WEBVTT

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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.

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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.

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And I retain when they forget.

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One day, the Prophet, peace be upon him, said:

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"No one among you will spread out his garment until I finish this speech of mine,"

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"Then gather it to his chest,"

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"But he will never forget anything of my speech."

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So I spread out my cloak, and I had no other garment on me.

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Until the Prophet, peace be upon him, finished his speech.

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Then I gathered it to my chest.

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By the One who sent him with the truth,

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I have not forgotten anything of that speech to this day.

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By Allah, were it not for two verses in the Book of Allah,

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I would never have narrated anything to you.

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“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)

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Up to His saying:

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The Most Merciful.

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Commentary on the hadith.

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"Narrates too many hadiths."

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Meaning: From the narration of hadith.

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"But Allah is the One to whom we shall return."

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Meaning: The appointment is with Allah on the Day of Resurrection.

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He will hold me accountable if I intentionally lie.

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And He will hold accountable those who thought ill of me.

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"My brothers": meaning brothers in Islam, not by lineage.

00:14:27.860 --> 00:14:29.220
"Trading" (al-safq).

00:14:29.220 --> 00:14:30.340
The intended meaning:

00:14:30.340 --> 00:14:32.259
Buying and selling.

00:14:32.259 --> 00:14:35.779
Its origin is the clapping of hands against one another.

00:14:35.860 --> 00:14:39.149
By the two parties during the contract.

00:14:39.149 --> 00:14:40.590
"In the marketplaces."

00:14:40.590 --> 00:14:45.649
They were named as such because people stand in them on their feet (suq).

00:14:45.649 --> 00:14:47.409
"Working on their lands."

00:14:47.409 --> 00:14:49.309
Meaning: Agriculture.

00:14:49.309 --> 00:14:50.830
"To fill my stomach."

00:14:50.830 --> 00:14:53.230
Meaning: To satisfy my hunger.

00:14:53.230 --> 00:14:54.429
"I am present."

00:14:54.429 --> 00:14:58.590
Meaning: Regarding the affairs of the Messenger, peace be upon him.

00:14:58.590 --> 00:14:59.549
"I retain."

00:14:59.549 --> 00:15:01.230
Meaning: I memorize.

00:15:01.230 --> 00:15:02.429
"Cloak" (namirah).

00:15:02.429 --> 00:15:05.070
Meaning: A wool garment.

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."

00:15:11.309 --> 00:15:15.789
Meaning: Were it not that Allah the Almighty condemned those who conceal knowledge,

00:15:15.789 --> 00:15:18.659
I would not have narrated anything at all.

00:15:18.659 --> 00:15:19.940
"Leavened bread" (al-khamir).

00:15:19.940 --> 00:15:24.429
It is bread in whose dough yeast has been added.

00:15:24.429 --> 00:15:25.789
"Fine garments" (al-habir).

00:15:25.789 --> 00:15:28.399
Meaning: New and beautiful ones.

00:15:28.399 --> 00:15:30.879
"I would ask a man to recite a verse to me."

00:15:30.879 --> 00:15:35.279
Meaning: I would ask him to recite a verse from the Qur'an.

00:15:35.279 --> 00:15:36.879
"Take me home" (yanqalibu bi).

00:15:36.879 --> 00:15:39.860
Meaning: He would return with me to his house.

00:15:39.860 --> 00:15:41.220
"Skin container" (al-'ukkah).

00:15:41.220 --> 00:15:44.480
It is a vessel for ghee.

00:15:44.480 --> 00:15:48.460
From the benefits of the hadith.

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.

00:15:54.220 --> 00:15:57.259
It contains the merit of having little of the world.

00:15:57.259 --> 00:16:01.019
And preferring the pursuit of knowledge over the pursuit of worldly things.

00:16:01.019 --> 00:16:04.059
And the permissibility of speaking about one's own merits,

00:16:04.059 --> 00:16:06.620
Out of necessity, not out of arrogance.

00:16:06.620 --> 00:16:09.419
It contains a condemnation of those who conceal knowledge.

