WEBVTT

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

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Ifadah Center

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For Humanistic Studies and Research

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Presents

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Summary of Sahih al-Bukhari.

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Chapter: Killing the Sleeping Polytheist.

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Narrated al-Bara' ibn 'Azib:

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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.

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A group of men from the Ansar,

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And he appointed 'Abdullah ibn 'Atik as their leader.

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Abu Rafi' used to harm the Messenger of Allah (peace be upon him) and incite others against him,

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And he lived in a fortress of his in the land of Hijaz.

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When they approached it, the sun had set,

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And the people were returning home with their livestock.

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'Abdullah said to his companions:

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"Stay where you are,

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For I am going and will act gently with the gatekeeper,

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So that I might manage to enter."

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So he went forward until he approached the gate,

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Then he covered himself with his garment as if he were relieving himself.

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The people had already entered,

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So the gatekeeper called out to him:

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"O servant of Allah,

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If you wish to enter, then enter,

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For I want to lock the gate."

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"So I entered and hid myself.

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When the people entered, he locked the gate

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And hung the keys on a peg."

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He said:

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"I went over to the keys, took them,

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And opened the door.

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Abu Rafi' used to spend his evenings staying up late talking,

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In an upper chamber of his.

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So when those who stayed up with him departed,

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I climbed up to him.

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Whenever I opened a door,

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I locked it behind me from the inside,

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Saying to myself, 'If the people discover me,

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They will not reach me until I have killed him.'

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So I reached him,

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And he was in a dark room among his family.

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I did not know where he was in the house,

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So I called out,

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'O Abu Rafi'!'

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He said, 'Who is that?'

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So I made for the voice

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And struck him a blow with the sword while I was flustered,

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But I did not accomplish anything.

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He screamed,

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So I left the room,

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And waited a short distance away.

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Then I went back in to him and said,

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'What is this noise, O Abu Rafi'?'

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He said,

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'Woe to your mother!

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A man in the house just struck me with a sword!'

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He said:

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'So I struck him a severe blow that wounded him deeply, but I did not kill him.

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Then I pressed the point of the sword into his belly,

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Until it came out through his back,

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And I knew that I had killed him.

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So I began opening the doors one by one,

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Until I reached a staircase of his.

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I put my foot down thinking I had reached the ground,

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But I fell on a moonlit night,

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And my leg was broken.

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So I wrapped it with a turban,

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Then I went on until I sat at the gate,

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Saying,

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"I will not leave tonight until I know whether I have killed him."

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When the rooster crowed,

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The announcer of death stood on the wall

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And called out,

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"I announce the death of Abu Rafi', the merchant of the people of Hijaz!"

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So I went to my companions and said,

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"Escape!

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For Allah has killed Abu Rafi'!"

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Then I came to the Prophet (peace and blessings of Allah be upon him)

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And told him the story.

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He said:

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"Stretch out your leg."

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So I stretched out my leg, and he wiped over it,

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And it was as if I had never suffered any pain from it.'"

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Commentary on the hadith:

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"Sent" means dispatched.

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Abu Rafi' is 'Abdullah,

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And it is also said Sallam ibn Abi al-Huqayq.

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The men included Abu Qatadah,

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'Abdullah ibn 'Atik,

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'Abdullah ibn 'Utbah,

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'Abdullah ibn Unays,

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Al-Aswad ibn Khuza'i,

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Mas'ud ibn Sinan,

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And 'Abdullah ibn 'Uqbah (may Allah be pleased with them).

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"He appointed over them"

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Means he made him a commander over them.

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"He incites" means he assists.

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"Approached" means they drew near.

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"And the people were returning home with their livestock"

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Means they were returning with their cattle from the pasture.

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"Act gently"

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Means he acts kindly towards him and speaks softly to him.

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"Covered himself with his garment"

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Means he wrapped himself up.

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"He called out to him"

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Means he shouted out to urge me.

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"So I hid myself"

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Means I concealed myself.

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"The locks"

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Means the devices used to lock doors.

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"The keys"

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Means the instruments used for unlocking.

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"Staying up late"

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Evening conversation is talking at night.

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"In an upper chamber"

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Means in a high room.

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"They discover me"

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Means they become aware of me and take precautions against me.

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"They will not reach"

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Means they will not get to me.

