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

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Ifadah Center

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for Humanities Studies and Research

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presents

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Abridged Sahih al-Bukhari

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On the authority of Ibn ‘Abbas (may Allah be pleased with them both), who said:

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"Thursday! And what is Thursday?"

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Then he wept until his tears moistened the pebbles.

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He said:

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The illness of the Messenger of Allah (peace and blessings of Allah be upon him) intensified on a Thursday.

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He said:

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"Bring me a writing tablet,

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so that I may write for you a document after which you will never go astray."

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Then they disputed.

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In one narration:

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‘Umar said:

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"The Prophet (peace be upon him) is overcome by pain,

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and we have the Book of Allah; it is sufficient for us."

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They differed and the clamor grew loud.

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Yet, dispute is not appropriate in the presence of a Prophet.

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They said:

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"The Messenger of Allah (peace be upon him) is delirious."

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He said:

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"Leave me,

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for what I am in is better than what you are calling me to."

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Before his death, he gave three instructions:

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"Expel the polytheists from the Arabian Peninsula,

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bestow gifts upon the delegations just as I used to bestow upon them,"

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and I forgot the third.

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In one narration:

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Ibn ‘Abbas went out saying:

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"The tragedy, the true tragedy,

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is what came between the Messenger of Allah (peace be upon him) and his writing."

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Commentary on the hadith:

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*Khadaba* means moistened.

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*Al-Hasba’* means pebbles.

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*Waja‘uhu* refers to his final illness.

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*Tanaza‘u* means they differed.

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*Hajara* means he spoke incoherently.

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It is said:

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"A sick person *hajara* when he raves."

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"From the Arabian Peninsula":

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From ‘Aden to Iraq in length,

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and from Jeddah to the Levant in width.

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"Bestow gifts upon the delegations":

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Meaning, give rewards to the delegations.

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These are those who visit the rulers for meetings, to request aid, and so forth.

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"And I forgot the third":

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One of the narrators of the hadith forgot it.

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It is said it was the Qur’an,

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it is said it was the equipping of Usamah’s army,

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and it is said other things.

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*Al-Raziyyah*:

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Meaning the calamity.

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From the benefits of the hadith:

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The hadith refutes the claim that the Prophet (peace be upon him)

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did not appoint a successor for the leadership.

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It also shows that a leader may give instructions at his death regarding what he deems to be in the best interest of the Ummah.

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Chapter: Knowledge and Exhortation at Night

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On the authority of Umm Salamah, who said:

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The Prophet (peace be upon him) woke up one night and said:

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"Subhan Allah!

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In one narration:

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"La ilaha illa Allah!

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What trials have been sent down tonight?

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And what treasures have been opened?

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Who will awaken the dwellers of the chambers?

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For how many a woman clothed in this world will be naked in the Hereafter."

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Commentary on the hadith:

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*Unzila*:

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Meaning revealed.

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*Al-Fitan*:

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Meaning the punishment.

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*Al-Khaza’in*:

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Meaning the treasures of mercy.

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*Al-Hujurat*:

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Meaning the dwellings of the wives of the Prophet (peace be upon him).

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*Fa-rubba*:

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Meaning, how many.

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"Clothed in this world":

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Meaning wearing garments.

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"Naked in the Hereafter":

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Meaning she has no reward in the Hereafter.

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From the benefits of the hadith:

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One learns from the hadith:

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The legitimacy of remembering Allah after waking up,

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the guidance to look after one’s family,

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and waking them for worship.

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Chapter: Conversing at Night about Knowledge

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On the authority of ‘Abdullah Ibn ‘Umar, who said:

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The Prophet (peace be upon him) performed

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the ‘Isha’ prayer at the end of his life.

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When he finished the prayer,

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the Prophet (peace be upon him) stood up

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and said:

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"Do you see this night of yours?

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For at the head of one hundred years,

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not one person who is on the face of the earth today will remain."

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The people were confused by the statement of the Messenger of Allah (peace be upon him)

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regarding what they were discussing about these hadiths concerning a hundred years.

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But the Prophet (peace be upon him) only meant:

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"Not one who is on the face of the earth today will remain,"

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intending by that

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that this century would come to an end.

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Commentary on the hadith:

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*Al-Samar* is conversation at night.

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*Ara’aytum* is a word for questioning and seeking information.

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*Fawahila al-nas*:

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Meaning they misunderstood and erred in interpretation.

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*Fi maqalah*:

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Meaning in the statement.

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*Takhram dhalika al-qarn*:

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He meant the end of the century upon the passing of one hundred years from that statement.

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It was the century in which he was living,

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meaning its people would pass away and none of them would remain after one hundred years.

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He did not mean that the world would perish entirely.

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From the benefits of the hadith:

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The hadith is among the signs of Prophethood.

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This duration marks the end of the generation they were in.

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One learns from the hadith:

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Whoever knows the shortness of his life

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should strive in worship.

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On the authority of ‘Abdullah Ibn ‘Abbas,

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that he spent a night at the house of Maymunah, the wife of the Prophet (peace be upon him),

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who was his maternal aunt.

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In one narration:

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"To see how the prayer of the Messenger of Allah (peace be upon him) was at night."

