WEBVTT 00:00:00.180 --> 00:00:03.580 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.580 --> 00:00:06.440 The Ifadah Center 00:00:06.440 --> 00:00:09.640 for Humanities Studies and Research 00:00:09.640 --> 00:00:10.939 presents: 00:00:10.939 --> 00:00:16.239 Abridgment of Sahih al-Bukhari. 00:00:16.239 --> 00:00:18.829 Chapter: 00:00:18.829 --> 00:00:22.329 Casting Lots in the Apportionment and Distribution of Shares. 00:00:22.329 --> 00:00:26.679 On the authority of al-Nu'man ibn Bashir, may Allah be pleased with them both, 00:00:26.679 --> 00:00:30.679 from the Prophet, peace and blessings of Allah be upon him, who said: 00:00:30.679 --> 00:00:35.179 "The likeness of the one who upholds the limits of Allah and the one who falls into them— 00:00:35.179 --> 00:00:36.750 and in another narration: 00:00:36.750 --> 00:00:38.750 'the one who compromises regarding them'— 00:00:38.750 --> 00:00:41.750 is that of a people who cast lots for their places on a ship, 00:00:41.750 --> 00:00:46.250 so some of them acquired its upper deck and others its lower deck. 00:00:46.250 --> 00:00:50.780 Those in the lower deck, whenever they required water, 00:00:50.780 --> 00:00:53.280 had to pass by those above them. 00:00:53.280 --> 00:00:54.810 In another narration: 00:00:54.810 --> 00:00:56.810 And the latter were troubled by them. 00:00:56.810 --> 00:01:00.810 So one of them took an axe and began to bore a hole in the bottom of the ship. 00:01:00.810 --> 00:01:02.810 Thereupon, the others came to him and said: 00:01:02.810 --> 00:01:04.310 'What is the matter with you?' 00:01:04.310 --> 00:01:05.310 He replied: 00:01:05.310 --> 00:01:06.810 'You were troubled by me, 00:01:06.810 --> 00:01:09.310 yet I must have water.' 00:01:09.310 --> 00:01:11.000 And they had said: 00:01:11.000 --> 00:01:14.000 'If only we were to make a hole in our own portion, 00:01:14.000 --> 00:01:16.700 we would not trouble those above us.' 00:01:16.700 --> 00:01:21.319 Now, if they leave them to what they intended, they will all perish; 00:01:21.319 --> 00:01:22.819 and in another narration: 00:01:22.819 --> 00:01:26.819 'And if they leave him, they will cause him to perish and perish themselves; 00:01:26.819 --> 00:01:29.420 but if they seize their hands and stop them, 00:01:29.420 --> 00:01:31.920 they will be saved, and all of them will be saved together.'" 00:01:31.920 --> 00:01:35.620 Commentary on the Hadith: 00:01:35.620 --> 00:01:38.829 "The one who upholds the limits of Allah" 00:01:38.829 --> 00:01:40.329 means: 00:01:40.329 --> 00:01:43.829 The one who enjoins good and forbids evil. 00:01:43.829 --> 00:01:45.959 "The one who falls into them" 00:01:45.959 --> 00:01:47.959 means: the one who commits them. 00:01:47.959 --> 00:01:49.459 "Cast lots" 00:01:49.459 --> 00:01:50.959 means: drew lots, 00:01:50.959 --> 00:01:53.459 so each of them took an arrow, 00:01:53.459 --> 00:01:55.489 that is, received a share. 00:01:55.489 --> 00:01:56.989 "We were to make a hole" 00:01:56.989 --> 00:02:00.579 means: make a fissure and opening in its bottom. 00:02:00.579 --> 00:02:01.579 "Trouble" 00:02:01.579 --> 00:02:03.079 means: cause harm to. 00:02:03.079 --> 00:02:04.739 "Leave them" 00:02:04.739 --> 00:02:06.739 means: let them be. 00:02:06.739 --> 00:02:08.740 "Seize their hands" 00:02:08.740 --> 00:02:11.240 means: restrain them by force. 00:02:11.240 --> 00:02:15.460 Benefits of the Hadith: 00:02:15.460 --> 00:02:17.460 Among the points derived from the hadith is 00:02:17.460 --> 00:02:22.960 that casting lots is a Sunnah for anyone seeking equity in division among partners. 00:02:22.960 --> 00:02:27.060 It also demonstrates the legitimacy of drawing parables from real life. 00:02:27.060 --> 00:02:30.560 It illustrates that the general public may be punished for the sins of the few, 00:02:30.560 --> 00:02:35.560 and that punishment is deserved when one abandons forbidding evil despite having the capability to do so. 00:02:35.560 --> 00:02:42.060 The hadith also indicates that a neighbor must endure some annoyance from his neighbor 00:02:42.060 --> 00:02:44.060 out of fear of what might be far worse. 00:02:44.060 --> 00:02:51.000 Furthermore, it demonstrates the obligation of enjoining good and forbidding evil. 00:02:51.000 --> 00:02:54.500 Chapter: Partnerships Involving Orphans and Heirs. 00:02:54.500 --> 00:02:56.819 On the authority of 'Urwah ibn al-Zubayr, 00:02:57.319 --> 00:03:00.819 that he asked 'A'ishah about the saying of Allah the Exalted: 00:03:00.819 --> 00:03:04.819 "And if you fear that you will not deal justly with the orphan girls..." 00:03:04.819 --> 00:03:07.819 She said, according to one narration: 00:03:07.819 --> 00:03:11.819 "A man had an orphan girl under his guardianship and married her; 00:03:11.819 --> 00:03:13.819 she owned a date-palm tree, 00:03:13.819 --> 00:03:15.819 and he retained her in marriage solely for its sake, 00:03:15.819 --> 00:03:18.819 having no genuine inclination toward her in his heart. 00:03:18.819 --> 00:03:20.939 So this verse was revealed." 