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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 Humanities Studies and Research

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presents

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Mukhtasar Sahih al-Bukhari.

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Chapter:

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Can the graves of the polytheists of the Pre-Islamic Era (Jahiliyyah) be exhumed,

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and mosques built in their place?

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On the authority of 'A'ishah (may Allah be pleased with her), who said:

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When the Prophet (peace and blessings of Allah be upon him) fell ill,

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some of his wives mentioned a church they had seen in the land of Abyssinia

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called Mariya.

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Umm Salamah and Umm Habibah (may Allah be pleased with them)

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had both traveled to the land of Abyssinia,

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so they spoke of its beauty and the images inside it.

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He raised his head and said,

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"Whenever a righteous man dies among those people,

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they build a place of worship over his grave

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and paint those images within it.

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Those are the worst of creation in the sight of Allah."

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In another narration:

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"Those are the worst of creation in the sight of Allah on the Day of Resurrection."

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Commentary on the hadith:

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"Chapter: Can the graves of the polytheists of Jahiliyyah be exhumed?"

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Exhumation of graves (nabsh al-qubur)

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is the unearthing of the dead from their graves after burial.

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"Fell ill" (ishtaka)

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means he became sick,

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referring to his illness (peace and blessings of Allah be upon him) from which he passed away.

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"Some of his wives"

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refers to Umm Salamah and Umm Habibah (may Allah be pleased with them).

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"A church" (kanisah)

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means a Christian place of worship.

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"They had seen in the land of Abyssinia"

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refers to during their migration there.

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Umm Salamah

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is the Mother of the Believers,

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Hind bint Abi Umayyah al-Makhzumiyyah (may Allah be pleased with her).

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And Umm Habibah

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is the Mother of the Believers,

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Ramlah bint Abi Sufyan (may Allah be pleased with her).

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"Its beauty"

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refers to the elegance of its decoration.

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"Images" (tasawir)

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refers to paintings and statues.

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Key benefits of the hadith:

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From this hadith we derive:

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The prohibition of building over graves and turning them into places of worship.

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The prohibition of depicting human imagery.

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The hadith serves as evidence for the legal principle of blocking the means to evil (sadd al-dhara'i').

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The permissibility of recounting the remarkable things one has witnessed.

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The condemnation of those who commit forbidden acts.

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Legal rulings are based on divine law (Shar'), not human intellect.

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Chapter: Praying in camel resting areas.

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On the authority of Nafi',

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on the authority of Ibn 'Umar,

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

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that he used to make his riding camel stand crosswise

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and pray facing toward it.

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I said,

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"What if the camels are startled and move?"

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He said,

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"He would take the camel saddle, set it upright,

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and pray facing its backrest"

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—or he said, "its rear part."

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And Ibn 'Umar (may Allah be pleased with him) used to do likewise.

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Commentary on the hadith:

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"He used to make his riding camel stand crosswise"

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means he placed it horizontally as a barrier.

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"If the camels are startled"

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means if they become agitated and move from their place.

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"He would take the camel saddle and set it upright"

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means he would position it erect right in front of him.

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Because if the camels become agitated,

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they would distract the person praying.

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At that point, the Prophet (peace and blessings of Allah be upon him)

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would turn away from the camel and quickly take the saddle,

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using it as a sutrah (prayer barrier).

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"And pray facing its backrest"

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which is the wooden peg or frame against which the rider leans.

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Key benefits of the hadith:

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From this hadith we derive:

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The permissibility of praying toward a stationary animal.

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There is no harm in the worshipper using

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a mount or a camel as a sutrah in prayer.

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Praying toward a camel

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does not contradict the prohibition of praying

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in camel pens (ma'atin),

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because camel pens are their designated enclosures and resting yards.

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Chapter: The disapproval of praying in graveyards.

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On the authority of Ibn 'Umar,

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

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"Perform some of your prayers in your houses,

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and do not turn them into graves."

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Commentary on the hadith:

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"Some of your prayers"

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refers to voluntary (nafl) prayers.

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"And do not turn them into graves"

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for a house in which prayer is not performed is like a graveyard.

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Key benefits of the hadith:

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From this hadith we derive:

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Graveyards are not places for performing worship.

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The recommendation to perform voluntary prayers at home,

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so that the members of the household may follow the worshipper's example.

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Chapter: Praying in places of divine punishment and destruction.

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On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

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When the Prophet (peace and blessings of Allah be upon him) passed by al-Hijr,

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he said, "Do not enter the dwellings of those who wronged themselves,"

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and in another narration:

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"Do not enter upon these punished people,

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lest there afflict you the like of what afflicted them,

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unless you enter weeping."

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Then he covered his head with his garment

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and quickened his pace until he traversed the valley.

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Commentary on the hadith:

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"Chapter: Praying in places of divine punishment and destruction."

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Khasf denotes being swallowed up by the earth and disappearing into it.

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"At al-Hijr":

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Al-Hijr is a region located between the Levant and the Hijaz,

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and it comprises the dwellings of Thamud, the people of Salih (peace be upon him).

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"What afflicted them" means the divine torment.

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"He covered his head" means he veiled his head with his garment.

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"He traversed the valley" means he crossed and passed beyond it.

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Key benefits of the hadith:

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From this hadith we derive:

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The prohibition of taking the lands of the punished

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as a permanent homeland or residence.

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The instruction to take heed and draw lessons when passing by the dwellings of the punished.

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Chapter:

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On the authority of 'A'ishah and 'Abdullah ibn 'Abbas,

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who said:

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When the death agony descended upon the Messenger of Allah (peace and blessings of Allah be upon him),

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he began placing a woolen sheet over his face,

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and whenever he became stifled by it,

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he removed it from his face.

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While in that state, he said,

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"May the curse of Allah be upon the Jews and the Christians;

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they took the graves of their prophets as places of worship,"

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warning against what they had done.

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Commentary on the hadith:

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"When it descended upon the Messenger of Allah (peace and blessings of Allah be upon him)"

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refers to his terminal illness.

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"Tafiqa" means he began;

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"yatrahu" means he placed or cast.

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"Khamisah"

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is a fine, square patterned cloak with borders,

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made of silk-wool blend or pure wool.

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"He became stifled"

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means he felt breathless due to intense heat and distress.

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"The curse of Allah":

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A curse (la'nah) is expulsion and banishment from the mercy of Allah, the Exalted and Majestic.

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Key benefits of the hadith:

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From this hadith we derive:

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Caution against imitating the ways and practices of the Jews and the Christians.

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The prohibition of building over graves and turning them into places of worship.