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I lay down across the width of the pillow,

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while the Messenger of Allah (peace be upon him) and his wife lay along its length.

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The Messenger of Allah (peace be upon him) slept

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until the middle of the night,

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or a little before or after it.

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The Messenger of Allah (peace be upon him) woke up.

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In one narration:

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He said:

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"The little boy has slept."

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He sat up, wiping the sleep from his face with his hand.

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In one narration:

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He sat up and looked at the sky.

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Then he recited the last ten verses of Surah Al ‘Imran.

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Then he went to a hanging water skin,

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performed wudu’ from it, and performed it well.

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Then he stood to pray.

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Ibn ‘Abbas said:

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I stood and did as he did.

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Then I went and stood by his side.

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He placed his right hand on my head,

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and took hold of my right ear, twisting it.

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In one narration:

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He took hold of my forelock.

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He placed me on his right side.

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He prayed two rak‘ahs,

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then two rak‘ahs,

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then two rak‘ahs,

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then two rak‘ahs,

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then two rak‘ahs,

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then two rak‘ahs,

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then he performed witr.

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In one narration:

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The prayer of the Prophet (peace be upon him)

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was thirteen rak‘ahs,

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meaning at night.

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Then he lay down.

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In one narration:

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Then he slept

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until I heard his snoring or heavy breathing.

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Until the caller to prayer came to him,

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so he stood up

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and prayed two light rak‘ahs,

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then went out and prayed the morning prayer.

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And in one narration, he added:

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He used to say in his supplication:

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"O Allah, place light in my heart,

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and in my vision light,

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and in my hearing light,

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and to my right light,

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and to my left light,

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and above me light,

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and below me light,

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and in front of me light,

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and behind me light,

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and grant me light."

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Commentary on the hadith:

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*Fad-taja‘tu*:

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Meaning I placed my side on the ground.

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"Across the width of the pillow":

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On the side and edge of the pillow.

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It is said:

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Width is the opposite of length.

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"Then he recited the last ten verses":

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Of Surah Al ‘Imran.

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They are from His saying, the Almighty:

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"Indeed, in the creation of the heavens and the earth..."

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to the end of the surah.

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*Shann*:

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Meaning a water container.

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If it is made of leather and worn out.

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"I did as he did":

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Meaning: He performed ablution in a manner similar to how he performed it.

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Rubbing it.

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Meaning: He massages and rubs it.

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Then he performed the Witr prayer.

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This implies that he prayed thirteen rak'ahs.

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The young boy slept.

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A diminutive form of "ghulam" (boy).

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It refers to a child who has not yet reached the age of puberty.

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By my forelock.

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The "dhu'abah" is the braid.

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His snoring or heavy breathing.

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The "ghatit" (snoring).

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It is a sound a sleeper makes with his breath when in a deep sleep.

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In his supplication.

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Meaning: When he wakes up during the night.

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And it is said: in his prayer.

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From the benefits of the hadith.

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One learns from the hadith.

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That minor actions do not invalidate the prayer.

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And the validity of the prayer of a discerning child.

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And the validity of congregational prayer in voluntary (nafilah) prayers.

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And that the minimum number for a congregation is two.

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And the permissibility of a child spending the night with his righteous relatives.

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And the permissibility of a man sleeping with his wife without engaging in intercourse.

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In the presence of some of her unmarriageable kin (mahram).

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It also contains the permissibility of pinching a child's ear for the purpose of discipline.

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Or for the purpose of affection.

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And the recommendation of night prayer.

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And reciting the mentioned verses after waking from sleep.

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And the recommendation of the mu'adhdhin coming to the Imam.

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And informing him of the commencement of the prayer (iqamah).

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It also contains guidance toward shortening the two rak'ahs before the morning prayer.

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While being mindful of performing them properly.

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The hadith clarifies the merit of Ibn 'Abbas, may Allah be pleased with them both.

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And his eagerness for the Prophetic guidance.

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Chapter: Preserving Knowledge.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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They say that Abu Hurayrah narrates too many hadiths.

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But Allah is the One to whom we shall return.

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And they say: "What is the matter with the Muhajirun and the Ansar that they do not narrate as he does?"

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My brothers among the Muhajirun were occupied by trading in the marketplaces.

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And my brothers among the Ansar were occupied by working on their lands.

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I was a poor man.

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I would stay with the Messenger of Allah, peace be upon him, just to fill my stomach.

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In one narration:

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So I would neither eat leavened bread nor wear fine garments.

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And no man or woman served me.

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I would press my stomach against the pebbles due to hunger.

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I would ask a man to recite a verse to me.

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Even though it was with me.

249
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So that he might take me home and feed me.

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The kindest of people to the poor was Ja'far Ibn Abi Talib.

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He would take us home and feed us whatever was in his house.

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He would even bring out to us an empty skin container.

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We would split it open and lick whatever was inside it.

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I am present when they are absent.

255
00:13:05,740 --> 00:13:08,450
And I retain when they forget.

256
00:13:08,529 --> 00:13:12,610
One day, the Prophet, peace be upon him, said:

257
00:13:12,610 --> 00:13:18,289
"No one among you will spread out his garment until I finish this speech of mine,"

258
00:13:18,289 --> 00:13:20,850
"Then gather it to his chest,"

259
00:13:20,850 --> 00:13:25,100
"But he will never forget anything of my speech."