00:03:20.939 --> 00:03:22.939 Then she said: "O my nephew, 00:03:22.939 --> 00:03:26.939 this refers to an orphan girl in the custody of her guardian, 00:03:26.939 --> 00:03:28.939 sharing in his wealth, 00:03:28.939 --> 00:03:31.939 and whose wealth and beauty appeal to him. 00:03:31.939 --> 00:03:34.939 Her guardian wishes to marry her 00:03:34.939 --> 00:03:37.939 without being equitable in her dowry, 00:03:37.939 --> 00:03:40.939 refusing to give her what another suitor would give her. 00:03:40.939 --> 00:03:44.009 Thus, guardians were forbidden from marrying them 00:03:44.009 --> 00:03:46.009 unless they act equitably toward them 00:03:46.009 --> 00:03:51.009 and grant them the highest customary dowry due to women of their standing; 00:03:51.009 --> 00:03:56.169 otherwise, they were commanded to marry other women who seem good to them." 00:03:56.169 --> 00:03:58.169 'A'ishah said: 00:03:58.169 --> 00:04:02.169 "Then the people sought a ruling from the Messenger of Allah, peace be upon him, 00:04:02.169 --> 00:04:04.169 after the revelation of this verse, 00:04:04.169 --> 00:04:06.169 so Allah revealed: 00:04:06.169 --> 00:04:09.169 'They request from you a legal ruling concerning women...' 00:04:09.169 --> 00:04:11.169 'A'ishah said: 00:04:11.169 --> 00:04:14.169 And the saying of Allah the Exalted in the other verse: 00:04:14.169 --> 00:04:18.170 '...while you desire to marry them...' 00:04:18.170 --> 00:04:20.170 refers to the disinclination of one of you toward his orphan ward 00:04:20.170 --> 00:04:23.170 whenever she possesses little wealth and beauty. 00:04:23.170 --> 00:04:25.170 She said: 00:04:25.170 --> 00:04:30.170 So they were forbidden from marrying those orphan women whose wealth and beauty they desired 00:04:30.170 --> 00:04:32.170 except with justice, 00:04:32.170 --> 00:04:34.170 because of their aversion toward them 00:04:34.170 --> 00:04:38.170 whenever they were lacking in wealth and beauty. 00:04:38.170 --> 00:04:40.230 In another narration: 00:04:40.230 --> 00:04:43.230 Just as they abandon her when they are disinclined toward her, 00:04:43.230 --> 00:04:47.230 they have no right to marry her when they desire her 00:04:47.230 --> 00:04:50.230 unless they provide her with the fullest customary dowry 00:04:50.230 --> 00:04:52.230 and grant her her rightful due." 00:04:52.230 --> 00:04:55.870 Commentary on the Hadith: 00:04:55.870 --> 00:04:59.449 "And if you fear that you will not deal justly with the orphan girls," 00:04:59.449 --> 00:05:03.449 means: if you fear that you will not be equitable with the orphan women 00:05:03.449 --> 00:05:05.449 who are under your guardianship, 00:05:05.449 --> 00:05:08.449 and you fear that you will not fulfill their rights 00:05:08.449 --> 00:05:10.449 owing to your lack of affection for them, 00:05:10.449 --> 00:05:13.449 then turn instead to other women. 00:05:13.449 --> 00:05:15.509 "In the custody of her guardian" 00:05:15.509 --> 00:05:17.509 means: under his authority. 00:05:17.509 --> 00:05:18.540 "Sharing with him" 00:05:18.540 --> 00:05:20.540 means: having an entitlement in his estate. 00:05:20.540 --> 00:05:22.540 "Without being equitable" 00:05:22.540 --> 00:05:24.540 means: without acting justly. 00:05:24.540 --> 00:05:28.540 "Grant them the highest customary dowry due to them" 00:05:28.540 --> 00:05:32.540 means: stipulate for them the complete proper bridal-money customary for their peers. 00:05:32.540 --> 00:05:34.540 "Who seem good to them" 00:05:34.540 --> 00:05:36.540 means: whichever women you choose 00:05:36.540 --> 00:05:38.540 who possess religious commitment and wealth, 00:05:38.540 --> 00:05:41.540 beauty, noble descent, and lineage, 00:05:41.540 --> 00:05:45.540 and other qualities that invite marriage. 00:05:46.540 --> 00:05:47.540 "Other than them" 00:05:47.540 --> 00:05:51.540 means: women other than the orphan girls under your guardianship. 00:05:51.540 --> 00:05:53.540 "They sought a ruling" (Istaftaw) 00:05:53.540 --> 00:05:54.540 Seeking a ruling (Istifta') 00:05:54.540 --> 00:06:00.610 is the inquirer's request to the one questioned to clarify the legal ruling regarding the matter asked about. 00:06:00.610 --> 00:06:03.610 "While you desire to marry them" 00:06:03.610 --> 00:06:06.610 means: whether you are disinclined from marrying them 00:06:06.610 --> 00:06:08.610 or desirous of marrying them. 00:06:08.610 --> 00:06:09.610 "With justice" 00:06:09.610 --> 00:06:11.610 means: with equity. 00:06:11.610 --> 00:06:12.610 "'Idhq" 00:06:12.610 --> 00:06:13.610 means: a date palm, 00:06:13.610 --> 00:06:14.610 and it was also said: 00:06:14.610 --> 00:06:16.610 it means an orchard. 00:06:16.610 --> 00:06:19.899 Benefits of the Hadith: 00:06:19.899 --> 00:06:22.569 Among the points derived from the hadith: 00:06:22.569 --> 00:06:27.569 An exhortation to care for the vulnerable among orphans and young children, showing concern for them 00:06:27.569 --> 00:06:30.569 and warning against neglecting their rights. 00:06:30.569 --> 00:06:35.569 It also shows that wealth and beauty are among the desirable qualities sought in marriage. 00:06:35.569 --> 00:06:41.629 The hadith also indicates that the bridal dowry is to be paid directly to the woman if she is of sound legal capacity, 00:06:41.629 --> 00:06:44.629 and that she comes to own it by virtue of the marriage contract itself. 