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In the name of Allah, the Most Gracious, the Most Merciful.

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Markaz Ifadah

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for Humanistic Studies and Research

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presents:

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*Abridged Sahih al-Bukhari*.

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Chapter: The Imam Turning to Face the People Upon Delivering the Salutation.

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Narrated Samurah ibn Jundab (may Allah be pleased with him):

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In another narration:

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Whenever the Prophet (peace and blessings of Allah be upon him) finished a prayer, he would turn his face toward us.

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The Messenger of Allah (peace and blessings of Allah be upon him) frequently used to ask his Companions:

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"Has any of you seen a dream?"

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He said:

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So whoever Allah willed would recount their dream to him.

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One morning he said:

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"Last night, two visitors came to me,

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and they raised me up."

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In another narration:

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"So they took me by the hand,

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and brought me out to the Holy Land.

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They said to me:

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'Proceed.'

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So I set out with them,

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and we came upon a man lying down,

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while another man was standing over him holding a boulder.

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He was hurling the boulder at his head,

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crushing his head with it.

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In another narration:

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He would shatter his head with it,

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and the stone would roll away over here.

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So he would go after the stone and retrieve it,

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and before he returned, the man's head would restore to its original state.

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Then he would return to him

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and do to him just as he did the first time.

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He said:

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I said to them:

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'Glory be to Allah! What are these two?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and came upon a man lying flat on his back,

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while another man stood over him with an iron hook.

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He would insert it into one side of his face,

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tearing his cheek to the back of his neck,

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his nostril to the back of his neck,

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and his eye to the back of his neck.

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He would tear it open,

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then turn to the other side

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and do to it as he had done to the first side.

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He would hardly finish with that side

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before the first side was restored to its original state.

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Then he would return to him

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and do just as he did the first time.

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He said:

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I said:

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'Glory be to Allah! What are these two?'

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He said:

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They said to me:

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'Proceed, proceed!'

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So we proceeded,

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and came upon the likes of a tannur oven,

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from which clamor and voices were echoing.

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He said:

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So we looked inside,

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and there were naked men and women.

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Flames were reaching them from beneath them,

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and whenever those flames reached them, they shrieked in agony.

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In another narration:

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So we proceeded to an opening like a tannur oven,

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narrow at the top and wide at the bottom,

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beneath which a fire was blazing.

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Whenever the flames surged,

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they rose until they almost came out;

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and whenever it subsided,

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they fell back into it.

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He said:

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I asked them: 'Who are these people?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and came upon a river red as blood.

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In the river was a man swimming,

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and on the riverbank stood a man who had gathered many stones beside him.

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The swimmer swam as much as he swam,

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then came to the one who had gathered the stones.

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The man opened his mouth wide for him,

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and he threw a stone into his mouth.

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Then he went off swimming again,

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and returned to him once more.

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Every time he returned, he opened his mouth wide,

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and he threw a stone into his mouth.

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He said:

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I asked them: 'What are these two?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and came upon a man of hideous appearance,

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as hideous as any man you could ever see.

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Beside him was a fire that he was rekindling and running around.

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He said:

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I asked them:

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'What is this?'

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He said:

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They said to me:

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'Proceed, proceed!'

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So we proceeded,

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and came upon a lush garden, dense with greenery,

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blooming with every color of spring blossom.

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In the midst of the garden

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was a very tall man,

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whose head I could hardly see due to his height reaching into the sky.

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Around him were more children than I had ever seen before.

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In another narration:

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So we proceeded until we reached a green garden,

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in which stood a magnificent tree.

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At its base was an old man and some children.

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Near the tree was a man

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stoking a fire in front of him.

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They took me up into the tree,

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and brought me into an abode better than any I had ever seen,

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wherein were elderly men, young men,

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women, and children.

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Then they brought me out of it

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and took me further up the tree,

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bringing me into an abode that was even finer and superior,

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wherein were elderly men and young men.

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He said:

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I asked them: 'What is this?

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Who are these people?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and reached a magnificent garden,

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greater and finer than any garden I had ever seen.

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He said:

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They said to me:

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'Ascend into it.'

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He said:

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So we ascended into it,

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and reached a city built of bricks of gold and silver.

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We came to the city gate

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and asked for it to be opened;

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it was opened for us,

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and we entered it.

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There we were met by men whose half was as handsome as any you could see,

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while the other half was as ugly as any you could see.

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He said:

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They said to them:

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'Go and jump into that river.'

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He said:

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There was a river flowing across,

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its water as white as pure milk.

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So they went and jumped into it,

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then returned to us.

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That ugliness had departed from them,

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and they became of the finest form.

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He said:

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They said to me:

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'This is the Garden of Eden,

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and that is your dwelling place.'

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He said:

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My gaze looked upward,

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and there was a palace like a white cloud.

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He said:

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They said to me:

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'That is your dwelling place.'

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He said:

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I said to them:

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'May Allah bless you both!

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Let me enter it.'

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He said:

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'Not now,

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but you shall surely enter it.'

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In another narration:

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'Raise your head.'

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So I raised my head,

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and behold, above me was the likes of a cloud.

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They said:

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'That is your dwelling place.'

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I said:

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'Let me enter my dwelling place.'

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They said:

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'You still have a lifespan remaining that you have not yet completed.

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Were you to complete it,

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you would enter your dwelling place.'

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He said:

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I said to them:

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'Tonight I have seen truly wondrous things!

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What is the meaning of all that I have seen?'