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"So I reached him"

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Means I arrived at his location.

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"So I made for the voice"

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Means I moved toward it.

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"Flustered"

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Means confused and unsettled.

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"I did not accomplish anything"

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Means I did not kill him.

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"So I waited"

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Means I tarried.

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"Woe"

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A word said to someone who has fallen into a deserved doom.

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"I wounded him deeply"

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Means I inflicted a severe wound on him.

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"The point of the sword"

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Means the sharp tip of the blade.

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"Until it came out through his back"

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An expression denoting the depth and severity of the thrust.

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"I reached"

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Means I arrived at.

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"A staircase"

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Means a slightly elevated step.

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"On a moonlit night"

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Means on a bright night.

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"So I wrapped it with a turban"

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Means I bound my leg with a piece of cloth from the turban.

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"When the rooster crowed"

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What is intended is the onset of dawn.

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"The announcer of death"

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Announcing death is conveying news of a decease.

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"So I went to my companions"

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Means I returned to them.

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"Escape"

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A command to make haste for safety and deliverance.

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"So I arrived"

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Means I reached.

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"Stretch out your leg"

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Means extend it.

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"And it was as if I had never suffered any pain from it"

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Means as if it had never felt pain before.

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Among the benefits of the hadith:

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It is derived from the hadith

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That matters of Shar'i policy, such as combat, targeted assassination, and the like, are subject to the authorization of the Imam.

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It also shows that whoever harms the Prophet (peace and blessings of Allah be upon him) in word or deed

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Deserves to be killed.

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It shows the permissibility of spying on the polytheists.

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It shows the use of trickery and strategy in war.

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It shows the permissibility of launching a night raid on a polytheist.

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It shows taking a firm stance in war and confronting a large number of polytheists.

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It shows the permissibility of meeting the enemy alone out of necessity,

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And that this is not considered throwing oneself into destruction.

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It shows the validity of judging by circumstantial evidence and indicators.

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It shows the permissibility of acting upon strong probability.

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The hadith contains a miracle of the Prophet (peace be upon him),

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Which is the healing of the foot of 'Abdullah ibn 'Atik (may Allah be pleased with him).

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It contains guidance toward seeking certainty and verifying news.

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It shows the permissibility of using ambiguous speech for an overriding benefit.

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War is deception.

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Narrated Abu Hurairah (may Allah be pleased with him):

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"When Chosroes perishes, there will be no Chosroes after him,

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And when Caesar perishes, there will be no Caesar after him.

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By Him in Whose Hand my soul is,

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Their treasures will surely be spent in the cause of Allah."

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In another narration:

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"And their treasures will surely be distributed."

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Commentary on the hadith:

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"Perishes" means dies.

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"Chosroes" is the king of Persia.

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"Caesar" is the king of the Romans.

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"Their treasures"

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A treasure is buried wealth,

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And it applies to wealth that is collected and saved.

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Among the benefits of the hadith:

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The hadith is among the signs of prophethood,

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For the lands of Persia and Rome were conquered

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And their wealth was taken as spoils.

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The hadith points to a cosmic law,

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Namely, that Persia and Byzantium, after their destruction,

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will never again rise as formidable powers as they once were.

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The hadith also contains an allusion to the virtue of spending in the cause of Allah Almighty,

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as well as an indication of the condemnation of hoarding wealth.

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

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The Prophet (peace be upon him) called war deception.

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And on the authority of Jabir ibn 'Abdullah (may Allah be pleased with them both), who said:

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The Prophet (peace be upon him) said:

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"War is deception."

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Commentary on the hadith:

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"War is deception" means using strategems and tactics;

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for if one is deceived in war even once, he may be ruined and perish.

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Among the benefits of the hadith:

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It is derived from the hadith:

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The permissibility of employing tactics and trickery in war.

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The hadith also highlights the importance of mastering deception in warfare.

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Chapter: What is disliked regarding dispute and disagreement during war,

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and the punishment for one who disobeys his leader.

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On the authority of Sa'id ibn Abi Burdah,

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from his father, who said:

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The Prophet (peace be upon him) dispatched his grandfather, Abu Musa, and Mu'adh to Yemen,

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and he instructed them:

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"Make things easy, and do not make them difficult;

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bring glad tidings, and do not repel people;

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and cooperate with one another."

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In another narration:

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"And cooperate with one another, and do not differ."