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On the authority of Abu Hurayrah,

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

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"May Allah destroy the Jews;

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they took the graves of their prophets as places of worship."

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Commentary on the hadith:

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"May Allah destroy" (qatala Allah)

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means may He eliminate them;

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and it is said

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that it means here: "May Allah curse them."

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Key benefits of the hadith:

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From this hadith we derive:

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The prohibition of building structures over graves.

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The instruction to avoid the causes of the wrath and displeasure of Allah, the Exalted and Majestic,

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specifically by taking graves as places of worship.

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The obligation to shun the ways and religious practices of the Jews.

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The religious law of those before us does not constitute a law for us

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whenever it contradicts our own Sacred Law.

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Chapter: A woman sleeping in the mosque.

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On the authority of 'A'ishah,

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that a black female servant belonging to an Arab tribe

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was freed by them,

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yet she remained living among them.

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She said:

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A young girl belonging to them went out

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wearing a red leather scarf adorned with straps.

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She said:

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She put it down,

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or it fell from her,

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and a small kite (bird of prey) passed by

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while it was lying on the ground.

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Mistaking it for meat,

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the bird swooped down and snatched it away.

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She said:

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They searched for it,

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but could not find it.

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She said:

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So they accused me of stealing it.

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She said:

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They then began searching,

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going so far as to search her private parts.

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She said:

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By Allah, I was standing among them,

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when the kite passed by and dropped it.

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She said,

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"and it fell between them."

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She said,

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"So I said, 'This is what you accused me of,

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which you falsely claimed while I was innocent of it!

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Here it is!'"

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She said,

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"Then she came to the Messenger of Allah (peace and blessings of Allah be upon him),

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and embraced Islam."

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'A'ishah said,

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"She had a tent or a small hut in the mosque."

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She said,

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"She used to come to me and talk in my presence."

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She said,

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"She never sat with me in any gathering without reciting:

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'The day of the sash was one of the wonders of our Lord,

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for truly, from the land of disbelief it delivered me!'"

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'A'ishah said,

217
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"So I said to her, 'What is your story?

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You never sit with me without reciting these lines.'"

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She said,

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"So she narrated this hadith to me."

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Commentary on the hadith:

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*Walidah* (young girl/maidservant):

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A *walidah* refers to a young female child,

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and it is also applied to a young slave-girl or maidservant.

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*Wishah* (sash/ornamented belt):

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A *wishah* is woven from wide leather,

227
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studded with jewels,

228
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and fastened by a woman between her shoulder and her waist.

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*Min suyoor* (from straps), plural of *sayr*,

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which is a thong or strap made of leather.

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*Huda'ah* (kite): a well-known bird of prey,

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its agnomen is Abu al-Khattaf,

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and it hunts rodents.

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*Fa-khatafat* (so it snatched):

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*Khatf* means grabbing something and seizing it swiftly.

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*Fa-ltamasooh* (so they searched for it):

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meaning they looked for it and asked about it.

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*Fa-ttahamooni* (so they accused me):

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meaning of stealing the sash.

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*Fa-tafiqoo* (so they began):

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meaning they set about.

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*Yufattishoon* (searching):

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meaning inspecting thoroughly.

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*Qubulaha* (her private part):

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meaning her private area.

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*Za'amtum* (you claimed):

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meaning you alleged.

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*Wa ana minhu baree'ah* (while I am innocent of it):

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meaning free from their claim and accusation of stealing the sash.

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*Khibaa'* (tent):

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00:11:57,279 --> 00:12:01,200
A *khibaa'* is a tent made of camel hair or wool,

252
00:12:01,200 --> 00:12:04,320
pitched on two or more poles.

253
00:12:04,320 --> 00:12:05,440
*Hifsh* (small hut):

254
00:12:05,440 --> 00:12:08,080
A *hifsh* is a small, substandard dwelling,

255
00:12:08,080 --> 00:12:09,980
with a low ceiling.

256
00:12:09,980 --> 00:12:11,580
*Min a'ajeeb* (among the wonders):

257
00:12:11,580 --> 00:12:13,620
plural of *u'joobah* (marvel/wonder).

258
00:12:13,620 --> 00:12:14,899
*Anjaani* (delivered me):

259
00:12:14,899 --> 00:12:16,820
meaning saved me.

260
00:12:16,820 --> 00:12:19,460
*La taq'udeena ma'ee maq'adan* (you never sit with me in any gathering):

261
00:12:19,460 --> 00:12:23,070
meaning you never sit in my company.

262
00:12:23,070 --> 00:12:26,610
Key lessons derived from the hadith:

263
00:12:26,610 --> 00:12:27,809
From this hadith, it is derived

264
00:12:27,809 --> 00:12:31,730
that whoever lacks a dwelling or a place to spend the night

265
00:12:31,730 --> 00:12:34,929
is permitted to stay overnight in the mosque,

266
00:12:34,929 --> 00:12:37,490
whether a man or a woman,

267
00:12:37,490 --> 00:12:40,590
provided that there is security from any temptation or discord.

268
00:12:40,590 --> 00:12:44,350
It also shows the permissibility of setting up a tent or the like for the destitute,

269
00:12:44,350 --> 00:12:46,860
whether male or female.

270
00:12:46,860 --> 00:12:49,820
It indicates that the Sunnah is to leave a land

271
00:12:49,820 --> 00:12:53,100
in which a person has been subjected to severe trial and injustice.

272
00:12:53,100 --> 00:12:54,539
The hadith also demonstrates

273
00:12:54,620 --> 00:12:57,179
that adversity may often be the means to a great good

274
00:12:57,179 --> 00:13:00,059
that Allah, Mighty and Majestic, has willed for a servant,

275
00:13:00,059 --> 00:13:02,379
just as happened to this maidservant.

276
00:13:02,379 --> 00:13:05,259
It clearly demonstrates the virtue of emigration (Hijrah).

277
00:13:05,259 --> 00:13:06,539
In this hadith,

278
00:13:06,539 --> 00:13:11,179
there is clarification that the kite is among the noxious pests that cause harm on earth;

279
00:13:11,179 --> 00:13:15,730
for this reason, the hadith instructed that it be killed both outside and within the sacred precincts.

280
00:13:15,730 --> 00:13:18,929
The hadith also provides evidence that Allah Almighty

281
00:13:18,929 --> 00:13:21,649
may relieve the distress of the afflicted

282
00:13:21,649 --> 00:13:23,730
and break the natural laws of cause and effect for them,

283
00:13:23,809 --> 00:13:25,809
even if they are disbelievers;

284
00:13:25,809 --> 00:13:28,399
for if a disbeliever is wronged,

285
00:13:28,399 --> 00:13:29,919
as was the case with this woman,

286
00:13:29,919 --> 00:13:34,320
they are all the more entitled to having their distress relieved and their supplication answered.