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In another narration:

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'You have taken me on a journey tonight,

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"So inform me about what I have seen."

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He said,

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"They said to me,

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'As for us, we will inform you.

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As for the first man you came upon whose head was being smashed with a stone,

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he is the man who learns the Qur'an and then rejects it,

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and sleeps past the prescribed prayer.

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As for the man you came upon

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whose cheek was being torn to the back of his neck,

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his nostril to the back of his neck,

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and his eye to the back of his neck,

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he is the man who goes out from his home in the morning

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and tells a lie that reaches the horizons.

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In a narration:

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So this is done to him until the Day of Resurrection.

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As for the naked men and women who were inside the structure resembling an oven,

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they are the male and female adulterers.

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As for the man you came upon swimming in the river and being fed stones,

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he is the devourer of usury (*riba*).

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As for the hideous-looking man

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who was by the Fire, stoking it and running around it,

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he is Malik,

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the keeper of Hell.

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As for the tall man in the garden,

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he is Abraham, peace be upon him.

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As for the children around him,

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they are every child who died upon the innate natural disposition (*fitrah*).'

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In a narration:

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'And the first abode you entered

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is the abode of the general believers.

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As for this abode,

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it is the abode of the martyrs.

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I am Gabriel,

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and this is Michael.'"

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He said,

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"Some of the Muslims asked,

235
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'O Messenger of Allah,

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what about the children of the polytheists?'

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The Messenger of Allah, peace and blessings of Allah be upon him, replied,

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'And the children of the polytheists as well.'

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'As for the people whose one side was handsome

240
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and whose other side was ugly,

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they are a people who mixed a righteous deed

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with another that was evil,

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and Allah has pardoned them.'"

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Commentary on the Hadith:

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*Yagdu* (he goes out in the morning).

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*Al-ghadat* is the period between the Dawn prayer and sunrise.

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"Two visitors came to me tonight,"

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meaning Gabriel and Michael, peace be upon them.

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"They dispatched me,"

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meaning they sent me.

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"He hurls the rock down,"

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meaning he drops it.

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"And smashes,"

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meaning he breaks.

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"The stone rolls away,"

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meaning it tumbles and descends from above to below.

257
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"Until his head becomes whole again,"

258
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meaning until it heals and recombines.

259
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"With an iron hook (*kallub*),"

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meaning a curved hook.

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A hook is any curved piece of iron.

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"One side," meaning one of the two sides.

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"So he tears,"

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meaning he cuts and splits open.

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"Cheek (*shidq*),"

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meaning the side of his mouth.

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"And his nostril,"

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the nostril is the nasal opening.

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"So he does not finish,"

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meaning he does not complete doing so,

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"until that side becomes whole again as it was,"

272
00:11:35,889 --> 00:11:39,600
meaning it returns sound and intact as it was before.

273
00:11:39,600 --> 00:11:42,879
"Then he repeats what he did the first time,"

274
00:11:42,879 --> 00:11:45,460
referring to the splitting and cutting.

275
00:11:45,460 --> 00:11:47,539
"Resembling an oven (*tannur*),"

276
00:11:47,539 --> 00:11:49,840
in which bread is baked.

277
00:11:49,840 --> 00:11:51,919
"In it were clamor and voices,"

278
00:11:51,919 --> 00:11:56,080
meaning a din and shouting whose meaning cannot be understood.

279
00:11:56,080 --> 00:11:57,759
"So we looked inside it,"

280
00:11:57,759 --> 00:12:00,320
meaning we peered into the oven.

281
00:12:01,279 --> 00:12:03,919
The flame is the tongue of the fire.

282
00:12:03,919 --> 00:12:05,279
"They shrieked,"

283
00:12:05,279 --> 00:12:07,360
meaning they raised a commotion and cried out.

284
00:12:07,360 --> 00:12:08,639
*Al-Dawda'*

285
00:12:08,639 --> 00:12:10,799
refers to clamor and loud noise.

286
00:12:10,799 --> 00:12:12,240
"I said to the two,"

287
00:12:12,240 --> 00:12:14,240
meaning to the two angels.

288
00:12:14,240 --> 00:12:15,519
"It subsided,"

289
00:12:15,519 --> 00:12:17,840
meaning it abated.

290
00:12:17,840 --> 00:12:19,720
"He opens his mouth wide for him,"

291
00:12:19,720 --> 00:12:21,600
meaning he opens his mouth.

292
00:12:21,600 --> 00:12:23,519
"And feeds him a stone,"

293
00:12:23,519 --> 00:12:24,960
from *ilqam* (force-feeding),

294
00:12:24,960 --> 00:12:28,240
which originally means placing a morsel into the mouth.

295
00:12:28,240 --> 00:12:30,799
"Upon a hideous-looking man,"

296
00:12:30,799 --> 00:12:33,039
meaning foul in appearance.

297
00:12:33,039 --> 00:12:36,399
"As hideous as any man you could ever see in appearance,"

298
00:12:36,399 --> 00:12:38,159
meaning in visual sight.

299
00:12:38,159 --> 00:12:40,559
"Beside him was a fire he was stoking,"

300
00:12:40,559 --> 00:12:43,440
meaning stirring it and gathering firewood for it

301
00:12:43,440 --> 00:12:45,039
so that it would blaze.

302
00:12:45,039 --> 00:12:46,879
"And running around it,"

303
00:12:46,879 --> 00:12:48,799
meaning around the Fire.

