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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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Abridged Sahih al-Bukhari

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Chapter:

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If a wild donkey is gifted to a person in the state of ihram, he should not accept it.

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Narrated by al-Sa'b ibn Jaththama al-Laythi:

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That he gifted a wild donkey to the Messenger of Allah (peace be upon him),

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while he was at al-Abwa' or Waddan,

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and he (the Prophet) was in the state of ihram, so he returned it to him.

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Al-Sa'b said:

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When he saw the reaction on my face regarding his returning my gift,

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he said:

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"We have not rejected it out of any dislike for you,

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but we are in the state of ihram."

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Commentary on the hadith:

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At al-Abwa':

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It is a valley among the valleys of the Tihamah region in the Hijaz.

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It is known today as Wadi al-Khuraibah.

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At Waddan:

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Waddan is a comprehensive village near al-Juhfah.

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"We are in the state of ihram" (hurum): meaning we are muhrimun (those in the state of ihram).

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From the benefits of the hadith:

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It is derived from the hadith:

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The legitimacy of judging based on circumstantial evidence.

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It contains guidance on apologizing for returning a gift to soothe the heart of the giver.

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It indicates that a gift does not enter into one's ownership until it is accepted.

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It indicates the permissibility of hunting a wild donkey (for one not in ihram).

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Chapter: Animals that a person in ihram may kill.

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Narrated by 'Abdullah ibn 'Umar (may Allah be pleased with them both):

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That the Messenger of Allah (peace be upon him) said:

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"Five types of animals,

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whoever kills them while in the state of ihram, there is no blame upon him:

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The scorpion,

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the mouse,

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the biting dog (predatory animal),

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the crow,

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and the kite."

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Narrated by Hafsah (may Allah be pleased with her), she said:

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

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"Five types of animals,

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there is no blame on whoever kills them:

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The crow,

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the kite,

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the mouse,

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the scorpion,

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and the biting dog."

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Narrated by 'A'ishah (may Allah be pleased with her):

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That the Messenger of Allah (peace be upon him) said:

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"Five types of animals,

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all of them are 'fasiq' (harmful/transgressive),

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one may kill them even in the Sacred Precinct (Haram):

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The crow,

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the kite,

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in one narration,

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the hawk,

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the scorpion,

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the mouse,

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and the biting dog."

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Commentary on the hadith:

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'Dawab' (animals):

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A 'dabbah' is anything that moves upon the face of the earth.

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'Junah':

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Meaning sin or blame.

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The kite (al-hida'):

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It is a well-known bird of prey.

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Its kunyah (nickname) is Abu al-Khattaf.

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It hunts rats.

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"No blame":

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Meaning no sin.

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"All of them are fasiq":

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These five were called 'fawasiq' (transgressors),

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because they deviate from the sanctity afforded to other animals,

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and because killing them is permissible for one in ihram and within the Sacred Precinct.

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From the benefits of the hadith:

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It is derived from the hadith:

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If it is permissible for one in ihram to kill these animals,

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then it is permissible for one not in ihram by priority.

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It indicates that when the underlying reason (ratio legis) is apparent in a textually specified case,

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the ruling extends to everything in which that reason is found.

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Narrated by 'Abdullah (ibn Mas'ud) (may Allah be pleased with him), he said:

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While we were with the Prophet (peace be upon him),

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in a cave at Mina,

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the chapter 'Al-Mursalat' was revealed to him.

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He was reciting it,

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and I was receiving it directly from his mouth,

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and his mouth was still moist with it,

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when a snake jumped out at us.

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The Prophet (peace be upon him) said:

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"Kill it."

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We rushed toward it,

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but it escaped.

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The Prophet (peace be upon him) said:

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"It was protected from your evil, just as you were protected from its evil."

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"While" (baynama):

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An adverb of time indicating suddenness.

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"In a cave":

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The cave:

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A hollow in the mountain.

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"Reciting it":

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Meaning reading it.

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"Receiving it":

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Meaning learning it directly.

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"From his mouth":

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Meaning from his lips.

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"Moist with it":

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Meaning his saliva had not yet dried from reciting it.

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"Jumped out":

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Meaning it emerged.

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"We rushed toward it":

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Meaning we hurried to kill it.

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"Protected":

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Meaning saved and prevented.

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From the benefits of the hadith:

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It is derived from the hadith:

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That the Qur'an is acquired through oral transmission.

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It indicates the legitimacy of killing a snake both outside and inside the Sacred Precinct.

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It indicates that one should not pursue snakes if they have fled.

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Narrated by 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace be upon him):

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That the Messenger of Allah (peace be upon him)

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called the gecko a 'fuwaysiq' (little transgressor),

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but I did not hear him command its killing.

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Commentary on the hadith:

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The gecko (al-wazagh):

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It is what is called 'sam abras' (house lizard).

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It is found on walls and ceilings.

