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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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The Ifadah 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: The Disparity of the People of Faith in Good Deeds.

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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:

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We said, "O Messenger of Allah,

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will we see our Lord on the Day of Resurrection?"

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He said,

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"Do you face any difficulty in seeing the sun and the moon when the sky is clear?"

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We replied, "No."

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He said,

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"Indeed, you will face no more difficulty in seeing your Lord on that Day

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than you do in seeing the two of them."

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Then he said,

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"A caller will proclaim,

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'Let every people go to whatever they used to worship.'

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So the devotees of the cross will depart with their cross,

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the idol worshippers with their idols,

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and the devotees of every false deity with their deities,

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until only those who used to worship Allah remain,

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whether righteous or wicked,

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along with remnants of the People of the Book.

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Then Hellfire will be brought forth,

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appearing as if it were a mirage.

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It will be said to the Jews,

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'What did you use to worship?'

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They will say,

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'We used to worship Ezra, the son of Allah.'

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It will be said,

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'You have lied;

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Allah has taken neither a female companion nor a son.

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So what do you desire?'

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They will say,

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'We desire that You give us water to drink.'

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It will be said,

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'Drink!'

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And they will collapse into Hell."

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In another narration:

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"A gesture will be made toward them,

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'Will you not go down to drink?'

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So they will be herded toward the Fire,

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looking like a mirage whose parts consume one another,

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and they will tumble headlong into the Fire.

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Then it will be said to the Christians,

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'What did you use to worship?'

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They will say,

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'We used to worship the Messiah, the son of Allah.'

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It will be said,

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'You have lied;

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Allah has taken neither a female companion nor a son.

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So what do you desire?'

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They will say,

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'We desire that You give us water to drink.'

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It will be said,

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'Drink!'

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And they will collapse into Hell,

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until only those who used to worship Allah remain, whether righteous or wicked."

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In another narration:

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"The Lord of the worlds will come to them

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in a form closest to that in which they had seen Him,

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and it will be said to them,

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'What keeps you here when the people have already gone?'

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They will say,

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'We parted from them in the world,

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though we were in greater need of them then than we are today,

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and we heard a caller proclaiming,

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"Let every people join what they used to worship,"

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and we are only waiting for our Lord.'

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He said,

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'Then the Compeller (al-Jabbar) will come to them

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and say,

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"I am your Lord."

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They will say,

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"You are our Lord."'

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In another narration:

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"They will say,

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'We associate nothing with Allah,'

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repeating it two or three times.

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None will speak to Him then except the prophets,

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and He will say,

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'Is there any sign between you and Him by which you would recognize Him?'

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They will say,

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'The Shin.'

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So He will lay bare His Shin,

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whereupon every believer will prostrate before Him,

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while those who used to prostrate to Allah only out of ostentation and seeking renown will remain.

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Such a person will try to prostrate,

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but his back will become stiff like a single solid plate.

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Then the Bridge will be brought

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and laid across the expanse of Hell."

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We said,

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"O Messenger of Allah,

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what is the Bridge?"

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He said,

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"It is a slippery, treacherous path,

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upon which are tongs, iron hooks,

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and broad, barbed thorns

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with bent spikes,

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found in Najd,

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known as the Sa'dan plant.

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The believers will cross over it like the blink of an eye, like lightning, like the wind,

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and like noble, thoroughbred horses and riding camels.

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So some will be saved completely unhurt,

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others will be saved after being scratched,

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and others will be thrown down into the fire of Hell,

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until the last of them crosses over being dragged along.

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You could not be more vehement in entreating me concerning a right

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that has clearly belonged to you than the believers will be on that Day

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in pleading with the Compeller.

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When they see that they have been saved,

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they will say regarding their brethren,

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'Our Lord, our brothers

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used to pray with us,

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fast with us,

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and do righteous deeds with us!'

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Thereupon Allah Almighty will say,

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'Go,

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and whoever you find in whose heart

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is the weight of a dinar of faith,

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bring them out.'

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And Allah will forbid the Fire to consume their faces.

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So they will come to them,

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while some of them have been submerged in the Fire up to their feet

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and up to the middle of their shins,

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and they will bring out those whom they recognize.

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Then they will return,

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and He will say,

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'Go,

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and whoever you find in whose heart

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is the weight of half a dinar of faith,

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bring them out.'

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So they will bring out those whom they recognize.

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Then they will return,

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and He will say,

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'Go,

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and whoever you find in whose heart

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is the weight of an atom of faith,

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bring them out.'

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So they will bring out those whom they recognize."

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Abu Sa'id said,

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"If you do not believe me, then recite:

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“Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward.” (4:40)

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'And if there is a good deed, He multiplies it.'

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"Then the prophets, the angels, and the believers will intercede,

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and the Compeller will say,

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'Only My intercession remains.'

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He will take a handful from the Fire

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and bring out people who have been turned to charcoal.

