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In the name of Allah, the Most Gracious, the Most Merciful.

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Efada Center

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for Humanistic Studies and Research

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presents

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Abridged Sahih al-Bukhari.

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Chapter: One who leads another's riding beast during war.

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On the authority of Abu Ishaq, who said:

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I heard Al-Bara'—

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when a man asked him:

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"O Abu 'Umarah, did you flee on the day of Hunayn?"

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He replied, "No, by Allah, the Messenger of Allah, peace and blessings of Allah be upon him, did not turn his back.

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Rather, some of his young, light-armed, and unarmored Companions went out, lacking weapons,

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and encountered a body of archers from Hawazin and Bani Nasr

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whose arrows hardly ever missed.

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They showered them with a volley of arrows that scarcely missed their targets,

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so at that point, they turned back toward the Prophet, peace and blessings of Allah be upon him,

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who was riding his white mule,

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with his cousin Abu Sufyan ibn al-Harith ibn 'Abd al-Muttalib leading it for him.

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So he dismounted, prayed for victory, and then proclaimed:

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'I am the Prophet, no lie!

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I am the son of 'Abd al-Muttalib!'"

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In another narration:

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"And no man was seen on that day steadfast or formidable than he."

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He then drew up his Companions in battle lines.

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Commentary on the Hadith:

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"Abu 'Umarah" is the agnomen (kunyah) of Al-Bara', may Allah be pleased with him.

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"Hunayn" is a valley near Al-Ta'if.

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"Did not turn his back" (*ma walla*) means he did not flee.

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"Their light-armed ones" (*akhiffa'uhum*)

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refers to those who carried no heavy weaponry to weigh them down.

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"Unarmored" (*hussaran*) means they had no protective armor on them.

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"Whose arrows hardly ever missed"

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is an idiom denoting supreme archery skill and hitting the target.

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"So they showered them with a volley" (*farasahaquhum*)

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means they pelted them with arrows.

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"Prayed for victory" (*istansara*)

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means he supplicated to Allah to grant him victory.

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Benefits derived from the hadith:

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From this hadith, it is benefited:

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The permissibility of calling out one's lineage or identity during war.

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What is disliked in doing so is only when done out of boastful pride outside of battle.

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It also demonstrates the bravery of the Prophet, peace and blessings of Allah be upon him,

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and his steadfastness in reassuring his Companions during battles.

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It underscores the desirability of supplicating Allah at the onset of battle.

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Chapter: The she-camel of the Prophet, peace and blessings of Allah be upon him.

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On the authority of Anas, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, had a she-camel

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named Al-'Adba',

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and she was almost never outpaced.

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Then a Bedouin came riding a young camel of his

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and outpaced her,

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which distressed the Muslims greatly,

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and they said:

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"Al-'Adba' has been outpaced!"

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Thereupon the Messenger of Allah, peace be upon him, said:

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"It is a right upon Allah that nothing rises in this world except that He brings it down."

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Commentary on the Hadith:

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"Al-'Adba'"

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means having a slit ear.

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It is also said that

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"Al-'Adba'" was simply her proper name,

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and her ear was not actually slit.

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"Young camel" (*qa'ud*)

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is a camel that has reached the age suitable for riding.

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"Distressed" (*ishtadda*)

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means it was burdensome and hard upon them.

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"Brings down" (*wada'a*)

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means lowers or humbles.

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Benefits derived from the hadith:

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From this hadith, it is benefited:

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The permissibility of keeping camels for riding and racing them.

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It encourages ascetic detachment from worldly things,

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by pointing out that whatever rises in this world will inevitably be brought down.

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It contains an exhortation toward humility and noble character traits.

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It illustrates the intense love the Companions had for the Prophet, peace and blessings of Allah be upon him.

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The hadith indicates that one should avoid grief and discontent when losing in competitions.

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Chapter: Women taking part in military expeditions and fighting alongside men.

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

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On the day of Uhud,

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when the people were routed away from the Prophet, peace and blessings of Allah be upon him,

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Abu Talhah stood in front of the Prophet, peace be upon him,

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shielding him with a large leather shield.

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Abu Talhah was a skilled archer who pulled his bowstring with immense force.

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In another narration:

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He pulled with a powerful draw,

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breaking two or three bows that day.

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Whenever a man passed by carrying a quiver of arrows,

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the Prophet would say:

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"Spread them out,"

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and in another narration:

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"Scatter them for Abu Talhah."

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The Prophet, peace and blessings of Allah be upon him, would look up over the shield to observe the enemy forces,

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and in another narration:

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Abu Talhah was an excellent archer,

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so whenever he shot an arrow,

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the Prophet, peace be upon him, would raise his head to look,

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observing where his arrow landed.

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So Abu Talhah would say:

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"O Prophet of Allah,

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may my father and mother be sacrificed for you!

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Do not look up,

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lest a stray arrow from the enemy strike you.

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My chest is before your chest!"

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And I saw 'A'ishah, daughter of Abu Bakr, and Umm Sulaym,

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with their garments tucked up

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so that the anklets on their shins were visible,

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carrying water-skins swiftly on their backs,

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emptying them into the mouths of the wounded soldiers.

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Then they would return, refill them,

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and come back again to empty them into the mouths of the wounded.

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Indeed, the sword fell from Abu Talhah's hand

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two or three times out of sheer exhaustion.

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Commentary on the Hadith:

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"Shielding him" (*mujawwibun bihi 'alayhi*)

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means protecting and covering him.

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"Leather shield" (*juhfah*)

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means a shield used for protection.

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"Strong bowstring" (*shadid al-qid*)

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means having a tough bowstring that requires great strength to draw and stretch.

