WEBVTT 00:00:00.080 --> 00:00:03.379 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.379 --> 00:00:06.349 Ifadah Center 00:00:06.349 --> 00:00:09.550 for Humanities Studies and Research 00:00:09.550 --> 00:00:10.849 presents: 00:00:10.849 --> 00:00:16.149 Abridgment of Sahih al-Bukhari. 00:00:16.149 --> 00:00:18.859 Chapter: 00:00:18.859 --> 00:00:21.359 Shrouding from the deceased's entire estate. 00:00:21.359 --> 00:00:25.469 On the authority of 'Abd al-Rahman ibn 'Awf (may Allah be pleased with him): 00:00:25.469 --> 00:00:27.469 Food was brought to him 00:00:27.469 --> 00:00:29.469 while he was fasting, 00:00:29.469 --> 00:00:30.969 and he said: 00:00:30.969 --> 00:00:32.969 "Mus'ab ibn 'Umayr was killed, 00:00:32.969 --> 00:00:34.969 and he was better than me. 00:00:34.969 --> 00:00:36.969 He was shrouded in a striped garment (burdah): 00:00:36.969 --> 00:00:39.969 if his head was covered, his feet showed, 00:00:39.969 --> 00:00:42.969 and if his feet were covered, his head showed. 00:00:42.969 --> 00:00:45.039 And Hamzah was killed, 00:00:45.039 --> 00:00:47.039 and he was better than me. 00:00:47.039 --> 00:00:51.039 Then worldly wealth was spread out for us in abundance," 00:00:51.039 --> 00:00:52.039 or he said: 00:00:52.039 --> 00:00:55.039 "We were granted of this world what we were granted, 00:00:55.039 --> 00:01:00.039 and we truly fear that our good deeds have been hastened to us in reward." 00:01:00.039 --> 00:01:04.040 Then he began to weep, until he left the food untouched. 00:01:04.040 --> 00:01:07.519 Commentary on the hadith: 00:01:07.519 --> 00:01:09.870 "Burdah" 00:01:09.870 --> 00:01:11.870 means a striped cloak. 00:01:11.870 --> 00:01:12.959 "Badat" 00:01:12.959 --> 00:01:14.959 means became exposed and uncovered. 00:01:14.959 --> 00:01:16.959 "Then worldly wealth was spread out for us" 00:01:16.959 --> 00:01:21.959 points to the conquests and war spoils that later came about. 00:01:21.959 --> 00:01:25.000 "That our good deeds have been hastened to us in reward" 00:01:25.000 --> 00:01:28.000 means hastened here in this worldly life. 00:01:28.000 --> 00:01:31.219 Benefits derived from the hadith: 00:01:31.219 --> 00:01:33.959 It is derived from the hadith 00:01:33.959 --> 00:01:38.959 that it is commendable for a scholar to mention the biographies of the righteous and their worldly asceticism 00:01:38.959 --> 00:01:41.959 in order to lessen attachment to worldly life. 00:01:41.959 --> 00:01:43.959 It also shows the legitimacy of weeping 00:01:43.959 --> 00:01:47.959 out of fear of falling short of joining the ranks of the righteous, 00:01:47.959 --> 00:01:49.959 and being deeply concerned about that. 00:01:49.959 --> 00:01:53.959 A person ought to remember Allah's blessings upon him 00:01:53.959 --> 00:01:57.959 and acknowledge his shortcomings in showing proper gratitude for them. 00:01:57.959 --> 00:02:03.719 Chapter: When no shroud is found except what covers either one's head 00:02:03.719 --> 00:02:06.719 or one's feet, the head is covered. 00:02:06.719 --> 00:02:10.770 On the authority of Khabbab (may Allah be pleased with him), who said: 00:02:10.770 --> 00:02:14.770 "We emigrated with the Prophet (peace and blessings of Allah be upon him), 00:02:14.770 --> 00:02:16.770 seeking the Countenance of Allah, 00:02:16.770 --> 00:02:19.770 so our reward became due from Allah. 00:02:19.770 --> 00:02:21.770 Among us were those who passed away 00:02:21.770 --> 00:02:24.770 without consuming any of their reward in this world, 00:02:24.770 --> 00:02:27.770 among whom was Mus'ab ibn 'Umayr. 00:02:27.770 --> 00:02:32.870 And among us were those whose fruit ripened and who are now harvesting it. 00:02:32.870 --> 00:02:34.870 Mus'ab was killed on the day of Uhud, 00:02:34.870 --> 00:02:38.960 and we found nothing to shroud him in except a striped garment (burdah)—" 00:02:38.960 --> 00:02:39.960 in another narration: 00:02:39.960 --> 00:02:41.960 "and he left only a woolen striped garment (namirah)— 00:02:41.960 --> 00:02:46.120 if we covered his head with it, his feet were exposed, 00:02:46.120 --> 00:02:50.219 and if we covered his feet, his head was exposed. 00:02:50.219 --> 00:02:55.219 So the Prophet (peace be upon him) commanded us to cover his head 00:02:55.219 --> 00:02:59.830 and to put idhkhir grass over his feet." 00:02:59.830 --> 00:03:03.469 Commentary on the hadith: 00:03:03.469 --> 00:03:05.469 "Seeking the Countenance of Allah" 00:03:05.469 --> 00:03:08.530 means desiring the pleasure of Allah, the Exalted and Glorious. 00:03:08.530 --> 00:03:10.530 "So our reward became due from Allah" 00:03:10.530 --> 00:03:13.530 means the reward of the emigrant was guaranteed for us, 00:03:13.530 --> 00:03:17.530 having attained his objective under the divine pledge of Allah Almighty. 00:03:17.530 --> 00:03:21.789 "Among us were those who passed away without consuming any of their reward in this world" 00:03:21.789 --> 00:03:25.789 means he acquired nothing of this world nor amassed its wealth, 00:03:25.789 --> 00:03:32.039 restraining himself from its pleasures so that he might receive his full reward in the Hereafter. 00:03:32.039 --> 00:03:34.039 "Whose fruit ripened" 00:03:34.039 --> 00:03:36.039 means matured and became ready to harvest. 00:03:36.039 --> 00:03:38.039 "Yahdibuha" 00:03:38.039 --> 00:03:40.139 means picks and gathers it. 00:03:40.139 --> 00:03:44.139 Idhkhir is a sweet-smelling desert plant. 