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They will be cast into a river at the entrances of Paradise

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called the Water of Life,

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and they will sprout along its banks just as a seed sprouts in the silt carried by a flood.

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You have surely seen it beside a rock

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or beside a tree:

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whatever part of it faces the sun grows green,

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and whatever part is in the shade remains white.

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They will emerge like pearls,

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seals will be placed around their necks,

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and they will enter Paradise.

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The people of Paradise will say,

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'These are the freed ones of the Most Merciful;

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He admitted them into Paradise without any good deed they performed

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or any virtue they sent forth.'

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Then it will be said to them,

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'You shall have all that you have seen, and the like of it along with it.'"

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Commentary on the Hadith:

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"Do you face any difficulty" (hal tudarrun):

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That is, does any harm or hardship afflict you,

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meaning injury or difficulty.

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It means you will not harm anyone,

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nor will anyone harm you through dispute, debate, or crowding,

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nor will you contradict one another or call one another liars.

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"Clear" (sahw):

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That is, without any clouds.

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"Devotees of the cross":

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These are the Christians.

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"Devotees of the idols":

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These are the polytheists.

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"The devotees of every false deity with their deities":

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That is, both the worshipper and the object of worship—among those pleased with being worshipped—

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will be gathered together.

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"Righteous" (barr):

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That is, obedient to his Lord.

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"Wicked" (fajir):

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That is, immersed in sins and wickedness.

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"Remnants" (ghubarat):

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That is, the remainders.

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"Mirage" (sarab):

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A mirage

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is what appears to people across flat plains in the middle of the day during intense heat,

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shimmering like water.

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"You have lied":

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The meaning is:

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they lied in their claim that Ezra is the son of Allah.

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"They will collapse":

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That is, on account of their extreme thirst and intense burning heat.

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"You have lied":

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That is, they lied in their claim

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"the Messiah, son of Allah."

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"What keeps you back?"

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meaning: "What prevents you?"

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"We parted ways with them,"

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meaning: we parted ways with people regarding the objects of their worship,

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"and we never associated with them,

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yet we are in greater need of Him today,"

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meaning: today we are in dire need of our Lord,

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"and we heard a herald proclaiming:

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'Let every people follow whatever they used to worship,'"

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and they are not among those who worshiped such false deities.

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"A sign,"

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meaning: a distinguishing mark.

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"Out of ostentation and seeking reputation,"

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meaning: merely to be seen and heard of men.

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"His back will turn into a single rigid plate,"

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meaning: the vertebrae of his spine will fuse straight,

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becoming a single bone that cannot bend for prostration.

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"The bridge,"

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that is, the Sirat.

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"Slippery,"

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*dahd* means slipping,

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"a treacherous causeway,"

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a place where the foot slips,

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and the intended meaning is:

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a slippery span upon which feet lose their footing.

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"Pincers,"

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a *khuttaf* is any curved iron hook,

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"and clamps,"

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which has the same meaning as pincers,

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"and barbed thorns,"

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which is a plant bearing rough, prickly burs

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that cling to the wool of sheep,

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and an iron instrument like it was sometimes fashioned for warfare.

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"Broad,"

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meaning: wide and expansive,

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"curved,"

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meaning: bent like a hook.

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"The Sa'dan,"

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a thorny plant that makes excellent pasture.

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"Like the blink of an eye,"

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meaning: like a fleeting glance.

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"Like noble steeds,"

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meaning: like thoroughbred horses,

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"and mounts,"

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referring to riding camels.

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"Scratched,"

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meaning: clawed and lacerated,

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"heaped up,"

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meaning: thrown headlong down.

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"Pleading,"

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meaning: passionately entreating.

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"The weight of an atom,"

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an atom is the speck of dust visible in a beam of sunlight.

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"And Allah will forbid the Fire from consuming their faces,"

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out of honor for them because of prostration.

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"They had been charred,"

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meaning: burned and blackened.

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"At the gates of Paradise,"

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the *afwah* of alleys and rivers are their points of entry,

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and what is meant here is:

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the entrance pathways to the palaces of Paradise.

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"The Water of Life,"

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an indication that extinction shall never overtake them thereafter,

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for they will come to life after being bathed in it, never to die again,

265
00:12:07,309 --> 00:12:10,080
and their bodies will flourish.

266
00:12:10,080 --> 00:12:11,600
"Its two banks,"

267
00:12:11,600 --> 00:12:12,720
the *haffah*

268
00:12:12,720 --> 00:12:14,480
means the side.

269
00:12:14,480 --> 00:12:15,919
"The seed,"

270
00:12:15,919 --> 00:12:19,759
a generic term for all seeds of herbs and greens,

271
00:12:19,759 --> 00:12:21,840
which break open when dry,

272
00:12:21,840 --> 00:12:25,970
and whenever rain falls the following season, they sprout.

