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In the name of Allah, the Most Gracious, the Most 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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The Abridged Sahih al-Bukhari

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Chapter:

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Fulfilling the Khums (one-fifth) is part of faith

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On the authority of Ibn ‘Abbas, who said:

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When the delegation of ‘Abd al-Qays came to the Prophet, peace be upon him,

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He said:

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"Who are the people, or who is the delegation?"

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They replied: "Rabi‘ah."

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He said:

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"Welcome to the people, or the delegation,

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Neither disgraced nor regretful."

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They said: "O Messenger of Allah,

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We cannot come to you except during the sacred months,

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And between us and you lies this tribe of the disbelievers of Mudar.

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So, command us with a decisive instruction

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That we may convey to those behind us,

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And by which we may enter Paradise."

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They also asked him about beverages.

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He commanded them with four things,

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And forbade them from four things.

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He commanded them to believe in Allah alone.

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He said:

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"Do you know what belief in Allah alone is?"

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They replied:

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"Allah and His Messenger know best."

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He said:

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"The testimony that there is no god but Allah,

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And that Muhammad is the Messenger of Allah,

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The establishment of prayer,

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The payment of zakat,

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The fasting of Ramadan,

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And that you give one-fifth of the spoils of war."

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And he forbade them from four things:

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From the hantam, the dubba’,

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The naqir, and the muzaffat.

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And perhaps he said:

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"The muqayyar."

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And he said:

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"Memorize them,

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And inform those behind you of them."

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Commentary on the hadith:

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Fulfilling the khums is part of faith:

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Meaning, giving one-fifth of the spoils is a branch of faith.

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The delegation:

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Meaning, the chosen group from a people,

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Sent ahead to meet the great leaders.

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Welcome (Marhaban):

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Derived from 'rahb' (spaciousness),

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Which implies ease and capacity.

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Meaning: You have arrived in a place of ease and welcome.

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The intent is:

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Kindness, honor, and a warm reception.

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Neither disgraced nor regretful:

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An expression of their honor,

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As they entered Islam willingly without disgrace.

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Once they embraced Islam, they were respected,

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And thus they felt no regret.

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During the sacred month:

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The sacred months are four:

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Dhu al-Qa‘dah, Dhu al-Hijjah, Muharram,

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And Rajab.

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The tribe (al-hayy):

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The settlement of the tribe.

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Where they live in proximity to one another.

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A decisive instruction:

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Meaning, clear, unambiguous, and free of confusion.

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Hantam:

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Jars made of clay, hair, and blood.

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Dubba’:

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A vessel made from a dried gourd.

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Naqir:

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A tree trunk hollowed out to ferment drinks.

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Muzaffat:

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Meaning, coated with pitch (tar).

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Muqayyar:

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Meaning, the same as muzaffat.

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From the benefits of the hadith:

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First:

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The legitimacy of delegations of the elite and leaders

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Visiting the authorities regarding important matters.

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Second:

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The recommendation for a person to say to their visitors and the like:

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"Welcome."

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Third:

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Offering an apology before presenting a request.

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Fourth:

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Deeds are included in the definition of faith.

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Fifth:

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Encouraging the scholar to honor the virtuous.

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Sixth:

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The obligation of the khums in spoils of war,

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Whether the amount is small or large.

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Seventh:

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It is incumbent upon the scholar to urge people to convey knowledge

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And spread the rulings of Islam.

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Eighth:

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The prohibition of preparing drinks in specific vessels.

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Chapter:

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What has been narrated regarding deeds being based on intention and seeking reward.

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And every person shall have what they intended.

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On the authority of Abu Mas‘ud al-Ansari,

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From the Prophet, peace be upon him, who said:

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"If a Muslim spends on his family while seeking reward for it,

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It is counted for him as charity."

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Commentary on the hadith:

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Seeking reward (yahtasibuha):

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Meaning, he seeks the Countenance of Allah through it.

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It is counted for him as charity:

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Meaning, he receives a reward for it.

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From the benefits of the hadith:

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First:

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The encouragement to purify one's intention in all deeds.

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Second:

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Spending on one's family and dependents

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Becomes an act of obedience when one intends the Countenance of Allah, the Almighty.

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On the authority of Sa‘d ibn Abi Waqqas, may Allah be pleased with him, who said:

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"The Messenger of Allah, peace be upon him, visited me during the year of the Farewell Pilgrimage

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Because of an illness that had intensified.

