In the name of Allah, the Most Gracious, the Most Merciful.
The Ifadah Center
for Humanistic Studies and Research
presents
*Abridged Sahih al-Bukhari*.
Chapter: What Has Been Related Regarding the Grave of the Prophet (peace and blessings of Allah be upon him)
and those of Abu Bakr and 'Umar (may Allah be pleased with them both).
Narrative from 'A'ishah: She said to 'Abdullah ibn al-Zubayr,
"Bury me with my female companions,
and do not bury me with the Prophet (peace and blessings of Allah be upon him) in the house,
for I dislike to be praised."
Commentary on the hadith:
"Bury me with my female companions"—
meaning in al-Baqi'.
"I dislike to be praised"—
meaning so that people will not extol my virtues on account of that.
Benefits derived from the hadith:
In this hadith,
there is an exposition of the virtue of the Mother of the Believers, 'A'ishah (may Allah be pleased with her),
as well as an exposition of the virtue of humility.
Narrative from 'Amr ibn Maymun: He said,
"I saw 'Umar ibn al-Khattab (may Allah be pleased with him)
in Medina a few days before he was wounded.
He stood over Hudhayfah ibn al-Yaman
and 'Uthman ibn Hunayf
and said, 'How have you two acted?
Do you fear that you have burdened the land with more than it can bear?'
They replied,
'We have imposed upon it a burden that it is capable of bearing;
there is no great surplus in it.'
He said,
'Ensure that you have not burdened the land with more than it can bear.'
They said,
'No, we have not.'
Thereupon 'Umar said,
'If Allah keeps me safe,
I shall surely leave the widows of the people of Iraq
in a state where they will never need any man after me.'
He said:
But four days had not passed over him
until he was struck down.
He continued:
I was standing with nothing between him and me
except 'Abdullah ibn 'Abbas
on the morning he was struck down.
Whenever he walked between the two rows of worshippers,
he would say,
'Straighten your rows.'
When he saw no gaps among them,
he would step forward and say the takbir,
and he would often recite Surah Yusuf, Surah al-Nahl, or the like
in the first rak'ah,
so that the people might gather.
No sooner had he pronounced the takbir
than I heard him say,
'The dog has killed me!' or 'has bitten me!'
when he was stabbed.
The non-Arab slave fled with a double-bladed dagger,
stabbing no one on his right or left without wounding him,
until he had stabbed thirteen men,
seven of whom died.
When a man from among the Muslims saw that,
he threw a hooded cloak over him.
Realizing that he was captured, the non-Arab slave
slit his own throat.
'Umar grabbed the hand of 'Abd al-Rahman ibn 'Awf and pushed him forward.
Those immediately behind 'Umar saw what I saw,
while those in the outer corners of the mosque
did not know what happened,
except that they missed 'Umar's voice,
and they were saying,
'Glory be to Allah! Glory be to Allah!'
So 'Abd al-Rahman led them in a brief prayer.
When they finished,
'Umar said, 'O Ibn 'Abbas,
go see who killed me.'
He searched for an hour
and then returned and said,
'The slave of al-Mughirah.'
'Umar asked,
'The craftsman?'
Ibn 'Abbas replied, 'Yes.'
'Umar said,
'May Allah curse him!
I had commanded good treatment for him.
Praise be to Allah Who did not cause my death to be
at the hand of a man who claims Islam!
You and your father used to love having many non-Arab slaves in Medina.'
Al-'Abbas had the greatest number of foreign slaves.
Ibn 'Abbas replied,
'If you wish, I shall do it'—
meaning, if you wish, we shall kill them.
'Umar said, 'You have lied!
How could you kill them after they have spoken your language,
prayed toward your Qiblah,
and performed your pilgrimage?'
Then 'Umar was carried to his house,
and we set off with him.
It was as though the people had never suffered a calamity before that day.
Some were saying,
'There is no harm; he will recover.'
While others were saying,
'I fear for him.'