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"Quiver" (*ju'bah*)

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is a container used to store arrows.

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"Arrows" (*nabl*)

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refers to arrows used in archery.

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"Spread them" (*anshurha*)

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means scatter them out.

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"Looked up" (*ashrafa*)

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means raised his head to look out.

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"Do not look up" (*la tashrif*)

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means do not expose your head to look.

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"My chest is before your chest" (*nahri duna nahrik*)

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means:

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"I stand directly in front of you

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so that if an arrow comes, it will hit my chest instead of yours."

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"Umm Sulaym"

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is the mother of Anas ibn Malik.

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"Tucked up" (*mushammiratani*)

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refers to tucking up or raising the lower garment above the shins.

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Raising the garment above the shin.

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"Anklets on their shins" (*khadam suqihima*)

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refers to anklets worn around the lower legs.

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"Carrying swiftly" (*tanqizan*)

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*naqz* literally means leaping or jumping,

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and here it means:

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walking very swiftly and briskly.

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"Water-skins" (*qirab*)

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refers to leather vessels used for carrying water.

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"On their backs" (*'ala mutunihima*)

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means upon their backs.

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"Emptying them" (*tufrighanihi*)

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means pouring the water out for them to drink.

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"The sword fell from Abu Talhah's hand"

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occurred due to extreme drowsiness and physical fatigue.

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Benefits derived from the hadith:

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From this hadith, it is benefited:

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A demonstration of the bravery and steadfastness of the Prophet, peace and blessings of Allah be upon him, at the Battle of Uhud.

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The hadith highlights a great virtue of Abu Talhah,

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as he remained firm alongside the Messenger of Allah, peace and blessings of Allah be upon him, shielding him with his own life.

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It shows that a fighter should possess a powerful draw in archery

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and strike forcefully in close hand-to-hand combat.

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It illustrates the profound love the Companions had for the Prophet, peace and blessings of Allah be upon him.

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It highlights the merit of assisting in military efforts,

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such as preparing weapons for archers and other supporting roles.

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It highlights the virtue of 'A'ishah, may Allah be pleased with her,

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as well as that of Umm Sulaym, may Allah be pleased with her.

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Chapter: Women carrying water-skins to people during military expeditions.

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On the authority of Tha'labah ibn Abi Malik, who said:

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'Umar ibn al-Khattab, may Allah be pleased with him, distributed some woven outer garments among the women of Medina,

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and one fine garment remained left over.

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Some of those present with him said:

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"O Commander of the Faithful,

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give this to the daughter of the Messenger of Allah, peace and blessings of Allah be upon him, who is with you"—

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referring to Umm Kulthum, the daughter of 'Ali.

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Whereupon 'Umar said:

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"Umm Salit has a greater right to it."

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Umm Salit was among the women of the Ansar

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who had pledged allegiance to the Messenger of Allah, peace and blessings of Allah be upon him.

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'Umar said:

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"She used to carry water-skins for us on the day of Uhud."

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Commentary on the Hadith:

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"Garments" (*murut*)

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A *mirt* is

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a woven sheet made of wool or raw silk,

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wrapped around the body as a lower garment.

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"Who is with you"

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means your wife.

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"Has a greater right" (*ahaqq*)

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means more entitled to receive the gift.

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"Used to carry" (*tazfuru*)

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means used to bear and transport heavy loads.

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Al-Bukhari stated it means:

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she used to sew them.

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Benefits derived from the hadith:

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From this hadith, it is benefited:

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The virtue of those who preceded others in embracing Islam, rendering support, and assisting with their wealth and lives.

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The permissibility of offering sound advice or opinions to the ruler,

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which is the duty of ministers, scribes, and sincere advisors.

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A demonstration of the virtue of the women of the Ansar,

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and specifically the virtue of Umm Salit bint 'Ubayd al-Ansariyyah, may Allah be pleased with her.

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In the hadith, 'Umar (may Allah be pleased with him)

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distributed suitable items among the women,

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which indicates the permissibility of women going out to participate in military expeditions.

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Chapter: Women Treating the Wounded on Military Expeditions.

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Narrated Al-Rubayyi' bint Mu'awwidh:

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"We used to participate in military expeditions alongside the Prophet (peace and blessings of Allah be upon him),

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providing water to the men and serving them,

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and bringing the wounded and the slain back to Medina."

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In another narration:

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"And we used to treat the wounded and bring back the slain."

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Commentary on the Hadith:

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"And serving them"

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refers to providing food and similar permissible services.

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Benefits derived from the hadith:

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It is derived from the hadith that:

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It is permissible for a woman to directly practice medicine and provide medical treatment,

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while adhering to Shar'i guidelines and observed etiquettes.

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The hadith also contains an indication that necessities make prohibited things permissible.

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Chapter: Extracting an Arrow from the Body.

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On the authority of Abu Burdah,

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from Abu Musa (may Allah be pleased with him), who said:

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"When the Prophet (peace and blessings of Allah be upon him) finished with the Battle of Hunayn,

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he dispatched Abu 'Amir at the head of an army to Awts,

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where he encountered Durayd ibn al-Simmah.

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Durayd was killed,

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and Allah routed his companions."

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Abu Musa said:

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"And he sent me along with Abu 'Amir.

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Abu 'Amir was shot in the knee;

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a man from the Jusham tribe shot him with an arrow that lodged firmly in his knee.

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So I reached him and said,

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'O uncle! Who shot you?'

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He pointed to Abu Musa and said,

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'That is my killer, the one who shot me.'

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So I made for him and caught up with him.

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When he saw me, he turned and fled,

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so I pursued him and kept saying to him,

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'Have you no shame? Will you not stand your ground?'

