WEBVTT

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

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Efada Center

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For Human Studies and Research

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Presents:

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Abridged Sahih al-Bukhari.

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Chapter: When a polytheist says at the time of death,

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"There is no god but Allah."

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Narrated Sa'id ibn al-Musayyib, from his father, who said:

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When death approached Abu Talib,

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Allah's Messenger (peace be upon him) came to him.

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He found Abu Jahl and 'Abdullah ibn Abi Umayyah ibn al-Mughirah with him.

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He said, "O uncle! Say: 'There is no god but Allah,'

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a phrase with which I may plead for you before Allah."

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Abu Jahl and 'Abdullah ibn Abi Umayyah said,

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"Will you turn away from the religion of 'Abd al-Muttalib?"

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Allah's Messenger (peace be upon him) kept on

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offering it to him, while they repeated that statement,

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until the last thing Abu Talib said to them was

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that he was upon the religion of 'Abd al-Muttalib,

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and he refused to say, "There is no god but Allah."

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Allah's Messenger (peace be upon him) said,

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"By Allah, I will surely seek forgiveness for you unless I am forbidden from doing so."

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Then Allah revealed: ◁ It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they should be relatives, after it has become clear to them that they are companions of Hellfire. ▷

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“It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.” (9:113)

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And Allah revealed concerning Abu Talib,

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saying to Allah's Messenger (peace be upon him): ◁ Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. ▷

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“Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright.” (28:56)

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Commentary on the Hadith:

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"A phrase with which I may plead for you before Allah":

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It means: "I may bear witness for you with it before Allah."

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"Will you turn away from the religion of 'Abd al-Muttalib?":

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Meaning: "Will you abandon the religion of your father?"

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"Offering it to him":

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Meaning: he was presenting the declaration of monotheism (Tawhid) to his uncle.

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"While they repeated that statement":

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Meaning: they kept repeating it to him and reminding him of the religion of his father.

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“It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.” (9:113)

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Meaning: it is neither proper nor fitting for the Prophet (peace be upon him)

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nor for the believers in him

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to seek forgiveness for whoever disbelieved in Allah and associated others with Him in worship.

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“Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright.” (28:56)

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Meaning: you do not possess the ability to guide anyone with the guidance of divine accord (Tawfiq).

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Benefits of the Hadith:

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Among the benefits derived from the hadith is:

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That guidance of accord (Tawfiq) is possessed by none except Allah, Almighty and Glorious.

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As for the prophets and their followers, theirs is the guidance of direction and instruction (Irshad).

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It indicates the permissibility of taking an oath without being asked to do so.

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The hadith points to the danger of accompanying those whose innate dispositions are corrupted and inverted.

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It demonstrates the perfection of the Prophet's compassion and mercy toward creation.

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It encourages maintaining good ties and loyalty.

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It warns against blindly following the religion of one's forefathers, as it is a cause of stubbornness and denial.

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Chapter: The preacher's admonition at the grave and his companions sitting around him.

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

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We were attending a funeral at Baqi' al-Gharqad,

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when the Prophet (peace be upon him) came and sat down,

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and we sat around him. He had a small stick in his hand,

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and he bowed his head and began scratching the ground with his stick.

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In a narration: He took a stick and began scratching the ground with it.

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Then he said, "There is none among you, no living soul,

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but that its place in Paradise and Hellfire has been written."

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In a narration: "His seat has been written."

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"And except that it has been written as wretched or blessed."

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A man said, "O Messenger of Allah,

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shall we not rely upon what is written for us and abandon good deeds?

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For whoever among us is of the blessed

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will proceed to the deeds of the blessed,

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and whoever among us is of the wretched

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will proceed to the deeds of the wretched."

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He said—in a narration—:

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"Work, for everyone is facilitated.

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As for the blessed, they will be facilitated to do the deeds of the blessed;

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as for the wretched, they will be facilitated to do the deeds of the wretched."

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Then he recited:

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◁ As for he who gives and fears Allah, and believes in the best reward, We will ease him toward ease. ▷

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The verse—in a narration—up to His saying: ◁ We will ease him toward hardship. ▷

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Commentary on the Hadith:

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"Chapter: The preacher's admonition at the grave":

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Preaching (Wa'z) means sincere advice and reminding of outcomes.

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"At Baqi' al-Gharqad":

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Al-Baqi' is the graveyard of the people of Medina,

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and al-Gharqad refers to a type of thorny tree.

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"A small stick" (Mikhsarah) means a staff or rod.

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"Bowed his head" (Nakasa) means he lowered his head toward the ground,

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in the manner of someone anxious and deep in thought.

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"Scratching" (Yankut) means striking or poking the ground.

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"Living soul" (Manfusah) means a created soul.

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"Shall we not rely upon what is written for us?":

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Meaning: shall we not depend upon what has been decreed for us?

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"Abandon" (Nada') means to leave off.