Date-infusion was brought to him and he drank it,
but it came out of his belly.
Then milk was brought to him and he drank it,
but it came out through his wound.
Thus they knew that he was dying.
We went in to see him,
and people began coming in to praise him.
A young man came
and said,
'Rejoice, O Commander of the Faithful, with the glad tidings from Allah to you:
your companionship with the Messenger of Allah (peace and blessings of Allah be upon him),
your early priority in Islam which you well know,
then your assumption of authority and your just rule,
and finally martyrdom!'
'Umar said,
'I wish that all of that would offset my sins, leaving nothing against me nor for me.'
When the young man turned to leave,
his lower garment was touching the ground.
'Umar said,
'Bring the young man back to me.'
He said,
'O son of my brother,
lift your garment,
for it keeps your garment cleaner and is more mindful of your Lord.'
He then said, 'O 'Abdullah ibn 'Umar,
look at how much debt I owe.'
They calculated it
and found it to be eighty-six thousand dirhams or thereabouts.
He said,
'If the property of the family of 'Umar covers it,
then pay it from their wealth.
Otherwise, ask among Banu 'Adi ibn Ka'b.
If their wealth does not cover it,
ask among Quraysh,
and do not go beyond them to anyone else,
and settle this debt on my behalf.
Go to 'A'ishah, Mother of the Believers,
and say, "'Umar conveys his greeting of peace to you."
Do not say "the Commander of the Faithful,"
for today I am no longer commander over the believers.
And say,
"'Umar ibn al-Khattab requests permission to be buried alongside his two companions."'
He greeted her and requested permission,
then entered upon her
and found her sitting and weeping.
He said,
''Umar ibn al-Khattab conveys his greeting of peace to you,
and requests permission to be buried alongside his two companions.'
She said,
'I had wanted that place for myself,
but today I shall certainly prefer him over myself.'
When he returned,
someone said, 'Here is 'Abdullah ibn 'Umar coming.'
'Umar said,
'Lift me up.'
A man supported him against himself,
and 'Umar asked,
'What news do you have?'
He replied,
'That which you love, O Commander of the Faithful:
she has granted permission.'
'Umar said,
'Praise be to Allah!
Nothing was more important to me than that.
So when I pass away,
carry me there,
then offer greetings of peace again,
and say,
"'Umar ibn al-Khattab requests permission."
If she grants me permission, bring me in;
but if she turns me back,
return me to the graves of the Muslims.'
The Mother of the Believers Hafsah arrived with other women walking with her.
When we saw her, we stood up,
and she entered upon him
and wept by his side for a while.
Then the men requested permission to enter,
so she retreated inside behind a veil,
and we heard her weeping from within.
They said,
'Make a will, O Commander of the Faithful;
appoint a successor.'
He said,
'I find no one more entitled to this matter than these men,
or this group, with whom the Messenger of Allah (peace and blessings of Allah be upon him) was pleased
when he passed away.'
So he named 'Ali, 'Uthman, al-Zubayr,
Talhah, Sa'd, and 'Abd al-Rahman.
He said,
''Abdullah ibn 'Umar shall attend as a witness,
but he has no share in the governance'—
as a form of consolation to him.
'If governance falls to Sa'd, then so be it;
otherwise, whichever of you is appointed ruler should seek his assistance,
for I did not remove him out of incapacity or dishonesty.'
And he said:
"I enjoin the caliph after me regarding the early Emigrants (*al-Muhajirun al-Awwalun*):
that he recognize their rights,
and preserve their honor and inviolability.
And I enjoin him to treat the Ansar well,
those who established the abode and faith before them:
that he accept from the good-doers among them,
and pardon their wrongdoers.
And I enjoin him to treat the people of the garrison cities well,
for they are the shield of Islam,
the collectors of wealth,
and the chagrin of the enemy;
and that nothing be taken from them except their surplus, with their full consent.
And I enjoin him to treat the Bedouins well,
for they are the root of the Arabs
and the backbone of Islam:
that zakat be taken from the margins of their wealth,
and redistributed among their poor.