00:03:44.139 --> 00:03:48.639 Benefits derived from the hadith: 00:03:48.639 --> 00:03:50.639 It is derived from the hadith 00:03:50.639 --> 00:03:53.639 that there is guidance toward the excellence of sincerity in one's deeds. 00:03:53.639 --> 00:03:57.639 It also clarifies the great virtue of the Companions of the Prophet (peace be upon him), 00:03:57.639 --> 00:04:00.639 both the Emigrants (Muhajirun) and the Ansar. 00:04:00.639 --> 00:04:08.280 Chapter: One who prepared a shroud during the lifetime of the Prophet (peace be upon him) 00:04:08.280 --> 00:04:10.280 and was not rebuked for it. 00:04:10.280 --> 00:04:13.039 On the authority of Sahl ibn Sa'd, who said: 00:04:13.039 --> 00:04:16.040 A woman brought a woven garment (burdah). 00:04:16.040 --> 00:04:18.040 Sahl asked the people, 00:04:18.040 --> 00:04:20.040 "Do you know what a burdah is?" 00:04:20.040 --> 00:04:22.040 Someone replied, "Yes, 00:04:22.040 --> 00:04:25.040 it is a cloak woven with a finished border along its edge." 00:04:25.040 --> 00:04:28.170 She said, "O Messenger of Allah, 00:04:28.170 --> 00:04:31.170 I have woven this with my own hands to clothe you with it." 00:04:31.170 --> 00:04:35.240 The Messenger of Allah (peace be upon him) took it, 00:04:35.240 --> 00:04:37.240 being in need of it. 00:04:37.240 --> 00:04:40.240 He then came out to us wearing it as his waist-wrapper. 00:04:40.240 --> 00:04:43.240 A man among the people felt it with his hand 00:04:43.240 --> 00:04:46.240 and said, "O Messenger of Allah, 00:04:46.240 --> 00:04:48.240 give it to me to wear!" 00:04:48.240 --> 00:04:50.240 He replied, "Yes." 00:04:50.240 --> 00:04:53.240 The Prophet remained seated in the gathering as long as Allah willed, 00:04:53.240 --> 00:04:54.240 then he went back inside, 00:04:54.240 --> 00:04:58.300 folded it up, and sent it to him. 00:04:58.300 --> 00:05:00.300 The people said to the man, 00:05:00.300 --> 00:05:02.300 "You did not do well! 00:05:02.300 --> 00:05:03.300 You asked him for it 00:05:03.300 --> 00:05:07.300 when you knew that he never turns down anyone who asks." 00:05:07.300 --> 00:05:09.300 The man replied, 00:05:09.300 --> 00:05:11.300 "By Allah, I did not ask him for it to wear it, 00:05:11.300 --> 00:05:14.300 but rather that it might be my shroud the day I die." 00:05:14.300 --> 00:05:16.300 In another narration: 00:05:16.300 --> 00:05:21.300 "I hoped for its blessing since the Prophet (peace be upon him) had worn it, 00:05:21.300 --> 00:05:24.459 so that I might be shrouded in it." 00:05:24.459 --> 00:05:26.459 Sahl said, 00:05:26.459 --> 00:05:28.879 "And it indeed became his shroud." 00:05:28.879 --> 00:05:30.879 Commentary on the hadith: 00:05:30.879 --> 00:05:36.360 "Chapter: One who prepared a shroud during the lifetime of the Prophet (peace be upon him) 00:05:36.360 --> 00:05:38.360 and was not rebuked for it." 00:05:38.360 --> 00:05:40.360 "Ista'adda" 00:05:40.360 --> 00:05:42.360 means prepared and readied beforehand. 00:05:42.360 --> 00:05:44.360 "A burdah" 00:05:44.360 --> 00:05:46.360 means a striped garment 00:05:46.360 --> 00:05:48.360 in the custom of the Arabs, used as an outer wrap. 00:05:48.360 --> 00:05:52.480 "A cloak woven with a finished border along its edge" 00:05:52.480 --> 00:05:55.480 indicates that it was brand new, 00:05:55.480 --> 00:05:58.480 its selvage still untrimmed and never worn before. 00:05:58.480 --> 00:06:01.579 "Hawashi al-thawb" refers to the borders and edges of a garment. 00:06:01.579 --> 00:06:03.579 "He felt it (jassaha)" 00:06:03.579 --> 00:06:05.610 means he touched it with his hand. 00:06:05.610 --> 00:06:07.610 "Then he folded it" 00:06:07.610 --> 00:06:09.870 means he folded up the burdah. 00:06:09.870 --> 00:06:12.829 Benefits derived from the hadith: 00:06:12.829 --> 00:06:14.829 It is derived from the hadith 00:06:14.829 --> 00:06:18.829 that the Prophet (peace be upon him) accepted gifts. 00:06:18.829 --> 00:06:23.829 It demonstrates the permissibility of expressing admiration for fine clothing seen on another person, 00:06:23.829 --> 00:06:26.829 either to acknowledge its value 00:06:26.829 --> 00:06:29.829 or to hint at requesting it from them, 00:06:29.829 --> 00:06:31.829 where such a request is appropriate. 00:06:31.829 --> 00:06:36.829 It shows the propriety of rebuking someone who outwardly violates proper decorum. 00:06:36.829 --> 00:06:39.829 It illustrates the permissibility of asking for something in a polite manner. 00:06:39.829 --> 00:06:44.829 It shows that it is permissible for a leader or person of authority to accept a gift from a poor person. 00:06:44.829 --> 00:06:47.829 It shows the permissibility of asking a leader or ruler for a gift. 00:06:47.829 --> 00:06:51.829 The hadith also demonstrates that the Companions (may Allah be pleased with them) 00:06:51.829 --> 00:06:55.829 sought blessings through the physical relics of the Prophet (peace be upon him). 00:06:55.829 --> 00:07:00.910 It also contains encouragement toward altruism and selflessness. 00:07:00.910 --> 00:07:05.800 Chapter: A woman's mourning for someone other than her husband. 