260
00:13:25,100 --> 00:13:29,740
So I spread out my cloak, and I had no other garment on me.

261
00:13:29,740 --> 00:13:34,620
Until the Prophet, peace be upon him, finished his speech.

262
00:13:34,620 --> 00:13:37,820
Then I gathered it to my chest.

263
00:13:37,820 --> 00:13:40,419
By the One who sent him with the truth,

264
00:13:40,419 --> 00:13:45,539
I have not forgotten anything of that speech to this day.

265
00:13:45,539 --> 00:13:49,299
By Allah, were it not for two verses in the Book of Allah,

266
00:13:49,299 --> 00:13:52,960
I would never have narrated anything to you.

267
00:13:52,960 --> 00:13:59,279
“Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse.” (2:159)

268
00:13:59,279 --> 00:14:00,799
Up to His saying:

269
00:14:00,799 --> 00:14:03,250
The Most Merciful.

270
00:14:03,250 --> 00:14:06,960
Commentary on the hadith.

271
00:14:06,960 --> 00:14:08,639
"Narrates too many hadiths."

272
00:14:08,639 --> 00:14:11,200
Meaning: From the narration of hadith.

273
00:14:11,200 --> 00:14:13,120
"But Allah is the One to whom we shall return."

274
00:14:13,120 --> 00:14:16,320
Meaning: The appointment is with Allah on the Day of Resurrection.

275
00:14:16,320 --> 00:14:19,600
He will hold me accountable if I intentionally lie.

276
00:14:19,600 --> 00:14:23,279
And He will hold accountable those who thought ill of me.

277
00:14:23,279 --> 00:14:27,860
"My brothers": meaning brothers in Islam, not by lineage.

278
00:14:27,860 --> 00:14:29,220
"Trading" (al-safq).

279
00:14:29,220 --> 00:14:30,340
The intended meaning:

280
00:14:30,340 --> 00:14:32,259
Buying and selling.

281
00:14:32,259 --> 00:14:35,779
Its origin is the clapping of hands against one another.

282
00:14:35,860 --> 00:14:39,149
By the two parties during the contract.

283
00:14:39,149 --> 00:14:40,590
"In the marketplaces."

284
00:14:40,590 --> 00:14:45,649
They were named as such because people stand in them on their feet (suq).

285
00:14:45,649 --> 00:14:47,409
"Working on their lands."

286
00:14:47,409 --> 00:14:49,309
Meaning: Agriculture.

287
00:14:49,309 --> 00:14:50,830
"To fill my stomach."

288
00:14:50,830 --> 00:14:53,230
Meaning: To satisfy my hunger.

289
00:14:53,230 --> 00:14:54,429
"I am present."

290
00:14:54,429 --> 00:14:58,590
Meaning: Regarding the affairs of the Messenger, peace be upon him.

291
00:14:58,590 --> 00:14:59,549
"I retain."

292
00:14:59,549 --> 00:15:01,230
Meaning: I memorize.

293
00:15:01,230 --> 00:15:02,429
"Cloak" (namirah).

294
00:15:02,429 --> 00:15:05,070
Meaning: A wool garment.

295
00:15:05,070 --> 00:15:11,309
"By Allah, were it not for two verses in the Book of Allah, I would never have narrated anything to you."

296
00:15:11,309 --> 00:15:15,789
Meaning: Were it not that Allah the Almighty condemned those who conceal knowledge,

297
00:15:15,789 --> 00:15:18,659
I would not have narrated anything at all.

298
00:15:18,659 --> 00:15:19,940
"Leavened bread" (al-khamir).

299
00:15:19,940 --> 00:15:24,429
It is bread in whose dough yeast has been added.

300
00:15:24,429 --> 00:15:25,789
"Fine garments" (al-habir).

301
00:15:25,789 --> 00:15:28,399
Meaning: New and beautiful ones.

302
00:15:28,399 --> 00:15:30,879
"I would ask a man to recite a verse to me."

303
00:15:30,879 --> 00:15:35,279
Meaning: I would ask him to recite a verse from the Qur'an.

304
00:15:35,279 --> 00:15:36,879
"Take me home" (yanqalibu bi).

305
00:15:36,879 --> 00:15:39,860
Meaning: He would return with me to his house.

306
00:15:39,860 --> 00:15:41,220
"Skin container" (al-'ukkah).

307
00:15:41,220 --> 00:15:44,480
It is a vessel for ghee.

308
00:15:44,480 --> 00:15:48,460
From the benefits of the hadith.

309
00:15:48,460 --> 00:15:54,220
The hadith clarifies the blessing of the supplication of the Prophet, peace be upon him, for his Companions.

310
00:15:54,220 --> 00:15:57,259
It contains the merit of having little of the world.

311
00:15:57,259 --> 00:16:01,019
And preferring the pursuit of knowledge over the pursuit of worldly things.

312
00:16:01,019 --> 00:16:04,059
And the permissibility of speaking about one's own merits,

313
00:16:04,059 --> 00:16:06,620
Out of necessity, not out of arrogance.