304
00:12:48,799 --> 00:12:50,399
"To a garden (*rawdah*),"

305
00:12:50,399 --> 00:12:51,759
the origin of *rawdah*

306
00:12:51,759 --> 00:12:53,360
is a pool of water,

307
00:12:53,360 --> 00:12:55,919
named so due to the pooling (*istiradah*) of water in it.

308
00:12:55,919 --> 00:13:00,720
Later, it was applied to low-lying land rich in grass and vegetation,

309
00:13:00,720 --> 00:13:02,909
and it is also said: elevated land.

310
00:13:02,909 --> 00:13:04,350
"Lush (*mu'timah*),"

311
00:13:04,350 --> 00:13:06,669
meaning abundant in plants,

312
00:13:06,669 --> 00:13:08,750
"with all the colors of spring,"

313
00:13:08,750 --> 00:13:11,070
meaning with all its flowers.

314
00:13:11,070 --> 00:13:13,629
"And behold, in the midst of the garden,"

315
00:13:13,629 --> 00:13:15,659
meaning in its center.

316
00:13:15,659 --> 00:13:19,899
"And behold, around the man were more children than I had ever seen,"

317
00:13:19,899 --> 00:13:22,539
*wildan* is the plural of *walad* (child),

318
00:13:22,620 --> 00:13:27,019
and what is meant here is the deceased children of the Muslims.

319
00:13:27,019 --> 00:13:28,460
"I said to the two,"

320
00:13:28,460 --> 00:13:30,379
meaning to the two angels.

321
00:13:30,379 --> 00:13:33,659
"I have never seen a garden greater than it,"

322
00:13:33,659 --> 00:13:35,100
meaning in status,

323
00:13:35,100 --> 00:13:36,700
"nor more beautiful,"

324
00:13:36,700 --> 00:13:38,700
meaning nor more splendid.

325
00:13:38,700 --> 00:13:39,980
"They said to me,

326
00:13:39,980 --> 00:13:41,659
'Ascend into it,'"

327
00:13:41,659 --> 00:13:43,889
meaning climb up and rise.

328
00:13:43,889 --> 00:13:49,730
"So we reached a city built of bricks of gold and bricks of silver,"

329
00:13:49,730 --> 00:13:52,049
*laban* is the plural of *labinah* (brick),

330
00:13:52,049 --> 00:13:55,409
and originally a brick is made from clay.

331
00:13:55,409 --> 00:13:56,610
"An old man,"

332
00:13:56,610 --> 00:14:00,080
the old man is Abraham, peace be upon him.

333
00:14:00,080 --> 00:14:01,759
"So we asked for it to be opened,"

334
00:14:01,759 --> 00:14:05,120
meaning we requested that the gate be opened to enter.

335
00:14:05,120 --> 00:14:07,200
"One side of their form,"

336
00:14:07,200 --> 00:14:09,120
meaning half of their form,

337
00:14:09,120 --> 00:14:11,039
referring to their physical appearance.

338
00:14:11,039 --> 00:14:14,080
"'Go and plunge into that river,'"

339
00:14:14,080 --> 00:14:18,269
a command to enter and bathe in that river.

340
00:14:18,269 --> 00:14:20,429
"And behold, a river flowing across,"

341
00:14:20,509 --> 00:14:22,429
meaning flowing horizontally.

342
00:14:22,429 --> 00:14:25,710
"As if its water were pure milk,"

343
00:14:25,710 --> 00:14:28,509
meaning pure milk unmixed with water.

344
00:14:28,509 --> 00:14:31,070
"That ugliness left them,"

345
00:14:31,070 --> 00:14:32,750
meaning the deformity vanished,

346
00:14:32,750 --> 00:14:36,460
so the ugly half became like the handsome half.

347
00:14:36,460 --> 00:14:37,820
"They said to me,"

348
00:14:37,820 --> 00:14:39,980
meaning the two angels said,

349
00:14:39,980 --> 00:14:41,659
"'The Garden of Eden (*'Adn*).'"

350
00:14:41,659 --> 00:14:43,899
*'Adan* means he resided,

351
00:14:43,899 --> 00:14:45,500
and it was named so

352
00:14:45,500 --> 00:14:48,059
because it is the Abode of Everlasting Residence.

353
00:14:48,059 --> 00:14:49,740
"So my gaze raised,"

354
00:14:49,740 --> 00:14:51,740
meaning he looked upward,

355
00:14:51,740 --> 00:14:53,019
ascending,

356
00:14:53,019 --> 00:14:55,259
meaning rising high.

357
00:14:55,259 --> 00:14:57,419
"A white cloud (*rababah*),"

358
00:14:57,419 --> 00:15:00,049
meaning a white cloud.

359
00:15:00,049 --> 00:15:01,250
"Leave me,"

360
00:15:01,250 --> 00:15:03,169
meaning allow me.

361
00:15:03,169 --> 00:15:04,529
"As for now,"

362
00:15:04,529 --> 00:15:07,120
meaning in the worldly life.

363
00:15:07,120 --> 00:15:08,720
"He smashes his head,"

364
00:15:08,720 --> 00:15:11,120
meaning he crushes it with a stone.

365
00:15:11,120 --> 00:15:13,759
"He takes the Qur'an and rejects it,"

366
00:15:13,759 --> 00:15:17,039
rejection (*rafd*) is discarding a thing and abandoning it;

367
00:15:18,000 --> 00:15:21,230
he recites the Qur'an but does not act upon it.

