WEBVTT

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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,

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and their bodies will flourish.

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"Its two banks,"

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the *haffah*

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means the side.

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"The seed,"

00:12:15.919 --> 00:12:19.759
a generic term for all seeds of herbs and greens,

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which break open when dry,

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and whenever rain falls the following season, they sprout.

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"In the silt left by a torrent,"

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the *hamil*

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is whatever the torrent carries along,

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such as mud and silt;

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when the seed settles firmly within it,

00:12:36.610 --> 00:12:39.409
it sprouts in a single day and night,

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so the Lawgiver informed us of the remarkable speed of their growth.

00:12:42.980 --> 00:12:45.139
"As though they were pearls,"

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meaning: in whiteness and radiant luster.

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"Seals around their necks,"

00:12:50.529 --> 00:12:55.809
he meant golden ornaments suspended from their necks like signets,

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as a hallmark by which they are recognized,

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while they are like pearls in purity.

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That mark was designated specifically for the neck

00:13:03.809 --> 00:13:06.929
because the neck signifies emancipation from the Fire,

00:13:06.929 --> 00:13:10.100
and it metaphorically represents the entire person.

00:13:10.100 --> 00:13:12.259
"The freedmen of the Most Merciful,"

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meaning: He emancipated them from the Fire,

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"without any good they had put forward,"

00:13:17.620 --> 00:13:19.620
meaning: of righteous deeds,

00:13:19.620 --> 00:13:22.620
though they were believers.

00:13:22.620 --> 00:13:26.460
Among the lessons derived from this hadith:

00:13:26.460 --> 00:13:27.820
First:

00:13:27.820 --> 00:13:30.779
The textual proofs from the Book and the Sunnah,

00:13:30.779 --> 00:13:33.740
along with the consensus of the Companions and the salaf of the Ummah, concur

00:13:33.740 --> 00:13:36.539
in affirming that the believers will see Allah, the Mighty and Majestic,

00:13:36.539 --> 00:13:39.519
in the Hereafter.

00:13:39.519 --> 00:13:40.960
Second:

00:13:40.960 --> 00:13:44.639
The Prophet's statement, peace and blessings of Allah be upon him:

00:13:44.639 --> 00:13:47.679
"Just as you do not struggle to see either of them,"

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,

00:13:51.039 --> 00:13:54.320
the removal of doubt, and the elimination of dispute,

00:13:54.320 --> 00:13:59.230
not an analogy between the One seen and what is seen.

00:13:59.230 --> 00:14:00.590
Third:

00:14:00.590 --> 00:14:04.029
It contains proof of the highness of Allah, the Mighty and Majestic,

00:14:04.029 --> 00:14:06.139
above His creation.

00:14:06.139 --> 00:14:07.500
Fourth:

00:14:07.500 --> 00:14:09.340
On that Day, people

00:14:09.340 --> 00:14:13.340
will remain upon the creeds they held in the worldly life.

00:14:13.340 --> 00:14:14.860
Fifth:

00:14:14.860 --> 00:14:19.149
Earnest supplication to Allah to alleviate their distress.

00:14:19.149 --> 00:14:20.750
Sixth:

00:14:20.750 --> 00:14:22.750
Shaykh al-Islam said:

00:14:22.750 --> 00:14:26.029
"I have examined the works of Tafsir transmitted from the Companions,

00:14:26.029 --> 00:14:28.350
the hadiths they narrated,

00:14:28.350 --> 00:14:31.950
and have reviewed whatever Allah willed I review

00:14:31.950 --> 00:14:34.669
of major and minor compendiums—

00:14:34.669 --> 00:14:37.340
more than one hundred works of Tafsir—

00:14:37.340 --> 00:14:41.740
and down to this very hour, I have not found a single Companion

00:14:41.740 --> 00:14:45.340
who allegorically interpreted any of the verses of divine attributes

00:14:45.340 --> 00:14:47.419
or the hadiths of divine attributes

00:14:47.419 --> 00:14:51.179
in a manner contrary to their understood, accepted meaning.

00:14:51.179 --> 00:14:54.539
Rather, what has been transmitted from them by way of affirming and establishing them,

00:14:54.539 --> 00:14:57.500
and clarifying that they are indeed attributes of Allah,

00:14:57.500 --> 00:15:00.059
contrary to the claims of the figurative interpreters,

00:15:00.059 --> 00:15:02.620
is beyond what anyone can enumerate except Allah.

