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 Humanist Studies and Research

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Presents

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Summary of Sahih al-Bukhari.

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Chapter:

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Should a man surrender and allow himself to be taken captive?

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And he who refuses to surrender,

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And he who prays two rak'ahs when facing execution.

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

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The Messenger of Allah (peace and blessings of Allah be upon him) sent a reconnaissance party of ten men as spies,

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And he appointed 'Asim Ibn Thabit al-Ansari as their commander,

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The grandfather of 'Asim Ibn 'Umar Ibn al-Khattab.

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So they set out

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Until they reached al-Hada'—

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Which is a place located between 'Usfan and Makkah—

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Where their presence was reported to a branch of the tribe of Hudhayl,

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Called Banu Lihyan.

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So they mobilized nearly two hundred men against them,

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All of whom were archers.

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They tracked their footsteps

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Until they found the remains of their provisions:

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Dates they had brought as supplies from Madinah.

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They said,

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"These are the dates of Yathrib!"

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So they followed their tracks further.

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When 'Asim and his companions spotted them,

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They took refuge on a hillock,

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And the enemy surrounded them.

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They said to them,

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"Come down and surrender yourselves into our hands,

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And you have our covenant and pledge

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That we will not kill any of you."

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'Asim Ibn Thabit, the commander of the expedition, replied,

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"As for me,

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By Allah, I will never descend today under the protection of a disbeliever!

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O Allah, inform Your Prophet about us!"

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So they shot arrows at them

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And killed 'Asim along with seven others.

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Then three men descended to them on the faith of their covenant and pledge,

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Among whom were Khubayb al-Ansari,

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Ibn Dathinah,

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And another man.

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But as soon as they had secured them,

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They unstrung the cords of their bows

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And bound them with them.

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The third man said,

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"This is the first breach of faith!

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By Allah, I will not accompany you!

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Indeed, I have an excellent example in these slain men"—

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Meaning he preferred to be killed.

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So they dragged him and tried to force him to accompany them,

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But he refused,

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So they killed him.

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Then they departed with Khubayb and Ibn Dathinah

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Until they sold them in Makkah after the Battle of Badr.

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Khubayb was purchased by

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The sons of al-Harith Ibn 'Amir Ibn Nawfal Ibn 'Abd Manaf.

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And Khubayb

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Was the one who had killed al-Harith Ibn 'Amir on the day of Badr.

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So Khubayb remained held as a captive with them.

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'Ubaydullah Ibn 'Iyad informed me

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That the daughter of al-Harith reported

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That when they gathered to execute him,

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He borrowed a razor from her to shave his pubic hair,

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And she lent it to him.

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Then a child of mine wandered over to him while I was heedless,

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She said:

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"I found him sitting the boy on his thigh with the razor in his hand.

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I became terrified, a fear that Khubayb recognized in my face.

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He said,

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'Do you fear that I will kill him?

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I would never do such a thing!'

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By Allah, I have never seen a captive better than Khubayb!

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By Allah, I found him one day

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Eating from a bunch of grapes in his hand,

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While he was bound in iron chains

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And there were no fruits at all in Makkah."

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And she used to say,

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"It was nothing less than provision granted to Khubayb by Allah."

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When they took him out of the Sacred Sanctuary to kill him in the non-sacred area,

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Khubayb said to them,

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"Allow me to pray two rak'ahs."

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So they left him,

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And he prayed two rak'ahs.

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Then he said,

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"Were it not that you might think I am prolonged it out of fear of death, I would have prayed longer.

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O Allah, count them in number,"

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And in another narration:

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"Destroy them piecemeal,

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And leave not a single one of them alive!"

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Then he recited poetry, saying:

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"I care not when I am slain as a Muslim,

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And in a variant:

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So I care not,

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On whichever side my fallen body meets its end for Allah's sake.

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And in a variant:

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For that is purely for the sake of the Lord,

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And if He wills,

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He can bestow blessings upon the severed limbs of a shredded corpse."

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Then the son of al-Harith killed him.

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Thus, Khubayb

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Was the one who established the Sunnah of praying two rak'ahs

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For every Muslim who is executed in captivity.

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Allah answered the prayer of 'Asim Ibn Thabit on the day he was martyred,

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For the Prophet (peace and blessings of Allah be upon him) informed

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His Companions of their news and what had befallen them on that very day.

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Meanwhile, some disbelievers of Quraish sent men to 'Asim's body

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When they were told that he had been killed,

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To bring back a portion of his body that could be recognized,

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As he had killed one of their chief men on the day of Badr.

