In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents:
Abridgment of Sahih al-Bukhari.
Chapter: Having a Mosque along the Pathway Without Causing Harm to People.
On the authority of 'A'ishah, may Allah be pleased with her, the wife of the Prophet (peace and blessings of Allah be upon him), who said:
"Since I first possessed reason, I never knew my parents
except that they both practiced the true religion.
Not a single day passed for us
without the Messenger of Allah (peace and blessings of Allah be upon him) visiting us at either end of the day,
morning and evening.
When the Muslims were subjected to severe trials,
Abu Bakr set out emigrating toward the land of Abyssinia.
When he reached Bark al-Ghimad,
he was met by Ibn al-Dughunnah,
who was the chief of the Qarah tribe.
He asked,
'Where are you heading, O Abu Bakr?'
Abu Bakr replied,
'My people have driven me out,
so I wish to wander the earth and worship my Lord.'
Ibn al-Dughunnah said,
'Indeed, someone like you, O Abu Bakr, should neither depart nor be driven out!
For you provide for the destitute,
maintain family ties,
bear the burdens of the weary,
host guests generously,
and assist those afflicted by misfortunes of truth.'
'I am your guarantor of protection!
Return,
and worship your Lord in your own homeland.'
So he returned,
and Ibn al-Dughunnah departed alongside him.
In the evening, Ibn al-Dughunnah went around
among the nobles of Quraysh
and said to them,
'Indeed, someone like Abu Bakr should neither depart nor be driven out!
Do you expel a man who provides for the destitute,
maintains family ties,
bears the burdens of the weary,
hosts guests generously,
and assists those afflicted by misfortunes of truth?'
Quraysh did not contest the protection granted by Ibn al-Dughunnah,
and they said to Ibn al-Dughunnah,
'Instruct Abu Bakr
to worship his Lord inside his own house;
he may pray therein
and recite whatever he wishes,
but he must not cause us distress thereby,
nor proclaim it publicly.
For we fear that he will entice our women and our children.'
Ibn al-Dughunnah conveyed that to Abu Bakr.
Abu Bakr remained thus, worshipping his Lord inside his house,
neither praying publicly nor reciting anywhere other than his home.
Later, an idea occurred to Abu Bakr:
he built a prayer area in the courtyard of his house,
and began praying in it and reciting the Qur'an.
The women and children of the polytheists began crowding around him,
marveling at him and gazing upon him.
Abu Bakr was a tenderhearted man who wept frequently;
he could not restrain his tears when reciting the Qur'an.
This alarmed the polytheist nobles of Quraysh,
so they sent for Ibn al-Dughunnah,
and when he came to them,
they said,
'We granted Abu Bakr asylum under your protection
on the condition that he worship his Lord inside his house,
yet he has overstepped that!
He built a prayer place in the courtyard of his house,
publicly performing the prayer and reciting therein,
and we truly fear that he will entice our women and our children!
So forbid him!
In another narration:
'Go to him:
if he chooses to restrict himself to worshipping his Lord inside his house, he may do so;
but if he refuses anything short of public practice,
ask him to return your covenant of protection to you!
For we loathe betraying your covenant,
yet we will not permit Abu Bakr to proclaim his worship openly.'
'A'ishah said:
So Ibn al-Dughunnah came to Abu Bakr and said,
'You know the terms upon which I made a covenant on your behalf:
either you restrict yourself to that,
or you return my covenant of protection to me,
for I do not like the Arabs to hear that I was betrayed concerning a man under my covenant.'
Abu Bakr replied,
'I hereby return your protection to you,
and I am well pleased with the protection of Allah, the Mighty and Majestic.'
The Prophet (peace be upon him) was in Mecca at that time,
and he said to the Muslims:
'I have been shown the place of your migration:
a land of date palms.'
In another narration:
'I saw a salt flat rich in date palms,
situated between two lava tracts'—
meaning the two volcanic plains.
