WEBVTT

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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:

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I asked 'Abdullah Ibn Abi Awfa (may Allah be pleased with them both):

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"Did the Prophet (peace and blessings of Allah be upon him) leave a will?"

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He said, "No."

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I said:

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"How then was making a will prescribed for the people,

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or how were they commanded to make a will?"

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He said:

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"He enjoined adherence to the Book of Allah."

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Commentary on the hadith:

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"Prescribed" (*kutiba*):

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meaning commanded.

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Key lessons from the hadith:

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In the hadith is an indication of giving precedence to religion over wealth.

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In it is that the command to write a will denotes recommendation,

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though it has also been said to denote obligation.

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On the authority of al-Aswad, who said:

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It was mentioned before 'A'ishah that the Prophet (peace and blessings of Allah be upon him) had appointed 'Ali in his will,

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so she said:

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"Who said that?

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I certainly saw the Prophet (peace and blessings of Allah be upon him)

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while he was resting against my chest,

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and he called for a basin,

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then he collapsed and died,

00:13:22.690 --> 00:13:24.529
without me even realizing it;

00:13:24.529 --> 00:13:27.970
how then could he have appointed 'Ali in a will?"

00:13:27.970 --> 00:13:31.149
Commentary on the hadith:

00:13:31.149 --> 00:13:32.990
"Appointed 'Ali in his will":

00:13:32.990 --> 00:13:34.190
what is meant

00:13:34.190 --> 00:13:36.590
is appointing him to the Caliphate.

00:13:36.590 --> 00:13:37.950
"A basin" (*al-tast*):

00:13:37.950 --> 00:13:39.870
a basin resembles a pot,

00:13:39.870 --> 00:13:42.980
made of brass or stone.

00:13:42.980 --> 00:13:44.220
"Then he collapsed" (*fa-inkhanatha*):

00:13:44.220 --> 00:13:47.460
meaning he slumped and tilted to one side

00:13:47.460 --> 00:13:51.549
due to the relaxation of his limbs at death.

00:13:51.549 --> 00:13:55.090
Key lessons from the hadith:

00:13:55.169 --> 00:13:59.009
The hadith indicates that the Prophet (peace and blessings of Allah be upon him)

00:13:59.009 --> 00:14:01.809
did not bequeath the Caliphate to anyone.

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.

00:14:08.850 --> 00:14:12.179
Chapter: Bequeathing One-Third

00:14:12.179 --> 00:14:15.860
On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

00:14:15.860 --> 00:14:18.740
"If only people would reduce [their bequest] to one-fourth,

00:14:18.740 --> 00:14:22.980
because the Messenger of Allah (peace and blessings of Allah be upon him) said:

00:14:22.980 --> 00:14:24.179
'One-third,

00:14:24.179 --> 00:14:26.100
and one-third is much.'"

00:14:27.059 --> 00:14:30.340
Commentary on the hadith:

00:14:30.340 --> 00:14:32.399
"If only they would reduce" (*law ghaddu*):

00:14:32.399 --> 00:14:36.159
meaning if only they would decrease their bequest somewhat below one-third.

00:14:36.159 --> 00:14:39.340
Key lessons from the hadith:

00:14:39.340 --> 00:14:42.190
It is derived from the hadith:

00:14:42.190 --> 00:14:46.669
The scholars have reached consensus that bequeathing one-third is permissible.

00:14:46.669 --> 00:14:50.669
In it is guidance to reduce the bequest below one-third

00:14:50.669 --> 00:14:52.429
for the benefit of the heirs.

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,

00:14:58.500 --> 00:15:03.500
for leaving them self-sufficient through inheritance is preferable.