00:07:05.800 --> 00:07:08.800 On the authority of Zaynab bint Abi Salamah, who said: 00:07:08.800 --> 00:07:12.800 When the news of Abu Sufyan's death arrived from the Levant, 00:07:12.800 --> 00:07:17.800 Umm Habibah (may Allah be pleased with her) called for a yellow-tinted perfume on the third day. 00:07:17.800 --> 00:07:21.800 She applied some of it to the sides of her face and her forearms, 00:07:21.800 --> 00:07:22.800 and then said: 00:07:22.800 --> 00:07:25.800 "By Allah, I have no personal need for perfume, 00:07:25.800 --> 00:07:30.800 were it not that I heard the Prophet (peace be upon him) say: 00:07:30.800 --> 00:07:35.800 'It is not lawful for a woman who believes in Allah and the Last Day 00:07:35.800 --> 00:07:38.800 to mourn for a deceased person for more than three nights, 00:07:38.800 --> 00:07:40.800 except for a husband, 00:07:40.800 --> 00:07:45.800 for whom she must mourn for four months and ten days.'" 00:07:45.800 --> 00:07:49.540 On the authority of Zaynab bint Abi Salamah, who said: 00:07:49.540 --> 00:07:52.540 I entered upon Zaynab bint Jahsh 00:07:52.540 --> 00:07:54.540 when her brother passed away. 00:07:54.540 --> 00:07:57.540 She called for perfume, applied some of it to herself, 00:07:57.540 --> 00:07:59.540 and then said: 00:07:59.540 --> 00:08:02.540 "I have no need for perfume, 00:08:02.540 --> 00:08:05.540 except that I heard the Messenger of Allah (peace be upon him) 00:08:05.540 --> 00:08:07.540 saying from the pulpit: 00:08:07.540 --> 00:08:12.540 'It is not lawful for a woman who believes in Allah and the Last Day 00:08:12.540 --> 00:08:15.540 to mourn for a deceased person for more than three nights, 00:08:15.540 --> 00:08:20.540 except for a husband, for four months and ten days.'" 00:08:20.540 --> 00:08:24.180 Commentary on the hadith: 00:08:24.180 --> 00:08:25.180 "The news of death arrived" 00:08:25.180 --> 00:08:28.720 means the report of his demise reached them. 00:08:28.720 --> 00:08:29.720 "Sufrah" 00:08:29.720 --> 00:08:32.789 is a type of perfume characterized by a yellowish tint. 00:08:32.789 --> 00:08:34.789 "Her 'aridayha" 00:08:34.789 --> 00:08:36.879 refers to the sides of her face: 00:08:36.879 --> 00:08:37.879 "'Arid" 00:08:37.879 --> 00:08:41.879 is what grows along the sides of the jawline above the chin, 00:08:41.879 --> 00:08:43.879 and it is also said that a person's 'arid 00:08:43.879 --> 00:08:45.879 refers to the two sides of the cheeks. 00:08:45.879 --> 00:08:46.950 "La-ghaniyyah" 00:08:46.950 --> 00:08:49.950 means having no desire or need for it. 00:08:49.950 --> 00:08:50.950 "To mourn (an tuhidda)" 00:08:50.950 --> 00:08:57.039 means to abandon adornment, perfume, and everything that attracts suitors. 00:08:57.039 --> 00:08:58.039 "Except for a husband" 00:08:58.039 --> 00:09:01.039 means mourning on account of the death of her husband. 00:09:01.039 --> 00:09:03.139 "She touched herself with it" 00:09:03.139 --> 00:09:05.139 means she applied perfume to herself. 00:09:05.139 --> 00:09:08.269 "I have no need for perfume, 00:09:08.269 --> 00:09:12.269 except that I heard the Messenger of Allah (peace be upon him)" 00:09:12.269 --> 00:09:15.269 means that the sole motive for doing so 00:09:15.269 --> 00:09:19.269 was compliance with the command of the Prophet (peace be upon him). 00:09:19.269 --> 00:09:22.460 Benefits derived from the hadith: 00:09:22.460 --> 00:09:25.159 It is derived from the hadith 00:09:25.159 --> 00:09:32.159 that it is permissible for a non-wife to refrain from adornment and luxuries out of grief for up to three days. 00:09:32.159 --> 00:09:37.320 The hadith also indicates the merit of women wearing perfume and beautifying themselves in normal circumstances. 00:09:37.320 --> 00:09:42.320 It highlights the great virtue of the Mothers of the Believers (may Allah be pleased with them). 00:09:42.320 --> 00:09:47.549 It affirms the principle that a narrator does not abandon acting upon the hadith they transmit. 00:09:47.549 --> 00:09:53.529 Chapter: The statement of the Prophet (peace be upon him): 00:09:53.529 --> 00:09:57.529 "The deceased is punished on account of some of the weeping of his family over him," 00:09:57.529 --> 00:10:00.529 when wailing was part of his customary practice; 00:10:00.529 --> 00:10:04.529 and what is permitted of weeping without wailing. 00:10:04.529 --> 00:10:09.590 On the authority of Usamah ibn Zayd (may Allah be pleased with both of them), who said: 00:10:09.590 --> 00:10:13.649 The daughter of the Prophet (peace be upon him) sent a message to him, saying: 00:10:13.649 --> 00:10:17.649 "My son is at the point of death, so please come to us." 00:10:17.649 --> 00:10:20.720 So he sent someone offering greetings of peace and saying: 00:10:20.720 --> 00:10:25.720 "To Allah belongs whatever He takes, and to Him belongs whatever He gives, 00:10:25.720 --> 00:10:28.720 and everything with Him has an appointed term; 00:10:28.720 --> 00:10:31.720 so let her be patient and seek Allah's reward." 00:10:31.720 --> 00:10:35.779 But she sent back to him, adjuring him to come to her. 00:10:35.779 --> 00:10:38.809 So he stood up, accompanied by Sa'd ibn 'Ubadah, 00:10:38.809 --> 00:10:40.809 Mu'adh ibn Jabal, 00:10:40.809 --> 00:10:42.809 Ubayy ibn Ka'b, 00:10:42.809 --> 00:10:44.809 Zayd ibn Thabit, 00:10:44.809 --> 00:10:46.809 and in one narration, 00:10:46.809 --> 00:10:48.809 'Ubadah ibn al-Samit, 00:10:48.809 --> 00:10:49.809 along with other men. 00:10:49.809 --> 00:10:54.840 Then the child was lifted up to the Messenger of Allah, peace and blessings of Allah be upon him, 00:10:54.840 --> 00:10:56.840 while his soul was rattling, 00:10:57.840 --> 00:10:59.840 as if it were an old, dry waterskin. 