So whoever wished to emigrate departed toward Medina,
and most of those who had emigrated to Abyssinia returned to Medina.
Abu Bakr also prepared to depart for Medina,
but the Messenger of Allah (peace be upon him) said to him,
'Be patient,
for I hope that permission will soon be granted to me.'
Abu Bakr asked,
'Do you truly expect that, may my father be ransomed for you?'
He said, 'Yes.'
So Abu Bakr held himself back to accompany the Messenger of Allah (peace be upon him),
in order to be his companion.
He fed two riding camels he possessed leaves of the acacia tree—
which is fallen foliage—for four months.
'A'ishah said:
While we were seated one day in the house of Abu Bakr in the intense heat of midday,
someone called out to Abu Bakr:
'Here is the Messenger of Allah (peace be upon him) veiled with a head covering,
coming at an hour he never used to visit us.'
Abu Bakr said,
'May my father and mother be ransomed for him!
By Allah, nothing could have brought him at this hour except an urgent matter.'
She said:
The Messenger of Allah (peace be upon him) arrived and sought permission to enter;
permission was granted, and he entered.
The Prophet (peace be upon him) said to Abu Bakr,
'Have whoever is with you step out.'
Abu Bakr replied,
'They are only your family, may my father be ransomed for you, O Messenger of Allah.'
He said,
'I have been granted permission to depart.'
Abu Bakr asked,
'May I accompany you, may my father be ransomed for you, O Messenger of Allah?'
The Messenger of Allah (peace be upon him) replied, 'Yes.'
Abu Bakr said,
'Take, may my father be ransomed for you, O Messenger of Allah, one of these two riding camels of mine.'
The Messenger of Allah (peace be upon him) said, 'Only for a price.'
'A'ishah said:
We prepared provisions for them with the utmost haste
and packed their travel rations in a leather pouch.
Asma' bint Abi Bakr cut a piece from her waist-girdle
and tied the opening of the pouch with it;
thus she was named 'She of the Two Girdles.'
She continued:
Then the Messenger of Allah (peace be upon him)
and Abu Bakr reached a cave on Mount Thawr,
and they concealed themselves in it for three nights.
'Abdullah ibn Abi Bakr would spend the night with them;
he was a young youth,
intelligent and perceptive.
He would depart from them before daybreak
and arrive in the morning among Quraysh in Mecca as though he had spent the night there.
He would not hear of any plot against them without memorizing it,
bringing them word of it when darkness fell.
'Amir ibn Fuhayrah, the freed slave of Abu Bakr, would pasture
a flock of dairy sheep near them,
bringing them back to rest near them an hour into the night.
Thus, they would spend the night supplied with fresh milk,
which was the yield of their flock and heated by warm stones,
until 'Amir ibn Fuhayrah would call the flock away before sunrise;
he did that on every single night of those three nights.
The Messenger of Allah (peace be upon him)
and Abu Bakr had hired a man from the tribe of al-Dil—
from the clan of Banu 'Abd ibn 'Adi—
as an expert scout;
a khirrit is an expert proficient in guiding paths.
He had dipped his hand in an alliance with the family of al-'As ibn Wa'il al-Sahmi,
and he still followed the religion of the polytheists of Quraysh.
Yet they trusted him,
so they handed over their two riding mounts to him
and made an appointment to meet him at the Cave of Thawr after three nights,
with their two mounts on the morning of the third day.
'Amir ibn Fuhayrah and the guide set out with them,
and he led them along the coastal route.
Commentary on the Hadith:
'I never possessed reason':
meaning: I never knew.
'My parents':
she meant Abu Bakr (may Allah be pleased with him)
and her mother, Umm Ruman (may Allah be pleased with her);
using the dual form here is by way of predominance.
'Practiced the true religion':
meaning: the religion of Islam.
'Morning and evening':
that is, day and night.