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It has a sound it makes.

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From the benefits of the hadith:

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It is derived from the hadith:

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The legitimacy of killing the gecko.

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It indicates the permissibility of killing any harmful animal.

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Chapter: Cupping (hijama) for one in the state of ihram.

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Narrated by Ibn 'Abbas (may Allah be pleased with them both):

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That the Prophet (peace be upon him) underwent cupping while he was in the state of ihram,

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and he underwent cupping while he was fasting.

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In a narration:

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On his head while he was in the state of ihram,

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due to a pain he had,

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at a place called Lahy Jamal.

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Narrated by 'Abdullah ibn Buhaynah:

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That the Messenger of Allah (peace be upon him) underwent cupping

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at Lahy Jamal on the road to Makkah,

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while he was in the state of ihram, in the middle of his head.

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Commentary on the hadith:

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"Underwent cupping":

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Cupping (hijama):

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Extracting corrupt blood from the body

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through specific methods.

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"At Lahy Jamal":

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It is a location between Madinah and Makkah.

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It is closer to Madinah.

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From the benefits of the hadith:

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It is derived from the hadith:

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The permissibility of cupping for one in the state of ihram.

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It indicates the permissibility of phlebotomy, lancing a wound, extracting a tooth,

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and other forms of medical treatment.

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Chapter: Marriage of one in the state of ihram.

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Narrated by Ibn 'Abbas, he said:

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The Prophet (peace be upon him) married Maymunah while he was in the state of ihram,

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and he consummated the marriage with her while he was no longer in ihram.

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She died at Sarif.

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Commentary on the hadith:

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"While he was in the state of ihram":

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Meaning during the 'Umrat al-Qada'.

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"Consummated the marriage":

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A metaphor for having marital relations.

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"At Sarif":

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It is a valley among the valleys of Makkah.

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This hadith is a misconception.

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For the Prophet (peace be upon him) married Maymunah (may Allah be pleased with her)

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while he was not in the state of ihram.

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From the benefits of the hadith:

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It is derived from the hadith:

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That one in the state of ihram should not propose marriage nor marry.

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It clarifies that a marriage contract while in ihram is contrary to the purpose for which ihram was established.

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Even if marriage is an act of worship in other circumstances,

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this state is incompatible with it.

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Chapter: Bathing for one in the state of ihram.

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Narrated by 'Abdullah ibn Hunayn:

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That 'Abdullah ibn 'Abbas and al-Miswar ibn Makhramah differed at al-Abwa'.

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'Abdullah ibn 'Abbas said:

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"The person in ihram may wash his head."

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Al-Miswar said:

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"The person in ihram may not wash his head."

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'Abdullah ibn 'Abbas sent me to Abu Ayyub al-Ansari,

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and I found him bathing between the two pillars,

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while he was covering himself with a cloth.

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I greeted him,

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and he asked, "Who is this?"

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I said:

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"I am 'Abdullah ibn Hunayn,

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sent to you by 'Abdullah ibn 'Abbas

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to ask you how the Messenger of Allah (peace be upon him)

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used to wash his head while in the state of ihram."

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Abu Ayyub placed his hand on the cloth

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and lowered it until his head appeared to me.

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Then he said to someone pouring water on him:

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Pour [water].

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He poured it over his head.

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Then he moved his head with his hands.

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Moving them forward and backward.

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And he said:

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"This is how I saw the Prophet, peace be upon him, do it."

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Commentary on the hadith:

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"At al-Abwa’":

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It is a place near Makkah.

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"Between the two horns":

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Meaning between the two sides of the well.

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"The two horns":

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These are the two sides of the structure built over the mouth of the well.

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The wood for the pulley is placed upon them.

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"The garment," meaning that which covers him.

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"He lowered it":

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Meaning he lowered it and removed it from his head.

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"It appeared," meaning it became visible.

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"He pours," meaning the water.

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"Moving them forward," meaning toward the front of the head.

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"And backward," meaning toward the back of the head.

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From the benefits of the hadith:

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It is derived from the hadith:

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The legitimacy of debating legal rulings and issues of fiqh.

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And referring them to the scholars who are knowledgeable about them.

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And the ruling in that is the textual evidence.

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It contains the acceptance of a report from a single narrator.

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It demonstrates the fairness of the Companions, may Allah be pleased with them, toward one another.

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It shows that if the Companions differed on an issue,

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The argument does not lie in the opinion of any one of them,

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Except with evidence that must be accepted from the Qur'an or the Sunnah.

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It contains the legitimacy of covering the person bathing with a garment or similar item during the bath.

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It contains the permissibility of seeking assistance in purification.

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It contains the permissibility of speaking and greeting while in the state of purification.

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However, one must preserve the private parts and lower the gaze.

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It shows that demonstrating with action is more effective on the soul.

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It shows that the one who has memorized [a ruling] is an authority over the one who has not.