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But Allah sent over 'Asim a dense swarm of wasps like a protective canopy,

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Which shielded him from their messengers,

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So they were unable to cut off any of his flesh.

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*Raht* (group):

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A *raht* refers to a group of men fewer than ten.

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*Sariyyah* (expedition):

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Namely, a detachment of the army,

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And this specific detachment is known as the Expedition of al-Raji'.

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*'Ayn* (spy):

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Meaning a scout or intelligence gatherer.

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*Bi-al-Hada'*:

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Referring to a location situated between 'Usfan and Makkah.

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*Fa-nafaru lahum* (They mobilized against them):

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Meaning they called for reinforcements to capture them.

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*Fa-qtassu atharahum* (They tracked their footsteps):

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Meaning they followed their tracks.

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*Laja'u* (They took refuge):

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Meaning they retreated to and sought shelter

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Upon a *fadfad*,

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Which refers to an elevated piece of land or hillock.

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"Come down and surrender yourselves into our hands":

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Meaning they demanded their unconditional surrender.

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"And you have our covenant and pledge":

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Meaning protection and safety.

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"And Ibn Dathinah":

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He is Zayd Ibn al-Dathinah (may Allah be pleased with him).

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"And another man":

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He is 'Abdullah Ibn Tariq (may Allah be pleased with him).

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*Atlaqu* (They unstrung):

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Meaning they untied

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*Qusiyyahum*:

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Meaning their bowstrings.

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*Fa-awthaquhum* (And bound them):

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Meaning they tied them up and restrained them.

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*La-uswah* (An example):

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Meaning an exemplar and a lesson to follow.

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*Wa-'alajuhu* (And they tried to force him):

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Meaning they attempted by force to drag him along with them.

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*Fa-aba* (But he refused):

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Meaning he steadfastly resisted.

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*Fa-btā'a* (So he purchased):

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Meaning he bought.

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*Fa-labitha* (So he remained):

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Meaning he stayed.

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The daughter of al-Harith:

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Her name was Mariyah,

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And it is also said: Mawiyah.

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*Musa* (Razor):

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Meaning a razor used for shaving.

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*Yastahiddu biha* (To shave his pubic hair with it):

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*Al-Istihdad*

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Is the act of shaving the pubic hair.

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*Ghafilah* (Heedless):

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Meaning inattentive to the child.

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*Fa-fazi'tu* (So I became terrified):

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Meaning she was seized with panic and alarm.

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*Qitfu 'inab* (A bunch of grapes):

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Meaning a cluster of grapes.

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*La-muwthaqun fi al-hadid* (Bound in iron chains):

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Meaning securely fettered.

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*Fi al-hill* (In the non-sacred area):

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Meaning outside the boundaries of the Sacred Sanctuary (Haram).

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*Dharuni* (Allow me):

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Meaning grant me leave.

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*Jaza'* (Panic/Anguish):

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Meaning cowardice, fear, and lack of fortitude.

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"O Allah, count them in number":

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A supplication invoking their complete destruction,

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Meaning leave not a single one of them alive.

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"I care not":

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Meaning I do not mind.

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"When I am slain as a Muslim":

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The intended meaning is his seeking of martyrdom.

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"Whichever side":

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A side refers to a flank or aspect,

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And the intended meaning is "under whatever condition."

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*Masra'i* (My falling place):

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Meaning my death or execution.

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"And that":

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Referring to that very martyrdom,

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"Is purely for the sake of the Lord":

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Meaning for the pleasure of Allah and seeking His divine reward.

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*Awsal* (Limbs):

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Meaning body parts or joints.

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*Shilw*:

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Meaning a severed body part or piece of flesh.

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*Mumazza'* (Shredded):

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Meaning: any piece or portion.

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Ibn Al-Harith.

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He is Abu Surwa'ah.

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'Uqbah ibn al-Harith.

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"He was killed in cold blood (sabran)"—

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Meaning: while bound as a captive.

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So Allah answered the supplication of 'Asim ibn Thabit.

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Meaning: He answered his prayer.

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"And destroy them utterly (badada)"—

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Meaning: destroy them one by one in state of dispersion.

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"By which any part of him could be identified"—

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Meaning: with a piece of 'Asim's body by which he might be recognized.

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He had killed one of their prominent leaders,

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Who was 'Uqbah ibn Abi Mu'ayt.

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"Like a protective shade"—

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Meaning: a shadowing cloud structured like a canopy.

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"The swarm (al-dabr)"—

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Meaning: a swarm of bees,

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And it is also said: wasps.

