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

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Efadah Center

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for Humanistic Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter: Bidding Farewell.

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Narrated Abu Hurairah (may Allah be pleased with him):

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"The Messenger of Allah (peace and blessings of Allah be upon him) sent us on an expedition,

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and said to us:

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'If you find such-and-such person and such-and-such person'—

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referring to two men from Quraysh whom he named—

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'then burn them both with fire.'

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He said:

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Then we came to bid him farewell when we intended to set out,

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whereupon he said:

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'I had previously commanded you to burn such-and-such person and such-and-such person with fire;

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however, none punishes with fire except Allah.

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So if you capture them, execute them instead.'"

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Commentary on the hadith:

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"On an expedition":

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Meaning: in a military detachment.

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The commander of this expedition was Hamzah ibn 'Amr al-Aslami (may Allah be pleased with him).

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"Such-and-such person and such-and-such person":

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These were Habbar ibn al-Aswad

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and Nafi' ibn 'Abd Qays.

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"We bid him farewell":

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This refers to the traveler bidding farewell to the resident.

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Benefits derived from the hadith:

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From this hadith, it is derived that:

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It is permissible to retract a legal ruling based on scholarly reasoning (ijtihad).

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It is recommended to mention the evidence when issuing a ruling,

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in order to remove ambiguity.

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An established Sunnah may be abrogated by another Sunnah.

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A ruling may be abrogated before people become aware of it,

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or before they are able to act upon it.

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It is prescribed for a traveler to bid farewell.

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Chapter: Hearing and Obeying the Leader.

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Narrated Ibn 'Umar (may Allah be pleased with him and his father),

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from the Prophet (peace and blessings of Allah be upon him), who said:

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"Hearing and obeying is obligatory upon a Muslim regarding what he likes and dislikes,

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as long as he is not commanded to commit a sin.

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But if he is commanded to commit a sin, there is no hearing and no obeying."

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Commentary on the hadith:

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"Hearing": meaning, complying with the command of the leader.

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"Upon a Muslim":

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Meaning: mandatory upon him in ease and hardship,

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in willingness and unwillingness.

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Benefits derived from the hadith:

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Scholars unanimously agree on the obligation to obey the ruler in non-sinful matters,

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and the prohibition of obeying him in sin.

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The hadith indicates that a person's desires must follow

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that which was brought by the Prophet (peace and blessings of Allah be upon him),

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due to his saying: "regarding what he likes and dislikes."

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Chapter: Fighting Behind the Leader and Seeking Protection Through Him.

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Narrated Abu Hurairah (may Allah be pleased with him):

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He heard the Messenger of Allah (peace be upon him) say:

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"Whoever obeys me has obeyed Allah,

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and whoever disobeyed me has disobeyed Allah.

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Whoever obeys the leader has obeyed me,

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and whoever disobeyed the leader has disobeyed me.

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The leader is merely a shield

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behind whom fighting is conducted and through whom protection is sought.

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If he commands righteousness toward Allah and acts justly,

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he will have a reward for that;

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but if he says otherwise,

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the burden of it will fall upon him."

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Commentary on the hadith:

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"The leader is a shield": meaning, a protection,

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because he prevents the enemy from harming the Muslims,

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and prevents people from transgressing against one another.

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"Fighting is conducted behind him":

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Meaning: one fights alongside him against disbelievers, rebels, and all corrupt elements.

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"Protection is sought through him":

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Meaning: his judgment, wisdom, and leadership are turned to for guidance.

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"If he commands righteousness toward Allah and acts justly":

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Meaning: combining righteous speech with righteous action.

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"But if he says otherwise":

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Meaning: if he commands other than righteousness toward Allah and justice.

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"The burden of it will fall upon him":

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Meaning: the evil consequences and sin resulting from that command.

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Benefits derived from the hadith:

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The hadith indicates the obligation of appointing a leader for the Muslims.

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It highlights the merit of justice and piety,

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and guides toward combining righteous speech with righteous action.

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Chapter: Taking an Oath of Allegiance in War Not to Flee;

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and some scholars said: "Unto death."

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From Juwayriyah,

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from Nafi', who said:

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Ibn 'Umar (may Allah be pleased with him and his father) said:

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"We returned the following year,

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and no two of us agreed upon the tree under which we had taken the oath of allegiance;

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it was a mercy from Allah."

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I asked Nafi':

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"Upon what did he take their pledge of allegiance? Was it unto death?"

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He said: "No,

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rather he took their pledge upon steadfast endurance."

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Commentary on the hadith:

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"The following year":

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Meaning: the year after the Treaty of al-Hudaybiyyah.

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"No two of us agreed upon the tree":

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Meaning: no two men among us could agree on which specific tree it was,

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that it was the one under which we pledged allegiance;

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rather, its location remained hidden.

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It was also said that the trees appeared ambiguous to them.

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"It was a mercy from Allah":

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Meaning: so that people would not fall into temptation through it.

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Benefits derived from the hadith:

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From this hadith, it is derived that:

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The pledge of allegiance to the leader is obligatory and binding.

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It demonstrates that among the mercies of Allah (Mighty and Majestic)

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is the obscuring of certain landmarks and places

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that some people might mistakenly assume to be sources of special blessing.

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Narrated 'Abbad ibn Tamim:

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On the Day of al-Harrah,

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while the people were pledging allegiance to 'Abdullah ibn Hanzalah,

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Ibn Zayd said:

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"Upon what is Ibn Hanzalah taking the people's pledge of allegiance?"