00:06:44.629 --> 00:06:48.629 It demonstrates the virtue of justice and equity in all matters. 00:06:48.629 --> 00:06:52.629 It establishes taking into account the proper customary dowry for wards under guardianship. 00:06:52.629 --> 00:06:56.629 It also indicates the permissibility of contracting marriage for orphan girls before puberty, 00:06:56.629 --> 00:07:00.629 since after puberty orphanhood ceases to exist in reality. 00:07:00.629 --> 00:07:05.709 Chapter: Partnership in Foodstuffs and Other Commodities. 00:07:05.709 --> 00:07:08.259 On the authority of Zuhrah ibn Ma'bad, 00:07:08.259 --> 00:07:11.259 from his grandfather 'Abdullah ibn Hisham, 00:07:11.259 --> 00:07:15.259 who had lived during the lifetime of the Prophet, peace and blessings of Allah be upon him. 00:07:15.259 --> 00:07:21.259 His mother, Zaynab bint Humayd, took him to the Messenger of Allah, peace be upon him, 00:07:21.259 --> 00:07:25.259 and said: "O Messenger of Allah, take his pledge of allegiance." 00:07:25.259 --> 00:07:28.259 He replied: "He is still a child," 00:07:28.259 --> 00:07:30.259 so he stroked his head and supplicated for him. 00:07:30.259 --> 00:07:36.449 In one narration: He used to sacrifice a single sheep on behalf of his entire household. 00:07:36.449 --> 00:07:39.639 And on the authority of Zuhrah ibn Ma'bad: 00:07:39.639 --> 00:07:45.639 His grandfather 'Abdullah ibn Hisham used to take him out to the market to purchase food, 00:07:45.639 --> 00:07:50.639 and Ibn 'Umar and Ibn al-Zubayr, may Allah be pleased with them both, would meet him 00:07:50.639 --> 00:07:53.639 and say to him: "Make us your partners, 00:07:53.639 --> 00:07:58.639 for indeed the Prophet, peace be upon him, supplicated for blessing upon you." 00:07:58.639 --> 00:08:03.639 So he would take them in as partners, and he might thereby gain a full camel-load of profit, 00:08:03.639 --> 00:08:07.410 which he would then send home. 00:08:07.410 --> 00:08:09.410 Commentary on the Hadith: 00:08:09.410 --> 00:08:14.889 "Take his pledge of allegiance": The pledge is a formal covenant upon entering Islam. 00:08:14.889 --> 00:08:19.889 "Blessing": Blessing is an abundance of enduring good. 00:08:19.889 --> 00:08:24.889 "He would take them in as partners": meaning he made them co-investors in what he purchased. 00:08:24.889 --> 00:08:28.949 "He might gain a full camel-load": meaning in profit, 00:08:28.949 --> 00:08:31.949 "As it was": meaning in its entirety, 00:08:31.949 --> 00:08:35.950 "And send it home": meaning dispatch it to his family. 00:08:35.950 --> 00:08:39.399 Benefits of the Hadith: 00:08:39.399 --> 00:08:42.230 Among the points derived from the hadith: 00:08:42.230 --> 00:08:46.230 A demonstration of the Prophet's complete compassion 00:08:46.230 --> 00:08:48.230 toward young children. 00:08:48.230 --> 00:08:51.230 It also shows that the formal pledge of allegiance is not taken from a child who has not reached puberty, 00:08:51.230 --> 00:08:55.230 though it is permissible to take the pledge from an adolescent capable of fighting. 00:08:55.230 --> 00:09:00.230 It establishes the legitimacy of entering markets to seek a livelihood. 00:09:00.230 --> 00:09:04.230 It shows the permissibility of seeking the blessing that is established through textual evidence, 00:09:04.230 --> 00:09:08.230 which can pertain to places, times, and persons. 00:09:08.230 --> 00:09:11.230 It affirms Companion status for a child 00:09:11.230 --> 00:09:15.230 if he consciously comprehended something directly from the Prophet, peace be upon him. 00:09:15.230 --> 00:09:18.230 The hadith also contains one of the signs of prophethood. 00:09:18.230 --> 00:09:23.230 It highlights a distinct virtue of 'Abdullah ibn Hisham, may Allah be pleased with him, 00:09:23.230 --> 00:09:26.230 namely, the blessing granted to him in trade. 00:09:26.230 --> 00:09:29.230 It also indicates the permissibility of requesting to enter into a commercial partnership. 00:09:29.230 --> 00:09:31.230 Al-Bukhari said: 00:09:31.230 --> 00:09:33.230 If a man says to another man, 00:09:33.230 --> 00:09:35.230 "Make me your partner," 00:09:36.230 --> 00:09:38.230 he becomes an equal partner with him sharing half. 00:09:38.230 --> 00:09:43.460 The Book of Pledging Collateral (Al-Rahn). 00:09:43.460 --> 00:09:47.690 Collateral is the detention of an asset in the creditor's possession 00:09:47.690 --> 00:09:51.690 to recover his debt from it should repayment prove impossible. 00:09:51.690 --> 00:09:55.610 Chapter: Pledging Weapons as Collateral. 00:09:55.610 --> 00:10:00.309 On the authority of Jabir ibn 'Abdillah, may Allah be pleased with them both, who said: 00:10:00.309 --> 00:10:04.309 The Messenger of Allah, peace be upon him, said: 00:10:04.309 --> 00:10:06.309 "Who will deal with Ka'b ibn al-Ashraf? 00:10:06.309 --> 00:10:10.379 For indeed, he has harmed Allah and His Messenger." 00:10:10.379 --> 00:10:13.379 Thereupon, Muhammad ibn Maslamah stood up and said: 00:10:13.379 --> 00:10:15.379 "O Messenger of Allah, 00:10:15.379 --> 00:10:17.379 would you like me to kill him?" 00:10:17.379 --> 00:10:19.379 He said, "Yes." 00:10:19.379 --> 00:10:23.409 He said, "Then permit me to say something [to deceive him]." 