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"So it protected him"—

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Meaning: it guarded and safeguarded him.

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Benefits derived from the hadith:

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Among the lessons drawn from the hadith:

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The permissibility of sending scouts and spying on the enemy.

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In it is that there is no harm if a captive takes a firm, unyielding stance,

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Choosing to be killed rather than surrendering to a disbeliever.

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In it is the legitimacy of acting upon circumstantial evidence and analogies.

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In it is the recommendation of shaving pubic hair (istihdad) for one who is captive

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And expects to be executed.

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In it is the recommendation of praying two rak'ahs for anyone executed in captivity.

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In it is the obligation to fulfill trusts, whether to a polytheist or anyone else.

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In it is scrupulous piety and avoiding the killing of the polytheists' children,

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Out of hope that they may become believers.

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In it is the permissibility of reciting poetry when one is afflicted with hardship,

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Such as humiliation in religion or the ignominy of being killed,

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In order to spite the enemy thereby,

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And to compel oneself to practice patience.

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In it is the affirmation of the miracles (karamat) of the saints (awliya').

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For Khubayb (may Allah be pleased with him) used to eat grapes out of season.

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In it is a clarification of the virtue of 'Asim (may Allah be pleased with him),

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And that his supplication was answered.

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The hadith is among the clear signs of prophethood,

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As the Prophet (peace and blessings of Allah be upon him) imparted

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The news and its details before it reached the people by word of mouth.

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In the hadith is an honor bestowed upon 'Asim (may Allah be pleased with him),

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For Allah Almighty protected him in death from the polytheists.

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Chapter: Freeing the Captive.

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On the authority of Abu Musa (may Allah be pleased with him), he said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"Release the captive, feed the hungry,

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And visit the sick."

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In another narration:

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"And respond to the inviter."

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Commentary on the hadith:

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"Release" (fakk): meaning deliver or rescue.

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"Visit" ('ud): meaning visit the sick.

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Benefits derived from the hadith:

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Among the lessons drawn from the hadith:

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The virtue of offering food.

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In it is the obligation to strive to deliver captives from the hands of the enemy,

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Through ransom, exchange, or any other possible means.

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Chapter: An Enemy Combatant Entering the Abode of Islam Without Safe Conduct.

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On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him), he said:

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A spy from the polytheists came to the Prophet (peace and blessings of Allah be upon him)

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While he was on a journey,

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So he sat with his Companions and conversed.

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Then he slipped away and departed.

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Whereupon the Prophet (peace and blessings of Allah be upon him) said:

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"Pursue him and kill him!"

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So he killed him, and the Prophet granted him his spoils.

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Commentary on the hadith:

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"An eye" ('ayn): meaning a spy.

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"Slipped away" (infatala): meaning turned around and departed.

00:11:44.269 --> 00:11:47.779
"Granted him his spoils" (naffalahu): meaning he gave him his possessions.

00:11:47.779 --> 00:11:51.480
Benefits derived from the hadith:

00:11:51.480 --> 00:11:53.480
Among the lessons drawn from the hadith:

00:11:53.480 --> 00:11:56.480
The legality of killing an enemy spy,

00:11:56.480 --> 00:11:58.480
And upon this there is scholarly consensus.

00:11:58.480 --> 00:12:01.480
In it is that whoever kills an enemy spy,

00:12:01.480 --> 00:12:06.370
He is entitled to his personal spoils to the exclusion of others.

00:12:06.370 --> 00:12:09.370
Chapter: If a People Embrace Islam in the Abode of War

00:12:09.370 --> 00:12:11.370
While Possessing Wealth and Lands,

00:12:11.370 --> 00:12:13.820
It Remains Their Property.

00:12:14.320 --> 00:12:17.320
'Umar ibn al-Khattab (may Allah be pleased with him)

00:12:17.320 --> 00:12:20.320
Appointed a freed slave of his named Hani'

00:12:20.320 --> 00:12:22.320
Over the protected pasture (hima).

00:12:22.320 --> 00:12:24.820
He said, "O Hani'!

00:12:24.820 --> 00:12:27.820
Lower your wing to the Muslims,

00:12:27.820 --> 00:12:30.320
And fear the supplication of the wronged,

00:12:30.320 --> 00:12:33.820
For the supplication of the wronged is answered.

00:12:33.820 --> 00:12:36.320
Admit the owner of the small herd of camels,

00:12:36.320 --> 00:12:38.320
And the owner of the small flock of sheep,

00:12:38.320 --> 00:12:40.820
But beware of the livestock of Ibn 'Auf

00:12:40.820 --> 00:12:42.820
And the livestock of Ibn 'Affan!