00:10:59.840 --> 00:11:01.909 In another narration: 00:11:01.909 --> 00:11:03.909 while his soul was convulsing, 00:11:03.909 --> 00:11:05.909 and in yet another narration: 00:11:05.909 --> 00:11:09.039 while his breath was trembling heavily in his chest. 00:11:09.039 --> 00:11:11.100 Thereupon, his eyes overflowed with tears. 00:11:11.100 --> 00:11:13.100 Sa'd said: 00:11:13.100 --> 00:11:16.100 "O Messenger of Allah, what is this?" 00:11:16.100 --> 00:11:18.100 He replied: 00:11:18.100 --> 00:11:22.100 "This is a mercy that Allah has placed in the hearts of His servants, 00:11:22.100 --> 00:11:26.929 and Allah only shows mercy to those of His servants who are merciful." 00:11:26.929 --> 00:11:30.379 Commentary on the hadith: 00:11:30.379 --> 00:11:33.379 The daughter of the Prophet, peace be upon him, 00:11:33.379 --> 00:11:36.379 was Zaynab, may Allah be pleased with her. 00:11:36.379 --> 00:11:38.409 Her words, "My son," 00:11:38.409 --> 00:11:40.409 it was said that his name was 'Ali. 00:11:40.409 --> 00:11:41.440 "Is dying," 00:11:41.440 --> 00:11:43.440 meaning he is on the verge of death, 00:11:43.440 --> 00:11:45.440 that is, in the throes of death. 00:11:45.440 --> 00:11:47.440 "And let her seek reward," 00:11:47.440 --> 00:11:49.440 seeking reward (ihtisab) 00:11:49.440 --> 00:11:52.440 means patient endurance and content acceptance of the decree of Allah Almighty, 00:11:52.440 --> 00:11:55.600 hoping for His mercy and forgiveness. 00:11:55.600 --> 00:11:57.600 "Adjuring him," 00:11:57.600 --> 00:11:59.600 meaning she urged him insistently by an oath. 00:11:59.600 --> 00:12:04.730 "Then the child was lifted up to the Messenger of Allah, peace and blessings of Allah be upon him," 00:12:04.730 --> 00:12:09.799 meaning he was handed over and presented to the Prophet, peace be upon him. 00:12:09.799 --> 00:12:11.799 "While his soul was rattling," 00:12:11.799 --> 00:12:14.799 meaning it was agitated and trembling, 00:12:14.799 --> 00:12:17.799 and the intent is that whenever it settled into one state, 00:12:17.799 --> 00:12:20.799 it quickly shifted into another, 00:12:20.799 --> 00:12:22.799 drawing closer to death, 00:12:22.799 --> 00:12:25.919 never remaining stable in a single condition. 00:12:25.919 --> 00:12:27.919 "As if it were an old, dry waterskin," 00:12:27.919 --> 00:12:30.990 meaning like a worn-out waterskin. 00:12:30.990 --> 00:12:32.990 "His eyes overflowed," 00:12:32.990 --> 00:12:35.049 meaning they streamed with tears. 00:12:35.049 --> 00:12:37.049 "While his soul was convulsing," 00:12:37.049 --> 00:12:40.149 meaning trembling like someone terrified. 00:12:40.149 --> 00:12:42.149 "While his breath was trembling," 00:12:42.149 --> 00:12:45.559 meaning moving with a loud, raspy sound. 00:12:45.559 --> 00:12:49.200 Among the benefits derived from the hadith: 00:12:49.200 --> 00:12:51.200 It is deduced from the hadith 00:12:51.200 --> 00:12:54.200 that it is permissible to summon people of virtue to a dying person 00:12:54.200 --> 00:12:56.200 in the hope of receiving their supplications. 00:12:56.200 --> 00:13:01.200 It also shows the permissibility of walking to offer condolences or visit the sick without prior permission, 00:13:01.200 --> 00:13:03.200 unlike going to a banquet. 00:13:03.200 --> 00:13:06.200 It indicates the recommendation to fulfill someone's oath. 00:13:06.200 --> 00:13:12.200 It highlights the recommendation to urge the afflicted person to exercise patience even before the calamity occurs. 00:13:12.200 --> 00:13:15.200 It encourages proper etiquette when asking questions. 00:13:15.200 --> 00:13:21.200 It illustrates the perfection of his compassion, peace and blessings of Allah be upon him, and his mercy toward the Ummah. 00:13:21.200 --> 00:13:27.279 On the authority of Anas ibn Malik, may Allah be pleased with him, who said: 00:13:27.279 --> 00:13:32.279 "We attended the funeral of a daughter of the Messenger of Allah, peace and blessings of Allah be upon him." 00:13:32.279 --> 00:13:33.279 He said: 00:13:33.279 --> 00:13:38.279 "And the Messenger of Allah, peace and blessings of Allah be upon him, was seated by the graveside." 00:13:38.279 --> 00:13:39.350 He said: 00:13:39.350 --> 00:13:43.409 "And I saw his eyes shedding tears." 00:13:43.409 --> 00:13:44.409 He said: 00:13:44.409 --> 00:13:45.409 "Then he said: 00:13:45.409 --> 00:13:49.409 'Is there anyone among you who did not indulge in marital relations last night?'" 00:13:49.409 --> 00:13:51.409 Abu Talhah replied: 00:13:51.409 --> 00:13:52.509 "I did not." 00:13:52.509 --> 00:13:53.509 He said: 00:13:53.509 --> 00:13:55.570 "Then descend." 00:13:55.570 --> 00:13:56.570 He said: 00:13:56.570 --> 00:13:58.570 "So he descended into her grave." 00:13:58.570 --> 00:14:02.340 Commentary on the hadith: 00:14:02.340 --> 00:14:05.340 "We attended," meaning we were present at. 00:14:05.340 --> 00:14:10.399 "A daughter," refers to Umm Kulthum, may Allah be pleased with her. 00:14:10.399 --> 00:14:12.399 "Did not indulge last night," 00:14:12.399 --> 00:14:14.399 it means he did not commit a sin, 00:14:14.399 --> 00:14:15.399 and it was also said: 00:14:15.399 --> 00:14:17.399 he did not have intimate relations with his wife. 00:14:17.399 --> 00:14:21.269 Among the benefits derived from the hadith: 00:14:21.269 --> 00:14:23.269 It is deduced from the hadith 00:14:23.269 --> 00:14:27.269 that it is permissible for men to lower a woman into her grave, 00:14:27.269 --> 00:14:30.269 as they possess greater physical strength for that task. 00:14:30.269 --> 00:14:33.269 It also shows the permissibility of sitting by the side of the grave. 