In the name of Allah, the Most Gracious, the Most Merciful.
Efada Center
For Humanist Studies and Research
Presents
Summary of Sahih al-Bukhari.
Chapter:
Should a man surrender and allow himself to be taken captive?
And he who refuses to surrender,
And he who prays two rak'ahs when facing execution.
Narrated Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings of Allah be upon him) sent a reconnaissance party of ten men as spies,
And he appointed 'Asim Ibn Thabit al-Ansari as their commander,
The grandfather of 'Asim Ibn 'Umar Ibn al-Khattab.
So they set out
Until they reached al-Hada'—
Which is a place located between 'Usfan and Makkah—
Where their presence was reported to a branch of the tribe of Hudhayl,
Called Banu Lihyan.
So they mobilized nearly two hundred men against them,
All of whom were archers.
They tracked their footsteps
Until they found the remains of their provisions:
Dates they had brought as supplies from Madinah.
They said,
"These are the dates of Yathrib!"
So they followed their tracks further.
When 'Asim and his companions spotted them,
They took refuge on a hillock,
And the enemy surrounded them.
They said to them,
"Come down and surrender yourselves into our hands,
And you have our covenant and pledge
That we will not kill any of you."
'Asim Ibn Thabit, the commander of the expedition, replied,
"As for me,
By Allah, I will never descend today under the protection of a disbeliever!
O Allah, inform Your Prophet about us!"
So they shot arrows at them
And killed 'Asim along with seven others.
Then three men descended to them on the faith of their covenant and pledge,
Among whom were Khubayb al-Ansari,
Ibn Dathinah,
And another man.
But as soon as they had secured them,
They unstrung the cords of their bows
And bound them with them.
The third man said,
"This is the first breach of faith!
By Allah, I will not accompany you!
Indeed, I have an excellent example in these slain men"—
Meaning he preferred to be killed.
So they dragged him and tried to force him to accompany them,
But he refused,
So they killed him.
Then they departed with Khubayb and Ibn Dathinah
Until they sold them in Makkah after the Battle of Badr.
Khubayb was purchased by
The sons of al-Harith Ibn 'Amir Ibn Nawfal Ibn 'Abd Manaf.
And Khubayb
Was the one who had killed al-Harith Ibn 'Amir on the day of Badr.
So Khubayb remained held as a captive with them.
'Ubaydullah Ibn 'Iyad informed me
That the daughter of al-Harith reported
That when they gathered to execute him,
He borrowed a razor from her to shave his pubic hair,
And she lent it to him.
Then a child of mine wandered over to him while I was heedless,
She said:
"I found him sitting the boy on his thigh with the razor in his hand.
I became terrified, a fear that Khubayb recognized in my face.
He said,
'Do you fear that I will kill him?
I would never do such a thing!'
By Allah, I have never seen a captive better than Khubayb!
By Allah, I found him one day
Eating from a bunch of grapes in his hand,
While he was bound in iron chains
And there were no fruits at all in Makkah."
And she used to say,
"It was nothing less than provision granted to Khubayb by Allah."
When they took him out of the Sacred Sanctuary to kill him in the non-sacred area,
Khubayb said to them,
"Allow me to pray two rak'ahs."
So they left him,
And he prayed two rak'ahs.
Then he said,
"Were it not that you might think I am prolonged it out of fear of death, I would have prayed longer.
O Allah, count them in number,"
And in another narration:
"Destroy them piecemeal,
And leave not a single one of them alive!"
Then he recited poetry, saying:
"I care not when I am slain as a Muslim,
And in a variant:
So I care not,
On whichever side my fallen body meets its end for Allah's sake.
And in a variant:
For that is purely for the sake of the Lord,
And if He wills,
He can bestow blessings upon the severed limbs of a shredded corpse."
Then the son of al-Harith killed him.
Thus, Khubayb
Was the one who established the Sunnah of praying two rak'ahs
For every Muslim who is executed in captivity.
Allah answered the prayer of 'Asim Ibn Thabit on the day he was martyred,
For the Prophet (peace and blessings of Allah be upon him) informed
His Companions of their news and what had befallen them on that very day.
Meanwhile, some disbelievers of Quraish sent men to 'Asim's body
When they were told that he had been killed,
To bring back a portion of his body that could be recognized,
As he had killed one of their chief men on the day of Badr.
But Allah sent over 'Asim a dense swarm of wasps like a protective canopy,
Which shielded him from their messengers,
So they were unable to cut off any of his flesh.
*Raht* (group):
A *raht* refers to a group of men fewer than ten.
*Sariyyah* (expedition):
Namely, a detachment of the army,
And this specific detachment is known as the Expedition of al-Raji'.