'When the Muslims were subjected to severe trials':
meaning: by the harm inflicted by the disbelievers of Quraysh and others.
'Bark al-Ghimad':
a location five nights' journey from Mecca toward Yemen,
along the seashore.
'Chief of the Qarah tribe':
it is a well-known tribe.
'Ibn al-Dughunnah':
named after his mother;
it is said his name was Rabi'ah ibn Rafi'.
'To wander' comes from tourism/journeying;
here it means departing cities to inhabit the open wilderness.
'Provide for the destitute':
meaning: you give people wealth and grant them means.
'Bear the burdens of the weary':
that is: whoever cannot manage their own affairs.
'Host guests generously':
"Hospitality" (*al-qirā*)
means the food and lodging prepared for a guest.
"And you assist against the vicissitudes of truth"
means its misfortunes and calamities.
"A protector" (*jār*)
means one granting refuge: "I shall protect you from anyone who harms you."
"So Quraysh did not repudiate the protection of Ibn al-Dughunnah"
means they accepted his grant of asylum
and did not reject his word regarding the safety of Abu Bakr (may Allah be pleased with him).
"And that he should not practice it publicly"
means that his prayer and recitation must not be audible or visible to us,
"lest he mislead our women and children"
into turning away from idol worship.
"So he remained"
abiding by what they had stipulated for a time.
"Then it appeared"
meaning an idea other than his initial approach occurred to him.
"In the courtyard of his house"
refers to the open space in front of his home.
"So they would flock to him"
means rushing toward him.
"He could not contain his eyes"
means he was incapable of holding back his tears
due to the tenderness of his heart when reciting and hearing the Qur'an.
"And it terrified"
means frightened.
"He has overstepped that"
means he has failed to abide by the agreed condition.
"So forbid him"
means restrain him.
"If he restricts himself to worshiping his Lord inside his house, let him do so"
means if he adheres to the stipulation
and does not publicize his worship;
"and if he refuses"
meaning if he declines,
"then ask him"
meaning demand of him
"to return your pledge"
meaning your protection and covenant.
"We would hate to breach your pledge"
means we detest violating your covenant,
"yet we do not approve"
meaning we do not accept his conduct, nor will we remain silent about it.
"upon which I made an agreement for you"
means on the condition under which I secured their protection for you.
"I return your protection to you"
meaning your pledge and covenant of security,
"and I am well-pleased with the protection of Allah, the Exalted and Majestic"
meaning with His safety and safeguarding.
"I was shown"
means it was revealed to me.
"Between two lava tracts" (*lābatayn*):
a *lābah* is a tract of land outside Medina
covered with abundant black stones.
The two volcanic tracts
are those situated in Medina.
"Most of them"
means the majority.
"He prepared himself"
means he got ready.
"At your leisure"
means do not hurry; take your time.
So Abu Bakr held himself back,
restraining himself from emigrating
for the sake of the Messenger of Allah (peace and blessings of Allah be upon him).
"Two riding-beasts" (*rāḥilatayn*):
a *rāḥilah*
is a camel strong enough for journeying and carrying loads.
"Acacia leaves" (*waraq al-samur*)
are a type of leaf from the talh tree;
they are *khabaṭ*,
which refers to leaves beaten off with sticks
and fallen from the trees.
"In the heat of the midday"
means at the onset of peak daytime heat.
"Veiled" (*mutaqanni'an*)
means covering his head.
"At an hour"
means at a time.
"They are only your family"
refers to 'A'ishah and Asma' (may Allah be pleased with them).
"Companionship"
means: "I desire your companionship on the journey."
"The quickest preparation"
derives from *ḥathth*,
which means hastening.
*Al-jihāz*
refers to the supplies required for travel and the like.
"We prepared a travel-ration for them":
*al-sufrah* is the provision prepared for a traveler,
and it was later used to refer to the food container itself.