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They said: "Unto death."

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He said:

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"I will not pledge allegiance to anyone upon that

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after the Messenger of Allah (peace and blessings of Allah be upon him)."

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He had present with him at al-Hudaybiyyah.

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Commentary on the hadith:

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"The Day of al-Harrah":

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This was the famous battle that took place in Medina

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during the reign of Yazid ibn Mu'awiyah,

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in the year 63 AH.

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"Ibn Zayd":

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He is 'Abdullah ibn Zayd (may Allah be pleased with him).

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Benefits derived from the hadith:

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From this hadith, it is derived that:

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It is permissible to take a pledge for fighting and steadfastness.

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It illustrates the adherence of the Companions (may Allah be pleased with them)

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to what they directly witnessed from the Sunnah of the Prophet (peace be upon him).

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The hadith indicates that the Companions

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gave allegiance to the Messenger of Allah (peace be upon him)

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in certain battles unto death.

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What is meant by this

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is a pledge not to flee, even if they were to die.

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Narrated Yazid ibn Abi 'Ubayd,

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from Salamah (may Allah be pleased with him), who said:

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"I pledged allegiance to the Prophet (peace and blessings of Allah be upon him),

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then I moved aside to the shade of a tree.

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When the crowd thinned out,

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he said:

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'O Ibn al-Akwa', will you not pledge allegiance?'

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He said:

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I said: 'I have already pledged allegiance, O Messenger of Allah!'

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He said:

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'Pledge it a second time.' So I pledged it to him a second time."

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I said to him:

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"O Abu Muslim,

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upon what did you pledge allegiance on that day?"

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He said:

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"Unto death."

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Commentary on the hadith:

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"I moved aside":

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Meaning: I stepped away to the shade.

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"The crowd thinned out":

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Meaning: the people around the Prophet (peace be upon him) decreased in number.

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"O Abu Muslim":

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This is the agnomen (kunyah) of Salamah ibn al-Akwa' (may Allah be pleased with him).

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"Upon what did you pledge allegiance on that day?":

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Meaning: on the Day of the Pledge of Ridwan beneath the tree.

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"Unto death":

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Meaning: upon steadfast endurance and firmness until death.

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Benefits derived from the hadith:

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From this hadith, it is derived that:

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It is permissible to repeat and reaffirm the pledge of allegiance.

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It demonstrates the keenness of the Tabi'un

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regarding the Sunnah of the Prophet (peace be upon him).

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Narrated Mujashi':

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"I brought my brother to the Prophet (peace and blessings of Allah be upon him) after the Conquest of Mecca,

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and I said: 'O Messenger of Allah,

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I have brought my brother to you so that you may accept his pledge upon emigration (Hijrah).'

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He said:

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'The people of emigration have departed with its virtue.'

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In another narration:

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'There is no emigration after the Conquest of Mecca.'

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In another narration:

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'Emigration has passed for those entitled to it.'

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So I asked:

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'Upon what will you accept his pledge?'

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He said:

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'I accept his pledge upon Islam, faith (Iman), and struggle in the cause of Allah (Jihad).'"

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Commentary on the hadith:

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"I brought my brother to the Prophet (peace be upon him)":

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His brother's name was Mujalid ibn Mas'ud (may Allah be pleased with him).

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"The people of emigration have departed":

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Refers to those who emigrated prior to the Conquest.

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"Islam": referring to outward religious observances;

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"Faith": referring to inward religious observances.

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Benefits derived from the hadith:

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From this hadith, it is derived that:

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It shows the relative virtue of the Companions and their precedence in Islam.

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The hadith indicates that Jihad remains ongoing until the Day of Resurrection.

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Chapter: The Leader's Determination to Enjoin Upon People Only What They Can Bear.

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Narrated 'Abdullah (may Allah be pleased with him):

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"A man came to me today

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and asked me about a matter, and I did not know how to respond to him.

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He said:

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'What do you think of a man who is well-equipped and energetic,

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who goes out with our commanders on military expeditions,

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and they impose strictly upon us things we cannot count?'

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So I said to him:

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'By Allah, I do not know what to tell you,

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except that we were with the Prophet (peace and blessings of Allah be upon him),

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and perhaps he would not strictly impose a command upon us

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more than once until we had carried it out.

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Indeed, any of you will remain upon good as long as he fears Allah,

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and if he has a doubt in his heart about something,

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he asks a man who satisfies him regarding it.

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Yet it is near that you will not find such a person!

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By Him besides Whom there is no deity,

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I do not recall what remains of this worldly life

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except as a small pool of water whose clear portion has been drunk and only its turbid sediment remains.'"

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Commentary on the hadith:

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"What do you think?"—that is, "Tell me."

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"Well-equipped"—meaning possessing complete military gear.

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"Energetic"—derived from energy and enthusiasm.

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"They impose strictly upon us"—

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meaning they command us with decisive authority, leaving no room for hesitation.

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"We cannot count them"—meaning we cannot bear or tolerate them.

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"A doubt in his heart about something"—

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meaning hesitation as to whether an action is permissible or impermissible.

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"Satisfies him regarding it"—

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meaning he removes the ailment of hesitation from him

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and answers him with the truth.

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"It is near that you will not find such a person"—

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meaning that soon you will hardly find anyone in this world who gives verdicts according to the truth

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and cures hearts of doubts and uncertainties.

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"What remains"—

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meaning what is left.