00:16:09.419 --> 00:16:11.580
And the obligation to convey knowledge.

00:16:11.580 --> 00:16:17.090
And the permissibility of narrating many hadiths.

00:16:17.090 --> 00:16:19.649
On the authority of Abu Hurayrah, who said:

00:16:19.649 --> 00:16:25.090
"I have memorized two vessels of knowledge from the Messenger of Allah, peace be upon him."

00:16:25.090 --> 00:16:28.289
"As for one of them, I have disseminated it."

00:16:28.289 --> 00:16:29.970
"But as for the other,"

00:16:29.970 --> 00:16:34.909
"If I were to disseminate it, this throat would be cut."

00:16:34.909 --> 00:16:38.220
Commentary on the hadith.

00:16:38.220 --> 00:16:39.820
"Two vessels."

00:16:39.820 --> 00:16:41.019
The vessel:

00:16:41.019 --> 00:16:44.379
It is the container in which something is preserved.

00:16:44.379 --> 00:16:45.820
"I have disseminated it."

00:16:45.820 --> 00:16:47.730
Meaning: I have spread it.

00:16:47.730 --> 00:16:49.889
"This throat would be cut."

00:16:49.889 --> 00:16:52.669
Meaning: I would be killed.

00:16:52.669 --> 00:16:56.500
From the benefits of the hadith.

00:16:56.500 --> 00:17:00.419
The hadith clarifies the merit of Abu Hurayrah, may Allah be pleased with him,

00:17:00.419 --> 00:17:02.259
And his preservation of knowledge.

00:17:02.259 --> 00:17:07.940
It contains guidance to refrain from telling people things their minds cannot grasp,

00:17:08.019 --> 00:17:13.359
Such as hadiths about tribulations (fitan) and the like.

00:17:13.359 --> 00:17:16.589
Chapter: Listening Attentively to Scholars.

00:17:16.589 --> 00:17:17.869
On the authority of Jarir,

00:17:17.869 --> 00:17:23.710
That the Prophet, peace be upon him, said to him during the Farewell Pilgrimage:

00:17:23.710 --> 00:17:26.029
"Command the people to be silent."

00:17:26.029 --> 00:17:27.470
Then he said:

00:17:27.470 --> 00:17:30.509
"Do not return after me as disbelievers,"

00:17:30.509 --> 00:17:34.539
"Striking the necks of one another."

00:17:34.539 --> 00:17:38.049
Commentary on the hadith.

00:17:38.049 --> 00:17:39.970
"Command the people to be silent."

00:17:40.049 --> 00:17:43.200
Meaning: Make them quiet so they can hear the hadith.

00:17:43.200 --> 00:17:44.640
"Do not return."

00:17:44.640 --> 00:17:46.720
Meaning: Do not become.

00:17:46.720 --> 00:17:48.079
"After me."

00:17:48.079 --> 00:17:53.359
The Prophet, peace be upon him, knew that this would not happen during his lifetime.

00:17:53.359 --> 00:17:56.880
So he forbade them from it after his death.

00:17:56.880 --> 00:18:00.579
From the benefits of the hadith.

00:18:00.579 --> 00:18:03.700
It is necessary to listen attentively to the speech of the scholar,

00:18:03.700 --> 00:18:07.299
So that the student of knowledge does not miss anything.

00:18:07.299 --> 00:18:13.200
The hadith contains a warning against tribulations.

00:18:13.279 --> 00:18:19.009
Chapter: One who asks a scholar while standing, and the scholar is sitting.

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:

00:18:23.329 --> 00:18:28.130
A Bedouin said to the Prophet, peace be upon him:

00:18:28.130 --> 00:18:31.170
"A man fights for the sake of booty,"

00:18:31.170 --> 00:18:34.210
"A man fights to be remembered,"

00:18:34.210 --> 00:18:37.549
"And a man fights to show his status."

00:18:37.549 --> 00:18:39.069
In one narration:

00:18:39.069 --> 00:18:40.990
"He fights out of anger,"

00:18:40.990 --> 00:18:43.380
"And he fights out of tribal zeal."