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"As for he who gives and fears Allah, and believes in the best reward":

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Meaning: whoever performs what he was commanded of acts of worship,

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guards against what he was forbidden of prohibited matters,

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and affirms the truth of "There is no god but Allah"

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and what it entails.

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We will make his affair easy for him,

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facilitate every good for him,

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and make him facilitated to leave every evil.

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Benefits of the Hadith:

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This hadith is a foundational principle showing that eternal bliss and wretchedness are in the hand of Allah Exalted.

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In it is a refutation of those who justify sins by arguing divine decree (Qadar).

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It instructs showing humility and reverence at funerals.

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It contains an encouragement to work and not to rely passively on fate.

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Chapter: What has been mentioned regarding one who commits suicide.

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Narrated Thabit ibn al-Dahhak

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—who was among the Companions of the Tree (Bay'at al-Ridwan)—

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that Allah's Messenger (peace be upon him) said:

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"Whoever takes an oath upon a religion other than Islam..."

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In a narration:

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"...falsely and intentionally,

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he is as he said.

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And a son of Adam is not bound by a vow regarding that which he does not possess.

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And whoever kills himself with something in this world

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will be punished with it on the Day of Resurrection."

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In a narration:

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"...with an iron weapon,

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he will be punished with it in the Fire of Hell.

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And cursing a believer is like killing him,

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and accusing a believer of disbelief is like killing him."

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In a narration:

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"...accuses..."

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Commentary on the Hadith:

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"Religion" (Millah):

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Religion means creed,

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such as Christianity, Judaism, and Islam.

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"A son of Adam is not bound by a vow":

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Meaning: a vow is invalid concerning that which one does not own.

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"Cursing a believer":

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Because a curse is

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expulsion and banishment from the mercy of Allah Exalted.

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"Accusing a believer of disbelief":

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Meaning: attributing disbelief to him.

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Benefits of the Hadith:

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Among the benefits derived from the hadith:

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The prohibition of swearing oaths by other than Allah, Almighty and Glorious.

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It contains the prohibition of cursing and declaring others disbelievers (Takfir).

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Thus, it is not permissible to curse any Muslim,

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and there is no difference between a sinner and anyone else in this regard.

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The hadith indicates that recompense is of the same nature as the deed.

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Narrated Jundub ibn 'Abdullah:

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Allah's Messenger (peace be upon him) said:

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"Among those who came before you, there was

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a man who suffered a wound.

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He grew impatient,

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so he took a knife and slashed his hand with it,

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and the bleeding did not stop until he died.

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Allah Exalted said:

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'My servant hastened his own death before Me;

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I have forbidden Paradise to him.'"

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Commentary on the Hadith:

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"Among those who came before you, there was a man":

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Meaning: among previous nations.

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"He grew impatient": meaning he lacked patience.

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"Slashed his hand with it":

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Meaning: he cut off his hand.

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"The bleeding did not stop":

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Meaning: the blood did not cease flowing.

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"My servant hastened his own death before Me":

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The meaning of hastening is:

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his lack of patience until Allah would take his soul by a natural death.

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Benefits of the Hadith:

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Among the benefits derived from the hadith:

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That the prohibition of suicide was established in the laws of those before us.

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The hadith urges patience and forbids impatience

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when calamities strike.

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It points out that deeds are judged by their final outcomes.

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

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The Prophet (peace be upon him) said:

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"He who strangles himself

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will strangle himself in the Fire,

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and he who stabs himself

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will stab himself in the Fire."

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Commentary on the Hadith:

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"Strangles himself":

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Strangling is the constriction of the airway until death.

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"And he who stabs himself":

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Stabbing is done with a sharp object, such as a knife or similar tool.

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Benefits of the Hadith:

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In the hadith, recompense is of the same nature as the deed.

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It contains the prohibition of suicide.

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Chapter: What is disliked regarding performing funeral prayers over hypocrites

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and seeking forgiveness for polytheists.

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Narrated Ibn 'Abbas,

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from 'Umar ibn al-Khattab (may Allah be pleased with them),

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that he said:

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When 'Abdullah ibn Ubayy ibn Salul died,

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Allah's Messenger (peace be upon him) was called

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to perform the funeral prayer over him.

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When Allah's Messenger (peace be upon him) stood up,

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I leapt toward him and said,

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"O Messenger of Allah,

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do you offer the funeral prayer for Ibn Ubayy,

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when he said on such and such a day

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such and such?"

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I began listing his statements to him.

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Allah's Messenger (peace be upon him) smiled

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and said,

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"Step back from me, O 'Umar."

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But when I persisted,

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he said,

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"I was given a choice, so I chose.

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If I knew that seeking forgiveness more than seventy times would grant him forgiveness,

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I would do more than that."

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He said:

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So the Messenger of Allah (peace and blessings of Allah be upon him) offered the funeral prayer for him,

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then departed.