And I enjoin him regarding the covenant of Allah and the covenant of His Messenger, peace and blessings of Allah be upon him:
that their pledge be fulfilled to them,
that they be fought for and defended,
and that they not be burdened beyond their capacity."
So when he passed away,
we carried his body out
and set off walking.
Abdullah ibn Umar greeted [A'ishah]
and said:
"Umar ibn al-Khattab requests permission to enter."
She said:
"Bring him in."
So he was brought in,
and laid to rest there beside his two companions.
When his burial was completed,
this small group gathered,
and Abd al-Rahman said:
"Delegate your authority to three among you."
Al-Zubayr said:
"I delegate my authority to Ali."
Talhah said:
"I delegate my authority to Uthman."
And Sa'd said:
"I delegate my authority to Abd al-Rahman ibn Awf."
Then Abd al-Rahman said:
"Which of you two is willing to renounce his claim to this matter,
so that we may entrust it to him?
And Allah and Islam be his witness,
that he will surely consider who among them is truly the most deserving."
Both elders [Ali and Uthman] remained silent.
Abd al-Rahman said:
"Will you then entrust it to me?
I swear by Allah that I will spare no effort in selecting the most virtuous among you."
They said: "Yes."
So he took the hand of one of them
and said: "You possess kinship with the Messenger of Allah, peace and blessings of Allah be upon him,
and precedence in Islam as you well know.
So, I adjure you by Allah:
if I appoint you, you must surely act with justice;
and if I appoint Uthman,
you must surely hear and obey him."
Then he took the other aside in private,
and said the same to him.
So when he took the solemn pledge from both,
he said:
"Raise your hand, O Uthman!"
So he pledged allegiance to him,
and Ali pledged allegiance to him as well,
and the people of the house entered and swore allegiance to him.
Commentary on the hadith:
"How did you both manage?"
Meaning: in the fertile land of Sawad al-Iraq,
which you two were tasked with surveying.
"What you cannot bear,"
meaning: what you cannot carry.
That was because he had sent them to levy the land tax (*kharaj*) upon it,
as well as the poll tax (*jizyah*) upon its people.
"There is no great excess in it,"
meaning: no excessive burden.
"We only imposed a light burden upon them."
"I shall leave the widows of the people of Iraq in no need,"
meaning he wished to ensure their self-sufficiency,
"until he was struck,"
meaning: until he was stabbed with the dagger.
"Align yourselves,"
meaning: straighten your prayer rows.
Until, when he saw no gap in them—
"the gap" (*al-khalal*)
refers to an opening or space between two things—
the non-Arab slave fled—
referring to Abu Lu'lu'ah,
whose name was Fayruz—
throwing a hooded cloak over himself.
"The hooded cloak" (*al-burnus*) is a garment whose head-cover is attached to it,
joined as one piece.
"He slaughtered himself,"
meaning he committed suicide.
So he brought him forward,
meaning as an imam to lead the people in prayer.
As for the side areas of the mosque,
they did not know what had happened,
due to their distance from the front,
except that they missed Umar's voice;
meaning they did not hear his recitation,
so they kept saying:
"Glory be to Allah" (*Subhan Allah*),
thinking that Umar, may Allah be pleased with him, had made an oversight in his prayer.
So he moved about for a short while—
"he moved about" (*jala*)
means he paced back and forth.
"The craftsman,"
meaning the artisan.
"May Allah destroy him!"
meaning: May Allah slay him and ruin him!
"He did not cause my death,"
meaning my killing, to be at the hands of a man of this kind
who claims Islam,
meaning outwardly.
"The non-Arab slaves" (*al-uluj*):
a *ilj* is a non-Arab disbelieving man,
most of whom were slaves,
meaning unfree laborers.
"You lied,"
and the people of the Hijaz say "you lied" where others say "you made a mistake."
So he was carried away,
meaning he, may Allah be pleased with him, was carried.