368
00:15:21,230 --> 00:15:22,990
"The man goes out early in the morning,"

369
00:15:22,990 --> 00:15:26,029
meaning he departs from his house early.

370
00:15:26,029 --> 00:15:27,789
"And tells a lie,"

371
00:15:27,789 --> 00:15:29,549
meaning a single lie.

372
00:15:29,549 --> 00:15:31,149
"The devourer of usury,"

373
00:15:31,149 --> 00:15:33,470
meaning the one who engages in usurious transactions (*riba*).

374
00:15:33,470 --> 00:15:34,590
Usury (*riba*)

375
00:15:34,590 --> 00:15:35,950
linguistically means increase.

376
00:15:35,950 --> 00:15:37,389
It is of two types:

377
00:15:37,389 --> 00:15:38,669
*Riba al-Fadl* (usury of surplus)

378
00:15:38,669 --> 00:15:40,509
and *Riba al-Nasi'ah* (usury of delay).

379
00:15:40,509 --> 00:15:44,269
The Muslims have reached consensus on its prohibition in general,

380
00:15:44,350 --> 00:15:48,100
even though they differed regarding its precise defining criteria and specific branches.

381
00:15:48,100 --> 00:15:49,940
"Hideous in appearance,"

382
00:15:49,940 --> 00:15:52,240
meaning foul to look at.

383
00:15:52,240 --> 00:15:54,960
"Who was by the Fire, stoking it,"

384
00:15:54,960 --> 00:15:59,549
meaning stirring it and gathering firewood for it so that it blazes.

385
00:15:59,549 --> 00:16:00,909
Natural disposition (*fitrah*):

386
00:16:00,909 --> 00:16:02,909
the origin of *fitrah* in the language

387
00:16:02,909 --> 00:16:04,830
is the initial creation.

388
00:16:04,830 --> 00:16:06,509
Its reality

389
00:16:06,509 --> 00:16:10,669
is that which Allah Almighty has instilled in the hearts of all creation:

390
00:16:10,750 --> 00:16:14,830
an inclination toward the outward and inward rulings of the Sacred Law,

391
00:16:14,830 --> 00:16:19,519
just as He instilled in their hearts the love of truth and preferring it.

392
00:16:19,519 --> 00:16:22,080
"They are a people who mixed,"

393
00:16:22,080 --> 00:16:25,919
meaning they mixed righteous deeds with evil deeds,

394
00:16:25,919 --> 00:16:28,799
such as daring to commit certain prohibitions

395
00:16:28,799 --> 00:16:31,519
and falling short in performing certain duties,

396
00:16:31,519 --> 00:16:33,519
while acknowledging that,

397
00:16:33,519 --> 00:16:36,750
And hoping that Allah would forgive them,

398
00:16:36,750 --> 00:16:38,990
May Allah pardon them,

399
00:16:38,990 --> 00:16:42,700
Meaning He forgave them and pardoned them.

400
00:16:42,700 --> 00:16:46,210
Among the points of benefit from the hadith:

401
00:16:46,210 --> 00:16:48,289
Derived from the hadith is:

402
00:16:48,289 --> 00:16:53,169
The recommendation for the imam to turn toward his companions after saying the taslim.

403
00:16:53,169 --> 00:16:56,850
In it is that the wisdom behind facing the congregants

404
00:16:56,850 --> 00:17:00,289
Is to teach them what they need to know,

405
00:17:00,289 --> 00:17:04,369
And it was said: to inform anyone entering that the prayer has ended,

406
00:17:04,369 --> 00:17:07,089
For if the imam remained in his position,

407
00:17:07,089 --> 00:17:09,890
It might give the false impression that he is still in the tashahhud.

408
00:17:10,049 --> 00:17:13,650
In it is guidance toward giving importance to dreams,

409
00:17:13,650 --> 00:17:17,869
The recommendation to ask about them, and to mention them after the prayer.

410
00:17:17,869 --> 00:17:21,150
In it is an illustration of the eagerness of the Companions (may Allah be pleased with them)

411
00:17:21,150 --> 00:17:25,630
To relate dreams to the Prophet (peace and blessings of Allah be upon him).

412
00:17:25,630 --> 00:17:27,950
From their action, it is derived:

413
00:17:27,950 --> 00:17:31,869
The recommendation to relate a dream to one who is knowledgeable in its interpretation.

414
00:17:31,869 --> 00:17:35,869
In the hadith is the Prophet's (peace and blessings of Allah be upon him) interpretation

415
00:17:35,869 --> 00:17:37,869
Of his Companions' dreams.

416
00:17:37,950 --> 00:17:43,309
In it is guidance for the dream interpreter to hasten to interpret them at the beginning of the day,

417
00:17:43,309 --> 00:17:48,430
Before his mind becomes preoccupied with his worldly livelihood,

418
00:17:48,430 --> 00:17:53,789
And because the dreamer's memory of it is still fresh and nothing has occurred to confuse it,

419
00:17:53,789 --> 00:17:57,710
And because it may contain something that is recommended to expedite,

420
00:17:57,710 --> 00:18:01,859
Such as encouraging good or warning against sin.

421
00:18:01,859 --> 00:18:06,500
In it is an explanation of the virtue of spending time in discussing knowledge.

422
00:18:06,500 --> 00:18:11,730
In it is the permissibility of turning one's back to the qiblah when sitting for knowledge or other matters.