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Only a short time passed

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before the two verses of Surah at-Tawbah were revealed:

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“And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.” (9:84)

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up to His saying:

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﴾and die while they are defiant transgressors.﴿

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He said:

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"Afterward, I was amazed at my own boldness in confronting the Messenger of Allah (peace and blessings of Allah be upon him) on that day,

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though Allah and His Messenger know best."

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Commentary on the Hadith:

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'Abdullah ibn Ubayy ibn Salul

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was the head of the hypocrites.

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Supplication was requested for him;

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the one who requested it was his son.

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"And I rushed to him"—

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meaning, I hastened quickly toward him.

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"Listing to him"—

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meaning, listing to the Prophet (peace and blessings of Allah be upon him)

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the vile statements of 'Abdullah ibn Ubayy

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regarding the Messenger of Allah (peace be upon him) and the believers.

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"Stand back from me, O 'Umar!"—

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meaning, keep your opinion, your words, or your person away from me.

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"When I persisted with him"—

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meaning, repeatedly speaking to him regarding the head of the hypocrites.

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"I was given a choice"—

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between two matters:

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seeking forgiveness or refraining from it.

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"So I chose"—meaning, I chose to seek forgiveness.

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﴾And never pray over any of them who dies...﴿

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This was prohibited because his prayer (peace and blessings of Allah be upon him)

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and his standing over their graves

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constituted an intercession on his part for them,

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whereas intercession does not benefit them.

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"At my boldness"—

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*al-Jur'ah*

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means audacity and daring.

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Key Takeaways from the Hadith:

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It is derived from the hadith

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that it is forbidden to offer funeral prayers over a deceased disbeliever.

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Regarding the permissibility of washing, shrouding, and burying them, there is scholarly disagreement.

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The hadith demonstrates the perfection of the Prophet's compassion (peace and blessings of Allah be upon him)

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and his mercy toward creation.

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It also shows that the Prophet (peace be upon him)

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was never given a choice between two options

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except that he chose the one most gentle for his Ummah

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and most merciful to creation.

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The hadith contains an indication of the virtue of 'Umar (may Allah be pleased with him)

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and the revelation of the Qur'an agreeing with his opinion.

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The hadith yields a principle of Islamic jurisprudence:

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that an accomplished and sincere advisor

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incurs no blame for expressing his honest opinion to his leader,

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even if it differs from the leader's own view.

00:13:51.830 --> 00:13:58.620
It demonstrates the legitimacy of a follower repeatedly questioning a scholar regarding his stance.

00:13:58.620 --> 00:14:02.419
The hadith illustrates the patience of the Prophet (peace and blessings of Allah be upon him)

00:14:02.419 --> 00:14:06.059
with the persistent questioning of his Companions (may Allah be pleased with them).

00:14:08.299 --> 00:14:11.419
Chapter: People's Praise or Dispraise of the Deceased

00:14:11.419 --> 00:14:15.919
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

00:14:15.919 --> 00:14:17.919
A funeral procession passed by,

00:14:17.919 --> 00:14:20.399
and the people spoke well of the deceased.

00:14:20.399 --> 00:14:23.759
The Prophet (peace and blessings of Allah be upon him) said:

00:14:23.759 --> 00:14:25.159
"It has become mandatory."

00:14:25.159 --> 00:14:27.279
Then another funeral procession passed by,

00:14:27.279 --> 00:14:29.759
and they spoke ill of the deceased.

00:14:29.759 --> 00:14:31.759
He said: "It has become mandatory."

00:14:31.759 --> 00:14:35.080
'Umar ibn al-Khattab (may Allah be pleased with him) asked:

00:14:35.080 --> 00:14:36.720
"What has become mandatory?"

00:14:36.720 --> 00:14:37.960
He replied:

00:14:38.159 --> 00:14:41.039
"This one you spoke well of,

00:14:41.039 --> 00:14:43.399
so Paradise has become mandatory for him;

00:14:43.399 --> 00:14:46.519
and this one you spoke ill of,

00:14:46.519 --> 00:14:48.919
so the Fire has become mandatory for him.

00:14:48.919 --> 00:14:52.440
You are Allah's witnesses on earth."

00:14:52.440 --> 00:14:53.840
In another narration:

00:14:53.840 --> 00:14:58.000
"The testimony of the believing people."

00:14:58.000 --> 00:15:01.450
Commentary on the Hadith:

00:15:01.450 --> 00:15:03.730
"They spoke well of him"—

00:15:03.730 --> 00:15:06.049
Praise (*thana'*) is primarily used for good qualities,

00:15:06.090 --> 00:15:11.200
though it may occasionally be used for evil by way of irony or linguistic parallelism.

00:15:11.200 --> 00:15:12.399
"It has become mandatory"—

00:15:12.399 --> 00:15:14.879
meaning, Paradise has become guaranteed for the first,

00:15:14.879 --> 00:15:17.279
and the Fire has become guaranteed for the second.

