In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Human Studies and Research
presents
The Abridged Sahih al-Bukhari.
Chapter: The Sin of Withholding Water from the Wayfarer.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"There are three people whom Allah will not look at on the Day of Resurrection—"
and in another narration:
"nor will He speak to them,
nor will He purify them,
and they will have a painful punishment:
A man who possessed surplus water along a route
and withheld it from the wayfarer—"
and in another narration:
"whereupon Allah will say:
'Today I deny you My surplus grace,
just as you withheld surplus water that your hands did not labor to create.'—
and a man who pledged allegiance to a leader only for worldly gain:
if given some of it, he is satisfied,
and if not given any, he becomes resentful—"
and in another narration:
"if he gives him what he wants, he fulfills his pledge to him,
and if not, he does not fulfill it—
and a man who offered his merchandise for sale after the 'Asr prayer
and said,
'By Allah, other than Whom there is no god,
I was offered such-and-such an amount for it,'
so a man believed him—"
and in another narration:
"and a man who swore a false oath after the 'Asr prayer
in order to unlawfully take the property of a Muslim man."
He then recited this verse:
“Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.” (3:77)
Commentary on the Hadith:
"Nor will He purify them"
means He will not commend them,
and it is also said: He will not cleanse them of sins.
"Surplus" (fadl)
means an excess amount.
"Pledged allegiance to a leader"
refers to the supreme leader (caliph).
"Only for worldly gain"
means for the sake of obtaining some worldly provision.
"Fulfilled his pledge to him"
means honored his allegiance and covenant.
"Offered his merchandise"
means
displayed his goods for sale.
"So a man believed him,"
meaning the buyer,
who then bought it at that price which he swore he had been offered for it,
relying on his oath.
Key Takeaways from the Hadith:
It is derived from the hadith
that the owner of water has the foremost right to it when in need of it.
It affirms the believers' seeing of Allah (Mighty and Majestic) in the Hereafter.
It establishes the obligation of fulfilling covenants.
It indicates the prohibition of lying and deception in transactions.
It shows the obligation of fulfilling the pledge of allegiance to the ruler and obeying him.
Chapter: Damming Streams for Irrigation.
On the authority of 'Abdullah Ibn al-Zubayr (may Allah be pleased with them both):
A man from the Ansar disputed with al-Zubayr
before the Prophet (peace be upon him)
concerning the irrigation streams of the Harrah with which they watered date palms.
The Ansari said,
"Let the water flow on."
But al-Zubayr refused him,
so they took their dispute to the Prophet (peace be upon him).
Thereupon, the Messenger of Allah (peace be upon him) said
to al-Zubayr:
"Water your land, O Zubayr,
and then release the water to your neighbor."
The Ansari became angry and said,
"Is it because he is the son of your paternal aunt?"
At that, the face of the Messenger of Allah (peace be upon him) changed color in anger,
and he then said:
"Water your land, O Zubayr,
and then retain the water until it reaches the boundary walls."
In another narration:
"And he granted him his full right."
Al-Zubayr said,
"By Allah, I truly believe this verse was revealed concerning that matter."
“But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.” (4:65)
“But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.” (4:65)
Commentary on the Hadith:
"Damming" (al-sakr)
is damming up and holding back water.
"In the irrigation streams of the Harrah"
refers to the watercourses located in the Harrah volcanic tract.
"Let the water flow"
means release it and allow it to pass.
"He refused him,"
meaning al-Zubayr declined to release the water to his disputant.
"The son of your paternal aunt":
the mother of al-Zubayr
was Safiyyah bint 'Abd al-Muttalib (may Allah be pleased with her),
and she was the paternal aunt of the Prophet (peace be upon him).
"The face of the Messenger of Allah changed color,"
meaning his complexion altered out of anger.
"Retain"
means hold back the water.
"The boundary walls" (al-judur)
refers to the barriers and embankments that hold the water.
"I truly believe"
literally means "I think,"
but what is meant here
is firm conviction.
“But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.” (4:65)
“But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.” (4:65)
That is, in everything wherein dispute arises.
"He granted him his full right"
means he gave him his complete, comprehensive entitlement.
Key Takeaways from the Hadith:
It is derived from the hadith
that the water of naturally flowing valleys not extracted by human labor is unowned and permissible for all,
and whoever reaches it first has the greatest right to it.
It demonstrates the legitimacy of rebuking and disciplining anyone who behaves insolently toward the leader or judge.
It highlights that the purpose of sending messengers is that they be obeyed,
and that people should submit to them in all that they enjoin and forbid.
Chapter: The Merit of Providing Water.