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So he stopped,

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and we exchanged two sword blows, and I killed him.

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Then I said to Abu 'Amir,

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'Allah has killed your attacker.'

241
00:11:58,769 --> 00:12:01,889
He said, 'Now extract this arrow.'

242
00:12:01,889 --> 00:12:05,090
So I pulled it out, and fluid gushed from it.

243
00:12:05,090 --> 00:12:07,610
He said, 'O nephew!

244
00:12:07,629 --> 00:12:11,509
Convey greetings of peace to the Prophet (peace and blessings of Allah be upon him),

245
00:12:11,509 --> 00:12:12,649
and say to him:

246
00:12:12,649 --> 00:12:14,549
"Ask Allah to forgive me."'

247
00:12:14,549 --> 00:12:17,950
Abu 'Amir appointed me as his successor over the men,

248
00:12:17,950 --> 00:12:20,909
and he lingered for only a short while before he died.

249
00:12:20,909 --> 00:12:25,909
I returned and entered upon the Prophet (peace be upon him) in his house,

250
00:12:25,909 --> 00:12:29,389
sitting on a bed woven with palm-fiber ropes, over which was a mattress.

251
00:12:29,389 --> 00:12:33,389
The weave of the bed had left marks on his back and sides.

252
00:12:33,389 --> 00:12:37,029
So I informed him of our news and the news of Abu 'Amir.

253
00:12:37,029 --> 00:12:38,169
He said:

254
00:12:38,169 --> 00:12:40,490
'He said to you: "Ask Allah to forgive me"?'

255
00:12:40,490 --> 00:12:43,029
So he called for water and performed ablution,

256
00:12:43,029 --> 00:12:45,769
then raised his hands and said:

257
00:12:45,769 --> 00:12:49,490
'O Allah, forgive 'Ubayd, Abu 'Amir!'

258
00:12:49,490 --> 00:12:52,129
And I saw the whiteness of his armpits.

259
00:12:52,129 --> 00:12:53,730
Then he said:

260
00:12:53,730 --> 00:13:00,090
'O Allah, place him on the Day of Resurrection above many of Your human creation!'

261
00:13:00,090 --> 00:13:01,169
I said:

262
00:13:01,169 --> 00:13:03,360
'And for me too—ask Allah for forgiveness!'

263
00:13:03,360 --> 00:13:04,799
So he said:

264
00:13:04,799 --> 00:13:08,860
'O Allah, forgive 'Abdullah ibn Qays his sin,

265
00:13:08,860 --> 00:13:13,159
and admit him on the Day of Resurrection through an honorable entrance!'

266
00:13:13,159 --> 00:13:14,960
Abu Burdah said:

267
00:13:14,960 --> 00:13:17,240
'One of those supplications was for Abu 'Amir,

268
00:13:17,240 --> 00:13:20,669
and the other was for Abu Musa.'"

269
00:13:20,669 --> 00:13:24,059
Commentary on the Hadith:

270
00:13:24,059 --> 00:13:25,019
"Finished"

271
00:13:25,019 --> 00:13:27,299
means concluded and departed.

272
00:13:27,299 --> 00:13:28,340
"Dispatched"

273
00:13:28,340 --> 00:13:29,980
means sent.

274
00:13:29,980 --> 00:13:31,419
"Abu 'Amir" —

275
00:13:31,419 --> 00:13:33,379
his name was 'Ubayd ibn Wahb,

276
00:13:33,379 --> 00:13:35,580
though other names have also been stated.

277
00:13:35,580 --> 00:13:36,759
"Awtas"

278
00:13:36,759 --> 00:13:39,320
is a valley in the lands of the Hawazin tribe,

279
00:13:39,320 --> 00:13:42,110
located northeast of Mecca.

280
00:13:42,110 --> 00:13:43,309
"A Jushami"

281
00:13:43,309 --> 00:13:45,990
means a man from the Banu Jusham tribe.

282
00:13:45,990 --> 00:13:48,190
"Lodged firmly in his knee"

283
00:13:48,190 --> 00:13:52,019
means it struck him and the arrow settled deeply in his knee.

284
00:13:52,019 --> 00:13:53,539
"So I reached him"

285
00:13:53,539 --> 00:13:55,379
means I arrived at his side.

286
00:13:55,379 --> 00:13:56,500
"Turned"

287
00:13:56,500 --> 00:13:58,620
means turned his back and fled.

288
00:13:58,620 --> 00:14:00,019
"So I pursued"

289
00:14:00,019 --> 00:14:03,019
means I followed his tracks to catch up with him.

290
00:14:03,019 --> 00:14:04,460
"Will you not stand your ground?" —

291
00:14:04,519 --> 00:14:05,659
the meaning is:

292
00:14:05,659 --> 00:14:07,960
"Stop and do not flee!"

293
00:14:07,960 --> 00:14:08,960
"So he stopped"

294
00:14:08,960 --> 00:14:13,000
means he refrained from fleeing and returned to fight.

295
00:14:13,000 --> 00:14:15,639
"We exchanged two sword blows"

296
00:14:15,639 --> 00:14:19,200
means each of them struck the other with the sword.

297
00:14:19,200 --> 00:14:20,399
"So I extracted it"

298
00:14:20,399 --> 00:14:23,159
means I pulled it out from his knee.

299
00:14:23,159 --> 00:14:25,000
"And fluid gushed from it"

300
00:14:25,000 --> 00:14:27,480
means water or blood spurted out from it.

301
00:14:27,480 --> 00:14:28,960
"He appointed me as his successor"

302
00:14:28,960 --> 00:14:32,049
means he placed me in command over them.