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It is also said to mean "what has passed,"

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for the root *gh-b-r* is among the words with opposite meanings (*aḍdād*).

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"Like a small pool"—

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meaning like the remnant of sweet water left in a depression in the ground.

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"And its turbid sediment remains"—

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meaning that only the unclarified water is left behind.

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Key benefits of the hadith:

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This hadith indicates the strict obligation upon people to obey the ruler and those he appoints.

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It contains guidance toward adhering to piety (*taqwa*) in all matters.

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It demonstrates the gentle nature of the Prophet (peace and blessings of Allah be upon him)

244
00:12:40,409 --> 00:12:44,210
and his mercy toward his Companions (may Allah be pleased with them).

245
00:12:44,210 --> 00:12:47,610
It highlights the necessity of turning to firmly grounded scholars

246
00:12:47,610 --> 00:12:51,409
to dispel the doubts that enter people's minds.

247
00:12:51,409 --> 00:12:58,620
It illustrates the use of parables to clarify statements and make complex issues easy to understand.

248
00:12:58,620 --> 00:13:04,590
Chapter: What Has Been Said Regarding the Flag of the Prophet (peace and blessings of Allah be upon him)

249
00:13:04,590 --> 00:13:07,789
On the authority of Tha'labah ibn Abi Malik al-Qurazi:

250
00:13:07,789 --> 00:13:11,789
Qays ibn Sa'd al-Ansari (may Allah be pleased with him)—

251
00:13:11,990 --> 00:13:16,990
who was the bearer of the flag of the Messenger of Allah (peace and blessings of Allah be upon him)—

252
00:13:16,990 --> 00:13:20,399
intended to perform Hajj, so he combed his hair.

253
00:13:20,399 --> 00:13:23,879
Commentary on the hadith:

254
00:13:23,879 --> 00:13:25,480
"Bearer of the flag":

255
00:13:25,480 --> 00:13:26,679
The flag (*al-liwā’*)

256
00:13:26,679 --> 00:13:28,679
is the banner and standard.

257
00:13:28,679 --> 00:13:31,480
It is a cloth attached to the tip of a spear,

258
00:13:31,480 --> 00:13:35,240
left in a manner that allows the wind to flutter it.

259
00:13:35,240 --> 00:13:36,440
"So he combed his hair"—

260
00:13:36,440 --> 00:13:40,240
meaning he groomed and untangled his hair with a comb.

261
00:13:40,240 --> 00:13:43,879
Key benefits of the hadith:

262
00:13:43,879 --> 00:13:45,879
Derived from the hadith is:

263
00:13:45,879 --> 00:13:50,279
The prescription to comb and clean one's hair when embarking on Hajj.

264
00:13:50,279 --> 00:13:54,480
The hadith points to the authoritative nature of a Companion's action

265
00:13:54,480 --> 00:13:59,289
in matters that cannot be arrived at through personal opinion alone.

266
00:13:59,289 --> 00:14:03,289
On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him), who said:

267
00:14:03,289 --> 00:14:05,490
'Ali (may Allah be pleased with him)

268
00:14:05,490 --> 00:14:10,090
stayed behind from the Prophet (peace and blessings of Allah be upon him) at Khaybar,

269
00:14:10,090 --> 00:14:12,090
as he was suffering from ophthalmia (a severe eye infection).

270
00:14:12,090 --> 00:14:13,490
He said to himself:

271
00:14:13,490 --> 00:14:17,889
"Shall I stay behind and remain absent from the Messenger of Allah?"

272
00:14:17,889 --> 00:14:23,090
So 'Ali set out and caught up with the Prophet (peace and blessings of Allah be upon him).

273
00:14:23,090 --> 00:14:28,289
On the evening of the night preceding the morning of the conquest,

274
00:14:28,289 --> 00:14:32,090
the Messenger of Allah (peace and blessings of Allah be upon him) said:

275
00:14:32,090 --> 00:14:34,289
"I will surely give the banner—"

276
00:14:34,289 --> 00:14:35,690
or he said:

277
00:14:35,690 --> 00:14:39,889
"Tomorrow a man will surely take it whom Allah and His Messenger love,"

278
00:14:40,090 --> 00:14:41,289
or he said:

279
00:14:41,289 --> 00:14:43,889
"who loves Allah and His Messenger,

280
00:14:43,889 --> 00:14:46,090
and Allah will grant victory through his hands."

281
00:14:46,090 --> 00:14:49,490
Suddenly, 'Ali arrived among us, though we had not expected him,

282
00:14:49,490 --> 00:14:50,690
and someone said:

283
00:14:50,690 --> 00:14:52,490
"This is 'Ali!"

284
00:14:52,490 --> 00:14:56,490
So the Messenger of Allah handed him the banner,

285
00:14:56,490 --> 00:14:59,440
and Allah granted victory through his hands.

286
00:14:59,440 --> 00:15:02,840
Commentary on the hadith:

287
00:15:02,840 --> 00:15:06,440
"Ophthalmia" (*ramad*) is an eye disease.

288
00:15:06,440 --> 00:15:07,840
"Though we had not expected him"—

289
00:15:07,840 --> 00:15:11,440
meaning we were not hoping for his arrival at that particular time

290
00:15:11,440 --> 00:15:14,090
due to the severe eye condition he had.