273
00:12:25,970 --> 00:12:28,049
"In the silt left by a torrent,"

274
00:12:28,049 --> 00:12:29,250
the *hamil*

275
00:12:29,250 --> 00:12:31,889
is whatever the torrent carries along,

276
00:12:31,889 --> 00:12:34,129
such as mud and silt;

277
00:12:34,129 --> 00:12:36,610
when the seed settles firmly within it,

278
00:12:36,610 --> 00:12:39,409
it sprouts in a single day and night,

279
00:12:39,409 --> 00:12:42,980
so the Lawgiver informed us of the remarkable speed of their growth.

280
00:12:42,980 --> 00:12:45,139
"As though they were pearls,"

281
00:12:45,139 --> 00:12:47,970
meaning: in whiteness and radiant luster.

282
00:12:47,970 --> 00:12:50,529
"Seals around their necks,"

283
00:12:50,529 --> 00:12:55,809
he meant golden ornaments suspended from their necks like signets,

284
00:12:55,809 --> 00:12:58,129
as a hallmark by which they are recognized,

285
00:12:58,129 --> 00:13:00,769
while they are like pearls in purity.

286
00:13:00,769 --> 00:13:03,730
That mark was designated specifically for the neck

287
00:13:03,809 --> 00:13:06,929
because the neck signifies emancipation from the Fire,

288
00:13:06,929 --> 00:13:10,100
and it metaphorically represents the entire person.

289
00:13:10,100 --> 00:13:12,259
"The freedmen of the Most Merciful,"

290
00:13:12,259 --> 00:13:15,299
meaning: He emancipated them from the Fire,

291
00:13:15,299 --> 00:13:17,620
"without any good they had put forward,"

292
00:13:17,620 --> 00:13:19,620
meaning: of righteous deeds,

293
00:13:19,620 --> 00:13:22,620
though they were believers.

294
00:13:22,620 --> 00:13:26,460
Among the lessons derived from this hadith:

295
00:13:26,460 --> 00:13:27,820
First:

296
00:13:27,820 --> 00:13:30,779
The textual proofs from the Book and the Sunnah,

297
00:13:30,779 --> 00:13:33,740
along with the consensus of the Companions and the salaf of the Ummah, concur

298
00:13:33,740 --> 00:13:36,539
in affirming that the believers will see Allah, the Mighty and Majestic,

299
00:13:36,539 --> 00:13:39,519
in the Hereafter.

300
00:13:39,519 --> 00:13:40,960
Second:

301
00:13:40,960 --> 00:13:44,639
The Prophet's statement, peace and blessings of Allah be upon him:

302
00:13:44,639 --> 00:13:47,679
"Just as you do not struggle to see either of them,"

303
00:13:47,679 --> 00:13:51,039
draws an analogy between the act of seeing and the act of seeing in terms of clarity,

304
00:13:51,039 --> 00:13:54,320
the removal of doubt, and the elimination of dispute,

305
00:13:54,320 --> 00:13:59,230
not an analogy between the One seen and what is seen.

306
00:13:59,230 --> 00:14:00,590
Third:

307
00:14:00,590 --> 00:14:04,029
It contains proof of the highness of Allah, the Mighty and Majestic,

308
00:14:04,029 --> 00:14:06,139
above His creation.

309
00:14:06,139 --> 00:14:07,500
Fourth:

310
00:14:07,500 --> 00:14:09,340
On that Day, people

311
00:14:09,340 --> 00:14:13,340
will remain upon the creeds they held in the worldly life.

312
00:14:13,340 --> 00:14:14,860
Fifth:

313
00:14:14,860 --> 00:14:19,149
Earnest supplication to Allah to alleviate their distress.

314
00:14:19,149 --> 00:14:20,750
Sixth:

315
00:14:20,750 --> 00:14:22,750
Shaykh al-Islam said:

316
00:14:22,750 --> 00:14:26,029
"I have examined the works of Tafsir transmitted from the Companions,

317
00:14:26,029 --> 00:14:28,350
the hadiths they narrated,

318
00:14:28,350 --> 00:14:31,950
and have reviewed whatever Allah willed I review

319
00:14:31,950 --> 00:14:34,669
of major and minor compendiums—

320
00:14:34,669 --> 00:14:37,340
more than one hundred works of Tafsir—

321
00:14:37,340 --> 00:14:41,740
and down to this very hour, I have not found a single Companion

322
00:14:41,740 --> 00:14:45,340
who allegorically interpreted any of the verses of divine attributes

323
00:14:45,340 --> 00:14:47,419
or the hadiths of divine attributes

324
00:14:47,419 --> 00:14:51,179
in a manner contrary to their understood, accepted meaning.

325
00:14:51,179 --> 00:14:54,539
Rather, what has been transmitted from them by way of affirming and establishing them,

326
00:14:54,539 --> 00:14:57,500
and clarifying that they are indeed attributes of Allah,

327
00:14:57,500 --> 00:15:00,059
contrary to the claims of the figurative interpreters,

328
00:15:00,059 --> 00:15:02,620
is beyond what anyone can enumerate except Allah.