"From her girdle" (*niṭāq*):
the *niṭāq* is a waist-wrap with a sash worn by women,
and a *minṭaq*
is anything tied around the waist.
"In a cave on Mount Thawr":
it is a well-known mountain in Mecca.
"Sagacious" (*thaqif*)
means skilled, intelligent, and perceptive;
"quick-witted" (*laqif*)
means swift in understanding
and excellent at absorbing what he hears and learns.
"So he would depart in the early hours"
means he would set out at dawn, returning toward Mecca.
"What they plotted against them"
means the schemes Quraysh devised against the two of them.
"He retained it" means he memorized it.
"A milk-providing sheep" (*minḥah*)
is a sheep whose milk a man dedicates to someone else.
"He brought them back in the evening"
means he returned the sheep to them at nightfall.
"In fresh milk" (*fī rasal*):
*rasal* is fresh milk.
"And their heated milk" (*raḍīf*):
*al-raḍīf*
is milk into which heated stones are placed
so that its heaviness and digestive burden are removed.
"Until he would shout"
meaning he called out to his sheep
"at daybreak" (*bi-ghalas*),
which is in the darkness of the end of the night.
"As a guide"
means guiding them along the path;
and a *khirrīt* is an expert guide.
This explanation is an interpolation (*mudraj*) within the narration from the words of al-Zuhri.
"He had dipped an alliance into the clan of al-'As ibn Wa'il al-Sahmi"
means he shared in their covenant and alliance, thereby securing safety.
"So they trusted him"
means they placed their reliance on him.
"So he took them along the coastal route"
means he traveled until he brought them to the seashore.
Among the benefits derived from the hadith:
From this hadith is deduced
an affirmation of the virtue of Abu Bakr (may Allah be pleased with him),
his precedence in Islam,
and the deep devotion and close companionship of Abu Bakr
to the Prophet (peace and blessings of Allah be upon him).
In the hadith is an exposition of what al-Siddiq possessed
of excellence and truthfulness
in supporting his Messenger (peace be upon him),
sacrificing his life and wealth for that cause.
It shows that frequent visits are unproblematic
when affection is well-established or there is a need for it.
The Sunnah has established that Muslims are tested in proportion to their faith.
It indicates that customary asylum was recognized among the Arabs
and confirmed by the Sacred Law.
The notables of the Arabs used to grant protection to anyone who sought refuge with them
and requested their asylum.
It shows that seeking asylum is only for one who has been wronged,
and that a believer may seek refuge with someone who will shield him from injustice
if he fears for his life,
even if the one granting protection is a disbeliever.
One has the choice between taking the dispensation and exercising patient endurance.
It highlights the virtue of patience in the face of the harm a Muslim endures in the cause of Allah Almighty.
It demonstrates the virtue of emigration and fleeing to safeguard one's religion.
The hadith suggests that anyone whose continued presence is beneficial
should not leave the land,
and should be dissuaded from leaving if he intends to depart.
Included among noble character traits
is assisting the vulnerable and helping them with their worldly needs.
Among noble character traits
are maintaining ties of kinship and providing food and shelter for the guest;
these were praised morals among the Arabs in the pre-Islamic era.
Among noble character traits
is helping others in times of crisis and calamity.
Among the character traits condemned both in the pre-Islamic era and Islam
are breaching covenants and treachery.
It contains a demonstration of the virtue of reciting the Book of Allah, the Exalted and Majestic,
conveying it,
and the permissibility of weeping while reciting.
It indicates that the Holy Qur'an deeply affects souls possessed of a sound innate disposition;
this is why the polytheists feared their children hearing the Qur'an.
It shows that a Muslim is a caller through his conduct before his speech;
this is what Abu Bakr (may Allah be pleased with him) practiced,
and what the polytheists of Quraysh realized.
The hadith demonstrates that Muslims are bound by their stipulations.
It showcases the virtue of companionship and the high status of the Companions.