00:14:33.269 --> 00:14:40.279 On the authority of 'Abdullah ibn 'Ubaydullah ibn Abi Mulaykah, who said: 00:14:40.279 --> 00:14:44.279 "A daughter of 'Uthman, may Allah be pleased with him, died in Mecca, 00:14:44.279 --> 00:14:46.279 and we went to attend her funeral. 00:14:46.279 --> 00:14:50.279 Ibn 'Umar and Ibn 'Abbas, may Allah be pleased with them, were also present, 00:14:50.279 --> 00:14:53.279 and I was sitting between the two of them— 00:14:53.279 --> 00:14:54.279 or he said: 00:14:54.279 --> 00:14:57.279 'I sat next to one of them, 00:14:57.279 --> 00:15:00.279 and then the other came and sat beside me.'" 00:15:00.279 --> 00:15:05.279 'Abdullah ibn 'Umar said to 'Umar ibn 'Uthman: 00:15:05.279 --> 00:15:08.279 "Will you not forbid the weeping? 00:15:08.279 --> 00:15:12.279 For the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:15:12.279 --> 00:15:16.279 'Indeed, the deceased is punished on account of his family's weeping over him.'" 00:15:16.279 --> 00:15:20.440 Ibn 'Abbas, may Allah be pleased with them, said: 00:15:20.440 --> 00:15:24.440 "'Umar, may Allah be pleased with him, used to say something of that sort." 00:15:24.440 --> 00:15:26.440 Then he narrated, 00:15:26.440 --> 00:15:27.440 saying: 00:15:27.440 --> 00:15:31.440 "I returned from Mecca with 'Umar, may Allah be pleased with him, 00:15:31.440 --> 00:15:34.440 until, when we were at al-Bayda', 00:15:34.440 --> 00:15:37.440 he noticed a traveling party under the shade of a thorn tree. 00:15:37.440 --> 00:15:38.440 He said: 00:15:38.440 --> 00:15:39.440 He said: 00:15:39.440 --> 00:15:43.509 'Go and see who that traveling party is.' 00:15:43.509 --> 00:15:44.509 He said: 00:15:44.509 --> 00:15:45.509 'So I looked, 00:15:45.509 --> 00:15:47.509 and it was Suhayb.' 00:15:47.509 --> 00:15:48.509 I informed him, 00:15:48.509 --> 00:15:49.509 and he said: 00:15:49.509 --> 00:15:51.509 'Call him to me.' 00:15:51.509 --> 00:15:54.509 So I went back to Suhayb and said: 00:15:54.509 --> 00:15:57.509 'Ride on and join the Commander of the Faithful.' 00:15:57.509 --> 00:15:59.600 Later, when 'Umar was fatally wounded, 00:15:59.600 --> 00:16:02.600 Suhayb entered weeping, saying: 00:16:02.600 --> 00:16:05.600 'O my brother! O my companion!' 00:16:05.600 --> 00:16:08.669 'Umar, may Allah be pleased with him, said: 00:16:08.669 --> 00:16:11.669 'O Suhayb, do you weep over me, 00:16:11.669 --> 00:16:15.669 when the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:16:15.669 --> 00:16:19.669 "The deceased is punished on account of some of the weeping of his family over him"?'" 00:16:19.669 --> 00:16:23.759 Ibn 'Abbas, may Allah be pleased with them, said: 00:16:23.759 --> 00:16:26.759 "When 'Umar, may Allah be pleased with him, died, 00:16:26.759 --> 00:16:30.759 I mentioned this to 'A'ishah, may Allah be pleased with her. 00:16:30.759 --> 00:16:31.759 She said: 00:16:31.759 --> 00:16:33.759 'May Allah have mercy on 'Umar! 00:16:33.759 --> 00:16:37.759 By Allah, the Messenger of Allah, peace and blessings of Allah be upon him, never stated 00:16:37.759 --> 00:16:42.759 that Allah punishes a believer on account of his family's weeping over him. 00:16:42.759 --> 00:16:47.759 Rather, the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:16:47.759 --> 00:16:52.759 "Allah increases the punishment of the disbeliever on account of his family's weeping over him."' 00:16:52.759 --> 00:16:54.759 And she said: 00:16:54.759 --> 00:16:56.759 'The Qur'an is sufficient for you: 00:16:56.759 --> 00:17:00.759 ﴾And no bearer of burdens shall bear the burden of another.﴿' 00:17:01.799 --> 00:17:05.799 At that, Ibn 'Abbas, may Allah be pleased with them, said: 00:17:05.799 --> 00:17:08.920 'And Allah is the One Who brings about laughter and weeping.' 00:17:08.920 --> 00:17:10.920 Ibn Abi Mulaykah said: 00:17:10.920 --> 00:17:15.920 'By Allah, Ibn 'Umar, may Allah be pleased with them, did not utter a single word in reply.'" 00:17:19.500 --> 00:17:23.170 "A daughter of 'Uthman, may Allah be pleased with him, died," 00:17:23.170 --> 00:17:25.170 she was Umm Aban. 00:17:25.170 --> 00:17:27.170 "To attend her," 00:17:27.170 --> 00:17:29.170 meaning to be present at her funeral. 00:17:29.170 --> 00:17:31.200 "On account of his family's weeping over him," 00:17:31.200 --> 00:17:34.200 this phrasing reflects what is typical and customary, 00:17:34.200 --> 00:17:38.200 since it is well known that it is usually one's family that weeps over the deceased; 00:17:38.200 --> 00:17:42.200 this is understood to apply to one who instructed that he be wept over. 00:17:42.200 --> 00:17:44.329 "At al-Bayda'," 00:17:44.329 --> 00:17:47.329 it is an open desert plain between Mecca and Medina. 00:17:47.329 --> 00:17:51.329 "The traveling party" refers to camel riders on a journey, 00:17:51.329 --> 00:17:54.329 usually designating a group of ten or more. 00:17:54.329 --> 00:17:56.490 "Under the shade of a thorn tree," 00:17:56.490 --> 00:18:00.490 it is a large tree belonging to the thorny acacia family. 