00:15:17.279 --> 00:15:20.240
What is meant by "mandatory" (*wujub*) is certainty and affirmation.

00:15:20.240 --> 00:15:23.000
"You are Allah's witnesses on earth"—

00:15:23.000 --> 00:15:26.039
this address is directed to the Companions (may Allah be pleased with them)

00:15:26.039 --> 00:15:29.580
and to those who follow them in righteousness.

00:15:29.580 --> 00:15:33.210
Key Takeaways from the Hadith:

00:15:33.210 --> 00:15:35.289
It is derived from the hadith

00:15:35.330 --> 00:15:37.570
that it is permissible to mention what one knows about a person

00:15:37.570 --> 00:15:40.049
when there is a genuine need,

00:15:40.049 --> 00:15:43.820
such as a judge asking character witnesses for information.

00:15:43.820 --> 00:15:46.539
The hadith indicates that the praise of the believers

00:15:46.539 --> 00:15:50.320
for their deceased companion is among the things that benefit him.

00:15:50.320 --> 00:15:52.159
It affirms an honor

00:15:52.159 --> 00:15:54.600
with which Allah has noble-minded the believers:

00:15:54.600 --> 00:15:57.000
namely, accepting their testimony.

00:15:57.000 --> 00:16:03.860
This is because they were trustworthy, knowledgeable, and discerning.

00:16:03.860 --> 00:16:06.179
On the authority of Abu al-Aswad, who said:

00:16:06.220 --> 00:16:09.700
I came to Medina during an epidemic,

00:16:09.700 --> 00:16:12.889
and people were dying rapidly.

00:16:12.889 --> 00:16:16.049
I sat with 'Umar (may Allah be pleased with him),

00:16:16.049 --> 00:16:19.610
and a funeral passed by, and good was spoken of the deceased.

00:16:19.610 --> 00:16:22.370
'Umar said: "It has become mandatory."

00:16:22.370 --> 00:16:25.730
Then another passed by, and good was spoken of him.

00:16:25.730 --> 00:16:27.809
'Umar said: "It has become mandatory."

00:16:27.809 --> 00:16:31.490
Then a third passed by, and ill was spoken of him.

00:16:31.490 --> 00:16:33.450
'Umar said: "It has become mandatory."

00:16:33.450 --> 00:16:37.809
I asked: "What has become mandatory, O Commander of the Faithful?"

00:16:37.809 --> 00:16:43.129
He said: "I said just as the Prophet (peace and blessings of Allah be upon him) said:

00:16:43.129 --> 00:16:47.009
'Any Muslim for whom four people bear witness to his goodness,

00:16:47.009 --> 00:16:49.649
Allah will admit him to Paradise.'

00:16:49.649 --> 00:16:51.610
We asked: 'And three?'

00:16:51.610 --> 00:16:54.120
He said: 'And three.'

00:16:54.120 --> 00:16:55.919
I asked: 'And two?'

00:16:55.919 --> 00:16:58.480
He said: 'And two.'

00:16:58.480 --> 00:17:02.230
Then we did not ask him about one."

00:17:02.269 --> 00:17:05.750
Commentary on the Hadith:

00:17:05.750 --> 00:17:07.390
"I came to Medina"—

00:17:07.390 --> 00:17:11.309
meaning, the city of the Prophet (peace and blessings of Allah be upon him).

00:17:11.309 --> 00:17:13.910
"Dying rapidly"—

00:17:13.910 --> 00:17:16.869
meaning, dying in swift succession.

00:17:16.869 --> 00:17:18.029
"It has become mandatory"—

00:17:18.029 --> 00:17:21.390
meaning, Paradise has become guaranteed for the first two,

00:17:21.390 --> 00:17:24.029
and the Fire has become guaranteed for the third.

00:17:24.029 --> 00:17:25.789
What is meant by "mandatory"

00:17:25.789 --> 00:17:27.430
is certainty and realization.

00:17:27.430 --> 00:17:29.230
"Four bear witness for him"—

00:17:29.230 --> 00:17:31.910
meaning, four of the Muslims.

00:17:31.910 --> 00:17:35.690
Key Takeaways from the Hadith:

00:17:35.690 --> 00:17:39.170
The hadith highlights the virtue of this Ummah.

00:17:39.170 --> 00:17:41.730
It establishes acting upon outward appearances,

00:17:41.730 --> 00:17:44.410
while Allah alone takes charge of inward secrets.

00:17:44.410 --> 00:17:49.569
It permits mentioning a person's good or evil traits out of necessity,

00:17:49.569 --> 00:17:52.450
and this does not count as prohibited backbiting.

00:17:52.450 --> 00:17:58.400
It permits bearing testimony prior to being formally requested to testify.