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I said:

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'My illness has become severe,

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And I am a man of wealth,

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And I have no heir except my daughter.

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Shall I give two-thirds of my wealth as charity?'

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He said: 'No.'

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I said:

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'Half?'

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He said: 'No.'

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Then he said:

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'One-third.'

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'And one-third is a lot,'

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Or 'a large amount.'

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'For you to leave your heirs wealthy

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Is better than leaving them destitute, begging from people.

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And you will not spend any expenditure seeking the Countenance of Allah

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But you will be rewarded for it,

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Even for the morsel you place in the mouth of your wife.'

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I said: 'O Messenger of Allah,

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Will I be left behind after my companions?'

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He said:

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'You will not be left behind

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To perform a righteous deed

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But you will be increased in degree and status by it.

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Perhaps you will be left behind

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Until some people benefit from you,

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And others are harmed by you.

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O Allah, complete for my Companions their migration,

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And do not turn them back on their heels.'

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In another narration:

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Then he placed his hand on my forehead,

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Then he wiped his hand over my face and stomach,

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Then he said:

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'O Allah, heal Sa‘d,

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And complete his migration for him.'

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I continued to feel its coolness on my liver,

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As I imagine,

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Until this very hour."

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But the wretched one was Sa‘d ibn Khawlah,

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For whom the Messenger of Allah, peace be upon him, felt sorrow,

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Because he died in Makkah.

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Commentary on the hadith:

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Visited me (ya‘uduni):

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'‘Iyadah' is the visiting of the sick.

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Illness (waja‘):

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A term for any sickness.

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Intensified (ishtadda bi):

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Meaning, became severe.

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His daughter:

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Her name was ‘A’ishah.

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Then Sa‘d, may Allah be pleased with him, was cured after that,

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And he had other children.

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Half (al-shatr):

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Meaning, one-half.

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Leave (tadhar):

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Meaning, to abandon or leave behind.

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Destitute (‘alah):

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Meaning, poor.

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Begging from people (yatakaffafun):

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Meaning, asking for charity with their palms.

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Perhaps you will be left behind:

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The intent is his long life.

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And it was so;

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He lived more than forty years after that.

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His companions benefited from him,

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And others were harmed by him.

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Complete for my Companions their migration:

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Meaning, perfect it for them without invalidating it.

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And do not turn them back on their heels:

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Meaning, by abandoning their migration

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And returning from their upright, praiseworthy state,

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Which would cause their intentions to fail and their condition to worsen.

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The wretched (al-ba’is):

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One who has been afflicted by misery,

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Which is poverty and scarcity.

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Felt sorrow for him:

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Meaning, he suffers on his account,

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and feels pain for what he has done to himself.

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Among the benefits of the hadith:

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First:

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The recommendation of visiting the sick.

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Second:

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The limit of abundance in bequests is one-third.

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Third:

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The encouragement to uphold family ties and show kindness to relatives.

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Fourth:

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Sincerity is a condition for the acceptance of deeds.

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Fifth:

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The hadith is from a source higher than prophecy.

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Sa‘d lived a long life,

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was blessed with children,

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people benefited from him,

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and others were harmed by him.

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Chapter: The statement of the Prophet, peace be upon him:

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"The religion is sincerity."

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For Allah, His Messenger, the leaders of the Muslims, and their common folk.

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

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"I pledged allegiance to the Messenger of Allah, peace be upon him, to testify that there is no god but Allah,

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and that Muhammad is the Messenger of Allah,

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to establish prayer,

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to pay zakat,

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and to listen and obey."

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In one narration:

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"He instructed me to the best of my ability,

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and to offer sincerity to every Muslim."

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Commentary on the hadith:

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Chapter: The statement of the Prophet, peace be upon him: "The religion is sincerity."

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Meaning, offering sincerity is one of the branches of faith.

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And sincerity—

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Sincerity—

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is the offering of affection,

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striving in giving counsel,

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and filling gaps.

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Among the benefits of the hadith:

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First:

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Sincerity is a communal obligation (fard kifayah).

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It is required according to one's capacity.

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Second:

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Offering sincerity is conditional upon the advisor knowing that their advice will be accepted,

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and that they are safe from harm to themselves.

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Otherwise, they are excused from the matter.

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The Book of Knowledge.

