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 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,

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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,

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studded with jewels,

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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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A *khibaa'* is a tent made of camel hair or wool,

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pitched on two or more poles.

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*Hifsh* (small hut):

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A *hifsh* is a small, substandard dwelling,

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with a low ceiling.

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*Min a'ajeeb* (among the wonders):

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plural of *u'joobah* (marvel/wonder).

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*Anjaani* (delivered me):

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meaning saved me.

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*La taq'udeena ma'ee maq'adan* (you never sit with me in any gathering):

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meaning you never sit in my company.

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Key lessons derived from the hadith:

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From this hadith, it is derived

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that whoever lacks a dwelling or a place to spend the night

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is permitted to stay overnight in the mosque,

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whether a man or a woman,

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provided that there is security from any temptation or discord.

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It also shows the permissibility of setting up a tent or the like for the destitute,

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whether male or female.

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It indicates that the Sunnah is to leave a land

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in which a person has been subjected to severe trial and injustice.

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The hadith also demonstrates

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that adversity may often be the means to a great good

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that Allah, Mighty and Majestic, has willed for a servant,

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just as happened to this maidservant.

00:13:02.379 --> 00:13:05.259
It clearly demonstrates the virtue of emigration (Hijrah).

00:13:05.259 --> 00:13:06.539
In this hadith,

00:13:06.539 --> 00:13:11.179
there is clarification that the kite is among the noxious pests that cause harm on earth;

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.

00:13:15.730 --> 00:13:18.929
The hadith also provides evidence that Allah Almighty

00:13:18.929 --> 00:13:21.649
may relieve the distress of the afflicted

00:13:21.649 --> 00:13:23.730
and break the natural laws of cause and effect for them,

00:13:23.809 --> 00:13:25.809
even if they are disbelievers;

00:13:25.809 --> 00:13:28.399
for if a disbeliever is wronged,

00:13:28.399 --> 00:13:29.919
as was the case with this woman,

00:13:29.919 --> 00:13:34.320
they are all the more entitled to having their distress relieved and their supplication answered.

00:13:34.320 --> 00:13:39.549
It illustrates the virtue of 'A'ishah (may Allah be pleased with her), her eloquence,

00:13:39.549 --> 00:13:42.669
and her vast memorization of the history and poetry of the Arabs.

00:13:42.669 --> 00:13:46.990
It also demonstrates the permissibility of incorporating beautiful poetry into an admonition.

00:13:46.990 --> 00:13:52.399
Chapter: Men Sleeping in the Mosque.

00:13:53.250 --> 00:13:54.610
On the authority of Nafi',

00:13:54.610 --> 00:13:56.769
that Ibn Umar said:

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)

00:14:01.730 --> 00:14:07.649
used to see dreams during the lifetime of the Messenger of Allah (peace be upon him),

00:14:07.649 --> 00:14:12.450
and they would narrate them to the Messenger of Allah (peace be upon him),

00:14:12.450 --> 00:14:18.529
and the Messenger of Allah (peace be upon him) would interpret them as Allah willed.

00:14:18.529 --> 00:14:21.250
At that time, I was a young, unmarried youth,

00:14:21.250 --> 00:14:25.009
and I used to sleep in the mosque before I got married.

00:14:25.009 --> 00:14:27.009
So I said to myself,

00:14:27.009 --> 00:14:29.009
'If there were any good in you,

00:14:29.009 --> 00:14:32.450
you would see the like of what these people see.'

00:14:32.450 --> 00:14:34.929
So when I lay down one night,

00:14:34.929 --> 00:14:36.129
I said,

00:14:36.129 --> 00:14:39.730
'O Allah, if You know of any good in me,

00:14:39.730 --> 00:14:41.980
then show me a dream!'

00:14:41.980 --> 00:14:43.539
In another narration:

00:14:43.539 --> 00:14:46.580
'O Allah, if I have any good with You,

00:14:46.659 --> 00:14:48.100
then show me a dream

00:14:48.100 --> 00:14:52.899
that the Messenger of Allah (peace be upon him) may interpret for me.'

00:14:52.899 --> 00:14:55.379
While I was in that state—

00:14:55.379 --> 00:14:56.899
in another narration:

00:14:56.899 --> 00:14:58.580
'I saw in a dream

00:14:58.580 --> 00:15:01.940
as if there were a piece of silk fabric in my hand,

00:15:01.940 --> 00:15:05.379
and I did not point it toward any place in Paradise

00:15:05.379 --> 00:15:08.350
but that it flew with me to it.

00:15:08.350 --> 00:15:10.669
Suddenly, two angels came to me,

00:15:10.669 --> 00:15:15.309
each holding an iron mace in his hand,

00:15:15.389 --> 00:15:18.350
taking me toward Hellfire,

00:15:18.350 --> 00:15:21.070
while between them I was supplicating Allah,

00:15:21.070 --> 00:15:24.620
"O Allah, I seek refuge in You from Hellfire!"