303
00:14:32,049 --> 00:14:33,889
"He lingered for a short while"

304
00:14:33,909 --> 00:14:37,100
means he remained alive for only a brief period.

305
00:14:37,100 --> 00:14:39,139
"On a bed woven with ropes" —

306
00:14:39,139 --> 00:14:41,139
that is, made with woven cords,

307
00:14:41,139 --> 00:14:45,570
which are the ropes of matting braided to form the bed structure.

308
00:14:45,570 --> 00:14:47,250
"The weave of the bed"

309
00:14:47,250 --> 00:14:51,340
refers to that which is woven from date-palm fronds to lie upon.

310
00:14:51,340 --> 00:14:56,899
"O Allah, place him on the Day of Resurrection above many of Your human creation"

311
00:14:56,899 --> 00:14:59,830
means in rank and status.

312
00:14:59,830 --> 00:15:01,629
"An honorable entrance"

313
00:15:01,629 --> 00:15:03,190
means immense goodness,

314
00:15:03,210 --> 00:15:04,690
which is Paradise,

315
00:15:04,690 --> 00:15:07,610
containing that which no eye has seen,

316
00:15:07,610 --> 00:15:09,450
no ear has heard,

317
00:15:09,450 --> 00:15:12,840
and no human heart has ever conceived.

318
00:15:12,840 --> 00:15:16,629
Benefits derived from the hadith:

319
00:15:16,629 --> 00:15:18,669
It is derived from the hadith:

320
00:15:18,669 --> 00:15:21,830
The virtue of jihad in the cause of Allah Almighty,

321
00:15:21,830 --> 00:15:24,549
and the dispatching of military detachments for that purpose.

322
00:15:24,549 --> 00:15:29,110
The hadith also contains an indication condemning cowardice and fleeing from the enemy,

323
00:15:29,110 --> 00:15:30,990
while praising steadfastness.

324
00:15:31,049 --> 00:15:36,139
It demonstrates the permissibility of appointing a successor over the army if its commander is wounded.

325
00:15:36,139 --> 00:15:39,379
It demonstrates the permissibility of raising the hands in supplication,

326
00:15:39,379 --> 00:15:43,139
with the exception of the Friday sermon supplication.

327
00:15:43,139 --> 00:15:48,220
It indicates the recommendation that a person supplicates while in a state of complete ritual purity.

328
00:15:48,220 --> 00:15:53,100
It highlights the virtue of Abu 'Amir and Abu Musa (may Allah be pleased with both of them).

329
00:15:53,100 --> 00:15:57,379
It demonstrates the permissibility of asking a righteous person to offer supplication.

330
00:15:57,399 --> 00:16:04,669
The hadith illustrates that people vary in their ranks in Paradise.

331
00:16:04,669 --> 00:16:08,990
Chapter: Guard Duty during Military Expeditions in the Cause of Allah.

332
00:16:08,990 --> 00:16:12,509
On the authority of 'A'ishah (may Allah be pleased with her), who said:

333
00:16:12,509 --> 00:16:16,389
"The Prophet (peace and blessings of Allah be upon him) remained awake one night,

334
00:16:16,389 --> 00:16:18,590
and when he arrived in Medina,

335
00:16:18,590 --> 00:16:19,730
he said:

336
00:16:19,730 --> 00:16:24,480
'If only a righteous man from my Companions would guard me tonight!'

337
00:16:24,480 --> 00:16:27,039
Suddenly we heard the clanking of weapons,

338
00:16:27,039 --> 00:16:28,240
so he said:

339
00:16:28,240 --> 00:16:29,840
'Who is this?'

340
00:16:29,840 --> 00:16:31,100
He replied:

341
00:16:31,100 --> 00:16:33,580
'I am Sa'd ibn Abi Waqqas;

342
00:16:33,580 --> 00:16:35,659
I have come to guard you.'

343
00:16:35,659 --> 00:16:40,509
Thereupon the Prophet (peace be upon him) slept."

344
00:16:40,509 --> 00:16:44,029
Commentary on the Hadith:

345
00:16:44,029 --> 00:16:45,309
"Guard me"

346
00:16:45,309 --> 00:16:47,070
means protect me.

347
00:16:47,070 --> 00:16:48,590
"The clanking of weapons"

348
00:16:48,590 --> 00:16:53,710
refers to the sound produced when iron strikes against iron.

349
00:16:53,710 --> 00:16:57,370
Benefits derived from the hadith:

350
00:16:57,370 --> 00:16:59,389
It is derived from the hadith:

351
00:17:00,389 --> 00:17:06,730
The hadith indicates that people should guard their leader out of fear of assassination.

352
00:17:06,730 --> 00:17:12,349
It shows the permissibility of praising one who volunteers for good deeds and describing him as righteous,

353
00:17:12,349 --> 00:17:14,910
provided there is no fear of vanity or temptation for him.

354
00:17:14,910 --> 00:17:20,319
It demonstrates that relying on Allah (tawakkul) does not contradict taking the prescribed material means.

355
00:17:20,319 --> 00:17:22,079
On the authority of Abu Hurayrah,

356
00:17:22,079 --> 00:17:27,799
from the Prophet (peace and blessings of Allah be upon him), who said:

357
00:17:27,799 --> 00:17:29,220
In a narration:

358
00:17:29,220 --> 00:17:30,859
"...and the slave of the plush velvet garment,

359
00:17:30,859 --> 00:17:32,900
and the slave of the fine embroidered cloak;

360
00:17:32,900 --> 00:17:34,740
if he is given, he is pleased,

361
00:17:34,740 --> 00:17:37,099
and if he is not given, he is discontented."