291
00:15:14,090 --> 00:15:17,820
Key benefits of the hadith:

292
00:15:17,820 --> 00:15:20,419
The hadith is one of the signs of prophethood,

293
00:15:20,419 --> 00:15:22,820
as the Prophet (peace and blessings of Allah be upon him) foretold

294
00:15:22,820 --> 00:15:26,820
that Allah would grant victory through the hands of 'Ali (may Allah be pleased with him),

295
00:15:26,820 --> 00:15:28,820
and it transpired exactly as spoken.

296
00:15:28,820 --> 00:15:33,419
It highlights the virtue and merit of 'Ali (may Allah be pleased with him).

297
00:15:33,419 --> 00:15:38,850
It indicates the obligation of loving Allah and His Messenger (peace and blessings of Allah be upon him).

298
00:15:38,850 --> 00:15:44,480
The hadith points to the principle that the night precedes its day in Islamic timekeeping.

299
00:15:44,480 --> 00:15:49,279
It shows the eagerness of the Companions to perform righteous deeds

300
00:15:49,279 --> 00:15:54,919
and their determination to act upon resolve even when possessing a valid excuse.

301
00:15:54,919 --> 00:15:57,720
On the authority of Nafi' ibn Jubayr, who said:

302
00:15:57,720 --> 00:16:02,320
I heard al-'Abbas saying to al-Zubayr (may Allah be pleased with them both):

303
00:16:02,320 --> 00:16:08,799
"Here is where the Prophet (peace and blessings of Allah be upon him) commanded you to plant the banner."

304
00:16:08,799 --> 00:16:11,980
Commentary on the hadith:

305
00:16:11,980 --> 00:16:16,990
"To plant the banner" means to fix it firmly into the ground.

306
00:16:16,990 --> 00:16:20,620
Key benefits of the hadith:

307
00:16:20,620 --> 00:16:27,220
Derived from the hadith is that the banner is neither raised nor planted except with the permission of the leader,

308
00:16:27,220 --> 00:16:29,620
because it represents authority delegated by him.

309
00:16:29,620 --> 00:16:36,600
The hadith points to the obligation of obeying the commander of the army.

310
00:16:36,600 --> 00:16:40,399
Chapter: The Saying of the Prophet (peace and blessings of Allah be upon him): "I Have Been Granted Victory through Dread over the Distance of a Month's Journey"

311
00:16:40,399 --> 00:16:44,279
"I have been granted victory through dread over the distance of a month's journey."

312
00:16:44,279 --> 00:16:47,279
On the authority of Abu Hurayrah (may Allah be pleased with him),

313
00:16:47,279 --> 00:16:51,480
that the Messenger of Allah (peace and blessings of Allah be upon him) said:

314
00:16:51,480 --> 00:16:54,309
"I have been sent with concise speech of comprehensive meaning (*jawāmi‘ al-kalim*)."

315
00:16:54,309 --> 00:16:55,909
In another narration:

316
00:16:55,909 --> 00:16:58,710
"I have been given the keys to speech,

317
00:16:58,710 --> 00:17:01,110
and I have been granted victory through dread.

318
00:17:01,110 --> 00:17:03,309
While I was sleeping,

319
00:17:03,309 --> 00:17:06,509
I was brought the keys to the treasures of the earth,

320
00:17:06,509 --> 00:17:09,039
and they were placed in my hand."

321
00:17:09,039 --> 00:17:10,839
Abu Hurayrah said:

322
00:17:10,839 --> 00:17:14,440
"The Messenger of Allah has passed away,

323
00:17:14,440 --> 00:17:17,559
and now you are extracting and consuming those treasures."

324
00:17:17,559 --> 00:17:18,960
In another narration:

325
00:17:18,960 --> 00:17:20,960
"You are transferring them."

326
00:17:20,960 --> 00:17:22,559
And in another narration:

327
00:17:22,559 --> 00:17:24,160
"You are deriving benefit and sustenance from them,"

328
00:17:24,160 --> 00:17:26,160
or a similar phrasing.

329
00:17:26,160 --> 00:17:29,480
or a word resembling it.

330
00:17:29,480 --> 00:17:32,819
Commentary on the hadith:

331
00:17:32,819 --> 00:17:34,420
"A month's journey"—

332
00:17:34,420 --> 00:17:36,619
meaning a distance that takes a month to travel.

333
00:17:36,619 --> 00:17:37,619
"I have been sent"—

334
00:17:37,619 --> 00:17:39,220
meaning dispatched as a messenger.

335
00:17:39,220 --> 00:17:41,019
"Concise speech of comprehensive meaning"—

336
00:17:41,019 --> 00:17:43,619
refers to words that are brief in phrasing

337
00:17:43,619 --> 00:17:46,220
yet expansive in meaning.

338
00:17:46,220 --> 00:17:47,220
"Through dread"—

339
00:17:47,220 --> 00:17:49,619
meaning through intense fear cast into the hearts of enemies.

340
00:17:49,619 --> 00:17:52,819
"I was brought the keys to the treasures of the earth"—

341
00:17:52,819 --> 00:17:58,019
it potentially refers to what Allah granted as conquests to his Ummah after him, allowing them to gain spoils

342
00:17:58,019 --> 00:18:01,650
and appropriate the stored treasuries of kings.

343
00:18:01,650 --> 00:18:03,450
"Extracting them"—

344
00:18:03,450 --> 00:18:07,339
meaning digging them out and retrieving them from their places.