329
00:15:02,700 --> 00:15:08,940
Likewise, regarding what scholars have recorded and preserved from them, it is exceedingly abundant.

330
00:15:08,940 --> 00:15:10,620
The complete picture of this is

331
00:15:10,620 --> 00:15:12,860
that I have not found them disputing

332
00:15:12,860 --> 00:15:15,740
except concerning verses like the words of the Exalted: ﴿On the Day when the Shin shall be uncovered﴾;

333
00:15:15,740 --> 00:15:18,740
“On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,” (68:42)

334
00:15:18,740 --> 00:15:21,539
for it was narrated from Ibn Abbas and a group

335
00:15:21,539 --> 00:15:24,179
that it means severity:

336
00:15:24,179 --> 00:15:27,889
that Allah will uncover the severe distress of the Hereafter;

337
00:15:27,889 --> 00:15:30,370
while it was narrated from Abu Sa'id and another group

338
00:15:30,370 --> 00:15:33,009
that they counted it among the divine attributes,

339
00:15:33,009 --> 00:15:37,820
based on the hadith narrated by Abu Sa'id in the two Sahihs."

340
00:15:37,820 --> 00:15:39,259
Seventh:

341
00:15:39,259 --> 00:15:41,659
The hadith contains a description of the Sirat,

342
00:15:41,659 --> 00:15:44,700
which is a bridge set over Hell,

343
00:15:44,700 --> 00:15:48,379
and people will cross it in three categories:

344
00:15:48,379 --> 00:15:51,899
one category safe and sound, touched by nothing;

345
00:15:51,899 --> 00:15:55,580
another category scratched, yet ultimately delivered and saved;

346
00:15:55,580 --> 00:15:58,799
and a category cast down into Hell.

347
00:15:58,799 --> 00:16:00,240
Eighth:

348
00:16:00,240 --> 00:16:02,240
The believers' intense concern

349
00:16:02,240 --> 00:16:05,149
for interceding on behalf of their brethren.

350
00:16:05,149 --> 00:16:06,590
Ninth:

351
00:16:06,590 --> 00:16:10,350
A group among the disobedient monotheists will enter the Fire

352
00:16:10,350 --> 00:16:12,350
and then be brought out of it;

353
00:16:12,350 --> 00:16:15,470
the texts corroborating this are overwhelmingly numerous,

354
00:16:15,470 --> 00:16:18,940
and all authoritative scholars have reached consensus upon it.

355
00:16:18,940 --> 00:16:20,299
Tenth:

356
00:16:20,299 --> 00:16:24,299
Perpetrators of major sins do not abide eternally in the Fire;

357
00:16:24,299 --> 00:16:26,860
this is proven by the Book, the Sunnah,

358
00:16:26,860 --> 00:16:29,679
and the consensus of the salaf of the Ummah.

359
00:16:29,759 --> 00:16:31,600
Eleventh:

360
00:16:31,600 --> 00:16:35,950
The hadith indicates that the Fire will not consume the traces of prostration.

361
00:16:35,950 --> 00:16:37,789
Twelfth:

362
00:16:37,789 --> 00:16:41,580
The people of faith vary in their deeds.

363
00:16:41,580 --> 00:16:43,500
Thirteenth:

364
00:16:43,500 --> 00:16:46,419
Deeds are an integral part of faith.

365
00:16:46,419 --> 00:16:48,340
Fourteenth:

366
00:16:48,340 --> 00:16:53,070
Faith increases through obedience and decreases through disobedience.

367
00:16:53,070 --> 00:16:54,990
Fifteenth:

368
00:16:54,990 --> 00:17:00,340
Affirmation of intercession for the prophets, angels, and believers.

369
00:17:00,340 --> 00:17:02,340
Sixteenth:

370
00:17:02,340 --> 00:17:04,900
People in the Fire occupy varying downward tiers,

371
00:17:04,900 --> 00:17:09,039
and they differ in the duration of their stay within it.

372
00:17:09,039 --> 00:17:11,039
Seventeenth:

373
00:17:11,039 --> 00:17:15,119
The hadith proves that no deed is of benefit

374
00:17:15,119 --> 00:17:19,279
unless the heart is present and accompanied by a sincere intention.

375
00:17:19,279 --> 00:17:21,279
Eighteenth:

376
00:17:21,279 --> 00:17:24,640
An eloquent urging of servants toward obedience;

377
00:17:24,640 --> 00:17:29,119
for if He treats His disobedient servants with such mentioned grace,

378
00:17:29,119 --> 00:17:32,480
how then will He not treat His righteous servants with grace,

379
00:17:32,480 --> 00:17:37,660
especially when the mercy of Allah is near to the doers of good?