00:18:00.490 --> 00:18:01.650 "And join," 00:18:01.650 --> 00:18:03.650 meaning catch up with. 00:18:03.650 --> 00:18:05.779 "When 'Umar was fatally wounded," 00:18:05.779 --> 00:18:08.779 meaning struck with the injury from which he passed away. 00:18:08.779 --> 00:18:09.779 "O my brother!" 00:18:09.779 --> 00:18:11.779 "O my companion!" 00:18:11.779 --> 00:18:14.779 This form of address is for lamentation and expression of deep sorrow. 00:18:14.779 --> 00:18:16.910 "May Allah have mercy on 'Umar," 00:18:16.910 --> 00:18:19.910 this exemplifies the refined etiquette practiced among the Companions, 00:18:19.910 --> 00:18:21.910 serving as a courteous preamble and soft dismissal 00:18:21.910 --> 00:18:24.910 of any discomfort arising from attributing an error to him. 00:18:24.910 --> 00:18:28.069 "Sufficient for you," meaning it is enough for you. 00:18:28.069 --> 00:18:31.069 ﴾And no bearer of burdens shall bear the burden of another.﴿ 00:18:31.069 --> 00:18:34.069 Rather, each soul bears only its own burden. 00:18:34.069 --> 00:18:38.069 Even if someone causes another's misguidance and sin, 00:18:38.069 --> 00:18:44.069 he bears the sin of causing it, without diminishing anything from the sin of the direct perpetrator. 00:18:44.069 --> 00:18:46.450 "Brings about laughter and weeping," 00:18:46.450 --> 00:18:49.450 meaning that tears are beyond the control of the child of Adam, 00:18:49.450 --> 00:18:52.450 and he has no active hand in producing them, 00:18:52.450 --> 00:18:54.450 let alone the deceased person; 00:18:54.450 --> 00:18:57.450 how then could one be punished for them? 00:18:57.450 --> 00:19:01.000 Among the benefits derived from the hadith: 00:19:01.000 --> 00:19:03.920 It is deduced from the hadith 00:19:03.920 --> 00:19:05.920 that the prohibited weeping 00:19:05.920 --> 00:19:08.920 is the weeping accompanied by wailing or raising the voice, 00:19:08.920 --> 00:19:10.920 not the mere shedding of tears. 00:19:10.920 --> 00:19:16.920 The hadith demonstrates the exemplary etiquette the Companions, may Allah be pleased with them, maintained with one another. 00:19:16.920 --> 00:19:19.920 It shows that scholarly disagreement among the Companions 00:19:19.920 --> 00:19:22.920 was bounded by a noble ethical fence. 00:19:22.920 --> 00:19:28.920 It demonstrates that the mutual love among the Companions remained steadfast, 00:19:28.920 --> 00:19:32.920 never spoiled by disagreement over secondary legal matters. 00:19:32.920 --> 00:19:39.990 The hadith illustrates the Companions correcting one another regarding narration and textual understanding. 00:19:39.990 --> 00:19:42.049 It shows yielding gracefully to the evidence, 00:19:42.049 --> 00:19:46.049 which is why Ibn 'Umar, may Allah be pleased with them, remained silent. 00:19:46.049 --> 00:19:49.049 The hadith contains an affirmation of the punishment in the grave. 00:19:49.049 --> 00:19:53.049 It highlights the legitimacy of enjoining what is right and forbidding what is wrong. 00:19:53.049 --> 00:20:01.049 The hadith indicates that whoever requests or is known to approve of being wailed over after death, and is then wailed over, 00:20:01.049 --> 00:20:04.049 will indeed be punished on account of that wailing. 00:20:04.049 --> 00:20:10.119 It also indicates the general rule that a person is punished only for what they have directly earned or caused. 00:20:10.119 --> 00:20:15.119 It demonstrates the virtue and high standing of 'Umar, may Allah be pleased with him, 00:20:15.119 --> 00:20:19.119 and the Companions' deep awareness of such exalted ranks. 00:20:19.119 --> 00:20:25.150 It shows the intense love of Suhayb (may Allah be pleased with him) for 'Umar. 00:20:25.150 --> 00:20:29.180 It also shows the virtue of Ibn 'Umar, may Allah be pleased with them both, 00:20:29.180 --> 00:20:32.180 and his strict adherence to textual evidence. 00:20:32.180 --> 00:20:37.180 It provides guidance on the necessity of reconciling religious texts 00:20:37.180 --> 00:20:41.180 and the imperative to resolve any apparent contradiction between them. 00:20:41.180 --> 00:20:49.230 Narrated 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace and blessings of Allah be upon him), that she said: 00:20:49.230 --> 00:20:57.230 "The Messenger of Allah (peace and blessings of Allah be upon him) merely passed by a Jewish woman whose family was weeping over her, 00:20:57.230 --> 00:21:04.230 and he said: 'They are indeed weeping over her, while she is being punished in her grave.'" 00:21:04.230 --> 00:21:07.769 Commentary on the hadith: 00:21:07.769 --> 00:21:13.119 "She is being punished in her grave"—meaning she is punished on account of her disbelief. 00:21:13.119 --> 00:21:16.349 Key benefits of the hadith: 00:21:16.349 --> 00:21:20.240 The hadith affirms the reality of the punishment of the grave, 00:21:20.240 --> 00:21:24.240 and that whoever dies in disbelief is punished in their grave. 00:21:24.240 --> 00:21:28.279 The hadith also contains an indication of the prohibition of wailing. 00:21:28.279 --> 00:21:33.319 Narrated Abu Burdah, from his father, who said: 00:21:33.319 --> 00:21:36.319 "When 'Umar (may Allah be pleased with him) was fatally wounded, 00:21:37.319 --> 00:21:39.319 Suhayb began to cry out: 00:21:39.319 --> 00:21:41.319 'O my brother!' 00:21:41.319 --> 00:21:47.319 Whereupon 'Umar said: 'Did you not know that the Prophet (peace and blessings of Allah be upon him) said: 00:21:47.319 --> 00:21:51.319 "The deceased is punished by the weeping of the living"?'" 