00:18:43.380 --> 00:18:45.059
And in one narration:

00:18:45.059 --> 00:18:47.140
"And he fights out of bravery,"

00:18:47.140 --> 00:18:49.920
"And he fights for show (riya')."

00:18:49.920 --> 00:18:52.660
"Who is in the way of Allah?"

00:18:52.660 --> 00:18:54.099
He said:

00:18:54.099 --> 00:18:58.740
"Whoever fights so that the word of Allah may be supreme,"

00:18:58.740 --> 00:19:02.369
"He is in the way of Allah."

00:19:02.369 --> 00:19:05.819
Commentary on the hadith.

00:19:05.819 --> 00:19:07.180
"For the sake of booty."

00:19:07.180 --> 00:19:09.700
Meaning: Out of greed for the spoils of war.

00:19:09.700 --> 00:19:10.980
"To be remembered."

00:19:10.980 --> 00:19:13.380
Meaning: Seeking fame.

00:19:13.380 --> 00:19:15.140
"To show his status."

00:19:15.140 --> 00:19:18.779
Meaning: So that his rank in bravery is known.

00:19:18.779 --> 00:19:20.059
"Tribal zeal" (hamiyah).

00:19:20.059 --> 00:19:25.410
Meaning: Pride, jealousy, and defending one's clan and sanctities.

00:19:25.410 --> 00:19:27.009
"The word of Allah."

00:19:27.009 --> 00:19:28.529
Meaning: Islam.

00:19:28.529 --> 00:19:32.299
And it is said: "There is no god but Allah."

00:19:32.299 --> 00:19:34.460
"He is in the way of Allah."

00:19:34.460 --> 00:19:37.500
Meaning: He is the one fighting in the way of Allah,

00:19:37.500 --> 00:19:40.980
Not the one seeking booty or fame.

00:19:40.980 --> 00:19:44.930
From the benefits of the hadith.

00:19:44.930 --> 00:19:46.849
One learns from the hadith:

00:19:46.849 --> 00:19:50.000
That sincerity is a condition for worship.

00:19:50.000 --> 00:19:52.640
Whoever is overcome by his worldly motive,

00:19:52.640 --> 00:19:54.160
Has lost.

00:19:54.160 --> 00:19:56.799
And whoever is overcome by his religious motive,

00:19:56.799 --> 00:20:00.539
Is successful.

00:20:00.539 --> 00:20:03.099
Chapter: The Saying of Allah the Almighty:

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)

00:20:08.880 --> 00:20:12.559
On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:

00:20:12.559 --> 00:20:15.519
I was with the Prophet, peace be upon him,

00:20:15.519 --> 00:20:17.839
In a field in Madinah,

00:20:17.839 --> 00:20:21.039
While he was leaning on a palm-leaf stalk.

00:20:21.039 --> 00:20:23.839
A group of Jews passed by,

00:20:23.839 --> 00:20:25.680
Some of them said:

00:20:25.680 --> 00:20:27.920
"Ask him about the soul."

00:20:27.920 --> 00:20:29.680
And others said:

00:20:29.680 --> 00:20:31.279
"Do not ask him."

00:20:31.279 --> 00:20:34.430
"He might let you hear what you dislike."

00:20:34.430 --> 00:20:36.990
So they stood before him and said:

00:20:36.990 --> 00:20:38.910
"O Abu al-Qasim!"

00:20:38.910 --> 00:20:41.549
"Tell us about the soul."

00:20:41.549 --> 00:20:44.190
He stood for a moment, looking [upward].

00:20:44.190 --> 00:20:47.230
I knew that revelation was coming to him.

00:20:47.230 --> 00:20:48.910
So I stepped back from him.

00:20:48.910 --> 00:20:51.309
Until the revelation ascended.

00:20:51.309 --> 00:20:53.069
Then he said:

00:20:53.069 --> 00:20:55.950
﴾And they ask you about the soul...﴿

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)

00:21:00.210 --> 00:21:03.490
Commentary on the hadith:

00:21:03.490 --> 00:21:06.000
"Harith" means cultivation or crops.