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It shows that a person in ihram may wash his head and body and clean them.

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Chapter: Wearing weapons while in ihram.

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On the authority of al-Bara’, may Allah be pleased with him, who said:

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When the Prophet, peace be upon him, performed 'Umrah in Dhu al-Qa'dah,

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The people of Makkah refused to let him enter Makkah,

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Until he reached a settlement with them to stay there for three days.

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When they wrote the document,

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They wrote: "This is what Muhammad, the Messenger of Allah, has agreed upon."

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They said: "We do not acknowledge this for you."

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"If we knew you were the Messenger of Allah, we would not have denied you anything."

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In one narration: "We would not have denied you, nor would we have fought you."

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In another narration: "We would not have fought you."

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00:12:50,179 --> 00:12:53,659
"But you are Muhammad ibn 'Abdullah."

249
00:12:53,659 --> 00:12:59,559
He said: "I am the Messenger of Allah, and I am Muhammad ibn 'Abdullah."

250
00:12:59,559 --> 00:13:03,519
Then he said to 'Ali ibn Abi Talib, may Allah be pleased with him:

251
00:13:03,519 --> 00:13:05,679
"Erase 'Messenger of Allah'."

252
00:13:05,720 --> 00:13:10,519
'Ali said: "No, by Allah, I will never erase it."

253
00:13:10,519 --> 00:13:14,799
So the Messenger of Allah, peace be upon him, took the document,

254
00:13:14,799 --> 00:13:17,370
And he did not know how to write.

255
00:13:17,370 --> 00:13:21,370
In one narration, he said: "Show it to me."

256
00:13:21,370 --> 00:13:24,330
He said: So he showed it to him.

257
00:13:24,330 --> 00:13:28,779
The Prophet, peace be upon him, erased it with his own hand.

258
00:13:28,779 --> 00:13:34,220
Then he wrote: "This is what Muhammad ibn 'Abdullah has agreed upon."

259
00:13:34,259 --> 00:13:39,519
"He shall not enter Makkah with weapons, except for the sword in its scabbard."

260
00:13:39,519 --> 00:13:45,159
In one narration: "And he shall not enter it except with the weapons carried in bags."

261
00:13:45,159 --> 00:13:50,500
"And he shall not take anyone from its people if they wish to follow him."

262
00:13:50,500 --> 00:13:55,120
In one narration: "And he shall not invite any of them."

263
00:13:55,120 --> 00:14:01,279
In one narration: "On the condition that whoever comes to him from the polytheists, he will return them to them."

264
00:14:01,320 --> 00:14:05,059
"And whoever comes to him from the Muslims, they will not return them."

265
00:14:05,059 --> 00:14:10,500
In one narration: Abu Jandal came, limping in his chains,

266
00:14:10,500 --> 00:14:13,019
And he returned him to them.

267
00:14:13,019 --> 00:14:18,740
"And he shall not prevent any of his companions if they wish to stay there."

268
00:14:18,740 --> 00:14:21,659
When he entered it and the time limit passed,

269
00:14:21,659 --> 00:14:27,340
They came to 'Ali and said: "Tell your companion to leave us,"

270
00:14:27,340 --> 00:14:29,669
"For the time limit has passed."

271
00:14:29,710 --> 00:14:33,029
So the Prophet, peace be upon him, left.

272
00:14:33,029 --> 00:14:36,470
The daughter of Hamzah followed him, calling out:

273
00:14:36,470 --> 00:14:38,870
"O Uncle! O Uncle!"

274
00:14:38,870 --> 00:14:42,350
'Ali took her and held her hand.

275
00:14:42,350 --> 00:14:45,309
And he said to Fatimah, peace be upon her:

276
00:14:45,309 --> 00:14:47,620
"Take your cousin."

277
00:14:47,620 --> 00:14:49,419
She took her.

278
00:14:49,419 --> 00:14:53,620
'Ali, Zayd, and Ja'far disputed over her.

279
00:14:53,620 --> 00:14:56,620
'Ali said: "I took her,"

280
00:14:56,620 --> 00:14:58,740
"And she is my cousin."

281
00:14:58,740 --> 00:15:00,500
Ja'far said:

282
00:15:00,500 --> 00:15:01,940
"She is my cousin,"

283
00:15:01,940 --> 00:15:04,299
"And her maternal aunt is my wife."

284
00:15:04,299 --> 00:15:05,860
Zayd said:

285
00:15:05,860 --> 00:15:07,740
"She is the daughter of my brother."

286
00:15:07,740 --> 00:15:12,419
The Prophet, peace be upon him, awarded her to her maternal aunt.

287
00:15:12,419 --> 00:15:13,740
And he said:

288
00:15:13,740 --> 00:15:16,659
"The maternal aunt is in the position of the mother."