00:12:42.820 --> 00:12:46.320
For if their livestock perishes,

00:12:46.320 --> 00:12:49.350
They can resort to their date palms and crops,

00:12:49.350 --> 00:12:52.350
Whereas the owner of the small herd and the owner of the small flock,

00:12:52.350 --> 00:12:54.350
If their livestock perishes,

00:12:54.350 --> 00:12:56.350
Will bring his children to me,

00:12:56.350 --> 00:12:57.350
Saying:

00:12:57.350 --> 00:12:59.850
'O Commander of the Faithful!'

00:12:59.850 --> 00:13:03.539
Am I then to abandon them? May you be bereft of a father!

00:13:03.539 --> 00:13:08.139
Water and pasture are easier for me to grant than gold and silver.

00:13:08.139 --> 00:13:09.639
By Allah,

00:13:09.639 --> 00:13:13.139
They surely think that I have wronged them,

00:13:13.139 --> 00:13:15.139
Though it is indeed their land;

00:13:15.139 --> 00:13:18.139
They fought for it in the era of Ignorance (Jahiliyyah)

00:13:18.139 --> 00:13:21.139
And embraced Islam while possessing it.

00:13:21.139 --> 00:13:23.139
By Him in Whose Hand my soul rests,

00:13:23.139 --> 00:13:27.139
Were it not for the mounts upon which I convey people in the cause of Allah,

00:13:27.139 --> 00:13:31.750
I would not have reserved a single hand-span of their land against them."

00:13:31.750 --> 00:13:35.230
Commentary on the hadith:

00:13:35.230 --> 00:13:36.230
"The protected pasture" (al-hima):

00:13:36.230 --> 00:13:40.230
Is a land designated by the leader for the livestock of charity (zakat),

00:13:40.230 --> 00:13:42.820
Barring others from grazing there.

00:13:42.820 --> 00:13:44.820
"Lower your wing":

00:13:44.820 --> 00:13:47.820
Is a metaphor for mercy and compassion.

00:13:47.820 --> 00:13:50.820
"Admit": meaning into the pasture.

00:13:50.820 --> 00:13:52.820
"Owner" (rabb): meaning possessor.

00:13:52.820 --> 00:13:57.820
"Small herd" (sarimah): meaning a small herd of camels, around thirty.

00:13:57.820 --> 00:14:01.820
"Small flock" (ghunaymah): meaning a small flock of sheep.

00:14:01.820 --> 00:14:05.820
"Ibn 'Auf": refers to 'Abd al-Rahman (may Allah be pleased with him).

00:14:05.820 --> 00:14:09.820
"Ibn 'Affan": refers to 'Uthman (may Allah be pleased with him).

00:14:09.820 --> 00:14:12.320
"His children" (baniyyi): meaning his offspring.

00:14:12.320 --> 00:14:14.320
"Am I then to abandon them?":

00:14:14.320 --> 00:14:15.320
The intended meaning is:

00:14:15.320 --> 00:14:18.320
"I will not leave them destitute."

00:14:18.320 --> 00:14:20.320
"May you be bereft of a father" (la aba lak):

00:14:20.320 --> 00:14:23.320
An idiomatic expression not intended literally.

00:14:23.320 --> 00:14:25.320
"Easier" (aysar): meaning simpler or lighter.

00:14:25.320 --> 00:14:28.320
"Silver" (al-wariq): meaning silver currency.

00:14:28.320 --> 00:14:32.320
"By Allah" (waym Allah): an oath expression.

00:14:32.320 --> 00:14:35.320
"They think" (layarawna): meaning they assume.

00:14:35.320 --> 00:14:39.320
"Were it not for the mounts upon which I convey people in the cause of Allah":

00:14:39.320 --> 00:14:42.320
Meaning: the camels used to transport

00:14:42.320 --> 00:14:45.110
Those who cannot find a mount.

00:14:45.110 --> 00:14:48.779
Benefits derived from the hadith:

00:14:48.779 --> 00:14:50.779
In the hadith is the prohibition of injustice

00:14:50.779 --> 00:14:53.779
And a warning against the supplication of the oppressed.

00:14:53.779 --> 00:14:58.779
In it is the prohibition of restricting people's livelihoods and sustenance.

00:14:58.779 --> 00:15:02.779
In it is that governance is founded upon mercy and justice.

00:15:02.779 --> 00:15:08.779
In it is that the actions of the leader and his deputies must serve the public interest.