So we set off with him,
meaning we went along with him, may Allah be pleased with him.
"No harm,"
meaning there is no fatal danger to be feared for him from this stab wound.
Then date-infusion (*nabidh*) was brought to him;
the meaning—
the meaning:
dates that they used to soak to sweeten the water,
without fermenting or becoming intoxicating.
So it came out of his belly,
meaning from his wound.
They began praising him,
meaning speaking well of him.
"And precedence in Islam,"
meaning virtue and priority in faith.
"Then you ruled and were just,"
meaning during your governance.
"Then martyrdom,"
meaning in the cause of Allah, Almighty and Glorious.
"I wished,"
meaning I loved or longed
"that it be just even, neither against me nor for me,"
meaning I would be pleased if it were an exact balance,
such that evil is averted from me,
with no punishment against me and no reward for me.
So when he turned to leave,
meaning departed,
lo and behold, his waist-wrapper was touching the ground,
meaning he had let his lower garment drag below the ankles.
"Lift your garment,"
meaning above the ankles;
"it is cleaner for your garment,"
so it does not get damaged,
"and more dutiful to your Lord,"
being further removed from arrogance, O—
"and it sufficed him,"
meaning it was enough.
"To be buried alongside my two companions,"
meaning with the Prophet, peace and blessings of Allah be upon him,
and with Abu Bakr, may Allah be pleased with him.
"I used to desire it for myself,"
meaning the burial spot,
"but I will surely give him preference,"
meaning grant him priority or single him out,
"over myself,"
regarding what he requested of being buried
near the Prophet, peace and blessings of Allah be upon him.
"Lift me up,"
meaning from the ground,
as if he had been reclining,
so he ordered them to seat him up.
A man supported him
against himself;
it is said he was Ibn Abbas, may Allah be pleased with them both,
and it is said someone else.
"Have you granted permission,"
meaning A'ishah, may Allah be pleased with her,
"for you to be buried with your two companions?"
"Anxiety over it weighed heavily upon me,"
meaning it preoccupied my heart and mind greatly.
"When I die,"
meaning pass away,
"if she grants me permission, then bring me in."
This requesting of permission after permission had already been given
was due to the possibility that
the consent granted during the first request
was given during his lifetime out of shyness before him,
and that she might retract it after his death.
Thus Umar, may Allah be pleased with him, desired
not to compel her in that matter.
"So she entered upon me,"
meaning she entered upon Umar, may Allah be pleased with him.
"So she entered inside,"
to them;
That is, Hafsah (may Allah be pleased with her) entered
through an entrance
belonging to her family.
"Appoint a successor..."
That is, designate someone to succeed in leadership.
"...witnesses you."
That is, is present with you.
"Let him seek his assistance..."
Meaning, the assistance of Sa'd ibn Abi Waqqas (may Allah be pleased with him).
"I did not dismiss..."
Meaning, "I did not dismiss Sa'd
(may Allah be pleased with him)
out of incompetence..."
Meaning, inability to manage
financial matters.
"...the foremost Emigrants."
It is said they are those who were present at the Pledge of Ridwan,
and it is also said
those who prayed toward both Qiblahs.
"...and preserve for them their sanctity."
What is intended is
to refrain from harming them
through word and deed.
"...those who settled in the abode..."
Meaning, the abode of Emigration (Al-Madinah).
The Ansar settled in it before the Emigrants,
and built the mosques
before the Emigration.
"...and embraced faith."
Meaning, preferred and chose faith.
"...the people of the garrison towns."
That is, the cities.
"They are the defenders of Islam..."
That is, the helpers of Islam who defend it,
"...and the collectors of wealth..."
meaning, those who collect it,
"...and a source of rage to the enemy..."
meaning, they enrage the enemy through their large numbers
and strength.
"...except their surplus."
Meaning, except what exceeds their needs
and is surplus to their requirements.
"...the backbone of Islam..."