380
00:17:37,660 --> 00:17:39,660
Nineteenth:

381
00:17:39,660 --> 00:17:45,259
The hadith alludes to describing Allah the Exalted as possessing the power to bestow blessings,

382
00:17:45,259 --> 00:17:46,859
relieve anguish,

383
00:17:46,859 --> 00:17:49,180
and disclose what is concealed,

384
00:17:49,180 --> 00:17:51,819
distinguishing Him from idols,

385
00:17:51,819 --> 00:17:55,890
from which neither good nor righteousness can ever be hoped for.

386
00:17:55,890 --> 00:17:57,490
Twentieth:

387
00:17:57,490 --> 00:18:01,490
The hadith contains a rebuke and censure of the hypocrites,

388
00:18:01,490 --> 00:18:04,450
for they will be summoned in the Hereafter to prostrate

389
00:18:04,450 --> 00:18:07,650
just as the true believers are summoned,

390
00:18:07,650 --> 00:18:10,210
but prostration will prove impossible for them,

391
00:18:10,210 --> 00:18:13,730
and their backs will turn into a single rigid plate;

392
00:18:13,730 --> 00:18:16,609
thus Allah will expose their hypocrisy

393
00:18:16,609 --> 00:18:21,470
and firmly establish the proof against them.

394
00:18:21,630 --> 00:18:25,150
On the authority of Abu Sa'id al-Khudri, who said:

395
00:18:25,150 --> 00:18:29,230
The Messenger of Allah, peace and blessings of Allah be upon him, said:

396
00:18:29,230 --> 00:18:31,549
"While I was sleeping,

397
00:18:31,549 --> 00:18:34,349
I saw people being presented before me,

398
00:18:34,349 --> 00:18:36,430
and they were wearing shirts:

399
00:18:36,430 --> 00:18:39,150
"Some of which reached the breast,

400
00:18:39,150 --> 00:18:42,190
and some fell short of that.

401
00:18:42,190 --> 00:18:45,150
Then 'Umar ibn al-Khattab was presented before me,

402
00:18:45,150 --> 00:18:48,579
wearing a shirt that he was dragging along the ground."

403
00:18:48,579 --> 00:18:49,859
They asked,

404
00:18:49,859 --> 00:18:53,569
"How did you interpret that, O Messenger of Allah?"

405
00:18:53,569 --> 00:18:54,849
He replied,

406
00:18:54,849 --> 00:18:57,410
"[As] religious commitment."

407
00:18:57,410 --> 00:19:00,910
Commentary on the hadith:

408
00:19:00,910 --> 00:19:03,470
*Qumus* is the plural of *qamis* (shirt),

409
00:19:03,470 --> 00:19:05,809
a well-known article of clothing.

410
00:19:05,809 --> 00:19:08,769
*Thudy* is the plural of *thady* (breast),

411
00:19:08,769 --> 00:19:11,890
used for both men and women.

412
00:19:11,890 --> 00:19:14,289
"And some fell short of that,"

413
00:19:14,289 --> 00:19:16,059
meaning shorter than that.

414
00:19:16,059 --> 00:19:17,579
"He was dragging it":

415
00:19:17,579 --> 00:19:20,380
dragging it signifies an abundance that exceeded his personal needs

416
00:19:20,380 --> 00:19:22,380
and from which people derived benefit,

417
00:19:22,380 --> 00:19:25,819
unlike dragging one's garment in this world out of arrogance and pride,

418
00:19:25,819 --> 00:19:28,940
which is blameworthy.

419
00:19:28,940 --> 00:19:32,690
Key points of benefit from the hadith:

420
00:19:32,690 --> 00:19:33,970
First,

421
00:19:33,970 --> 00:19:36,369
righteous actions are an integral part of faith (*iman*),

422
00:19:36,369 --> 00:19:39,839
for faith and religion (*din*) share the same meaning here.

423
00:19:39,839 --> 00:19:41,200
Second,

424
00:19:41,200 --> 00:19:44,019
the people of faith vary in their levels of virtue.

425
00:19:44,019 --> 00:19:45,460
Third,

426
00:19:45,460 --> 00:19:47,539
the propriety of asking about dream interpretations;

427
00:19:47,539 --> 00:19:49,380
a shirt seen in a dream symbolizes

428
00:19:49,380 --> 00:19:50,740
religious commitment,

429
00:19:50,740 --> 00:19:55,569
and dragging it indicates the enduring legacy of one's good deeds.

430
00:19:55,569 --> 00:19:56,930
Fourth,

431
00:19:56,930 --> 00:20:00,539
an elucidation of the great virtue of 'Umar (may Allah be pleased with him).

432
00:20:00,539 --> 00:20:02,059
Fifth,

433
00:20:02,059 --> 00:20:05,579
a scholar is permitted to praise a virtuous person among his companions,

434
00:20:05,579 --> 00:20:09,579
provided there is no fear of causing him arrogance or temptation.

435
00:20:09,579 --> 00:20:10,779
Chapter:

436
00:20:10,779 --> 00:20:14,059
Modesty (*haya'*) is part of faith.