00:15:24.620 --> 00:15:30.379
Then I was shown another angel who met me, holding an iron mace in his hand,

00:15:30.379 --> 00:15:31.740
and he said,

00:15:31.740 --> 00:15:33.500
"Do not be terrified;

00:15:33.500 --> 00:15:35.820
what an excellent man you are!"'

00:15:35.820 --> 00:15:37.259
In another narration:

00:15:37.259 --> 00:15:39.659
'"You are indeed a righteous man,

00:15:39.659 --> 00:15:41.940
if only you would pray more."'

00:15:41.940 --> 00:15:43.539
So they took me

00:15:43.620 --> 00:15:47.299
until they stopped with me at the edge of Hellfire,

00:15:47.299 --> 00:15:50.820
and behold, it was cased with stones like the casing of a well,

00:15:50.820 --> 00:15:53.779
having horn-like stone pillars like those of a well,

00:15:53.779 --> 00:15:58.980
and between every two horns stood an angel holding an iron mace.

00:15:58.980 --> 00:16:03.139
I saw in it men suspended by chains,

00:16:03.139 --> 00:16:05.539
upside down,

00:16:05.539 --> 00:16:09.299
and I recognized some men of Quraysh among them.

00:16:09.299 --> 00:16:12.960
Then they took me away toward the right side.

00:16:12.960 --> 00:16:15.440
So I narrated it to Hafsah,

00:16:15.440 --> 00:16:20.720
and Hafsah narrated it to the Messenger of Allah (peace be upon him).

00:16:20.720 --> 00:16:24.720
Thereupon, the Messenger of Allah (peace be upon him) said,

00:16:24.720 --> 00:16:28.509
'Indeed, Abdullah is a righteous man.'

00:16:28.509 --> 00:16:29.950
In another narration:

00:16:29.950 --> 00:16:32.269
'What an excellent man Abdullah is,

00:16:32.269 --> 00:16:35.649
if only he would pray during the night!'

00:16:35.649 --> 00:16:37.570
Nafi' said,

00:16:37.570 --> 00:16:42.129
'After that, he never ceased to pray extensively at night.'"

00:16:42.210 --> 00:16:45.389
Commentary on the hadith:

00:16:45.389 --> 00:16:49.740
*Ru'ya* (dream): that which a believer sees during sleep.

00:16:49.740 --> 00:16:51.500
*Fa-yaqussoona-ha* (so they would narrate them):

00:16:51.500 --> 00:16:53.899
meaning they would inform him of them.

00:16:53.899 --> 00:16:55.659
*Fa-yaqoolu feeha* (and he would say concerning them):

00:16:55.659 --> 00:16:57.730
meaning he would interpret them.

00:16:57.730 --> 00:16:59.250
*Hadeethu as-sinn* (young in age):

00:16:59.250 --> 00:17:01.250
meaning youthful.

00:17:01.250 --> 00:17:03.090
*Wa-yabeetu al-masjid* (and he spent the night in the mosque):

00:17:03.090 --> 00:17:05.630
meaning he used to sleep in the mosque.

00:17:05.630 --> 00:17:07.309
*Fa-lamma-ttaja'tu* (so when I lay down):

00:17:07.309 --> 00:17:09.230
meaning when I intended to sleep.

00:17:09.230 --> 00:17:10.509
*Miqma'ah* (mace):

00:17:10.509 --> 00:17:11.789
It is a heavy rod,

00:17:11.789 --> 00:17:13.789
or an instrument like a hooked staff,

00:17:13.789 --> 00:17:16.269
used to strike the head of an elephant;

00:17:16.269 --> 00:17:18.829
and it is said to be like an iron whip

00:17:18.829 --> 00:17:21.019
with a curved head.

00:17:21.019 --> 00:17:23.579
*Yuqbilu bee ila jahannam* (taking me toward Hellfire):

00:17:23.579 --> 00:17:26.940
meaning they brought me directly facing Hellfire.

00:17:26.940 --> 00:17:28.220
*Uraani* (I was shown / I saw):

00:17:28.220 --> 00:17:30.619
meaning I saw in the dream.

00:17:30.619 --> 00:17:32.059
*Lan tura'* (do not be terrified):

00:17:32.059 --> 00:17:34.930
meaning no fear shall befall you.

00:17:34.930 --> 00:17:36.369
*Ni'ma ar-rajul* (what an excellent man):

00:17:36.369 --> 00:17:38.299
an expression of praise.

00:17:38.299 --> 00:17:40.140
*Law tukthiru as-salah* (if only you would pray more):

00:17:40.220 --> 00:17:42.099
meaning during the night.

00:17:42.099 --> 00:17:43.700
*Fa-ntalaqoo bee* (so they took me):

00:17:43.700 --> 00:17:45.700
meaning they proceeded with me.