423
00:18:11,730 --> 00:18:17,009
In it is the recommendation to say "Subhan Allah" (Glory be to Allah) when expressing wonder.

424
00:18:17,009 --> 00:18:22,609
In the hadith is that the visions of the prophets (peace be upon them) are divine revelation and truth.

425
00:18:22,609 --> 00:18:25,410
In the hadith is that Hellfire is real,

426
00:18:25,410 --> 00:18:27,809
That Hellfire has descending levels,

427
00:18:27,809 --> 00:18:31,009
And that Hellfire is already created and currently exists.

428
00:18:31,009 --> 00:18:35,170
In the hadith is an explanation of the various forms of punishment in the Hereafter,

429
00:18:35,170 --> 00:18:39,809
And that the punishment continues as long as Allah Almighty wills,

430
00:18:39,809 --> 00:18:44,609
And that the punishment is repeated upon the punished as it began the first time,

431
00:18:44,609 --> 00:18:47,970
And that among the types of punishment is the crushing of the head,

432
00:18:47,970 --> 00:18:52,289
And among the types of punishment is the tearing of the mouth, nose, and eye.

433
00:18:52,289 --> 00:18:57,490
In it is an indication to guard the senses against sins and transgressions.

434
00:18:57,490 --> 00:19:03,250
And among the types of punishment is swimming in a river of blood while swallowing stones.

435
00:19:03,250 --> 00:19:06,289
In it is that the recompense is of the same nature as the deed,

436
00:19:06,289 --> 00:19:10,529
And that whoever sends forth good will find it tomorrow on the Day of Resurrection,

437
00:19:10,529 --> 00:19:13,890
"Every soul is held in pledge for what it has earned."

438
00:19:13,890 --> 00:19:17,890
In the hadith is that Paradise is created and currently exists,

439
00:19:17,890 --> 00:19:21,329
And that its bricks are made of gold and silver,

440
00:19:21,329 --> 00:19:24,369
And that Paradise has stations and degrees,

441
00:19:24,369 --> 00:19:28,049
And that people's ranks in it will correspond to their deeds.

442
00:19:28,049 --> 00:19:31,890
In the hadith is a clarification of the fate of the deceased children of the Muslims,

443
00:19:31,890 --> 00:19:35,569
And that they are under the care of Ibrahim (peace be upon him).

444
00:19:35,569 --> 00:19:40,740
As for the children of the polytheists, the scholarly disagreement regarding them is well known.

445
00:19:40,740 --> 00:19:46,420
In the hadith is the Prophet's (peace and blessings of Allah be upon him) sight of his residence in Paradise,

446
00:19:46,420 --> 00:19:48,980
His sight of the Gardens of Eden,

447
00:19:48,980 --> 00:19:52,180
His sight of Malik, the keeper of Hellfire,

448
00:19:52,180 --> 00:19:55,299
And his sight of Ibrahim (peace be upon him).

449
00:19:55,299 --> 00:19:59,140
Ibrahim (peace be upon him) was singled out for that status

450
00:19:59,140 --> 00:20:01,700
Because he is the father of the Muslims.

451
00:20:01,700 --> 00:20:06,259
In the hadith is a mention and description of some of the rivers of Paradise.

452
00:20:06,259 --> 00:20:11,619
In it is that Paradise is the abode of permanent residence for the people of Tawheed in the Hereafter.

453
00:20:11,619 --> 00:20:16,420
In it is a severe prohibition against abandoning the Qur'an, whether in recitation or implementation.

454
00:20:16,420 --> 00:20:20,099
In it is a warning against lying in speech and in state,

455
00:20:20,099 --> 00:20:22,740
And against conveying unverified accounts.

456
00:20:22,740 --> 00:20:24,819
In it is the prohibition of adultery and fornication,

457
00:20:24,819 --> 00:20:26,900
And the severe emphasis on its gravity.

458
00:20:26,900 --> 00:20:31,460
The suitability of nudity for them is because they deserve to be exposed,

459
00:20:31,460 --> 00:20:34,500
Since their habit was to conceal themselves in privacy,

460
00:20:34,500 --> 00:20:36,420
So they were punished by having their privacy violated.

461
00:20:36,420 --> 00:20:39,460
The wisdom behind the punishment coming upon them from beneath them

462
00:20:39,460 --> 00:20:43,220
Is that their crime was committed through their lower limbs.

463
00:20:43,220 --> 00:20:46,660
In it is an explanation of the punishment of the one who deals in usury (riba),

464
00:20:46,660 --> 00:20:50,180
Who consumes it and is never sated by illicit gain.

465
00:20:50,180 --> 00:20:54,900
In the hadith is a comparison of the one who mixes a righteous deed with an evil deed

466
00:20:54,900 --> 00:20:58,210
To a handsome face paired with an ugly face.

467
00:20:58,289 --> 00:21:02,450
In it is an explanation of the vastness of Allah's mercy, Mighty and Majestic, toward His creation,

468
00:21:02,450 --> 00:21:07,569
In that He accepts their good deeds and pardons the ugly ones.

469
00:21:07,569 --> 00:21:13,940
In the hadith, the keeper of Hellfire is named Malik.

470
00:21:13,940 --> 00:21:18,259
On the authority of Zayd ibn Khalid al-Juhani (may Allah be pleased with him), he said:

471
00:21:18,259 --> 00:21:24,259
"The Messenger of Allah (peace be upon him) led us in the Fajr prayer at al-Hudaybiya

472
00:21:24,259 --> 00:21:28,099
Following rainfall that had fallen during the night.