00:15:03.500 --> 00:15:07.340
Chapter: No Bequest for an Heir

00:15:07.340 --> 00:15:11.019
On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

00:15:11.019 --> 00:15:13.179
"Wealth used to belong to the child,

00:15:13.179 --> 00:15:16.299
and bequests were for the parents;

00:15:16.299 --> 00:15:19.580
then Allah abrogated from that whatever He willed:

00:15:19.580 --> 00:15:23.340
He designated for the male a share equal to that of two females,

00:15:23.340 --> 00:15:28.460
and He designated for each parent one-sixth or one-third,

00:15:28.539 --> 00:15:31.659
and He designated for the wife one-eighth or one-fourth,

00:15:31.659 --> 00:15:35.200
and for the husband one-half or one-fourth."

00:15:35.200 --> 00:15:38.539
Commentary on the hadith:

00:15:38.539 --> 00:15:40.059
"Wealth used to belong":

00:15:40.059 --> 00:15:43.340
meaning the wealth of a deceased person.

00:15:43.340 --> 00:15:44.940
"Then Allah abrogated":

00:15:44.940 --> 00:15:47.740
meaning He replaced one ruling with another.

00:15:47.740 --> 00:15:53.059
The Noble Qur'an explicitly stipulated the primary heirs (*ashab al-furud*) and their respective conditions.

00:15:53.059 --> 00:15:56.419
"He designated for the male a share equal to that of two females":

00:15:56.419 --> 00:15:58.899
meaning among the children.

00:15:58.899 --> 00:16:02.429
Key lessons from the hadith:

00:16:02.429 --> 00:16:04.429
It is derived from the hadith:

00:16:04.429 --> 00:16:08.350
The possibility of abrogation in the legislation of Allah, the Mighty and Majestic.

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*).

00:16:13.230 --> 00:16:16.509
Chapter:

00:16:16.509 --> 00:16:20.110
Are Women and Children Included Among Relatives?

00:16:20.110 --> 00:16:24.429
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

00:16:24.429 --> 00:16:27.789
The Messenger of Allah (peace and blessings of Allah be upon him) stood up

00:16:27.789 --> 00:16:30.269
when Allah, the Mighty and Majestic, revealed:

00:16:30.429 --> 00:16:33.950
"And warn your closest kin,"

00:16:33.950 --> 00:16:35.070
and said:

00:16:35.070 --> 00:16:37.070
"O people of Quraysh!"

00:16:37.070 --> 00:16:39.649
or words to that effect.

00:16:39.649 --> 00:16:41.009
In another narration:

00:16:41.009 --> 00:16:43.250
"O Banu 'Abd al-Muttalib!

00:16:43.250 --> 00:16:46.299
Ransom yourselves from Allah!

00:16:46.299 --> 00:16:48.379
Ransom yourselves!

00:16:48.379 --> 00:16:52.059
I cannot avail you anything against Allah.

00:16:52.059 --> 00:16:54.139
O Banu 'Abd Manaf!

00:16:54.139 --> 00:16:57.659
I cannot avail you anything against Allah.

00:16:57.659 --> 00:17:00.379
O 'Abbas Ibn 'Abd al-Muttalib!

00:17:00.379 --> 00:17:03.980
I cannot avail you anything against Allah.

00:17:03.980 --> 00:17:07.019
O Safiyyah, aunt of the Messenger of Allah!

00:17:07.019 --> 00:17:10.380
I cannot avail you anything against Allah.

00:17:10.380 --> 00:17:13.259
O Fatimah, daughter of Muhammad!"

00:17:13.259 --> 00:17:14.700
In another narration:

00:17:14.700 --> 00:17:18.049
"Ransom yourselves from Allah!

00:17:18.049 --> 00:17:20.930
Ask me whatever you wish from my wealth,

00:17:20.930 --> 00:17:25.380
but I cannot avail you anything against Allah."

00:17:25.380 --> 00:17:28.690
Commentary on the hadith:

00:17:28.769 --> 00:17:32.049
"And warn your closest kin":

00:17:32.049 --> 00:17:34.849
meaning those who are closest to you among people,

00:17:34.849 --> 00:17:38.910
and the most entitled to your religious and worldly benevolence.