*'Ayn* (spy):
Meaning a scout or intelligence gatherer.
*Bi-al-Hada'*:
Referring to a location situated between 'Usfan and Makkah.
*Fa-nafaru lahum* (They mobilized against them):
Meaning they called for reinforcements to capture them.
*Fa-qtassu atharahum* (They tracked their footsteps):
Meaning they followed their tracks.
*Laja'u* (They took refuge):
Meaning they retreated to and sought shelter
Upon a *fadfad*,
Which refers to an elevated piece of land or hillock.
"Come down and surrender yourselves into our hands":
Meaning they demanded their unconditional surrender.
"And you have our covenant and pledge":
Meaning protection and safety.
"And Ibn Dathinah":
He is Zayd Ibn al-Dathinah (may Allah be pleased with him).
"And another man":
He is 'Abdullah Ibn Tariq (may Allah be pleased with him).
*Atlaqu* (They unstrung):
Meaning they untied
*Qusiyyahum*:
Meaning their bowstrings.
*Fa-awthaquhum* (And bound them):
Meaning they tied them up and restrained them.
*La-uswah* (An example):
Meaning an exemplar and a lesson to follow.
*Wa-'alajuhu* (And they tried to force him):
Meaning they attempted by force to drag him along with them.
*Fa-aba* (But he refused):
Meaning he steadfastly resisted.
*Fa-btā'a* (So he purchased):
Meaning he bought.
*Fa-labitha* (So he remained):
Meaning he stayed.
The daughter of al-Harith:
Her name was Mariyah,
And it is also said: Mawiyah.
*Musa* (Razor):
Meaning a razor used for shaving.
*Yastahiddu biha* (To shave his pubic hair with it):
*Al-Istihdad*
Is the act of shaving the pubic hair.
*Ghafilah* (Heedless):
Meaning inattentive to the child.
*Fa-fazi'tu* (So I became terrified):
Meaning she was seized with panic and alarm.
*Qitfu 'inab* (A bunch of grapes):
Meaning a cluster of grapes.
*La-muwthaqun fi al-hadid* (Bound in iron chains):
Meaning securely fettered.
*Fi al-hill* (In the non-sacred area):
Meaning outside the boundaries of the Sacred Sanctuary (Haram).
*Dharuni* (Allow me):
Meaning grant me leave.
*Jaza'* (Panic/Anguish):
Meaning cowardice, fear, and lack of fortitude.
"O Allah, count them in number":
A supplication invoking their complete destruction,
Meaning leave not a single one of them alive.
"I care not":
Meaning I do not mind.
"When I am slain as a Muslim":
The intended meaning is his seeking of martyrdom.
"Whichever side":
A side refers to a flank or aspect,
And the intended meaning is "under whatever condition."
*Masra'i* (My falling place):
Meaning my death or execution.
"And that":
Referring to that very martyrdom,
"Is purely for the sake of the Lord":
Meaning for the pleasure of Allah and seeking His divine reward.
*Awsal* (Limbs):
Meaning body parts or joints.
*Shilw*:
Meaning a severed body part or piece of flesh.
*Mumazza'* (Shredded):
Meaning: any piece or portion.
Ibn Al-Harith.
He is Abu Surwa'ah.
'Uqbah ibn al-Harith.
"He was killed in cold blood (sabran)"—
Meaning: while bound as a captive.
So Allah answered the supplication of 'Asim ibn Thabit.
Meaning: He answered his prayer.
"And destroy them utterly (badada)"—
Meaning: destroy them one by one in state of dispersion.
"By which any part of him could be identified"—
Meaning: with a piece of 'Asim's body by which he might be recognized.
He had killed one of their prominent leaders,
Who was 'Uqbah ibn Abi Mu'ayt.
"Like a protective shade"—
Meaning: a shadowing cloud structured like a canopy.
"The swarm (al-dabr)"—
Meaning: a swarm of bees,
And it is also said: wasps.
"So it protected him"—
Meaning: it guarded and safeguarded him.
Benefits derived from the hadith:
Among the lessons drawn from the hadith:
The permissibility of sending scouts and spying on the enemy.
In it is that there is no harm if a captive takes a firm, unyielding stance,
Choosing to be killed rather than surrendering to a disbeliever.
In it is the legitimacy of acting upon circumstantial evidence and analogies.
In it is the recommendation of shaving pubic hair (istihdad) for one who is captive
And expects to be executed.
In it is the recommendation of praying two rak'ahs for anyone executed in captivity.
In it is the obligation to fulfill trusts, whether to a polytheist or anyone else.