00:10:23.409 --> 00:10:25.470 He said, "Say it." 00:10:25.470 --> 00:10:28.539 In another narration: "You have my permission." 00:10:28.539 --> 00:10:32.539 So Muhammad Ibn Maslamah came to him and said, 00:10:32.539 --> 00:10:35.539 "This man has demanded charity from us, 00:10:35.539 --> 00:10:37.539 and he has indeed burdened us, 00:10:37.539 --> 00:10:40.539 so I have come to you seeking a loan." 00:10:40.539 --> 00:10:45.730 Ka'b said, "By Allah, you will grow even more weary of him!" 00:10:45.730 --> 00:10:48.730 He replied, "We have followed him, 00:10:48.730 --> 00:10:54.730 and we do not like to abandon him until we see how his matter turns out, 00:10:54.730 --> 00:10:58.730 and we would like you to lend us a wasq or two." 00:10:58.730 --> 00:11:00.730 He said, "Yes, 00:11:00.730 --> 00:11:02.730 but provide me with collateral." 00:11:02.730 --> 00:11:05.730 Muhammad said, "What collateral do you want?" 00:11:05.730 --> 00:11:08.730 He said, "Pledge your women as collateral." 00:11:08.730 --> 00:11:13.730 Muhammad said, "How can we pledge our women to you when you are the most handsome of the Arabs?" 00:11:13.730 --> 00:11:17.789 He said, "Then pledge your sons as collateral." 00:11:17.789 --> 00:11:20.789 Muhammad said, "How can we pledge our sons to you, 00:11:20.789 --> 00:11:23.789 only for one of them to be insulted and mocked, saying: 00:11:23.789 --> 00:11:26.789 'He was pledged for a wasq or two!' 00:11:26.789 --> 00:11:28.789 This would be a disgrace upon us. 00:11:28.789 --> 00:11:31.789 Rather, we will pledge our armor to you." 00:11:31.789 --> 00:11:33.860 So he made an appointment to return to him. 00:11:33.860 --> 00:11:36.860 Thus, he came to him by night accompanied by Abu Na'ilah, 00:11:36.860 --> 00:11:39.860 who was Ka'b's foster brother. 00:11:39.860 --> 00:11:41.860 Ka'b invited them into the fortress, 00:11:41.860 --> 00:11:43.860 and came down to meet them. 00:11:43.860 --> 00:11:45.860 His wife said to him, 00:11:45.860 --> 00:11:47.860 "Where are you going at this hour?" 00:11:47.860 --> 00:11:51.860 He said, "It is only Muhammad Ibn Maslamah 00:11:51.860 --> 00:11:53.860 and my foster brother Abu Na'ilah." 00:11:53.860 --> 00:11:59.860 She said, "I hear a voice from which blood seems to be dripping." 00:11:59.860 --> 00:12:02.860 He said, "It is only my brother Muhammad Ibn Maslamah 00:12:02.860 --> 00:12:04.860 and my foster brother Abu Na'ilah. 00:12:04.860 --> 00:12:09.860 Indeed, a noble man, even if invited to a fatal spear-thrust at night, would surely answer." 00:12:09.860 --> 00:12:15.889 Muhammad Ibn Maslamah entered accompanied by Abu 'Abs Ibn Jabr, 00:12:15.889 --> 00:12:17.889 al-Harith Ibn Aws, 00:12:17.889 --> 00:12:19.889 and 'Abbad Ibn Bishr. 00:12:19.889 --> 00:12:22.889 Muhammad had instructed them, "When he comes down, 00:12:22.889 --> 00:12:25.889 I will take hold of his hair and smell it; 00:12:25.889 --> 00:12:28.889 when you see that I have taken firm hold of his head, 00:12:28.889 --> 00:12:30.889 fall upon him and strike him!" 00:12:30.889 --> 00:12:32.889 And in another version: 00:12:32.889 --> 00:12:34.889 "Then I will let you smell it." 00:12:34.889 --> 00:12:36.889 So Ka'b came down to them draped in his garments and carrying his sword, 00:12:36.889 --> 00:12:39.889 with the scent of perfume wafting from him. 00:12:39.889 --> 00:12:43.889 Muhammad said, "I have never smelled a better scent than today," 00:12:43.889 --> 00:12:45.889 meaning a more fragrant aroma. 00:12:45.889 --> 00:12:50.889 Ka'b said, "I possess the most perfumed and graceful women of the Arabs." 00:12:50.889 --> 00:12:54.889 Muhammad said, "Will you permit me to smell your head?" 00:12:54.889 --> 00:12:57.889 He said, "Yes." So he smelled it, 00:12:57.889 --> 00:12:59.889 and smelled it again, 00:12:59.889 --> 00:13:01.889 then let his companions smell it. 00:13:01.889 --> 00:13:04.889 Then he said, "Will you permit me once more?" 00:13:04.889 --> 00:13:07.889 He said, "Yes." When he had firmly seized his head, 00:13:07.889 --> 00:13:11.889 he shouted, "Fall upon him!" and they killed him. 00:13:11.889 --> 00:13:17.590 Then they went to the Prophet, peace and blessings of Allah be upon him, and informed him. 00:13:17.590 --> 00:13:21.009 Commentary on the hadith: 00:13:21.009 --> 00:13:23.009 "Who will deal with Ka'b Ibn al-Ashraf?" 00:13:23.009 --> 00:13:26.009 meaning: who will undertake the task of killing him? 00:13:26.009 --> 00:13:29.009 Ka'b Ibn al-Ashraf was one of the chieftains of the Jews, 00:13:29.009 --> 00:13:35.009 and he was a poet who lampooned the Messenger of Allah (peace be upon him) and his Companions, 00:13:35.009 --> 00:13:39.009 incited the polytheists to fight the Muslims, 00:13:39.009 --> 00:13:41.009 and recited poetry to that end. 00:13:41.009 --> 00:13:44.360 "Permit me to say something" 00:13:44.360 --> 00:13:46.360 means: 00:13:46.360 --> 00:13:49.360 give me permission to speak [negatively] about you in order to deceive them. 00:13:49.360 --> 00:13:54.389 "The man" refers to the Prophet, peace be upon him. 00:13:54.389 --> 00:13:57.389 "'Anana" means: he has burdened and wearied us. 00:13:57.389 --> 00:14:01.389 "Astaslifuka" means: I ask you for a loan. 00:14:01.389 --> 00:14:05.389 "Latamallannahu" means: you will surely grow weary and annoyed with him. 00:14:05.389 --> 00:14:09.460 "Ittaba'nahu" means: we followed him in what he brought. 