00:17:45.700 --> 00:17:47.619
*Shafeeru jahannam* (the brink/edge of Hellfire):

00:17:47.619 --> 00:17:49.299
meaning its rim or border.

00:17:49.299 --> 00:17:51.779
*Matwiyyatun ka-tayyi al-bi'r* (cased like the casing of a well):

00:17:51.779 --> 00:17:55.170
meaning its inner walls are built up with stones just like a well.

00:17:55.170 --> 00:17:58.130
*Lahu quroonun ka-qarni al-bi'r* (having horn-like pillars like those of a well):

00:17:58.130 --> 00:17:59.250
*Quroon* (horns/pillars):

00:17:59.250 --> 00:18:02.369
meaning its stone-built sides

00:18:02.369 --> 00:18:06.769
upon which the crossbeam is placed to suspend the pulley,

00:18:06.769 --> 00:18:10.460
and typically a well has two such upright stone horns.

00:18:10.460 --> 00:18:14.460
*Mu'allaqeena bi-s-salasil ru'oosuhum asfalahum* (suspended by chains upside down):

00:18:14.460 --> 00:18:18.619
meaning hanging inverted by their feet.

00:18:18.619 --> 00:18:21.420
*Fa-nsarafoo bee 'an dhati al-yameen* (then they turned with me toward the right side):

00:18:21.420 --> 00:18:23.980
meaning toward the right direction.

00:18:23.980 --> 00:18:27.259
"After that, he never ceased to pray extensively":

00:18:27.259 --> 00:18:31.660
referring to Abdullah Ibn Umar (may Allah be pleased with them both).

00:18:31.660 --> 00:18:35.180
Key lessons derived from the hadith:

00:18:35.180 --> 00:18:37.259
It is derived from this hadith

00:18:37.259 --> 00:18:39.900
that it is permissible to sleep in the mosque.

00:18:39.900 --> 00:18:42.619
It is permissible to wish for a righteous dream

00:18:42.619 --> 00:18:47.250
so that a person may know their standing with Allah, Mighty and Majestic.

00:18:47.250 --> 00:18:52.049
It demonstrates the legitimacy of desiring good and knowledge and being eager for them.

00:18:52.049 --> 00:18:56.529
It also shows the permissibility of appointing someone else to convey a dream to a scholar,

00:18:56.529 --> 00:18:59.410
and the acceptance of a single trustworthy narrator's report.

00:18:59.410 --> 00:19:03.170
It indicates the permissibility of interpreting dreams, provided proper conditions are met,

00:19:03.250 --> 00:19:08.640
and shows that a righteous dream indicates goodness for the one who sees it.

00:19:08.640 --> 00:19:12.400
It also shows the recommendation to relate dreams to a person of knowledge.

00:19:12.400 --> 00:19:14.960
In the hadith, there is a description of Hellfire;

00:19:14.960 --> 00:19:17.039
and its description mentioned in the hadith

00:19:17.039 --> 00:19:19.519
takes the ruling of being elevated (*marfu'*) to the Prophet.

00:19:19.519 --> 00:19:22.960
It also indicates the permissibility of seeing angels in a dream,

00:19:22.960 --> 00:19:25.519
and their warning to the dreamer.

00:19:25.519 --> 00:19:29.200
It indicates the permissibility of seeing Hellfire in a dream.

00:19:29.200 --> 00:19:33.119
The hadith also describes a type of punishment in Hellfire,

00:19:33.119 --> 00:19:35.119
which is being turned upside down.

00:19:35.119 --> 00:19:39.519
It contains guidance to seek refuge from the torment of Hellfire.

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,

00:19:43.759 --> 00:19:47.680
as demonstrated by his statement (may Allah be pleased with them both):

00:19:47.680 --> 00:19:50.480
"I recognized men of Quraysh in it,"

00:19:50.480 --> 00:19:52.480
yet he did not name them.

00:19:52.480 --> 00:19:57.279
It demonstrates the modesty and righteousness of Ibn Umar (may Allah be pleased with them both),

00:19:57.279 --> 00:19:59.599
and his eagerness for doing good.

00:19:59.680 --> 00:20:03.119
It also highlights the virtue of worship performed in youth,

00:20:03.119 --> 00:20:06.400
and that the night prayer saves one from the Fire.

00:20:06.400 --> 00:20:12.509
It also indicates the dislike of excessive sleep at night.

00:20:12.509 --> 00:20:15.390
On the authority of Sahl ibn Sa'd, who said:

00:20:15.390 --> 00:20:20.430
"There was no name dearer to Ali than Abu Turab,

00:20:20.430 --> 00:20:24.619
and he used to be delighted whenever he was called by it.