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Chapter: Regarding one who is asked about knowledge while busy with his hadith,

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so he completes the hadith and then answers the questioner.

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On the authority of Abu Hurayrah, who said:

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While the Prophet, peace be upon him, was in a gathering speaking to the people,

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a Bedouin came to him and said:

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"When is the Hour?"

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The Messenger of Allah, peace be upon him, continued speaking.

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Some of the people said:

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"He heard what he said,

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but disliked what he said."

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And some of them said:

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"Rather, he did not hear."

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Until, when he finished his speech, he said:

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"Where is the one who asked about the Hour?"

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He said:

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"Here I am, O Messenger of Allah."

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He said:

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"When the trust is betrayed, then wait for the Hour."

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He said:

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"How is it betrayed?"

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He said:

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"When authority is given to those who are not fit for it,

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then wait for the Hour."

268
00:12:38,059 --> 00:12:42,899
Commentary on the hadith:

269
00:12:42,899 --> 00:12:44,580
The Hour:

270
00:12:44,580 --> 00:12:46,830
Meaning, the Day of Resurrection.

271
00:12:46,830 --> 00:12:48,110
"Continued":

272
00:12:48,110 --> 00:12:50,460
Meaning, he persisted.

273
00:12:50,460 --> 00:12:51,659
"I think":

274
00:12:51,659 --> 00:12:53,889
Meaning, I suppose.

275
00:12:53,889 --> 00:12:55,090
"Given":

276
00:12:55,090 --> 00:12:56,909
Meaning, entrusted.

277
00:12:56,909 --> 00:12:58,909
"To those not fit for it":

278
00:12:58,909 --> 00:13:02,269
Meaning, those who are not people of integrity take charge of it,

279
00:13:02,269 --> 00:13:05,870
and those who assist in injustice and immorality take charge of it.

280
00:13:05,870 --> 00:13:12,350
At that point, the leaders will have betrayed the trust that Allah imposed upon them,

281
00:13:12,350 --> 00:13:16,429
until the treacherous is trusted and the trustworthy is treated as treacherous.

282
00:13:16,429 --> 00:13:20,830
This only happens when ignorance and desire prevail,

283
00:13:20,830 --> 00:13:25,149
and the people of truth are too weak to uphold it.

284
00:13:25,149 --> 00:13:29,070
Among the benefits of the hadith:

285
00:13:29,070 --> 00:13:30,350
First:

286
00:13:30,350 --> 00:13:37,470
It is among the etiquettes of the student not to ask the scholar while he is busy with a hadith or otherwise.

287
00:13:37,470 --> 00:13:38,830
Second:

288
00:13:38,830 --> 00:13:41,789
Gentleness with the student and teaching him,

289
00:13:41,789 --> 00:13:45,419
even if he is harsh in his questioning or ignorant.

290
00:13:45,419 --> 00:13:46,779
Third:

291
00:13:46,779 --> 00:13:51,139
The scholar should be consulted if the questioner does not understand.

292
00:13:51,139 --> 00:13:52,580
Fourth:

293
00:13:52,580 --> 00:13:55,700
The permissibility for the scholar to be expansive in his answer,

294
00:13:55,700 --> 00:14:00,690
and he may be brief for the sake of the benefit.

295
00:14:00,850 --> 00:14:04,720
Chapter: Regarding one who raises his voice with knowledge.

296
00:14:04,720 --> 00:14:07,759
On the authority of ‘Abdullah Ibn ‘Umar, who said:

297
00:14:07,759 --> 00:14:14,159
The Messenger of Allah, peace be upon him, lagged behind us on a journey we were taking.

298
00:14:14,159 --> 00:14:17,440
He caught up with us while we were exhausted by prayer,

299
00:14:17,440 --> 00:14:19,360
the ‘Asr prayer.

300
00:14:19,360 --> 00:14:21,740
We were performing ablution,

301
00:14:21,740 --> 00:14:25,259
and we began wiping our feet.

302
00:14:25,259 --> 00:14:27,980
He called out at the top of his voice:

303
00:14:28,059 --> 00:14:31,659
"Woe to the heels from the Fire!"

304
00:14:31,659 --> 00:14:35,309
Two or three times.

305
00:14:35,309 --> 00:14:38,860
Commentary on the hadith:

306
00:14:38,860 --> 00:14:40,700
"Exhausted by prayer":

307
00:14:40,700 --> 00:14:45,470
Meaning, we delayed the prayer until its time was nearly over.