00:17:58.400 --> 00:18:02.390
Chapter: What Has Been Transmitted Regarding the Punishment of the Grave

00:18:02.430 --> 00:18:06.029
On the authority of al-Bara' ibn 'Azib (may Allah be pleased with both of them),

00:18:06.029 --> 00:18:10.170
from the Prophet (peace and blessings of Allah be upon him), who said:

00:18:10.170 --> 00:18:14.009
"When the believer is made to sit in his grave, he is approached..."

00:18:14.009 --> 00:18:15.450
In another narration:

00:18:15.450 --> 00:18:18.509
"When the Muslim is questioned in the grave

00:18:18.509 --> 00:18:21.869
and then testifies that there is no god but Allah

00:18:21.869 --> 00:18:24.960
and that Muhammad is the Messenger of Allah,

00:18:24.960 --> 00:18:26.799
that is [the meaning of] His saying:

00:18:26.799 --> 00:18:32.329
“Allah confirmeth those who believe by a firm saying in the life of the world and in the Hereafter, and Allah sendeth wrong-doers astray. And Allah doeth what He will.” (14:27)

00:18:32.369 --> 00:18:33.730
"Approached"—

00:18:33.730 --> 00:18:36.680
meaning, the two angels come to him.

00:18:36.680 --> 00:18:40.599
“Allah confirmeth those who believe by a firm saying in the life of the world and in the Hereafter, and Allah sendeth wrong-doers astray. And Allah doeth what He will.” (14:27)

00:18:40.599 --> 00:18:44.279
meaning, Allah Almighty grants steadfastness to His believing servants:

00:18:44.279 --> 00:18:47.039
so Allah keeps them steadfast in worldly life

00:18:47.039 --> 00:18:49.079
upon the arrival of doubts

00:18:49.079 --> 00:18:51.160
and upon the arising of desires;

00:18:51.160 --> 00:18:55.440
and in the grave during the questioning of the two angels, guiding them to the correct answer;

00:18:55.440 --> 00:18:57.359
and in the Hereafter at the time of death,

00:18:57.359 --> 00:18:59.799
by maintaining steadfastness upon the religion of Islam

00:18:59.799 --> 00:19:01.359
and granting righteous endings.

00:19:01.799 --> 00:19:04.750
Key Takeaways from the Hadith:

00:19:04.750 --> 00:19:09.359
The hadith affirms the questioning by the two angels in the grave.

00:19:09.359 --> 00:19:12.200
It shows Allah's granting of success (Exalted and Majestic is He)

00:19:12.200 --> 00:19:14.920
to those who believe, guiding them to the correct answer,

00:19:14.920 --> 00:19:16.720
so the believer says:

00:19:16.720 --> 00:19:18.160
"My Lord is Allah,

00:19:18.160 --> 00:19:19.920
my religion is Islam,

00:19:19.920 --> 00:19:23.960
and my Prophet is Muhammad (peace and blessings of Allah be upon him)."

00:19:23.960 --> 00:19:27.400
It demonstrates the virtue of the statement of monotheism (Tawhid).

00:19:27.400 --> 00:19:32.289
On the authority of Ibn 'Umar (may Allah be pleased with both of them), who said:

00:19:32.329 --> 00:19:35.079
The Prophet (peace and blessings of Allah be upon him) looked down

00:19:35.079 --> 00:19:37.079
upon the people of the well [at Badr]

00:19:37.079 --> 00:19:38.319
and spoke [to them].

00:19:38.319 --> 00:19:41.880
“And the dwellers of the Garden cry unto the dwellers of the Fire: We have found that which our Lord promised us (to be) the Truth. Have ye (too) found that which your Lord promised the Truth? They say: Yea, verily. And a crier in between them crieth: The curse of Allah is on evil-doers,” (7:44)

00:19:41.880 --> 00:19:43.240
It was said to him:

00:19:43.240 --> 00:19:45.279
"Are you calling out to dead bodies?"

00:19:45.279 --> 00:19:46.759
He replied:

00:19:46.759 --> 00:19:49.240
"You do not hear what I say any better than they do,

00:19:49.240 --> 00:19:51.839
but they cannot respond."

00:19:51.839 --> 00:19:55.079
Commentary on the Hadith:

00:19:55.079 --> 00:19:57.759
"Looked down"—meaning, he observed

00:19:57.759 --> 00:20:00.269
the people of the well.

00:20:01.230 --> 00:20:03.190
"The people of the well"—

00:20:03.190 --> 00:20:04.230
*Al-Qalib*

00:20:04.230 --> 00:20:06.670
refers to an unlined well before its interior is cased with stone.

00:20:06.670 --> 00:20:08.509
"The people of the well of Badr" refers to

00:20:08.509 --> 00:20:11.029
Abu Jahl, Umayyah ibn Khalaf,

00:20:11.029 --> 00:20:13.049
and their companions.

00:20:16.599 --> 00:20:20.920
The hadith indicates that the dead can hear the living.

00:20:20.920 --> 00:20:25.359
It demonstrates that a disbeliever is not buried in the graveyards of the Muslims.