437
00:20:14,059 --> 00:20:17,900
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):

438
00:20:17,900 --> 00:20:20,779
The Prophet (peace and blessings of Allah be upon him) passed by

439
00:20:20,779 --> 00:20:24,859
a man who was admonishing his brother regarding modesty,

440
00:20:24,859 --> 00:20:26,299
saying,

441
00:20:26,299 --> 00:20:28,779
"You are indeed too modest,"

442
00:20:28,779 --> 00:20:31,500
to the extent that he seemed to imply

443
00:20:31,500 --> 00:20:33,789
that it had harmed him.

444
00:20:33,789 --> 00:20:38,109
Thereupon the Messenger of Allah (peace be upon him) said,

445
00:20:38,109 --> 00:20:43,150
"Leave him alone, for modesty is indeed part of faith."

446
00:20:43,150 --> 00:20:46,700
Commentary on the hadith:

447
00:20:46,700 --> 00:20:50,750
Modesty is among the traits and branches of faith.

448
00:20:50,829 --> 00:20:52,829
"He was admonishing him regarding modesty":

449
00:20:52,829 --> 00:20:56,190
meaning he was discouraging him from it, portraying his behavior as a flaw,

450
00:20:56,190 --> 00:20:58,190
and warning him against its consequences,

451
00:20:58,190 --> 00:21:00,750
viewing an excess of it as weakness.

452
00:21:00,750 --> 00:21:02,109
Yet modesty

453
00:21:02,109 --> 00:21:05,150
is an innate character trait that impels one to shun foul deeds

454
00:21:05,150 --> 00:21:09,950
and prevents one from neglecting the rights of those who possess them.

455
00:21:09,950 --> 00:21:13,680
Key points of benefit from the hadith:

456
00:21:13,680 --> 00:21:14,880
First,

457
00:21:14,880 --> 00:21:18,000
modesty is one of the branches of faith.

458
00:21:18,000 --> 00:21:19,440
Second,

459
00:21:19,440 --> 00:21:20,640
the hadith serves

460
00:21:20,720 --> 00:21:25,599
as an injunction to refrain from foul and vile acts,

461
00:21:25,599 --> 00:21:30,349
and from everything that brings shame upon the one who does it.

462
00:21:30,349 --> 00:21:31,869
Chapter:

463
00:21:31,869 --> 00:21:39,099
“Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.” (9:5)

464
00:21:39,099 --> 00:21:40,779
On the authority of Ibn 'Umar:

465
00:21:40,779 --> 00:21:45,339
The Messenger of Allah (peace and blessings of Allah be upon him) said,

466
00:21:45,339 --> 00:21:48,059
"I have been commanded to fight the people

467
00:21:48,059 --> 00:21:52,380
until they testify that there is no god but Allah

468
00:21:52,460 --> 00:21:55,660
and that Muhammad is the Messenger of Allah,

469
00:21:55,660 --> 00:21:57,660
establish the prayer,

470
00:21:57,660 --> 00:21:59,890
and pay the zakat.

471
00:21:59,890 --> 00:22:01,890
Once they do that,

472
00:22:01,890 --> 00:22:05,809
their lives and their wealth are inviolable from me,

473
00:22:05,809 --> 00:22:08,769
except by the right of Islam,

474
00:22:08,769 --> 00:22:12,369
and their ultimate reckoning is with Allah."

475
00:22:12,369 --> 00:22:15,869
Commentary on the hadith:

476
00:22:15,869 --> 00:22:17,869
"And establish the prayer":

477
00:22:17,869 --> 00:22:23,140
meaning to perform it consistently, fulfilling all its conditions and essential pillars.

478
00:22:23,140 --> 00:22:26,220
"Are inviolable" (*'usimu*): meaning protected.

479
00:22:26,220 --> 00:22:28,460
"And their ultimate reckoning is with Allah":

480
00:22:28,460 --> 00:22:30,859
meaning the judgment of their hidden secrets belongs to Him alone,

481
00:22:30,859 --> 00:22:34,460
whereas we judge solely by what is outward.

482
00:22:34,460 --> 00:22:38,779
Key points of benefit from the hadith:

483
00:22:38,779 --> 00:22:39,980
First,

484
00:22:39,980 --> 00:22:45,740
articulating the two testimonies of faith is a mandatory condition for entering Islam.

485
00:22:45,740 --> 00:22:47,259
Second,

486
00:22:47,259 --> 00:22:49,259
judgment must be based on outward actions;

487
00:22:49,259 --> 00:22:52,940
whoever openly displays Islam and observes its pillars,

488
00:22:52,940 --> 00:22:54,720
hands must be withheld from him.

489
00:22:54,720 --> 00:22:56,240
Third,

490
00:22:56,240 --> 00:23:01,920
if a Muslim commits an act that Islamic law requires retribution for,

491
00:23:01,920 --> 00:23:03,920
such as legal retaliation (*qisas*), a prescribed penalty (*hadd*),

492
00:23:03,920 --> 00:23:07,119
or compensation for damaged property and the like,

493
00:23:07,119 --> 00:23:10,779
he is held accountable for it.