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both),
the Messenger of Allah (peace be upon him) said:
"A woman was punished on account of a cat that she confined until it died,
and because of it she entered the Fire.
She neither fed it nor gave it water while confining it,
nor did she let it free to eat from the vermin of the earth."
Commentary on the Hadith:
"The vermin of the earth" means insects and small crawling creatures.
Key Takeaways from the Hadith:
It is derived from the hadith that the Hellfire has already been created and currently exists.
It guides toward kindness to animals and establishes the prohibition of mistreating them.
Chapter: Whoever Holds that the Owner of the Basin and Waterskin Has the Foremost Right to Its Water.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace be upon him), who said:
"By the One in Whose hand is my soul,
I will surely drive men away from my Basin just as a stray camel is driven away from a watering trough."
Commentary on the Hadith:
"I will surely drive away" means I will expel them, just as a stray camel is driven away,
meaning as an unfamiliar female camel is repelled from the trough
when it attempts to drink alongside someone else's camels.
Key Takeaways from the Hadith:
It is derived from the hadith
that the Prophetic Basin is real and affirmed.
The hadith also points to the virtue of sincerity and steadfast adherence to the Sunnah.
On the authority of Ibn 'Abbas, who said:
The first woman to use a waist-girdle
was the mother of Isma'il;
she wore a girdle to efface her tracks from Sarah.
Then Ibrahim brought her and her son Isma'il while she was still nursing him,
until he settled them near the House,
beneath a large tree above Zamzam at the highest part of the Mosque.
In those days, there was no one in Makkah,
nor was there any water.
So he left them there,
placing beside them a leather bag containing dates
and a waterskin containing water.
Then Ibrahim turned to depart,
so the mother of Isma'il followed him, saying:
"O Ibrahim!
Where are you going, leaving us in this valley
where there is neither human company nor anything else?"
She repeated that to him several times,
but he did not turn back to look at her.
So she asked him,
"Has Allah commanded you to do this?"
He replied, "Yes."
She said,
"Then He will not forsake us."
She then returned,
and Ibrahim journeyed on
until he reached the mountain pass
where they could no longer see him.
He then turned his face toward the House,
raised his hands in supplication,
and prayed with these words, saying:
"Our Lord, I have settled some of my offspring
“Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! that they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.” (14:37)
near Your Sacred House..."
until he reached: "...that they may be grateful."
The mother of Isma'il began nursing Isma'il
and drinking from that water,
until the water in the skin was completely depleted.
She grew thirsty, and her son grew thirsty as well,
and she began watching him writhing in agony—
or he said: kicking his limbs in distress.
So she went off, unable to bear watching him,
and found that al-Safa was the closest mountain on the terrain near her.
She climbed onto it
and faced the valley, looking intently to see
if she could spot anyone,
but she did not see anyone.
She then descended from al-Safa
until, when she reached the valley bed,
she lifted the hem of her garment
and ran with the exertion of an exhausted person
until she crossed the valley.
She then came to al-Marwah
and stood upon it,
looking to see if she could spot anyone,
but she did not see anyone.
She did that seven times.
Ibn 'Abbas said:
The Prophet (peace and blessings of Allah be upon him) said:
"That is why people perform sa'y between them."
When she reached al-Marwah,
she heard a voice.
She said to herself, "Hush!"
— speaking to herself.
Then she listened closely,
and she heard it again.
So she called out, "I have heard your voice;
have you any help to offer?"
And there she saw an angel
at the spot of Zamzam.
He struck the ground with his heel,
or the narrator said, with his wing,
until the water gushed forth.
She began to make a basin around it,
gesturing with her hands like this,
and began scooping water into her waterskin,
while it kept bubbling up as she scooped.
Ibn 'Abbas said
that the Prophet (peace be upon him) said:
"May Allah have mercy upon the mother of Ishmael!
Had she left Zamzam alone,"
or he said,
"had she not scooped from the water,
Zamzam would have been a flowing spring."
In another narration:
"Had she left it, the water would have flowed openly upon the earth."
He said:
She drank and nursed her child.
Then the angel said to her:
"Fear not neglect,
for here lies the House of Allah,
which this boy and his father will build,
and Allah never neglects His people."
The site of the House was raised above the ground like a hillock;
torrents of water would come
and flow to its right and left.
She remained in that state
until a caravan from the tribe of Jurhum passed by them—
or a household from Jurhum—
approaching by way of Kada'.
They camped in the lower part of Mecca,
where they noticed a bird hovering in circles.
They said:
"This bird must be circling over water;
we have known this valley of old, and there was never any water in it."
So they sent one or two scouts,
and there they found the water.