00:15:08.779 --> 00:15:14.279
In it is the recommendation for the leader to advise his governor when sending him to collect zakat,

00:15:14.279 --> 00:15:16.779
Giving comprehensive counsel.

00:15:16.779 --> 00:15:21.779
In it is the prohibition of favoring the wealthy with pasture over the poor.

00:15:21.779 --> 00:15:30.350
In it is that it is permissible for the ruler to reserve a pasture for mounts used in the cause of Allah Almighty.

00:15:30.350 --> 00:15:35.350
In the hadith is an indication that the pastures around a town

00:15:35.350 --> 00:15:38.350
Are the exclusive right of its inhabitants.

00:15:38.350 --> 00:15:41.850
In it is the permissibility of swearing an oath without being asked to do so.

00:15:41.850 --> 00:15:48.850
In the hadith is an indication that when a ruler is given a choice between two matters, he chooses the easier one.

00:15:51.379 --> 00:15:54.379
Chapter: The Ruler Registering the Names of the People.

00:15:54.799 --> 00:15:57.799
On the authority of Hudhayfah (may Allah be pleased with him), he said:

00:15:57.799 --> 00:16:01.299
The Prophet (peace and blessings of Allah be upon him) said:

00:16:01.299 --> 00:16:05.299
"Write down for me the names of whoever has uttered Islam among the people."

00:16:05.299 --> 00:16:09.299
"So we recorded one thousand five hundred men for him,

00:16:09.299 --> 00:16:13.799
And we said, 'Do we fear while we are one thousand five hundred?'

00:16:13.799 --> 00:16:20.830
Yet I saw us thereafter tested to the point where a man would pray alone in fear."

00:16:21.879 --> 00:16:24.379
Commentary on the hadith:

00:16:25.389 --> 00:16:27.889
"Chapter: The Ruler Registering the Names of the People":

00:16:27.889 --> 00:16:32.480
Meaning registering them in a ledger or record out of need.

00:16:32.480 --> 00:16:36.480
"Write down for me": the meaning is to count or take census.

00:16:36.480 --> 00:16:41.480
"Whoever has uttered Islam": meaning whoever pronounced the two testimonies of faith.

00:16:41.480 --> 00:16:45.049
"And we said, 'Do we fear while we are one thousand five hundred?'":

00:16:45.049 --> 00:16:48.549
This statement took place during the digging of the Trench.

00:16:48.549 --> 00:16:53.549
"Tested" (ubtulina): meaning falling into tribulations.

00:16:54.460 --> 00:16:56.960
Benefits derived from the hadith:

00:16:56.960 --> 00:17:03.389
Among the lessons drawn from the hadith is the legality of establishing military rosters,

00:17:03.389 --> 00:17:10.390
Which may become obligatory when there is a need to distinguish those fit for combat from those who are not.

00:17:10.990 --> 00:17:17.490
In it is that pronouncing the two testimonies guarantees entry into Islam and the protection of life and wealth.

00:17:17.990 --> 00:17:22.490
In the hadith is an indication warning against falling into tribulations.

00:17:22.990 --> 00:17:25.990
In it is a warning against being deceived by large numbers.

00:17:28.660 --> 00:17:32.660
Chapter: Allah Supports the Religion Even Through a Wicked Man.

00:17:33.680 --> 00:17:36.680
On the authority of Abu Hurayrah (may Allah be pleased with him), he said:

00:17:37.180 --> 00:17:41.180
We were present with the Messenger of Allah (peace and blessings of Allah be upon him)—

00:17:41.680 --> 00:17:42.680
In another narration:

00:17:43.180 --> 00:17:44.680
We were present at Khaybar—

00:17:45.299 --> 00:17:48.299
And he said regarding a man who claimed to be a Muslim:

00:17:48.799 --> 00:17:50.799
"This man is among the inhabitants of the Fire."

00:17:51.299 --> 00:17:53.299
When the fighting began,

00:17:53.799 --> 00:17:56.299
The man fought fiercely,

00:17:56.799 --> 00:17:58.799
But sustained severe wounds.

00:17:59.339 --> 00:18:01.339
It was said, "O Messenger of Allah!

00:18:01.339 --> 00:18:04.339
The man whom you said was among the inhabitants of the Fire

00:18:04.839 --> 00:18:08.339
Has fought fiercely today,

00:18:08.839 --> 00:18:09.839
And he has died."

00:18:10.339 --> 00:18:12.839
The Prophet (peace and blessings of Allah be upon him) said:

00:18:13.339 --> 00:18:14.839
"To the Fire!"