289
00:15:16,659 --> 00:15:18,340
And he said to 'Ali:

290
00:15:18,340 --> 00:15:20,980
"You are from me and I am from you."

291
00:15:20,980 --> 00:15:22,820
And he said to Ja'far:

292
00:15:22,820 --> 00:15:25,700
"You resemble my appearance and my character."

293
00:15:25,700 --> 00:15:27,379
And he said to Zayd:

294
00:15:27,419 --> 00:15:30,389
"You are our brother and our freedman."

295
00:15:30,389 --> 00:15:31,990
'Ali said:

296
00:15:31,990 --> 00:15:34,980
"Will you not marry the daughter of Hamzah?"

297
00:15:34,980 --> 00:15:39,990
He said: "She is the daughter of my brother through breastfeeding."

298
00:15:39,990 --> 00:15:43,419
Commentary on the hadith:

299
00:15:43,419 --> 00:15:48,019
"When the Prophet, peace be upon him, performed 'Umrah in Dhu al-Qa'dah,"

300
00:15:48,019 --> 00:15:51,269
Meaning in the sixth year of the Hijrah.

301
00:15:51,269 --> 00:15:52,350
"Refused,"

302
00:15:52,350 --> 00:15:54,070
Meaning he abstained.

303
00:15:54,070 --> 00:15:55,190
"Let him,"

304
00:15:55,190 --> 00:15:56,909
Meaning allow him.

305
00:15:56,909 --> 00:15:58,830
"Until he reached a settlement with them,"

306
00:15:58,830 --> 00:16:01,549
Meaning he made peace and reached an agreement with them.

307
00:16:01,549 --> 00:16:03,269
"Wrote the document,"

308
00:16:03,269 --> 00:16:06,139
Meaning the Treaty of Hudaybiyyah.

309
00:16:06,139 --> 00:16:08,500
"We do not acknowledge this for you,"

310
00:16:08,500 --> 00:16:11,980
Meaning we do not recognize your messengership and prophethood.

311
00:16:11,980 --> 00:16:15,129
And we do not believe that you are the Messenger of Allah.

312
00:16:15,129 --> 00:16:16,289
"Denied you,"

313
00:16:16,289 --> 00:16:18,090
Meaning we blocked you.

314
00:16:18,090 --> 00:16:20,330
"And he did not know how to write,"

315
00:16:20,330 --> 00:16:21,450
The meaning:

316
00:16:21,450 --> 00:16:24,539
He was unlettered and did not know how to write.

317
00:16:24,539 --> 00:16:25,779
"So he wrote,"

318
00:16:25,820 --> 00:16:31,220
It is said that the Prophet, peace be upon him, wrote it himself as a miracle.

319
00:16:31,220 --> 00:16:34,049
And it is said he ordered it to be written.

320
00:16:34,049 --> 00:16:35,730
"What he agreed upon,"

321
00:16:35,730 --> 00:16:38,350
Meaning what he made peace with them upon.

322
00:16:38,350 --> 00:16:39,750
"He shall not enter,"

323
00:16:39,750 --> 00:16:43,870
Meaning the Prophet, peace be upon him, and his companions.

324
00:16:43,870 --> 00:16:45,230
"In the scabbard,"

325
00:16:45,230 --> 00:16:46,710
The scabbard of the sword,

326
00:16:46,710 --> 00:16:49,240
Meaning its sheath and casing.

327
00:16:49,240 --> 00:16:51,360
"He shall not take from its people,"

328
00:16:51,360 --> 00:16:53,480
Meaning from the people of Makkah.

329
00:16:53,480 --> 00:16:54,879
"If they wish to follow,"

330
00:16:54,879 --> 00:16:58,960
Meaning believing in the Prophet, peace be upon him.

331
00:16:58,960 --> 00:17:00,480
"From his companions,"

332
00:17:00,480 --> 00:17:04,529
Meaning the companions of the Prophet, peace be upon him.

333
00:17:04,529 --> 00:17:06,369
"If they wish to stay there,"

334
00:17:06,369 --> 00:17:08,809
Meaning to remain in Makkah.

335
00:17:08,809 --> 00:17:10,009
The meaning:

336
00:17:10,009 --> 00:17:13,420
To stay while abandoning the religion of Islam.

337
00:17:13,420 --> 00:17:15,299
"When he entered it,"

338
00:17:15,299 --> 00:17:17,289
Meaning entered Makkah.

339
00:17:17,289 --> 00:17:18,890
"And the time limit passed,"

340
00:17:18,890 --> 00:17:21,869
Meaning the agreed-upon time ended.

341
00:17:21,869 --> 00:17:22,789
"They came,"

342
00:17:22,789 --> 00:17:24,579
Meaning they arrived.

343
00:17:24,619 --> 00:17:26,220
"The daughter of Hamzah,"

344
00:17:26,220 --> 00:17:27,859
Her name was 'Amarah,

345
00:17:27,859 --> 00:17:29,460
And it is said Fatimah,

346
00:17:29,460 --> 00:17:31,650
And it is said otherwise.