494
00:23:10,779 --> 00:23:15,250
Chapter: On those who state that faith is action.

495
00:23:15,250 --> 00:23:16,930
On the authority of Abu Hurayrah:

496
00:23:16,930 --> 00:23:21,410
The Messenger of Allah (peace and blessings of Allah be upon him) was asked,

497
00:23:21,410 --> 00:23:23,950
"Which deed is the best?"

498
00:23:23,950 --> 00:23:25,390
He replied,

499
00:23:25,470 --> 00:23:28,799
"Faith in Allah and His Messenger."

500
00:23:28,799 --> 00:23:31,839
It was asked, "Then what?"

501
00:23:31,839 --> 00:23:33,119
He said,

502
00:23:33,119 --> 00:23:36,369
"Jihad in the cause of Allah."

503
00:23:36,369 --> 00:23:37,569
It was asked,

504
00:23:37,569 --> 00:23:39,410
"Then what?"

505
00:23:39,410 --> 00:23:40,690
He said,

506
00:23:40,690 --> 00:23:43,599
"An accepted Hajj (*Hajj mabrur*)."

507
00:23:43,599 --> 00:23:47,180
Commentary on the hadith:

508
00:23:47,180 --> 00:23:49,819
"Jihad in the cause of Allah":

509
00:23:49,819 --> 00:23:51,500
Jihad was given precedence here

510
00:23:51,500 --> 00:23:55,740
because it can become an individual obligation just like other communal duties,

511
00:23:55,819 --> 00:23:59,019
its benefit extends to the entire Ummah,

512
00:23:59,019 --> 00:24:02,940
and it serves as a defense of the sanctuary and core of Islam.

513
00:24:02,940 --> 00:24:05,390
"An accepted Hajj (*Hajj mabrur*)":

514
00:24:05,390 --> 00:24:06,750
an accepted Hajj

515
00:24:06,750 --> 00:24:09,470
is one that is untainted by any sin;

516
00:24:09,470 --> 00:24:10,750
and it has been said:

517
00:24:10,750 --> 00:24:14,539
it is the pure and acceptable Hajj.

518
00:24:14,539 --> 00:24:18,319
Key points of benefit from the hadith:

519
00:24:18,319 --> 00:24:19,599
First,

520
00:24:19,599 --> 00:24:24,640
the hadith began with faith, followed by jihad, and then Hajj;

521
00:24:24,640 --> 00:24:28,420
this specific order corresponded to the circumstance and need of the questioner.

522
00:24:28,420 --> 00:24:29,859
Second,

523
00:24:29,859 --> 00:24:34,380
actions are an integral component of faith.

524
00:24:34,380 --> 00:24:38,220
Chapter: When Islam is not embraced in true conviction,

525
00:24:38,220 --> 00:24:42,539
but out of outward surrender or fear of being killed.

526
00:24:42,539 --> 00:24:45,650
On the authority of Sa'd, who said:

527
00:24:45,650 --> 00:24:52,769
The Messenger of Allah (peace and blessings of Allah be upon him) distributed gifts to a group of men while I was sitting among them.

528
00:24:52,769 --> 00:24:54,210
He said:

529
00:24:54,210 --> 00:25:00,450
The Messenger of Allah (peace and blessings of Allah be upon him) left out one man and did not give him anything,

530
00:25:00,450 --> 00:25:03,009
yet he was the one I admired most among them.

531
00:25:03,009 --> 00:25:07,390
So I went up to the Messenger of Allah (peace be upon him)

532
00:25:07,390 --> 00:25:09,150
and whispered to him privately,

533
00:25:09,150 --> 00:25:10,349
saying,

534
00:25:10,349 --> 00:25:12,349
"Why have you bypassed so-and-so?

535
00:25:12,349 --> 00:25:15,869
By Allah, I truly deem him to be a believer."

536
00:25:15,869 --> 00:25:16,990
He replied,

537
00:25:16,990 --> 00:25:18,750
"Or merely a Muslim?"

538
00:25:18,750 --> 00:25:19,950
He said:

539
00:25:19,950 --> 00:25:22,269
I remained silent for a short while,

540
00:25:22,269 --> 00:25:25,200
but then what I knew of the man's virtue overwhelmed me,

541
00:25:25,200 --> 00:25:26,400
so I said,

542
00:25:26,400 --> 00:25:28,079
"O Messenger of Allah!

543
00:25:28,079 --> 00:25:30,079
Why have you bypassed so-and-so?

544
00:25:30,240 --> 00:25:33,819
By Allah, I truly deem him to be a believer."

545
00:25:33,819 --> 00:25:34,859
He replied,

546
00:25:34,859 --> 00:25:36,740
"Or merely a Muslim?"

