In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents:
Abridged Sahih al-Bukhari.
"Chapter: Performing Ghusl upon Embracing Islam,
and Tethering a Captive in the Mosque."
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) dispatched a cavalry detachment toward Najd,
and they brought back a man from the Banu Hanifah
named Thumamah ibn Uthal.
They tied him to one of the pillars of the Mosque,
and the Prophet (peace be upon him) came out to him
and asked, "What do you have to say for yourself, Thumamah?"
He replied, "I have good expectations, O Muhammad.
If you kill me, you kill a person of noble blood;
and if you show favor, you show favor to an appreciative man.
But if you desire wealth,
then ask of it whatever you wish."
He was left until the following day,
when the Prophet asked him again, "What do you have to say for yourself, Thumamah?"
He replied, "Only what I already told you:
if you show favor, you show favor to an appreciative man."
So he left him until the day after that,
and again asked, "What do you have to say for yourself, Thumamah?"
He replied, "I have only what I already told you."
The Prophet then said, "Release Thumamah."
So he went to an enclosure with water near the Mosque,
performed ghusl, and then entered the Mosque,
declaring, "I bear witness that there is no god but Allah,
and I bear witness that Muhammad is the Messenger of Allah.
O Muhammad!
By Allah, there was no face on the face of the earth
more hateful to me than your face,
but your face has now become the dearest of all faces to me!
By Allah, there was no religion more hateful to me than your religion,
but your religion has now become the dearest of all religions to me!
By Allah, there was no land more hateful to me than your land,
but your land has now become the dearest of all lands to me!
Your horsemen captured me while I was intending to perform 'Umrah;
so what do you advise?"
The Messenger of Allah (peace be upon him) gave him glad tidings
and instructed him to perform 'Umrah.
When he arrived in Mecca,
someone said to him,
"Have you turned apostate?"
He replied, "No!
Rather, I have embraced Islam alongside Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him).
And no, by Allah!
Not a single grain of wheat shall come to you from al-Yamamah
until the Prophet (peace be upon him) gives permission for it."
Commentary on the hadith:
"A cavalry detachment" (khaylan):
meaning horsemen,
and they numbered thirty riders,
under the command of Muhammad ibn Maslamah (may Allah be pleased with him).
"Toward Najd" (qibala Najd):
meaning in the direction of Najd,
and Najd is a region in the Arabian Peninsula.
"And they brought back":
meaning they returned after nineteen nights.
"To one of the pillars" (bi-sariyah):
meaning a column.
"I have good expectations":
meaning: you are not one to commit injustice;
rather, you pardon and treat people kindly.
"If you kill me, you kill a person of noble blood" (dha dam):
meaning a person of status whose blood would be avenged.
"And if you show favor, you show favor to an appreciative man":
meaning: if you treat me kindly by pardoning me,
then pardoning is among the traits of the noble,
and your favor will not be wasted,
for you will have bestowed it upon a noble man who remembers kindness and never forgets a good deed.
"But if you desire wealth":
meaning a ransom.
"Release Thumamah":
meaning untie his bonds and let him go.
"To an enclosure with water" (ila najl):
al-najl refers to spring water welling up from the earth.
"The Messenger of Allah (peace be upon him) gave him glad tidings":
meaning of the good of this worldly life and the Hereafter.
"Have you turned apostate?" (sabawta):
meaning: have you abandoned your religion for another?
"From al-Yamamah":
al-Yamamah is a locality within Najd.
Lessons derived from the hadith:
From this hadith, we learn:
Guidance toward treating people in accordance with their social status;
An illustration of the Prophet's profound mercy toward creation;
The permissibility of a non-Muslim entering the mosque;
The recommendation of gentleness and clemency toward captives;
That the ruler, regarding a rational adult captive, has the prerogative of:
executing him, enslaving him,
releasing him unconditionally as an act of grace,
or setting him free for a ransom;
The legitimacy of performing ghusl upon embracing Islam,
though scholars differ as to whether it is obligatory;
Guidance toward adopting excellence (ihsan) in dealing with people,
for kindness erases enmity and solidifies love;
And the permissibility of imposing economic sanctions for the public interest,
provided that the boycott bears fruit without harming Muslims.