00:15:02.700 --> 00:15:08.940
Likewise, regarding what scholars have recorded and preserved from them, it is exceedingly abundant.

00:15:08.940 --> 00:15:10.620
The complete picture of this is

00:15:10.620 --> 00:15:12.860
that I have not found them disputing

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﴾;

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)

00:15:18.740 --> 00:15:21.539
for it was narrated from Ibn Abbas and a group

00:15:21.539 --> 00:15:24.179
that it means severity:

00:15:24.179 --> 00:15:27.889
that Allah will uncover the severe distress of the Hereafter;

00:15:27.889 --> 00:15:30.370
while it was narrated from Abu Sa'id and another group

00:15:30.370 --> 00:15:33.009
that they counted it among the divine attributes,

00:15:33.009 --> 00:15:37.820
based on the hadith narrated by Abu Sa'id in the two Sahihs."

00:15:37.820 --> 00:15:39.259
Seventh:

00:15:39.259 --> 00:15:41.659
The hadith contains a description of the Sirat,

00:15:41.659 --> 00:15:44.700
which is a bridge set over Hell,

00:15:44.700 --> 00:15:48.379
and people will cross it in three categories:

00:15:48.379 --> 00:15:51.899
one category safe and sound, touched by nothing;

00:15:51.899 --> 00:15:55.580
another category scratched, yet ultimately delivered and saved;

00:15:55.580 --> 00:15:58.799
and a category cast down into Hell.

00:15:58.799 --> 00:16:00.240
Eighth:

00:16:00.240 --> 00:16:02.240
The believers' intense concern

00:16:02.240 --> 00:16:05.149
for interceding on behalf of their brethren.

00:16:05.149 --> 00:16:06.590
Ninth:

00:16:06.590 --> 00:16:10.350
A group among the disobedient monotheists will enter the Fire

00:16:10.350 --> 00:16:12.350
and then be brought out of it;

00:16:12.350 --> 00:16:15.470
the texts corroborating this are overwhelmingly numerous,

00:16:15.470 --> 00:16:18.940
and all authoritative scholars have reached consensus upon it.

00:16:18.940 --> 00:16:20.299
Tenth:

00:16:20.299 --> 00:16:24.299
Perpetrators of major sins do not abide eternally in the Fire;

00:16:24.299 --> 00:16:26.860
this is proven by the Book, the Sunnah,

00:16:26.860 --> 00:16:29.679
and the consensus of the salaf of the Ummah.

00:16:29.759 --> 00:16:31.600
Eleventh:

00:16:31.600 --> 00:16:35.950
The hadith indicates that the Fire will not consume the traces of prostration.

00:16:35.950 --> 00:16:37.789
Twelfth:

00:16:37.789 --> 00:16:41.580
The people of faith vary in their deeds.

00:16:41.580 --> 00:16:43.500
Thirteenth:

00:16:43.500 --> 00:16:46.419
Deeds are an integral part of faith.

00:16:46.419 --> 00:16:48.340
Fourteenth:

00:16:48.340 --> 00:16:53.070
Faith increases through obedience and decreases through disobedience.

00:16:53.070 --> 00:16:54.990
Fifteenth:

00:16:54.990 --> 00:17:00.340
Affirmation of intercession for the prophets, angels, and believers.

00:17:00.340 --> 00:17:02.340
Sixteenth:

00:17:02.340 --> 00:17:04.900
People in the Fire occupy varying downward tiers,

00:17:04.900 --> 00:17:09.039
and they differ in the duration of their stay within it.

00:17:09.039 --> 00:17:11.039
Seventeenth:

00:17:11.039 --> 00:17:15.119
The hadith proves that no deed is of benefit

00:17:15.119 --> 00:17:19.279
unless the heart is present and accompanied by a sincere intention.

00:17:19.279 --> 00:17:21.279
Eighteenth:

00:17:21.279 --> 00:17:24.640
An eloquent urging of servants toward obedience;

00:17:24.640 --> 00:17:29.119
for if He treats His disobedient servants with such mentioned grace,

00:17:29.119 --> 00:17:32.480
how then will He not treat His righteous servants with grace,

00:17:32.480 --> 00:17:37.660
especially when the mercy of Allah is near to the doers of good?

00:17:37.660 --> 00:17:39.660
Nineteenth:

00:17:39.660 --> 00:17:45.259
The hadith alludes to describing Allah the Exalted as possessing the power to bestow blessings,

00:17:45.259 --> 00:17:46.859
relieve anguish,

00:17:46.859 --> 00:17:49.180
and disclose what is concealed,

00:17:49.180 --> 00:17:51.819
distinguishing Him from idols,

00:17:51.819 --> 00:17:55.890
from which neither good nor righteousness can ever be hoped for.