347
00:17:31,650 --> 00:17:33,250
"He took her,"

348
00:17:33,250 --> 00:17:35,099
Meaning he picked her up.

349
00:17:35,099 --> 00:17:37,059
"Take your cousin,"

350
00:17:37,059 --> 00:17:40,099
Meaning take her and keep her with you.

351
00:17:40,099 --> 00:17:41,460
"They disputed,"

352
00:17:41,460 --> 00:17:44,500
Meaning they argued over her guardianship.

353
00:17:44,500 --> 00:17:46,660
"And her maternal aunt is my wife,"

354
00:17:46,660 --> 00:17:51,259
Her maternal aunt was the wife of Ja'far ibn Abi Talib, may Allah be pleased with him.

355
00:17:51,299 --> 00:17:55,890
Her name was Asma' bint 'Umays, may Allah be pleased with her.

356
00:17:55,890 --> 00:17:57,329
And Zayd said:

357
00:17:57,329 --> 00:17:58,809
"She is the daughter of my brother,"

358
00:17:58,809 --> 00:18:04,170
Considering the brotherhood established between Zayd and Hamzah, may Allah be pleased with them.

359
00:18:04,170 --> 00:18:05,769
"He awarded her,"

360
00:18:05,769 --> 00:18:07,910
Meaning he ruled in her favor.

361
00:18:07,910 --> 00:18:10,430
"The maternal aunt is in the position of the mother,"

362
00:18:10,430 --> 00:18:15,359
Meaning in tenderness, compassion, and attending to the needs of the child.

363
00:18:15,359 --> 00:18:18,119
"She is the daughter of my brother through breastfeeding,"

364
00:18:18,119 --> 00:18:21,319
That is because Thuwaybah, the freedwoman of Abu Lahab,

365
00:18:21,359 --> 00:18:24,519
Breastfed the Messenger of Allah, peace be upon him,

366
00:18:24,519 --> 00:18:27,710
And Hamzah, may Allah be pleased with him.

367
00:18:27,710 --> 00:18:31,480
From the benefits of the hadith:

368
00:18:31,480 --> 00:18:33,519
It is derived from the hadith:

369
00:18:33,519 --> 00:18:36,599
The legitimacy of 'Umrah in Dhu al-Qa'dah.

370
00:18:36,599 --> 00:18:42,119
It contains the legitimacy of making up an 'Umrah if the performer is prevented by an obstacle.

371
00:18:42,119 --> 00:18:47,400
It demonstrates the intensity of the Companions' love for the Prophet, peace be upon him,

372
00:18:47,400 --> 00:18:49,829
And their reverence for him.

373
00:18:49,869 --> 00:18:55,109
It contains the encouragement to fulfill covenants and conditions with all people.

374
00:18:55,109 --> 00:18:59,430
It contains the legitimacy of disputing over the guardianship of a child.

375
00:18:59,430 --> 00:19:03,230
It shows that the default in guardianship is that it belongs to the mother,

376
00:19:03,230 --> 00:19:07,339
Due to the perfection of her compassion and her attention to the child's needs.

377
00:19:07,339 --> 00:19:12,140
The hadith indicates that the maternal aunt has a right to guardianship,

378
00:19:12,140 --> 00:19:15,059
Due to his saying, peace be upon him:

379
00:19:15,059 --> 00:19:17,859
"The maternal aunt is in the position of the mother."

380
00:19:17,900 --> 00:19:22,380
It contains that what is forbidden by lineage is also forbidden by breastfeeding.

381
00:19:22,380 --> 00:19:27,930
So the brother's daughter through breastfeeding is forbidden just as the brother's daughter through lineage.

382
00:19:27,930 --> 00:19:33,690
It shows the Prophet's, peace be upon him, concern for comforting everyone's hearts,

383
00:19:33,690 --> 00:19:36,410
Each person in a way that suits them.

384
00:19:36,410 --> 00:19:41,210
The hadith contains a noble merit for 'Ali, may Allah be pleased with him.

385
00:19:41,210 --> 00:19:45,569
It contains a merit for Ja'far ibn Abi Talib, may Allah be pleased with him,

386
00:19:45,609 --> 00:19:50,400
Through the Prophet's praise of his character.

387
00:19:50,400 --> 00:19:54,039
It emphasizes the brotherhood of Islam.

388
00:19:54,039 --> 00:19:58,559
It shows that it is legitimate for someone who has a female relative by lineage,

389
00:19:58,559 --> 00:20:03,859
To offer her to righteous and suitable people for marriage.

390
00:20:03,859 --> 00:20:09,059
The hadith indicates that if guardians are equal in merit,

391
00:20:09,059 --> 00:20:14,920
The one closest in lineage from the mother's side is given priority.