00:21:06.000 --> 00:21:07.440
"Yatawakka'"

00:21:07.440 --> 00:21:10.109
means to lean and rely upon something.

00:21:10.109 --> 00:21:11.390
"Asib"

00:21:11.390 --> 00:21:13.710
is the stalk of a palm branch.

00:21:13.710 --> 00:21:15.309
They scrape off its leaves,

00:21:15.309 --> 00:21:18.430
and use them as sticks.

00:21:18.430 --> 00:21:19.630
"Bi-nafar"

00:21:19.630 --> 00:21:20.829
means a group of men,

00:21:20.829 --> 00:21:23.650
numbering from three to ten.

00:21:23.650 --> 00:21:25.970
﴾And they ask you about the soul...﴿

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)

00:21:28.690 --> 00:21:31.170
meaning, it is among His creations,

00:21:31.170 --> 00:21:34.609
which He commanded to be, and it was.

00:21:34.609 --> 00:21:38.130
Thus, there is no great benefit in asking about it,

00:21:38.130 --> 00:21:41.789
given your lack of knowledge regarding other things.

00:21:41.789 --> 00:21:45.279
From the benefits of the hadith:

00:21:45.279 --> 00:21:47.519
It is derived from the hadith

00:21:47.519 --> 00:21:52.000
that Allah the Exalted did not disclose all knowledge to His servants,

00:21:52.000 --> 00:21:53.680
as a test for them,

00:21:53.680 --> 00:21:57.759
and to make them realize their incapacity and their need for Him.

00:21:57.759 --> 00:21:59.680
And that it is the duty of a person

00:21:59.680 --> 00:22:03.119
to ask about what he needs and what benefits him,

00:22:03.119 --> 00:22:06.960
and the condemnation of those who ask questions not intended for anything

00:22:06.960 --> 00:22:12.019
except to be difficult and to challenge.

00:22:12.180 --> 00:22:14.819
Chapter: One who refrains from some choices

00:22:14.819 --> 00:22:18.180
for fear that the understanding of some people might fall short,

00:22:18.180 --> 00:22:21.420
and they might fall into something worse.

00:22:21.420 --> 00:22:23.579
On the authority of 'A'ishah, she said:

00:22:23.579 --> 00:22:27.660
I asked the Prophet (peace be upon him) about the Hijr (the semi-circular wall),

00:22:27.660 --> 00:22:29.660
"Is it part of the House (the Ka'bah)?"

00:22:29.660 --> 00:22:31.259
He said, "Yes."

00:22:31.259 --> 00:22:32.299
I said,

00:22:32.299 --> 00:22:35.579
"Then why did they not include it in the House?"

00:22:35.579 --> 00:22:36.779
He said,

00:22:36.779 --> 00:22:40.339
"Your people ran short of funds."

00:22:40.339 --> 00:22:41.940
In another narration:

00:22:42.019 --> 00:22:45.140
"Do you not see that your people built the Ka'bah,

00:22:45.140 --> 00:22:48.339
and limited it to less than the foundations of Ibrahim?"

00:22:48.339 --> 00:22:50.740
I said, "O Messenger of Allah,

00:22:50.740 --> 00:22:54.819
will you not restore it to the foundations of Ibrahim?"

00:22:54.819 --> 00:22:55.940
I said,

00:22:55.940 --> 00:22:58.980
"And what is the matter with its door being elevated?"

00:22:58.980 --> 00:23:00.180
He said,

00:23:00.180 --> 00:23:02.099
"Your people did that

00:23:02.099 --> 00:23:06.579
so they could let in whom they wished and keep out whom they wished."

00:23:06.579 --> 00:23:10.980
"Were it not that your people are newly removed from the Age of Ignorance (Jahiliyyah),

00:23:10.980 --> 00:23:15.779
I would fear that their hearts might reject my including the Hijr in the House,

00:23:15.779 --> 00:23:19.460
and my placing its door on the ground."

