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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 Humanitarian Studies and Research

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presents

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An Abridgment of Sahih al-Bukhari.

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On the authority of 'A'ishah (may Allah be pleased with her), wife of the Prophet (peace and blessings of Allah be upon him):

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The Messenger of Allah (peace be upon him) used to test the believing women who migrated to him with this verse:

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By the words of Allah:

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“O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe no thing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful.” (60:12)

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up to His saying:

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"All-Forgiving, Most Merciful."

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'A'ishah said:

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Whichever believing woman accepted this condition,

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the Messenger of Allah (peace be upon him) would say to her:

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"I have accepted your pledge of allegiance."

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In another narration:

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"Go, for I have accepted your pledge of allegiance,"

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by speech only.

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And no, by Allah!

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His hand never touched the hand of any woman,

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In another narration:

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except a woman he rightfully possessed.

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During the pledge of allegiance,

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he took their pledge only by saying:

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"I have accepted your pledge of allegiance upon that."

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Commentary on the Hadith:

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"Used to test"

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means: he examined.

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"Pledge allegiance to you"

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means: they covenant with you upon Islam.

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"Whichever accepted this condition"

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refers to what was mentioned in the words of Allah Almighty:

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"that they will not associate anything with Allah,

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“O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe no thing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful.” (60:12)

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nor kill their children,

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nor produce a slander

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that they fabricate between their hands

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and their feet."

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“O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe no thing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful.” (60:12)

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"His hand never touched"

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means: his hand did not make physical contact.

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"He took their pledge only by saying"

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is an emphasis on the complete absence of physical touch.

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Key Benefits of the Hadith:

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It is derived from the hadith:

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The validity of the migration and pledge of allegiance of women.

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It indicates that the pledge of allegiance of women

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is made verbally without clasping hands,

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whereas the pledge of allegiance of men

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is made by clasping hands along with speech.

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It indicates that hearing the speech of a non-mahram woman is permissible when needed,

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and that her voice is not an 'awrah.

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It indicates that it is unlawful to touch the skin of a non-mahram woman without necessity,

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such as medical treatment, phlebotomy, cupping,

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tooth extraction, applying kohl to the eye, and the like,

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whenever there is no woman available to perform it;

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only then is it permissible for a non-mahram man to do so out of necessity.

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It shows the permissibility of swearing an oath without being asked to swear.

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It provides guidance toward fulfilling covenants.

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Chapter: Stipulations in the Mahr (Dowry) at the Time of the Marriage Contract.

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On the authority of 'Uqbah,

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from the Prophet (peace be upon him), who said:

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"The most rightful conditions to be fulfilled

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are those by which you make sexual relations lawful."

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Commentary on the Hadith:

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'Uqdah means the contract of marriage.

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"The most rightful" means the foremost and most deserving.

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"You fulfilled" is derived from fulfillment.

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"Those by which you make sexual relations lawful"

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refers to the stipulations of marriage.

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Key Benefits of the Hadith:

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It is derived from the hadith:

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The default ruling regarding sexual relations is prohibition.

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Sexual relations are made lawful in the Sharia through marriage and lawful ownership,

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provided there is no legal impediment.

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It indicates that every condition agreed upon between the spouses,

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which religion does not disallow and the Sharia has not forbidden,

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is obligatory for the husband to fulfill.

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Chapter: If It Is Stipulated in Sharecropping:

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"I will expel you whenever I wish."

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On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

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When the people of Khaybar dislocated the joints of 'Abdullah Ibn 'Umar,

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'Umar stood up delivering a sermon and said:

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"Indeed, the Messenger of Allah (peace be upon him)

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engaged the Jews of Khaybar to manage their property,

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and said: 'We allow you to remain as long as Allah allows you.'

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And 'Abdullah Ibn 'Umar went out to his property there,

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but was attacked at night,

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and his hands and feet were dislocated.

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We have no enemy there other than them;

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they are our enemies and the suspects,

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and I have decided to expel them."

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When 'Umar resolved upon that,

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one of the sons of Abu al-Huqayq came to him

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and said:

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"O Commander of the Faithful,

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will you expel us when Muhammad (peace be upon him) confirmed our stay,

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engaged us to work the property,

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and stipulated that for us?"