00:18:15.339 --> 00:18:15.839
He said:

00:18:16.339 --> 00:18:18.839
Some people were on the verge of doubting.

00:18:19.339 --> 00:18:21.339
While they were in that state,

00:18:21.839 --> 00:18:23.839
It was reported that he had not died,

00:18:24.339 --> 00:18:26.839
But was severely wounded.

00:18:27.339 --> 00:18:29.339
When night fell,

00:18:29.839 --> 00:18:31.339
He could not bear the pain of his wounds,

00:18:31.839 --> 00:18:33.339
So he took his own life.

00:18:33.869 --> 00:18:37.369
The Prophet (peace and blessings of Allah be upon him) was informed of this,

00:18:37.869 --> 00:18:38.869
Whereupon he said:

00:18:39.369 --> 00:18:40.869
"Allah is Most Great!

00:18:41.369 --> 00:18:43.869
"I bear witness that I am the servant of Allah and His Messenger."

00:18:44.369 --> 00:18:45.900
He then ordered Bilal,

00:18:46.400 --> 00:18:47.400
who proclaimed among the people:

00:18:47.900 --> 00:18:49.900
"Indeed, no one shall enter Paradise

00:18:50.400 --> 00:18:51.900
except a Muslim soul."

00:18:52.400 --> 00:18:53.400
In another narration:

00:18:53.900 --> 00:18:55.400
"except a believer."

00:18:55.900 --> 00:18:58.400
"And indeed, Allah strengthens this religion

00:18:58.900 --> 00:19:00.400
even through a wicked man."

00:19:01.319 --> 00:19:03.319
Commentary on the hadith:

00:19:03.819 --> 00:19:05.299
"We witnessed"

00:19:05.799 --> 00:19:06.799
means "we were present."

00:19:07.299 --> 00:19:09.299
This took place during the Expedition of Khaybar.

00:19:09.799 --> 00:19:12.799
He said regarding a man who claimed to be a Muslim—

00:19:13.299 --> 00:19:15.299
meaning the man outwardly professed Islam—

00:19:15.799 --> 00:19:17.299
he joined the fighting,

00:19:17.799 --> 00:19:19.299
meaning when the battle commenced,

00:19:19.799 --> 00:19:21.390
and he sustained a wound,

00:19:21.890 --> 00:19:24.390
meaning he was injured in that battle,

00:19:24.920 --> 00:19:25.420
so he was almost—

00:19:25.920 --> 00:19:26.920
meaning he was on the verge—

00:19:27.420 --> 00:19:28.420
to doubt,

00:19:28.920 --> 00:19:29.920
meaning to harbor skepticism.

00:19:30.420 --> 00:19:31.420
"A Muslim soul"

00:19:31.920 --> 00:19:34.420
means one who is Muslim both outwardly and inwardly.

00:19:34.920 --> 00:19:35.920
"To strengthen"

00:19:36.420 --> 00:19:37.420
means to grant victory to

00:19:37.920 --> 00:19:38.920
"this religion,"

00:19:39.420 --> 00:19:40.920
meaning the religion of Islam.

00:19:41.420 --> 00:19:42.420
"The wicked man" (al-fajir):

00:19:42.920 --> 00:19:46.420
wickedness (fujur) is indulgence in sins and forbidden acts.

00:19:46.920 --> 00:19:49.740
Benefits derived from the hadith:

00:19:51.200 --> 00:19:53.700
The hadith is among the signs of prophethood.

00:19:54.200 --> 00:19:59.200
It demonstrates that witnessing signs increases reassurance in the hearts of the believers.

00:19:59.700 --> 00:20:03.200
It shows that actions are judged by their final outcomes.

00:20:03.700 --> 00:20:07.700
It shows that Allah strengthens His religion even through a wicked man.

00:20:08.200 --> 00:20:11.700
It teaches that one must not testify that any specific individual is in Paradise or the Fire,

00:20:12.200 --> 00:20:14.700
except those explicitly designated by scriptural texts.

00:20:15.200 --> 00:20:19.700
The hadith points to the danger of being deceived by outward righteousness

00:20:20.200 --> 00:20:22.700
and directs attention to cultivating the inner state.

00:20:23.700 --> 00:20:27.700
The hadith serves as decisive evidence against the Qadariyyah regarding their assertion

00:20:28.200 --> 00:20:32.700
that man has full mastery over his own affairs and chooses good or evil for himself independently.

00:20:33.200 --> 00:20:37.200
It highlights the virtue of patience in the face of divine decrees and physical pain.