00:21:51.319 --> 00:21:54.839 Commentary on the hadith: 00:21:54.839 --> 00:22:01.319 "'Umar was fatally wounded' refers to the mortal wound that resulted in his death. 00:22:01.319 --> 00:22:04.319 'Did you not know?' means: has this report not reached you? 00:22:04.319 --> 00:22:07.730 Key benefits of the hadith: 00:22:07.730 --> 00:22:12.470 The hadith exemplifies enjoining good and forbidding evil, 00:22:12.470 --> 00:22:16.470 as well as reminding others of the hadith of the Prophet (peace be upon him) 00:22:16.470 --> 00:22:20.470 in conjunction with enjoining good and forbidding evil. 00:22:20.470 --> 00:22:23.470 The hadith also affirms the reality of the punishment of the grave. 00:22:23.470 --> 00:22:29.450 Chapter: What is disliked regarding wailing over the deceased. 00:22:29.450 --> 00:22:34.059 Narrated al-Mughirah (may Allah be pleased with him), who said: 00:22:34.059 --> 00:22:38.059 "I heard the Prophet (peace and blessings of Allah be upon him) say: 00:22:38.059 --> 00:22:43.059 'Attributing a lie to me is not like lying about anyone else; 00:22:43.059 --> 00:22:46.059 whoever intentionally lies against me, 00:22:46.059 --> 00:22:49.059 let him take his seat in the Fire.' 00:22:49.059 --> 00:22:54.190 And I heard the Prophet (peace be upon him) say: 00:22:54.190 --> 00:22:56.190 'Whoever is wailed over 00:22:56.190 --> 00:22:59.829 is punished because of that wailing.'" 00:22:59.829 --> 00:23:03.119 Commentary on the hadith: 00:23:03.119 --> 00:23:06.150 "Anyone else"—meaning anyone other than me. 00:23:06.150 --> 00:23:09.150 "Let him take his seat in the Fire"— 00:23:09.150 --> 00:23:12.240 meaning: let him prepare his dwelling place in the Hellfire. 00:23:12.240 --> 00:23:16.500 "Whoever is wailed over"—meaning when people wail and lament over them. 00:23:16.500 --> 00:23:20.329 Key benefits of the hadith: 00:23:20.329 --> 00:23:22.329 From this hadith it is deduced: 00:23:22.329 --> 00:23:25.329 That wailing is forbidden by consensus (ijma'), 00:23:25.329 --> 00:23:28.329 and that it is one of the practices of the pre-Islamic Jahiliyyah. 00:23:28.329 --> 00:23:32.329 It also establishes the absolute prohibition of lying against the Prophet (peace be upon him), 00:23:32.329 --> 00:23:34.329 which is among the major sins. 00:23:34.329 --> 00:23:37.480 Chapter: 00:23:37.480 --> 00:23:40.480 "He is not of us who tears his garments at the chest." 00:23:40.480 --> 00:23:45.210 Narrated 'Abdullah (may Allah be pleased with him), who said: 00:23:45.210 --> 00:23:48.210 The Prophet (peace and blessings of Allah be upon him) said: 00:23:48.210 --> 00:23:51.210 "He is not of us who strikes his cheeks, 00:23:51.210 --> 00:23:53.210 tears his garments at the chest, 00:23:53.210 --> 00:23:56.950 or cries out with the cries of the Jahiliyyah." 00:23:56.950 --> 00:24:00.400 Commentary on the hadith: 00:24:00.400 --> 00:24:01.400 "He is not of us"— 00:24:01.400 --> 00:24:03.400 meaning: he is not among those who follow our Sunnah, 00:24:03.400 --> 00:24:06.400 nor is he among those guided by our guidance. 00:24:06.400 --> 00:24:07.400 "Strikes" (latm)— 00:24:07.400 --> 00:24:08.400 means slapping or beating. 00:24:08.400 --> 00:24:10.400 "Tears his garments at the chest"— 00:24:10.400 --> 00:24:12.400 means ripping one's clothes open. 00:24:12.400 --> 00:24:15.400 "Or cries out with the cries of the Jahiliyyah"— 00:24:15.400 --> 00:24:19.400 meaning: the impermissible utterances made by the people of the Jahiliyyah, 00:24:19.400 --> 00:24:20.400 such as their cries of 00:24:20.400 --> 00:24:23.400 'O my support!' and similar lamentations. 00:24:23.400 --> 00:24:26.619 Key benefits of the hadith: 00:24:26.619 --> 00:24:29.259 From this hadith it is deduced: 00:24:29.259 --> 00:24:32.259 The prohibition of the practices of the Jahiliyyah. 00:24:32.259 --> 00:24:35.259 It establishes the prohibition of striking the cheeks and wailing, 00:24:35.259 --> 00:24:38.259 as well as the prohibition of ruining wealth when a calamity strikes. 00:24:38.259 --> 00:24:44.369 Chapter: What is forbidden regarding shaving the head upon a calamity. 00:24:44.369 --> 00:24:48.039 Narrated Abu Burdah ibn Abi Musa, who said: 00:24:48.039 --> 00:24:52.039 "Abu Musa became severely ill 00:24:52.039 --> 00:24:53.039 and fell unconscious, 00:24:53.039 --> 00:24:57.039 while his head was resting in the lap of a woman of his household, 00:24:57.039 --> 00:25:01.039 and he was unable to respond to her at all. 00:25:01.039 --> 00:25:03.039 When he regained consciousness, he said: 00:25:03.039 --> 00:25:09.039 'I disassociate myself from anyone whom the Messenger of Allah (peace and blessings of Allah be upon him) disassociated himself from; 00:25:09.039 --> 00:25:13.109 indeed, the Messenger of Allah (peace and blessings of Allah be upon him) 00:25:13.109 --> 00:25:18.109 disassociated himself from the wailing woman (al-saliqah), the hair-shaving woman (al-haliqah), and the garment-rending woman (al-shaqqah).'" 00:25:18.109 --> 00:25:21.680 Commentary on the hadith: 00:25:21.680 --> 00:25:24.200 "Became ill" (waji'a) means fell sick. 00:25:24.200 --> 00:25:26.230 "Fell unconscious" 00:25:26.230 --> 00:25:28.230 means he fainted. 00:25:28.230 --> 00:25:30.230 "In the lap" (hujr) means in her care and embrace. 00:25:30.230 --> 00:25:32.230 "A woman of his household"— 00:25:32.230 --> 00:25:34.230 she was his wife, Safiyyah. 