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'Umar said:

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"Did you think I forgot the statement of the Messenger of Allah (peace be upon him):

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'How will you be when you are expelled from Khaybar,

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your young she-camel carrying you night after night?'"

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He replied:

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"That was just a little joke from Abu al-Qasim."

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'Umar said:

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"You have lied, O enemy of Allah!"

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So 'Umar expelled them,

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and gave them the value of their share of the fruits

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in wealth, camels,

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and goods such as pack-saddles, ropes,

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and other items.

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Commentary on the Hadith:

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Fada'a means broke or dislocated joints.

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"Their property"

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refers to what belonged to them before Allah granted it as spoils to the Muslims.

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"We allow you to remain as long as Allah allows you"

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means:

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"We let you stay, but whenever we wish, we may expel you."

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"He was attacked":

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it was said

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they threw him from the top of a house and broke his hands.

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"And the suspects"

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means those whom we accuse of having done this.

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"Their expulsion"

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means removing them from their land.

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"Resolved"

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means determined.

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"Banu Abi al-Huqayq"

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or Ibn Abi al-Huqayq

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were the leaders of the Jews.

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"Carrying you swiftly"

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means running with you.

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"Your young she-camel" (qalus):

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the qalus

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is a she-camel enduring long travel;

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it was also said:

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a young she-camel;

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and other meanings were also suggested.

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Hazilah

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means a minor joke.

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Aqtab

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means small saddles placed on camels.

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Key Benefits of the Hadith:

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It is derived from the hadith:

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'Umar (may Allah be pleased with him) expelled the Jews of Khaybar

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in implementation of the hadith of the Prophet (peace be upon him).

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Some scholars used this hadith as evidence

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that if the landowner dislikes the sharecropper due to an offense committed by him,

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he has the right to dismiss him even after work has commenced,

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giving him his due share for the work he performed.

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It shows the legitimacy of acting based on circumstantial evidence of enmity,

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because 'Umar (may Allah be pleased with him) said:

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"We have no enemy there other than them."

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The hadith serves as proof for expelling the Jews from the Arabian Peninsula.

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It indicates that the Jews are enemies of Allah Almighty,

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enemies of His Messenger (peace be upon him),

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and enemies of all Muslims.

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It indicates the permissibility of leasing one's land to another in exchange for a share of the produce.

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It indicates the permissibility of business dealings with Jews in matters lawful in the Sharia.

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It indicates that Muslims own the land and plantations of territories conquered by force, such as Khaybar;

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therefore, when the Jews were expelled from it,

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they were not paid the value of the land itself.

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It shows that if the ruler grants a treaty of protection (dhimmah) to a group

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on condition that none of them acts treacherously,

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and then one individual from the group betrays it,

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he is entitled to revoke the treaty for all of them.

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The hadith is among the signs of Prophethood,

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as the saying of the Prophet (peace be upon him) to the Jewish man came to pass:

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"How will you be when you are expelled from Khaybar,

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your young she-camel carrying you swiftly?"

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It provides guidance on justice and fairness, even with the enemy.

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It shows that entering into a treaty with a disbeliever does not necessitate loving or taking him as an ally.

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Chapter: Permissible Stipulations and Exceptions in Acknowledgments,

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Customary Conditions Recognized Among People,

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and When One Says:

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"A hundred except one or two."

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On the authority of Abu Hurayrah, narrating that he said:

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"Allah has ninety-nine names,

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one hundred minus one;

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whoever memorizes them will enter Paradise."

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In another narration:

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"Whoever enumerates and preserves them will enter Paradise.

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And He is Odd (One) and loves that which is odd."

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Commentary on the Hadith:

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Al-Thunya means exception.

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"Memorizes them": memorizing them involves counting them accurately,

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praising Allah Almighty by all of them,

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and acting in accordance with their implications.

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Witr means Single and One.

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Key Benefits of the Hadith:

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It is derived from the hadith:

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The names and attributes of Allah Almighty are strictly based on revelation (tawqifiyyah),

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known only through Divine revelation.