00:14:09.460 --> 00:14:12.460 "Nada'uhu" means: we abandon him. 00:14:12.460 --> 00:14:15.460 A wasq is equal to sixty sa's, 00:14:15.460 --> 00:14:19.460 which equals approximately one hundred and fifty kilograms. 00:14:19.460 --> 00:14:24.460 "Pledge to me" means: give me collateral so that I am assured of repayment. 00:14:24.460 --> 00:14:28.580 "You are the most handsome of the Arabs" in appearance, 00:14:28.580 --> 00:14:31.580 and women are naturally inclined toward handsome features. 00:14:31.580 --> 00:14:36.580 "So he is insulted" means: it becomes a reproach and an insult hurled at him. 00:14:36.580 --> 00:14:40.580 "Al-la'mah" means armor, and it is also said to mean weaponry; 00:14:40.580 --> 00:14:43.809 the armor of war is its gear. 00:14:43.809 --> 00:14:47.809 "So he made an appointment" means: he agreed with him on a specific time. 00:14:47.809 --> 00:14:51.809 "I hear a voice from which blood seems to be dripping" 00:14:51.809 --> 00:14:54.809 means: his voice sounds like that of a seeker of blood, 00:14:54.809 --> 00:14:57.809 or the voice of a shedder of blood. 00:14:57.809 --> 00:15:01.809 "Indeed, a noble man, even if invited to a fatal spear-thrust at night, would surely answer" 00:15:01.809 --> 00:15:04.809 is a proverb used to express extreme chivalry and generosity, 00:15:04.809 --> 00:15:07.809 signifying that even if an appeal comes by night, 00:15:07.809 --> 00:15:09.809 the noble man responds to it, 00:15:09.809 --> 00:15:12.970 even if answering it entails his death. 00:15:12.970 --> 00:15:16.970 "Taking hold of his hair" means grabbing and pulling his hair. 00:15:16.970 --> 00:15:19.129 "I have taken firm hold of his head" 00:15:19.129 --> 00:15:23.129 means: I have grasped his head such that he cannot escape. 00:15:23.129 --> 00:15:27.129 "I will let you smell it" means: I will enable you to smell it. 00:15:27.129 --> 00:15:32.129 "Mutawashshihan" means wrapped in his garments and carrying his sword. 00:15:32.129 --> 00:15:34.129 "With the scent of perfume wafting from him" 00:15:34.129 --> 00:15:37.129 means: a fragrance of perfume was diffusing from him. 00:15:37.129 --> 00:15:41.129 "The most graceful of the Arabs" means the most beautiful among them. 00:15:41.129 --> 00:15:45.129 "Will you permit me?" means asking for permission and consent. 00:15:45.129 --> 00:15:49.190 "Fall upon him" means: strike him down with your swords. 00:15:49.190 --> 00:15:52.610 "They went" means: they arrived. 00:15:52.610 --> 00:15:56.500 Key takeaways from the hadith: 00:15:56.500 --> 00:15:58.500 Among the benefits derived from the hadith: 00:15:58.500 --> 00:16:01.500 The permissibility of using equivocation (ta'rid) out of necessity. 00:16:01.500 --> 00:16:05.500 Equivocation is to speak words that are truthful internally, 00:16:05.500 --> 00:16:08.500 while the listener understands something else from them. 00:16:08.500 --> 00:16:11.500 This is permissible in war and similar situations, 00:16:11.500 --> 00:16:14.500 provided it does not invalidate an established legal right. 00:16:14.500 --> 00:16:18.500 It also shows that acts of worship and religious duties entail hardship, 00:16:18.500 --> 00:16:22.500 but it is a hardship endured for the pleasure of Allah Almighty, 00:16:22.500 --> 00:16:24.500 and is therefore beloved to us. 00:16:24.500 --> 00:16:29.500 The apparent sense of the hadith also indicates the permissibility of outright deception in warfare. 00:16:29.500 --> 00:16:33.570 It shows the permissibility of financial transactions with Jews in matters permitted by the Sharia, 00:16:33.570 --> 00:16:36.570 such as buying, selling, pledging collateral, and the like. 00:16:36.570 --> 00:16:40.570 It establishes the permissibility of pledging weapons to a dhimmi, 00:16:40.570 --> 00:16:42.570 unlike an enemy combatant (harbi). 00:16:42.570 --> 00:16:47.570 What Muhammad Ibn Maslamah (may Allah be pleased with him) did was a stratagem of war. 00:16:47.570 --> 00:16:51.759 The hadith also indicates the permissibility of holding collateral while residing at home (not traveling). 00:16:51.759 --> 00:16:57.759 It shows that whoever harms Allah and His Messenger forfeits his life and has no protection. 00:16:57.759 --> 00:17:01.889 It illustrates the cowardice of the Jews and their reliance on fortresses, 00:17:01.889 --> 00:17:04.890 alongside their habitual treachery and deceit. 00:17:04.890 --> 00:17:09.890 It demonstrates the legitimacy of conveying glad tidings upon the destruction of a harmful enemy combatant. 00:17:12.710 --> 00:17:13.710 Chapter. 00:17:37.670 --> 00:17:41.279 Commentary on the hadith: 00:17:43.279 --> 00:17:46.279 Meaning: if it is a riding beast, it may be ridden 00:17:46.279 --> 00:17:50.309 in return for its maintenance, 00:17:50.309 --> 00:17:52.309 and milking a dairy animal, 00:17:52.309 --> 00:17:55.539 meaning the milk of an animal possessing an udder. 