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Thereupon, Abu Musa said:

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"O Prophet of Allah,

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in our land there is a beverage made from barley,

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known as *al-mizr*,

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and a beverage made from honey,

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known as *al-bit'*."

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He (peace be upon him) replied:

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"Every intoxicant is unlawful."

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So they both set out.

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Then Mu'adh asked Abu Musa:

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"How do you recite the Qur'an?"

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He replied:

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"Standing, sitting,

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and while upon my mount,

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reciting it regularly in installments."

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Mu'adh said:

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"As for me, I sleep and I stand in night prayer,

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and I seek reward for my sleep just as I seek reward for my night prayer."

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And he pitched a tent,

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so they began visiting each other.

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Thus, Mu'adh visited Abu Musa,

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and suddenly he saw a man who was bound.

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He asked: "What is this?"

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Abu Musa replied:

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"A Jew who embraced Islam and then apostatized."

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Mu'adh said:

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"I shall strike his neck!"

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In another narration:

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"I will not sit down until he is executed;

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it is the decree of Allah and His Messenger!"

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He repeated this three times,

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so he gave the command, and the man was executed.

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Commentary on the hadith:

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*Al-tanazu'*

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means quarreling and arguing.

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*Al-ikhtilaf*

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means that each person adopts a separate opinion.

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"Make things easy"

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means adopt that which facilitates ease,

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"and do not make them difficult"

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means refrain from being harsh and strict.

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"Bring glad tidings"

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refers to *al-tabshir*,

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which is bringing joy to others.

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"And do not repel people"

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means do not mention that which causes people to flee away.

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"And cooperate"

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means reach mutual agreement,

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and it is also said to mean show mutual love.

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"A beverage made from barley"

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means produced and prepared from barley.

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"Reciting it regularly in installments"

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means:

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I divide its recitation over various times throughout the day and night.

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"I seek reward for my sleep"

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means I seek divine reward for my rest,

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because it is among the means that aid in performing acts of obedience.

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"A tent" (*fustat*)

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means a pavilion or tent.

00:12:39.570 --> 00:12:40.690
"Bound" (*muthaq*)

00:12:40.690 --> 00:12:43.019
means tied up or shackled.

00:12:43.019 --> 00:12:46.799
Among the benefits of the hadith:

00:12:46.799 --> 00:12:48.799
It is derived from the hadith:

00:12:48.799 --> 00:12:50.799
The prohibition of intoxicants.

00:12:50.799 --> 00:12:57.840
Furthermore, if a believer intends by partaking in permissible desires to gain strength for obeying Allah,

00:12:57.840 --> 00:13:01.919
those lawful desires become acts of obedience for which he is rewarded.

00:13:01.919 --> 00:13:06.159
It also indicates the permissibility of appointing two leaders over a single region,

00:13:06.159 --> 00:13:09.279
and dividing a region's governance between two leaders.

00:13:09.279 --> 00:13:12.960
It underscores the recommendation of brethren and scholars visiting one another,

00:13:12.960 --> 00:13:14.879
and honoring the guest.

00:13:14.960 --> 00:13:18.080
It also highlights the promptness in forbidding evil

00:13:18.080 --> 00:13:21.679
and executing prescribed legal punishments (*hadd*) upon those who deserve them.

00:13:21.679 --> 00:13:27.120
Additionally, it clarifies the merit of unity, mutual cooperation, harmony, and ease,

00:13:27.120 --> 00:13:32.909
while condemning disagreement, cutting ties, and creating hardship.

00:13:32.909 --> 00:13:37.230
On the authority of Al-Bara' ibn 'Azib (may Allah be pleased with them both), who said:

00:13:37.230 --> 00:13:42.429
The Prophet (peace be upon him) appointed over the infantrymen on the day of Uhud—

00:13:42.429 --> 00:13:44.669
and they were fifty men—

00:13:44.669 --> 00:13:47.070
'Abdullah ibn Jubair.

00:13:47.070 --> 00:13:51.389
He (peace be upon him) instructed them: "Even if you see birds snatching us away,

00:13:51.389 --> 00:13:56.190
do not leave this position of yours until I send word to you;

00:13:56.190 --> 00:14:00.350
and if you see that we have defeated the enemy and trodden them underfoot,

00:14:00.350 --> 00:14:04.259
do not leave until I send word to you."