"Chapter: Pitching a Tent in the Mosque for the Sick and Others."
On the authority of 'A'ishah (may Allah be pleased with her), who said:
Sa'd was wounded on the Day of the Trench.
A man from Quraysh shot him,
a man named Hibban ibn al-'Ariqah,
striking him in the medial vein.
So the Prophet (peace and blessings of Allah be upon him) pitched a tent in the Mosque so he could visit him from close by.
When the Messenger of Allah returned from the Trench,
he laid down his arms and performed ghusl.
Then Gabriel (peace be upon him) came to him,
shaking dust from his head,
and said,
"Have you laid down your weapons?
By Allah, I have not laid them down!
March out against them!"
The Prophet (peace be upon him) asked,
"To where?"
Gabriel pointed toward Banu Qurayzah.
So the Messenger of Allah set out against them,
and they eventually surrendered to his judgment,
but he referred the verdict to Sa'd.
Sa'd said,
"I rule concerning them
that the combatants be killed,
the women and children taken captive,
and their properties distributed."
And on the authority of 'A'ishah:
Sa'd supplicated,
"O Allah, You know that there is no one against whom I would love to fight in Your cause
more than a people who denied Your Messenger (peace be upon him) and drove him out.
O Allah, I think You have brought an end to the war between us and them;
but if anything remains of war against Quraysh,
then keep me alive for it so that I may fight them in Your cause.
Yet if You have ended the war,
then cause my wound to burst open and let my death be through it."
Thereupon, it burst open at his upper chest.
Nothing alarmed those
in the neighboring tent belonging to the Banu Ghifar
except blood flowing toward them.
They cried out,
"O people of the tent!
What is this flowing to us from your direction?"
And behold, Sa'd's wound was profusely bleeding;
and he passed away from it (may Allah be pleased with him).
"Sa'd was wounded":
meaning Sa'd ibn Mu'adh (may Allah be pleased with him).
"In the medial vein" (al-akhal):
al-akhal is a major vein in the middle of the arm,
often described as the life vein.
"The Prophet pitched a tent":
meaning he erected a tent and secured it with stakes driven into the ground,
"so he could visit him" (li-ya'udahu):
'iyadah means visiting the sick,
"from close by":
meaning to make visiting him easier and proximate.
"He laid down his arms":
meaning he took off his weapons,
because the battle had concluded.
"So the Messenger of Allah set out against them":
meaning he besieged them.
"And they surrendered to his judgment":
meaning:
they consented and submitted to the judgment of the Prophet (peace be upon him).
"He referred the verdict to Sa'd":
meaning he placed the judgment in the hands of Sa'd (may Allah be pleased with him).
"That the combatants be killed":
meaning those capable of fighting.
"Taken captive":
meaning made into bondservants and captives.
"The women and children" (dhurriyyah):
al-dhurriyyah refers to human offspring, male and female alike.
"Ended the war":
meaning brought it to a close.
"From his upper chest" (labbah):
al-labbah is the base of the neck where sacrifices are slaughtered,
the place where a necklace rests on the chest.
"Nothing alarmed them":
meaning that while they were resting in peace and quiet,
they were suddenly startled by the sight of blood,
and it terrified them.
"A tent belonging to Banu Ghifar":
this was the tent of Rufaydah al-Ansariyyah (may Allah be pleased with her),
who used to treat the wounded
and dedicated her service to caring for destitute Muslims seeking Allah's reward.
"Profusely bleeding" (yaghdu jurhuhu daman):
meaning blood was steadily gushing from his wound.