00:17:55.539 --> 00:17:59.299 Key takeaways from the hadith: 00:17:59.299 --> 00:18:01.299 Among the benefits derived from the hadith: 00:18:01.299 --> 00:18:07.369 The pledgee may benefit from the collateral by milking and riding it in proportion to the cost of its maintenance. 00:18:07.369 --> 00:18:13.460 The hadith also indicates that the utility of the pledged property should not be left unutilized. 00:18:13.460 --> 00:18:16.460 This means that legal rulings are built upon justice, 00:18:16.460 --> 00:18:21.509 and justice is a requisite objective of the law. 00:18:21.509 --> 00:18:24.509 Chapter: When the Pledgor and the Pledgee Disagree, and Similar Cases. 00:18:24.509 --> 00:18:27.509 The burden of proof is upon the claimant, 00:18:27.509 --> 00:18:31.150 and the oath is upon the defendant. 00:18:31.150 --> 00:18:33.150 On the authority of Ibn Abi Mulaykah: 00:18:33.150 --> 00:18:38.150 Two women were stitching leather in a house, or in a room, 00:18:38.150 --> 00:18:43.150 and one of them came out with an awl having pierced through her hand, 00:18:43.150 --> 00:18:45.150 so she brought a claim against the other. 00:18:45.150 --> 00:18:47.150 The matter was raised to Ibn Abbas, 00:18:47.150 --> 00:18:49.150 and Ibn Abbas said: 00:18:49.150 --> 00:18:53.150 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:18:53.150 --> 00:18:55.150 "If people were given claims merely based on their assertion, 00:18:55.150 --> 00:18:59.150 the blood and wealth of many people would be lost." 00:18:59.150 --> 00:19:01.180 Remind her of Allah, 00:19:01.180 --> 00:19:03.180 and recite to her: 00:19:03.180 --> 00:19:06.180 “Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77) 00:19:06.180 --> 00:19:09.220 So they reminded her of Allah, and she confessed. 00:19:09.220 --> 00:19:11.220 Ibn Abbas said: 00:19:11.220 --> 00:19:14.220 The Prophet, peace be upon him, said: 00:19:14.220 --> 00:19:17.220 "The oath is upon the defendant." 00:19:17.220 --> 00:19:21.049 Commentary on the hadith: 00:19:21.049 --> 00:19:24.880 "Takharuzan" means: they were sewing leather. 00:19:24.880 --> 00:19:29.880 "In the room" means: in an isolated place. 00:19:29.880 --> 00:19:32.910 "An awl having pierced through her hand" 00:19:32.910 --> 00:19:34.910 means: her palm was punctured, 00:19:34.910 --> 00:19:40.039 and the awl used for piercing leather had exited through the other side. 00:19:40.039 --> 00:19:42.039 "The matter was raised to Ibn Abbas" 00:19:42.039 --> 00:19:44.039 means: he was consulted for a legal verdict regarding it, 00:19:44.039 --> 00:19:47.039 and this consultation was conducted via correspondence. 00:19:47.039 --> 00:19:49.039 "Remind her of Allah" 00:19:49.039 --> 00:19:52.039 means: warn her against swearing a false oath. 00:19:52.039 --> 00:19:56.140 “Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77) 00:19:56.140 --> 00:19:59.140 Meaning: those who barter their religion for worldly gain 00:19:59.140 --> 00:20:03.140 and attain it through false oaths, 00:20:03.140 --> 00:20:06.140 the wrath of Allah is rightfully due upon them, 00:20:06.140 --> 00:20:08.140 and His punishment is incumbent upon them. 00:20:08.140 --> 00:20:10.200 "And she confessed" 00:20:10.200 --> 00:20:12.329 means: she admitted to the act. 00:20:12.329 --> 00:20:16.160 Key takeaways from the hadith: 00:20:16.160 --> 00:20:18.160 Among the benefits derived from the hadith: 00:20:18.160 --> 00:20:20.160 Warning litigants, 00:20:20.160 --> 00:20:22.160 reminding them of Allah, 00:20:22.160 --> 00:20:25.160 and admonishing them with what suits the situation. 00:20:25.160 --> 00:20:30.160 The hadith also points to the virtue of truthfulness and the prohibition of lying. 00:20:30.160 --> 00:20:36.750 It highlights the obligation of verifying matters and claims before judging. 00:20:36.750 --> 00:20:39.140 The Book of Manumission ('Itq). 00:20:39.140 --> 00:20:45.150 Manumission is the termination of ownership over an enslaved person. 00:20:45.150 --> 00:20:47.150 Chapter on Manumission and its Virtue. 00:20:47.150 --> 00:20:49.150 And the words of Allah Almighty: 00:20:49.150 --> 00:20:51.660 "Freeing a slave." 00:20:51.660 --> 00:20:53.660 On the authority of Abu Hurayrah, 00:20:53.660 --> 00:20:56.660 from the Prophet (peace and blessings of Allah be upon him) who said: 00:20:56.660 --> 00:20:59.660 "Whoever frees a Muslim slave, 00:20:59.660 --> 00:21:01.660 Allah will free—" 00:21:01.660 --> 00:21:02.660 and in another narration: 00:21:02.660 --> 00:21:04.660 "Allah will deliver— 00:21:04.660 --> 00:21:07.660 for every limb of his, a limb of his own from the Fire, 00:21:07.660 --> 00:21:11.109 even his private parts for his private parts." 00:21:11.109 --> 00:21:14.529 Commentary on the hadith: 00:21:14.529 --> 00:21:15.529 "Raqabah" (slave) 00:21:15.529 --> 00:21:17.529 means a male or female slave. 00:21:17.529 --> 00:21:19.589 "Istanqadha" 00:21:19.589 --> 00:21:22.170 means: He saved and delivered. 