Meaning, those who reinforce them,
assist them,
and swell their armies
when summoned to rally.
"...the non-essential portions of their wealth."
Meaning, those items that are neither choice nor prized.
"...the covenant of Allah
and the covenant of His Messenger
(peace and blessings of Allah be upon him)."
What is meant by it here is the protected non-Muslim subjects (*ahl al-dhimmah*);
and it is also said to mean the generality of the believers.
"...and that he fight
behind them."
The Muslims defend the protected non-Muslim subjects
whenever an enemy targets them.
"...and that they not be burdened beyond
their capacity."
Meaning, with respect to the poll tax (*jizyah*).
So when he passed away—
meaning, died—
"I will not fall short regarding the best of you..."
Meaning, I will not hesitate to acknowledge the best among you,
"...and the most precedent in Islam."
Meaning, priority and virtue.
"For if I placed you in command, it was so you would deal justly."
Meaning, judge with justice.
He secluded himself with the other—
he was Uthman (may Allah be pleased with him).
He took the pledge—
meaning, the solemn covenant—regarding
what he said to them.
And the people of the house entered—
meaning, they came in to give the oath of allegiance.
Among the benefits of the hadith:
In the hadith there is a demonstration of
the virtue of Umar (may Allah be pleased with him),
his intense concern
for his subjects, and his fear
of standing before the Most Merciful.
In it is that it behoves
the ruler to oversee
and question his officials regarding that which pertains to
the affairs of his subjects.
In it is an exhortation to gentleness
and leniency in dealing with people,
and to refrain from causing hardship
to others.
In it is an exhortation to assist
those in need among the poor and widows.
In it is the command
to straighten the rows in prayer.
In it is the legitimacy of lengthening
the recitation during the Fajr prayer.
In it is the desirability of
prolonging the first unit of prayer (*rak'ah*).
In it is the desirability of shortening the prayer
due to an unforeseen circumstance arising during it.
In it is the permissibility of appointing a substitute imam
during prayer.
In the hadith there is an indication
that it is recommended for those immediately behind
the imam to be people of fiqh and knowledge.
In the hadith,
the follower in prayer says
"Glorified be Allah" (*Subhan Allah*)
if the imam makes an oversight in his prayer.
In it is the permissibility of extensive movement
and interrupting the prayer due to necessity,
such as repelling an attacker,
killing a scorpion, and the like.
In the hadith is the concern of
Umar (may Allah be pleased with him)
for the matters of religion,
greater than his concern
for his own self.
In it is the command to verify facts
in all matters.
In the hadith is an indication of the stature
of Ibn Abbas (may Allah be pleased with him and his father)
in the eyes of Umar (may Allah be pleased with him),
and his assigning grave matters to him.
In it is the permissibility of supplicating
against hypocrites and disbelievers.
In it is the desirability of praising Allah Almighty
in every state.
In the hadith is the believer's contentment
amidst affliction,
and his relief mixed with praise
that it was not at the hands of a Muslim.
The hadith demonstrates
the legitimacy of considering outcomes
and blocking the means to harm.
For this reason, Umar (may Allah be pleased with him)
used to prevent the entry of
adult non-Arab captives
into Al-Madinah.
In it is guidance showing that
Islam is tied to the public interest.
In the hadith is that
Islam protects human life.
In it is the permissibility of drinking unfermented date-steeped water (*nabidh*)
that has not become potent
or intoxicating.
They used to steep dates at night
and drink the liquid during the day;
if several days passed,
they poured it out for fear of intoxication.
In it is the legitimacy of
accepting the medical counsel of trustworthy
physicians.
In the hadith, the testimony
of a dying person is admissible.
In it is that if a Muslim is murdered
intentionally, forgiveness may still be hoped
for him.
In it is guiding a person on their deathbed to bequest
the settlement of their debts,
and specifying debts in detail.
In it is the permissibility of
wishing to leave this worldly life
breaking even,
such that one is neither held to account for what was earned
nor for what was committed.