473
00:21:28,099 --> 00:21:32,579
When he finished, he turned to the people and said:

474
00:21:32,579 --> 00:21:35,940
'Do you know what your Lord has said?'

475
00:21:35,940 --> 00:21:39,940
They replied, 'Allah and His Messenger know best.'

476
00:21:39,940 --> 00:21:45,440
He said: 'Allah said: "This morning, some of My servants became believers in Me, and some became disbelievers.

477
00:21:45,440 --> 00:21:50,400
As for him who said: 'We have been given rain by the grace of Allah and His mercy,'

478
00:21:50,400 --> 00:21:56,799
—And in a narration: 'We have been given rain by the mercy of Allah, His provision, and His grace'—

479
00:21:56,799 --> 00:22:01,200
He is a believer in Me and a disbeliever in the star.

480
00:22:01,200 --> 00:22:05,599
But as for him who said: 'We have been given rain by such-and-such a star,'

481
00:22:05,599 --> 00:22:09,039
—And in a narration: 'We have been given rain by a star'—

482
00:22:09,039 --> 00:22:14,180
He is a disbeliever in Me and a believer in the star."'

483
00:22:14,180 --> 00:22:17,440
Commentary on the hadith:

484
00:22:17,440 --> 00:22:19,039
"At al-Hudaybiya":

485
00:22:19,039 --> 00:22:23,759
Al-Hudaybiya is located 22 kilometers west of Mecca,

486
00:22:23,759 --> 00:22:26,400
On the old Jeddah road,

487
00:22:26,400 --> 00:22:29,470
And it was named after a well there.

488
00:22:29,470 --> 00:22:32,990
"Following rainfall" means right after the rain.

489
00:22:32,990 --> 00:22:37,890
The rain was called "sama'" (sky) because it descends from the sky.

490
00:22:37,890 --> 00:22:40,930
"By a star" means attributed to the influence of the star.

491
00:22:40,930 --> 00:22:45,250
It was said that "now'" refers to the setting and disappearance of a star,

492
00:22:45,250 --> 00:22:47,819
And other opinions were also stated.

493
00:22:47,819 --> 00:22:51,259
Among the points of benefit from the hadith:

494
00:22:51,259 --> 00:22:55,019
In the hadith, the imam poses a question to his companions

495
00:22:55,099 --> 00:22:59,420
To alert them to ponder its subtle meaning.

496
00:22:59,420 --> 00:23:04,299
In it is a demonstration of the exalted status of the Prophet (peace be upon him),

497
00:23:04,299 --> 00:23:08,299
As he related directly from Allah, Mighty and Majestic,

498
00:23:08,299 --> 00:23:12,779
Which is technically termed a Hadith Qudsi (sacred hadith).

499
00:23:12,779 --> 00:23:18,859
In it is that Allah Almighty has created a cause for everything, to which a ruling is ascribed,

500
00:23:18,859 --> 00:23:22,460
While in reality the true Doer is Allah Almighty,

501
00:23:22,460 --> 00:23:24,940
Who is Omnipotent over all things.

502
00:23:24,940 --> 00:23:33,180
In it is that people's belief regarding this matter falls into two categories, as stated in the hadith.

503
00:23:33,180 --> 00:23:38,049
Chapter: The Imam Remaining in His Place of Prayer After the Taslim

504
00:23:38,049 --> 00:23:40,289
On the authority of Nafi', he said:

505
00:23:40,289 --> 00:23:46,369
"Ibn Umar used to pray voluntary prayers in the same spot where he performed the prescribed prayer."

506
00:23:46,369 --> 00:23:49,339
Commentary on the hadith:

507
00:23:49,339 --> 00:23:53,259
Chapter: The Imam Remaining in His Place of Prayer After the Taslim.

508
00:23:53,259 --> 00:23:57,819
Meaning the imam staying seated in the spot where he prayed,

509
00:23:57,819 --> 00:24:01,279
After finishing the prayer.

510
00:24:01,279 --> 00:24:04,589
Among the points of benefit from the hadith:

511
00:24:04,589 --> 00:24:06,509
Derived from the hadith is:

512
00:24:06,509 --> 00:24:09,630
The prescribed nature of a worshiper remaining in his place of prayer

513
00:24:09,630 --> 00:24:14,829
For remembrance, supplication, teaching, or performing voluntary prayer.

514
00:24:14,829 --> 00:24:21,390
The narration indicates the permissibility of offering voluntary prayer in the same spot where the obligatory prayer was performed,

515
00:24:21,470 --> 00:24:27,279
Though there is a well-known scholarly disagreement and detail regarding this.

516
00:24:27,279 --> 00:24:33,039
Chapter: One Who Led the People in Prayer, Remembered a Need, and Stepped Over Them

517
00:24:33,039 --> 00:24:35,039
On the authority of Uqbah (may Allah be pleased with him), he said:

518
00:24:35,039 --> 00:24:40,319
"I prayed the Asr prayer behind the Prophet (peace be upon him) in Medina.

519
00:24:40,319 --> 00:24:43,680
He pronounced the taslim, then stood up quickly,

520
00:24:43,680 --> 00:24:48,079
Stepping over the necks of the people to reach one of his wives' apartments.

521
00:24:48,079 --> 00:24:50,880
The people were startled by his haste.