In it is scrupulous piety and avoiding the killing of the polytheists' children,
Out of hope that they may become believers.
In it is the permissibility of reciting poetry when one is afflicted with hardship,
Such as humiliation in religion or the ignominy of being killed,
In order to spite the enemy thereby,
And to compel oneself to practice patience.
In it is the affirmation of the miracles (karamat) of the saints (awliya').
For Khubayb (may Allah be pleased with him) used to eat grapes out of season.
In it is a clarification of the virtue of 'Asim (may Allah be pleased with him),
And that his supplication was answered.
The hadith is among the clear signs of prophethood,
As the Prophet (peace and blessings of Allah be upon him) imparted
The news and its details before it reached the people by word of mouth.
In the hadith is an honor bestowed upon 'Asim (may Allah be pleased with him),
For Allah Almighty protected him in death from the polytheists.
Chapter: Freeing the Captive.
On the authority of Abu Musa (may Allah be pleased with him), he said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Release the captive, feed the hungry,
And visit the sick."
In another narration:
"And respond to the inviter."
Commentary on the hadith:
"Release" (fakk): meaning deliver or rescue.
"Visit" ('ud): meaning visit the sick.
Benefits derived from the hadith:
Among the lessons drawn from the hadith:
The virtue of offering food.
In it is the obligation to strive to deliver captives from the hands of the enemy,
Through ransom, exchange, or any other possible means.
Chapter: An Enemy Combatant Entering the Abode of Islam Without Safe Conduct.
On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him), he said:
A spy from the polytheists came to the Prophet (peace and blessings of Allah be upon him)
While he was on a journey,
So he sat with his Companions and conversed.
Then he slipped away and departed.
Whereupon the Prophet (peace and blessings of Allah be upon him) said:
"Pursue him and kill him!"
So he killed him, and the Prophet granted him his spoils.
Commentary on the hadith:
"An eye" ('ayn): meaning a spy.
"Slipped away" (infatala): meaning turned around and departed.
"Granted him his spoils" (naffalahu): meaning he gave him his possessions.
Benefits derived from the hadith:
Among the lessons drawn from the hadith:
The legality of killing an enemy spy,
And upon this there is scholarly consensus.
In it is that whoever kills an enemy spy,
He is entitled to his personal spoils to the exclusion of others.
Chapter: If a People Embrace Islam in the Abode of War
While Possessing Wealth and Lands,
It Remains Their Property.
'Umar ibn al-Khattab (may Allah be pleased with him)
Appointed a freed slave of his named Hani'
Over the protected pasture (hima).
He said, "O Hani'!
Lower your wing to the Muslims,
And fear the supplication of the wronged,
For the supplication of the wronged is answered.
Admit the owner of the small herd of camels,
And the owner of the small flock of sheep,
But beware of the livestock of Ibn 'Auf
And the livestock of Ibn 'Affan!
For if their livestock perishes,
They can resort to their date palms and crops,
Whereas the owner of the small herd and the owner of the small flock,
If their livestock perishes,
Will bring his children to me,
Saying:
'O Commander of the Faithful!'
Am I then to abandon them? May you be bereft of a father!
Water and pasture are easier for me to grant than gold and silver.
By Allah,
They surely think that I have wronged them,
Though it is indeed their land;
They fought for it in the era of Ignorance (Jahiliyyah)
And embraced Islam while possessing it.
By Him in Whose Hand my soul rests,
Were it not for the mounts upon which I convey people in the cause of Allah,
I would not have reserved a single hand-span of their land against them."
Commentary on the hadith:
"The protected pasture" (al-hima):
Is a land designated by the leader for the livestock of charity (zakat),
Barring others from grazing there.
"Lower your wing":
Is a metaphor for mercy and compassion.
"Admit": meaning into the pasture.
"Owner" (rabb): meaning possessor.
"Small herd" (sarimah): meaning a small herd of camels, around thirty.
"Small flock" (ghunaymah): meaning a small flock of sheep.
"Ibn 'Auf": refers to 'Abd al-Rahman (may Allah be pleased with him).
"Ibn 'Affan": refers to 'Uthman (may Allah be pleased with him).
"His children" (baniyyi): meaning his offspring.
"Am I then to abandon them?":
The intended meaning is:
"I will not leave them destitute."
"May you be bereft of a father" (la aba lak):
An idiomatic expression not intended literally.
"Easier" (aysar): meaning simpler or lighter.
"Silver" (al-wariq): meaning silver currency.
"By Allah" (waym Allah): an oath expression.
"They think" (layarawna): meaning they assume.
"Were it not for the mounts upon which I convey people in the cause of Allah":
Meaning: the camels used to transport
Those who cannot find a mount.
