
That the shares of the horseman are three:

00:29:37.490 --> 00:29:39.990
two shares for his horse and his own share for Allah's sake.

00:29:40.720 --> 00:29:45.019
In it is the encouragement to keep and train horses in the cause of Allah, the Mighty and Sublime.