00:20:24.619 --> 00:20:27.819
The Messenger of Allah (peace and blessings of Allah be upon him) came

00:20:27.819 --> 00:20:30.940
to the house of Fatimah (may Allah be pleased with her),

00:20:30.940 --> 00:20:33.740
but did not find Ali in the house.

00:20:33.740 --> 00:20:36.940
He asked, 'Where is your paternal cousin?'

00:20:36.940 --> 00:20:40.779
She replied, 'There was something between him and me,

00:20:40.779 --> 00:20:43.099
and he became angry with me and left,

00:20:43.099 --> 00:20:45.460
so he did not take his midday nap at my place.'

00:20:45.460 --> 00:20:49.940
The Messenger of Allah (peace be upon him) said to a person,

00:20:49.940 --> 00:20:52.019
'Look where he is.'

00:20:52.019 --> 00:20:53.220
The man returned

00:20:53.220 --> 00:20:55.380
and said, 'O Messenger of Allah,

00:20:55.380 --> 00:20:58.019
he is sleeping in the mosque.'

00:20:58.099 --> 00:21:01.779
The Messenger of Allah (peace be upon him) came

00:21:01.779 --> 00:21:05.779
while he was lying down, his upper garment having slipped off his side,

00:21:05.779 --> 00:21:08.180
and dust had covered him.

00:21:08.180 --> 00:21:11.299
The Messenger of Allah (peace be upon him) began

00:21:11.299 --> 00:21:14.420
wiping it off him while saying:

00:21:14.420 --> 00:21:16.339
'Get up, O Abu Turab (Father of Dust)!

00:21:16.339 --> 00:21:19.069
Get up, O Abu Turab!'"

00:21:19.069 --> 00:21:22.480
Commentary on the hadith:

00:21:22.480 --> 00:21:24.240
"Where is your paternal cousin?"

00:21:24.240 --> 00:21:27.839
meaning Ali ibn Abi Talib (may Allah be pleased with him).

00:21:27.839 --> 00:21:31.759
The Prophet (peace be upon him) intended to soften her heart toward him

00:21:31.759 --> 00:21:36.369
by mentioning the bond of kinship between them.

00:21:36.369 --> 00:21:40.049
"There was something between him and me, and he became angry with me,"

00:21:40.049 --> 00:21:43.170
meaning a disagreement or dispute occurred between us

00:21:43.170 --> 00:21:47.420
that stirred up anger in both of us.

00:21:47.420 --> 00:21:48.619
"And he left,"

00:21:48.619 --> 00:21:51.180
that is, to cut short the dispute

00:21:51.180 --> 00:21:54.339
and calm the outburst of their anger.

00:21:54.339 --> 00:21:55.859
"So he did not take his midday nap (*qaylulah*),"

00:21:56.819 --> 00:21:59.730
which refers to sleeping in the middle of the day.

00:21:59.730 --> 00:22:01.250
"To a person,"

00:22:01.250 --> 00:22:03.650
it was said that this was Sahl (may Allah be pleased with him),

00:22:03.650 --> 00:22:05.329
the narrator of the hadith.

00:22:05.329 --> 00:22:06.529
"*Raqid*,"

00:22:06.529 --> 00:22:08.210
meaning asleep.

00:22:08.210 --> 00:22:09.569
"Off his side,"

00:22:09.569 --> 00:22:11.759
meaning off his flank.

00:22:11.759 --> 00:22:15.259
Benefits derived from the hadith:

00:22:15.259 --> 00:22:17.420
Among the benefits derived from this hadith are:

00:22:17.420 --> 00:22:20.220
the permissibility of using a kunya not derived from one's child's name,

00:22:20.220 --> 00:22:24.779
for he (peace be upon him) gave him the kunya "Abu Turab";

00:22:24.859 --> 00:22:29.500
the prescribed nature of treating one's son-in-law gently and cheering him up;

00:22:29.500 --> 00:22:33.180
the permissibility of bantering with an angry person using an unconventional kunya,

00:22:33.180 --> 00:22:36.700
provided it does not anger him or displease him,

00:22:36.700 --> 00:22:38.380
but rather comforts him;

00:22:38.380 --> 00:22:41.420
the permissibility of taking a midday nap in the mosque;

00:22:41.420 --> 00:22:47.180
and the virtue of Ali (may Allah be pleased with him).

00:22:47.180 --> 00:22:49.819
On the authority of Abu Hurayrah, who said:

00:22:49.819 --> 00:22:53.420
"I saw seventy of the people of al-Suffah,

00:22:53.420 --> 00:22:56.539
and not a single man among them had an upper garment (*rida'*);

00:22:56.700 --> 00:22:59.900
they wore either a waist-wrapper (*izar*) or a sheet (*kisa'*),

00:22:59.900 --> 00:23:02.700
which they tied around their necks.