00:20:37.700 --> 00:20:40.200
The hadith establishes the prohibition of suicide

00:20:40.700 --> 00:20:44.200
and forbids taking an inviolable life except by right of law.

00:20:44.700 --> 00:20:48.700
It shows that the hearts of the righteous are anxiously attached to how their lives will end,

00:20:49.200 --> 00:20:51.700
as they ask: "How will our deeds be sealed?"

00:20:51.700 --> 00:20:54.700
Whereas the hearts of those brought near to Allah are attached to divine decrees preceding creation,

00:20:55.200 --> 00:20:57.700
as they ask: "What has already been decreed for us?"

00:20:58.200 --> 00:21:01.799
The hadith indicates that an evil end to life

00:21:02.299 --> 00:21:07.799
stems from a hidden bad trait within the servant, undisclosed to people.

00:21:08.299 --> 00:21:12.400
Chapter: On He Who Overcomes the Enemy and Remains in Their Field for Three Days

00:21:12.900 --> 00:21:15.400
Chapter: On He Who Overcomes the Enemy and Remains in Their Field for Three Days

00:21:15.900 --> 00:21:18.069
On the authority of Anas ibn Malik,

00:21:18.569 --> 00:21:19.569
on the authority of Abu Talhah:

00:21:20.069 --> 00:21:22.569
The Prophet of Allah (peace and blessings of Allah be upon him)

00:21:23.069 --> 00:21:28.069
ordered on the day of Badr that twenty-four men from the chieftains of the Quraysh be taken,

00:21:28.569 --> 00:21:33.569
and they were thrown into a foul, filthy, unlined well of Badr.

00:21:34.069 --> 00:21:36.069
Whenever he vanquished a people,

00:21:36.569 --> 00:21:39.069
he would remain in their open field for three nights.

00:21:39.569 --> 00:21:42.569
On the third day at Badr,

00:21:43.069 --> 00:21:46.569
he ordered his mount, so its saddle was fastened upon it,

00:21:47.069 --> 00:21:49.569
then he walked, followed by his Companions.

00:21:50.069 --> 00:21:54.569
They said: "We do not think he is going except for some personal need,"

00:21:55.069 --> 00:21:57.569
until he stood at the edge of the well.

00:21:58.069 --> 00:22:02.069
He began calling out to them by their names and the names of their fathers:

00:22:02.569 --> 00:22:04.569
"O So-and-So, son of So-and-So!

00:22:05.069 --> 00:22:06.569
O So-and-So, son of So-and-So!

00:22:07.069 --> 00:22:11.069
Would it have pleased you to have obeyed Allah and His Messenger?

00:22:11.569 --> 00:22:15.069
We have truly found what our Lord promised us to be true; [have you found what your Lord promised to be true?]"

00:22:15.569 --> 00:22:19.069
“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)

00:22:19.569 --> 00:22:22.069
He said: "Umar said:

00:22:22.569 --> 00:22:23.569
'O Messenger of Allah,

00:22:24.069 --> 00:22:27.569
why do you speak to bodies that have no souls in them?'

00:22:28.069 --> 00:22:31.599
The Messenger of Allah (peace and blessings of Allah be upon him) said:

00:22:32.099 --> 00:22:34.599
'By Him in Whose hand is the soul of Muhammad,

00:22:35.099 --> 00:22:38.099
you do not hear what I say any better than they do.'"

00:22:42.720 --> 00:22:44.220
"Chieftains of the Quraysh"

00:22:44.720 --> 00:22:48.220
refers to their dominant leaders and elders.

00:22:48.720 --> 00:22:51.220
"And they were thrown," meaning cast into it.

00:22:51.720 --> 00:22:55.220
"A well" (tawi) refers to a well built with stones.

00:22:55.720 --> 00:22:58.720
"Foul, filthy" means putrid and unclean.

00:22:59.220 --> 00:23:01.220
"Whenever he vanquished a people"

00:23:01.720 --> 00:23:04.220
means whenever he overcame them and gained victory over them.

00:23:04.720 --> 00:23:06.720
"He remained," meaning he stayed

00:23:07.220 --> 00:23:08.220
"in the open field."

00:23:08.720 --> 00:23:12.220
The open field (al-'arsah) is a vast open area without buildings.

00:23:12.720 --> 00:23:14.220
"His Companions followed him"

00:23:14.720 --> 00:23:16.220
means they walked behind him.

00:23:16.720 --> 00:23:18.720
"We do not think," meaning we do not assume.