Benefits derived from the hadith:
In the hadith is the prohibition of injustice
And a warning against the supplication of the oppressed.
In it is the prohibition of restricting people's livelihoods and sustenance.
In it is that governance is founded upon mercy and justice.
In it is that the actions of the leader and his deputies must serve the public interest.
In it is the recommendation for the leader to advise his governor when sending him to collect zakat,
Giving comprehensive counsel.
In it is the prohibition of favoring the wealthy with pasture over the poor.
In it is that it is permissible for the ruler to reserve a pasture for mounts used in the cause of Allah Almighty.
In the hadith is an indication that the pastures around a town
Are the exclusive right of its inhabitants.
In it is the permissibility of swearing an oath without being asked to do so.
In the hadith is an indication that when a ruler is given a choice between two matters, he chooses the easier one.
Chapter: The Ruler Registering the Names of the People.
On the authority of Hudhayfah (may Allah be pleased with him), he said:
The Prophet (peace and blessings of Allah be upon him) said:
"Write down for me the names of whoever has uttered Islam among the people."
"So we recorded one thousand five hundred men for him,
And we said, 'Do we fear while we are one thousand five hundred?'
Yet I saw us thereafter tested to the point where a man would pray alone in fear."
Commentary on the hadith:
"Chapter: The Ruler Registering the Names of the People":
Meaning registering them in a ledger or record out of need.
"Write down for me": the meaning is to count or take census.
"Whoever has uttered Islam": meaning whoever pronounced the two testimonies of faith.
"And we said, 'Do we fear while we are one thousand five hundred?'":
This statement took place during the digging of the Trench.
"Tested" (ubtulina): meaning falling into tribulations.
Benefits derived from the hadith:
Among the lessons drawn from the hadith is the legality of establishing military rosters,
Which may become obligatory when there is a need to distinguish those fit for combat from those who are not.
In it is that pronouncing the two testimonies guarantees entry into Islam and the protection of life and wealth.
In the hadith is an indication warning against falling into tribulations.
In it is a warning against being deceived by large numbers.
Chapter: Allah Supports the Religion Even Through a Wicked Man.
On the authority of Abu Hurayrah (may Allah be pleased with him), he said:
We were present with the Messenger of Allah (peace and blessings of Allah be upon him)—
In another narration:
We were present at Khaybar—
And he said regarding a man who claimed to be a Muslim:
"This man is among the inhabitants of the Fire."
When the fighting began,
The man fought fiercely,
But sustained severe wounds.
It was said, "O Messenger of Allah!
The man whom you said was among the inhabitants of the Fire
Has fought fiercely today,
And he has died."
The Prophet (peace and blessings of Allah be upon him) said:
"To the Fire!"
He said:
Some people were on the verge of doubting.
While they were in that state,
It was reported that he had not died,
But was severely wounded.
When night fell,
He could not bear the pain of his wounds,
So he took his own life.
The Prophet (peace and blessings of Allah be upon him) was informed of this,
Whereupon he said:
"Allah is Most Great!
"I bear witness that I am the servant of Allah and His Messenger."
He then ordered Bilal,
who proclaimed among the people:
"Indeed, no one shall enter Paradise
except a Muslim soul."
In another narration:
"except a believer."
"And indeed, Allah strengthens this religion
even through a wicked man."
Commentary on the hadith:
"We witnessed"
means "we were present."
This took place during the Expedition of Khaybar.
He said regarding a man who claimed to be a Muslim—
meaning the man outwardly professed Islam—
he joined the fighting,
meaning when the battle commenced,
and he sustained a wound,
meaning he was injured in that battle,
so he was almost—
meaning he was on the verge—
to doubt,
meaning to harbor skepticism.
"A Muslim soul"
means one who is Muslim both outwardly and inwardly.
"To strengthen"
means to grant victory to
"this religion,"
meaning the religion of Islam.
"The wicked man" (al-fajir):
wickedness (fujur) is indulgence in sins and forbidden acts.
Benefits derived from the hadith:
The hadith is among the signs of prophethood.
It demonstrates that witnessing signs increases reassurance in the hearts of the believers.
It shows that actions are judged by their final outcomes.
It shows that Allah strengthens His religion even through a wicked man.
It teaches that one must not testify that any specific individual is in Paradise or the Fire,
except those explicitly designated by scriptural texts.
The hadith points to the danger of being deceived by outward righteousness
and directs attention to cultivating the inner state.
The hadith serves as decisive evidence against the Qadariyyah regarding their assertion
that man has full mastery over his own affairs and chooses good or evil for himself independently.