00:14:04.259 --> 00:14:07.340
In another narration: "Do not leave;

00:14:07.340 --> 00:14:11.659
if you see that we have prevailed over them, do not leave,

00:14:11.700 --> 00:14:16.419
and if you see them prevailing over us, do not come to our assistance."

00:14:16.419 --> 00:14:18.259
Then the Muslims defeated them.

00:14:18.259 --> 00:14:23.220
He said: "By Allah, I saw the polytheist women running away,

00:14:23.220 --> 00:14:26.460
with their anklets and shins exposed,

00:14:26.460 --> 00:14:29.059
tucking up their clothes."

00:14:29.059 --> 00:14:32.100
The companions of 'Abdullah ibn Jubair said:

00:14:32.100 --> 00:14:35.299
"The spoils of war! O people, the spoils!

00:14:35.299 --> 00:14:38.860
Your companions have prevailed, so what are you waiting for?"

00:14:38.860 --> 00:14:41.299
'Abdullah ibn Jubair said:

00:14:41.340 --> 00:14:46.460
"Have you forgotten what the Messenger of Allah (peace be upon him) said to you?"

00:14:46.460 --> 00:14:52.419
They replied: "By Allah, we shall go to the people and take our share of the spoils!"

00:14:52.419 --> 00:14:55.980
But when they abandoned their post, their faces were turned away in defeat,

00:14:55.980 --> 00:14:58.379
and they fled in rout,

00:14:58.379 --> 00:15:02.580
as the Messenger was calling them from behind them.

00:15:02.580 --> 00:15:08.299
Thus, no more than twelve men remained with the Prophet (peace be upon him).

00:15:08.299 --> 00:15:11.139
The enemy inflicted seventy casualties among us,

00:15:11.179 --> 00:15:19.259
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—

00:15:19.259 --> 00:15:23.019
seventy captives and seventy slain.

00:15:23.019 --> 00:15:28.899
Thereupon, Abu Sufyan called out three times: "Is Muhammad among the people?"

00:15:28.899 --> 00:15:33.620
But the Prophet (peace be upon him) forbade them from answering him.

00:15:33.620 --> 00:15:39.460
Then he asked three times: "Is the son of Abu Quhafah among the people?"

00:15:39.460 --> 00:15:45.220
Then he asked three times: "Is the son of Al-Khattab among the people?"

00:15:45.220 --> 00:15:51.299
He then returned to his companions and said: "As for these, they have been slain."

00:15:51.299 --> 00:15:57.379
'Umar could not contain himself and shouted: "You lie, by Allah, O enemy of Allah!

00:15:57.379 --> 00:16:04.139
Indeed, those you listed are all alive, and Allah has preserved what will bring you distress!"

00:16:04.139 --> 00:16:09.220
Abu Sufyan said: "This day makes up for the day of Badr, for war alternates in fortunes;

00:16:09.259 --> 00:16:15.620
you will find mutilation among the slain people—I did not order it, nor does it displease me."

00:16:15.620 --> 00:16:20.620
Then he began chanting poetically: "Exalted be Hubal! Exalted be Hubal!"

00:16:20.620 --> 00:16:25.820
The Prophet (peace be upon him) said: "Will you not answer him?"

00:16:25.820 --> 00:16:29.460
They asked: "O Messenger of Allah, what should we say?"

00:16:29.460 --> 00:16:34.539
He said: "Say: Allah is Most High and Most Majestic!"

00:16:34.539 --> 00:16:39.220
Abu Sufyan said: "We have Al-'Uzza, while you have no 'Uzza!"

00:16:39.220 --> 00:16:44.659
The Prophet (peace be upon him) said: "Will you not answer him?"

00:16:44.659 --> 00:16:49.419
He said that they asked: "O Messenger of Allah, what should we say?"

00:16:49.419 --> 00:16:56.340
He said: "Say: Allah is our Guardian, and you have no guardian!"

00:16:56.340 --> 00:16:59.850
Commentary on the hadith:

00:16:59.850 --> 00:17:02.970
"Appointed" (*ja'ala*) means he placed them under his command.

00:17:03.009 --> 00:17:07.250
"The infantrymen" (*al-rajjalah*) refers to those who walk on foot,

00:17:07.250 --> 00:17:10.289
and what is meant here is the archers.