00:17:55.890 --> 00:17:57.490
Twentieth:

00:17:57.490 --> 00:18:01.490
The hadith contains a rebuke and censure of the hypocrites,

00:18:01.490 --> 00:18:04.450
for they will be summoned in the Hereafter to prostrate

00:18:04.450 --> 00:18:07.650
just as the true believers are summoned,

00:18:07.650 --> 00:18:10.210
but prostration will prove impossible for them,

00:18:10.210 --> 00:18:13.730
and their backs will turn into a single rigid plate;

00:18:13.730 --> 00:18:16.609
thus Allah will expose their hypocrisy

00:18:16.609 --> 00:18:21.470
and firmly establish the proof against them.

00:18:21.630 --> 00:18:25.150
On the authority of Abu Sa'id al-Khudri, who said:

00:18:25.150 --> 00:18:29.230
The Messenger of Allah, peace and blessings of Allah be upon him, said:

00:18:29.230 --> 00:18:31.549
"While I was sleeping,

00:18:31.549 --> 00:18:34.349
I saw people being presented before me,

00:18:34.349 --> 00:18:36.430
and they were wearing shirts:

00:18:36.430 --> 00:18:39.150
"Some of which reached the breast,

00:18:39.150 --> 00:18:42.190
and some fell short of that.

00:18:42.190 --> 00:18:45.150
Then 'Umar ibn al-Khattab was presented before me,

00:18:45.150 --> 00:18:48.579
wearing a shirt that he was dragging along the ground."

00:18:48.579 --> 00:18:49.859
They asked,

00:18:49.859 --> 00:18:53.569
"How did you interpret that, O Messenger of Allah?"

00:18:53.569 --> 00:18:54.849
He replied,

00:18:54.849 --> 00:18:57.410
"[As] religious commitment."

00:18:57.410 --> 00:19:00.910
Commentary on the hadith:

00:19:00.910 --> 00:19:03.470
*Qumus* is the plural of *qamis* (shirt),

00:19:03.470 --> 00:19:05.809
a well-known article of clothing.

00:19:05.809 --> 00:19:08.769
*Thudy* is the plural of *thady* (breast),

00:19:08.769 --> 00:19:11.890
used for both men and women.

00:19:11.890 --> 00:19:14.289
"And some fell short of that,"

00:19:14.289 --> 00:19:16.059
meaning shorter than that.

00:19:16.059 --> 00:19:17.579
"He was dragging it":

00:19:17.579 --> 00:19:20.380
dragging it signifies an abundance that exceeded his personal needs

00:19:20.380 --> 00:19:22.380
and from which people derived benefit,

00:19:22.380 --> 00:19:25.819
unlike dragging one's garment in this world out of arrogance and pride,

00:19:25.819 --> 00:19:28.940
which is blameworthy.

00:19:28.940 --> 00:19:32.690
Key points of benefit from the hadith:

00:19:32.690 --> 00:19:33.970
First,

00:19:33.970 --> 00:19:36.369
righteous actions are an integral part of faith (*iman*),

00:19:36.369 --> 00:19:39.839
for faith and religion (*din*) share the same meaning here.

00:19:39.839 --> 00:19:41.200
Second,

00:19:41.200 --> 00:19:44.019
the people of faith vary in their levels of virtue.

00:19:44.019 --> 00:19:45.460
Third,

00:19:45.460 --> 00:19:47.539
the propriety of asking about dream interpretations;

00:19:47.539 --> 00:19:49.380
a shirt seen in a dream symbolizes

00:19:49.380 --> 00:19:50.740
religious commitment,

00:19:50.740 --> 00:19:55.569
and dragging it indicates the enduring legacy of one's good deeds.

00:19:55.569 --> 00:19:56.930
Fourth,

00:19:56.930 --> 00:20:00.539
an elucidation of the great virtue of 'Umar (may Allah be pleased with him).

00:20:00.539 --> 00:20:02.059
Fifth,

00:20:02.059 --> 00:20:05.579
a scholar is permitted to praise a virtuous person among his companions,

00:20:05.579 --> 00:20:09.579
provided there is no fear of causing him arrogance or temptation.