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The hadith points to the profound importance of Tawhid (Islamic monotheism).

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The Book of Wills.

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A will (wasiyyah)

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is the conveyance of ownership that takes effect after death.

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Chapter: Wills, and the Statement of the Prophet (peace be upon him):

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"A man's will should be written and kept in his possession."

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On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both),

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

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"It is not right for a Muslim person who has anything to bequeath

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to pass two nights without having his will written down with him."

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Commentary on the hadith:

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"It is not right for a Muslim person"

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means: what is obligatory upon him is none other than this,

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and it was also said:

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what constitutes prudence and precaution for a Muslim is none other than this.

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Key lessons from the hadith:

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It is derived from the hadith:

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Urging the writing of a will.

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In it is the validity of relying on written records and handwriting,

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even if not accompanied by formal witnessing.

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In it is the recommendation to prepare for death and take precautions before it is too late,

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because a person does not know when death may overtake him suddenly.

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On the authority of 'Amr Ibn al-Harith,

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the brother-in-law of the Messenger of Allah (peace and blessings of Allah be upon him),

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the brother of Juwayriyah bint al-Harith (may Allah be pleased with her),

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who said:

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"The Messenger of Allah (peace and blessings of Allah be upon him) did not leave behind

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at his death a single dirham or dinar,

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nor a male slave, nor a female slave, nor anything else,

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except his white mule, his weapon,

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and a piece of land that he designated as charity."

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In another narration: "He designated it for the wayfarer."

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Commentary on the hadith:

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"Brother-in-law" (khatan):

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In-laws on the wife's side are called *akhtan*,

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while in-laws on the husband's side are called *ahma'*,

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and the term *sihr* encompasses both.

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"His white mule":

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It was gifted to him by the King of Ayla.

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"And his weapon":

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meaning his swords, spears, and other instruments of war.

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"And a piece of land": this was Fadak in Khaybar and elsewhere.

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Key lessons from the hadith:

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It is derived from the hadith:

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Demonstrating the Prophet's asceticism (peace be upon him) regarding worldly life.

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In the hadith is guidance toward the virtue of jihad and its equipment.

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On the authority of Talhah Ibn Musarrif, who said:

242
00:12:18,190 --> 00:12:22,509
I asked 'Abdullah Ibn Abi Awfa (may Allah be pleased with them both):

243
00:12:22,590 --> 00:12:26,750
"Did the Prophet (peace and blessings of Allah be upon him) leave a will?"

244
00:12:26,750 --> 00:12:28,590
He said, "No."

245
00:12:28,590 --> 00:12:29,710
I said:

246
00:12:29,710 --> 00:12:32,350
"How then was making a will prescribed for the people,

247
00:12:32,350 --> 00:12:34,830
or how were they commanded to make a will?"

248
00:12:34,830 --> 00:12:35,870
He said:

249
00:12:35,870 --> 00:12:39,009
"He enjoined adherence to the Book of Allah."

250
00:12:39,009 --> 00:12:42,419
Commentary on the hadith:

251
00:12:42,419 --> 00:12:43,460
"Prescribed" (*kutiba*):

252
00:12:43,460 --> 00:12:45,330
meaning commanded.

253
00:12:45,330 --> 00:12:48,929
Key lessons from the hadith:

254
00:12:48,929 --> 00:12:53,169
In the hadith is an indication of giving precedence to religion over wealth.

255
00:12:53,169 --> 00:12:56,610
In it is that the command to write a will denotes recommendation,

256
00:12:56,610 --> 00:13:00,929
though it has also been said to denote obligation.

257
00:13:00,929 --> 00:13:03,009
On the authority of al-Aswad, who said:

258
00:13:03,009 --> 00:13:09,330
It was mentioned before 'A'ishah that the Prophet (peace and blessings of Allah be upon him) had appointed 'Ali in his will,

259
00:13:09,330 --> 00:13:10,450
so she said:

260
00:13:10,450 --> 00:13:12,049
"Who said that?