00:17:10.289 --> 00:17:14.130
"Birds snatching us away" means seizing us swiftly,

00:17:14.130 --> 00:17:17.329
which is an expression used to denote total defeat.

00:17:17.329 --> 00:17:20.930
"Do not leave" (*la tabrahu*) means do not depart.

00:17:20.930 --> 00:17:25.339
"Trodden them underfoot" (*awta'nahum*) means trampled them down with feet.

00:17:25.339 --> 00:17:28.380
"Running away" (*yashtadna*) means running fast.

00:17:28.380 --> 00:17:30.819
"Exposed" (*badat*) means became visible.

00:17:30.859 --> 00:17:32.420
Regarding their anklets:

00:17:32.420 --> 00:17:36.259
an anklet on the foot is like a bracelet on the wrist.

00:17:36.259 --> 00:17:39.500
"Shins" (*asuq*) is the plural of shin (*saq*).

00:17:39.500 --> 00:17:44.140
Spoils (*al-ghanimah*) are the possessions seized by combatants in fighting.

00:17:44.140 --> 00:17:48.339
"Your companions have prevailed" means they have overcome and gained victory.

00:17:48.339 --> 00:17:53.460
"We shall take our share of the spoils" means take and gather from them.

00:17:53.460 --> 00:17:57.940
"Their faces were turned away" means they were turned back and routed.

00:17:57.940 --> 00:18:03.660
"And they fled in rout" means they returned to their positions defeated.

00:18:03.660 --> 00:18:07.859
"They inflicted seventy casualties among us" means seventy martyrs.

00:18:07.859 --> 00:18:10.059
"Allah has preserved what will bring you distress"

00:18:10.059 --> 00:18:13.980
means Allah has kept alive those who will harm you in the days to come,

00:18:13.980 --> 00:18:16.220
referring to the day of the Conquest of Makkah.

00:18:16.220 --> 00:18:18.339
"This day makes up for the day of Badr"

00:18:18.339 --> 00:18:22.480
means this day stands in offset to the day of Badr.

00:18:22.480 --> 00:18:24.279
"War alternates in fortunes"

00:18:24.279 --> 00:18:27.519
means at times one group is victorious,

00:18:27.519 --> 00:18:30.880
and at times the other group is victorious.

00:18:30.880 --> 00:18:32.119
Mutilation (*muthlah*):

00:18:32.119 --> 00:18:33.359
*al-muthlah*

00:18:33.359 --> 00:18:35.640
refers to cutting off parts of the deceased, such as his ear,

00:18:35.640 --> 00:18:39.319
and similar acts of horrific disfigurement.

00:18:39.319 --> 00:18:41.079
"I did not order it"

00:18:41.079 --> 00:18:44.279
means that he did not command such vile actions

00:18:44.279 --> 00:18:47.640
that bring disgrace back upon the perpetrator.

00:18:47.640 --> 00:18:49.240
"Nor does it displease me"

00:18:49.240 --> 00:18:53.200
means it does not bother me or cause me detriment.

00:18:53.200 --> 00:18:54.400
"Chanting poetically" (*yartajizu*)

00:18:54.400 --> 00:18:56.039
means reciting poetry.

00:18:56.039 --> 00:18:56.960
"Exalted be" (*a'lu*)

00:18:56.960 --> 00:18:58.599
means be elevated.

00:18:58.599 --> 00:18:59.519
Hubal

00:18:59.519 --> 00:19:01.240
is the name of an idol.

00:19:01.240 --> 00:19:02.519
Al-'Uzza

00:19:02.519 --> 00:19:04.200
is the name of an idol.

00:19:04.200 --> 00:19:06.079
"Allah is our Guardian" (*Allahu mawlana*)

00:19:06.079 --> 00:19:09.269
means Allah is our Supporter and Helper.

00:19:09.269 --> 00:19:12.779
Among the benefits of the hadith:

00:19:12.779 --> 00:19:14.859
It is derived from the hadith:

00:19:14.859 --> 00:19:20.019
The permissibility of specific and temporary leadership in war and other matters.

00:19:20.019 --> 00:19:25.779
It highlights the leader and army commander's duty to emphasize adherence to the military plan.