287
00:13:34,320 --> 00:13:39,549
It illustrates the virtue of 'A'ishah (may Allah be pleased with her), her eloquence,

288
00:13:39,549 --> 00:13:42,669
and her vast memorization of the history and poetry of the Arabs.

289
00:13:42,669 --> 00:13:46,990
It also demonstrates the permissibility of incorporating beautiful poetry into an admonition.

290
00:13:46,990 --> 00:13:52,399
Chapter: Men Sleeping in the Mosque.

291
00:13:53,250 --> 00:13:54,610
On the authority of Nafi',

292
00:13:54,610 --> 00:13:56,769
that Ibn Umar said:

293
00:13:56,769 --> 00:14:01,730
"Some men among the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)

294
00:14:01,730 --> 00:14:07,649
used to see dreams during the lifetime of the Messenger of Allah (peace be upon him),

295
00:14:07,649 --> 00:14:12,450
and they would narrate them to the Messenger of Allah (peace be upon him),

296
00:14:12,450 --> 00:14:18,529
and the Messenger of Allah (peace be upon him) would interpret them as Allah willed.

297
00:14:18,529 --> 00:14:21,250
At that time, I was a young, unmarried youth,

298
00:14:21,250 --> 00:14:25,009
and I used to sleep in the mosque before I got married.

299
00:14:25,009 --> 00:14:27,009
So I said to myself,

300
00:14:27,009 --> 00:14:29,009
'If there were any good in you,

301
00:14:29,009 --> 00:14:32,450
you would see the like of what these people see.'

302
00:14:32,450 --> 00:14:34,929
So when I lay down one night,

303
00:14:34,929 --> 00:14:36,129
I said,

304
00:14:36,129 --> 00:14:39,730
'O Allah, if You know of any good in me,

305
00:14:39,730 --> 00:14:41,980
then show me a dream!'

306
00:14:41,980 --> 00:14:43,539
In another narration:

307
00:14:43,539 --> 00:14:46,580
'O Allah, if I have any good with You,

308
00:14:46,659 --> 00:14:48,100
then show me a dream

309
00:14:48,100 --> 00:14:52,899
that the Messenger of Allah (peace be upon him) may interpret for me.'

310
00:14:52,899 --> 00:14:55,379
While I was in that state—

311
00:14:55,379 --> 00:14:56,899
in another narration:

312
00:14:56,899 --> 00:14:58,580
'I saw in a dream

313
00:14:58,580 --> 00:15:01,940
as if there were a piece of silk fabric in my hand,

314
00:15:01,940 --> 00:15:05,379
and I did not point it toward any place in Paradise

315
00:15:05,379 --> 00:15:08,350
but that it flew with me to it.

316
00:15:08,350 --> 00:15:10,669
Suddenly, two angels came to me,

317
00:15:10,669 --> 00:15:15,309
each holding an iron mace in his hand,

318
00:15:15,389 --> 00:15:18,350
taking me toward Hellfire,

319
00:15:18,350 --> 00:15:21,070
while between them I was supplicating Allah,

320
00:15:21,070 --> 00:15:24,620
"O Allah, I seek refuge in You from Hellfire!"

321
00:15:24,620 --> 00:15:30,379
Then I was shown another angel who met me, holding an iron mace in his hand,

322
00:15:30,379 --> 00:15:31,740
and he said,

323
00:15:31,740 --> 00:15:33,500
"Do not be terrified;

324
00:15:33,500 --> 00:15:35,820
what an excellent man you are!"'

325
00:15:35,820 --> 00:15:37,259
In another narration:

326
00:15:37,259 --> 00:15:39,659
'"You are indeed a righteous man,

327
00:15:39,659 --> 00:15:41,940
if only you would pray more."'

328
00:15:41,940 --> 00:15:43,539
So they took me

329
00:15:43,620 --> 00:15:47,299
until they stopped with me at the edge of Hellfire,

330
00:15:47,299 --> 00:15:50,820
and behold, it was cased with stones like the casing of a well,

331
00:15:50,820 --> 00:15:53,779
having horn-like stone pillars like those of a well,

332
00:15:53,779 --> 00:15:58,980
and between every two horns stood an angel holding an iron mace.

333
00:15:58,980 --> 00:16:03,139
I saw in it men suspended by chains,

334
00:16:03,139 --> 00:16:05,539
upside down,

335
00:16:05,539 --> 00:16:09,299
and I recognized some men of Quraysh among them.

336
00:16:09,299 --> 00:16:12,960
Then they took me away toward the right side.

337
00:16:12,960 --> 00:16:15,440
So I narrated it to Hafsah,

338
00:16:15,440 --> 00:16:20,720
and Hafsah narrated it to the Messenger of Allah (peace be upon him).

339
00:16:20,720 --> 00:16:24,720
Thereupon, the Messenger of Allah (peace be upon him) said,

340
00:16:24,720 --> 00:16:28,509
'Indeed, Abdullah is a righteous man.'

341
00:16:28,509 --> 00:16:29,950
In another narration:

342
00:16:29,950 --> 00:16:32,269
'What an excellent man Abdullah is,

343
00:16:32,269 --> 00:16:35,649
if only he would pray during the night!'

344
00:16:35,649 --> 00:16:37,570
Nafi' said,

345
00:16:37,570 --> 00:16:42,129
'After that, he never ceased to pray extensively at night.'"

346
00:16:42,210 --> 00:16:45,389
Commentary on the hadith:

347
00:16:45,389 --> 00:16:49,740
*Ru'ya* (dream): that which a believer sees during sleep.

348
00:16:49,740 --> 00:16:51,500
*Fa-yaqussoona-ha* (so they would narrate them):

349
00:16:51,500 --> 00:16:53,899
meaning they would inform him of them.

350
00:16:53,899 --> 00:16:55,659
*Fa-yaqoolu feeha* (and he would say concerning them):

351
00:16:55,659 --> 00:16:57,730
meaning he would interpret them.

352
00:16:57,730 --> 00:16:59,250
*Hadeethu as-sinn* (young in age):

353
00:16:59,250 --> 00:17:01,250
meaning youthful.

354
00:17:01,250 --> 00:17:03,090
*Wa-yabeetu al-masjid* (and he spent the night in the mosque):

355
00:17:03,090 --> 00:17:05,630
meaning he used to sleep in the mosque.

356
00:17:05,630 --> 00:17:07,309
*Fa-lamma-ttaja'tu* (so when I lay down):

357
00:17:07,309 --> 00:17:09,230
meaning when I intended to sleep.