362
00:17:37,099 --> 00:17:38,539
In a narration:

363
00:17:38,539 --> 00:17:40,140
"He is not pleased.

364
00:17:40,140 --> 00:17:42,059
May he be wretched and suffer a relapse,

365
00:17:42,059 --> 00:17:44,700
and if he is pricked by a thorn, may he find no one to extract it!

366
00:17:44,700 --> 00:17:49,619
Glad tidings of Paradise to a servant who holds the reins of his horse in the cause of Allah,

367
00:17:49,619 --> 00:17:51,410
with his hair unkempt

368
00:17:51,410 --> 00:17:53,490
and his feet covered in dust;

369
00:17:53,490 --> 00:17:56,869
if he is assigned to guard duty, he remains steadfast in guard duty,

370
00:17:56,869 --> 00:18:00,509
and if he is assigned to the rear guard, he remains steadfast in the rear guard.

371
00:18:00,509 --> 00:18:02,950
If he asks for permission, he is not granted permission,

372
00:18:02,950 --> 00:18:05,769
and if he intercedes, his intercession is not accepted."

373
00:18:05,769 --> 00:18:08,910
Commentary on the Hadith:

374
00:18:08,910 --> 00:18:13,359
"May he be wretched" means may he stumble and fall on his face.

375
00:18:13,359 --> 00:18:14,799
"The fine embroidered cloak" (al-khamisah)

376
00:18:14,799 --> 00:18:19,019
is a black, square garment made of silk or wool with decorative borders.

377
00:18:19,019 --> 00:18:21,049
"If he is given, he is pleased"

378
00:18:21,069 --> 00:18:22,109
"The fine embroidered cloak"

379
00:18:22,109 --> 00:18:25,950
is a black, square garment with decorative markings.

380
00:18:25,950 --> 00:18:27,230
"Suffer a relapse"

381
00:18:27,230 --> 00:18:29,549
means may he fall upside down on his head.

382
00:18:29,549 --> 00:18:30,509
"Is pricked by a thorn"

383
00:18:30,509 --> 00:18:32,869
means a thorn pierces him.

384
00:18:32,869 --> 00:18:34,349
"May he find no one to extract it"

385
00:18:34,349 --> 00:18:38,390
means he is unable to remove it even with tweezers.

386
00:18:38,390 --> 00:18:39,470
"Glad tidings" (Tuba)

387
00:18:39,470 --> 00:18:40,910
is a name for Paradise,

388
00:18:40,910 --> 00:18:43,819
and it is also said to be a tree therein.

389
00:18:43,819 --> 00:18:44,859
"Holding"

390
00:18:44,859 --> 00:18:46,420
means grasping firmly.

391
00:18:46,420 --> 00:18:48,140
"The reins of his horse"

392
00:18:48,140 --> 00:18:49,980
refers to its bridle.

393
00:18:49,980 --> 00:18:51,519
"His hair unkempt"

394
00:18:51,519 --> 00:18:54,680
means he has no one to comb or groom his hair.

395
00:18:54,680 --> 00:18:56,640
"His feet covered in dust"

396
00:18:56,640 --> 00:18:59,039
means walking barefoot or heavily covered in dust.

397
00:18:59,039 --> 00:19:00,279
The rear guard,

398
00:19:00,279 --> 00:19:03,079
meaning the rearmost part of the army.

399
00:19:03,079 --> 00:19:06,720
Among the benefits of the hadith:

400
00:19:06,720 --> 00:19:08,799
From this hadith, it is derived:

401
00:19:08,799 --> 00:19:11,079
A warning against eager pursuit of worldly gain,

402
00:19:11,079 --> 00:19:14,279
and a condemnation of enduring humiliation for its sake.

403
00:19:14,279 --> 00:19:19,480
The hadith also contains an indication of the virtue of keeping horses ready for the cause of Allah.

404
00:19:19,500 --> 00:19:24,380
It contains a clarification of the virtue of struggle and standing guard on the frontlines for the cause of Allah.

405
00:19:24,380 --> 00:19:29,990
It also shows that whoever craves worldly gains and strives solely for them becomes their slave.

406
00:19:29,990 --> 00:19:35,299
In the hadith is an indication of the virtue of interceding in worldly matters.

407
00:19:35,299 --> 00:19:41,890
It also contains an indication of the virtue of contentment and restraint.

408
00:19:41,890 --> 00:19:45,319
Chapter: The Virtue of Serving Others During a Military Expedition.

409
00:19:45,319 --> 00:19:49,140
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

410
00:19:49,140 --> 00:19:51,720
"I accompanied Jarir ibn 'Abdillah,

411
00:19:51,740 --> 00:19:55,579
and he used to serve me, even though he was older than Anas."

412
00:19:55,579 --> 00:19:57,019
Jarir said:

413
00:19:57,019 --> 00:20:00,619
"Indeed, I saw the Ansar do something,

414
00:20:00,619 --> 00:20:04,460
so I resolved never to meet any one of them without honoring him."

415
00:20:04,460 --> 00:20:08,019
Commentary on the hadith:

416
00:20:08,019 --> 00:20:10,599
"They do something,"

417
00:20:10,599 --> 00:20:15,680
meaning their exemplary service to the Messenger of Allah (peace and blessings of Allah be upon him),

418
00:20:15,680 --> 00:20:19,400
and their utmost reverence for him.

419
00:20:19,400 --> 00:20:23,170
Among the benefits of the hadith:

420
00:20:23,430 --> 00:20:25,430
From this hadith, it is derived:

421
00:20:25,430 --> 00:20:28,950
A statement of the virtue of the Ansar (may Allah be pleased with them).