261
00:13:12,049 --> 00:13:15,570
I certainly saw the Prophet (peace and blessings of Allah be upon him)

262
00:13:15,570 --> 00:13:18,769
while he was resting against my chest,

263
00:13:18,769 --> 00:13:20,529
and he called for a basin,

264
00:13:20,529 --> 00:13:22,690
then he collapsed and died,

265
00:13:22,690 --> 00:13:24,529
without me even realizing it;

266
00:13:24,529 --> 00:13:27,970
how then could he have appointed 'Ali in a will?"

267
00:13:27,970 --> 00:13:31,149
Commentary on the hadith:

268
00:13:31,149 --> 00:13:32,990
"Appointed 'Ali in his will":

269
00:13:32,990 --> 00:13:34,190
what is meant

270
00:13:34,190 --> 00:13:36,590
is appointing him to the Caliphate.

271
00:13:36,590 --> 00:13:37,950
"A basin" (*al-tast*):

272
00:13:37,950 --> 00:13:39,870
a basin resembles a pot,

273
00:13:39,870 --> 00:13:42,980
made of brass or stone.

274
00:13:42,980 --> 00:13:44,220
"Then he collapsed" (*fa-inkhanatha*):

275
00:13:44,220 --> 00:13:47,460
meaning he slumped and tilted to one side

276
00:13:47,460 --> 00:13:51,549
due to the relaxation of his limbs at death.

277
00:13:51,549 --> 00:13:55,090
Key lessons from the hadith:

278
00:13:55,169 --> 00:13:59,009
The hadith indicates that the Prophet (peace and blessings of Allah be upon him)

279
00:13:59,009 --> 00:14:01,809
did not bequeath the Caliphate to anyone.

280
00:14:01,809 --> 00:14:08,850
In it is a clarification of the virtue of 'A'ishah (may Allah be pleased with her) and her deep understanding of fiqh.

281
00:14:08,850 --> 00:14:12,179
Chapter: Bequeathing One-Third

282
00:14:12,179 --> 00:14:15,860
On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

283
00:14:15,860 --> 00:14:18,740
"If only people would reduce [their bequest] to one-fourth,

284
00:14:18,740 --> 00:14:22,980
because the Messenger of Allah (peace and blessings of Allah be upon him) said:

285
00:14:22,980 --> 00:14:24,179
'One-third,

286
00:14:24,179 --> 00:14:26,100
and one-third is much.'"

287
00:14:27,059 --> 00:14:30,340
Commentary on the hadith:

288
00:14:30,340 --> 00:14:32,399
"If only they would reduce" (*law ghaddu*):

289
00:14:32,399 --> 00:14:36,159
meaning if only they would decrease their bequest somewhat below one-third.

290
00:14:36,159 --> 00:14:39,340
Key lessons from the hadith:

291
00:14:39,340 --> 00:14:42,190
It is derived from the hadith:

292
00:14:42,190 --> 00:14:46,669
The scholars have reached consensus that bequeathing one-third is permissible.

293
00:14:46,669 --> 00:14:50,669
In it is guidance to reduce the bequest below one-third

294
00:14:50,669 --> 00:14:52,429
for the benefit of the heirs.

295
00:14:52,429 --> 00:14:57,940
In the hadith is an indication to take into account the situation of the heirs when making a bequest,

296
00:14:58,500 --> 00:15:03,500
for leaving them self-sufficient through inheritance is preferable.

297
00:15:03,500 --> 00:15:07,340
Chapter: No Bequest for an Heir

298
00:15:07,340 --> 00:15:11,019
On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

299
00:15:11,019 --> 00:15:13,179
"Wealth used to belong to the child,

300
00:15:13,179 --> 00:15:16,299
and bequests were for the parents;

301
00:15:16,299 --> 00:15:19,580
then Allah abrogated from that whatever He willed:

302
00:15:19,580 --> 00:15:23,340
He designated for the male a share equal to that of two females,

303
00:15:23,340 --> 00:15:28,460
and He designated for each parent one-sixth or one-third,

304
00:15:28,539 --> 00:15:31,659
and He designated for the wife one-eighth or one-fourth,

305
00:15:31,659 --> 00:15:35,200
and for the husband one-half or one-fourth."