00:20:09.579 --> 00:20:10.779
Chapter:

00:20:10.779 --> 00:20:14.059
Modesty (*haya'*) is part of faith.

00:20:14.059 --> 00:20:17.900
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):

00:20:17.900 --> 00:20:20.779
The Prophet (peace and blessings of Allah be upon him) passed by

00:20:20.779 --> 00:20:24.859
a man who was admonishing his brother regarding modesty,

00:20:24.859 --> 00:20:26.299
saying,

00:20:26.299 --> 00:20:28.779
"You are indeed too modest,"

00:20:28.779 --> 00:20:31.500
to the extent that he seemed to imply

00:20:31.500 --> 00:20:33.789
that it had harmed him.

00:20:33.789 --> 00:20:38.109
Thereupon the Messenger of Allah (peace be upon him) said,

00:20:38.109 --> 00:20:43.150
"Leave him alone, for modesty is indeed part of faith."

00:20:43.150 --> 00:20:46.700
Commentary on the hadith:

00:20:46.700 --> 00:20:50.750
Modesty is among the traits and branches of faith.

00:20:50.829 --> 00:20:52.829
"He was admonishing him regarding modesty":

00:20:52.829 --> 00:20:56.190
meaning he was discouraging him from it, portraying his behavior as a flaw,

00:20:56.190 --> 00:20:58.190
and warning him against its consequences,

00:20:58.190 --> 00:21:00.750
viewing an excess of it as weakness.

00:21:00.750 --> 00:21:02.109
Yet modesty

00:21:02.109 --> 00:21:05.150
is an innate character trait that impels one to shun foul deeds

00:21:05.150 --> 00:21:09.950
and prevents one from neglecting the rights of those who possess them.

00:21:09.950 --> 00:21:13.680
Key points of benefit from the hadith:

00:21:13.680 --> 00:21:14.880
First,

00:21:14.880 --> 00:21:18.000
modesty is one of the branches of faith.

00:21:18.000 --> 00:21:19.440
Second,

00:21:19.440 --> 00:21:20.640
the hadith serves

00:21:20.720 --> 00:21:25.599
as an injunction to refrain from foul and vile acts,

00:21:25.599 --> 00:21:30.349
and from everything that brings shame upon the one who does it.

00:21:30.349 --> 00:21:31.869
Chapter:

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)

00:21:39.099 --> 00:21:40.779
On the authority of Ibn 'Umar:

00:21:40.779 --> 00:21:45.339
The Messenger of Allah (peace and blessings of Allah be upon him) said,

00:21:45.339 --> 00:21:48.059
"I have been commanded to fight the people

00:21:48.059 --> 00:21:52.380
until they testify that there is no god but Allah

00:21:52.460 --> 00:21:55.660
and that Muhammad is the Messenger of Allah,

00:21:55.660 --> 00:21:57.660
establish the prayer,

00:21:57.660 --> 00:21:59.890
and pay the zakat.

00:21:59.890 --> 00:22:01.890
Once they do that,

00:22:01.890 --> 00:22:05.809
their lives and their wealth are inviolable from me,

00:22:05.809 --> 00:22:08.769
except by the right of Islam,

00:22:08.769 --> 00:22:12.369
and their ultimate reckoning is with Allah."

00:22:12.369 --> 00:22:15.869
Commentary on the hadith:

00:22:15.869 --> 00:22:17.869
"And establish the prayer":

00:22:17.869 --> 00:22:23.140
meaning to perform it consistently, fulfilling all its conditions and essential pillars.

00:22:23.140 --> 00:22:26.220
"Are inviolable" (*'usimu*): meaning protected.

00:22:26.220 --> 00:22:28.460
"And their ultimate reckoning is with Allah":

00:22:28.460 --> 00:22:30.859
meaning the judgment of their hidden secrets belongs to Him alone,

00:22:30.859 --> 00:22:34.460
whereas we judge solely by what is outward.

00:22:34.460 --> 00:22:38.779
Key points of benefit from the hadith:

00:22:38.779 --> 00:22:39.980
First,

00:22:39.980 --> 00:22:45.740
articulating the two testimonies of faith is a mandatory condition for entering Islam.

00:22:45.740 --> 00:22:47.259
Second,

00:22:47.259 --> 00:22:49.259
judgment must be based on outward actions;

00:22:49.259 --> 00:22:52.940
whoever openly displays Islam and observes its pillars,

00:22:52.940 --> 00:22:54.720
hands must be withheld from him.