422
00:20:28,950 --> 00:20:33,390
It also contains an indication of the virtue of Jarir (may Allah be pleased with him) and his humility,

423
00:20:33,390 --> 00:20:40,220
as well as his deep love for the Messenger (peace and blessings of Allah be upon him).

424
00:20:40,220 --> 00:20:43,380
On the authority of Anas (may Allah be pleased with him), who said:

425
00:20:43,380 --> 00:20:47,019
"We were with the Prophet (peace and blessings of Allah be upon him),

426
00:20:47,019 --> 00:20:51,359
and the most shaded among us was the one who used his cloak for shade.

427
00:20:51,460 --> 00:20:55,099
As for those who were fasting, they accomplished no work;

428
00:20:55,099 --> 00:21:00,460
whereas those who had broken their fast dispatched the riding camels, labored hard, and managed the chores.

429
00:21:00,460 --> 00:21:03,900
Thereupon the Prophet (peace be upon him) said:

430
00:21:03,900 --> 00:21:07,960
'Today, those who broke their fast have taken away the reward.'"

431
00:21:07,960 --> 00:21:11,190
Commentary on the hadith:

432
00:21:11,190 --> 00:21:13,289
"Used his cloak for shade,"

433
00:21:13,289 --> 00:21:16,910
meaning that they had no tents.

434
00:21:16,910 --> 00:21:18,710
"Dispatched the riding camels,"

435
00:21:18,710 --> 00:21:21,990
meaning they sent the camels to the water to be watered.

436
00:21:22,009 --> 00:21:24,970
"And labored hard," meaning they served others.

437
00:21:24,970 --> 00:21:29,890
"And managed the chores," meaning they took charge of cooking and fetching water.

438
00:21:29,890 --> 00:21:32,730
"Today, those who broke their fast have taken away the reward,"

439
00:21:32,730 --> 00:21:36,000
meaning the most complete and abundant reward.

440
00:21:36,000 --> 00:21:39,569
Among the benefits of the hadith:

441
00:21:39,569 --> 00:21:44,650
In the hadith, the reward for serving others during an expedition is greater than the reward for fasting.

442
00:21:44,650 --> 00:21:48,769
It includes a statement on the virtue of mutual cooperation during jihad and other endeavors.

443
00:21:48,769 --> 00:21:52,910
It demonstrates that serving the fighters while encamped and while traveling

444
00:21:52,910 --> 00:21:56,240
is a duty upon all fighters.

445
00:21:56,240 --> 00:22:00,099
It shows the permissibility of a man serving his peer.

446
00:22:00,099 --> 00:22:07,440
The hadith also indicates that breaking one's fast during travel for jihad is preferable.

447
00:22:07,440 --> 00:22:12,529
Chapter: Seeking Assistance Through the Weak and Righteous in War.

448
00:22:12,529 --> 00:22:15,130
On the authority of Mus'ab ibn Sa'd, who said:

449
00:22:15,130 --> 00:22:20,130
"Sa'd (may Allah be pleased with him) considered himself superior to those below him in rank.

450
00:22:20,130 --> 00:22:23,529
So the Prophet (peace and blessings of Allah be upon him) said:

451
00:22:23,529 --> 00:22:28,720
'Are you given victory and provided for except through your weak ones?'"

452
00:22:28,720 --> 00:22:31,720
Commentary on the hadith:

453
00:22:31,720 --> 00:22:33,920
"He also considered..."

454
00:22:33,920 --> 00:22:38,019
Sa'd is Ibn Abi Waqqas (may Allah be pleased with him).

455
00:22:38,019 --> 00:22:42,720
"...that he had a superiority over those below him," meaning among the Companions.

456
00:22:42,720 --> 00:22:46,700
"Are you given victory and provided for except through your weak ones?"

457
00:22:46,700 --> 00:22:51,700
meaning that Allah grants victory to this Ummah through the weak and poor,

458
00:22:51,700 --> 00:22:55,599
by virtue of their supplications, prayers, and sincerity.

459
00:22:55,599 --> 00:22:59,160
Among the benefits of the hadith:

460
00:22:59,160 --> 00:23:01,160
From this hadith, it is derived:

461
00:23:01,160 --> 00:23:05,059
Encouragement toward humility and the abandonment of pride and arrogance.

462
00:23:05,059 --> 00:23:11,839
The hadith is proof for those who advocate the superiority of poverty over wealth.

463
00:23:11,839 --> 00:23:16,019
On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

464
00:23:16,519 --> 00:23:20,680
Abu Sa'id al-Khudri related to us that he said:

465
00:23:20,680 --> 00:23:24,920
The Messenger of Allah (peace and blessings of Allah be upon him) said:

466
00:23:24,920 --> 00:23:29,420
"A time will come upon the people when a group of men will launch a military campaign,

467
00:23:29,420 --> 00:23:31,059
and it will be asked:

468
00:23:31,059 --> 00:23:35,539
'Is there among you anyone who accompanied the Messenger of Allah (peace and blessings of Allah be upon him)?'

469
00:23:35,539 --> 00:23:37,640
They will say, 'Yes,'

470
00:23:37,640 --> 00:23:39,799
and victory will be granted to them.

471
00:23:39,799 --> 00:23:44,920
Then a time will come upon the people when a group of men will launch a military campaign,

472
00:23:44,920 --> 00:23:45,940
and it will be asked:

473
00:23:45,940 --> 00:23:49,940
'Is there among you anyone who accompanied the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)?'

474
00:23:49,940 --> 00:23:51,940
They will say, 'Yes,'

475
00:23:51,940 --> 00:23:53,940
and victory will be granted to them.