358
00:17:09,230 --> 00:17:10,509
*Miqma'ah* (mace):

359
00:17:10,509 --> 00:17:11,789
It is a heavy rod,

360
00:17:11,789 --> 00:17:13,789
or an instrument like a hooked staff,

361
00:17:13,789 --> 00:17:16,269
used to strike the head of an elephant;

362
00:17:16,269 --> 00:17:18,829
and it is said to be like an iron whip

363
00:17:18,829 --> 00:17:21,019
with a curved head.

364
00:17:21,019 --> 00:17:23,579
*Yuqbilu bee ila jahannam* (taking me toward Hellfire):

365
00:17:23,579 --> 00:17:26,940
meaning they brought me directly facing Hellfire.

366
00:17:26,940 --> 00:17:28,220
*Uraani* (I was shown / I saw):

367
00:17:28,220 --> 00:17:30,619
meaning I saw in the dream.

368
00:17:30,619 --> 00:17:32,059
*Lan tura'* (do not be terrified):

369
00:17:32,059 --> 00:17:34,930
meaning no fear shall befall you.

370
00:17:34,930 --> 00:17:36,369
*Ni'ma ar-rajul* (what an excellent man):

371
00:17:36,369 --> 00:17:38,299
an expression of praise.

372
00:17:38,299 --> 00:17:40,140
*Law tukthiru as-salah* (if only you would pray more):

373
00:17:40,220 --> 00:17:42,099
meaning during the night.

374
00:17:42,099 --> 00:17:43,700
*Fa-ntalaqoo bee* (so they took me):

375
00:17:43,700 --> 00:17:45,700
meaning they proceeded with me.

376
00:17:45,700 --> 00:17:47,619
*Shafeeru jahannam* (the brink/edge of Hellfire):

377
00:17:47,619 --> 00:17:49,299
meaning its rim or border.

378
00:17:49,299 --> 00:17:51,779
*Matwiyyatun ka-tayyi al-bi'r* (cased like the casing of a well):

379
00:17:51,779 --> 00:17:55,170
meaning its inner walls are built up with stones just like a well.

380
00:17:55,170 --> 00:17:58,130
*Lahu quroonun ka-qarni al-bi'r* (having horn-like pillars like those of a well):

381
00:17:58,130 --> 00:17:59,250
*Quroon* (horns/pillars):

382
00:17:59,250 --> 00:18:02,369
meaning its stone-built sides

383
00:18:02,369 --> 00:18:06,769
upon which the crossbeam is placed to suspend the pulley,

384
00:18:06,769 --> 00:18:10,460
and typically a well has two such upright stone horns.

385
00:18:10,460 --> 00:18:14,460
*Mu'allaqeena bi-s-salasil ru'oosuhum asfalahum* (suspended by chains upside down):

386
00:18:14,460 --> 00:18:18,619
meaning hanging inverted by their feet.

387
00:18:18,619 --> 00:18:21,420
*Fa-nsarafoo bee 'an dhati al-yameen* (then they turned with me toward the right side):

388
00:18:21,420 --> 00:18:23,980
meaning toward the right direction.

389
00:18:23,980 --> 00:18:27,259
"After that, he never ceased to pray extensively":

390
00:18:27,259 --> 00:18:31,660
referring to Abdullah Ibn Umar (may Allah be pleased with them both).

391
00:18:31,660 --> 00:18:35,180
Key lessons derived from the hadith:

392
00:18:35,180 --> 00:18:37,259
It is derived from this hadith

393
00:18:37,259 --> 00:18:39,900
that it is permissible to sleep in the mosque.

394
00:18:39,900 --> 00:18:42,619
It is permissible to wish for a righteous dream

395
00:18:42,619 --> 00:18:47,250
so that a person may know their standing with Allah, Mighty and Majestic.

396
00:18:47,250 --> 00:18:52,049
It demonstrates the legitimacy of desiring good and knowledge and being eager for them.

397
00:18:52,049 --> 00:18:56,529
It also shows the permissibility of appointing someone else to convey a dream to a scholar,

398
00:18:56,529 --> 00:18:59,410
and the acceptance of a single trustworthy narrator's report.

399
00:18:59,410 --> 00:19:03,170
It indicates the permissibility of interpreting dreams, provided proper conditions are met,

400
00:19:03,250 --> 00:19:08,640
and shows that a righteous dream indicates goodness for the one who sees it.

401
00:19:08,640 --> 00:19:12,400
It also shows the recommendation to relate dreams to a person of knowledge.

402
00:19:12,400 --> 00:19:14,960
In the hadith, there is a description of Hellfire;

403
00:19:14,960 --> 00:19:17,039
and its description mentioned in the hadith

404
00:19:17,039 --> 00:19:19,519
takes the ruling of being elevated (*marfu'*) to the Prophet.

405
00:19:19,519 --> 00:19:22,960
It also indicates the permissibility of seeing angels in a dream,

406
00:19:22,960 --> 00:19:25,519
and their warning to the dreamer.

407
00:19:25,519 --> 00:19:29,200
It indicates the permissibility of seeing Hellfire in a dream.

408
00:19:29,200 --> 00:19:33,119
The hadith also describes a type of punishment in Hellfire,

409
00:19:33,119 --> 00:19:35,119
which is being turned upside down.

410
00:19:35,119 --> 00:19:39,519
It contains guidance to seek refuge from the torment of Hellfire.

411
00:19:39,519 --> 00:19:43,759
It shows the recommendation of concealing the faults of a fellow Muslim and refraining from backbiting him,

412
00:19:43,759 --> 00:19:47,680
as demonstrated by his statement (may Allah be pleased with them both):

413
00:19:47,680 --> 00:19:50,480
"I recognized men of Quraysh in it,"

414
00:19:50,480 --> 00:19:52,480
yet he did not name them.

415
00:19:52,480 --> 00:19:57,279
It demonstrates the modesty and righteousness of Ibn Umar (may Allah be pleased with them both),

416
00:19:57,279 --> 00:19:59,599
and his eagerness for doing good.

417
00:19:59,680 --> 00:20:03,119
It also highlights the virtue of worship performed in youth,

418
00:20:03,119 --> 00:20:06,400
and that the night prayer saves one from the Fire.

419
00:20:06,400 --> 00:20:12,509
It also indicates the dislike of excessive sleep at night.

420
00:20:12,509 --> 00:20:15,390
On the authority of Sahl ibn Sa'd, who said:

421
00:20:15,390 --> 00:20:20,430
"There was no name dearer to Ali than Abu Turab,

422
00:20:20,430 --> 00:20:24,619
and he used to be delighted whenever he was called by it.