It shows that Abu Bakr
was the confidant of the Messenger of Allah (peace be upon him).
It guides toward acquiring provisions and preparing for travel,
and that this does not contradict reliance on Allah.
It demonstrates the virtue of Medina
and that emigrating to it was divinely revealed.
It establishes the permissibility of a man veiling his face when there is a need.
It shows that it is permissible for a person to meet his companion
at the time of the midday rest for important matters.
It emphasizes the obligation of seeking permission to enter during the midday rest.
It indicates that a person should guard his secret
and disclose it only to someone he trusts.
It instructs taking strict precautions in weighty matters
so that no hindrance obstructs them.
It shows the necessity of taking measures for safety and security
in calling people to Allah, the Exalted and Majestic,
and that doing so does not contradict reliance upon Allah, the Exalted and Majestic.
It encourages hastening to righteous deeds,
particularly when delay causes harm.
It shows that leaving a gift unspecified at the time of offering does not invalidate it,
because gifting belongs to contracts of gratuitous donation,
unlike contracts of mutual exchange.
It also shows the permissibility of a wife serving her husband before consummation of marriage.
It offers guidance on employing a wise and discerning person in important matters.
It offers guidance on employing specialists within their fields of expertise.
That is why the Prophet (peace and blessings of Allah be upon him) hired
a skilled and expert guide.
It demonstrates the permissibility of hiring a non-Muslim for work they do well,
as long as it does not involve sin.
It demonstrates the permissibility of stationing scouts and informants against the enemy
to discover their intelligence and plots.
It illustrates the virtue of the *manīḥah* (loaning milk-producing livestock) of sheep.
It illustrates the high status of women in Islam
and their participation in momentous historical events.
The hadith highlights the virtue of the family of Abu Bakr (may Allah be pleased with them),
as all of them had the honor of taking part in the events of the Hijrah.
Chapter: Intertwining the fingers in the mosque and elsewhere.
On the authority of 'Abdullah, who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"O 'Abdullah Ibn 'Umar,
how will you be when you are left among the dregs of mankind?"
He said:
The Prophet (peace be upon him) intertwined his fingers.
"Among the dregs (*ḥuthālah*)"—
*Ḥuthālah* refers to the worthless refuse of anything,
and here it means the corrupt and vile among mankind.
Points of benefit from the hadith:
From this hadith, it is deduced that
it is permissible to use gestures as illustrations to clarify speech.
The hadith is among the signs of prophethood,
for it foretells the corruption of people and trusts that would come to pass,
and the confusion of their covenants.
The apparent form of the hadith is informative,
but its intended meaning is the prohibition of such blameworthy traits.
On the authority of Abu Musa,
from the Prophet (peace and blessings of Allah be upon him), who said:
"A believer to another believer is like a building, each part strengthening the other,"
and he intertwined his fingers.
Commentary on the hadith:
"Like a building, each part strengthening the other,"
meaning compact and joined together like a single structure.
Points of benefit from the hadith:
The apparent form of the hadith is informative, but its meaning is an imperative command.
It contains an encouragement toward mutual cooperation
and an urging toward everything that strengthens the structure of Islamic brotherhood,
and the avoidance of everything that tears down or weakens Islamic brotherhood.
It shows the permissibility of using tangible analogies
to clarify abstract concepts,
and that it is permissible for a scholar, when seeking to be particularly emphatic in explanation,
to illustrate the meaning of his words through physical gestures.
On the authority of Ibn Sirin, from Abu Hurayrah, who said:
The Messenger of Allah (peace and blessings of Allah be upon him) led us in
one of the two late afternoon prayers.
In one narration:
The Prophet (peace be upon him) prayed two rak'ahs for Zuhr.
And in another narration:
The Prophet (peace be upon him) led us in either Zuhr or 'Asr.
Ibn Sirin said:
Abu Hurayrah named it,
but I forgot which one it was.
He said:
So he led us in two rak'ahs,
then said the taslim.