00:23:19.460 --> 00:23:20.900
In a narration:

00:23:20.900 --> 00:23:23.059
"And I would have made two doors for it,

00:23:23.059 --> 00:23:26.420
an eastern door and a western door."

00:23:26.420 --> 00:23:29.779
"And I would have extended it to the foundation of Ibrahim."

00:23:29.779 --> 00:23:31.299
And in a narration:

00:23:31.299 --> 00:23:33.619
"And I would have made two doors for it,

00:23:33.619 --> 00:23:38.619
a door for people to enter and a door for them to exit."

00:23:38.619 --> 00:23:42.160
Commentary on the hadith:

00:23:42.160 --> 00:23:43.599
"Al-Ikhtiyar"

00:23:43.599 --> 00:23:46.079
means the chosen thing.

00:23:46.079 --> 00:23:47.279
"Al-Jadr"

00:23:47.279 --> 00:23:49.059
refers to the Hijr.

00:23:49.059 --> 00:23:50.819
"Is it part of the House?"

00:23:50.819 --> 00:23:53.440
meaning, is it part of the Ka'bah?

00:23:53.440 --> 00:23:55.759
"Qasurat bihim al-nafaqah"

00:23:55.759 --> 00:24:00.369
means the pure funds they had set aside were insufficient.

00:24:00.369 --> 00:24:03.250
"Hadith 'ahdihim bil-Jahiliyyah"

00:24:03.250 --> 00:24:07.200
means they were new and recent to Islam, having just left disbelief.

00:24:07.200 --> 00:24:09.839
"I fear that their hearts might reject it"

00:24:09.839 --> 00:24:12.210
means they might feel aversion.

00:24:12.210 --> 00:24:15.680
From the benefits of the hadith:

00:24:15.680 --> 00:24:17.839
It is derived from the hadith

00:24:17.839 --> 00:24:20.480
that one may abandon some aspects of enjoining good

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,

00:24:25.200 --> 00:24:27.759
and hasten to oppose it.

00:24:27.759 --> 00:24:31.279
And that if a benefit and a harm conflict,

00:24:31.279 --> 00:24:35.599
and it is impossible to combine performing the benefit and avoiding the harm,

00:24:35.599 --> 00:24:37.549
one begins with the most important.

00:24:37.549 --> 00:24:40.349
It also contains guidance on the politics of souls,

00:24:40.349 --> 00:24:44.609
by using what they are comfortable with in religion, other than the obligatory acts.

00:24:44.609 --> 00:24:48.450
And that reconciling hearts toward obedience and not alienating them

00:24:48.450 --> 00:24:52.369
is a Shari'ah objective.

00:24:52.369 --> 00:24:55.730
Chapter: One who singles out some people for knowledge to the exclusion of others,

00:24:55.730 --> 00:24:59.230
out of fear that they might not understand.

00:24:59.230 --> 00:25:01.230
On the authority of 'Ali, he said:

00:25:01.230 --> 00:25:04.349
"Speak to people about what they recognize,

00:25:04.349 --> 00:25:09.009
do you want Allah and His Messenger to be denied?"

00:25:09.009 --> 00:25:12.480
Commentary on the hadith:

00:25:12.559 --> 00:25:16.160
Chapter: One who singles out some people for knowledge to the exclusion of others.

00:25:16.160 --> 00:25:21.380
Leaving out some people from specific knowledge due to their limited understanding.

00:25:21.380 --> 00:25:24.980
"Speak to people" means address the people.

00:25:24.980 --> 00:25:28.660
"About what they recognize" means about what they understand.

00:25:28.660 --> 00:25:29.940
The intent is:

00:25:29.940 --> 00:25:33.180
Speak to them according to the capacity of their intellects.

00:25:33.180 --> 00:25:36.700
"Do you want Allah and His Messenger to be denied?"