In it is the obligation of enjoining good
and forbidding evil under all circumstances,
even if the command occurs during terminal illness.
In the hadith is
the prohibition against letting one's garment hang below the ankles (*isbal*).
In it is that the wisdom
behind avoiding *isbal*
is keeping the garment clean from dirt
and wear,
as well as safeguarding the heart from pride and disease.
In it is the permissibility of a ruler resigning
himself from office.
In the hadith,
terminal illness is a valid ground
for stepping down from leadership.
In it is a demonstration of the humility of Umar
(may Allah be pleased with him).
In it is guidance toward ensuring burial
near righteous people.
In it is a demonstration of the depth of
Umar's love (may Allah be pleased with him)
for the Prophet (peace and blessings of Allah be upon him),
to the extent that he wished
to be buried by his side.
In it is a demonstration of the depth of
Umar's love (may Allah be pleased with him)
for Abu Bakr (may Allah be pleased with him),
as he wished to be buried beside him.
In the hadith is
recognition by the Mothers of the Believers
(may Allah be pleased with them)
of the virtue of Umar (may Allah be pleased with him)
and his high standing.
It also shows the obligation to seek permission
from the rightful owner
before occupying what belongs to them.
The hadith also indicates that
'A'ishah (may Allah be pleased with her)
owned the house in which
the Prophet (peace and blessings of Allah be upon him)
and Abu Bakr were buried.
It also demonstrates the permissibility of weeping
over the deceased,
provided there is no wailing or lamentation.
It also shows that the ruler has the right
to dismiss governors without any suspicion of wrongdoing.
The hadith also contains a counsel
concerning workers and governors.
And the hadith indicates
the obligation to dismiss governors
whenever they are incapable of performing
their duties,
as well as the obligation to dismiss governors
if their betrayal
of their office is proven,
such as by consuming wealth unlawfully.
It also shows that the caliph has the authority
to appoint a consultative council (shura),
just as 'Umar did.
It also demonstrates the legitimacy of concern
and of preoccupying the heart and mind
with weighty affairs of state.
The hadith also demonstrates
the discerning wisdom of 'Umar,
as he did not include his son 'Abdullah
Ibn 'Umar
among the members of the consultative council,
out of concern for his welfare.
The hadith also clarifies the virtue of the Hijrah
and the virtue of the early Emigrants (Muhajirun).
It also illustrates
the lofty status of the Ansar,
into whose hearts faith entered
before the Hijrah.
It also urges pardoning
the doer of good when there issues
from him a slip or mistake.
The hadith also contains an exhortation
concerning non-Muslim subjects (Ahl al-Dhimmah) and showing excellence
in dealing with them
and fulfilling their covenant.
It also implies not burdening non-Muslim subjects
and workers beyond
their capacity.
It also affirms that non-Muslim subjects
have the right to be defended,
and that their rights must not be infringed upon.
The hadith also contains a counsel
concerning both city-dwellers and bedouins,
for each possesses their own virtue and standing.
It also shows that 'Umar
encompassed in his counsel
all categories of people,
for people are either Muslim
or non-Muslim:
the non-Muslim is either at war (harbi),
who is not commended,
or a protected subject (dhimmi),
whom he explicitly mentioned;
while the Muslim is either an Emigrant
or otherwise;
and all of them are either bedouins
or settled city-dwellers,
and he addressed them all.
It also illustrates the goodwill of 'A'ishah
toward 'Umar,
may Allah be pleased with them,
as she favored him over herself.
It also encourages altruism (ithar),
for it is a noble character trait
commanded by the Wise Lawgiver,
and the best to ever practice it were the Companions,
may Allah be pleased with them.
It also shows the permissibility of delegation
in consultation.
The hadith also indicates that consultation in public affairs
is a momentous trust.
It also demonstrates that precedence belongs to the foremost.
The hadith also shows that
the caliphate of 'Uthman
was established through mutual consultation.
Chapter: What is forbidden
regarding reviling the dead.