345
00:18:07,339 --> 00:18:10,880
Key benefits of the hadith:

346
00:18:10,880 --> 00:18:12,880
Derived from the hadith is:

347
00:18:12,880 --> 00:18:15,279
That the dreams of Prophets are absolute truth,

348
00:18:15,279 --> 00:18:17,079
and they constitute a form of divine revelation (*waḥy*).

349
00:18:17,079 --> 00:18:19,680
The hadith is among the proofs of prophethood,

350
00:18:19,680 --> 00:18:25,079
as the Ummah of Muhammad (peace and blessings of Allah be upon him) indeed acquired those treasures.

351
00:18:25,079 --> 00:18:28,279
It shows that among the exclusive characteristics of this Ummah

352
00:18:28,279 --> 00:18:34,170
is that it strikes fear in the hearts of enemies even without direct fighting.

353
00:18:34,170 --> 00:18:37,519
Chapter: Carrying Provisions on Military Expeditions

354
00:18:37,519 --> 00:18:40,720
On the authority of Asma' (may Allah be pleased with her), who said:

355
00:18:40,720 --> 00:18:46,119
"I prepared the travel provisions for the Messenger of Allah (peace and blessings of Allah be upon him) in the house of Abu Bakr

356
00:18:46,119 --> 00:18:49,519
when he intended to migrate to Madinah."

357
00:18:49,519 --> 00:18:50,720
She continued:

358
00:18:50,720 --> 00:18:55,950
"We could not find anything to tie his provision bag or his water-skin with,

359
00:18:55,950 --> 00:18:57,950
so I said to Abu Bakr:

360
00:18:57,950 --> 00:19:02,750
'By Allah, I find nothing to tie them with except my waist-belt (*niṭāq*).'

361
00:19:02,750 --> 00:19:03,750
He said:

362
00:19:03,750 --> 00:19:05,750
'Tear it into two halves,

363
00:19:05,750 --> 00:19:08,549
tie the water-skin with one piece,

364
00:19:08,549 --> 00:19:10,750
and tie the provision bag with the other.'

365
00:19:10,750 --> 00:19:12,150
So I did so,

366
00:19:12,150 --> 00:19:16,880
and for that reason I was named *Dhāt al-Niṭāqayn* (She of the Two Waist-Belts)."

367
00:19:16,880 --> 00:19:20,099
Commentary on the hadith:

368
00:19:20,099 --> 00:19:21,299
"The travel provision bag" (*al-sufrah*):

369
00:19:21,299 --> 00:19:24,900
*Al-Sufrah* is food prepared for a traveler,

370
00:19:24,900 --> 00:19:27,900
and the term is also applied to the circular leather container or pouch in which food is carried.

371
00:19:27,900 --> 00:19:30,730
whether made of leather or otherwise.

372
00:19:30,730 --> 00:19:32,730
"Nor for his water-skin":

373
00:19:32,730 --> 00:19:36,490
*Al-Siqā’* is a water vessel made of leather.

374
00:19:36,490 --> 00:19:37,890
"My waist-belt" (*niṭāqī*):

375
00:19:37,890 --> 00:19:39,089
*Al-Niṭāq*

376
00:19:39,089 --> 00:19:42,250
is a cloth or belt that a woman ties around her waist.

377
00:19:42,250 --> 00:19:46,119
Key benefits of the hadith:

378
00:19:46,119 --> 00:19:48,119
Derived from the hadith is:

379
00:19:48,119 --> 00:19:51,119
Carrying provisions while traveling and adopting practical means

380
00:19:51,119 --> 00:19:53,119
do not contradict reliance upon Allah (*tawakkul*).

381
00:19:53,119 --> 00:20:00,680
The hadith highlights the virtue and resourceful intelligence of Asma' (may Allah be pleased with her).

382
00:20:00,680 --> 00:20:03,680
Chapter: Riding Tandem on Military Expeditions and During Hajj

383
00:20:03,680 --> 00:20:07,200
On the authority of Anas (may Allah be pleased with him), who said:

384
00:20:07,200 --> 00:20:10,200
"I was riding behind Abu Talhah

385
00:20:10,200 --> 00:20:13,200
while the people were raising their voices in the *talbiyah* for both

386
00:20:13,200 --> 00:20:15,200
Hajj and 'Umrah together."

387
00:20:15,200 --> 00:20:19,160
Commentary on the hadith:

388
00:20:19,160 --> 00:20:23,160
"Riding behind"—meaning sitting behind another rider on the mount.

389
00:20:23,160 --> 00:20:27,440
"Raising their voices"—meaning shouting aloud the *talbiyah*.

390
00:20:27,440 --> 00:20:31,309
Key benefits of the hadith:

391
00:20:31,309 --> 00:20:33,309
Derived from the hadith is:

392
00:20:33,309 --> 00:20:36,309
The prescription to raise one's voice when reciting the *talbiyah*.

393
00:20:36,309 --> 00:20:40,309
Combining Hajj and 'Umrah within a single journey.

394
00:20:40,309 --> 00:20:44,309
The permissibility of two people riding tandem on a mount and placing a load on it,

395
00:20:44,309 --> 00:20:47,309
provided it lies within its capacity and causes it no harm.

