In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
For Humanistic Studies and Research
Presents
Summary of Sahih al-Bukhari.
Chapter: Killing the Sleeping Polytheist.
Narrated al-Bara' ibn 'Azib:
The Messenger of Allah (peace and blessings of Allah be upon him) sent a group of men from the Ansar to Abu Rafi', the Jew.
A group of men from the Ansar,
And he appointed 'Abdullah ibn 'Atik as their leader.
Abu Rafi' used to harm the Messenger of Allah (peace be upon him) and incite others against him,
And he lived in a fortress of his in the land of Hijaz.
When they approached it, the sun had set,
And the people were returning home with their livestock.
'Abdullah said to his companions:
"Stay where you are,
For I am going and will act gently with the gatekeeper,
So that I might manage to enter."
So he went forward until he approached the gate,
Then he covered himself with his garment as if he were relieving himself.
The people had already entered,
So the gatekeeper called out to him:
"O servant of Allah,
If you wish to enter, then enter,
For I want to lock the gate."
"So I entered and hid myself.
When the people entered, he locked the gate
And hung the keys on a peg."
He said:
"I went over to the keys, took them,
And opened the door.
Abu Rafi' used to spend his evenings staying up late talking,
In an upper chamber of his.
So when those who stayed up with him departed,
I climbed up to him.
Whenever I opened a door,
I locked it behind me from the inside,
Saying to myself, 'If the people discover me,
They will not reach me until I have killed him.'
So I reached him,
And he was in a dark room among his family.
I did not know where he was in the house,
So I called out,
'O Abu Rafi'!'
He said, 'Who is that?'
So I made for the voice
And struck him a blow with the sword while I was flustered,
But I did not accomplish anything.
He screamed,
So I left the room,
And waited a short distance away.
Then I went back in to him and said,
'What is this noise, O Abu Rafi'?'
He said,
'Woe to your mother!
A man in the house just struck me with a sword!'
He said:
'So I struck him a severe blow that wounded him deeply, but I did not kill him.
Then I pressed the point of the sword into his belly,
Until it came out through his back,
And I knew that I had killed him.
So I began opening the doors one by one,
Until I reached a staircase of his.
I put my foot down thinking I had reached the ground,
But I fell on a moonlit night,
And my leg was broken.
So I wrapped it with a turban,
Then I went on until I sat at the gate,
Saying,
"I will not leave tonight until I know whether I have killed him."
When the rooster crowed,
The announcer of death stood on the wall
And called out,
"I announce the death of Abu Rafi', the merchant of the people of Hijaz!"
So I went to my companions and said,
"Escape!
For Allah has killed Abu Rafi'!"
Then I came to the Prophet (peace and blessings of Allah be upon him)
And told him the story.
He said:
"Stretch out your leg."
So I stretched out my leg, and he wiped over it,
And it was as if I had never suffered any pain from it.'"
Commentary on the hadith:
"Sent" means dispatched.
Abu Rafi' is 'Abdullah,
And it is also said Sallam ibn Abi al-Huqayq.
The men included Abu Qatadah,
'Abdullah ibn 'Atik,
'Abdullah ibn 'Utbah,
'Abdullah ibn Unays,
Al-Aswad ibn Khuza'i,
Mas'ud ibn Sinan,
And 'Abdullah ibn 'Uqbah (may Allah be pleased with them).
"He appointed over them"
Means he made him a commander over them.
"He incites" means he assists.
"Approached" means they drew near.
"And the people were returning home with their livestock"
Means they were returning with their cattle from the pasture.
"Act gently"
Means he acts kindly towards him and speaks softly to him.
"Covered himself with his garment"
Means he wrapped himself up.
"He called out to him"
Means he shouted out to urge me.
"So I hid myself"
Means I concealed myself.
"The locks"
Means the devices used to lock doors.
"The keys"
Means the instruments used for unlocking.
"Staying up late"
Evening conversation is talking at night.
"In an upper chamber"
Means in a high room.
"They discover me"
Means they become aware of me and take precautions against me.
"They will not reach"
Means they will not get to me.
"So I reached him"
Means I arrived at his location.
"So I made for the voice"
Means I moved toward it.
"Flustered"
Means confused and unsettled.
"I did not accomplish anything"
Means I did not kill him.
"So I waited"
Means I tarried.
"Woe"
A word said to someone who has fallen into a deserved doom.