00:20:25.359 --> 00:20:31.500
The hadith points to the reality of the punishment of the grave.

00:20:31.619 --> 00:20:33.539
On the authority of 'Urwah, who said:

00:20:33.539 --> 00:20:36.819
It was mentioned in the presence of 'A'ishah (may Allah be pleased with her)

00:20:36.819 --> 00:20:41.500
that Ibn 'Umar attributed to the Prophet (peace and blessings of Allah be upon him) the statement:

00:20:41.500 --> 00:20:46.059
"The deceased is punished in his grave due to his family's weeping over him."

00:20:46.059 --> 00:20:47.299
She said:

00:20:47.299 --> 00:20:48.579
"May Allah forgive him!

00:20:48.579 --> 00:20:52.940
The Messenger of Allah (peace and blessings of Allah be upon him) only said:

00:20:52.940 --> 00:20:56.859
'He is being punished for his sins and transgressions,

00:20:56.859 --> 00:21:00.460
while his family is weeping over him right now.'"

00:21:00.500 --> 00:21:01.539
She continued:

00:21:01.539 --> 00:21:03.539
"That is just like his saying

00:21:03.539 --> 00:21:06.460
that the Messenger of Allah (peace and blessings of Allah be upon him)

00:21:06.460 --> 00:21:08.180
stood over the well

00:21:08.180 --> 00:21:11.500
containing the slain polytheists of Badr

00:21:11.500 --> 00:21:13.940
He said to them what he said,

00:21:13.940 --> 00:21:16.940
"They indeed hear what I say."

00:21:16.940 --> 00:21:18.660
She said, "He only said:

00:21:18.660 --> 00:21:23.930
'They now know that what I used to tell them was the truth.'"

00:21:23.930 --> 00:21:25.490
Then she recited:

00:21:25.490 --> 00:21:28.490
"Indeed, you cannot make the dead hear."

00:21:28.490 --> 00:21:32.559
“Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves.” (35:22)

00:21:32.559 --> 00:21:37.500
He said this when they had already taken their seats in the Hellfire.

00:21:37.500 --> 00:21:40.880
Commentary on the Hadith:

00:21:40.880 --> 00:21:42.640
"...due to the weeping of his family..."

00:21:42.640 --> 00:21:45.759
That is, because of his family's weeping over him.

00:21:45.759 --> 00:21:46.920
"She mistook..."

00:21:46.920 --> 00:21:49.599
Meaning her perception went in that direction.

00:21:49.599 --> 00:21:52.539
It was also said that she overlooked or made an oversight.

00:21:52.539 --> 00:21:55.940
"...he is being punished for his own sin and transgression..."

00:21:55.940 --> 00:21:59.099
Meaning because of his sins and transgressions.

00:21:59.099 --> 00:22:01.539
"Indeed, you cannot make the dead hear..."

00:22:01.539 --> 00:22:04.609
That is, when you call upon them and summon them.

00:22:04.609 --> 00:22:07.809
"...when they had taken their seats in the Hellfire."

00:22:07.809 --> 00:22:11.559
Meaning when they took their abodes in the Hellfire.

00:22:11.559 --> 00:22:15.420
Key Benefits of the Hadith:

00:22:15.420 --> 00:22:17.500
Derived from the hadith is:

00:22:17.500 --> 00:22:22.849
An illustration of the decorum of scholars when differing on scholarly issues.

00:22:22.849 --> 00:22:27.130
The hadith indicates that sins are a cause for punishment in the grave.

00:22:27.170 --> 00:22:31.329
The hadith shows that the disbeliever sees his seat in the Hellfire.

00:22:31.329 --> 00:22:37.240
It demonstrates the importance of the Companion's Tafsir.

00:22:37.240 --> 00:22:40.960
Chapter: Seeking Refuge from the Punishment of the Grave

00:22:40.960 --> 00:22:44.519
Narrated Abu Ayyub (may Allah be pleased with him):

00:22:44.519 --> 00:22:47.319
The Prophet (peace be upon him) went out

00:22:47.319 --> 00:22:49.599
after the sun had set,

00:22:49.599 --> 00:22:51.599
and he heard a voice.

00:22:51.599 --> 00:22:53.000
He said,

00:22:53.000 --> 00:22:56.960
"Jews are being punished in their graves."

00:22:56.960 --> 00:23:00.509
Commentary on the Hadith:

00:23:00.509 --> 00:23:01.990
"The sun had set..."

00:23:01.990 --> 00:23:03.269
That is, it had fallen.

00:23:03.269 --> 00:23:06.279
Meaning it had gone down.

00:23:06.279 --> 00:23:09.839
Key Benefits of the Hadith:

00:23:09.839 --> 00:23:12.400
The hadith contains one of the supreme signs of Prophethood,

00:23:12.400 --> 00:23:17.519
as Allah Almighty enabled His Prophet (peace be upon him) to hear the voices of Jews

00:23:17.519 --> 00:23:19.960
being punished in their graves.