00:25:36.700 --> 00:25:39.740
Because if a person hears what he does not understand,

00:25:39.740 --> 00:25:42.380
and what he cannot conceive as possible,

00:25:42.380 --> 00:25:44.940
he believes it to be impossible out of ignorance,

00:25:44.940 --> 00:25:47.740
and thus he does not believe in it.

00:25:47.740 --> 00:25:51.660
From the benefits of the hadith:

00:25:51.660 --> 00:25:53.579
It is derived from the hadith

00:25:53.579 --> 00:25:57.980
the guidance to refrain from speaking about ambiguous matters to the general public,

00:25:57.980 --> 00:26:00.140
for fear of causing tribulation.

00:26:00.140 --> 00:26:04.980
And that everyone should be spoken to according to their level of understanding.

00:26:04.980 --> 00:26:11.599
The report contains evidence for the principle of "blocking the means" (sadd al-dhara'i').

00:26:11.680 --> 00:26:13.440
On the authority of Anas Ibn Malik,

00:26:13.440 --> 00:26:16.640
that the Prophet (peace be upon him),

00:26:16.640 --> 00:26:19.599
with Mu'adh riding behind him on the mount,

00:26:19.599 --> 00:26:20.720
said:

00:26:20.720 --> 00:26:23.200
"O Mu'adh Ibn Jabal!"

00:26:23.200 --> 00:26:24.400
He said,

00:26:24.400 --> 00:26:28.180
"At your service, O Messenger of Allah, and at your command."

00:26:28.180 --> 00:26:29.299
He said,

00:26:29.299 --> 00:26:30.900
"O Mu'adh!"

00:26:30.900 --> 00:26:32.019
He said,

00:26:32.019 --> 00:26:35.460
"At your service, O Messenger of Allah, and at your command."

00:26:35.460 --> 00:26:37.220
[He repeated this] three times.

00:26:37.220 --> 00:26:38.500
He said,

00:26:38.500 --> 00:26:42.740
"There is no one who testifies that there is no god but Allah,

00:26:42.740 --> 00:26:45.619
and that Muhammad is the Messenger of Allah,

00:26:45.619 --> 00:26:47.859
sincerely from his heart,

00:26:47.859 --> 00:26:51.680
but that Allah will forbid him from the Fire."

00:26:51.680 --> 00:26:52.640
He said,

00:26:52.640 --> 00:26:54.480
"O Messenger of Allah,

00:26:54.480 --> 00:26:58.509
shall I not inform the people so they may rejoice?"

00:26:58.509 --> 00:26:59.710
He said,

00:26:59.710 --> 00:27:02.130
"Then they will rely [upon it]."

00:27:02.130 --> 00:27:07.490
And Mu'adh informed others of it at the time of his death, fearing sin.

00:27:07.490 --> 00:27:10.990
Commentary on the hadith:

00:27:10.990 --> 00:27:12.269
"Radifuhu"

00:27:12.269 --> 00:27:15.390
means riding behind him on the animal.

00:27:15.390 --> 00:27:16.670
"Labbayk"

00:27:16.670 --> 00:27:21.839
means I am constant in your obedience, time after time.

00:27:21.839 --> 00:27:23.359
"Sa'dayk"

00:27:23.359 --> 00:27:28.430
means I am assisting in your obedience, time after time.

00:27:28.430 --> 00:27:30.509
"Sincerity from his heart"

00:27:30.509 --> 00:27:34.430
is a qualification to exclude the testimony of the hypocrites.

00:27:34.430 --> 00:27:37.309
"Allah will forbid him from the Fire"

00:27:37.390 --> 00:27:38.269
It is said:

00:27:38.269 --> 00:27:41.019
it means forbidding his eternal stay therein.

00:27:41.019 --> 00:27:42.460
"Yattakilu"

00:27:42.460 --> 00:27:44.460
means they will rely [upon it and neglect deeds].

00:27:44.460 --> 00:27:45.900
"Ta'athuman"

00:27:45.900 --> 00:27:48.700
means fearing to fall into sin.

00:27:48.700 --> 00:27:54.210
The sin that occurs by concealing what Allah has commanded to be conveyed.