396
00:20:47,309 --> 00:20:51,750
Chapter: Riding Tandem on a Donkey

397
00:20:51,750 --> 00:20:55,230
On the authority of Usamah ibn Zaid (may Allah be pleased with them both):

398
00:20:55,230 --> 00:20:58,230
The Messenger of Allah (peace and blessings of Allah be upon him)

399
00:20:58,230 --> 00:21:02,230
rode a donkey with a velvet Fadaki saddlecloth upon it;

400
00:21:02,230 --> 00:21:04,259
and in a narration:

401
00:21:04,259 --> 00:21:07,259
upon a pack-saddle over which was a velvet blanket,

402
00:21:07,259 --> 00:21:10,259
and he seated Usamah ibn Zaid behind him,

403
00:21:10,259 --> 00:21:14,259
to visit Sa'd ibn 'Ubadah in the dwellings of Banu al-Harith ibn al-Khazraj

404
00:21:14,259 --> 00:21:16,259
before the Battle of Badr.

405
00:21:16,259 --> 00:21:17,259
He said:

406
00:21:17,259 --> 00:21:22,259
Until he passed by a gathering in which was 'Abdullah ibn Ubayy ibn Salul—

407
00:21:22,259 --> 00:21:26,259
and that was before 'Abdullah ibn Ubayy accepted Islam.

408
00:21:26,259 --> 00:21:31,259
In the gathering, there was a mixed crowd of Muslims, idolaters,

409
00:21:31,259 --> 00:21:34,259
Jews, and Muslims.

410
00:21:34,259 --> 00:21:37,259
In that gathering was also 'Abdullah ibn Rawahah.

411
00:21:38,259 --> 00:21:42,259
When the cloud of dust raised by the beast covered the gathering,

412
00:21:42,259 --> 00:21:46,259
'Abdullah ibn Ubayy covered his nose with his cloak,

413
00:21:46,259 --> 00:21:47,259
then he said:

414
00:21:47,259 --> 00:21:50,259
"Do not raise dust upon us!"

415
00:21:50,259 --> 00:21:54,259
The Messenger of Allah (peace and blessings of Allah be upon him) greeted them with peace,

416
00:21:54,259 --> 00:21:56,259
then stopped and dismounted.

417
00:21:56,259 --> 00:21:58,259
He invited them to Allah

418
00:21:58,259 --> 00:22:01,259
and recited the Qur'an to them.

419
00:22:01,259 --> 00:22:04,259
Thereupon, 'Abdullah ibn Ubayy ibn Salul said:

420
00:22:04,259 --> 00:22:06,259
"O man!

421
00:22:06,259 --> 00:22:09,259
Indeed, there is nothing better than what you say,

422
00:22:09,259 --> 00:22:13,259
if it be true. But do not bother us with it in our gathering.

423
00:22:13,259 --> 00:22:15,259
Return to your abode,

424
00:22:15,259 --> 00:22:18,359
and whoever comes to you, recount it to him."

425
00:22:18,359 --> 00:22:20,359
Upon this, 'Abdullah ibn Rawahah said:

426
00:22:20,359 --> 00:22:22,359
"Nay, O Messenger of Allah!

427
00:22:22,359 --> 00:22:25,359
Do cover us with it in our gatherings,

428
00:22:25,359 --> 00:22:28,359
for indeed we love that!"

429
00:22:28,359 --> 00:22:31,359
So the Muslims, the idolaters, and the Jews began to revile one another,

430
00:22:31,359 --> 00:22:34,359
until they were on the verge of rushing at one another.

431
00:22:34,359 --> 00:22:35,359
In a narration:

432
00:22:35,359 --> 00:22:38,359
until they were about to leap upon each other.

433
00:22:38,359 --> 00:22:41,359
The Prophet (peace be upon him) kept

434
00:22:41,359 --> 00:22:44,359
calming them down until they quieted down.

435
00:22:44,359 --> 00:22:47,359
Then the Prophet (peace be upon him) mounted

436
00:22:47,359 --> 00:22:48,359
his beast

437
00:22:48,359 --> 00:22:52,359
and rode on until he entered upon Sa'd ibn 'Ubadah.

438
00:22:52,359 --> 00:22:56,359
The Prophet (peace be upon him) said to him:

439
00:22:56,359 --> 00:22:57,359
"O Sa'd!

440
00:22:57,359 --> 00:23:00,359
Have you not heard what Abu Hubab said?"—

441
00:23:00,359 --> 00:23:03,359
meaning 'Abdullah ibn Ubayy—

442
00:23:03,359 --> 00:23:05,359
"He said such and such."

443
00:23:05,359 --> 00:23:08,359
Sa'd ibn 'Ubadah said:

444
00:23:08,359 --> 00:23:09,359
"O Messenger of Allah!

445
00:23:09,359 --> 00:23:12,359
Pardon him and overlook it.

446
00:23:12,359 --> 00:23:15,359
For by the One Who sent down the Book upon you,

447
00:23:15,359 --> 00:23:19,359
Allah brought the Truth which He revealed to you

448
00:23:19,359 --> 00:23:23,359
after the people of this territory had agreed to crown him

449
00:23:23,359 --> 00:23:26,359
and bind his head with the turban of leadership.

450
00:23:26,359 --> 00:23:30,359
So when Allah prevented that through the Truth He bestowed upon you,

451
00:23:30,359 --> 00:23:32,359
he choked with envy because of it.

452
00:23:32,359 --> 00:23:35,359
That is why he did what you saw."

453
00:23:35,359 --> 00:23:40,359
So the Messenger of Allah (peace and blessings of Allah be upon him) pardoned him.

454
00:23:40,359 --> 00:23:43,359
The Prophet (peace be upon him)

455
00:23:43,359 --> 00:23:45,359
and his Companions used to pardon the idolaters

456
00:23:45,359 --> 00:23:48,359
and the People of the Book, just as Allah commanded them,

457
00:23:48,359 --> 00:23:51,359
and they bore their hurt with patience.