00:23:19.960 --> 00:23:24.640
The hadith indicates that Jews are among those who are punished in their graves.

00:23:24.640 --> 00:23:28.319
The hadith provides proof of the invalidity of the Jewish creed,

00:23:28.319 --> 00:23:34.839
and that Allah Almighty accepts no religion from them other than Islam.

00:23:34.839 --> 00:23:38.039
On the authority of the daughter of Khalid ibn Sa'id ibn al-'As,

00:23:38.039 --> 00:23:41.599
that she heard the Prophet (peace be upon him)

00:23:41.599 --> 00:23:45.359
seeking refuge from the punishment of the grave.

00:23:45.359 --> 00:23:48.740
Commentary on the Hadith:

00:23:48.740 --> 00:23:51.859
"On the authority of the daughter of Khalid ibn Sa'id ibn al-'As..."

00:23:51.859 --> 00:23:53.539
Her name was Amat,

00:23:53.539 --> 00:23:56.619
and her kunyah was Umm Khalid al-Amawiyyah.

00:23:56.619 --> 00:23:58.960
She was born in Abyssinia.

00:23:59.000 --> 00:24:02.460
Key Benefits of the Hadith:

00:24:02.460 --> 00:24:06.539
The hadith shows that a young female child may retain and transmit a hadith.

00:24:06.539 --> 00:24:09.740
It demonstrates the keen eagerness of the Companions (may Allah be pleased with them)

00:24:09.740 --> 00:24:15.400
to follow the guidance of the Prophet (peace be upon him).

00:24:15.400 --> 00:24:19.190
Narrated Abu Hurairah (may Allah be pleased with him):

00:24:19.190 --> 00:24:24.349
The Messenger of Allah (peace be upon him) used to supplicate, saying:

00:24:24.349 --> 00:24:28.109
"O Allah, I seek refuge in You from the punishment of the grave,

00:24:28.109 --> 00:24:30.150
and from the punishment of the Hellfire,

00:24:30.309 --> 00:24:33.029
and from the trials of life and death,

00:24:33.029 --> 00:24:35.789
and from the trial of the False Messiah."

00:24:37.319 --> 00:24:39.000
Commentary on the Hadith:

00:24:40.710 --> 00:24:45.809
"I seek refuge in You..." meaning I seek protection with Allah Almighty and turn to Him.

00:24:45.809 --> 00:24:49.250
"The trial of life..." meaning the afflictions during one's lifetime.

00:24:49.250 --> 00:24:53.690
"...and of death..." meaning the trial of death, which is the punishment of the grave.

00:24:53.690 --> 00:24:56.730
"...and from the trial of the False Messiah."

00:24:56.730 --> 00:24:59.329
The False Messiah (Dajjal) is among the trials of life,

00:24:59.329 --> 00:25:03.329
mentioned specifically to emphasize his extreme danger and the severity of his trial.

00:25:03.329 --> 00:25:06.619
Key Benefits of the Hadith:

00:25:06.619 --> 00:25:09.319
Derived from the hadith is:

00:25:09.319 --> 00:25:14.319
Resorting to Allah Almighty for protection against all tribulations.

00:25:14.319 --> 00:25:18.319
The hadith contains an indication to avoid exposing oneself to trials.

00:25:18.319 --> 00:25:21.319
It highlights the virtue and importance of supplication.

00:25:21.319 --> 00:25:28.529
Chapter: The Deceased is Shown Their Seat Morning and Evening

00:25:29.529 --> 00:25:34.650
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):

00:25:34.650 --> 00:25:38.650
The Messenger of Allah (peace be upon him) said:

00:25:38.650 --> 00:25:41.750
"When any one of you dies,

00:25:41.750 --> 00:25:45.809
his seat is shown to him morning and evening.

00:25:45.809 --> 00:25:49.809
If he is among the people of Paradise, then from the people of Paradise;

00:25:49.809 --> 00:25:54.809
and if he is among the people of the Hellfire, then from the people of the Hellfire.

00:25:54.809 --> 00:26:00.809
It will be said to him, 'This is your seat until Allah resurrects you on the Day of Resurrection.'"

00:26:00.809 --> 00:26:05.059
Commentary on the Hadith:

00:26:05.059 --> 00:26:11.059
"His seat is shown to him..." meaning he sees his abode and place

00:26:11.059 --> 00:26:15.059
"...morning and evening..." meaning morning and night.

00:26:15.059 --> 00:26:18.160
"...until Allah resurrects you on the Day of Resurrection."

00:26:18.160 --> 00:26:22.539
Meaning from your grave for the Gathering and Reckoning.

00:26:22.539 --> 00:26:26.339
Key Benefits of the Hadith:

00:26:26.339 --> 00:26:31.339
The hadith shows that Paradise and the Hellfire are created and presently exist.