308
00:14:45,470 --> 00:14:46,909
"Wiping":

309
00:14:46,909 --> 00:14:48,190
The intended meaning:

310
00:14:48,190 --> 00:14:51,090
Washing, which is closer to wiping.

311
00:14:51,090 --> 00:14:52,289
"Woe":

312
00:14:52,289 --> 00:14:53,970
A word denoting punishment.

313
00:14:53,970 --> 00:14:58,500
It is said to one who has fallen into a ruin they deserve.

314
00:14:58,500 --> 00:15:00,100
"To the heels":

315
00:15:00,100 --> 00:15:03,220
The heel is the back of the foot.

316
00:15:03,220 --> 00:15:05,139
They were singled out,

317
00:15:05,139 --> 00:15:08,429
because they were the parts that were not washed.

318
00:15:08,429 --> 00:15:12,190
Among the benefits of the hadith:

319
00:15:12,190 --> 00:15:13,549
First:

320
00:15:13,549 --> 00:15:16,269
The obligation to ensure the feet are fully washed;

321
00:15:16,269 --> 00:15:18,990
wiping is not sufficient.

322
00:15:18,990 --> 00:15:20,350
Second:

323
00:15:20,350 --> 00:15:23,440
Teaching the ignorant and guiding them.

324
00:15:23,440 --> 00:15:24,879
Third:

325
00:15:24,879 --> 00:15:30,379
The permissibility of being stern in condemnation.

326
00:15:30,379 --> 00:15:32,700
Chapter: The statement of the narrator:

327
00:15:32,700 --> 00:15:37,409
"He narrated to us," "He informed us," and "He told us."

328
00:15:37,409 --> 00:15:41,330
On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:

329
00:15:41,330 --> 00:15:46,110
We were with the Messenger of Allah, peace be upon him.

330
00:15:46,110 --> 00:15:47,870
In one narration:

331
00:15:47,870 --> 00:15:51,870
We were with the Prophet, peace be upon him,

332
00:15:51,870 --> 00:15:54,370
and the heart of a palm tree was brought to him.

333
00:15:54,370 --> 00:15:55,809
He said:

334
00:15:55,809 --> 00:15:58,610
"Tell me of a tree that resembles,"

335
00:15:58,610 --> 00:16:01,330
or "is like the Muslim man,

336
00:16:01,330 --> 00:16:04,210
whose leaves do not fall,

337
00:16:04,210 --> 00:16:05,169
nor..."

338
00:16:05,169 --> 00:16:06,129
nor...

339
00:16:06,129 --> 00:16:07,629
nor...

340
00:16:07,629 --> 00:16:10,940
“Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for mankind in order that they may reflect.” (14:25)

341
00:16:10,940 --> 00:16:12,539
In one narration:

342
00:16:12,539 --> 00:16:16,220
People began to think of the trees of the desert.

343
00:16:16,220 --> 00:16:17,980
Ibn ‘Umar said:

344
00:16:17,980 --> 00:16:21,620
"It occurred to me that it was the date palm."

345
00:16:21,620 --> 00:16:25,940
I saw Abu Bakr and ‘Umar remaining silent,

346
00:16:25,940 --> 00:16:28,740
so I disliked speaking.

347
00:16:28,740 --> 00:16:31,860
When they did not say anything,

348
00:16:31,860 --> 00:16:35,779
the Messenger of Allah, peace be upon him, said:

349
00:16:35,779 --> 00:16:37,870
"It is the date palm."

350
00:16:37,870 --> 00:16:39,549
When we stood up,

351
00:16:39,549 --> 00:16:41,309
I said to ‘Umar:

352
00:16:41,309 --> 00:16:42,909
"O my father,

353
00:16:42,909 --> 00:16:48,029
by Allah, it had occurred to me that it was the date palm."

354
00:16:48,029 --> 00:16:49,470
He said:

355
00:16:49,470 --> 00:16:52,509
"What prevented you from speaking?"

356
00:16:52,509 --> 00:16:53,710
He said:

357
00:16:53,710 --> 00:16:56,269
"I did not see you speaking,

358
00:16:56,269 --> 00:17:00,879
so I disliked speaking or saying anything."