392
00:20:14,960 --> 00:20:19,539
Chapter: Entering the Sacred Precinct and Makkah without ihram.

393
00:20:19,539 --> 00:20:22,660
On the authority of Anas ibn Malik, may Allah be pleased with him,

394
00:20:22,660 --> 00:20:27,220
That the Messenger of Allah, peace be upon him, entered in the year of the Conquest,

395
00:20:27,220 --> 00:20:29,779
And on his head was a helmet.

396
00:20:29,779 --> 00:20:33,859
When he removed it, a man came and said:

397
00:20:33,859 --> 00:20:38,019
Ibn Khatal was clinging to the curtains of the Ka'bah.

398
00:20:38,019 --> 00:20:41,539
He said, "Kill him."

399
00:20:41,539 --> 00:20:44,910
Commentary on the hadith:

400
00:20:44,950 --> 00:20:50,029
The *maghfar* is a chainmail headpiece woven to fit the head.

401
00:20:50,029 --> 00:20:54,809
"Removing it" means he took it off.

402
00:20:54,809 --> 00:21:01,619
The man is Abu Barzah Nadlah Ibn 'Ubayd al-Aslami, may Allah be pleased with him.

403
00:21:01,619 --> 00:21:06,819
Ibn Khatal’s name was 'Abdullah, though it is said otherwise.

404
00:21:06,819 --> 00:21:10,539
"Clinging" means holding fast and seeking refuge.

405
00:21:10,539 --> 00:21:14,440
"To the curtains of the Ka'bah" means its covering.

406
00:21:14,480 --> 00:21:18,599
The Prophet, peace and blessings of Allah be upon him, had ordered the execution of Ibn Khatal.

407
00:21:18,599 --> 00:21:21,480
This is because he had apostatized and killed a Muslim.

408
00:21:21,480 --> 00:21:26,099
He also used to satirize the Prophet, peace be upon him.

409
00:21:26,099 --> 00:21:29,740
From the benefits of the hadith:

410
00:21:29,740 --> 00:21:31,859
It is derived from the hadith:

411
00:21:31,859 --> 00:21:36,220
The permissibility of carrying out legal punishments and retribution within the sanctuary of Makkah.

412
00:21:36,220 --> 00:21:42,660
It also establishes the legitimacy of wearing a helmet and other forms of armor when fearing an enemy.

413
00:21:42,660 --> 00:21:45,619
And that this does not contradict reliance upon Allah (tawakkul).

414
00:21:45,660 --> 00:21:50,299
It also permits reporting the activities of corrupt individuals to those in authority.

415
00:21:50,299 --> 00:21:57,019
This does not constitute forbidden backbiting or slander.

416
00:21:57,019 --> 00:22:00,059
Chapter: Hajj and Vows on Behalf of the Deceased.

417
00:22:00,059 --> 00:22:04,019
A man may perform Hajj on behalf of a woman.

418
00:22:04,019 --> 00:22:07,099
On the authority of Ibn 'Abbas, may Allah be pleased with them both:

419
00:22:07,099 --> 00:22:12,859
A woman from Juhaynah came to the Prophet, peace be upon him.

420
00:22:12,859 --> 00:22:14,299
She said:

421
00:22:14,299 --> 00:22:15,980
"My mother..."

422
00:22:15,980 --> 00:22:17,500
In another narration:

423
00:22:17,539 --> 00:22:22,299
A man came to the Prophet, peace be upon him, and said to him:

424
00:22:22,299 --> 00:22:23,980
"My sister..."

425
00:22:23,980 --> 00:22:26,059
"...vowed to perform Hajj."

426
00:22:26,059 --> 00:22:29,140
"She did not perform it until she died."

427
00:22:29,140 --> 00:22:31,509
"Should I perform Hajj on her behalf?"

428
00:22:31,509 --> 00:22:32,549
He said:

429
00:22:32,549 --> 00:22:35,490
"Yes, perform Hajj on her behalf."

430
00:22:35,490 --> 00:22:40,349
"Tell me, if your mother had a debt, would you pay it off?"

431
00:22:40,349 --> 00:22:41,990
"Pay off the debt owed to Allah."

432
00:22:41,990 --> 00:22:45,940
"For Allah is more deserving of fulfillment."

433
00:22:45,940 --> 00:22:49,660
Commentary on the hadith:

434
00:22:49,660 --> 00:22:50,940
"A woman":

435
00:22:50,940 --> 00:22:54,079
She is Ghathiyah, may Allah be pleased with her.

436
00:22:54,079 --> 00:22:55,200
Juhaynah:

437
00:22:55,200 --> 00:22:58,859
It is a tribe of the Yemeni Quda'ah.

438
00:22:58,859 --> 00:23:00,019
"Pay off":

439
00:23:00,019 --> 00:23:02,299
Meaning, pay off the debt.