547
00:25:36,740 --> 00:25:37,859
He said:

548
00:25:37,859 --> 00:25:40,420
I remained silent for a short while,

549
00:25:40,420 --> 00:25:43,220
but then what I knew of the man's virtue overwhelmed me,

550
00:25:43,220 --> 00:25:44,420
so I said,

551
00:25:44,420 --> 00:25:46,259
"O Messenger of Allah!

552
00:25:46,259 --> 00:25:48,420
Why have you bypassed so-and-so?

553
00:25:48,420 --> 00:25:52,160
By Allah, I truly deem him to be a believer."

554
00:25:52,160 --> 00:25:53,279
He replied,

555
00:25:53,279 --> 00:25:54,799
"Or merely a Muslim?"

556
00:25:54,799 --> 00:25:56,240
That is,

557
00:25:56,240 --> 00:25:57,680
he said,

558
00:25:57,680 --> 00:25:59,839
"I give to a man

559
00:25:59,839 --> 00:26:02,640
even though another is dearer to me than him,

560
00:26:02,640 --> 00:26:06,880
out of fear that he might be thrown headlong into the Fire."

561
00:26:06,880 --> 00:26:10,319
Commentary on the hadith:

562
00:26:10,319 --> 00:26:15,009
"Chapter: When Islam is not embraced in true conviction":

563
00:26:15,009 --> 00:26:17,490
when Islam is adopted in this manner,

564
00:26:17,490 --> 00:26:20,930
it will not benefit its bearer in the Hereafter.

565
00:26:20,930 --> 00:26:22,670
*Raht*:

566
00:26:22,670 --> 00:26:24,269
meaning a small group of people.

567
00:26:24,269 --> 00:26:26,480
"The one I admired most among them":

568
00:26:26,480 --> 00:26:30,079
meaning the most virtuous and righteous among them in my assessment.

569
00:26:30,509 --> 00:26:32,670
"Why have you bypassed so-and-so?":

570
00:26:32,670 --> 00:26:36,670
meaning what is the reason for turning away from so-and-so?

571
00:26:36,670 --> 00:26:37,950
And "so-and-so" (*fulan*)

572
00:26:37,950 --> 00:26:42,259
is a placeholder for the actual name of the individual being discussed.

573
00:26:42,259 --> 00:26:43,859
"I whispered to him privately":

574
00:26:43,859 --> 00:26:45,700
meaning I spoke with him confidentially,

575
00:26:45,700 --> 00:26:48,019
and private counsel (*munajah* or *najwa*)

576
00:26:48,019 --> 00:26:50,960
is a confidential conversation between two persons.

577
00:26:50,960 --> 00:26:53,920
"That he might be thrown headlong into the Fire":

578
00:26:53,920 --> 00:26:56,880
meaning cast upside down into the Fire.

579
00:26:56,880 --> 00:26:58,319
The intended meaning is:

580
00:26:58,400 --> 00:27:01,279
"I win his heart over by giving him gifts,

581
00:27:01,279 --> 00:27:06,480
fearing that he might lapse into disbelief or the like if he is denied."

582
00:27:06,480 --> 00:27:10,140
Key points of benefit from the hadith:

583
00:27:10,140 --> 00:27:11,420
First,

584
00:27:11,420 --> 00:27:14,940
the permissibility of interceding in matters that are not prohibited,

585
00:27:14,940 --> 00:27:18,539
and of reiterating one's appeal to the interceded party on the same issue,

586
00:27:18,539 --> 00:27:21,680
provided it does not lead to any harm.

587
00:27:21,680 --> 00:27:23,119
Second,

588
00:27:23,119 --> 00:27:29,119
no blame attaches to the one appealed to if he declines the intercession for an overriding interest,

589
00:27:29,119 --> 00:27:31,839
though he should excuse himself to the intercessor

590
00:27:31,839 --> 00:27:35,660
and clarify his reason for declining it.

591
00:27:35,660 --> 00:27:37,099
Third,

592
00:27:37,099 --> 00:27:40,220
striving to guide the unguided

593
00:27:40,220 --> 00:27:43,940
takes precedence over bestowing favors upon the already guided.

594
00:27:43,940 --> 00:27:45,220
Fourth,

595
00:27:45,220 --> 00:27:48,819
the legitimacy of giving money to people of hypocrisy

596
00:27:48,819 --> 00:27:51,779
and to those lacking true conviction in Islam,

597
00:27:51,779 --> 00:27:53,660
for the purpose of winning over their hearts

598
00:27:53,660 --> 00:27:56,509
for an overriding benefit.

599
00:27:56,509 --> 00:27:57,950
Fifth:

600
00:27:57,950 --> 00:28:01,230
guidance toward refraining from asking [for financial support].

601
00:28:01,230 --> 00:28:02,750
Sixth:

602
00:28:02,750 --> 00:28:04,190
the apparent meaning of the hadith

603
00:28:04,190 --> 00:28:08,910
necessitates distinguishing between faith (iman) and submission (Islam) when they are mentioned together.