00:19:25.819 --> 00:19:29.059
It clarifies that the Companions (may Allah be pleased with them)

00:19:29.059 --> 00:19:32.500
did not all flee during the Battle of Uhud.

00:19:32.500 --> 00:19:38.859
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).

00:19:38.859 --> 00:19:43.980
It also contains guidance to avoid delving into matters that bring no benefit.

00:19:43.980 --> 00:19:49.970
The hadith further points to the high status of Abu Bakr and 'Umar (may Allah be pleased with them).

00:19:49.970 --> 00:19:55.769
It shows that dispute and division are the causes of destruction in this world and the Hereafter.

00:19:55.769 --> 00:20:02.049
It demonstrates the virtue of striving in jihad to make the word of Allah Almighty supreme and to manifest His religion.

00:20:02.049 --> 00:20:05.690
It indicates the permissibility of drawing parables for the purpose of clarification,

00:20:05.690 --> 00:20:10.619
as parables are more impactful on the soul and more eloquent.

00:20:10.619 --> 00:20:15.940
Chapter: On One Who Spots the Enemy and Calls Out at the Top of His Voice, "Ya Sabaha!"

00:20:15.940 --> 00:20:19.309
so that the people may hear.

00:20:19.309 --> 00:20:21.470
On the authority of Salamah, who said:

00:20:21.470 --> 00:20:25.349
I went out of Medina heading toward Al-Ghabah.

00:20:25.390 --> 00:20:28.779
When I reached the mountain pass of Al-Ghabah—

00:20:28.779 --> 00:20:30.259
in another narration:

00:20:30.259 --> 00:20:36.549
and the milk camels of the Messenger of Allah (peace be upon him) were grazing at Dhu Qarad—

00:20:36.549 --> 00:20:40.150
a boy belonging to 'Abd al-Rahman Ibn 'Awf met me.

00:20:40.150 --> 00:20:43.109
I said, "Woe to you! What is the matter with you?"

00:20:43.109 --> 00:20:48.430
He said, "The milk camels of the Prophet (peace be upon him) have been raided."

00:20:48.430 --> 00:20:50.630
I asked, "Who took them?"

00:20:50.630 --> 00:20:54.029
He replied, "Ghatafan and Fazarah."

00:20:54.029 --> 00:20:59.269
So I uttered three shouts that resounded between its two lava fields:

00:20:59.269 --> 00:21:02.869
"Ya Sabaha! Ya Sabaha!"

00:21:02.869 --> 00:21:07.509
Then I charged forward until I overtook them while they were driving the camels away.

00:21:07.509 --> 00:21:10.150
I began shooting arrows at them, saying:

00:21:10.150 --> 00:21:14.619
"I am the son of Al-Akwa', and today is the day of the mean ones' destruction!"

00:21:14.619 --> 00:21:18.490
Thus I rescued the camels from them before they could drink any water.

00:21:18.490 --> 00:21:19.930
In another narration:

00:21:19.930 --> 00:21:23.440
And I stripped thirty cloaks from them,

00:21:23.480 --> 00:21:26.200
bringing them back and driving them along.

00:21:26.200 --> 00:21:30.079
Then the Prophet (peace be upon him) met me,

00:21:30.079 --> 00:21:32.359
and I said, "O Messenger of Allah,

00:21:32.359 --> 00:21:34.559
the people are thirsty,

00:21:34.559 --> 00:21:38.279
and I rushed them before they could drink their water supply,

00:21:38.279 --> 00:21:40.680
so send a force after them."

00:21:40.680 --> 00:21:41.839
He said:

00:21:41.839 --> 00:21:43.519
"O Ibn Al-Akwa',

00:21:43.519 --> 00:21:45.819
you have prevailed, so show leniency;

00:21:45.819 --> 00:21:49.420
the people are currently being entertained by their host tribe."

00:21:49.420 --> 00:21:50.940
In another narration:

00:21:50.940 --> 00:21:52.059
He said:

00:21:52.059 --> 00:21:53.619
Then we returned,

00:21:53.660 --> 00:21:57.019
and the Messenger of Allah (peace be upon him) seated me behind him

00:21:57.019 --> 00:21:58.579
on his she-camel,

00:21:58.579 --> 00:22:01.750
until we entered Medina.