00:23:02.700 --> 00:23:05.900
Some of these reached down to the middle of their shins,

00:23:05.900 --> 00:23:09.099
and some reached down to their ankles,

00:23:09.099 --> 00:23:11.019
and each man would gather it with his hand

00:23:11.019 --> 00:23:14.700
out of reluctance that his nakedness (*'awrah*) might be exposed."

00:23:14.700 --> 00:23:18.079
Commentary on the hadith:

00:23:18.079 --> 00:23:20.079
"Of the people of al-Suffah":

00:23:20.079 --> 00:23:22.480
they were the poor and destitute

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).

00:23:28.500 --> 00:23:29.779
"*Rida'*":

00:23:29.779 --> 00:23:33.329
that which covers the upper half of the body.

00:23:33.329 --> 00:23:34.529
"*Izar*":

00:23:34.529 --> 00:23:38.140
that which covers the lower half.

00:23:38.140 --> 00:23:41.579
Benefits derived from the hadith:

00:23:41.579 --> 00:23:43.579
Among the benefits derived from the hadith are:

00:23:43.579 --> 00:23:46.700
the obligation of covering the nakedness (*'awrah*) as much as possible;

00:23:46.700 --> 00:23:49.019
and the permissibility of using the mosque

00:23:49.019 --> 00:23:54.400
as a shelter for the poor and destitute.

00:23:54.480 --> 00:23:58.779
Chapter: The Prayer upon Returning from a Journey.

00:23:58.779 --> 00:24:03.460
On the authority of Jabir ibn Abdillah (may Allah be pleased with them both), who said:

00:24:03.460 --> 00:24:08.240
"I was with the Prophet (peace and blessings of Allah be upon him) on an expedition."

00:24:08.240 --> 00:24:09.759
In another narration:

00:24:09.759 --> 00:24:12.880
"I was riding a slow, exhausted camel."

00:24:12.880 --> 00:24:14.400
In another narration:

00:24:14.400 --> 00:24:17.359
"I was riding an ash-colored camel of mine,

00:24:17.359 --> 00:24:19.660
with no spots of other colors."

00:24:19.660 --> 00:24:22.859
"My camel slowed me down and grew exhausted,

00:24:22.940 --> 00:24:26.779
so the Prophet (peace be upon him) caught up with me

00:24:26.779 --> 00:24:28.059
and said,

00:24:28.059 --> 00:24:29.500
'Jabir?'

00:24:29.500 --> 00:24:31.819
I replied, 'Yes.'

00:24:31.819 --> 00:24:34.539
He asked, 'What is the matter with you?'

00:24:34.539 --> 00:24:35.579
I said,

00:24:35.579 --> 00:24:38.380
'My camel has slowed down and grown exhausted,

00:24:38.380 --> 00:24:40.339
so I fell behind.'

00:24:40.339 --> 00:24:43.140
He dismounted and poked it with his curved stick,

00:24:43.140 --> 00:24:44.579
then said,

00:24:44.579 --> 00:24:45.859
'Mount!'

00:24:45.859 --> 00:24:47.220
So I mounted,

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)."

00:24:53.660 --> 00:24:55.180
In another narration:

00:24:55.180 --> 00:24:56.619
"He said to me,

00:24:56.619 --> 00:24:58.700
'How do you find your camel?'

00:24:58.700 --> 00:24:59.740
He said:

00:24:59.740 --> 00:25:01.420
I replied, 'It is doing very well;

00:25:01.420 --> 00:25:04.509
your blessing has reached it.'

00:25:04.509 --> 00:25:05.869
He said..."

00:25:05.869 --> 00:25:07.309
In another narration:

00:25:07.309 --> 00:25:08.349
"He said,

00:25:08.349 --> 00:25:10.029
'What makes you in such a hurry?'

00:25:10.029 --> 00:25:11.069
I replied,

00:25:11.069 --> 00:25:14.190
'I have recently married.'

00:25:14.190 --> 00:25:15.309
He asked,

00:25:15.309 --> 00:25:16.750
'Have you married?'

00:25:16.750 --> 00:25:18.349
I said, 'Yes.'

00:25:18.349 --> 00:25:19.390
He asked,

00:25:19.390 --> 00:25:21.869
'A virgin or a previously married woman?'

00:25:21.869 --> 00:25:22.829
I replied,

00:25:22.829 --> 00:25:24.930
'Rather, a previously married woman.'

00:25:24.930 --> 00:25:26.450
In another narration:

00:25:26.450 --> 00:25:27.730
He said,

00:25:27.730 --> 00:25:31.380
'Why not a virgin so you could play with her and she with you?'

00:25:31.380 --> 00:25:32.579
He said,

00:25:32.579 --> 00:25:36.779
'Why not a young maiden so you could fondle her and she could fondle you?'

00:25:36.779 --> 00:25:38.220
In another narration:

00:25:38.220 --> 00:25:41.259
'...and you could make her laugh and she could make you laugh?'

00:25:41.259 --> 00:25:42.380
I said,

00:25:42.380 --> 00:25:44.539
'I have sisters,

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.'