476
00:23:53,940 --> 00:23:55,940
Then a time will come upon the people

477
00:23:55,940 --> 00:23:58,940
when a group of men will launch a military campaign,

478
00:23:58,940 --> 00:24:01,940
and it will be asked: 'Is there among you anyone who accompanied

479
00:24:01,940 --> 00:24:06,940
those who accompanied the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)?'

480
00:24:06,940 --> 00:24:08,940
They will say, 'Yes,'

481
00:24:08,940 --> 00:24:11,710
and victory will be granted to them."

482
00:24:11,710 --> 00:24:15,099
Commentary on the hadith:

483
00:24:15,099 --> 00:24:21,099
"A group," meaning a company of people; "and victory will be granted to them," meaning they will be triumphant.

484
00:24:21,099 --> 00:24:27,099
"Anyone who accompanied the Companions of the Messenger of Allah," refers to the Tabi'un.

485
00:24:27,099 --> 00:24:36,420
"Anyone who accompanied those who accompanied the Companions of the Messenger of Allah," refers to the followers of the Tabi'un.

486
00:24:36,420 --> 00:24:40,119
Among the benefits of the hadith:

487
00:24:40,119 --> 00:24:43,119
The hadith is among the signs of prophethood.

488
00:24:43,119 --> 00:24:48,119
It contains a clarification of the virtue of the Companions (may Allah be pleased with them) and the excellence of their generation.

489
00:24:48,119 --> 00:24:52,119
The hadith also highlights the excellence of the early generations.

490
00:24:52,119 --> 00:24:59,819
Furthermore, it contains an indication that jihad will continue until the establishment of the Hour.

491
00:24:59,819 --> 00:25:03,390
Chapter: One Should Not Say, "So-and-So Is a Martyr."

492
00:25:03,390 --> 00:25:07,390
On the authority of Sahl ibn Sa'd al-Sa'idi (may Allah be pleased with him):

493
00:25:07,390 --> 00:25:13,390
The Messenger of Allah (peace and blessings of Allah be upon him) met the polytheists in battle, and they fought fiercely.

494
00:25:13,390 --> 00:25:18,390
When the Messenger of Allah (peace be upon him) inclined back to his camp

495
00:25:18,390 --> 00:25:21,390
and the others inclined back to their camp,

496
00:25:21,390 --> 00:25:26,390
there was a man among the Companions of the Messenger of Allah

497
00:25:26,390 --> 00:25:29,390
who did not leave off any straggler or isolated enemy

498
00:25:29,390 --> 00:25:32,390
except that he pursued and struck him down with his sword.

499
00:25:32,390 --> 00:25:38,390
The people said, "None of us has availed today as so-and-so has availed."

500
00:25:38,390 --> 00:25:45,460
Whereupon the Messenger of Allah (peace be upon him) said: "As for him, he is indeed among the people of the Fire."

501
00:25:45,460 --> 00:25:53,680
In a narration: "Whoever would be pleased to look at a man from the people of the Fire, let him look at this man."

502
00:25:53,680 --> 00:26:01,680
And in another narration: They said, "Which of us is among the people of Paradise if this man is among the people of the Fire?"

503
00:26:01,680 --> 00:26:05,839
A man from among the people said, "I am his constant companion."

504
00:26:05,839 --> 00:26:10,839
He said: "So he went out with him; whenever he stopped, he stopped with him,

505
00:26:10,839 --> 00:26:13,839
and whenever he hurried, he hurried with him."

506
00:26:13,839 --> 00:26:17,900
He said: "Then the man was severely wounded,

507
00:26:17,900 --> 00:26:24,900
so he sought to hasten death. He placed the hilt of his sword on the ground and its blade tip between his breasts,

508
00:26:24,900 --> 00:26:28,900
then leaned his weight upon his sword and killed himself."

509
00:26:28,900 --> 00:26:32,970
Thereupon the man went out to the Messenger of Allah (peace and blessings of Allah be upon him)

510
00:26:32,970 --> 00:26:36,970
and said, "I bear witness that you are indeed the Messenger of Allah!"

511
00:26:36,970 --> 00:26:39,970
He asked, "And why is that?"

512
00:26:39,970 --> 00:26:46,970
The man replied, "Regarding the man you mentioned earlier as being among the people of the Fire, which the people found hard to fathom—

513
00:26:46,970 --> 00:26:49,970
I said to them, 'I will keep track of him for you.'

514
00:26:49,970 --> 00:26:51,970
So I went out in search of him.

515
00:26:51,970 --> 00:26:54,970
Then he was severely wounded,

516
00:26:54,970 --> 00:26:56,970
and he sought to hasten death.

517
00:26:56,970 --> 00:27:00,970
He placed the hilt of his sword on the ground and its blade tip between his breasts,

518
00:27:00,970 --> 00:27:03,970
then leaned his weight upon it and killed himself."

519
00:27:03,970 --> 00:27:09,029
At that point, the Messenger of Allah (peace and blessings of Allah be upon him) said:

520
00:27:09,029 --> 00:27:16,029
"A man may perform the deeds of the people of Paradise according to what appears to people, yet he is among the people of the Fire;

521
00:27:16,029 --> 00:27:24,059
and a man may perform the deeds of the people of the Fire according to what appears to people, yet he is among the people of Paradise."

522
00:27:24,059 --> 00:27:26,220
In a narration:

523
00:27:26,220 --> 00:27:29,220
"Indeed, deeds are judged only by their final outcomes."

524
00:27:29,220 --> 00:27:32,539
Commentary on the hadith:

525
00:27:32,539 --> 00:27:36,769
"Met in battle"—this took place during the Expedition of Khaybar.