306
00:15:35,200 --> 00:15:38,539
Commentary on the hadith:

307
00:15:38,539 --> 00:15:40,059
"Wealth used to belong":

308
00:15:40,059 --> 00:15:43,340
meaning the wealth of a deceased person.

309
00:15:43,340 --> 00:15:44,940
"Then Allah abrogated":

310
00:15:44,940 --> 00:15:47,740
meaning He replaced one ruling with another.

311
00:15:47,740 --> 00:15:53,059
The Noble Qur'an explicitly stipulated the primary heirs (*ashab al-furud*) and their respective conditions.

312
00:15:53,059 --> 00:15:56,419
"He designated for the male a share equal to that of two females":

313
00:15:56,419 --> 00:15:58,899
meaning among the children.

314
00:15:58,899 --> 00:16:02,429
Key lessons from the hadith:

315
00:16:02,429 --> 00:16:04,429
It is derived from the hadith:

316
00:16:04,429 --> 00:16:08,350
The possibility of abrogation in the legislation of Allah, the Mighty and Majestic.

317
00:16:08,350 --> 00:16:13,230
In it is that the amount of inheritance is determined either by prescribed shares (*fard*) or by universal succession (*ta'sib*).

318
00:16:13,230 --> 00:16:16,509
Chapter:

319
00:16:16,509 --> 00:16:20,110
Are Women and Children Included Among Relatives?

320
00:16:20,110 --> 00:16:24,429
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

321
00:16:24,429 --> 00:16:27,789
The Messenger of Allah (peace and blessings of Allah be upon him) stood up

322
00:16:27,789 --> 00:16:30,269
when Allah, the Mighty and Majestic, revealed:

323
00:16:30,429 --> 00:16:33,950
"And warn your closest kin,"

324
00:16:33,950 --> 00:16:35,070
and said:

325
00:16:35,070 --> 00:16:37,070
"O people of Quraysh!"

326
00:16:37,070 --> 00:16:39,649
or words to that effect.

327
00:16:39,649 --> 00:16:41,009
In another narration:

328
00:16:41,009 --> 00:16:43,250
"O Banu 'Abd al-Muttalib!

329
00:16:43,250 --> 00:16:46,299
Ransom yourselves from Allah!

330
00:16:46,299 --> 00:16:48,379
Ransom yourselves!

331
00:16:48,379 --> 00:16:52,059
I cannot avail you anything against Allah.

332
00:16:52,059 --> 00:16:54,139
O Banu 'Abd Manaf!

333
00:16:54,139 --> 00:16:57,659
I cannot avail you anything against Allah.

334
00:16:57,659 --> 00:17:00,379
O 'Abbas Ibn 'Abd al-Muttalib!

335
00:17:00,379 --> 00:17:03,980
I cannot avail you anything against Allah.

336
00:17:03,980 --> 00:17:07,019
O Safiyyah, aunt of the Messenger of Allah!

337
00:17:07,019 --> 00:17:10,380
I cannot avail you anything against Allah.

338
00:17:10,380 --> 00:17:13,259
O Fatimah, daughter of Muhammad!"

339
00:17:13,259 --> 00:17:14,700
In another narration:

340
00:17:14,700 --> 00:17:18,049
"Ransom yourselves from Allah!

341
00:17:18,049 --> 00:17:20,930
Ask me whatever you wish from my wealth,

342
00:17:20,930 --> 00:17:25,380
but I cannot avail you anything against Allah."

343
00:17:25,380 --> 00:17:28,690
Commentary on the hadith:

344
00:17:28,769 --> 00:17:32,049
"And warn your closest kin":

345
00:17:32,049 --> 00:17:34,849
meaning those who are closest to you among people,

346
00:17:34,849 --> 00:17:38,910
and the most entitled to your religious and worldly benevolence.

347
00:17:38,910 --> 00:17:40,910
"Ransom yourselves":

348
00:17:40,910 --> 00:17:42,109
what is meant

349
00:17:42,109 --> 00:17:45,150
is: save yourselves from the Fire.