They returned
and informed their people of the water,
so they came forward.
He said:
And the mother of Ishmael was by the water.
They said:
"Will you permit us to settle near you?"
She said, "Yes,
but you shall have no ownership right to the water."
They said, "Agreed."
Ibn 'Abbas said
that the Prophet (peace be upon him) said:
"This suited the mother of Ishmael,
for she loved human company."
So they settled there and sent for their families,
who came and settled with them,
until several households among them were established there.
The boy grew up
and learned Arabic from them,
becoming cherished and admired by them as he came of age.
When he reached adulthood,
they gave him a woman from among them in marriage.
Then the mother of Ishmael died.
Abraham came after Ishmael had married to check on his legacy,
but he did not find Ishmael.
He asked Ishmael's wife about him,
and she said,
"He has gone out seeking provision for us."
Then he asked her about their livelihood and condition,
and she replied,
"We are in misery;
we are in distress and hardship,"
complaining to him.
He said:
"When your husband returns,
convey my greeting of peace to him,
and tell him
to change the threshold of his door."
When Ishmael returned,
he seemed to sense something unusual,
so he asked,
"Did anyone come to you?"
She said, "Yes,
an old man of such and such an appearance came to us
and asked about you,
so I told him.
He also asked me about our livelihood,
and I told him that we are in hardship and distress."
He asked,
"Did he leave you any instructions?"
She said, "Yes,
he bade me convey peace to you,
and he says:
'Change the threshold of your door.'"
Ishmael said:
"That was my father,
and he has instructed me to part from you.
Return to your family."
So he divorced her,
and married another woman from among them.
Abraham stayed away from them
for as long as Allah willed.
Then he came to them again later,
but did not find Ishmael.
So he went in to see Ishmael's wife
and asked her about him.
She said,
"He has gone out seeking provision for us."
He asked,
"How are you doing?"
and inquired about their livelihood and condition.
She replied,
"We are in good state and abundance,"
and she praised Allah.
He asked,
"What is your food?"
She said,
"Meat."
He said,
He said:
"And what is your drink?"
She said,
"Water."
He supplicated:
"O Allah, bless them
in their meat and water!"
The Prophet (peace be upon him)
said:
"They had no grain at that time;
had they possessed any,
he would have prayed for blessing in it for them as well."
In another narration:
"There is a blessing through the prayer of Abraham,
may the blessings and peace of Allah be upon him."
He said:
"No one outside of Mecca subsists solely on those two without suffering ill health."
Abraham said:
"When your husband returns, convey my greeting of peace to him,
and tell him to keep the threshold of his door firm."
When Ishmael returned,
he asked,
"Did anyone come to you?"
She said, "Yes,
a fine-looking old man came to us,"
and she spoke well of him.
"He asked me about you and I told him,
and he asked how our livelihood was,
and I told him that we were doing well."
He asked,
"Did he leave you any instructions?"
She said, "Yes,
he conveys his greeting of peace to you,
and commands you to keep the threshold of your door firm."
Ishmael said:
"That was my father,
and you are the threshold;
he has instructed me to keep you."
Abraham then stayed away from them for as long as Allah willed.
Then he came after that,
while Ishmael was sharpening an arrow of his beneath a large tree near Zamzam.
When Ishmael saw him,
he rose to greet him,
and they embraced each other as a father does with his son
and a son with his father.
Then Abraham said:
"O Ishmael,
indeed Allah has given me a command."
Ishmael replied,
"Do whatever your Lord has commanded you."
He asked,
"And will you assist me?"
He replied,
"I will assist you."
Abraham said:
"Allah has commanded me to build a House here,"
and he pointed to a mound that was elevated above the land surrounding it.
He said:
It was then that they raised the foundations of the House.
Ishmael began bringing the stones
while Abraham built,
until, when the structure grew high,
he brought this stone and placed it for him to stand on.
Abraham was building
while Ishmael handed him the stones,
and both of them were praying:
“And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.” (2:127)
He said:
So both of them continued building, moving all the way around the House,
while praying:
“And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.” (2:127)
Commentary on the hadith:
"Al-mintaq" is a girdle or belt tied around the waist.
"From before" means from the direction of.
"To efface her tracks,"
meaning to conceal her footsteps.
"Near the House,"
meaning near the site of the House.
"A leafy tree" refers to a great, sprawling tree.
"A leather bag," meaning a skin pouch used for carrying provisions.
"A waterskin,"
meaning a small water pouch.
"Turned back,"
turned back,
meaning he headed back.
"The mountain pass,"
meaning the path through the mountain.
“Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! that they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.” (14:37)
For the land of Makkah is unsuited for cultivation.