"I wounded him deeply"
Means I inflicted a severe wound on him.
"The point of the sword"
Means the sharp tip of the blade.
"Until it came out through his back"
An expression denoting the depth and severity of the thrust.
"I reached"
Means I arrived at.
"A staircase"
Means a slightly elevated step.
"On a moonlit night"
Means on a bright night.
"So I wrapped it with a turban"
Means I bound my leg with a piece of cloth from the turban.
"When the rooster crowed"
What is intended is the onset of dawn.
"The announcer of death"
Announcing death is conveying news of a decease.
"So I went to my companions"
Means I returned to them.
"Escape"
A command to make haste for safety and deliverance.
"So I arrived"
Means I reached.
"Stretch out your leg"
Means extend it.
"And it was as if I had never suffered any pain from it"
Means as if it had never felt pain before.
Among the benefits of the hadith:
It is derived from the hadith
That matters of Shar'i policy, such as combat, targeted assassination, and the like, are subject to the authorization of the Imam.
It also shows that whoever harms the Prophet (peace and blessings of Allah be upon him) in word or deed
Deserves to be killed.
It shows the permissibility of spying on the polytheists.
It shows the use of trickery and strategy in war.
It shows the permissibility of launching a night raid on a polytheist.
It shows taking a firm stance in war and confronting a large number of polytheists.
It shows the permissibility of meeting the enemy alone out of necessity,
And that this is not considered throwing oneself into destruction.
It shows the validity of judging by circumstantial evidence and indicators.
It shows the permissibility of acting upon strong probability.
The hadith contains a miracle of the Prophet (peace be upon him),
Which is the healing of the foot of 'Abdullah ibn 'Atik (may Allah be pleased with him).
It contains guidance toward seeking certainty and verifying news.
It shows the permissibility of using ambiguous speech for an overriding benefit.
War is deception.
Narrated Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"When Chosroes perishes, there will be no Chosroes after him,
And when Caesar perishes, there will be no Caesar after him.
By Him in Whose Hand my soul is,
Their treasures will surely be spent in the cause of Allah."
In another narration:
"And their treasures will surely be distributed."
Commentary on the hadith:
"Perishes" means dies.
"Chosroes" is the king of Persia.
"Caesar" is the king of the Romans.
"Their treasures"
A treasure is buried wealth,
And it applies to wealth that is collected and saved.
Among the benefits of the hadith:
The hadith is among the signs of prophethood,
For the lands of Persia and Rome were conquered
And their wealth was taken as spoils.
The hadith points to a cosmic law,
Namely, that Persia and Byzantium, after their destruction,
will never again rise as formidable powers as they once were.
The hadith also contains an allusion to the virtue of spending in the cause of Allah Almighty,
as well as an indication of the condemnation of hoarding wealth.
On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Prophet (peace be upon him) called war deception.
And on the authority of Jabir ibn 'Abdullah (may Allah be pleased with them both), who said:
The Prophet (peace be upon him) said:
"War is deception."
Commentary on the hadith:
"War is deception" means using strategems and tactics;
for if one is deceived in war even once, he may be ruined and perish.
Among the benefits of the hadith:
It is derived from the hadith:
The permissibility of employing tactics and trickery in war.
The hadith also highlights the importance of mastering deception in warfare.
Chapter: What is disliked regarding dispute and disagreement during war,
and the punishment for one who disobeys his leader.
On the authority of Sa'id ibn Abi Burdah,
from his father, who said:
The Prophet (peace be upon him) dispatched his grandfather, Abu Musa, and Mu'adh to Yemen,
and he instructed them:
"Make things easy, and do not make them difficult;
bring glad tidings, and do not repel people;
and cooperate with one another."
In another narration:
"And cooperate with one another, and do not differ."
Thereupon, Abu Musa said:
"O Prophet of Allah,
in our land there is a beverage made from barley,
known as *al-mizr*,
and a beverage made from honey,
known as *al-bit'*."
He (peace be upon him) replied:
"Every intoxicant is unlawful."
So they both set out.
Then Mu'adh asked Abu Musa:
"How do you recite the Qur'an?"
He replied:
"Standing, sitting,
and while upon my mount,
reciting it regularly in installments."
Mu'adh said:
"As for me, I sleep and I stand in night prayer,
and I seek reward for my sleep just as I seek reward for my night prayer."
And he pitched a tent,
so they began visiting each other.