359
00:17:00,879 --> 00:17:02,480
‘Umar said:

360
00:17:02,480 --> 00:17:04,720
"For you to have said it

361
00:17:04,720 --> 00:17:09,410
would have been dearer to me than such and such."

362
00:17:09,410 --> 00:17:12,910
Commentary on the hadith:

363
00:17:12,910 --> 00:17:15,470
"Whose leaves do not fall":

364
00:17:15,470 --> 00:17:17,619
Meaning, they do not drop.

365
00:17:17,619 --> 00:17:18,420
Nor...

366
00:17:18,420 --> 00:17:19,299
Nor...

367
00:17:19,299 --> 00:17:20,660
Nor...

368
00:17:20,660 --> 00:17:24,769
Meaning, it is not afflicted by this or that.

369
00:17:24,769 --> 00:17:27,490
“Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for mankind in order that they may reflect.” (14:25)

370
00:17:27,490 --> 00:17:30,700
Meaning, it is constant at all times.

371
00:17:30,700 --> 00:17:34,299
"It occurred to me that it was the date palm":

372
00:17:34,299 --> 00:17:37,980
This indicates the sagacity of ‘Abdullah Ibn ‘Umar,

373
00:17:37,980 --> 00:17:43,339
because he saw in the hand of the Prophet, peace be upon him, the heart of a palm tree,

374
00:17:43,339 --> 00:17:46,380
which is what is eaten from the core of the palm,

375
00:17:46,380 --> 00:17:48,940
and it is soft.

376
00:17:48,940 --> 00:17:52,940
"I saw Abu Bakr and ‘Umar remaining silent":

377
00:17:52,940 --> 00:17:55,180
This is from the perfection of his manners,

378
00:17:55,259 --> 00:17:58,140
and that he was modest in his sagacity.

379
00:17:58,140 --> 00:18:00,460
He did not utter what occurred to him

380
00:18:00,460 --> 00:18:03,890
when he saw the elders did not speak.

381
00:18:03,890 --> 00:18:08,849
"For you to have said it would have been dearer to me than such and such":

382
00:18:08,849 --> 00:18:11,730
‘Umar, may Allah be pleased with him, expressed his joy

383
00:18:11,730 --> 00:18:15,579
at the sagacity and intelligence of his son.

384
00:18:15,579 --> 00:18:19,279
Among the benefits of the hadith:

385
00:18:19,279 --> 00:18:20,640
First:

386
00:18:20,640 --> 00:18:23,839
The recommendation for the scholar to pose questions

387
00:18:23,839 --> 00:18:26,559
to test the understanding of the listeners,

388
00:18:26,559 --> 00:18:29,599
and so that it becomes firmly rooted and established in their hearts,

389
00:18:29,599 --> 00:18:34,819
because what is discussed in such sessions is hardly ever forgotten.

390
00:18:34,819 --> 00:18:36,180
Second:

391
00:18:36,180 --> 00:18:39,920
The legitimacy of using parables in teaching.

392
00:18:39,920 --> 00:18:41,359
Third:

393
00:18:41,359 --> 00:18:43,200
Respecting the elders,

394
00:18:43,200 --> 00:18:46,640
as Ibn ‘Umar, may Allah be pleased with them both, did.

395
00:18:46,640 --> 00:18:49,599
However, if the elders do not notice it,

396
00:18:49,599 --> 00:18:52,559
the younger one may speak.

397
00:18:52,559 --> 00:18:54,000
Fourth:

398
00:18:54,000 --> 00:18:57,519
The date palm resembles the Muslim in the abundance of its goodness,

399
00:18:57,519 --> 00:19:00,880
and the permanence of its shade and the sweetness of its fruit,

400
00:19:00,880 --> 00:19:03,680
and the existence of that at all times.

401
00:19:03,680 --> 00:19:07,759
All of these are benefits, goodness, and beauty.

402
00:19:07,759 --> 00:19:09,920
The believer is entirely good,

403
00:19:09,920 --> 00:19:13,680
through the abundance of his acts of obedience and his noble character,

404
00:19:13,680 --> 00:19:21,779
and his consistency in his worship, his charity, and all other acts of obedience.

405
00:19:21,779 --> 00:19:25,309
Chapter: What has been narrated regarding knowledge.

406
00:19:25,309 --> 00:19:28,339
Anas Ibn Malik reported:

407
00:19:28,339 --> 00:19:34,500
While we were sitting with the Prophet, peace and blessings of Allah be upon him, in the mosque,

408
00:19:34,500 --> 00:19:37,299
a man entered on a camel.