It highlights the virtue of patience in the face of divine decrees and physical pain.
The hadith establishes the prohibition of suicide
and forbids taking an inviolable life except by right of law.
It shows that the hearts of the righteous are anxiously attached to how their lives will end,
as they ask: "How will our deeds be sealed?"
Whereas the hearts of those brought near to Allah are attached to divine decrees preceding creation,
as they ask: "What has already been decreed for us?"
The hadith indicates that an evil end to life
stems from a hidden bad trait within the servant, undisclosed to people.
Chapter: On He Who Overcomes the Enemy and Remains in Their Field for Three Days
Chapter: On He Who Overcomes the Enemy and Remains in Their Field for Three Days
On the authority of Anas ibn Malik,
on the authority of Abu Talhah:
The Prophet of Allah (peace and blessings of Allah be upon him)
ordered on the day of Badr that twenty-four men from the chieftains of the Quraysh be taken,
and they were thrown into a foul, filthy, unlined well of Badr.
Whenever he vanquished a people,
he would remain in their open field for three nights.
On the third day at Badr,
he ordered his mount, so its saddle was fastened upon it,
then he walked, followed by his Companions.
They said: "We do not think he is going except for some personal need,"
until he stood at the edge of the well.
He began calling out to them by their names and the names of their fathers:
"O So-and-So, son of So-and-So!
O So-and-So, son of So-and-So!
Would it have pleased you to have obeyed Allah and His Messenger?
We have truly found what our Lord promised us to be true; [have you found what your Lord promised to be true?]"
“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)
He said: "Umar said:
'O Messenger of Allah,
why do you speak to bodies that have no souls in them?'
The Messenger of Allah (peace and blessings of Allah be upon him) said:
'By Him in Whose hand is the soul of Muhammad,
you do not hear what I say any better than they do.'"
"Chieftains of the Quraysh"
refers to their dominant leaders and elders.
"And they were thrown," meaning cast into it.
"A well" (tawi) refers to a well built with stones.
"Foul, filthy" means putrid and unclean.
"Whenever he vanquished a people"
means whenever he overcame them and gained victory over them.
"He remained," meaning he stayed
"in the open field."
The open field (al-'arsah) is a vast open area without buildings.
"His Companions followed him"
means they walked behind him.
"We do not think," meaning we do not assume.
"He is going," meaning he departs
"for some personal need,"
meaning to relieve himself or attend to a private matter.
"Until he stood at"
means he stopped and stood.
"The edge of the well"
means the brim of the well.
"So he began"
means he commenced and started to.
"We have truly found what our Lord promised us to be true,"
meaning regarding victory and reward.
“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)
Meaning, regarding punishment and disgrace.
"Than they do,"
meaning those who were cast into the well.
Benefits derived from the hadith:
It is learned from the hadith that:
There is no salvation except through obedience to Allah, Mighty and Majestic,
and obedience to His Messenger (peace and blessings of Allah be upon him).
The hadith contains an indication of the punishment of the grave.
It indicates the permissibility of taking an oath without being asked to do so.
The hadith serves as evidence for those who hold that the deceased hear the speech of the living,
although they are unable to respond.
It demonstrates that a disbeliever is not given a standard burial,
but is instead thrown into a well or similar pit,
so that people are not harmed by their decaying corpses.
It shows that asking questions is the key to knowledge.
It highlights absolute certainty in the promise of Allah Almighty to His believing servants.
Chapter: When the Polytheists Seize Property of a Muslim
and the Muslim Subsequently Finds It
On the authority of Nafi', a slave of Ibn 'Umar ran away
and joined the Byzantines.
Khalid ibn al-Walid overcame them
and returned him to 'Abdullah.
Also, a horse belonging to Ibn 'Umar broke loose
and joined the Byzantines,
so when they overcame them, they returned it to 'Abdullah.
Commentary on the hadith:
"Ran away" (abaqa) means escaped.
"Overcame them" means defeated them and retrieved him.
"Broke loose" ('ara) means bolted away.
"So they returned it to 'Abdullah":
The story of the horse took place during the caliphate of Abu Bakr (may Allah be pleased with him),
and it was also said during the lifetime of the Prophet (peace and blessings of Allah be upon him).
Benefits derived from the hadith:
It is learned from the hadith that:
When Muslims acquire war booty
and that booty includes property belonging to a Muslim,
it must be restored to him.
It shows that whatever Muslim property ends up in the lands of the disbelievers
remains under the legal ownership of its original Muslim owner.
The hadith serves as evidence for those who maintain
that combatant enemies do not acquire valid ownership over any property of Muslims through mere seizure.