00:23:19.220 --> 00:23:21.220
"He is going," meaning he departs

00:23:21.720 --> 00:23:23.220
"for some personal need,"

00:23:23.720 --> 00:23:25.220
meaning to relieve himself or attend to a private matter.

00:23:25.720 --> 00:23:27.220
"Until he stood at"

00:23:27.720 --> 00:23:28.720
means he stopped and stood.

00:23:29.220 --> 00:23:30.220
"The edge of the well"

00:23:30.720 --> 00:23:32.220
means the brim of the well.

00:23:32.720 --> 00:23:33.720
"So he began"

00:23:34.220 --> 00:23:35.720
means he commenced and started to.

00:23:36.349 --> 00:23:39.849
"We have truly found what our Lord promised us to be true,"

00:23:40.349 --> 00:23:42.349
meaning regarding victory and reward.

00:23:42.849 --> 00:23:45.849
“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)

00:23:46.349 --> 00:23:48.349
Meaning, regarding punishment and disgrace.

00:23:48.849 --> 00:23:49.849
"Than they do,"

00:23:50.349 --> 00:23:52.849
meaning those who were cast into the well.

00:23:53.990 --> 00:23:56.490
Benefits derived from the hadith:

00:23:57.980 --> 00:23:59.480
It is learned from the hadith that:

00:23:59.980 --> 00:24:02.480
There is no salvation except through obedience to Allah, Mighty and Majestic,

00:24:02.980 --> 00:24:06.480
and obedience to His Messenger (peace and blessings of Allah be upon him).

00:24:06.980 --> 00:24:09.980
The hadith contains an indication of the punishment of the grave.

00:24:10.480 --> 00:24:13.480
It indicates the permissibility of taking an oath without being asked to do so.

00:24:13.980 --> 00:24:18.980
The hadith serves as evidence for those who hold that the deceased hear the speech of the living,

00:24:19.480 --> 00:24:21.980
although they are unable to respond.

00:24:22.480 --> 00:24:24.980
It demonstrates that a disbeliever is not given a standard burial,

00:24:25.480 --> 00:24:27.480
but is instead thrown into a well or similar pit,

00:24:27.980 --> 00:24:30.980
so that people are not harmed by their decaying corpses.

00:24:31.480 --> 00:24:33.980
It shows that asking questions is the key to knowledge.

00:24:34.480 --> 00:24:38.980
It highlights absolute certainty in the promise of Allah Almighty to His believing servants.

00:24:41.549 --> 00:24:44.549
Chapter: When the Polytheists Seize Property of a Muslim

00:24:45.049 --> 00:24:46.549
and the Muslim Subsequently Finds It

00:24:47.599 --> 00:24:51.099
On the authority of Nafi', a slave of Ibn 'Umar ran away

00:24:51.599 --> 00:24:53.099
and joined the Byzantines.

00:24:53.599 --> 00:24:56.099
Khalid ibn al-Walid overcame them

00:24:56.599 --> 00:24:58.599
and returned him to 'Abdullah.

00:24:59.099 --> 00:25:01.099
Also, a horse belonging to Ibn 'Umar broke loose

00:25:01.599 --> 00:25:03.099
and joined the Byzantines,

00:25:03.599 --> 00:25:07.609
so when they overcame them, they returned it to 'Abdullah.

00:25:08.109 --> 00:25:10.109
Commentary on the hadith:

00:25:11.220 --> 00:25:12.720
"Ran away" (abaqa) means escaped.

00:25:13.220 --> 00:25:16.720
"Overcame them" means defeated them and retrieved him.

00:25:17.220 --> 00:25:19.220
"Broke loose" ('ara) means bolted away.

00:25:19.809 --> 00:25:21.809
"So they returned it to 'Abdullah":

00:25:22.309 --> 00:25:26.309
The story of the horse took place during the caliphate of Abu Bakr (may Allah be pleased with him),

00:25:26.809 --> 00:25:30.309
and it was also said during the lifetime of the Prophet (peace and blessings of Allah be upon him).

00:25:30.809 --> 00:25:33.759
Benefits derived from the hadith:

00:25:35.250 --> 00:25:36.750
It is learned from the hadith that:

00:25:37.250 --> 00:25:39.250
When Muslims acquire war booty

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and that booty includes property belonging to a Muslim,

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it must be restored to him.

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It shows that whatever Muslim property ends up in the lands of the disbelievers

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remains under the legal ownership of its original Muslim owner.

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The hadith serves as evidence for those who maintain

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that combatant enemies do not acquire valid ownership over any property of Muslims through mere seizure.