440
00:23:02,299 --> 00:23:03,420
"More deserving":

441
00:23:03,420 --> 00:23:05,450
Meaning, more entitled.

442
00:23:05,450 --> 00:23:09,119
From the benefits of the hadith:

443
00:23:09,119 --> 00:23:11,440
It is derived from the hadith:

444
00:23:11,440 --> 00:23:14,640
The permissibility of a woman performing Hajj on behalf of her mother.

445
00:23:14,640 --> 00:23:18,319
It establishes the legitimacy of using analogy and parables.

446
00:23:18,359 --> 00:23:22,160
It is clearer and more impactful for the listener.

447
00:23:22,160 --> 00:23:24,400
It contains a comparison that is a matter of scholarly discussion.

448
00:23:24,400 --> 00:23:27,309
It clarifies what is agreed upon.

449
00:23:27,309 --> 00:23:31,470
It is recommended for the one issuing a legal opinion (mufti) to point out the reasoning behind the ruling.

450
00:23:31,470 --> 00:23:34,430
If there is a benefit in doing so.

451
00:23:34,430 --> 00:23:38,549
It is more comforting to the questioner and more conducive to their compliance.

452
00:23:38,549 --> 00:23:43,309
It provides guidance on honoring parents after their death.

453
00:23:43,309 --> 00:23:45,710
It permits a woman to seek a legal opinion.

454
00:23:45,710 --> 00:23:50,509
From people of knowledge when the need arises.

455
00:23:50,509 --> 00:23:53,849
Chapter: The Hajj of Children.

456
00:23:53,849 --> 00:23:56,650
On the authority of al-Sa'ib Ibn Yazid, who said:

457
00:23:56,650 --> 00:24:01,269
"I performed Hajj with the Messenger of Allah, peace be upon him."

458
00:24:01,269 --> 00:24:02,750
In another narration:

459
00:24:02,750 --> 00:24:08,309
"He was taken for Hajj during the time of the Prophet, peace be upon him."

460
00:24:08,309 --> 00:24:11,690
"And I was seven years old."

461
00:24:11,690 --> 00:24:15,029
Commentary on the hadith:

462
00:24:15,029 --> 00:24:16,309
"I performed Hajj":

463
00:24:16,349 --> 00:24:20,230
Meaning his parents, or one of them, took him for Hajj.

464
00:24:20,230 --> 00:24:21,630
"During the time":

465
00:24:21,630 --> 00:24:25,920
Meaning the travel gear and the luggage of the travelers.

466
00:24:25,920 --> 00:24:29,720
From the benefits of the hadith:

467
00:24:29,720 --> 00:24:31,799
It is derived from the hadith:

468
00:24:31,799 --> 00:24:34,200
Accustoming a child to acts of worship.

469
00:24:34,200 --> 00:24:36,710
And the reward for it is written for him.

470
00:24:36,710 --> 00:24:43,130
It also establishes the validity of a discerning child hearing and transmitting knowledge.

471
00:24:43,130 --> 00:24:46,190
Chapter: The Hajj of Women.

472
00:24:46,190 --> 00:24:48,509
On the authority of 'Umar, may Allah be pleased with him:

473
00:24:48,509 --> 00:24:52,390
That he gave permission to the wives of the Prophet, peace be upon him.

474
00:24:52,390 --> 00:24:55,390
During the last Hajj he performed.

475
00:24:55,390 --> 00:24:58,589
He sent 'Uthman Ibn 'Affan with them.

476
00:24:58,589 --> 00:25:02,089
And 'Abd al-Rahman Ibn 'Awf.

477
00:25:02,089 --> 00:25:05,740
Commentary on the hadith:

478
00:25:05,740 --> 00:25:09,660
"He gave permission to the wives of the Prophet, peace be upon him":

479
00:25:09,660 --> 00:25:14,920
Meaning he allowed and granted them leave for their journey for the purpose of Hajj.

480
00:25:14,920 --> 00:25:18,720
From the benefits of the hadith:

481
00:25:18,720 --> 00:25:20,759
It is derived from the hadith:

482
00:25:20,799 --> 00:25:27,589
The need for women to have the permission of their guardian for their departure for Hajj and other matters.

483
00:25:27,589 --> 00:25:34,460
It establishes the requirement of a mahram for a woman if she intends to travel.

484
00:25:34,460 --> 00:25:38,059
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

485
00:25:38,059 --> 00:25:41,380
The Prophet, peace be upon him, said:

486
00:25:41,380 --> 00:25:45,460
"A woman shall not travel except with a mahram."

487
00:25:45,460 --> 00:25:50,299
"And no man shall enter upon her unless she has a mahram with her."

488
00:25:50,339 --> 00:25:53,700
A man said, "O Messenger of Allah,"

489
00:25:53,700 --> 00:25:57,900
"I intend to go out with such-and-such army,"

490
00:25:57,900 --> 00:26:00,460
"And my wife intends to perform Hajj."