Thus, Mu'adh visited Abu Musa,
and suddenly he saw a man who was bound.
He asked: "What is this?"
Abu Musa replied:
"A Jew who embraced Islam and then apostatized."
Mu'adh said:
"I shall strike his neck!"
In another narration:
"I will not sit down until he is executed;
it is the decree of Allah and His Messenger!"
He repeated this three times,
so he gave the command, and the man was executed.
Commentary on the hadith:
*Al-tanazu'*
means quarreling and arguing.
*Al-ikhtilaf*
means that each person adopts a separate opinion.
"Make things easy"
means adopt that which facilitates ease,
"and do not make them difficult"
means refrain from being harsh and strict.
"Bring glad tidings"
refers to *al-tabshir*,
which is bringing joy to others.
"And do not repel people"
means do not mention that which causes people to flee away.
"And cooperate"
means reach mutual agreement,
and it is also said to mean show mutual love.
"A beverage made from barley"
means produced and prepared from barley.
"Reciting it regularly in installments"
means:
I divide its recitation over various times throughout the day and night.
"I seek reward for my sleep"
means I seek divine reward for my rest,
because it is among the means that aid in performing acts of obedience.
"A tent" (*fustat*)
means a pavilion or tent.
"Bound" (*muthaq*)
means tied up or shackled.
Among the benefits of the hadith:
It is derived from the hadith:
The prohibition of intoxicants.
Furthermore, if a believer intends by partaking in permissible desires to gain strength for obeying Allah,
those lawful desires become acts of obedience for which he is rewarded.
It also indicates the permissibility of appointing two leaders over a single region,
and dividing a region's governance between two leaders.
It underscores the recommendation of brethren and scholars visiting one another,
and honoring the guest.
It also highlights the promptness in forbidding evil
and executing prescribed legal punishments (*hadd*) upon those who deserve them.
Additionally, it clarifies the merit of unity, mutual cooperation, harmony, and ease,
while condemning disagreement, cutting ties, and creating hardship.
On the authority of Al-Bara' ibn 'Azib (may Allah be pleased with them both), who said:
The Prophet (peace be upon him) appointed over the infantrymen on the day of Uhud—
and they were fifty men—
'Abdullah ibn Jubair.
He (peace be upon him) instructed them: "Even if you see birds snatching us away,
do not leave this position of yours until I send word to you;
and if you see that we have defeated the enemy and trodden them underfoot,
do not leave until I send word to you."
In another narration: "Do not leave;
if you see that we have prevailed over them, do not leave,
and if you see them prevailing over us, do not come to our assistance."
Then the Muslims defeated them.
He said: "By Allah, I saw the polytheist women running away,
with their anklets and shins exposed,
tucking up their clothes."
The companions of 'Abdullah ibn Jubair said:
"The spoils of war! O people, the spoils!
Your companions have prevailed, so what are you waiting for?"
'Abdullah ibn Jubair said:
"Have you forgotten what the Messenger of Allah (peace be upon him) said to you?"
They replied: "By Allah, we shall go to the people and take our share of the spoils!"
But when they abandoned their post, their faces were turned away in defeat,
and they fled in rout,
as the Messenger was calling them from behind them.
Thus, no more than twelve men remained with the Prophet (peace be upon him).
The enemy inflicted seventy casualties among us,
whereas the Prophet (peace be upon him) and his Companions had inflicted upon the polytheists on the day of Badr one hundred and forty casualties—
seventy captives and seventy slain.
Thereupon, Abu Sufyan called out three times: "Is Muhammad among the people?"
But the Prophet (peace be upon him) forbade them from answering him.
Then he asked three times: "Is the son of Abu Quhafah among the people?"
Then he asked three times: "Is the son of Al-Khattab among the people?"
He then returned to his companions and said: "As for these, they have been slain."
'Umar could not contain himself and shouted: "You lie, by Allah, O enemy of Allah!
Indeed, those you listed are all alive, and Allah has preserved what will bring you distress!"
Abu Sufyan said: "This day makes up for the day of Badr, for war alternates in fortunes;
you will find mutilation among the slain people—I did not order it, nor does it displease me."
Then he began chanting poetically: "Exalted be Hubal! Exalted be Hubal!"
The Prophet (peace be upon him) said: "Will you not answer him?"
They asked: "O Messenger of Allah, what should we say?"
He said: "Say: Allah is Most High and Most Majestic!"