423
00:20:24,619 --> 00:20:27,819
The Messenger of Allah (peace and blessings of Allah be upon him) came

424
00:20:27,819 --> 00:20:30,940
to the house of Fatimah (may Allah be pleased with her),

425
00:20:30,940 --> 00:20:33,740
but did not find Ali in the house.

426
00:20:33,740 --> 00:20:36,940
He asked, 'Where is your paternal cousin?'

427
00:20:36,940 --> 00:20:40,779
She replied, 'There was something between him and me,

428
00:20:40,779 --> 00:20:43,099
and he became angry with me and left,

429
00:20:43,099 --> 00:20:45,460
so he did not take his midday nap at my place.'

430
00:20:45,460 --> 00:20:49,940
The Messenger of Allah (peace be upon him) said to a person,

431
00:20:49,940 --> 00:20:52,019
'Look where he is.'

432
00:20:52,019 --> 00:20:53,220
The man returned

433
00:20:53,220 --> 00:20:55,380
and said, 'O Messenger of Allah,

434
00:20:55,380 --> 00:20:58,019
he is sleeping in the mosque.'

435
00:20:58,099 --> 00:21:01,779
The Messenger of Allah (peace be upon him) came

436
00:21:01,779 --> 00:21:05,779
while he was lying down, his upper garment having slipped off his side,

437
00:21:05,779 --> 00:21:08,180
and dust had covered him.

438
00:21:08,180 --> 00:21:11,299
The Messenger of Allah (peace be upon him) began

439
00:21:11,299 --> 00:21:14,420
wiping it off him while saying:

440
00:21:14,420 --> 00:21:16,339
'Get up, O Abu Turab (Father of Dust)!

441
00:21:16,339 --> 00:21:19,069
Get up, O Abu Turab!'"

442
00:21:19,069 --> 00:21:22,480
Commentary on the hadith:

443
00:21:22,480 --> 00:21:24,240
"Where is your paternal cousin?"

444
00:21:24,240 --> 00:21:27,839
meaning Ali ibn Abi Talib (may Allah be pleased with him).

445
00:21:27,839 --> 00:21:31,759
The Prophet (peace be upon him) intended to soften her heart toward him

446
00:21:31,759 --> 00:21:36,369
by mentioning the bond of kinship between them.

447
00:21:36,369 --> 00:21:40,049
"There was something between him and me, and he became angry with me,"

448
00:21:40,049 --> 00:21:43,170
meaning a disagreement or dispute occurred between us

449
00:21:43,170 --> 00:21:47,420
that stirred up anger in both of us.

450
00:21:47,420 --> 00:21:48,619
"And he left,"

451
00:21:48,619 --> 00:21:51,180
that is, to cut short the dispute

452
00:21:51,180 --> 00:21:54,339
and calm the outburst of their anger.

453
00:21:54,339 --> 00:21:55,859
"So he did not take his midday nap (*qaylulah*),"

454
00:21:56,819 --> 00:21:59,730
which refers to sleeping in the middle of the day.

455
00:21:59,730 --> 00:22:01,250
"To a person,"

456
00:22:01,250 --> 00:22:03,650
it was said that this was Sahl (may Allah be pleased with him),

457
00:22:03,650 --> 00:22:05,329
the narrator of the hadith.

458
00:22:05,329 --> 00:22:06,529
"*Raqid*,"

459
00:22:06,529 --> 00:22:08,210
meaning asleep.

460
00:22:08,210 --> 00:22:09,569
"Off his side,"

461
00:22:09,569 --> 00:22:11,759
meaning off his flank.

462
00:22:11,759 --> 00:22:15,259
Benefits derived from the hadith:

463
00:22:15,259 --> 00:22:17,420
Among the benefits derived from this hadith are:

464
00:22:17,420 --> 00:22:20,220
the permissibility of using a kunya not derived from one's child's name,

465
00:22:20,220 --> 00:22:24,779
for he (peace be upon him) gave him the kunya "Abu Turab";

466
00:22:24,859 --> 00:22:29,500
the prescribed nature of treating one's son-in-law gently and cheering him up;

467
00:22:29,500 --> 00:22:33,180
the permissibility of bantering with an angry person using an unconventional kunya,

468
00:22:33,180 --> 00:22:36,700
provided it does not anger him or displease him,

469
00:22:36,700 --> 00:22:38,380
but rather comforts him;

470
00:22:38,380 --> 00:22:41,420
the permissibility of taking a midday nap in the mosque;

471
00:22:41,420 --> 00:22:47,180
and the virtue of Ali (may Allah be pleased with him).

472
00:22:47,180 --> 00:22:49,819
On the authority of Abu Hurayrah, who said:

473
00:22:49,819 --> 00:22:53,420
"I saw seventy of the people of al-Suffah,

474
00:22:53,420 --> 00:22:56,539
and not a single man among them had an upper garment (*rida'*);

475
00:22:56,700 --> 00:22:59,900
they wore either a waist-wrapper (*izar*) or a sheet (*kisa'*),

476
00:22:59,900 --> 00:23:02,700
which they tied around their necks.

477
00:23:02,700 --> 00:23:05,900
Some of these reached down to the middle of their shins,

478
00:23:05,900 --> 00:23:09,099
and some reached down to their ankles,

479
00:23:09,099 --> 00:23:11,019
and each man would gather it with his hand

480
00:23:11,019 --> 00:23:14,700
out of reluctance that his nakedness (*'awrah*) might be exposed."

481
00:23:14,700 --> 00:23:18,079
Commentary on the hadith:

482
00:23:18,079 --> 00:23:20,079
"Of the people of al-Suffah":

483
00:23:20,079 --> 00:23:22,480
they were the poor and destitute

484
00:23:22,559 --> 00:23:28,500
who resided in the suffah (covered portico) of the Mosque of the Messenger of Allah (peace be upon him).

485
00:23:28,500 --> 00:23:29,779
"*Rida'*":

486
00:23:29,779 --> 00:23:33,329
that which covers the upper half of the body.

487
00:23:33,329 --> 00:23:34,529
"*Izar*":

488
00:23:34,529 --> 00:23:38,140
that which covers the lower half.

489
00:23:38,140 --> 00:23:41,579
Benefits derived from the hadith:

490
00:23:41,579 --> 00:23:43,579
Among the benefits derived from the hadith are:

491
00:23:43,579 --> 00:23:46,700
the obligation of covering the nakedness (*'awrah*) as much as possible;

492
00:23:46,700 --> 00:23:49,019
and the permissibility of using the mosque

493
00:23:49,019 --> 00:23:54,400
as a shelter for the poor and destitute.