00:25:52.319 --> 00:25:53.839
In another narration:

00:25:53.839 --> 00:25:55.119
He said,

00:25:55.119 --> 00:25:57.380
'May Allah bless you,'

00:25:57.380 --> 00:25:58.819
or he said,

00:25:58.819 --> 00:26:00.180
'Well done.'

00:26:00.180 --> 00:26:01.859
In another narration:

00:26:01.859 --> 00:26:04.400
'May Allah shower His blessings upon you.'

00:26:04.400 --> 00:26:05.680
He said,

00:26:05.680 --> 00:26:07.920
'Know that you are arriving soon,

00:26:07.920 --> 00:26:09.519
so when you arrive,

00:26:09.519 --> 00:26:11.920
be clever, be clever!'

00:26:11.920 --> 00:26:13.440
In another narration:

00:26:13.440 --> 00:26:17.359
'If you arrive at night, do not enter upon your wife

00:26:17.359 --> 00:26:19.759
until the woman whose husband was away has shaved her pubic hair

00:26:19.759 --> 00:26:22.289
and the unkempt woman has combed her hair.'

00:26:22.289 --> 00:26:23.890
In another narration:

00:26:23.890 --> 00:26:26.289
When we approached the city,

00:26:26.289 --> 00:26:29.650
the Prophet (peace be upon him) said,

00:26:29.650 --> 00:26:34.769
'Whoever wishes to hasten to his family, let him hasten.'

00:26:34.769 --> 00:26:36.289
Then he said,

00:26:36.289 --> 00:26:38.289
'Will you sell your camel?'

00:26:38.289 --> 00:26:39.890
I said, 'Yes.'

00:26:39.890 --> 00:26:43.140
So he bought it from me for an ounce (*uqiyyah*) of gold."

00:26:43.220 --> 00:26:44.660
In another narration:

00:26:44.660 --> 00:26:45.779
"He said,

00:26:45.779 --> 00:26:47.299
'Rather, sell it to me;

00:26:47.299 --> 00:26:50.259
I have taken it for four dinars,

00:26:50.259 --> 00:26:53.140
and you may ride its back until you reach Medina.'

00:26:53.140 --> 00:26:54.660
In another narration:

00:26:54.660 --> 00:26:55.940
"When I arrived,

00:26:55.940 --> 00:26:58.819
I informed my maternal uncle of the sale of the camel,

00:26:58.819 --> 00:27:00.339
and he blamed me.

00:27:00.339 --> 00:27:02.980
So I told him about the camel's exhaustion

00:27:02.980 --> 00:27:06.819
and what the Prophet (peace be upon him) had done

00:27:06.819 --> 00:27:09.339
and how he had prodded it.

00:27:09.339 --> 00:27:12.859
Then the Messenger of Allah (peace be upon him) arrived

00:27:12.940 --> 00:27:14.059
before me,

00:27:14.059 --> 00:27:16.579
and I arrived in the morning."

00:27:16.579 --> 00:27:18.099
In another narration:

00:27:18.099 --> 00:27:20.339
"When he reached Sirar,

00:27:20.339 --> 00:27:22.019
he ordered a cow,

00:27:22.019 --> 00:27:23.059
and it was slaughtered,

00:27:23.059 --> 00:27:25.329
and they ate from it.

00:27:25.329 --> 00:27:27.329
Then we came to the mosque,

00:27:27.329 --> 00:27:30.750
and I found him at the door of the mosque."

00:27:30.750 --> 00:27:32.269
In another narration:

00:27:32.269 --> 00:27:33.869
"I went in to him

00:27:33.869 --> 00:27:37.470
after tying the camel at the edge of the paved courtyard (*al-Balat*),

00:27:37.470 --> 00:27:38.670
and I said,

00:27:38.670 --> 00:27:40.589
'This is your camel.'

00:27:40.589 --> 00:27:41.710
So he came out

00:27:41.710 --> 00:27:44.609
and began walking around the camel.

00:27:44.609 --> 00:27:45.730
He asked,

00:27:45.730 --> 00:27:48.049
"Have you just arrived now?"

00:27:48.049 --> 00:27:49.650
I replied, "Yes."

00:27:49.650 --> 00:27:50.769
He said,

00:27:50.769 --> 00:27:52.210
"Leave your camel,

00:27:52.210 --> 00:27:55.089
enter, and pray two units of prayer for me."

00:27:55.089 --> 00:27:57.500
So I entered and prayed.

00:27:57.500 --> 00:28:01.500
Then he commanded Bilal to weigh out an ounce of gold for him.

00:28:01.500 --> 00:28:03.500
So Bilal weighed it out for me

00:28:03.500 --> 00:28:05.980
and tilted the scale generously in my favor.