522
00:24:50,880 --> 00:24:52,640
Then he came out to them,

523
00:24:52,720 --> 00:24:56,029
And seeing that they were astonished at his speed,

524
00:24:56,029 --> 00:24:57,390
He said:

525
00:24:57,390 --> 00:25:01,039
'I remembered a piece of uncoined gold that was with us.'

526
00:25:01,039 --> 00:25:02,480
In a narration:

527
00:25:02,480 --> 00:25:06,140
'I left a piece of uncoined gold at home that was from charity,

528
00:25:06,140 --> 00:25:08,880
And I disliked that it should detain me.'

529
00:25:08,880 --> 00:25:10,319
In a narration:

530
00:25:10,319 --> 00:25:13,700
'That it should remain with us overnight or until evening,

531
00:25:13,700 --> 00:25:16,559
So I ordered that it be distributed.'"

532
00:25:16,559 --> 00:25:19,789
Commentary on the hadith:

533
00:25:19,789 --> 00:25:23,230
"He stepped over" means he passed between them.

534
00:25:23,230 --> 00:25:24,670
"The people were startled"

535
00:25:24,670 --> 00:25:25,950
Meaning they felt alarmed,

536
00:25:25,950 --> 00:25:30,670
And that was their habit whenever they saw him do something contrary to his usual custom,

537
00:25:30,670 --> 00:25:34,579
Fearing that some revelation causing them distress might have been sent down.

538
00:25:34,579 --> 00:25:35,700
"I remembered"

539
00:25:35,700 --> 00:25:37,890
Meaning while I was in prayer,

540
00:25:37,890 --> 00:25:39,730
"A piece of uncoined gold."

541
00:25:39,730 --> 00:25:43,650
"Tibr" refers to gold that has not been minted into coin.

542
00:25:43,650 --> 00:25:44,769
It was also said:

543
00:25:44,769 --> 00:25:48,769
It refers to all earth gems extracted from mines,

544
00:25:48,769 --> 00:25:51,329
Before being crafted and used,

545
00:25:51,410 --> 00:25:53,759
And other opinions were stated.

546
00:25:53,759 --> 00:25:57,119
"That it should detain me" means on the Day of Resurrection.

547
00:25:57,119 --> 00:25:58,319
It was also said:

548
00:25:58,319 --> 00:26:04,369
Preoccupying my thoughts away from turning and devoting myself to Allah Almighty.

549
00:26:04,369 --> 00:26:08,029
Among the points of benefit from the hadith:

550
00:26:08,029 --> 00:26:10,190
Derived from the hadith is:

551
00:26:10,190 --> 00:26:16,269
The permissibility of stepping over people's necks for a pressing need that people cannot avoid,

552
00:26:16,269 --> 00:26:20,430
Such as a nosebleed, an urgent need to urinate, or similar matters.

553
00:26:20,430 --> 00:26:24,990
In it is that thinking during prayer about a matter unrelated to it

554
00:26:24,990 --> 00:26:30,799
Does not invalidate it, nor does it detract from its completeness.

555
00:26:30,799 --> 00:26:35,680
Chapter: Turning Away and Departing to the Right or Left

556
00:26:35,680 --> 00:26:38,000
On the authority of Abdullah (may Allah be pleased with him), he said:

557
00:26:38,000 --> 00:26:42,400
"None of you should give Satan a share of his prayer

558
00:26:42,400 --> 00:26:47,200
By thinking that it is obligatory upon him to depart only to his right.

559
00:26:47,200 --> 00:26:53,660
Indeed, I often saw the Prophet (peace be upon him) depart to his left."

560
00:26:53,660 --> 00:26:56,799
Commentary on the hadith:

561
00:26:56,799 --> 00:26:59,779
"Thinks" means believes.

562
00:26:59,779 --> 00:27:03,329
Among the points of benefit from the hadith:

563
00:27:03,329 --> 00:27:05,329
Derived from the hadith is:

564
00:27:05,329 --> 00:27:08,130
A warning against the deception of Iblis (Satan),

565
00:27:08,130 --> 00:27:12,210
For Satan entices a human being in his acts of worship

566
00:27:12,210 --> 00:27:15,490
By making him imagine a need for excess scrupulousness.

567
00:27:15,569 --> 00:27:20,450
In the hadith is an indication that acts of worship are strictly based on textual authority (tawqif),

568
00:27:20,450 --> 00:27:25,470
And personal opinion has no scope in them.

569
00:27:25,470 --> 00:27:30,670
Chapter: What Has Been Related Regarding Raw Garlic, Onions, and Leeks

570
00:27:30,670 --> 00:27:33,549
On the authority of Ibn Umar (may Allah be pleased with them both),

571
00:27:33,549 --> 00:27:38,859
The Prophet (peace be upon him) said during the Battle of Khaybar:

572
00:27:38,859 --> 00:27:42,940
"Whoever eats from this plant—meaning garlic—

573
00:27:42,940 --> 00:27:46,210
Must not approach our mosque."

574
00:27:46,289 --> 00:27:48,450
And on the authority of Jabir ibn Abdullah (may Allah be pleased with them both),

575
00:27:48,450 --> 00:27:52,529
The Prophet (peace be upon him) said:

576
00:27:52,529 --> 00:27:55,170
"Whoever eats garlic or onions

577
00:27:55,170 --> 00:27:57,250
Should keep away from us,"

578
00:27:57,250 --> 00:27:58,609
Or he said:

579
00:27:58,609 --> 00:28:01,329
"Should keep away from our mosque."