Lessons derived from the hadith:
From this hadith, we learn:
The permissibility of staying in the mosque out of necessity;
The permissibility of using the mosque to treat the wounded and the sick;
That a leader or scholar may order a sick person to be moved to a place
that makes visiting him easier and nearer,
especially if traveling to visit that patient would be burdensome for him;
The permissibility of appointing an arbitrator in major matters;
A demonstration of the great virtue of Sa'd ibn Mu'adh (may Allah be pleased with him);
An illustration of the virtue of striving in the cause of Allah Almighty;
The permissibility of wishing for martyrdom in the cause of Allah Almighty;
And in the hadith,
it is shown that the angels fought alongside the Prophet (peace and blessings of Allah be upon him).
It also shows that Gabriel (peace be upon him)
fought alongside the Prophet (peace be upon him).
Chapter: Bringing a camel into the mosque due to an ailment.
On the authority of Umm Salamah, who said in a narration:
The Messenger of Allah (peace be upon him) said while he was in Makkah,
when he intended to depart—
and Umm Salamah had not yet performed the circumambulation (tawaf) around the House, though she intended to depart—
"I complained to the Messenger of Allah (peace be upon him) that I was ailing."
He said, "Circumambulate behind the people while you are riding."
"So I circumambulated while the Messenger of Allah (peace be upon him) was praying beside the House,
reciting Surah at-Tur: 'By the mount, and by a Book inscribed.'"
In another narration: "So she did not pray until she departed."
Commentary on the hadith:
"I am ailing" (ashtaki) means: "I am sick."
Among the benefits of the hadith:
It is derived from the hadith
that it is from the Sunnah for women to keep apart from men during circumambulation and prayer.
It also contains the permissibility of circumambulating while riding for one who has an excuse,
whereas regarding one without an excuse, there is scholarly disagreement.
It also contains guidance for one riding a beast to avoid the passageway of people as much as possible.
Chapter.
On the authority of Anas (may Allah be pleased with him):
Two men left the presence of the Prophet (peace be upon him)
on a dark night,
and behold, there was a light before them,
until they separated,
whereupon the light separated with each of them.
Commentary on the hadith:
"Two men":
they were 'Abbad ibn Bishr
and Usayd ibn Hudayr (may Allah be pleased with them both).
"Before them" (bayna aydihima)
means: in front of them.
Among the benefits of the hadith:
In the hadith is evidence for the miraculous graces (karamat) of the righteous.
And the most entitled of people to these miraculous graces
are the Companions of the Prophet (peace be upon him)
and those who follow their guidance.
It also demonstrates the virtue of walking to mosques and study circles.
Chapter: The small door (khawkhah) and passageway in the mosque.
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him):
The Messenger of Allah (peace be upon him)
sat upon the pulpit and said,
"Allah has given a servant the choice
between granting him whatever he wishes of the splendor of this world,
and that which is with Him,
and he chose that which is with Him."
Abu Bakr wept and said,
"May our fathers and our mothers be ransomed for you!"
We were astonished at him,
and the people said,
"Look at this elder!
The Messenger of Allah (peace be upon him) informs
of a servant given the choice by Allah between being granted the splendor of this world
and that which is with Him,
yet he says,
'May our fathers and our mothers be ransomed for you!'"
But it was the Messenger of Allah (peace be upon him) who was the one given the choice,
and Abu Bakr was the most knowledgeable among us regarding him.
And the Messenger of Allah (peace be upon him) said—
in a narration:
"O Abu Bakr, do not weep.
Indeed, the person who has favored me the most with his companionship and his wealth is Abu Bakr.
If I were to take an intimate friend (khalil) from my Ummah,
I would have taken Abu Bakr,
but there is the intimate bond of Islam."
In another narration:
"Rather, the brotherhood of Islam and its affection.
Let no small door remain in the mosque except the small door of Abu Bakr."
Commentary on the hadith:
Chapter: The small door and passageway in the mosque.
"Al-Khawkhah":
a small door between two houses.
"A servant":
meaning the Prophet (peace be upon him).