314
00:16:06,620 --> 00:16:09,419
It contains a condemnation of those who conceal knowledge.

315
00:16:09,419 --> 00:16:11,580
And the obligation to convey knowledge.

316
00:16:11,580 --> 00:16:17,090
And the permissibility of narrating many hadiths.

317
00:16:17,090 --> 00:16:19,649
On the authority of Abu Hurayrah, who said:

318
00:16:19,649 --> 00:16:25,090
"I have memorized two vessels of knowledge from the Messenger of Allah, peace be upon him."

319
00:16:25,090 --> 00:16:28,289
"As for one of them, I have disseminated it."

320
00:16:28,289 --> 00:16:29,970
"But as for the other,"

321
00:16:29,970 --> 00:16:34,909
"If I were to disseminate it, this throat would be cut."

322
00:16:34,909 --> 00:16:38,220
Commentary on the hadith.

323
00:16:38,220 --> 00:16:39,820
"Two vessels."

324
00:16:39,820 --> 00:16:41,019
The vessel:

325
00:16:41,019 --> 00:16:44,379
It is the container in which something is preserved.

326
00:16:44,379 --> 00:16:45,820
"I have disseminated it."

327
00:16:45,820 --> 00:16:47,730
Meaning: I have spread it.

328
00:16:47,730 --> 00:16:49,889
"This throat would be cut."

329
00:16:49,889 --> 00:16:52,669
Meaning: I would be killed.

330
00:16:52,669 --> 00:16:56,500
From the benefits of the hadith.

331
00:16:56,500 --> 00:17:00,419
The hadith clarifies the merit of Abu Hurayrah, may Allah be pleased with him,

332
00:17:00,419 --> 00:17:02,259
And his preservation of knowledge.

333
00:17:02,259 --> 00:17:07,940
It contains guidance to refrain from telling people things their minds cannot grasp,

334
00:17:08,019 --> 00:17:13,359
Such as hadiths about tribulations (fitan) and the like.

335
00:17:13,359 --> 00:17:16,589
Chapter: Listening Attentively to Scholars.

336
00:17:16,589 --> 00:17:17,869
On the authority of Jarir,

337
00:17:17,869 --> 00:17:23,710
That the Prophet, peace be upon him, said to him during the Farewell Pilgrimage:

338
00:17:23,710 --> 00:17:26,029
"Command the people to be silent."

339
00:17:26,029 --> 00:17:27,470
Then he said:

340
00:17:27,470 --> 00:17:30,509
"Do not return after me as disbelievers,"

341
00:17:30,509 --> 00:17:34,539
"Striking the necks of one another."

342
00:17:34,539 --> 00:17:38,049
Commentary on the hadith.

343
00:17:38,049 --> 00:17:39,970
"Command the people to be silent."

344
00:17:40,049 --> 00:17:43,200
Meaning: Make them quiet so they can hear the hadith.

345
00:17:43,200 --> 00:17:44,640
"Do not return."

346
00:17:44,640 --> 00:17:46,720
Meaning: Do not become.

347
00:17:46,720 --> 00:17:48,079
"After me."

348
00:17:48,079 --> 00:17:53,359
The Prophet, peace be upon him, knew that this would not happen during his lifetime.

349
00:17:53,359 --> 00:17:56,880
So he forbade them from it after his death.

350
00:17:56,880 --> 00:18:00,579
From the benefits of the hadith.

351
00:18:00,579 --> 00:18:03,700
It is necessary to listen attentively to the speech of the scholar,

352
00:18:03,700 --> 00:18:07,299
So that the student of knowledge does not miss anything.

353
00:18:07,299 --> 00:18:13,200
The hadith contains a warning against tribulations.

354
00:18:13,279 --> 00:18:19,009
Chapter: One who asks a scholar while standing, and the scholar is sitting.

355
00:18:19,009 --> 00:18:23,329
On the authority of Abu Musa al-Ash'ari, may Allah be pleased with him, who said:

356
00:18:23,329 --> 00:18:28,130
A Bedouin said to the Prophet, peace be upon him:

357
00:18:28,130 --> 00:18:31,170
"A man fights for the sake of booty,"

358
00:18:31,170 --> 00:18:34,210
"A man fights to be remembered,"

359
00:18:34,210 --> 00:18:37,549
"And a man fights to show his status."

360
00:18:37,549 --> 00:18:39,069
In one narration:

361
00:18:39,069 --> 00:18:40,990
"He fights out of anger,"

362
00:18:40,990 --> 00:18:43,380
"And he fights out of tribal zeal."

363
00:18:43,380 --> 00:18:45,059
And in one narration:

364
00:18:45,059 --> 00:18:47,140
"And he fights out of bravery,"

365
00:18:47,140 --> 00:18:49,920
"And he fights for show (riya')."

366
00:18:49,920 --> 00:18:52,660
"Who is in the way of Allah?"

367
00:18:52,660 --> 00:18:54,099
He said:

368
00:18:54,099 --> 00:18:58,740
"Whoever fights so that the word of Allah may be supreme,"

369
00:18:58,740 --> 00:19:02,369
"He is in the way of Allah."

370
00:19:02,369 --> 00:19:05,819
Commentary on the hadith.