00:22:01.750 --> 00:22:05.200
Commentary on the hadith:

00:22:05.200 --> 00:22:07.079
"At the mountain pass of Al-Ghabah":

00:22:07.079 --> 00:22:11.000
It is located one *barid* (stage) from Medina on the road to the Levant.

00:22:11.000 --> 00:22:13.720
Originating from the word for thicket or forest.

00:22:13.720 --> 00:22:17.299
*Thaniyyah* (pass) in a mountain is like a steep track within it.

00:22:17.299 --> 00:22:18.460
"Woe to you" (*wayhak*):

00:22:18.460 --> 00:22:23.460
An expression said to someone who falls into a plight he did not deserve.

00:22:23.460 --> 00:22:24.500
*Liqah* (milk camels):

00:22:24.500 --> 00:22:26.779
They are milch camels.

00:22:26.779 --> 00:22:28.740
"Ghatafan and Fazarah":

00:22:28.740 --> 00:22:31.539
They are two Arab tribes.

00:22:31.539 --> 00:22:32.940
"Its two lava fields" (*labatayha*):

00:22:32.940 --> 00:22:35.140
Meaning the two basalt tracts of Medina.

00:22:35.140 --> 00:22:37.460
*Labah* refers to a volcanic tract,

00:22:37.460 --> 00:22:40.299
consisting of black stones.

00:22:40.299 --> 00:22:41.940
"Ya Sabaha":

00:22:41.940 --> 00:22:43.099
Its meaning is

00:22:43.099 --> 00:22:47.180
announcing a grave matter that has raided them in the morning.

00:22:47.180 --> 00:22:48.460
The intended meaning is:

00:22:48.460 --> 00:22:51.220
"You have been raided in the morning,"

00:22:51.220 --> 00:22:53.140
or "You have been attacked at dawn,

00:22:53.180 --> 00:22:55.430
so take your precautions!"

00:22:55.430 --> 00:22:56.630
"I charged forward" (*indafa'tu*):

00:22:56.630 --> 00:22:58.910
Meaning I hastened my pace.

00:22:58.910 --> 00:23:00.710
"The day of the mean ones' destruction" (*yawm al-rada'*):

00:23:00.710 --> 00:23:03.710
Meaning the day of the ruin of the ignoble.

00:23:03.710 --> 00:23:05.869
"I rescued them from them":

00:23:05.869 --> 00:23:08.549
Meaning I extracted and saved them from their hands.

00:23:08.549 --> 00:23:09.869
"Show leniency" (*asjih*):

00:23:09.869 --> 00:23:12.470
Meaning be gentle and grant a gracious pardon.

00:23:12.470 --> 00:23:15.589
This is one of the classical Arabic proverbs.

00:23:15.589 --> 00:23:16.789
"They are being entertained" (*yuqrawna*):

00:23:16.789 --> 00:23:19.289
Meaning they are being hosted as guests.

00:23:19.289 --> 00:23:22.779
Points of benefit from the hadith:

00:23:22.819 --> 00:23:24.980
Derived from the hadith is:

00:23:24.980 --> 00:23:27.259
The permissibility of taking tough action,

00:23:27.259 --> 00:23:29.940
and a single individual confronting a whole group,

00:23:29.940 --> 00:23:33.180
because Salamah (may Allah be pleased with him) was alone

00:23:33.180 --> 00:23:35.299
and threw himself into battle.

00:23:35.299 --> 00:23:39.740
It also demonstrates the permissibility of intimidating the enemy in word and deed.

00:23:39.740 --> 00:23:41.619
It shows the permissibility of pride

00:23:41.619 --> 00:23:46.140
and a person identifying himself in battle by mentioning his courage.

00:23:46.140 --> 00:23:50.619
It highlights the virtue of archery in the cause of Allah Almighty.

00:23:50.619 --> 00:23:54.779
It highlights the virtue of pardon and showing benevolence toward captives.

00:23:57.230 --> 00:24:01.829
Chapter: When the Enemy Surrenders to the Judgment of a Man

00:24:01.829 --> 00:24:06.190
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:

00:24:06.190 --> 00:24:09.670
When Banu Qurayzah surrendered to the judgment of Sa'd—

00:24:09.670 --> 00:24:11.430
that is, Ibn Mu'adh—

00:24:11.430 --> 00:24:14.869
the Messenger of Allah (peace be upon him) sent for him,

00:24:14.869 --> 00:24:17.150
as he was nearby.