00:21:22.170 --> 00:21:25.970 Key takeaways from the hadith: 00:21:25.970 --> 00:21:27.970 Among the benefits derived from the hadith: 00:21:27.970 --> 00:21:31.970 Recompense is often corresponding to the nature of the deed, 00:21:31.970 --> 00:21:36.029 Thus, the one who emancipates a slave is rewarded with emancipation from the Fire. 00:21:36.029 --> 00:21:40.029 This indicates that freeing a Muslim slave is more virtuous than freeing a disbeliever. 00:21:40.029 --> 00:21:47.380 The hadith also indicates that the people of Tawhid will not remain eternally in the Fire. 00:21:47.380 --> 00:21:48.380 Chapter: 00:21:48.380 --> 00:21:50.380 Which Slaves Are Best to Emancipate? 00:21:50.380 --> 00:21:55.049 On the authority of Abu Dharr (may Allah be pleased with him), who said: 00:21:55.049 --> 00:21:58.049 I asked the Prophet (peace and blessings of Allah be upon him): 00:21:58.049 --> 00:22:00.049 "Which deed is best?" 00:22:00.049 --> 00:22:01.049 He replied: 00:22:01.049 --> 00:22:03.049 "Faith in Allah, 00:22:03.049 --> 00:22:05.049 and striving in His cause." 00:22:05.049 --> 00:22:06.109 I asked: 00:22:06.109 --> 00:22:09.109 "Which slaves are best to emancipate?" 00:22:09.109 --> 00:22:10.109 He replied: 00:22:10.109 --> 00:22:14.109 "The most expensive of them and the most precious to their masters." 00:22:14.109 --> 00:22:15.140 I said: 00:22:15.140 --> 00:22:17.140 "What if I cannot do that?" 00:22:17.140 --> 00:22:18.140 He said: 00:22:18.140 --> 00:22:22.140 "Then help someone in hardship or make something for an unskilled person." 00:22:22.140 --> 00:22:23.140 He asked: 00:22:23.140 --> 00:22:25.140 "What if I cannot do that?" 00:22:25.140 --> 00:22:26.140 He replied: 00:22:26.140 --> 00:22:28.140 "Restrain yourself from harming people, 00:22:28.140 --> 00:22:33.779 for that is a charity you bestow upon yourself." 00:22:33.779 --> 00:22:37.299 Commentary on the Hadith: 00:22:37.299 --> 00:22:41.299 "The most expensive of them," meaning the highest in price, 00:22:41.299 --> 00:22:43.299 "and the most precious to their masters," 00:22:43.299 --> 00:22:48.299 meaning the ones most cherished by their owners due to their love for them, 00:22:48.299 --> 00:22:53.390 because freeing such a slave is rarely done except with pure sincerity. 00:22:53.390 --> 00:22:54.390 "What if I cannot do that?" 00:22:54.390 --> 00:22:57.390 Meaning, if I am unable to do so. 00:22:57.390 --> 00:22:59.390 "Help someone in hardship": 00:22:59.390 --> 00:23:02.390 the meaning is to assist an impoverished person, 00:23:02.390 --> 00:23:06.390 because he suffers loss and ruin due to poverty and dependents. 00:23:06.390 --> 00:23:07.390 "For an unskilled person": 00:23:07.390 --> 00:23:10.390 that is, one who possesses no craft 00:23:10.390 --> 00:23:12.390 and lacks proficient skills. 00:23:12.390 --> 00:23:13.490 "Restrain" (tada'u): 00:23:13.490 --> 00:23:15.490 that is, leave off or withhold. 00:23:15.490 --> 00:23:18.710 Key Lessons from the Hadith: 00:23:18.710 --> 00:23:24.480 The hadith shows that jihad is the best of deeds after faith. 00:23:24.480 --> 00:23:29.480 It also shows that the variation in narrations regarding the best of deeds 00:23:29.480 --> 00:23:34.480 is simply due to differences among the questioners and what suited the given situation. 00:23:34.480 --> 00:23:37.480 It demonstrates the virtue of asking follow-up questions well. 00:23:37.480 --> 00:23:43.480 It shows the patience of the mufti and teacher with the inquirer and student, and gentleness with them. 00:23:43.480 --> 00:23:48.480 It illustrates that deeds vary in virtue according to circumstances and intentions. 00:23:48.480 --> 00:23:52.480 It contains an encouragement to benefit people and show kindness to them. 00:23:52.480 --> 00:23:59.460 Chapter: Mistake and Forgetfulness in Emancipation, Divorce, and the Like, 00:23:59.460 --> 00:24:02.460 and that There Is No Emancipation Except for the Sake of Allah. 00:24:02.460 --> 00:24:06.009 On the authority of Abu Hurayrah, tracing it back to the Prophet, who said: 00:24:06.009 --> 00:24:11.009 "Allah has forgiven my Ummah for what whispers 00:24:11.009 --> 00:24:13.009 or crosses their minds, 00:24:13.009 --> 00:24:15.009 — and in one narration: 00:24:15.009 --> 00:24:17.069 their breasts — 00:24:17.069 --> 00:24:20.069 so long as they do not act upon it or speak of it." 00:24:20.069 --> 00:24:23.579 Commentary on the Hadith: 00:24:23.579 --> 00:24:27.000 "Forgiven" means pardoned. 00:24:27.000 --> 00:24:30.000 "Whispers" or whispering 00:24:30.000 --> 00:24:35.000 is that which wavers in the soul without finding reassurance or settling firmly within it. 00:24:35.000 --> 00:24:38.420 Key Lessons from the Hadith: 00:24:38.420 --> 00:24:41.309 It is deduced from the hadith 00:24:41.309 --> 00:24:46.309 that one of the distinctive virtues of this Ummah is that it is not held accountable for inner thoughts. 00:24:46.309 --> 00:24:52.309 It also shows that whatever crosses a person's mind of potential actions 00:24:52.309 --> 00:24:57.309 is pardoned by Allah, Mighty and Majestic, until he acts upon it. 00:24:57.309 --> 00:25:02.519 Chapter: When a Man Says to His Slave: 00:25:02.519 --> 00:25:05.519 "He Is for Allah," Intending Emancipation, 00:25:05.519 --> 00:25:07.519 and Taking Witnesses for Emancipation. 