526
00:27:36,769 --> 00:27:40,769
"Inclined," meaning returned after finishing the fight.

527
00:27:40,769 --> 00:27:43,769
"A man"—his name was Quzman.

528
00:27:43,769 --> 00:27:46,769
"Who did not leave off any straggler or isolated enemy..."

529
00:27:46,769 --> 00:27:51,769
A "straggler" refers to one who was part of the group and then strayed from them,

530
00:27:51,769 --> 00:27:55,769
while an "isolated enemy" refers to one who did not mix with them in the first place.

531
00:27:55,769 --> 00:28:00,769
Thus he described him as leaving nothing unharmed that he came across.

532
00:28:00,769 --> 00:28:04,930
"Availed," meaning satisfied or accomplished the need.

533
00:28:04,930 --> 00:28:07,960
"I am his constant companion," meaning I shall not part from him,

534
00:28:07,960 --> 00:28:11,960
but will follow his affair to learn his condition and ultimate fate.

535
00:28:11,960 --> 00:28:17,960
"So he went out with him," meaning he tracked him and did not separate from him.

536
00:28:17,960 --> 00:28:21,960
"Its blade tip," meaning the sharp end used for striking.

537
00:28:21,960 --> 00:28:24,960
"Between his breasts," meaning in his chest,

538
00:28:24,960 --> 00:28:27,960
such that it struck a mortal spot.

539
00:28:27,960 --> 00:28:31,960
"Leaned his weight," meaning leaned over. "And why is that?"

540
00:28:31,960 --> 00:28:33,960
meaning what happened regarding him?

541
00:28:33,960 --> 00:28:37,960
"Earlier," meaning a short while ago.

542
00:28:37,960 --> 00:28:39,990
"The people found hard to fathom,"

543
00:28:39,990 --> 00:28:42,990
meaning they deemed it grave and disapproved of the statement,

544
00:28:42,990 --> 00:28:45,990
because of what they had witnessed of his intense fighting.

545
00:28:45,990 --> 00:28:50,119
"I will keep track of him for you," meaning I will bring you news of him.

546
00:28:50,119 --> 00:28:53,119
"So he sought to hasten death," meaning:

547
00:28:53,119 --> 00:28:55,119
had he remained patient and sought reward,

548
00:28:55,119 --> 00:28:58,119
he would have met Allah as a martyr.

549
00:28:58,119 --> 00:29:00,220
"Deeds of the people of Paradise,"

550
00:29:00,220 --> 00:29:04,220
meaning performing acts of obedience and avoiding sins.

551
00:29:04,220 --> 00:29:07,220
"According to what appears," meaning outward appearances.

552
00:29:07,220 --> 00:29:09,220
"Deeds of the people of the Fire,"

553
00:29:09,220 --> 00:29:13,220
meaning committing sins and abandoning commanded duties.

554
00:29:13,220 --> 00:29:17,180
Among the benefits of the hadith:

555
00:29:17,180 --> 00:29:20,210
The hadith is among the signs of prophethood.

556
00:29:20,210 --> 00:29:22,210
It shows that witnessing divine signs

557
00:29:22,210 --> 00:29:26,210
brings additional reassurance to the hearts of the believers.

558
00:29:26,210 --> 00:29:30,210
Do you not see that when the man saw that he killed himself,

559
00:29:30,210 --> 00:29:34,210
he said upon informing the Messenger (peace and blessings of Allah be upon him):

560
00:29:34,210 --> 00:29:37,269
"I bear witness that you are indeed the Messenger of Allah"?

561
00:29:37,269 --> 00:29:41,269
It shows that judgment depends on final outcomes and intentions.

562
00:29:41,269 --> 00:29:45,269
It demonstrates that Allah may support His religion even through a wicked man.

563
00:29:45,269 --> 00:29:49,269
It shows that one must not testify for anyone specifically as being in Paradise or the Fire,

564
00:29:49,269 --> 00:29:52,269
except those explicitly declared so by the sacred texts.

565
00:29:52,269 --> 00:29:56,269
The hadith is decisive proof against the Qadariyyah regarding their claim

566
00:29:56,269 --> 00:30:01,269
that man possesses ultimate control over himself and independently chooses good and evil for himself.

567
00:30:01,269 --> 00:30:06,299
It contains evidence permitting hyperbole and emphasis in speech,

568
00:30:06,299 --> 00:30:10,299
and using general terms to denote the majority or prevailing state.

569
00:30:10,299 --> 00:30:14,299
It clarifies the virtue of patience during decrees of hardship and bodily pain.

570
00:30:14,299 --> 00:30:17,299
The hadith establishes the prohibition of suicide

571
00:30:17,299 --> 00:30:20,299
and the killing of an inviolable soul except by right.

572
00:30:20,299 --> 00:30:24,299
It shows the danger of being deceived by attractive outward appearances,

573
00:30:24,299 --> 00:30:26,299
emphasizing instead the care of the inner state.

574
00:30:26,299 --> 00:30:30,299
It shows that the hearts of the righteous are attached to final outcomes,

575
00:30:30,299 --> 00:30:33,299
asking: "How will our lives be sealed?"

576
00:30:33,299 --> 00:30:37,299
While the hearts of those brought near are attached to divine precedence,

577
00:30:37,299 --> 00:30:40,299
asking: "What has already been decreed for us?"

578
00:30:40,299 --> 00:30:44,299
The hadith contains an indication that an evil end

579
00:30:44,299 --> 00:30:47,299
stems from an underlying hidden flaw in the servant

580
00:30:47,299 --> 00:30:50,299
that is unseen by people.