371
00:19:05,819 --> 00:19:07,180
"For the sake of booty."

372
00:19:07,180 --> 00:19:09,700
Meaning: Out of greed for the spoils of war.

373
00:19:09,700 --> 00:19:10,980
"To be remembered."

374
00:19:10,980 --> 00:19:13,380
Meaning: Seeking fame.

375
00:19:13,380 --> 00:19:15,140
"To show his status."

376
00:19:15,140 --> 00:19:18,779
Meaning: So that his rank in bravery is known.

377
00:19:18,779 --> 00:19:20,059
"Tribal zeal" (hamiyah).

378
00:19:20,059 --> 00:19:25,410
Meaning: Pride, jealousy, and defending one's clan and sanctities.

379
00:19:25,410 --> 00:19:27,009
"The word of Allah."

380
00:19:27,009 --> 00:19:28,529
Meaning: Islam.

381
00:19:28,529 --> 00:19:32,299
And it is said: "There is no god but Allah."

382
00:19:32,299 --> 00:19:34,460
"He is in the way of Allah."

383
00:19:34,460 --> 00:19:37,500
Meaning: He is the one fighting in the way of Allah,

384
00:19:37,500 --> 00:19:40,980
Not the one seeking booty or fame.

385
00:19:40,980 --> 00:19:44,930
From the benefits of the hadith.

386
00:19:44,930 --> 00:19:46,849
One learns from the hadith:

387
00:19:46,849 --> 00:19:50,000
That sincerity is a condition for worship.

388
00:19:50,000 --> 00:19:52,640
Whoever is overcome by his worldly motive,

389
00:19:52,640 --> 00:19:54,160
Has lost.

390
00:19:54,160 --> 00:19:56,799
And whoever is overcome by his religious motive,

391
00:19:56,799 --> 00:20:00,539
Is successful.

392
00:20:00,539 --> 00:20:03,099
Chapter: The Saying of Allah the Almighty:

393
00:20:03,099 --> 00:20:08,880
“They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.” (17:85)

394
00:20:08,880 --> 00:20:12,559
On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:

395
00:20:12,559 --> 00:20:15,519
I was with the Prophet, peace be upon him,

396
00:20:15,519 --> 00:20:17,839
In a field in Madinah,

397
00:20:17,839 --> 00:20:21,039
While he was leaning on a palm-leaf stalk.

398
00:20:21,039 --> 00:20:23,839
A group of Jews passed by,

399
00:20:23,839 --> 00:20:25,680
Some of them said:

400
00:20:25,680 --> 00:20:27,920
"Ask him about the soul."

401
00:20:27,920 --> 00:20:29,680
And others said:

402
00:20:29,680 --> 00:20:31,279
"Do not ask him."

403
00:20:31,279 --> 00:20:34,430
"He might let you hear what you dislike."

404
00:20:34,430 --> 00:20:36,990
So they stood before him and said:

405
00:20:36,990 --> 00:20:38,910
"O Abu al-Qasim!"

406
00:20:38,910 --> 00:20:41,549
"Tell us about the soul."

407
00:20:41,549 --> 00:20:44,190
He stood for a moment, looking [upward].

408
00:20:44,190 --> 00:20:47,230
I knew that revelation was coming to him.

409
00:20:47,230 --> 00:20:48,910
So I stepped back from him.

410
00:20:48,910 --> 00:20:51,309
Until the revelation ascended.

411
00:20:51,309 --> 00:20:53,069
Then he said:

412
00:20:53,069 --> 00:20:55,950
﴾And they ask you about the soul...﴿

413
00:20:55,950 --> 00:21:00,210
“They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.” (17:85)

414
00:21:00,210 --> 00:21:03,490
Commentary on the hadith:

415
00:21:03,490 --> 00:21:06,000
"Harith" means cultivation or crops.

416
00:21:06,000 --> 00:21:07,440
"Yatawakka'"

417
00:21:07,440 --> 00:21:10,109
means to lean and rely upon something.

418
00:21:10,109 --> 00:21:11,390
"Asib"

419
00:21:11,390 --> 00:21:13,710
is the stalk of a palm branch.

420
00:21:13,710 --> 00:21:15,309
They scrape off its leaves,

421
00:21:15,309 --> 00:21:18,430
and use them as sticks.

422
00:21:18,430 --> 00:21:19,630
"Bi-nafar"

423
00:21:19,630 --> 00:21:20,829
means a group of men,

424
00:21:20,829 --> 00:21:23,650
numbering from three to ten.

425
00:21:23,650 --> 00:21:25,970
﴾And they ask you about the soul...﴿

426
00:21:25,970 --> 00:21:28,690
“They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.” (17:85)

427
00:21:28,690 --> 00:21:31,170
meaning, it is among His creations,

428
00:21:31,170 --> 00:21:34,609
which He commanded to be, and it was.

429
00:21:34,609 --> 00:21:38,130
Thus, there is no great benefit in asking about it,

430
00:21:38,130 --> 00:21:41,789
given your lack of knowledge regarding other things.