00:27:54.210 --> 00:27:58.000
From the benefits of the hadith:

00:27:58.000 --> 00:28:00.160
It is derived from the hadith

00:28:00.160 --> 00:28:04.880
that the word of Tawhid, with its conditions, is a means of salvation for the servant.

00:28:04.880 --> 00:28:08.000
The hadith shows singling out some people for knowledge,

00:28:08.000 --> 00:28:11.279
if one is safe from them relying [on it] and becoming lax,

00:28:11.279 --> 00:28:14.000
as opposed to those from whom one is not safe.

00:28:14.000 --> 00:28:18.319
It also shows the merit of conveying knowledge and not concealing it,

00:28:18.319 --> 00:28:21.359
and the merit of Mu'adh (may Allah be pleased with him),

00:28:21.359 --> 00:28:28.420
and his status with the Messenger of Allah (peace be upon him).

00:28:28.420 --> 00:28:31.519
Chapter: Modesty in seeking knowledge.

00:28:31.519 --> 00:28:34.079
On the authority of Umm Salamah, she said:

00:28:34.079 --> 00:28:38.880
Umm Sulaym came to the Messenger of Allah (peace be upon him)

00:28:38.960 --> 00:28:40.400
and said,

00:28:40.400 --> 00:28:42.240
"O Messenger of Allah,

00:28:42.240 --> 00:28:46.259
Allah is not ashamed of the truth.

00:28:46.259 --> 00:28:50.259
Is a ghusl (ritual bath) required for a woman if she has a wet dream?"

00:28:50.259 --> 00:28:53.619
The Prophet (peace be upon him) said,

00:28:53.619 --> 00:28:55.920
"If she sees the fluid."

00:28:55.920 --> 00:28:58.319
Umm Salamah covered,

00:28:58.319 --> 00:29:00.500
meaning her face.

00:29:00.500 --> 00:29:01.940
In a narration:

00:29:01.940 --> 00:29:04.500
Umm Salamah laughed,

00:29:04.500 --> 00:29:05.460
and said,

00:29:05.460 --> 00:29:07.299
"O Messenger of Allah,

00:29:07.299 --> 00:29:09.299
do women have wet dreams?"

00:29:09.299 --> 00:29:10.579
He said,

00:29:10.579 --> 00:29:13.299
"Yes, may your right hand be covered in dust!

00:29:13.299 --> 00:29:16.819
Then how does her child resemble her?"

00:29:16.819 --> 00:29:20.299
Commentary on the hadith:

00:29:20.299 --> 00:29:22.140
"If she sees the fluid"

00:29:22.140 --> 00:29:23.869
means the semen.

00:29:23.869 --> 00:29:25.470
"Taribat yaminuk"

00:29:25.470 --> 00:29:27.150
means may you become poor.

00:29:27.150 --> 00:29:29.710
This phrase and its likes

00:29:29.710 --> 00:29:34.420
flow on the tongues of the Arabs without the intent of an actual supplication.

00:29:34.420 --> 00:29:37.059
"Then how does her child resemble her?"

00:29:37.059 --> 00:29:42.829
meaning, the child resembles the mother if her fluid precedes or is dominant.

00:29:42.829 --> 00:29:46.609
From the benefits of the hadith:

00:29:46.609 --> 00:29:48.450
It is derived from the hadith

00:29:48.450 --> 00:29:51.809
that modesty does not prevent one from seeking the truth.

00:29:51.809 --> 00:29:53.890
Praiseworthy shyness is that which is rooted in reverence,

00:29:53.890 --> 00:29:56.450
and which manifests as a form of honoring,

00:29:56.450 --> 00:29:58.849
and showing respect to one's elders.

00:29:58.849 --> 00:30:01.009
Conversely, blameworthy shyness,

00:30:01.009 --> 00:30:04.369
is that which leads one to abandon a religious obligation,

00:30:04.369 --> 00:30:06.799
for it is a sign of weakness and indignity.

00:30:06.799 --> 00:30:11.519
In this, there is an exhortation for students to abandon helplessness and arrogance.