00:25:34.230 --> 00:25:36.359 "Al-saliqah"— 00:25:36.359 --> 00:25:39.359 is the woman who raises her voice in wailing at the time of calamity; 00:25:39.359 --> 00:25:43.359 it is also said: she who slaps and scratches her face. 00:25:43.359 --> 00:25:45.450 "Al-haliqah"— 00:25:45.450 --> 00:25:48.450 is the woman who shaves her hair upon a calamity. 00:25:48.450 --> 00:25:50.450 "Al-shaqqah"— 00:25:50.450 --> 00:25:54.450 is the woman who tears her clothes upon a calamity. 00:25:54.450 --> 00:25:57.900 Key benefits of the hadith: 00:25:57.900 --> 00:26:00.730 From this hadith it is deduced: 00:26:00.730 --> 00:26:02.730 That loud lamentation and wailing, 00:26:02.730 --> 00:26:04.730 striking the cheeks, tearing the clothes, 00:26:04.730 --> 00:26:07.730 scratching the face, disheveling the hair, 00:26:07.730 --> 00:26:10.730 and invoking woe and ruin— 00:26:10.730 --> 00:26:13.730 all of these are strictly forbidden acts. 00:26:13.730 --> 00:26:15.799 It also establishes the legitimacy of a sick person 00:26:15.799 --> 00:26:19.799 enjoining good and forbidding evil. 00:26:19.799 --> 00:26:23.910 Chapter: One who sits during a bereavement 00:26:23.910 --> 00:26:26.910 with grief visible upon him. 00:26:26.910 --> 00:26:30.839 Narrated 'A'ishah (may Allah be pleased with her), who said: 00:26:30.839 --> 00:26:34.839 "When news reached the Prophet (peace and blessings of Allah be upon him) 00:26:34.839 --> 00:26:38.839 of the martyrdom of Ibn Harithah, Ja'far, and Ibn Rawahah, 00:26:38.839 --> 00:26:40.839 he sat down, with grief visibly evident upon him, 00:26:40.839 --> 00:26:43.839 while I was looking through a chink in the door— 00:26:43.839 --> 00:26:45.839 that is, the crack of the door. 00:26:45.839 --> 00:26:48.869 A man came to him and said: 00:26:48.869 --> 00:26:50.869 'The women of Ja'far...' 00:26:50.869 --> 00:26:52.869 and he mentioned their weeping, 00:26:52.869 --> 00:26:55.869 so the Prophet commanded him to forbid them. 00:26:55.869 --> 00:26:56.869 The man left, 00:26:56.869 --> 00:26:58.869 then returned a second time saying: 00:26:58.869 --> 00:27:00.869 'They have not obeyed.' 00:27:00.869 --> 00:27:01.869 So he said: 00:27:01.869 --> 00:27:03.869 'Forbid them.' 00:27:03.869 --> 00:27:05.900 The man came a third time 00:27:05.900 --> 00:27:06.900 and said: 00:27:06.900 --> 00:27:10.900 'By Allah, they have overcome us, O Messenger of Allah!' 00:27:10.900 --> 00:27:13.059 She said: I think he then said: 00:27:13.059 --> 00:27:17.059 'Throw dust into their mouths.' 00:27:17.059 --> 00:27:18.190 So I said: 00:27:18.190 --> 00:27:20.190 'May Allah rub your nose in the dust! 00:27:20.190 --> 00:27:25.190 You neither did what the Messenger of Allah (peace and blessings of Allah be upon him) commanded you, 00:27:26.190 --> 00:27:31.190 nor did you spare the Messenger of Allah (peace and blessings of Allah be upon him) from distress!'" 00:27:31.190 --> 00:27:35.660 Commentary on the hadith: 00:27:35.660 --> 00:27:37.660 "Ibn Harithah"— 00:27:37.660 --> 00:27:40.720 is Zayd ibn Harithah, may Allah be pleased with him. 00:27:40.720 --> 00:27:41.720 "Ja'far"— 00:27:41.720 --> 00:27:44.720 is Ja'far ibn Abi Talib, may Allah be pleased with him. 00:27:44.720 --> 00:27:46.759 "Ibn Rawahah"— 00:27:46.759 --> 00:27:49.759 is 'Abdullah ibn Rawahah, may Allah be pleased with him. 00:27:49.759 --> 00:27:52.789 "Grief was visibly evident upon him"— 00:27:52.789 --> 00:27:54.789 as though he sought to suppress his sorrow, 00:27:54.789 --> 00:27:56.789 but only that which was unavoidable 00:27:56.789 --> 00:27:59.950 for human nature showed through. 00:27:59.950 --> 00:28:00.950 "The women of Ja'far"— 00:28:00.950 --> 00:28:03.950 refers to his wife and the women gathered with her. 00:28:03.950 --> 00:28:05.980 "They have overcome us"— 00:28:05.980 --> 00:28:07.980 meaning they refused to stop crying. 00:28:07.980 --> 00:28:11.039 "Throw dust into their mouths"— 00:28:11.039 --> 00:28:15.039 he commanded him to silence their mouths with dust, 00:28:15.039 --> 00:28:17.039 specifying the mouths 00:28:17.039 --> 00:28:19.039 because they are the instrument of wailing; 00:28:19.039 --> 00:28:22.039 other interpretations have also been offered. 00:28:22.039 --> 00:28:24.269 "May Allah rub your nose in the dust"— 00:28:24.269 --> 00:28:27.269 meaning: may Allah bring you low by sticking your nose into ragham, 00:28:27.269 --> 00:28:29.269 which is dust. 00:28:29.269 --> 00:28:30.329 "Distress" ('ana)— 00:28:30.329 --> 00:28:33.329 denotes hardship and exhaustion. 00:28:33.329 --> 00:28:36.650 Key benefits of the hadith: 00:28:36.650 --> 00:28:39.390 From this hadith it is deduced: 00:28:39.390 --> 00:28:43.390 The permissibility of sitting to receive condolences with composure and dignity. 00:28:43.390 --> 00:28:47.420 It encourages patience and seeking Allah's reward in the face of calamity. 00:28:47.420 --> 00:28:51.420 The hadith serves as evidence that one who is forbidden from an evil, 00:28:52.420 --> 00:28:56.420 if they do not desist, may be penalized and disciplined if possible. 00:28:56.420 --> 00:29:01.480 It establishes the legitimacy of repeating an enjoinment of good and prohibition of evil. 00:29:01.480 --> 00:29:07.480 It shows the permissibility of dispatching a messenger to enjoin good and forbid evil. 00:29:07.480 --> 00:29:12.519 It also encourages avoiding causing undue hardship and trouble in all matters.