431
00:21:41,789 --> 00:21:45,279
From the benefits of the hadith:

432
00:21:45,279 --> 00:21:47,519
It is derived from the hadith

433
00:21:47,519 --> 00:21:52,000
that Allah the Exalted did not disclose all knowledge to His servants,

434
00:21:52,000 --> 00:21:53,680
as a test for them,

435
00:21:53,680 --> 00:21:57,759
and to make them realize their incapacity and their need for Him.

436
00:21:57,759 --> 00:21:59,680
And that it is the duty of a person

437
00:21:59,680 --> 00:22:03,119
to ask about what he needs and what benefits him,

438
00:22:03,119 --> 00:22:06,960
and the condemnation of those who ask questions not intended for anything

439
00:22:06,960 --> 00:22:12,019
except to be difficult and to challenge.

440
00:22:12,180 --> 00:22:14,819
Chapter: One who refrains from some choices

441
00:22:14,819 --> 00:22:18,180
for fear that the understanding of some people might fall short,

442
00:22:18,180 --> 00:22:21,420
and they might fall into something worse.

443
00:22:21,420 --> 00:22:23,579
On the authority of 'A'ishah, she said:

444
00:22:23,579 --> 00:22:27,660
I asked the Prophet (peace be upon him) about the Hijr (the semi-circular wall),

445
00:22:27,660 --> 00:22:29,660
"Is it part of the House (the Ka'bah)?"

446
00:22:29,660 --> 00:22:31,259
He said, "Yes."

447
00:22:31,259 --> 00:22:32,299
I said,

448
00:22:32,299 --> 00:22:35,579
"Then why did they not include it in the House?"

449
00:22:35,579 --> 00:22:36,779
He said,

450
00:22:36,779 --> 00:22:40,339
"Your people ran short of funds."

451
00:22:40,339 --> 00:22:41,940
In another narration:

452
00:22:42,019 --> 00:22:45,140
"Do you not see that your people built the Ka'bah,

453
00:22:45,140 --> 00:22:48,339
and limited it to less than the foundations of Ibrahim?"

454
00:22:48,339 --> 00:22:50,740
I said, "O Messenger of Allah,

455
00:22:50,740 --> 00:22:54,819
will you not restore it to the foundations of Ibrahim?"

456
00:22:54,819 --> 00:22:55,940
I said,

457
00:22:55,940 --> 00:22:58,980
"And what is the matter with its door being elevated?"

458
00:22:58,980 --> 00:23:00,180
He said,

459
00:23:00,180 --> 00:23:02,099
"Your people did that

460
00:23:02,099 --> 00:23:06,579
so they could let in whom they wished and keep out whom they wished."

461
00:23:06,579 --> 00:23:10,980
"Were it not that your people are newly removed from the Age of Ignorance (Jahiliyyah),

462
00:23:10,980 --> 00:23:15,779
I would fear that their hearts might reject my including the Hijr in the House,

463
00:23:15,779 --> 00:23:19,460
and my placing its door on the ground."

464
00:23:19,460 --> 00:23:20,900
In a narration:

465
00:23:20,900 --> 00:23:23,059
"And I would have made two doors for it,

466
00:23:23,059 --> 00:23:26,420
an eastern door and a western door."

467
00:23:26,420 --> 00:23:29,779
"And I would have extended it to the foundation of Ibrahim."

468
00:23:29,779 --> 00:23:31,299
And in a narration:

469
00:23:31,299 --> 00:23:33,619
"And I would have made two doors for it,

470
00:23:33,619 --> 00:23:38,619
a door for people to enter and a door for them to exit."

471
00:23:38,619 --> 00:23:42,160
Commentary on the hadith:

472
00:23:42,160 --> 00:23:43,599
"Al-Ikhtiyar"

473
00:23:43,599 --> 00:23:46,079
means the chosen thing.

474
00:23:46,079 --> 00:23:47,279
"Al-Jadr"

475
00:23:47,279 --> 00:23:49,059
refers to the Hijr.

476
00:23:49,059 --> 00:23:50,819
"Is it part of the House?"

477
00:23:50,819 --> 00:23:53,440
meaning, is it part of the Ka'bah?

478
00:23:53,440 --> 00:23:55,759
"Qasurat bihim al-nafaqah"

479
00:23:55,759 --> 00:24:00,369
means the pure funds they had set aside were insufficient.

480
00:24:00,369 --> 00:24:03,250
"Hadith 'ahdihim bil-Jahiliyyah"

481
00:24:03,250 --> 00:24:07,200
means they were new and recent to Islam, having just left disbelief.

482
00:24:07,200 --> 00:24:09,839
"I fear that their hearts might reject it"

483
00:24:09,839 --> 00:24:12,210
means they might feel aversion.

484
00:24:12,210 --> 00:24:15,680
From the benefits of the hadith:

485
00:24:15,680 --> 00:24:17,839
It is derived from the hadith

486
00:24:17,839 --> 00:24:20,480
that one may abandon some aspects of enjoining good

487
00:24:20,480 --> 00:24:25,200
if it is feared that it might be a cause for the tribulation of people who would reject it,

488
00:24:25,200 --> 00:24:27,759
and hasten to oppose it.

489
00:24:27,759 --> 00:24:31,279
And that if a benefit and a harm conflict,

490
00:24:31,279 --> 00:24:35,599
and it is impossible to combine performing the benefit and avoiding the harm,

491
00:24:35,599 --> 00:24:37,549
one begins with the most important.