Then he stood up and went to a wooden beam set across the mosque,
and leaned against it as if he were angry.
He placed his right hand over his left,
and the hasty people rushed out through the doors of the mosque,
saying,
"Has the prayer been shortened?"
Among the people were Abu Bakr and 'Umar,
but they were too in awe of him to speak to him.
Among the people was a man with long arms,
who was called Dhu al-Yadayn.
He said,
"O Messenger of Allah,
have you forgotten?" Abu Hurayrah
said:
"O Messenger of Allah,
have you forgotten, or has the prayer been shortened?"
He said,
"I have neither forgotten, nor has it been shortened."
Then he asked,
"Is it as Dhu al-Yadayn says?"
They said, "Yes."
So he stepped forward
and prayed what he had omitted,
then said the taslim.
Then he said the takbir and prostrated like his regular prostration or longer,
then raised his head and said the takbir,
then said the takbir and prostrated like his regular prostration or longer,
then raised his head and said the takbir.
They would sometimes ask him:
"Did he then say the taslim?"
And he would reply:
"I was informed that 'Imran Ibn Husayn said:
'Then he said the taslim.'"
Commentary on the hadith:
"One of the two late afternoon prayers (*'ashiyy*)"
means either Zuhr or 'Asr,
because *'ashiyyah* is used for the period from midday until sunset.
"To a wooden beam set across (*ma'rūḍah*)"
means placed horizontally
or laid down in a corner of the mosque.
"He leaned (*fattaka'*)"
means he supported himself against it.
"And the hasty people (*al-sur'ān*) rushed out"
refers to those who are the first to rush toward something
and hurry toward it quickly.
"They were too in awe to speak to him"
means Abu Bakr and 'Umar (may Allah be pleased with them) stood in awe of the Prophet (peace be upon him)
out of deep reverence and veneration.
"He was called Dhu al-Yadayn":
his name was al-Khirbaq Ibn 'Amr al-Sulami
(may Allah be pleased with him).
"They would sometimes ask him:
'Did he then say the taslim?'"
meaning they asked Ibn Sirin:
"Did the Messenger of Allah (peace be upon him) say the taslim once again after this prostration of forgetfulness,
or did he suffice with the initial taslim?"
And he would reply:
"I was informed,"
meaning, "I was told that 'Imran Ibn Husayn (may Allah be pleased with him) said:
'Then he said the taslim.'"
This indicates that he did not hear it directly from 'Imran (may Allah be pleased with him).
Points of benefit from the hadith:
From this hadith, it is deduced that
it illustrates the Companions' intense reverence for the Prophet (peace be upon him).
It highlights the virtue of Abu Bakr and 'Umar (may Allah be pleased with them),
the Companions' deference to them,
and their recognition of their high status.
It shows the permissibility of forgetfulness occurring to the Prophet (peace be upon him)
in matters of worship
for the purpose of establishing legislation.
His saying (peace be upon him),
"I have neither forgotten, nor has it been shortened," demonstrates the perfection of the religion.
It shows that clarification must not be delayed beyond the time of need,
and that the default assumption is the absence of abrogation.
The hadith proves that the prostration of forgetfulness consists of two prostrations,
while whether they should be performed before or after the taslim
is subject to scholarly disagreement.
It shows that certainty is not overruled by doubt.
It guides toward adopting precaution in acts of worship,
and the obligation to verify before issuing a legal ruling or judgment.
It proves the permissibility for a follower or student to question the imam or scholar
regarding problematic occurrences.
It allows mentioning a person's physical trait for the purpose of identification,
and that this is not considered backbiting or disparagement.
The hadith indicates that speech during prayer by the followers to their imam,
if done for the sake of rectifying the prayer,
does not invalidate the prayer.
It also provides proof that whoever says out of forgetfulness, "I did not do such-and-such,"
when in fact they had done it,
is not considered a liar.