00:26:31.339 --> 00:26:39.359
The hadith indicates that the deceased knows their destination and seat in Paradise or the Hellfire.

00:26:39.359 --> 00:26:43.900
Chapter: What Has Been Said Regarding the Children of the Muslims

00:26:43.900 --> 00:26:46.900
Narrated Al-Bara' (may Allah be pleased with him):

00:26:46.900 --> 00:26:49.900
When Ibrahim (peace be upon him) passed away,

00:26:49.900 --> 00:26:53.900
the Messenger of Allah (peace be upon him) said:

00:26:53.900 --> 00:26:57.440
"Indeed, he has a wet nurse in Paradise."

00:26:57.440 --> 00:27:01.049
Commentary on the Hadith:

00:27:01.049 --> 00:27:04.049
"Indeed, he has a wet nurse in Paradise..."

00:27:04.049 --> 00:27:07.400
Meaning someone to complete his suckling in Paradise.

00:27:07.400 --> 00:27:11.009
Key Benefits of the Hadith:

00:27:11.009 --> 00:27:16.009
Derived from the hadith is that the children of the Muslims go to Paradise.

00:27:16.009 --> 00:27:21.009
The hadith contains an indication that full suckling spans two years,

00:27:21.009 --> 00:27:26.059
because Ibrahim passed away before reaching two years of age.

00:27:26.059 --> 00:27:30.799
Chapter: What Has Been Said Regarding the Children of the Polytheists

00:27:30.799 --> 00:27:34.799
Narrated Ibn 'Abbas (may Allah be pleased with them both):

00:27:34.799 --> 00:27:37.799
The Messenger of Allah (peace be upon him) was asked

00:27:37.799 --> 00:27:39.799
about the children of the polytheists.

00:27:39.799 --> 00:27:41.799
He said:

00:27:41.799 --> 00:27:46.920
"Allah knew best what they would have done when He created them."

00:27:46.920 --> 00:27:50.920
And narrated Abu Hurairah (may Allah be pleased with him):

00:27:50.920 --> 00:27:52.920
The Prophet (peace be upon him) was asked

00:27:52.920 --> 00:27:55.920
about the offspring of the polytheists,

00:27:56.920 --> 00:28:01.500
and he said, "Allah knows best what they would have done."

00:28:01.500 --> 00:28:05.009
Commentary on the Hadith:

00:28:05.009 --> 00:28:08.009
"When He created them..." meaning at the time He created them.

00:28:08.009 --> 00:28:11.009
"...knew best what they would have done."

00:28:11.009 --> 00:28:15.009
Meaning He, Glorified and Exalted be He, knows upon which religion they would die

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had they lived to reach the age of accountability and action.

00:28:18.200 --> 00:28:21.200
"The offspring of the polytheists..." meaning their children;

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the reference is to those among them who die young before reaching puberty.

00:28:26.200 --> 00:28:30.289
Key Benefits of the Hadith:

00:28:30.289 --> 00:28:32.289
Derived from the hadith is:

00:28:32.289 --> 00:28:35.289
Affirmation of the attribute of knowledge for Allah Almighty,

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the Knower of the unseen and the witnessed.

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The hadith indicates that He, Glorified and Exalted be He,

00:28:40.359 --> 00:28:42.359
does not wrong anyone.

00:28:42.359 --> 00:28:47.309
Chapter: Sudden, Unexpected Death

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On the authority of 'A'ishah (may Allah be pleased with her):

00:28:51.109 --> 00:28:55.109
A man said to the Prophet (peace be upon him),

00:28:55.109 --> 00:28:58.109
"My mother died suddenly,

00:28:58.109 --> 00:29:02.109
and I think that had she been able to speak, she would have given charity.

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Will she receive a reward if I give charity on her behalf?"

00:29:06.109 --> 00:29:08.109
He replied, "Yes."

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Commentary on the Hadith:

00:29:11.559 --> 00:29:13.910
"Sudden and unexpected death..."

00:29:13.910 --> 00:29:17.910
Refers to death coming upon a person abruptly without them realizing it.

00:29:17.910 --> 00:29:22.039
"A man..." refers to Sa'd ibn 'Ubadah (may Allah be pleased with him).

00:29:22.039 --> 00:29:25.039
"...died suddenly..."

00:29:25.039 --> 00:29:27.039
Meaning she passed away unexpectedly.

00:29:27.039 --> 00:29:30.099
"...and I think that had she been able to speak, she would have given charity."

00:29:30.099 --> 00:29:34.099
He knew this from her love for goodness and giving charity.

00:29:34.099 --> 00:29:37.390
Key Benefits of the Hadith:

00:29:37.390 --> 00:29:40.160
Derived from the hadith is:

00:29:40.160 --> 00:29:43.160
The permissibility of giving charity on behalf of the deceased.

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Giving charity on behalf of one's parents is even more emphasized,

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and righteousness toward parents does not cease with their death.