494
00:23:54,480 --> 00:23:58,779
Chapter: The Prayer upon Returning from a Journey.

495
00:23:58,779 --> 00:24:03,460
On the authority of Jabir ibn Abdillah (may Allah be pleased with them both), who said:

496
00:24:03,460 --> 00:24:08,240
"I was with the Prophet (peace and blessings of Allah be upon him) on an expedition."

497
00:24:08,240 --> 00:24:09,759
In another narration:

498
00:24:09,759 --> 00:24:12,880
"I was riding a slow, exhausted camel."

499
00:24:12,880 --> 00:24:14,400
In another narration:

500
00:24:14,400 --> 00:24:17,359
"I was riding an ash-colored camel of mine,

501
00:24:17,359 --> 00:24:19,660
with no spots of other colors."

502
00:24:19,660 --> 00:24:22,859
"My camel slowed me down and grew exhausted,

503
00:24:22,940 --> 00:24:26,779
so the Prophet (peace be upon him) caught up with me

504
00:24:26,779 --> 00:24:28,059
and said,

505
00:24:28,059 --> 00:24:29,500
'Jabir?'

506
00:24:29,500 --> 00:24:31,819
I replied, 'Yes.'

507
00:24:31,819 --> 00:24:34,539
He asked, 'What is the matter with you?'

508
00:24:34,539 --> 00:24:35,579
I said,

509
00:24:35,579 --> 00:24:38,380
'My camel has slowed down and grown exhausted,

510
00:24:38,380 --> 00:24:40,339
so I fell behind.'

511
00:24:40,339 --> 00:24:43,140
He dismounted and poked it with his curved stick,

512
00:24:43,140 --> 00:24:44,579
then said,

513
00:24:44,579 --> 00:24:45,859
'Mount!'

514
00:24:45,859 --> 00:24:47,220
So I mounted,

515
00:24:47,299 --> 00:24:53,660
and I found myself having to hold it back from overtaking the Messenger of Allah (peace be upon him)."

516
00:24:53,660 --> 00:24:55,180
In another narration:

517
00:24:55,180 --> 00:24:56,619
"He said to me,

518
00:24:56,619 --> 00:24:58,700
'How do you find your camel?'

519
00:24:58,700 --> 00:24:59,740
He said:

520
00:24:59,740 --> 00:25:01,420
I replied, 'It is doing very well;

521
00:25:01,420 --> 00:25:04,509
your blessing has reached it.'

522
00:25:04,509 --> 00:25:05,869
He said..."

523
00:25:05,869 --> 00:25:07,309
In another narration:

524
00:25:07,309 --> 00:25:08,349
"He said,

525
00:25:08,349 --> 00:25:10,029
'What makes you in such a hurry?'

526
00:25:10,029 --> 00:25:11,069
I replied,

527
00:25:11,069 --> 00:25:14,190
'I have recently married.'

528
00:25:14,190 --> 00:25:15,309
He asked,

529
00:25:15,309 --> 00:25:16,750
'Have you married?'

530
00:25:16,750 --> 00:25:18,349
I said, 'Yes.'

531
00:25:18,349 --> 00:25:19,390
He asked,

532
00:25:19,390 --> 00:25:21,869
'A virgin or a previously married woman?'

533
00:25:21,869 --> 00:25:22,829
I replied,

534
00:25:22,829 --> 00:25:24,930
'Rather, a previously married woman.'

535
00:25:24,930 --> 00:25:26,450
In another narration:

536
00:25:26,450 --> 00:25:27,730
He said,

537
00:25:27,730 --> 00:25:31,380
'Why not a virgin so you could play with her and she with you?'

538
00:25:31,380 --> 00:25:32,579
He said,

539
00:25:32,579 --> 00:25:36,779
'Why not a young maiden so you could fondle her and she could fondle you?'

540
00:25:36,779 --> 00:25:38,220
In another narration:

541
00:25:38,220 --> 00:25:41,259
'...and you could make her laugh and she could make you laugh?'

542
00:25:41,259 --> 00:25:42,380
I said,

543
00:25:42,380 --> 00:25:44,539
'I have sisters,

544
00:25:44,619 --> 00:25:52,319
so I wanted to marry a woman who could gather them, comb their hair, and look after them.'

545
00:25:52,319 --> 00:25:53,839
In another narration:

546
00:25:53,839 --> 00:25:55,119
He said,

547
00:25:55,119 --> 00:25:57,380
'May Allah bless you,'

548
00:25:57,380 --> 00:25:58,819
or he said,

549
00:25:58,819 --> 00:26:00,180
'Well done.'

550
00:26:00,180 --> 00:26:01,859
In another narration:

551
00:26:01,859 --> 00:26:04,400
'May Allah shower His blessings upon you.'

552
00:26:04,400 --> 00:26:05,680
He said,

553
00:26:05,680 --> 00:26:07,920
'Know that you are arriving soon,

554
00:26:07,920 --> 00:26:09,519
so when you arrive,

555
00:26:09,519 --> 00:26:11,920
be clever, be clever!'

556
00:26:11,920 --> 00:26:13,440
In another narration:

557
00:26:13,440 --> 00:26:17,359
'If you arrive at night, do not enter upon your wife

558
00:26:17,359 --> 00:26:19,759
until the woman whose husband was away has shaved her pubic hair

559
00:26:19,759 --> 00:26:22,289
and the unkempt woman has combed her hair.'

560
00:26:22,289 --> 00:26:23,890
In another narration:

561
00:26:23,890 --> 00:26:26,289
When we approached the city,

562
00:26:26,289 --> 00:26:29,650
the Prophet (peace be upon him) said,

563
00:26:29,650 --> 00:26:34,769
'Whoever wishes to hasten to his family, let him hasten.'

564
00:26:34,769 --> 00:26:36,289
Then he said,

565
00:26:36,289 --> 00:26:38,289
'Will you sell your camel?'

566
00:26:38,289 --> 00:26:39,890
I said, 'Yes.'

567
00:26:39,890 --> 00:26:43,140
So he bought it from me for an ounce (*uqiyyah*) of gold."

568
00:26:43,220 --> 00:26:44,660
In another narration:

569
00:26:44,660 --> 00:26:45,779
"He said,

570
00:26:45,779 --> 00:26:47,299
'Rather, sell it to me;

571
00:26:47,299 --> 00:26:50,259
I have taken it for four dinars,

572
00:26:50,259 --> 00:26:53,140
and you may ride its back until you reach Medina.'