"The splendor of this world":
meaning its delight, beauty, and adornment.
The meaning is:
as much as he wished of long life, staying in this world, and enjoying it.
"And that which is with Him":
meaning what Allah, the Exalted and Majestic, has prepared for him of enduring bliss.
"We were astonished at him":
meaning they wondered at his weeping and his offering ransom for the Messenger of Allah (peace be upon him),
as they did not grasp what the Messenger of Allah (peace be upon him) intended by his words.
"The person who has favored me the most with his companionship and wealth is Abu Bakr":
meaning the most generous and liberal toward us with himself and his wealth;
it does not denote reminding of favors or boasting of benevolence,
as that invalidates the reward.
"If I were to take..."
"To take" (ittakhadha)
means: to choose and elect.
"An intimate friend" (khalil):
intimacy (khullah) is the purest form of affection,
and the intimate friend
is the one who aligns with your inner traits
and walks alongside you in your path.
"The intimate bond of Islam":
meaning the brotherhood of Islam and its affection.
"Khawkhah":
meaning a small door.
Among the benefits of the hadith:
It is derived from the hadith
that one is urged to choose that which is with Allah
and to renounce worldly desires,
as well as making known those of the righteous who chose that.
It also shows the intense love of the Companions (may Allah be pleased with them) for the Prophet (peace be upon him).
It also proves the permissibility of saying,
"May our fathers and mothers be ransomed for the Prophet (peace be upon him)."
It also demonstrates the permissibility of weeping over someone suffering from a terminal illness.
It also demonstrates the merit of Abu Bakr as-Siddiq (may Allah be pleased with him).
Indeed, as-Siddiq (may Allah be pleased with him) has virtues and rights
in which no other created being shares with him;
for he is the most knowledgeable of the Companions (may Allah be pleased with them).
In the hadith there is also an allusion to the caliphate of Abu Bakr as-Siddiq (may Allah be pleased with him).
It also urges gratitude for good companionship,
and the permissibility of praising a companion
when fitnah (temptation or pride) is safely avoided for him.
It also urges the harmonious union of souls
and the offering of affection for the brotherhood of Islam.
The hadith also indicates that mosques should be protected from people opening numerous entryways into them,
except for an entrance that is genuinely needed.
The hadith further indicates that the intimate friend (khalil) ranks above a close friend (siddiq) and a brother,
though there is disagreement regarding their exact hierarchy.
The hadith also indicates that no one truly attains the reality of knowledge
except one who possesses deep understanding;
and through such understanding, Abu Bakr (may Allah be pleased with him) rightly deserved it.
On the authority of Ibn 'Abbas, who said:
The Messenger of Allah (peace be upon him) came out during his terminal illness,
having wrapped his head with a piece of cloth,
and he sat upon the pulpit.
He praised Allah and extolled Him,
then said:
"Indeed, there is no one among the people more generous to me with himself and his wealth than Abu Bakr ibn Abi Quhafah.
And if I were to take an intimate friend from among mankind,
I would have taken Abu Bakr as an intimate friend;
but the intimate bond of Islam is superior."
In another narration:
"Rather, he is my brother and my companion.
Close up from me every small door leading into this mosque
except the small door of Abu Bakr."
In another narration:
Or he said:
"Khayr..."
"For he appointed him..."
or he said:
"He decreed it..."
Commentary on the hadith:
"Having wrapped his head":
meaning he bound and tied his head
"with a piece of cloth":
meaning a headband.
"Close up":
he intended the sealing and abolishing of these doors,
"except the small door of Abu Bakr."
Since he closed all the doors except the door of Abu Bakr (may Allah be pleased with him),
it indicated that he would come out from it to lead the prayer.
Thus, it was as if he (peace be upon him)
indicated that the one to succeed him would do likewise.
Among the benefits of the hadith:
It is derived from the hadith
that it is permissible to wrap a bandage around the head.