Abu Sufyan said: "We have Al-'Uzza, while you have no 'Uzza!"
The Prophet (peace be upon him) said: "Will you not answer him?"
He said that they asked: "O Messenger of Allah, what should we say?"
He said: "Say: Allah is our Guardian, and you have no guardian!"
Commentary on the hadith:
"Appointed" (*ja'ala*) means he placed them under his command.
"The infantrymen" (*al-rajjalah*) refers to those who walk on foot,
and what is meant here is the archers.
"Birds snatching us away" means seizing us swiftly,
which is an expression used to denote total defeat.
"Do not leave" (*la tabrahu*) means do not depart.
"Trodden them underfoot" (*awta'nahum*) means trampled them down with feet.
"Running away" (*yashtadna*) means running fast.
"Exposed" (*badat*) means became visible.
Regarding their anklets:
an anklet on the foot is like a bracelet on the wrist.
"Shins" (*asuq*) is the plural of shin (*saq*).
Spoils (*al-ghanimah*) are the possessions seized by combatants in fighting.
"Your companions have prevailed" means they have overcome and gained victory.
"We shall take our share of the spoils" means take and gather from them.
"Their faces were turned away" means they were turned back and routed.
"And they fled in rout" means they returned to their positions defeated.
"They inflicted seventy casualties among us" means seventy martyrs.
"Allah has preserved what will bring you distress"
means Allah has kept alive those who will harm you in the days to come,
referring to the day of the Conquest of Makkah.
"This day makes up for the day of Badr"
means this day stands in offset to the day of Badr.
"War alternates in fortunes"
means at times one group is victorious,
and at times the other group is victorious.
Mutilation (*muthlah*):
*al-muthlah*
refers to cutting off parts of the deceased, such as his ear,
and similar acts of horrific disfigurement.
"I did not order it"
means that he did not command such vile actions
that bring disgrace back upon the perpetrator.
"Nor does it displease me"
means it does not bother me or cause me detriment.
"Chanting poetically" (*yartajizu*)
means reciting poetry.
"Exalted be" (*a'lu*)
means be elevated.
Hubal
is the name of an idol.
Al-'Uzza
is the name of an idol.
"Allah is our Guardian" (*Allahu mawlana*)
means Allah is our Supporter and Helper.
Among the benefits of the hadith:
It is derived from the hadith:
The permissibility of specific and temporary leadership in war and other matters.
It highlights the leader and army commander's duty to emphasize adherence to the military plan.
It clarifies that the Companions (may Allah be pleased with them)
did not all flee during the Battle of Uhud.
It contains a clarification of the virtue of remaining steadfast in following the command and Sunnah of the Prophet (peace and blessings of Allah be upon him).
It also contains guidance to avoid delving into matters that bring no benefit.
The hadith further points to the high status of Abu Bakr and 'Umar (may Allah be pleased with them).
It shows that dispute and division are the causes of destruction in this world and the Hereafter.
It demonstrates the virtue of striving in jihad to make the word of Allah Almighty supreme and to manifest His religion.
It indicates the permissibility of drawing parables for the purpose of clarification,
as parables are more impactful on the soul and more eloquent.
Chapter: On One Who Spots the Enemy and Calls Out at the Top of His Voice, "Ya Sabaha!"
so that the people may hear.
On the authority of Salamah, who said:
I went out of Medina heading toward Al-Ghabah.
When I reached the mountain pass of Al-Ghabah—
in another narration:
and the milk camels of the Messenger of Allah (peace be upon him) were grazing at Dhu Qarad—
a boy belonging to 'Abd al-Rahman Ibn 'Awf met me.
I said, "Woe to you! What is the matter with you?"
He said, "The milk camels of the Prophet (peace be upon him) have been raided."
I asked, "Who took them?"
He replied, "Ghatafan and Fazarah."
So I uttered three shouts that resounded between its two lava fields:
"Ya Sabaha! Ya Sabaha!"
Then I charged forward until I overtook them while they were driving the camels away.
I began shooting arrows at them, saying:
"I am the son of Al-Akwa', and today is the day of the mean ones' destruction!"
Thus I rescued the camels from them before they could drink any water.
In another narration:
And I stripped thirty cloaks from them,
bringing them back and driving them along.
Then the Prophet (peace be upon him) met me,
and I said, "O Messenger of Allah,
the people are thirsty,
and I rushed them before they could drink their water supply,
so send a force after them."