573
00:26:53,140 --> 00:26:54,660
In another narration:

574
00:26:54,660 --> 00:26:55,940
"When I arrived,

575
00:26:55,940 --> 00:26:58,819
I informed my maternal uncle of the sale of the camel,

576
00:26:58,819 --> 00:27:00,339
and he blamed me.

577
00:27:00,339 --> 00:27:02,980
So I told him about the camel's exhaustion

578
00:27:02,980 --> 00:27:06,819
and what the Prophet (peace be upon him) had done

579
00:27:06,819 --> 00:27:09,339
and how he had prodded it.

580
00:27:09,339 --> 00:27:12,859
Then the Messenger of Allah (peace be upon him) arrived

581
00:27:12,940 --> 00:27:14,059
before me,

582
00:27:14,059 --> 00:27:16,579
and I arrived in the morning."

583
00:27:16,579 --> 00:27:18,099
In another narration:

584
00:27:18,099 --> 00:27:20,339
"When he reached Sirar,

585
00:27:20,339 --> 00:27:22,019
he ordered a cow,

586
00:27:22,019 --> 00:27:23,059
and it was slaughtered,

587
00:27:23,059 --> 00:27:25,329
and they ate from it.

588
00:27:25,329 --> 00:27:27,329
Then we came to the mosque,

589
00:27:27,329 --> 00:27:30,750
and I found him at the door of the mosque."

590
00:27:30,750 --> 00:27:32,269
In another narration:

591
00:27:32,269 --> 00:27:33,869
"I went in to him

592
00:27:33,869 --> 00:27:37,470
after tying the camel at the edge of the paved courtyard (*al-Balat*),

593
00:27:37,470 --> 00:27:38,670
and I said,

594
00:27:38,670 --> 00:27:40,589
'This is your camel.'

595
00:27:40,589 --> 00:27:41,710
So he came out

596
00:27:41,710 --> 00:27:44,609
and began walking around the camel.

597
00:27:44,609 --> 00:27:45,730
He asked,

598
00:27:45,730 --> 00:27:48,049
"Have you just arrived now?"

599
00:27:48,049 --> 00:27:49,650
I replied, "Yes."

600
00:27:49,650 --> 00:27:50,769
He said,

601
00:27:50,769 --> 00:27:52,210
"Leave your camel,

602
00:27:52,210 --> 00:27:55,089
enter, and pray two units of prayer for me."

603
00:27:55,089 --> 00:27:57,500
So I entered and prayed.

604
00:27:57,500 --> 00:28:01,500
Then he commanded Bilal to weigh out an ounce of gold for him.

605
00:28:01,500 --> 00:28:03,500
So Bilal weighed it out for me

606
00:28:03,500 --> 00:28:05,980
and tilted the scale generously in my favor.

607
00:28:05,980 --> 00:28:09,069
I turned and walked away,

608
00:28:09,069 --> 00:28:10,349
but he said,

609
00:28:10,430 --> 00:28:12,529
"Call Jabir back to me!"

610
00:28:12,529 --> 00:28:13,650
I thought to myself,

611
00:28:13,650 --> 00:28:16,849
"Now he is going to return the camel to me,"

612
00:28:16,849 --> 00:28:20,609
and nothing was more detestable to me than it.

613
00:28:20,609 --> 00:28:21,809
He said,

614
00:28:21,809 --> 00:28:23,170
"Take your camel,

615
00:28:23,170 --> 00:28:25,220
and its price is yours as well."

616
00:28:25,220 --> 00:28:26,660
In one narration:

617
00:28:26,660 --> 00:28:29,859
"He gave me both the price of the camel and the camel itself,

618
00:28:29,859 --> 00:28:32,349
as well as my share of the spoils along with the people."

619
00:28:32,349 --> 00:28:34,029
In another narration:

620
00:28:34,029 --> 00:28:36,349
"He owed me a debt,

621
00:28:36,349 --> 00:28:39,630
so he paid me back and gave me extra."

622
00:28:39,630 --> 00:28:42,779
Commentary on the hadith:

623
00:28:42,779 --> 00:28:44,059
"In an expedition" (fī ghazā):

624
00:28:44,059 --> 00:28:45,819
meaning the Battle of Tabuk,

625
00:28:45,819 --> 00:28:48,369
and it was also said to be the Battle of Dhat al-Riqa'.

626
00:28:48,369 --> 00:28:49,569
"Became exhausted" (a'yā):

627
00:28:49,569 --> 00:28:52,529
meaning it grew fatigued and was unable to walk.

628
00:28:52,529 --> 00:28:53,890
"So I fell behind" (fatakhallaftu):

629
00:28:53,890 --> 00:28:55,809
meaning I lagged behind.

630
00:28:55,809 --> 00:28:57,970
"Prodded it with his crook" (yahjanuhu bi-mihjanih):

631
00:28:57,970 --> 00:29:01,329
a crook (mihjan) is a staff with a curved head,

632
00:29:01,329 --> 00:29:04,690
with which a rider picks up whatever has fallen from him.

633
00:29:04,690 --> 00:29:05,890
"I restrain it" (ukuffuhu):

634
00:29:05,890 --> 00:29:07,549
meaning I hold it back.

635
00:29:07,549 --> 00:29:08,750
"Sluggish" (thafāl):

636
00:29:08,829 --> 00:29:12,509
meaning slow and heavy, moving forward only with reluctance.

637
00:29:12,509 --> 00:29:13,710
"Ash-colored" (armak):

638
00:29:13,710 --> 00:29:16,930
meaning its reddish color was mixed with blackness.

639
00:29:16,930 --> 00:29:18,930
"Having no blemishes" (laysa fīhi shiyah):

640
00:29:18,930 --> 00:29:23,099
a blemish (shiyah) is a patch of black or white.

641
00:29:23,099 --> 00:29:24,539
"A non-virgin/previously married woman" (thayyib):

642
00:29:24,539 --> 00:29:27,980
a thayyib is a woman who has been previously married.

643
00:29:27,980 --> 00:29:29,660
"Why not a young maiden?" (afalā jāriyah):

644
00:29:29,660 --> 00:29:31,259
meaning a virgin.

645
00:29:31,259 --> 00:29:32,700
"To gather them together" (tajma'uhunna):

646
00:29:32,700 --> 00:29:35,980
meaning to bring them close to her like a mother.

647
00:29:35,980 --> 00:29:37,579
"And comb their hair" (wa-tamshatuhunna):

648
00:29:37,660 --> 00:29:40,059
meaning to groom and style their hair.

649
00:29:40,059 --> 00:29:42,059
"And look after them" (wa-taqūmu 'alayhinna):

650
00:29:42,059 --> 00:29:45,730
meaning to take care of them and manage their affairs.