491
00:26:00,460 --> 00:26:03,859
He said, "Go with her."

492
00:26:03,859 --> 00:26:08,900
In another narration, "I was registered for such-and-such expedition."

493
00:26:08,900 --> 00:26:13,930
He said, "Return and perform Hajj with your wife."

494
00:26:13,930 --> 00:26:17,420
Commentary on the hadith:

495
00:26:17,420 --> 00:26:18,980
"Mahram":

496
00:26:19,980 --> 00:26:24,269
One with whom marriage is permanently forbidden for the woman.

497
00:26:24,269 --> 00:26:28,259
"Go with her": Meaning to Hajj.

498
00:26:31,890 --> 00:26:33,769
It is derived from the hadith:

499
00:26:33,769 --> 00:26:37,769
That a woman may not travel except with a mahram.

500
00:26:37,769 --> 00:26:42,230
It establishes the requirement of a mahram for Hajj to be obligatory upon a woman.

501
00:26:42,230 --> 00:26:47,470
It shows that a man performing Hajj with his wife, if she intends to perform the obligatory Hajj,

502
00:26:47,470 --> 00:26:50,309
Is more important than his travel for jihad.

503
00:26:50,430 --> 00:26:54,460
It establishes the prohibition of being in seclusion with a non-mahram woman.

504
00:26:54,460 --> 00:27:00,630
It establishes prioritizing the more important of two conflicting matters.

505
00:27:00,630 --> 00:27:04,970
Chapter: One Who Vows to Walk to the Ka'bah.

506
00:27:04,970 --> 00:27:07,329
On the authority of Anas, may Allah be pleased with him:

507
00:27:07,329 --> 00:27:10,009
That the Prophet, peace be upon him,

508
00:27:10,009 --> 00:27:13,400
Saw an old man being supported by his two sons.

509
00:27:13,400 --> 00:27:16,559
He asked, "What is the matter with this man?"

510
00:27:16,559 --> 00:27:19,920
They said, "He vowed to walk."

511
00:27:20,880 --> 00:27:25,160
"Allah has no need for this man to torture himself."

512
00:27:25,160 --> 00:27:28,609
And he ordered him to ride.

513
00:27:32,049 --> 00:27:35,220
Chapter: One Who Vows to Walk to the Ka'bah.

514
00:27:35,220 --> 00:27:43,539
A vow is when a person binds themselves to an act of worship, such as charity, sacrifice, and the like.

515
00:27:43,539 --> 00:27:46,660
"An old man": He is Abu Isra'il.

516
00:27:46,660 --> 00:27:48,339
His name is Yusayr.

517
00:27:48,339 --> 00:27:50,019
It is also said Qushayr.

518
00:27:50,140 --> 00:27:52,380
And it is said otherwise.

519
00:27:52,380 --> 00:27:57,539
"Being supported": Meaning walking between two people, leaning on them.

520
00:27:57,539 --> 00:28:01,740
"What is the matter with this man?": Meaning what is his situation?

521
00:28:01,740 --> 00:28:05,190
From the benefits of the hadith:

522
00:28:05,190 --> 00:28:07,309
It is derived from the hadith:

523
00:28:07,309 --> 00:28:12,910
The permissibility of riding if the one who made the vow is unable to walk to the House of Allah.

524
00:28:12,910 --> 00:28:18,450
It establishes that there is no obligation when there is incapacity.

525
00:28:18,450 --> 00:28:21,250
On the authority of 'Uqbah Ibn 'Amir, who said:

526
00:28:21,289 --> 00:28:24,930
"My sister vowed to walk to the House of Allah."

527
00:28:24,930 --> 00:28:30,250
"And she ordered me to ask the Prophet, peace be upon him, for a legal opinion on her behalf."

528
00:28:30,250 --> 00:28:32,009
So I asked him for a legal opinion.

529
00:28:32,009 --> 00:28:34,930
The Prophet, peace be upon him, said:

530
00:28:34,930 --> 00:28:38,180
"Let her walk and ride."

531
00:28:38,180 --> 00:28:41,569
Commentary on the hadith:

532
00:28:41,569 --> 00:28:48,579
"My sister": She is Umm Habbanah Bint 'Amir al-Ansariyyah, may Allah be pleased with her.

533
00:28:48,579 --> 00:28:53,730
"Ask for a legal opinion on her behalf": Meaning ask for the ruling for her.

534
00:28:53,730 --> 00:28:57,420
From the benefits of the hadith:

535
00:28:57,420 --> 00:28:59,500
It is derived from the hadith:

536
00:28:59,500 --> 00:29:03,059
The legitimacy of appointing a representative to seek a legal opinion.

537
00:29:03,059 --> 00:29:06,740
It establishes that hardship brings about ease.