00:28:05.980 --> 00:28:09.069
I turned and walked away,

00:28:09.069 --> 00:28:10.349
but he said,

00:28:10.430 --> 00:28:12.529
"Call Jabir back to me!"

00:28:12.529 --> 00:28:13.650
I thought to myself,

00:28:13.650 --> 00:28:16.849
"Now he is going to return the camel to me,"

00:28:16.849 --> 00:28:20.609
and nothing was more detestable to me than it.

00:28:20.609 --> 00:28:21.809
He said,

00:28:21.809 --> 00:28:23.170
"Take your camel,

00:28:23.170 --> 00:28:25.220
and its price is yours as well."

00:28:25.220 --> 00:28:26.660
In one narration:

00:28:26.660 --> 00:28:29.859
"He gave me both the price of the camel and the camel itself,

00:28:29.859 --> 00:28:32.349
as well as my share of the spoils along with the people."

00:28:32.349 --> 00:28:34.029
In another narration:

00:28:34.029 --> 00:28:36.349
"He owed me a debt,

00:28:36.349 --> 00:28:39.630
so he paid me back and gave me extra."

00:28:39.630 --> 00:28:42.779
Commentary on the hadith:

00:28:42.779 --> 00:28:44.059
"In an expedition" (fī ghazā):

00:28:44.059 --> 00:28:45.819
meaning the Battle of Tabuk,

00:28:45.819 --> 00:28:48.369
and it was also said to be the Battle of Dhat al-Riqa'.

00:28:48.369 --> 00:28:49.569
"Became exhausted" (a'yā):

00:28:49.569 --> 00:28:52.529
meaning it grew fatigued and was unable to walk.

00:28:52.529 --> 00:28:53.890
"So I fell behind" (fatakhallaftu):

00:28:53.890 --> 00:28:55.809
meaning I lagged behind.

00:28:55.809 --> 00:28:57.970
"Prodded it with his crook" (yahjanuhu bi-mihjanih):

00:28:57.970 --> 00:29:01.329
a crook (mihjan) is a staff with a curved head,

00:29:01.329 --> 00:29:04.690
with which a rider picks up whatever has fallen from him.

00:29:04.690 --> 00:29:05.890
"I restrain it" (ukuffuhu):

00:29:05.890 --> 00:29:07.549
meaning I hold it back.

00:29:07.549 --> 00:29:08.750
"Sluggish" (thafāl):

00:29:08.829 --> 00:29:12.509
meaning slow and heavy, moving forward only with reluctance.

00:29:12.509 --> 00:29:13.710
"Ash-colored" (armak):

00:29:13.710 --> 00:29:16.930
meaning its reddish color was mixed with blackness.

00:29:16.930 --> 00:29:18.930
"Having no blemishes" (laysa fīhi shiyah):

00:29:18.930 --> 00:29:23.099
a blemish (shiyah) is a patch of black or white.

00:29:23.099 --> 00:29:24.539
"A non-virgin/previously married woman" (thayyib):

00:29:24.539 --> 00:29:27.980
a thayyib is a woman who has been previously married.

00:29:27.980 --> 00:29:29.660
"Why not a young maiden?" (afalā jāriyah):

00:29:29.660 --> 00:29:31.259
meaning a virgin.

00:29:31.259 --> 00:29:32.700
"To gather them together" (tajma'uhunna):

00:29:32.700 --> 00:29:35.980
meaning to bring them close to her like a mother.

00:29:35.980 --> 00:29:37.579
"And comb their hair" (wa-tamshatuhunna):

00:29:37.660 --> 00:29:40.059
meaning to groom and style their hair.

00:29:40.059 --> 00:29:42.059
"And look after them" (wa-taqūmu 'alayhinna):

00:29:42.059 --> 00:29:45.730
meaning to take care of them and manage their affairs.

00:29:45.730 --> 00:29:47.809
"Prudence, prudence!" (fal-kays al-kays):

00:29:47.809 --> 00:29:51.569
prudence (al-kays) here means taking great care of things.

00:29:51.569 --> 00:29:52.690
It is also said that

00:29:52.690 --> 00:29:54.930
al-kays here refers to marital intimacy,

00:29:54.930 --> 00:29:57.059
and it is said to mean good sense and intelligence.

00:29:57.059 --> 00:29:58.579
"For an ounce" (bi-ūqiyyah):

00:29:58.579 --> 00:30:01.460
an ounce (ūqiyyah) equals forty dirhams.

00:30:01.460 --> 00:30:04.259
Its measure in modern weights is

00:30:04.420 --> 00:30:08.940
approximately one hundred and twenty grams of silver.

00:30:08.940 --> 00:30:10.299
"In the early morning" (bil-ghadāh):

00:30:10.299 --> 00:30:14.059
meaning the period between the Fajr prayer and sunrise.

00:30:14.059 --> 00:30:15.180
"Leave" (da'):

00:30:15.180 --> 00:30:16.859
meaning leave aside.