It also demonstrates the virtue of Abu Bakr (may Allah be pleased with him).
In the hadith is also an allusion to the caliphate of Abu Bakr (may Allah be pleased with him).
It also demonstrates the virtue of spending in the cause of Allah, the Exalted and Majestic, and spreading the message.
It also indicates the permissibility of opening doors to mosques according to need.
Chapter: Raising the voice in mosques.
On the authority of as-Sa'ib ibn Yazid, who said:
While I was standing in the mosque,
a man threw pebbles at me.
I looked,
and behold, it was 'Umar ibn al-Khattab.
He said,
"Go and bring me these two men."
So I brought them to him.
He asked,
"Who are you?"
or, "Where are you from?"
They replied,
"From the people of at-Ta'if."
He said,
"Had you been from the people of this city, I would have made it painful for you!
You raise your voices in the mosque of the Messenger of Allah (peace be upon him)?!"
Commentary on the hadith:
"He threw pebbles at me":
meaning he tossed small stones at me.
"Had you been from the people of this city":
meaning from Madinah.
"I would have made it painful for you":
meaning by beating you.
Among the benefits of the hadith:
It is derived from the hadith
that it is legitimate to accept the excuse of those who are ignorant of the ruling,
whenever it concerns a matter that can easily be overlooked.
It also shows the permissibility of the leader disciplining anyone who raises his voice in the mosque with clamor and the like.
The ruler may also state the reason for which the offender deserved punishment.
It also shows the obligation of venerating and revering the Prophet (peace be upon him).
Chapter: Study Circles and Sitting in the Mosque.
On the authority of Ibn 'Umar, who said:
A man asked the Prophet (peace and blessings of Allah be upon him) while he was upon the pulpit,
"What do you say regarding the night prayer?"
He replied,
"It is offered two rak'ahs by two."
"Then, if he fears the approach of dawn,"
"let him pray a single rak'ah,"
"which will make odd-numbered what he has prayed."
And he used to say,
"Make the last of your night prayer an odd number (witr),"
for the Prophet (peace be upon him) commanded it.
Commentary on the hadith:
"Chapter: Study Circles and Sitting in the Mosque."
What is meant by "circle" here
is people sitting together in the form of a circle in the mosque.
"What do you say regarding the night prayer?"
That is: what is the manner of performing the night prayer?
"Then, if he fears the approach of dawn,"
meaning that he might miss the Witr prayer,
"let him pray a single rak'ah,"
meaning one rak'ah.
Points of benefit from the hadith:
It is derived from this hadith that:
There is no harm in the khatib answering when asked about a religious matter while delivering the sermon,
and doing so does not invalidate or disrupt his sermon.
It also contains a clarification that the voluntary night prayer is performed two rak'ahs by two,
and that Witr can be a single rak'ah,
though there is scholarly disagreement on this matter.
It also indicates that the time for the Witr prayer
extends until the break of dawn.
It also contains an encouragement to maintain the Witr prayer regularly.
It also directs that asking questions is the key to knowledge.
Chapter: Lying Down in the Mosque and Stretching Out the Legs.
On the authority of Ibn Shihab,
from 'Abbad Ibn Tamim,
from his paternal uncle,
that he saw the Messenger of Allah (peace and blessings of Allah be upon him) lying on his back in the mosque,
placing one of his legs over the other.
And from Ibn Shihab,
from Sa'id Ibn al-Musayyib, who said:
'Umar and 'Uthman used to do that as well.
Commentary on the hadith:
"Lying down"
means lying flat on his back.
"His paternal uncle"
is 'Abdullah Ibn Zayd, may Allah be pleased with him.
Points of benefit from the hadith:
It is derived from this hadith that:
It is permissible to recline, lie down, and take all forms of rest in the mosque,
provided one remains properly covered,
and so long as it causes no inconvenience or harm to others.
The hadith also serves as evidence for the authoritative legal status of the Sunnah of the Rightly-Guided Caliphs.