580
00:28:01,329 --> 00:28:02,769
In a narration:

581
00:28:02,769 --> 00:28:05,890
"Must not attend our mosques,

582
00:28:05,890 --> 00:28:08,700
And let him sit in his home."

583
00:28:08,700 --> 00:28:13,259
And the Prophet (peace be upon him) was brought a cooking pot—

584
00:28:13,259 --> 00:28:14,619
In a narration:

585
00:28:14,619 --> 00:28:16,380
Was brought a dish—

586
00:28:17,099 --> 00:28:20,940
And he was informed that it contained green vegetables.

587
00:28:20,940 --> 00:28:22,940
He detected an odor from it,

588
00:28:22,940 --> 00:28:24,460
So he asked,

589
00:28:24,460 --> 00:28:27,579
And was informed of the vegetables it contained.

590
00:28:27,579 --> 00:28:29,099
He said:

591
00:28:29,099 --> 00:28:30,539
"Bring it near,"

592
00:28:30,539 --> 00:28:33,650
Pointing to one of his Companions who was with him.

593
00:28:33,650 --> 00:28:36,289
When the Companion saw it, he disliked eating it.

594
00:28:36,289 --> 00:28:37,490
The Prophet said:

595
00:28:37,490 --> 00:28:38,450
"Eat,

596
00:28:38,450 --> 00:28:41,970
for I hold private converse with those with whom you do not converse."

597
00:28:41,970 --> 00:28:45,279
Commentary on the hadith:

598
00:28:45,440 --> 00:28:47,839
"and onions and leeks."

599
00:28:47,839 --> 00:28:52,559
Leeks are a green herb with an offensive odor.

600
00:28:52,559 --> 00:28:54,160
"He was brought a pot"—

601
00:28:54,160 --> 00:28:57,500
the pot in which food is cooked—

602
00:28:57,500 --> 00:28:58,539
and he found [it to have an odor].

603
00:28:58,539 --> 00:29:02,180
That is, the Prophet (peace and blessings of Allah be upon him).

604
00:29:02,180 --> 00:29:02,660
"Eat,

605
00:29:02,660 --> 00:29:05,539
for I hold private converse with those with whom you do not converse"—

606
00:29:05,539 --> 00:29:06,900
meaning the angel.

607
00:29:06,900 --> 00:29:09,140
This hadith explains the reason for the prohibition,

608
00:29:09,140 --> 00:29:10,900
which rests on two causes:

609
00:29:10,900 --> 00:29:12,259
First,

610
00:29:12,259 --> 00:29:13,859
causing harm to fellow Muslims;

611
00:29:13,859 --> 00:29:15,140
and second,

612
00:29:15,140 --> 00:29:17,329
causing annoyance to the angels.

613
00:29:17,329 --> 00:29:20,930
Benefits derived from the hadith:

614
00:29:20,930 --> 00:29:23,170
It is derived from the hadith that:

615
00:29:23,170 --> 00:29:25,569
It is permissible to eat garlic and onions,

616
00:29:25,569 --> 00:29:27,650
and doing so is not unlawful.

617
00:29:27,650 --> 00:29:30,930
It also contains an instruction to refrain from coming to the mosque

618
00:29:30,930 --> 00:29:33,250
after consuming garlic or similar foods.

619
00:29:33,250 --> 00:29:36,369
In its general application, this extends to all public gatherings,

620
00:29:36,369 --> 00:29:40,589
such as the Eid prayer grounds, funeral prayers, and banquet venues.

621
00:29:40,589 --> 00:29:46,660
It also highlights the obligation to avoid anything that harms or offends Muslims.

622
00:29:46,660 --> 00:29:49,059
On the authority of 'Abd al-'Aziz, who said:

623
00:29:49,059 --> 00:29:51,700
A man asked Anas ibn Malik,

624
00:29:51,700 --> 00:29:55,140
"What did you hear the Prophet of Allah (peace and blessings of Allah be upon him)

625
00:29:55,140 --> 00:29:57,299
say regarding garlic?"

626
00:29:57,299 --> 00:29:58,660
He replied,

627
00:29:58,660 --> 00:30:02,099
"The Prophet (peace and blessings of Allah be upon him) said:

628
00:30:02,099 --> 00:30:04,259
'Whoever eats from this plant

629
00:30:04,259 --> 00:30:06,259
should not approach us,'

630
00:30:06,259 --> 00:30:09,599
or 'should not pray with us.'"

631
00:30:09,599 --> 00:30:12,609
Commentary on the hadith:

632
00:30:12,609 --> 00:30:14,210
"Should not approach us"—

633
00:30:14,210 --> 00:30:17,470
meaning, should not come near our mosque.

634
00:30:17,470 --> 00:30:20,910
Benefits derived from the hadith:

635
00:30:20,910 --> 00:30:22,990
It is derived from the hadith that:

636
00:30:22,990 --> 00:30:26,750
It is obligatory to stay away from anything that causes harm to people.

637
00:30:26,750 --> 00:30:28,589
Some scholars have stated:

638
00:30:28,589 --> 00:30:32,349
If someone is known to afflict others with the evil eye,

639
00:30:32,349 --> 00:30:35,230
people ought to avoid him and guard themselves against him.

640
00:30:35,230 --> 00:30:38,910
The ruler should also prevent him from mingling with people

641
00:30:38,910 --> 00:30:41,470
and order him to remain in his home,

642
00:30:41,470 --> 00:30:46,109
because his harm is far greater than the harm caused by someone who has eaten garlic or onions.