492
00:24:37,549 --> 00:24:40,349
It also contains guidance on the politics of souls,

493
00:24:40,349 --> 00:24:44,609
by using what they are comfortable with in religion, other than the obligatory acts.

494
00:24:44,609 --> 00:24:48,450
And that reconciling hearts toward obedience and not alienating them

495
00:24:48,450 --> 00:24:52,369
is a Shari'ah objective.

496
00:24:52,369 --> 00:24:55,730
Chapter: One who singles out some people for knowledge to the exclusion of others,

497
00:24:55,730 --> 00:24:59,230
out of fear that they might not understand.

498
00:24:59,230 --> 00:25:01,230
On the authority of 'Ali, he said:

499
00:25:01,230 --> 00:25:04,349
"Speak to people about what they recognize,

500
00:25:04,349 --> 00:25:09,009
do you want Allah and His Messenger to be denied?"

501
00:25:09,009 --> 00:25:12,480
Commentary on the hadith:

502
00:25:12,559 --> 00:25:16,160
Chapter: One who singles out some people for knowledge to the exclusion of others.

503
00:25:16,160 --> 00:25:21,380
Leaving out some people from specific knowledge due to their limited understanding.

504
00:25:21,380 --> 00:25:24,980
"Speak to people" means address the people.

505
00:25:24,980 --> 00:25:28,660
"About what they recognize" means about what they understand.

506
00:25:28,660 --> 00:25:29,940
The intent is:

507
00:25:29,940 --> 00:25:33,180
Speak to them according to the capacity of their intellects.

508
00:25:33,180 --> 00:25:36,700
"Do you want Allah and His Messenger to be denied?"

509
00:25:36,700 --> 00:25:39,740
Because if a person hears what he does not understand,

510
00:25:39,740 --> 00:25:42,380
and what he cannot conceive as possible,

511
00:25:42,380 --> 00:25:44,940
he believes it to be impossible out of ignorance,

512
00:25:44,940 --> 00:25:47,740
and thus he does not believe in it.

513
00:25:47,740 --> 00:25:51,660
From the benefits of the hadith:

514
00:25:51,660 --> 00:25:53,579
It is derived from the hadith

515
00:25:53,579 --> 00:25:57,980
the guidance to refrain from speaking about ambiguous matters to the general public,

516
00:25:57,980 --> 00:26:00,140
for fear of causing tribulation.

517
00:26:00,140 --> 00:26:04,980
And that everyone should be spoken to according to their level of understanding.

518
00:26:04,980 --> 00:26:11,599
The report contains evidence for the principle of "blocking the means" (sadd al-dhara'i').

519
00:26:11,680 --> 00:26:13,440
On the authority of Anas Ibn Malik,

520
00:26:13,440 --> 00:26:16,640
that the Prophet (peace be upon him),

521
00:26:16,640 --> 00:26:19,599
with Mu'adh riding behind him on the mount,

522
00:26:19,599 --> 00:26:20,720
said:

523
00:26:20,720 --> 00:26:23,200
"O Mu'adh Ibn Jabal!"

524
00:26:23,200 --> 00:26:24,400
He said,

525
00:26:24,400 --> 00:26:28,180
"At your service, O Messenger of Allah, and at your command."

526
00:26:28,180 --> 00:26:29,299
He said,

527
00:26:29,299 --> 00:26:30,900
"O Mu'adh!"

528
00:26:30,900 --> 00:26:32,019
He said,

529
00:26:32,019 --> 00:26:35,460
"At your service, O Messenger of Allah, and at your command."

530
00:26:35,460 --> 00:26:37,220
[He repeated this] three times.

531
00:26:37,220 --> 00:26:38,500
He said,

532
00:26:38,500 --> 00:26:42,740
"There is no one who testifies that there is no god but Allah,

533
00:26:42,740 --> 00:26:45,619
and that Muhammad is the Messenger of Allah,

534
00:26:45,619 --> 00:26:47,859
sincerely from his heart,

535
00:26:47,859 --> 00:26:51,680
but that Allah will forbid him from the Fire."

536
00:26:51,680 --> 00:26:52,640
He said,

537
00:26:52,640 --> 00:26:54,480
"O Messenger of Allah,

538
00:26:54,480 --> 00:26:58,509
shall I not inform the people so they may rejoice?"

539
00:26:58,509 --> 00:26:59,710
He said,

540
00:26:59,710 --> 00:27:02,130
"Then they will rely [upon it]."

541
00:27:02,130 --> 00:27:07,490
And Mu'adh informed others of it at the time of his death, fearing sin.

542
00:27:07,490 --> 00:27:10,990
Commentary on the hadith:

543
00:27:10,990 --> 00:27:12,269
"Radifuhu"

544
00:27:12,269 --> 00:27:15,390
means riding behind him on the animal.

545
00:27:15,390 --> 00:27:16,670
"Labbayk"

546
00:27:16,670 --> 00:27:21,839
means I am constant in your obedience, time after time.

547
00:27:21,839 --> 00:27:23,359
"Sa'dayk"

548
00:27:23,359 --> 00:27:28,430
means I am assisting in your obedience, time after time.