409
00:19:37,299 --> 00:19:40,900
He made it kneel in the mosque and then tied its leg.

410
00:19:40,900 --> 00:19:42,900
Then he said to them,

411
00:19:42,900 --> 00:19:45,299
"Which of you is Muhammad?"

412
00:19:45,299 --> 00:19:51,460
The Prophet, peace be upon him, was reclining among them.

413
00:19:51,460 --> 00:19:52,900
We said,

414
00:19:52,900 --> 00:19:56,750
"This fair-skinned man who is reclining."

415
00:19:56,750 --> 00:19:58,990
The man said to him,

416
00:19:58,990 --> 00:20:01,569
"Ibn 'Abd al-Muttalib!"

417
00:20:01,569 --> 00:20:05,410
The Prophet, peace be upon him, said to him,

418
00:20:05,410 --> 00:20:07,619
"I have answered you."

419
00:20:07,619 --> 00:20:12,079
The man said to the Prophet, peace be upon him,

420
00:20:12,079 --> 00:20:13,839
"I am going to ask you,

421
00:20:13,839 --> 00:20:17,200
and I will be firm in my questioning,

422
00:20:17,200 --> 00:20:20,589
so do not find fault with me in your heart."

423
00:20:20,589 --> 00:20:21,950
He said,

424
00:20:22,029 --> 00:20:24,769
"Ask whatever you wish."

425
00:20:24,769 --> 00:20:26,400
He said,

426
00:20:26,400 --> 00:20:30,079
"I ask you by your Lord and the Lord of those before you:

427
00:20:30,079 --> 00:20:34,619
Has Allah sent you to all people?"

428
00:20:34,619 --> 00:20:36,059
He said,

429
00:20:36,059 --> 00:20:38,619
"O Allah, yes."

430
00:20:38,619 --> 00:20:39,980
He said,

431
00:20:39,980 --> 00:20:41,980
"I adjure you by Allah:

432
00:20:41,980 --> 00:20:48,619
Has Allah commanded you that we pray the five prayers during the day and night?"

433
00:20:48,619 --> 00:20:49,980
He said,

434
00:20:49,980 --> 00:20:52,559
"O Allah, yes."

435
00:20:52,559 --> 00:20:53,920
He said,

436
00:20:53,920 --> 00:20:56,079
"I adjure you by Allah:

437
00:20:56,079 --> 00:21:01,579
Has Allah commanded you that we fast this month of the year?"

438
00:21:01,579 --> 00:21:02,779
He said,

439
00:21:02,779 --> 00:21:05,569
"O Allah, yes."

440
00:21:05,569 --> 00:21:06,960
He said,

441
00:21:06,960 --> 00:21:09,039
"I adjure you by Allah:

442
00:21:09,039 --> 00:21:15,279
Has Allah commanded you to take this charity from our wealthy,

443
00:21:15,279 --> 00:21:18,990
and distribute it among our poor?"

444
00:21:18,990 --> 00:21:22,829
The Prophet, peace be upon him, said,

445
00:21:22,829 --> 00:21:25,569
"O Allah, yes."

446
00:21:25,569 --> 00:21:27,519
The man said,

447
00:21:27,519 --> 00:21:30,269
"I believe in what you have brought,

448
00:21:30,269 --> 00:21:34,509
and I am a messenger from those behind me among my people,

449
00:21:34,509 --> 00:21:37,230
and I am Dimam Ibn Tha'labah,

450
00:21:37,230 --> 00:21:40,690
brother of the Banu Sa'd Ibn Bakr."

451
00:21:40,690 --> 00:21:44,210
Commentary on the hadith:

452
00:21:44,210 --> 00:21:45,650
"He made it kneel" (fa-anakhahu),

453
00:21:45,650 --> 00:21:48,019
meaning he caused it to sit down.

454
00:21:48,019 --> 00:21:49,700
"Then he tied its leg" ('aqalahu),

455
00:21:49,700 --> 00:21:50,900
the 'aql (tying)

456
00:21:50,900 --> 00:21:53,940
is to bend the camel's leg toward its forearm,

457
00:21:53,940 --> 00:21:58,000
to bind them both together in the middle of the forearm.