"Near Your Sacred House."
The House was described as sacred
because Allah Almighty forbade violating its sanctity or showing it disrespect.
"The water in the skin was exhausted,"
meaning the waterskin ran dry.
"Writhing,"
meaning rolling about on the ground,
turning over from back to stomach,
and thrashing left and right.
And "al-lawa"
is severe pain in the belly.
"Flailing,"
meaning thrashing and striking the ground with his body like someone having a seizure.
"She stood up,"
meaning she rose to her feet.
"She descended,"
meaning she climbed down.
"She reached,"
meaning she arrived at.
"The edge of her garment,"
meaning the hem of her loose-fitting outer gown.
"Running like a person exhausted,"
meaning one stricken with intense hardship and fatigue,
which refers to a strenuous, agonizing ordeal.
"She crossed the valley,"
meaning she traversed it completely.
"She climbed onto al-Marwah,"
meaning she approached it and mounted atop it.
"Hush!"
meaning be quiet.
"She listened closely,"
meaning she strained with great effort to hear.
"If you have any help to give,"
meaning: come to my rescue!
"By the angel,"
who was Gabriel, peace be upon him.
"He dug with his heel,"
meaning he hollowed out the ground with the edge of his foot.
"The water appeared,"
meaning it gushed forth and overflowed.
"She began to dam it,"
meaning she shaped the earth around it into a basin
so that the water would not flow away.
"While it was bubbling vigorously,"
meaning it was continuously surging and bursting out.
Had she left Zamzam untouched
and not enclosed it in a basin,
"Perishing,"
meaning ruin and destruction.
"The House of Allah,"
an allusion to the building of the Ka'bah.
"Like a mound,"
"ar-rabiyah"
refers to an elevated spot of land.
"It would bypass it to the right and the left,"
meaning the floodwaters would not affect it.
"A caravan,"
meaning a group of travelers.
"Jurhum,"
which was a Yemeni tribe.
"Approaching,"
meaning coming towards us.
"Kada',"
Kada'
is an elevated area in upper Makkah.
"A hovering bird,"
meaning a bird repeatedly frequenting and circling over water.
"He sent a scout,"
meaning a messenger,
and he was called that
because he acts in the place of the one who sent or appointed him,
or because he runs swiftly to accomplish his errands.
"And he found that to be so,"
meaning he discovered it.
"The boy grew up,"
meaning Ishmael, peace be upon him.
"And they held him in high esteem,"
meaning they favored him, were deeply impressed by him,
and regarded him as precious among them.
"He reached maturity,"
meaning he reached puberty,
and what is meant is
that he attained the age of manhood and marriage.
"He would check on,"
meaning he came to inspect and inquire into the state of those he had left behind.
"Those he left behind,"
meaning the ones he had settled there,
Hagar and Ishmael, peace be upon them.
"He is out seeking for us,"
meaning he is looking for sustenance for us.
It was said
that he was out hunting game,
and other things were also said.
About their livelihood and their condition,
meaning how their life was and what their circumstances were.
"Change the threshold of his door."
"The threshold of the door"
refers to the step trodden upon when entering and exiting,
and what is meant here is the wife,
being a metonym for parting ways with the woman.
"He perceived something,"
meaning he sensed and realized a matter.
"In hardship and distress,"
meaning in severe difficulty of life.
"I must part from you,"
meaning I divorce you.
"Go back to your family!"
This is a metonym for divorce,
though some scholars hold it to be an explicit pronouncement of divorce.
"He stayed away from them,"
meaning he remained absent from them for a period.
"And she praised Allah,"
meaning
she gave thanks to Allah Almighty for His blessings.
"Grain,"
such as wheat, barley, and the like.
"No one could rely exclusively on those two outside of Makkah,"
"without finding them unwholesome,"
meaning that meat and water
cannot be sustained by anyone exclusively anywhere other than Makkah
without suffering digestive ailments as a result.
"To keep you,"
meaning not to divorce you.
"Then he stayed away from them,"
meaning he was absent from them.
"Mending an arrow;"
an arrow before its tip and feathers are attached,
which is the traditional Arabian arrow.
"A leafy tree,"
meaning a great, sprawling tree.
"He embraced him as a father does with his child,"
"and a child with his father,"
meaning embracing, shaking hands, and kissing the hand.
"Will you assist me?"
meaning: will you help me?
"A hillock," which is an elevated knoll,
meaning a mound rising higher than its surroundings.
"Raising the foundations of the House,"
meaning the foundation of the Ka'bah.
"With this stone,"
referring to the famous Stone of the Station of Abraham, peace be upon him.