00:30:16.859 --> 00:30:18.140
"Tilted generously" (arjaḥa):

00:30:18.140 --> 00:30:19.819
meaning he added extra weight.

00:30:19.819 --> 00:30:21.019
"I turned away" (wallaytu):

00:30:21.019 --> 00:30:22.779
meaning I walked back.

00:30:22.779 --> 00:30:24.940
"Return the camel to me" (yaruddu 'alayya al-jamal):

00:30:24.940 --> 00:30:26.700
meaning he would give it back to me.

00:30:26.700 --> 00:30:28.059
"To shave her pubic hair" (tastahidd):

00:30:28.059 --> 00:30:31.700
istihdad means shaving the pubic hair.

00:30:31.700 --> 00:30:33.140
"The woman whose husband is absent" (al-mughībah):

00:30:33.220 --> 00:30:36.990
this is a woman whose husband has been away from home.

00:30:36.990 --> 00:30:38.269
"The unkempt woman" (al-sha'thah):

00:30:38.269 --> 00:30:40.900
meaning the woman with disheveled hair.

00:30:40.900 --> 00:30:42.339
"And its back is yours" (wa-laka zahruh):

00:30:42.339 --> 00:30:44.019
meaning riding it.

00:30:44.019 --> 00:30:45.299
"He blamed me" (lāmanī):

00:30:45.299 --> 00:30:47.140
meaning he reproached me.

00:30:47.140 --> 00:30:48.579
"And prodded it" (wa-wakazah):

00:30:48.579 --> 00:30:51.220
prodding (wakz) can be done with a stick,

00:30:51.220 --> 00:30:53.809
or by poking with a closed fist.

00:30:53.809 --> 00:30:55.250
"Sirar" (Sirār):

00:30:55.250 --> 00:30:57.650
a location on the outskirts of Medina,

00:30:57.650 --> 00:31:02.029
three miles away to the east.

00:31:02.029 --> 00:31:04.029
"So I hobbled the camel" (fa-'aqaltu al-jamal):

00:31:04.029 --> 00:31:07.950
hobbling ('aql) means bending the camel's shank against its foreleg

00:31:07.950 --> 00:31:11.779
and tying them firmly together at the middle of the foreleg.

00:31:11.779 --> 00:31:13.619
"More detestable to me than it" (abghada ilayya minh):

00:31:13.619 --> 00:31:16.480
meaning more detestable than that camel.

00:31:16.480 --> 00:31:19.759
Key takeaways from the hadith:

00:31:19.759 --> 00:31:21.839
Among the benefits derived from the hadith are:

00:31:21.839 --> 00:31:25.519
the instruction to check on the conditions of one's companions;

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;

00:31:32.160 --> 00:31:34.799
and revering him, peace be upon him,

00:31:34.799 --> 00:31:37.039
is undoubtedly an obligation;

00:31:37.039 --> 00:31:40.400
the encouragement to marry virgins;

00:31:40.400 --> 00:31:43.519
the permissibility of a man being playful with his wife,

00:31:43.519 --> 00:31:46.880
treating her gently, and maintaining good companionship;

00:31:46.880 --> 00:31:51.039
a demonstration of the virtue of Jabir (may Allah be pleased with him and his father),

00:31:51.039 --> 00:31:55.220
and his prioritizing his sisters' well-being over his own;

00:31:55.220 --> 00:32:00.019
the recommendation to pray two units of prayer upon returning from a journey;

00:32:00.099 --> 00:32:04.670
the recommendation to tip the scale in favor of the recipient when paying a price;

00:32:04.670 --> 00:32:07.470
the validity of appointing an agent to weigh out payment,

00:32:07.470 --> 00:32:11.470
though the agent should not give extra weight without permission;

00:32:11.470 --> 00:32:16.589
evidence of the validity of the seller adding extra goods to the item sold,

00:32:16.589 --> 00:32:20.269
and the buyer voluntarily adding extra to the agreed price;

00:32:20.269 --> 00:32:25.069
the permissibility of initiating an offer to buy a man's property from him,

00:32:25.069 --> 00:32:27.789
even if he has not offered it for sale;

00:32:27.789 --> 00:32:31.309
the recommendation to add extra when repaying a debt,

00:32:31.309 --> 00:32:33.869
which falls under noble character and chivalry;

00:32:33.869 --> 00:32:37.789
the recommendation for a woman to adorn herself for her husband;

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;

00:32:42.269 --> 00:32:48.460
that a woman should groom and tidy herself when her husband returns from an absence;

00:32:48.460 --> 00:32:54.220
proof that not every stipulated condition invalidates a transaction;

00:32:54.220 --> 00:32:56.859
and that the hadith contains one of the signs of Prophethood,

00:32:56.859 --> 00:33:01.740
as the sluggish camel was transformed into an energetic one.