00:25:07.519 --> 00:25:12.319 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 00:25:12.319 --> 00:25:16.319 When I came to the Prophet (peace and blessings of Allah be upon him), 00:25:16.319 --> 00:25:18.319 I recited along the way: 00:25:18.319 --> 00:25:21.319 "O what a night, for its length and weariness! 00:25:21.319 --> 00:25:25.319 Yet it was that which rescued me from the abode of disbelief." 00:25:25.319 --> 00:25:29.539 He said: And a slave of mine fled from me on the road. 00:25:29.539 --> 00:25:34.670 He said: When I arrived before the Prophet (peace be upon him), 00:25:34.670 --> 00:25:36.670 I pledged allegiance to him. 00:25:36.670 --> 00:25:38.670 While I was with him, 00:25:38.670 --> 00:25:40.670 the slave suddenly appeared. 00:25:40.670 --> 00:25:44.670 The Messenger of Allah (peace be upon him) said to me: 00:25:44.670 --> 00:25:48.670 "O Abu Hurayrah, this is your slave!" 00:25:48.670 --> 00:25:51.670 So I said: "He is free for the sake of Allah," 00:25:51.670 --> 00:25:53.670 and I emancipated him. 00:25:53.670 --> 00:25:57.180 Commentary on the Hadith: 00:25:57.180 --> 00:26:01.539 "And its weariness," meaning its fatigue and hardship. 00:26:01.539 --> 00:26:04.539 "The abode of disbelief" refers to the hostile territory (dar al-harb), 00:26:04.539 --> 00:26:07.539 and "darah" is more specific than "dar." 00:26:07.539 --> 00:26:10.660 "A slave of mine fled from me on the road," 00:26:10.660 --> 00:26:14.660 meaning that each of us became lost to his companion. 00:26:14.660 --> 00:26:16.700 "The slave suddenly appeared," 00:26:16.700 --> 00:26:18.700 meaning he showed up and arrived. 00:26:18.700 --> 00:26:19.700 "For the sake of Allah," 00:26:19.700 --> 00:26:22.700 meaning purely for Allah Almighty. 00:26:22.700 --> 00:26:25.980 Key Lessons from the Hadith: 00:26:25.980 --> 00:26:28.660 It is deduced from the hadith 00:26:28.660 --> 00:26:33.660 that it is recommended to emancipate a slave upon attaining one's hope and being saved from what was feared. 00:26:33.660 --> 00:26:39.660 It also shows the virtue of emigrating to Allah and His Messenger (peace be upon him). 00:26:39.660 --> 00:26:44.130 Chapter: The Selling and Gifting of the Right of Loyalty (Wala'). 00:26:44.130 --> 00:26:48.539 On the authority of Ibn 'Umar (may Allah be pleased with them both), who said: 00:26:48.539 --> 00:26:51.539 The Messenger of Allah (peace and blessings of Allah be upon him) forbade 00:26:51.539 --> 00:26:54.539 the selling of the right of loyalty (wala') and its gifting. 00:26:54.539 --> 00:26:57.930 Commentary on the Hadith: 00:26:57.930 --> 00:27:03.250 "Al-Wala'" means the emancipator's right of inheritance from the freed slave. 00:27:03.250 --> 00:27:04.250 "Its gifting": 00:27:04.250 --> 00:27:08.250 a gift is giving something without compensation. 00:27:08.250 --> 00:27:12.400 Key Lessons from the Hadith: 00:27:12.400 --> 00:27:14.400 It is deduced from the hadith 00:27:14.400 --> 00:27:16.400 that loyalty (wala') is like lineage, 00:27:16.400 --> 00:27:18.400 so it cannot be dissolved by transfer. 00:27:18.400 --> 00:27:22.400 It also shows that any transaction contrary to the Sharia 00:27:22.400 --> 00:27:25.400 has no legal effect in transferring ownership. 00:27:25.400 --> 00:27:31.380 Chapter: When a Man's Brother or Uncle Is Captured, 00:27:31.380 --> 00:27:35.279 Can He Be Ransomed If He Is a Polytheist? 00:27:35.279 --> 00:27:37.279 On the authority of Anas (may Allah be pleased with him): 00:27:37.279 --> 00:27:43.279 Some men of the Ansar sought permission from the Messenger of Allah (peace and blessings of Allah be upon him), 00:27:43.279 --> 00:27:44.279 saying: 00:27:44.279 --> 00:27:46.279 "Grant us permission, 00:27:46.279 --> 00:27:50.279 and let us waive the ransom for our nephew, al-'Abbas." 00:27:50.279 --> 00:27:51.279 But he said: 00:27:51.279 --> 00:27:54.309 "You shall not waive a single dirham of it!" 00:27:54.309 --> 00:27:55.309 And in one narration: 00:27:55.309 --> 00:27:59.049 "By Allah, you shall not leave out anything!" 00:27:59.049 --> 00:28:02.690 Commentary on the Hadith: 00:28:02.690 --> 00:28:05.690 "Let us waive," meaning let us forego. 00:28:05.690 --> 00:28:06.690 "His ransom": 00:28:06.690 --> 00:28:10.690 a ransom (fidyah) is the wealth given to liberate a captive. 00:28:10.690 --> 00:28:14.690 "You shall not waive," meaning you shall not leave out. 00:28:14.690 --> 00:28:18.779 Key Lessons from the Hadith: 00:28:18.779 --> 00:28:20.779 It is deduced from the hadith 00:28:20.779 --> 00:28:27.779 that it demonstrates the profound love of the Ansar (may Allah be pleased with them) for the Prophet (peace be upon him); 00:28:27.779 --> 00:28:32.779 therefore, they sought to draw close to the Messenger of Allah (peace be upon him) 00:28:32.779 --> 00:28:36.839 by waiving the ransom of al-'Abbas (may Allah be pleased with him). 00:28:36.839 --> 00:28:42.839 It also demonstrates the excellent etiquette of the Companions toward the Prophet (peace be upon him), 00:28:42.839 --> 00:28:44.839 as they said: 00:28:44.839 --> 00:28:46.839 "our nephew," 00:28:46.839 --> 00:28:48.839 and did not say: "your uncle."