He placed it for him, so he stood upon it,
because the structure had grown high,
requiring him to stand upon something to complete the construction of the House.
When the building of the Ka'bah was completed,
Abraham, peace be upon him, took the Station
and placed it right next to the House.
“And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.” (2:127)
Alongside this noble labor,
they beseeched Allah to accept their deed from them,
so that its immense benefit would prevail.
Among the lessons of the hadith:
It is derived from the hadith
that the first woman to wear a girdle was Hagar.
It shows that jealousy among women is a natural inclination.
It indicates that no one is permitted to leave a person to perish in a wasteland,
because Abraham, peace be upon him,
only left his family in that valley
by the direct command of Allah Almighty.
It demonstrates the virtue and outcome of relying upon Allah Almighty.
It shows that pursuing material means does not contradict reliance on Allah.
It illustrates the fulfillment of the supplication of Abraham, peace be upon him.
It demonstrates that whoever is referred to a capable party should accept it.
It reveals the utmost compassion of a mother.
The hadith provides evidence that striving and seeking livelihood is prescribed,
for Ishmael's mother ran back and forth seeking sustenance for her child.
It contains an implicit censure of helplessness and indolence.
It establishes that Hagar, the mother of Ishmael,
was the first person to walk between as-Safa and al-Marwah.
It shows the virtue of the water of Zamzam,
and that it serves as nourishing food.
It illustrates the excellence of firm faith in Allah Almighty,
and that Allah never neglects anyone who turns to Him.
It records Hagar's sighting of Gabriel, peace be upon him.
It includes the glad tidings given to Hagar regarding Abraham's return to them,
and the eventual building of the Ka'bah.
The hadith points to the validity of acting upon circumstantial indicators,
for birds hover only over water.
The hadith indicates that haste may forfeit some greater benefits.
It shows that whoever reaches unowned water first has the foremost right to it.
It proves that whoever is first to secure unowned water and takes possession of it
cannot have it stripped from his hands without his consent.
The hadith reflects the natural human aversion to loneliness.
It also shows the obligation of a father to look after his child, even if living far from him.
It also shows that the child should pursue a livelihood, and that this is among the best forms of earning.
It also indicates that a righteous father may ask his son to separate from his wife
if he sees that she is not fit to be a wife for him.
It contains a censure of the woman who is quick to complain,
and praise for the content, grateful woman.
The hadith also points to the blameworthiness of discontent and constant complaint.
It also reflects optimism in a pleasant appearance, as it is an indication of good.
The hadith also indicates the virtue of contentment and accepting Allah's decree.
It highlights the virtue of praising and extolling Allah Almighty.
It also shows that subsisting solely on meat and water does not suit people's temperaments,
as the bodily constitution is typically harmed by them, except in Makkah where they suit it;
and this is among its blessings and the effect of the supplication of Ibrahim, peace be upon him.
It also indicates that a man's happiness and the well-being of his home lie in a righteous wife.
It shows that among the best crafts is the sharpening of arrows for archery, as it inflicts harm upon the enemy.
It demonstrates the recommendation for a son to stand up to welcome his father.
It also shows the permissibility of a father asking his son for assistance if the son has reached maturity.
The hadith also contains a miracle of Ibrahim, peace be upon him,
as the stone yielded beneath his foot when he grew frail with age.
Chapter: There is no protected sanctuary (hima) except for Allah and His Messenger, peace and blessings of Allah be upon him.
On the authority of Al-Sa'b ibn Jaththamah, may Allah be pleased with him, who said:
"The Prophet, peace and blessings of Allah be upon him, passed by me at Al-Abwa' or Waddan,
and he was asked about the polytheists' dwellings being raided by night,
resulting in the unintended killing of their women and children.
He said: 'They are of them.'
And I heard him say: 'There is no protected sanctuary except for Allah and His Messenger, peace and blessings of Allah be upon him.'"
Commentary on the hadith:
"At Al-Abwa'": It is one of the valleys of the Tihamah region of the Hijaz,
and it is known today as Wadi Al-Khuraybah.
"Being raided by night" means attacked under the cover of night.
"No protected sanctuary (hima)":
A hima is a pasture protected exclusively for specific livestock.
Lessons drawn from the hadith:
It is derived from the hadith that establishing a protected sanctuary is restricted to Allah and His Messenger.
It indicates that the authority over public lands belongs to the ruler.
It also establishes the permissibility of launching nighttime raids against the enemy.
It also shows that the default rule is that people are partners in pasture that grows naturally.
And it illustrates the legal maxim: what is permissible as an unintended consequence may not be permissible on its own.