458
00:23:51,359 --> 00:23:53,359
Allah Almighty said:

459
00:23:53,359 --> 00:23:58,359
“Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.” (3:186)

460
00:23:58,359 --> 00:24:01,359
"and from those who associate partners with Allah, much hurtful abuse."

461
00:24:01,359 --> 00:24:03,359
to the end of the verse.

462
00:24:03,359 --> 00:24:04,359
And Allah said:

463
00:24:04,359 --> 00:24:07,359
“Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

464
00:24:07,359 --> 00:24:11,359
“Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

465
00:24:11,359 --> 00:24:15,359
“Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

466
00:24:15,359 --> 00:24:17,359
to the end of the verse.

467
00:24:17,359 --> 00:24:20,420
And the Prophet (peace be upon him)

468
00:24:20,420 --> 00:24:23,420
used to practice forgiveness as Allah commanded him,

469
00:24:23,420 --> 00:24:26,420
until Allah gave permission regarding them.

470
00:24:26,420 --> 00:24:30,420
So when the Messenger of Allah (peace be upon him) fought

471
00:24:30,420 --> 00:24:32,420
Badr,

472
00:24:32,420 --> 00:24:36,420
and Allah killed through him the chiefs of the disbelievers of Quraish—

473
00:24:36,420 --> 00:24:40,420
in a narration: the leaders of Quraish—

474
00:24:40,420 --> 00:24:43,420
the Messenger of Allah (peace be upon him) returned

475
00:24:43,420 --> 00:24:46,420
and his Companions, victorious and laden with spoils,

476
00:24:46,420 --> 00:24:51,420
bringing with them captives from the chiefs of the disbelievers and the leaders of Quraish.

477
00:24:51,420 --> 00:24:53,519
Ibn Ubayy ibn Salul said,

478
00:24:53,519 --> 00:24:57,519
along with those with him among the idolaters and idol-worshippers:

479
00:24:57,519 --> 00:25:00,609
"This matter has now prevailed."

480
00:25:00,609 --> 00:25:03,609
So they pledged allegiance to the Messenger (peace be upon him)

481
00:25:03,609 --> 00:25:07,279
to embrace Islam, and they accepted Islam.

482
00:25:07,279 --> 00:25:10,730
Commentary on the hadith:

483
00:25:10,730 --> 00:25:13,730
*Qatifah* means a velvety cloak or blanket.

484
00:25:13,730 --> 00:25:16,730
*Fadakiyyah* is an attribution to Fadak,

485
00:25:16,730 --> 00:25:19,730
which is a village in Khaibar.

486
00:25:19,730 --> 00:25:23,730
*Ardafa* means he seated him behind him on the riding beast.

487
00:25:23,730 --> 00:25:27,730
*Ya'ud* (visiting) comes from * 'iyadah*, which is visiting the sick.

488
00:25:27,730 --> 00:25:32,799
*Akhlat* means a mixed group of people who do not belong to a single religion.

489
00:25:32,799 --> 00:25:34,799
"When it covered the gathering"—

490
00:25:34,799 --> 00:25:36,799
meaning it reached and enveloped it.

491
00:25:36,799 --> 00:25:38,799
"The dust cloud of the beast"—

492
00:25:38,799 --> 00:25:41,799
meaning the dust raised by its hooves.

493
00:25:41,799 --> 00:25:44,799
*Khammara* means covered.

494
00:25:44,799 --> 00:25:46,799
"Do not raise dust upon us"—

495
00:25:46,799 --> 00:25:49,799
meaning do not kick up dust over us.

496
00:25:49,799 --> 00:25:51,799
"O man!"—

497
00:25:51,799 --> 00:25:54,799
he meant the Prophet (peace and blessings of Allah be upon him).

498
00:25:54,799 --> 00:25:57,920
"Indeed, there is nothing better than what you say"—

499
00:25:57,920 --> 00:26:00,920
he said this in mockery.

500
00:26:00,920 --> 00:26:03,920
"If it be true, do not bother us with it"—

501
00:26:03,920 --> 00:26:05,920
he meant the Noble Qur'an.

502
00:26:05,920 --> 00:26:08,920
This is part of the rudeness of the hypocrites.

503
00:26:08,920 --> 00:26:11,920
"Return to your abode"—meaning your house.

504
00:26:11,920 --> 00:26:14,920
"So cover us with it in our gatherings"—

505
00:26:14,920 --> 00:26:15,920
what is meant is:

506
00:26:15,920 --> 00:26:19,920
recite the Qur'an to us and in our gatherings.

507
00:26:19,920 --> 00:26:23,920
*Fastabbu* means they began reviling one another.

508
00:26:23,920 --> 00:26:25,920
"Until they were on the verge of rushing at one another"—

509
00:26:25,920 --> 00:26:29,920
meaning they almost rose against one another

510
00:26:29,920 --> 00:26:30,920
to fight.

511
00:26:30,920 --> 00:26:32,920
*Yukhafidduhum*—

512
00:26:32,920 --> 00:26:35,920
meaning he calmed them down and eased the tension among them,

513
00:26:35,920 --> 00:26:37,920
until they quieted down—

514
00:26:37,920 --> 00:26:40,920
meaning until they settled and became silent.