350
00:17:45,150 --> 00:17:48,269
"I cannot avail you anything against Allah":

351
00:17:48,269 --> 00:17:54,910
meaning my kinship will not benefit you if you disbelieve and oppose what I have brought to you.

352
00:17:54,910 --> 00:17:58,700
Key lessons from the hadith:

353
00:17:58,859 --> 00:18:02,940
In the hadith is the Messenger of Allah (peace be upon him) reaching

354
00:18:02,940 --> 00:18:05,700
the utmost limit in conveying the message.

355
00:18:05,700 --> 00:18:10,900
In it is the wisdom of beginning the call with close kin,

356
00:18:10,900 --> 00:18:15,700
because they are the most knowledgeable of a person's inner self and secrets,

357
00:18:15,700 --> 00:18:18,980
and they are the most observant of his private affairs;

358
00:18:18,980 --> 00:18:24,819
thus, he cannot command his close family to do something while going against it with others,

359
00:18:24,819 --> 00:18:28,130
and then convey it to the rest of the people after them.

360
00:18:28,130 --> 00:18:32,450
In it is the permissibility of reconciling the heart of a Muslim or others through wealth,

361
00:18:32,450 --> 00:18:35,250
and in the case of a disbeliever it is even more emphasized.

362
00:18:35,250 --> 00:18:41,339
In the hadith is giving importance to the upbringing of children.

363
00:18:41,339 --> 00:18:43,259
Chapter: If one says,

364
00:18:43,259 --> 00:18:47,740
"My land or my garden is a charity for Allah on behalf of my mother,"

365
00:18:47,740 --> 00:18:49,339
it is permissible,

366
00:18:49,339 --> 00:18:53,119
even if he does not specify the beneficiaries.

367
00:18:53,119 --> 00:18:54,799
On the authority of Ibn 'Abbas:

368
00:18:54,799 --> 00:18:59,839
That Sa'd Ibn 'Ubadah (may Allah be pleased with him), of the Banu Sa'idah,

369
00:18:59,920 --> 00:19:03,519
had his mother pass away while he was absent from her,

370
00:19:03,519 --> 00:19:07,599
so he came to the Prophet (peace and blessings of Allah be upon him) and said:

371
00:19:07,599 --> 00:19:09,440
"O Messenger of Allah,

372
00:19:09,440 --> 00:19:13,599
my mother has passed away while I was absent from her;

373
00:19:13,599 --> 00:19:18,000
will it benefit her if I give something in charity on her behalf?"

374
00:19:18,000 --> 00:19:18,880
He said:

375
00:19:18,880 --> 00:19:20,240
"Yes."

376
00:19:20,240 --> 00:19:21,440
He said:

377
00:19:21,440 --> 00:19:28,099
"Then I call you to witness that my walled garden, al-Mikhraf, is a charity on her behalf."

378
00:19:28,180 --> 00:19:31,390
Commentary on the hadith:

379
00:19:31,390 --> 00:19:36,500
His mother was 'Amrah bint Mas'ud (may Allah be pleased with her).

380
00:19:36,500 --> 00:19:38,180
"My walled garden" (*ha'iti*):

381
00:19:38,180 --> 00:19:43,809
a *ha'it* is a date-palm orchard surrounded by an enclosure wall.

382
00:19:43,809 --> 00:19:47,250
Al-Mikhraf was the name of Sa'd's orchard,

383
00:19:47,250 --> 00:19:49,599
and it was a date-palm garden.

384
00:19:49,599 --> 00:19:51,519
"A charity upon her":

385
00:19:51,519 --> 00:19:54,130
meaning a charity on her behalf.

386
00:19:54,130 --> 00:19:57,660
Key lessons from the hadith:

387
00:19:57,660 --> 00:19:59,740
It is derived from the hadith:

388
00:19:59,740 --> 00:20:02,059
The permissibility of giving charity on behalf of the deceased,

389
00:20:02,059 --> 00:20:06,220
and that the reward of charity reaches the deceased and benefits them.

390
00:20:06,220 --> 00:20:09,259
In it is the legitimacy of having witnesses for an endowment (*waqf*).