00:17:38.910 --> 00:17:40.910
"Ransom yourselves":

00:17:40.910 --> 00:17:42.109
what is meant

00:17:42.109 --> 00:17:45.150
is: save yourselves from the Fire.

00:17:45.150 --> 00:17:48.269
"I cannot avail you anything against Allah":

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.

00:17:54.910 --> 00:17:58.700
Key lessons from the hadith:

00:17:58.859 --> 00:18:02.940
In the hadith is the Messenger of Allah (peace be upon him) reaching

00:18:02.940 --> 00:18:05.700
the utmost limit in conveying the message.

00:18:05.700 --> 00:18:10.900
In it is the wisdom of beginning the call with close kin,

00:18:10.900 --> 00:18:15.700
because they are the most knowledgeable of a person's inner self and secrets,

00:18:15.700 --> 00:18:18.980
and they are the most observant of his private affairs;

00:18:18.980 --> 00:18:24.819
thus, he cannot command his close family to do something while going against it with others,

00:18:24.819 --> 00:18:28.130
and then convey it to the rest of the people after them.

00:18:28.130 --> 00:18:32.450
In it is the permissibility of reconciling the heart of a Muslim or others through wealth,

00:18:32.450 --> 00:18:35.250
and in the case of a disbeliever it is even more emphasized.

00:18:35.250 --> 00:18:41.339
In the hadith is giving importance to the upbringing of children.

00:18:41.339 --> 00:18:43.259
Chapter: If one says,

00:18:43.259 --> 00:18:47.740
"My land or my garden is a charity for Allah on behalf of my mother,"

00:18:47.740 --> 00:18:49.339
it is permissible,

00:18:49.339 --> 00:18:53.119
even if he does not specify the beneficiaries.

00:18:53.119 --> 00:18:54.799
On the authority of Ibn 'Abbas:

00:18:54.799 --> 00:18:59.839
That Sa'd Ibn 'Ubadah (may Allah be pleased with him), of the Banu Sa'idah,

00:18:59.920 --> 00:19:03.519
had his mother pass away while he was absent from her,

00:19:03.519 --> 00:19:07.599
so he came to the Prophet (peace and blessings of Allah be upon him) and said:

00:19:07.599 --> 00:19:09.440
"O Messenger of Allah,

00:19:09.440 --> 00:19:13.599
my mother has passed away while I was absent from her;

00:19:13.599 --> 00:19:18.000
will it benefit her if I give something in charity on her behalf?"

00:19:18.000 --> 00:19:18.880
He said:

00:19:18.880 --> 00:19:20.240
"Yes."

00:19:20.240 --> 00:19:21.440
He said:

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."

00:19:28.180 --> 00:19:31.390
Commentary on the hadith:

00:19:31.390 --> 00:19:36.500
His mother was 'Amrah bint Mas'ud (may Allah be pleased with her).

00:19:36.500 --> 00:19:38.180
"My walled garden" (*ha'iti*):

00:19:38.180 --> 00:19:43.809
a *ha'it* is a date-palm orchard surrounded by an enclosure wall.

00:19:43.809 --> 00:19:47.250
Al-Mikhraf was the name of Sa'd's orchard,

00:19:47.250 --> 00:19:49.599
and it was a date-palm garden.

00:19:49.599 --> 00:19:51.519
"A charity upon her":

00:19:51.519 --> 00:19:54.130
meaning a charity on her behalf.

00:19:54.130 --> 00:19:57.660
Key lessons from the hadith:

00:19:57.660 --> 00:19:59.740
It is derived from the hadith:

00:19:59.740 --> 00:20:02.059
The permissibility of giving charity on behalf of the deceased,

00:20:02.059 --> 00:20:06.220
and that the reward of charity reaches the deceased and benefits them.

00:20:06.220 --> 00:20:09.259
In it is the legitimacy of having witnesses for an endowment (*waqf*).