00:24:17.150 --> 00:24:19.430
He came riding upon a donkey,

00:24:19.430 --> 00:24:21.029
and when he drew near,

00:24:21.069 --> 00:24:24.589
the Messenger of Allah (peace be upon him) said:

00:24:24.589 --> 00:24:27.150
"Stand up for your leader."

00:24:27.150 --> 00:24:32.470
So he came and sat beside the Messenger of Allah (peace be upon him),

00:24:32.470 --> 00:24:33.950
who said to him:

00:24:33.950 --> 00:24:37.420
"These people have surrendered to your judgment."

00:24:37.420 --> 00:24:38.579
He said:

00:24:38.579 --> 00:24:42.339
"I decree that the combatants be executed

00:24:42.339 --> 00:24:44.930
and the women and children be taken captive."

00:24:44.930 --> 00:24:46.089
He said:

00:24:46.089 --> 00:24:50.109
"You have judged among them with the decree of the Sovereign Lord."

00:24:50.150 --> 00:24:53.460
Commentary on the hadith:

00:24:53.460 --> 00:24:54.980
"When they surrendered":

00:24:54.980 --> 00:24:56.140
The meaning is:

00:24:56.140 --> 00:24:58.339
when they accepted arbitration.

00:24:58.339 --> 00:24:59.819
"Banu Qurayzah":

00:24:59.819 --> 00:25:02.460
They are a Jewish tribe.

00:25:02.460 --> 00:25:03.339
"Drew near" (*dana*):

00:25:03.339 --> 00:25:05.019
Meaning he approached.

00:25:05.019 --> 00:25:06.500
"The combatants" (*al-muqatilah*):

00:25:06.500 --> 00:25:10.099
They are the adults capable of fighting.

00:25:10.099 --> 00:25:11.539
"The women and children" (*al-dhurriyyah*):

00:25:11.539 --> 00:25:14.059
Meaning women and young children.

00:25:14.059 --> 00:25:15.539
"With the decree of the Sovereign Lord" (*bihukm al-malik*):

00:25:15.539 --> 00:25:18.970
Meaning the ruling of Allah, the Mighty and Majestic.

00:25:19.009 --> 00:25:22.700
Points of benefit from the hadith:

00:25:22.700 --> 00:25:24.859
It is derived from the hadith

00:25:24.859 --> 00:25:28.859
that submitting to the arbitration of a man known for righteousness and goodness

00:25:28.859 --> 00:25:31.339
is binding upon the disputing parties,

00:25:31.339 --> 00:25:35.220
whether in matters of war or otherwise.

00:25:35.220 --> 00:25:41.819
In the hadith is a refutation of the Khawarij who rejected arbitration regarding 'Ali (may Allah be pleased with him).

00:25:41.819 --> 00:25:47.380
It shows the permissibility of submitting to the ruling of the Imam or whomever the Imam appoints.

00:25:47.420 --> 00:25:51.539
It shows the permissibility of honoring Muslims of high standing

00:25:51.539 --> 00:25:54.700
and honoring people of virtue in a gathering.

00:25:54.700 --> 00:26:00.059
It indicates that a man saying to his companion, "O leader/master" (*sayyid*), is not prohibited

00:26:00.059 --> 00:26:03.500
if his companion is good and virtuous;

00:26:03.500 --> 00:26:08.099
dislike only applies to addressing a wicked person as a leader.

00:26:08.099 --> 00:26:12.299
It indicates the permissibility of standing up for people of virtue and greeting them,

00:26:12.339 --> 00:26:17.420
whereas dislike applies to one who loves for people to stand up for him out of pride and arrogance.

00:26:17.420 --> 00:26:22.220
It demonstrates that whoever appoints a man to judge in a dispute between himself and another,

00:26:22.220 --> 00:26:24.019
and accepts his judgment,

00:26:24.019 --> 00:26:29.099
that ruling becomes binding upon both of them if it accords with the truth.

00:26:29.099 --> 00:26:33.180
It highlights the virtue of Sa'd Ibn Mu'adh (may Allah be pleased with him)

00:26:33.180 --> 00:26:36.660
and his concurrence with the judgment of Allah Almighty.

00:26:36.660 --> 00:26:40.980
It shows the permissibility of appointing the lesser in virtue when the greater in virtue is present.