549
00:27:28,430 --> 00:27:30,509
"Sincerity from his heart"

550
00:27:30,509 --> 00:27:34,430
is a qualification to exclude the testimony of the hypocrites.

551
00:27:34,430 --> 00:27:37,309
"Allah will forbid him from the Fire"

552
00:27:37,390 --> 00:27:38,269
It is said:

553
00:27:38,269 --> 00:27:41,019
it means forbidding his eternal stay therein.

554
00:27:41,019 --> 00:27:42,460
"Yattakilu"

555
00:27:42,460 --> 00:27:44,460
means they will rely [upon it and neglect deeds].

556
00:27:44,460 --> 00:27:45,900
"Ta'athuman"

557
00:27:45,900 --> 00:27:48,700
means fearing to fall into sin.

558
00:27:48,700 --> 00:27:54,210
The sin that occurs by concealing what Allah has commanded to be conveyed.

559
00:27:54,210 --> 00:27:58,000
From the benefits of the hadith:

560
00:27:58,000 --> 00:28:00,160
It is derived from the hadith

561
00:28:00,160 --> 00:28:04,880
that the word of Tawhid, with its conditions, is a means of salvation for the servant.

562
00:28:04,880 --> 00:28:08,000
The hadith shows singling out some people for knowledge,

563
00:28:08,000 --> 00:28:11,279
if one is safe from them relying [on it] and becoming lax,

564
00:28:11,279 --> 00:28:14,000
as opposed to those from whom one is not safe.

565
00:28:14,000 --> 00:28:18,319
It also shows the merit of conveying knowledge and not concealing it,

566
00:28:18,319 --> 00:28:21,359
and the merit of Mu'adh (may Allah be pleased with him),

567
00:28:21,359 --> 00:28:28,420
and his status with the Messenger of Allah (peace be upon him).

568
00:28:28,420 --> 00:28:31,519
Chapter: Modesty in seeking knowledge.

569
00:28:31,519 --> 00:28:34,079
On the authority of Umm Salamah, she said:

570
00:28:34,079 --> 00:28:38,880
Umm Sulaym came to the Messenger of Allah (peace be upon him)

571
00:28:38,960 --> 00:28:40,400
and said,

572
00:28:40,400 --> 00:28:42,240
"O Messenger of Allah,

573
00:28:42,240 --> 00:28:46,259
Allah is not ashamed of the truth.

574
00:28:46,259 --> 00:28:50,259
Is a ghusl (ritual bath) required for a woman if she has a wet dream?"

575
00:28:50,259 --> 00:28:53,619
The Prophet (peace be upon him) said,

576
00:28:53,619 --> 00:28:55,920
"If she sees the fluid."

577
00:28:55,920 --> 00:28:58,319
Umm Salamah covered,

578
00:28:58,319 --> 00:29:00,500
meaning her face.

579
00:29:00,500 --> 00:29:01,940
In a narration:

580
00:29:01,940 --> 00:29:04,500
Umm Salamah laughed,

581
00:29:04,500 --> 00:29:05,460
and said,

582
00:29:05,460 --> 00:29:07,299
"O Messenger of Allah,

583
00:29:07,299 --> 00:29:09,299
do women have wet dreams?"

584
00:29:09,299 --> 00:29:10,579
He said,

585
00:29:10,579 --> 00:29:13,299
"Yes, may your right hand be covered in dust!

586
00:29:13,299 --> 00:29:16,819
Then how does her child resemble her?"

587
00:29:16,819 --> 00:29:20,299
Commentary on the hadith:

588
00:29:20,299 --> 00:29:22,140
"If she sees the fluid"

589
00:29:22,140 --> 00:29:23,869
means the semen.

590
00:29:23,869 --> 00:29:25,470
"Taribat yaminuk"

591
00:29:25,470 --> 00:29:27,150
means may you become poor.

592
00:29:27,150 --> 00:29:29,710
This phrase and its likes

593
00:29:29,710 --> 00:29:34,420
flow on the tongues of the Arabs without the intent of an actual supplication.

594
00:29:34,420 --> 00:29:37,059
"Then how does her child resemble her?"

595
00:29:37,059 --> 00:29:42,829
meaning, the child resembles the mother if her fluid precedes or is dominant.

596
00:29:42,829 --> 00:29:46,609
From the benefits of the hadith:

597
00:29:46,609 --> 00:29:48,450
It is derived from the hadith

598
00:29:48,450 --> 00:29:51,809
that modesty does not prevent one from seeking the truth.

599
00:29:51,809 --> 00:29:53,890
Praiseworthy shyness is that which is rooted in reverence,

600
00:29:53,890 --> 00:29:56,450
and which manifests as a form of honoring,

601
00:29:56,450 --> 00:29:58,849
and showing respect to one's elders.

602
00:29:58,849 --> 00:30:01,009
Conversely, blameworthy shyness,

603
00:30:01,009 --> 00:30:04,369
is that which leads one to abandon a religious obligation,

604
00:30:04,369 --> 00:30:06,799
for it is a sign of weakness and indignity.

605
00:30:06,799 --> 00:30:11,519
In this, there is an exhortation for students to abandon helplessness and arrogance.