00:22:54.720 --> 00:22:56.240
Third,

00:22:56.240 --> 00:23:01.920
if a Muslim commits an act that Islamic law requires retribution for,

00:23:01.920 --> 00:23:03.920
such as legal retaliation (*qisas*), a prescribed penalty (*hadd*),

00:23:03.920 --> 00:23:07.119
or compensation for damaged property and the like,

00:23:07.119 --> 00:23:10.779
he is held accountable for it.

00:23:10.779 --> 00:23:15.250
Chapter: On those who state that faith is action.

00:23:15.250 --> 00:23:16.930
On the authority of Abu Hurayrah:

00:23:16.930 --> 00:23:21.410
The Messenger of Allah (peace and blessings of Allah be upon him) was asked,

00:23:21.410 --> 00:23:23.950
"Which deed is the best?"

00:23:23.950 --> 00:23:25.390
He replied,

00:23:25.470 --> 00:23:28.799
"Faith in Allah and His Messenger."

00:23:28.799 --> 00:23:31.839
It was asked, "Then what?"

00:23:31.839 --> 00:23:33.119
He said,

00:23:33.119 --> 00:23:36.369
"Jihad in the cause of Allah."

00:23:36.369 --> 00:23:37.569
It was asked,

00:23:37.569 --> 00:23:39.410
"Then what?"

00:23:39.410 --> 00:23:40.690
He said,

00:23:40.690 --> 00:23:43.599
"An accepted Hajj (*Hajj mabrur*)."

00:23:43.599 --> 00:23:47.180
Commentary on the hadith:

00:23:47.180 --> 00:23:49.819
"Jihad in the cause of Allah":

00:23:49.819 --> 00:23:51.500
Jihad was given precedence here

00:23:51.500 --> 00:23:55.740
because it can become an individual obligation just like other communal duties,

00:23:55.819 --> 00:23:59.019
its benefit extends to the entire Ummah,

00:23:59.019 --> 00:24:02.940
and it serves as a defense of the sanctuary and core of Islam.

00:24:02.940 --> 00:24:05.390
"An accepted Hajj (*Hajj mabrur*)":

00:24:05.390 --> 00:24:06.750
an accepted Hajj

00:24:06.750 --> 00:24:09.470
is one that is untainted by any sin;

00:24:09.470 --> 00:24:10.750
and it has been said:

00:24:10.750 --> 00:24:14.539
it is the pure and acceptable Hajj.

00:24:14.539 --> 00:24:18.319
Key points of benefit from the hadith:

00:24:18.319 --> 00:24:19.599
First,

00:24:19.599 --> 00:24:24.640
the hadith began with faith, followed by jihad, and then Hajj;

00:24:24.640 --> 00:24:28.420
this specific order corresponded to the circumstance and need of the questioner.

00:24:28.420 --> 00:24:29.859
Second,

00:24:29.859 --> 00:24:34.380
actions are an integral component of faith.

00:24:34.380 --> 00:24:38.220
Chapter: When Islam is not embraced in true conviction,

00:24:38.220 --> 00:24:42.539
but out of outward surrender or fear of being killed.

00:24:42.539 --> 00:24:45.650
On the authority of Sa'd, who said:

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.

00:24:52.769 --> 00:24:54.210
He said:

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,

00:25:00.450 --> 00:25:03.009
yet he was the one I admired most among them.

00:25:03.009 --> 00:25:07.390
So I went up to the Messenger of Allah (peace be upon him)

00:25:07.390 --> 00:25:09.150
and whispered to him privately,

00:25:09.150 --> 00:25:10.349
saying,

00:25:10.349 --> 00:25:12.349
"Why have you bypassed so-and-so?

00:25:12.349 --> 00:25:15.869
By Allah, I truly deem him to be a believer."

00:25:15.869 --> 00:25:16.990
He replied,

00:25:16.990 --> 00:25:18.750
"Or merely a Muslim?"

00:25:18.750 --> 00:25:19.950
He said:

00:25:19.950 --> 00:25:22.269
I remained silent for a short while,

00:25:22.269 --> 00:25:25.200
but then what I knew of the man's virtue overwhelmed me,

00:25:25.200 --> 00:25:26.400
so I said,

00:25:26.400 --> 00:25:28.079
"O Messenger of Allah!

00:25:28.079 --> 00:25:30.079
Why have you bypassed so-and-so?

00:25:30.240 --> 00:25:33.819
By Allah, I truly deem him to be a believer."