651
00:29:45,730 --> 00:29:47,809
"Prudence, prudence!" (fal-kays al-kays):

652
00:29:47,809 --> 00:29:51,569
prudence (al-kays) here means taking great care of things.

653
00:29:51,569 --> 00:29:52,690
It is also said that

654
00:29:52,690 --> 00:29:54,930
al-kays here refers to marital intimacy,

655
00:29:54,930 --> 00:29:57,059
and it is said to mean good sense and intelligence.

656
00:29:57,059 --> 00:29:58,579
"For an ounce" (bi-ūqiyyah):

657
00:29:58,579 --> 00:30:01,460
an ounce (ūqiyyah) equals forty dirhams.

658
00:30:01,460 --> 00:30:04,259
Its measure in modern weights is

659
00:30:04,420 --> 00:30:08,940
approximately one hundred and twenty grams of silver.

660
00:30:08,940 --> 00:30:10,299
"In the early morning" (bil-ghadāh):

661
00:30:10,299 --> 00:30:14,059
meaning the period between the Fajr prayer and sunrise.

662
00:30:14,059 --> 00:30:15,180
"Leave" (da'):

663
00:30:15,180 --> 00:30:16,859
meaning leave aside.

664
00:30:16,859 --> 00:30:18,140
"Tilted generously" (arjaḥa):

665
00:30:18,140 --> 00:30:19,819
meaning he added extra weight.

666
00:30:19,819 --> 00:30:21,019
"I turned away" (wallaytu):

667
00:30:21,019 --> 00:30:22,779
meaning I walked back.

668
00:30:22,779 --> 00:30:24,940
"Return the camel to me" (yaruddu 'alayya al-jamal):

669
00:30:24,940 --> 00:30:26,700
meaning he would give it back to me.

670
00:30:26,700 --> 00:30:28,059
"To shave her pubic hair" (tastahidd):

671
00:30:28,059 --> 00:30:31,700
istihdad means shaving the pubic hair.

672
00:30:31,700 --> 00:30:33,140
"The woman whose husband is absent" (al-mughībah):

673
00:30:33,220 --> 00:30:36,990
this is a woman whose husband has been away from home.

674
00:30:36,990 --> 00:30:38,269
"The unkempt woman" (al-sha'thah):

675
00:30:38,269 --> 00:30:40,900
meaning the woman with disheveled hair.

676
00:30:40,900 --> 00:30:42,339
"And its back is yours" (wa-laka zahruh):

677
00:30:42,339 --> 00:30:44,019
meaning riding it.

678
00:30:44,019 --> 00:30:45,299
"He blamed me" (lāmanī):

679
00:30:45,299 --> 00:30:47,140
meaning he reproached me.

680
00:30:47,140 --> 00:30:48,579
"And prodded it" (wa-wakazah):

681
00:30:48,579 --> 00:30:51,220
prodding (wakz) can be done with a stick,

682
00:30:51,220 --> 00:30:53,809
or by poking with a closed fist.

683
00:30:53,809 --> 00:30:55,250
"Sirar" (Sirār):

684
00:30:55,250 --> 00:30:57,650
a location on the outskirts of Medina,

685
00:30:57,650 --> 00:31:02,029
three miles away to the east.

686
00:31:02,029 --> 00:31:04,029
"So I hobbled the camel" (fa-'aqaltu al-jamal):

687
00:31:04,029 --> 00:31:07,950
hobbling ('aql) means bending the camel's shank against its foreleg

688
00:31:07,950 --> 00:31:11,779
and tying them firmly together at the middle of the foreleg.

689
00:31:11,779 --> 00:31:13,619
"More detestable to me than it" (abghada ilayya minh):

690
00:31:13,619 --> 00:31:16,480
meaning more detestable than that camel.

691
00:31:16,480 --> 00:31:19,759
Key takeaways from the hadith:

692
00:31:19,759 --> 00:31:21,839
Among the benefits derived from the hadith are:

693
00:31:21,839 --> 00:31:25,519
the instruction to check on the conditions of one's companions;

694
00:31:25,519 --> 00:31:32,160
an illustration of how deeply the Companions (may Allah be pleased with them) revered the Prophet, peace and blessings of Allah be upon him;

695
00:31:32,160 --> 00:31:34,799
and revering him, peace be upon him,

696
00:31:34,799 --> 00:31:37,039
is undoubtedly an obligation;

697
00:31:37,039 --> 00:31:40,400
the encouragement to marry virgins;

698
00:31:40,400 --> 00:31:43,519
the permissibility of a man being playful with his wife,

699
00:31:43,519 --> 00:31:46,880
treating her gently, and maintaining good companionship;

700
00:31:46,880 --> 00:31:51,039
a demonstration of the virtue of Jabir (may Allah be pleased with him and his father),

701
00:31:51,039 --> 00:31:55,220
and his prioritizing his sisters' well-being over his own;

702
00:31:55,220 --> 00:32:00,019
the recommendation to pray two units of prayer upon returning from a journey;

703
00:32:00,099 --> 00:32:04,670
the recommendation to tip the scale in favor of the recipient when paying a price;

704
00:32:04,670 --> 00:32:07,470
the validity of appointing an agent to weigh out payment,

705
00:32:07,470 --> 00:32:11,470
though the agent should not give extra weight without permission;

706
00:32:11,470 --> 00:32:16,589
evidence of the validity of the seller adding extra goods to the item sold,

707
00:32:16,589 --> 00:32:20,269
and the buyer voluntarily adding extra to the agreed price;

708
00:32:20,269 --> 00:32:25,069
the permissibility of initiating an offer to buy a man's property from him,

709
00:32:25,069 --> 00:32:27,789
even if he has not offered it for sale;

710
00:32:27,789 --> 00:32:31,309
the recommendation to add extra when repaying a debt,

711
00:32:31,309 --> 00:32:33,869
which falls under noble character and chivalry;

712
00:32:33,869 --> 00:32:37,789
the recommendation for a woman to adorn herself for her husband;

713
00:32:37,789 --> 00:32:42,269
the permissibility of preferring an otherwise less optimal choice over a better one for a valid interest;

714
00:32:42,269 --> 00:32:48,460
that a woman should groom and tidy herself when her husband returns from an absence;

715
00:32:48,460 --> 00:32:54,220
proof that not every stipulated condition invalidates a transaction;

716
00:32:54,220 --> 00:32:56,859
and that the hadith contains one of the signs of Prophethood,

717
00:32:56,859 --> 00:33:01,740
as the sluggish camel was transformed into an energetic one.