On the authority of 'A'ishah:
she said
that the Prophet (peace be upon him) said:
"Do not revile the dead,
for they have already
arrived at what they sent forth."
Commentary
on the hadith:
"Do not revile the dead,"
meaning: do not curse them or mention them
with evil.
"They have already arrived at what they sent forth,"
meaning: they have reached the recompense of their deeds.
Some benefits
derived from the hadith:
It is derived from the hadith
that reviling the dead functions in the same manner
as backbiting.
The hadith also indicates that insulting and reviling
are contrary to the character of a Muslim.
Chapter: Mentioning the wicked among the dead.
On the authority of Ibn 'Abbas
(may Allah be pleased with him and his father),
who said:
"When there was revealed:
'And warn your nearest kinsfolk'—
and in a narration:
'and your sincere clan among them'—
the Prophet (peace be upon him) climbed
Mount al-Safa."
In one narration:
"and cried out:
'O disaster of the morning!'
Then he began calling out:
'O Banu Fihr!
O Banu 'Adi!'—
addressing the clans of Quraysh—
until they gathered together.
If any man was unable to come out himself,
he sent a messenger
to see what it was.
Abu Lahab and Quraysh arrived,
so he said:
'Tell me: if I were to inform you
that there are cavalry in the valley
intending to raid you,
—and in one narration:
'Tell me: if I were to tell you
that the enemy is coming to attack you by morning
or by evening—
would you believe me?'
They replied, 'Yes;
we have never experienced from you
anything but truthfulness.'
He said, 'Then indeed, I am a warner to you
“Say (unto them, O Muhammad): I exhort you unto one thing only: that ye awake, for Allah's sake, by twos and singly, and then reflect: There is no madness in your comrade. He is naught else than a warner unto you in face of a terrific doom.” (34:46)
of a severe punishment.'
Abu Lahab said:
'Perish you for the rest of the day!
Is it for this that you have gathered us?'
Thereupon there was revealed:
'Perish the hands of Abu Lahab, and perish he!
His wealth will not avail him,
nor all that he gained.'"
Commentary
on the hadith:
"And warn your kinsfolk,
the nearest,"
meaning: those who are closest to you among people,
and most deserving of your benevolence,
both religious and worldly.
"O Banu Fihr"
is one of the clans of Quraysh.
"O Banu 'Adi"
is the clan of 'Umar Ibn al-Khattab.
"Tell me,"
that is: inform me.
"We have never experienced from you anything but truthfulness,"
meaning: we have never known
of you anything except honesty.
"Perish the hands of Abu Lahab,
and perish he,"
meaning: may his hands be ruined and made wretched,
so that he gains no profit.
“His wealth and gains will not exempt him.” (111:2)
"His wealth," that is: which he possessed and which caused him to transgress,
"nor all that he gained,"
meaning: nor whatever he earned,
for none of it will avert from him anything
of the punishment of Allah when it befalls him.
Some benefits derived from the hadith:
Among the legal points of fiqh in the hadith
is the Messenger of Allah reaching
the utmost degree in conveying the message.
It also reflects the wisdom of
beginning that endeavor
with the nearest kinsfolk,
because they are the ones who know best
a person's inner realities and private affairs,
and they are the most observant
of his hidden states;
thus he cannot enjoin upon
the closest members of his family
anything contrary to what he commands others,
and he then conveys it to the rest of mankind afterward.
It also shows the legitimacy of
tracing each tribe
to its forebears.
And the hadith shows that
The Quraysh knew the Prophet, peace and blessings of Allah be upon him,
as the Truthful and the Trustworthy.
This contains a clarification
that the Prophet, peace be upon him,
is a warner to his people
and to all of mankind.
The hadith also indicates
that lineage will not save one from the Fire of Hell.
It further establishes that whoever is held back
by his deeds will not be hastened forward by his lineage.
It also clarifies that
lineage to the Prophetic household (Ahl al-Bayt)
is of no benefit without faith.