515
00:26:40,920 --> 00:26:42,920
Abu Hubab

516
00:26:42,920 --> 00:26:44,920
was the kunya (kunya) of Ibn Ubayy ibn Salul.

517
00:26:44,920 --> 00:26:47,990
"Pardon him and overlook it"—

518
00:26:47,990 --> 00:26:48,990
what is meant is:

519
00:26:48,990 --> 00:26:51,990
do not take him to task nor punish him.

520
00:26:51,990 --> 00:26:54,990
*Istalaha* means agreed.

521
00:26:54,990 --> 00:26:56,990
"The people of this territory"—

522
00:26:56,990 --> 00:26:58,990
meaning Medina.

523
00:26:58,990 --> 00:26:59,990
"To crown him"—

524
00:26:59,990 --> 00:27:02,990
meaning to place a crown upon his head,

525
00:27:02,990 --> 00:27:04,990
which is a metaphor for kingship.

526
00:27:04,990 --> 00:27:07,019
"And bind his head with the turban"—

527
00:27:07,019 --> 00:27:10,019
meaning to make him a master over them

528
00:27:10,019 --> 00:27:12,019
and attire him with the turban of royalty.

529
00:27:12,019 --> 00:27:14,119
"Allah prevented that"—

530
00:27:14,119 --> 00:27:16,119
meaning He precluded it.

531
00:27:16,119 --> 00:27:17,119
"He choked with envy because of it"—

532
00:27:17,119 --> 00:27:19,119
meaning he was consumed by bitterness over it.

533
00:27:19,119 --> 00:27:27,180
“Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.” (3:186)

534
00:27:27,180 --> 00:27:32,180
Namely, through slandering you, your religion, your Book, and your Messenger.

535
00:27:32,180 --> 00:27:38,309
“Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

536
00:27:38,309 --> 00:27:42,309
“Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

537
00:27:42,309 --> 00:27:46,309
Allah Almighty informed of the intense envy of many among the People of the Book,

538
00:27:47,309 --> 00:27:49,309
and that matters reached such a state with them

539
00:27:49,309 --> 00:27:52,309
that they wished you would revert to disbelief,

540
00:27:52,309 --> 00:27:56,309
striving toward that end and employing plots.

541
00:27:56,309 --> 00:27:58,400
"Used to practice forgiveness"—

542
00:27:58,400 --> 00:28:00,400
meaning he adopted it and ruled by it.

543
00:28:00,400 --> 00:28:02,400
*Sanadid*—

544
00:28:02,400 --> 00:28:05,400
a *sandid* is any prominent, powerful leader.

545
00:28:05,400 --> 00:28:07,400
"Has now prevailed"—

546
00:28:07,400 --> 00:28:09,849
meaning its dominance has become manifest.

547
00:28:09,849 --> 00:28:13,809
Benefits derived from the hadith:

548
00:28:13,809 --> 00:28:15,809
Among the points derived from the hadith:

549
00:28:15,809 --> 00:28:18,809
A demonstration of the humility of the Prophet (peace be upon him)

550
00:28:18,809 --> 00:28:22,809
and his gentleness toward his Companions (may Allah be pleased with them).

551
00:28:22,809 --> 00:28:26,809
In it is the prescription of visiting the sick and its virtue.

552
00:28:26,809 --> 00:28:29,809
In it is an exposition of his patience (peace be upon him)

553
00:28:29,809 --> 00:28:31,809
under hardship, his forbearance,

554
00:28:31,809 --> 00:28:35,809
and overlooking that which stems from the ignorant.

555
00:28:35,809 --> 00:28:39,809
In it is the permissibility of carrying a passenger behind on a riding beast, provided

556
00:28:39,809 --> 00:28:42,809
it can bear it without being harmed.

557
00:28:42,809 --> 00:28:46,809
In it is the permissibility of remaining briefly mounted upon a beast;

558
00:28:46,809 --> 00:28:48,809
if it prolongs, one should dismount,

559
00:28:48,809 --> 00:28:51,809
as was done by the Prophet (peace be upon him).

560
00:28:51,809 --> 00:28:57,809
In it is the permissibility of offering greetings of peace to a gathering comprising Muslims and non-Muslim disbelievers.

561
00:28:57,809 --> 00:29:00,809
In it is showing gentleness toward idolaters

562
00:29:00,809 --> 00:29:05,809
and reciting the Qur'an to them to win their hearts, hoping for their acceptance of Islam,

563
00:29:05,809 --> 00:29:10,809
and in fulfillment of conveying that which Allah Almighty commanded him to convey.

564
00:29:10,809 --> 00:29:14,809
In it is the permissibility of calling a disbeliever by his well-known kunya,

565
00:29:14,809 --> 00:29:17,809
and this is not done out of honorific reverence.

566
00:29:17,809 --> 00:29:23,809
In it is that mockery and refusal to accept the truth are from the habits of the hypocrites.

567
00:29:23,809 --> 00:29:29,809
In it is the intense love of the Companions (may Allah be pleased with them) for the Speech of Allah Almighty.

568
00:29:29,809 --> 00:29:33,809
In it is the permissibility of swearing an oath without being asked to do so.

569
00:29:33,809 --> 00:29:37,809
In the hadith is an indication of the great danger posed by the Jews.

570
00:29:37,809 --> 00:29:40,809
In it is an exposition of the virtue of pardon and forgiveness.

571
00:29:40,809 --> 00:29:46,809
In it is an exposition of the envy felt by the Jews and idolaters toward the people of monotheism and truth.