He said:
"O Ibn Al-Akwa',
you have prevailed, so show leniency;
the people are currently being entertained by their host tribe."
In another narration:
He said:
Then we returned,
and the Messenger of Allah (peace be upon him) seated me behind him
on his she-camel,
until we entered Medina.
Commentary on the hadith:
"At the mountain pass of Al-Ghabah":
It is located one *barid* (stage) from Medina on the road to the Levant.
Originating from the word for thicket or forest.
*Thaniyyah* (pass) in a mountain is like a steep track within it.
"Woe to you" (*wayhak*):
An expression said to someone who falls into a plight he did not deserve.
*Liqah* (milk camels):
They are milch camels.
"Ghatafan and Fazarah":
They are two Arab tribes.
"Its two lava fields" (*labatayha*):
Meaning the two basalt tracts of Medina.
*Labah* refers to a volcanic tract,
consisting of black stones.
"Ya Sabaha":
Its meaning is
announcing a grave matter that has raided them in the morning.
The intended meaning is:
"You have been raided in the morning,"
or "You have been attacked at dawn,
so take your precautions!"
"I charged forward" (*indafa'tu*):
Meaning I hastened my pace.
"The day of the mean ones' destruction" (*yawm al-rada'*):
Meaning the day of the ruin of the ignoble.
"I rescued them from them":
Meaning I extracted and saved them from their hands.
"Show leniency" (*asjih*):
Meaning be gentle and grant a gracious pardon.
This is one of the classical Arabic proverbs.
"They are being entertained" (*yuqrawna*):
Meaning they are being hosted as guests.
Points of benefit from the hadith:
Derived from the hadith is:
The permissibility of taking tough action,
and a single individual confronting a whole group,
because Salamah (may Allah be pleased with him) was alone
and threw himself into battle.
It also demonstrates the permissibility of intimidating the enemy in word and deed.
It shows the permissibility of pride
and a person identifying himself in battle by mentioning his courage.
It highlights the virtue of archery in the cause of Allah Almighty.
It highlights the virtue of pardon and showing benevolence toward captives.
Chapter: When the Enemy Surrenders to the Judgment of a Man
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:
When Banu Qurayzah surrendered to the judgment of Sa'd—
that is, Ibn Mu'adh—
the Messenger of Allah (peace be upon him) sent for him,
as he was nearby.
He came riding upon a donkey,
and when he drew near,
the Messenger of Allah (peace be upon him) said:
"Stand up for your leader."
So he came and sat beside the Messenger of Allah (peace be upon him),
who said to him:
"These people have surrendered to your judgment."
He said:
"I decree that the combatants be executed
and the women and children be taken captive."
He said:
"You have judged among them with the decree of the Sovereign Lord."
Commentary on the hadith:
"When they surrendered":
The meaning is:
when they accepted arbitration.
"Banu Qurayzah":
They are a Jewish tribe.
"Drew near" (*dana*):
Meaning he approached.
"The combatants" (*al-muqatilah*):
They are the adults capable of fighting.
"The women and children" (*al-dhurriyyah*):
Meaning women and young children.
"With the decree of the Sovereign Lord" (*bihukm al-malik*):
Meaning the ruling of Allah, the Mighty and Majestic.
Points of benefit from the hadith:
It is derived from the hadith
that submitting to the arbitration of a man known for righteousness and goodness
is binding upon the disputing parties,
whether in matters of war or otherwise.
In the hadith is a refutation of the Khawarij who rejected arbitration regarding 'Ali (may Allah be pleased with him).
It shows the permissibility of submitting to the ruling of the Imam or whomever the Imam appoints.
It shows the permissibility of honoring Muslims of high standing
and honoring people of virtue in a gathering.
It indicates that a man saying to his companion, "O leader/master" (*sayyid*), is not prohibited
if his companion is good and virtuous;
dislike only applies to addressing a wicked person as a leader.
It indicates the permissibility of standing up for people of virtue and greeting them,
whereas dislike applies to one who loves for people to stand up for him out of pride and arrogance.
It demonstrates that whoever appoints a man to judge in a dispute between himself and another,
and accepts his judgment,
that ruling becomes binding upon both of them if it accords with the truth.
It highlights the virtue of Sa'd Ibn Mu'adh (may Allah be pleased with him)
and his concurrence with the judgment of Allah Almighty.
It shows the permissibility of appointing the lesser in virtue when the greater in virtue is present.