00:25:33.819 --> 00:25:34.859
He replied,

00:25:34.859 --> 00:25:36.740
"Or merely a Muslim?"

00:25:36.740 --> 00:25:37.859
He said:

00:25:37.859 --> 00:25:40.420
I remained silent for a short while,

00:25:40.420 --> 00:25:43.220
but then what I knew of the man's virtue overwhelmed me,

00:25:43.220 --> 00:25:44.420
so I said,

00:25:44.420 --> 00:25:46.259
"O Messenger of Allah!

00:25:46.259 --> 00:25:48.420
Why have you bypassed so-and-so?

00:25:48.420 --> 00:25:52.160
By Allah, I truly deem him to be a believer."

00:25:52.160 --> 00:25:53.279
He replied,

00:25:53.279 --> 00:25:54.799
"Or merely a Muslim?"

00:25:54.799 --> 00:25:56.240
That is,

00:25:56.240 --> 00:25:57.680
he said,

00:25:57.680 --> 00:25:59.839
"I give to a man

00:25:59.839 --> 00:26:02.640
even though another is dearer to me than him,

00:26:02.640 --> 00:26:06.880
out of fear that he might be thrown headlong into the Fire."

00:26:06.880 --> 00:26:10.319
Commentary on the hadith:

00:26:10.319 --> 00:26:15.009
"Chapter: When Islam is not embraced in true conviction":

00:26:15.009 --> 00:26:17.490
when Islam is adopted in this manner,

00:26:17.490 --> 00:26:20.930
it will not benefit its bearer in the Hereafter.

00:26:20.930 --> 00:26:22.670
*Raht*:

00:26:22.670 --> 00:26:24.269
meaning a small group of people.

00:26:24.269 --> 00:26:26.480
"The one I admired most among them":

00:26:26.480 --> 00:26:30.079
meaning the most virtuous and righteous among them in my assessment.

00:26:30.509 --> 00:26:32.670
"Why have you bypassed so-and-so?":

00:26:32.670 --> 00:26:36.670
meaning what is the reason for turning away from so-and-so?

00:26:36.670 --> 00:26:37.950
And "so-and-so" (*fulan*)

00:26:37.950 --> 00:26:42.259
is a placeholder for the actual name of the individual being discussed.

00:26:42.259 --> 00:26:43.859
"I whispered to him privately":

00:26:43.859 --> 00:26:45.700
meaning I spoke with him confidentially,

00:26:45.700 --> 00:26:48.019
and private counsel (*munajah* or *najwa*)

00:26:48.019 --> 00:26:50.960
is a confidential conversation between two persons.

00:26:50.960 --> 00:26:53.920
"That he might be thrown headlong into the Fire":

00:26:53.920 --> 00:26:56.880
meaning cast upside down into the Fire.

00:26:56.880 --> 00:26:58.319
The intended meaning is:

00:26:58.400 --> 00:27:01.279
"I win his heart over by giving him gifts,

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fearing that he might lapse into disbelief or the like if he is denied."

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Key points of benefit from the hadith:

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First,

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the permissibility of interceding in matters that are not prohibited,

00:27:14.940 --> 00:27:18.539
and of reiterating one's appeal to the interceded party on the same issue,

00:27:18.539 --> 00:27:21.680
provided it does not lead to any harm.

00:27:21.680 --> 00:27:23.119
Second,

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,

00:27:29.119 --> 00:27:31.839
though he should excuse himself to the intercessor

00:27:31.839 --> 00:27:35.660
and clarify his reason for declining it.

00:27:35.660 --> 00:27:37.099
Third,

00:27:37.099 --> 00:27:40.220
striving to guide the unguided

00:27:40.220 --> 00:27:43.940
takes precedence over bestowing favors upon the already guided.

00:27:43.940 --> 00:27:45.220
Fourth,

00:27:45.220 --> 00:27:48.819
the legitimacy of giving money to people of hypocrisy

00:27:48.819 --> 00:27:51.779
and to those lacking true conviction in Islam,

00:27:51.779 --> 00:27:53.660
for the purpose of winning over their hearts

00:27:53.660 --> 00:27:56.509
for an overriding benefit.

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Fifth:

00:27:57.950 --> 00:28:01.230
guidance toward refraining from asking [for financial support].

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Sixth:

00:28:02.750 --> 00:28:04.190
the apparent meaning of the hadith

00:28:04.190 --> 00:28:08.910
necessitates distinguishing between faith (iman) and submission (Islam) when they are mentioned together.