458
00:21:58,000 --> 00:21:59,359
"Reclining" (muttaqi'),

459
00:21:59,359 --> 00:22:03,619
anyone who is settled upon a cushion is considered reclining.

460
00:22:03,619 --> 00:22:05,539
"Among them" (bayna zahrani-him),

461
00:22:05,539 --> 00:22:07,569
meaning among them.

462
00:22:07,569 --> 00:22:09,490
"The fair-skinned man,"

463
00:22:09,490 --> 00:22:14,130
describing the Prophet, peace be upon him, by his apparent appearance.

464
00:22:14,130 --> 00:22:17,470
It was not a pure, stark whiteness.

465
00:22:17,470 --> 00:22:18,829
"In my questioning" (fi al-mas'alah),

466
00:22:18,829 --> 00:22:21,170
meaning in the asking.

467
00:22:21,170 --> 00:22:23,890
"Do not find fault with me in your heart,"

468
00:22:23,970 --> 00:22:26,289
meaning do not become angry.

469
00:22:26,289 --> 00:22:28,049
"I adjure you by Allah" (anshuduka billah),

470
00:22:28,049 --> 00:22:30,720
meaning I ask you by Allah.

471
00:22:30,720 --> 00:22:33,759
"That we fast this month of the year,"

472
00:22:33,759 --> 00:22:36,240
meaning the month of Ramadan.

473
00:22:36,240 --> 00:22:38,799
"That you take this charity,"

474
00:22:38,799 --> 00:22:41,650
meaning the obligatory zakat.

475
00:22:41,650 --> 00:22:46,269
"From our wealthy and distribute it among our poor,"

476
00:22:46,269 --> 00:22:49,069
the poor are among the recipients of zakat,

477
00:22:49,069 --> 00:22:51,950
and zakat is not restricted to them alone.

478
00:22:51,950 --> 00:22:53,869
He singled them out for mention

479
00:22:53,869 --> 00:22:57,789
because they are the most numerous of all the categories.

480
00:22:57,789 --> 00:23:02,130
Or because it is in contrast to the mention of the wealthy.

481
00:23:02,130 --> 00:23:05,809
"I am a messenger from those behind me among my people,"

482
00:23:05,809 --> 00:23:11,299
because his people sent him as an envoy to investigate the matter.

483
00:23:11,299 --> 00:23:14,799
From the benefits of the hadith:

484
00:23:14,799 --> 00:23:16,160
First:

485
00:23:16,160 --> 00:23:18,400
The acceptance of the report of a single individual,

486
00:23:18,400 --> 00:23:23,789
for it was not reported that his people denied him regarding what he informed them of.

487
00:23:23,789 --> 00:23:25,150
Second:

488
00:23:25,150 --> 00:23:30,589
The permissibility of reclining among people without pride or arrogance.

489
00:23:30,589 --> 00:23:31,950
Third:

490
00:23:31,950 --> 00:23:35,950
The legitimacy of attributing a person to their ancestors.

491
00:23:35,950 --> 00:23:37,390
Fourth:

492
00:23:37,390 --> 00:23:39,309
From good communication

493
00:23:39,309 --> 00:23:44,829
is that a person provides an introduction before their speech in which they apologize,

494
00:23:44,829 --> 00:23:48,589
so that their speech is well-received by the listener,

495
00:23:48,589 --> 00:23:51,980
and so that the listener remains patient with what follows.

496
00:23:51,980 --> 00:23:53,500
Fifth:

497
00:23:53,500 --> 00:23:56,059
The permissibility of asking for an oath regarding a report

498
00:23:56,059 --> 00:24:00,609
in order to judge with certainty.

499
00:24:00,609 --> 00:24:03,329
Chapter: What is mentioned regarding the handing over of documents (munawalah),

500
00:24:03,329 --> 00:24:08,799
and the writing of scholars to distant lands.

501
00:24:08,799 --> 00:24:10,559
From Ibn 'Abbas:

502
00:24:10,559 --> 00:24:13,680
That the Messenger of Allah, peace and blessings of Allah be upon him,

503
00:24:13,680 --> 00:24:16,799
sent his letter to Chosroes

504
00:24:16,799 --> 00:24:20,640
with 'Abdullah Ibn Hudhafah al-Sahmi,

505
00:24:20,640 --> 00:24:25,039
and he ordered him to deliver it to the ruler of Bahrain,

506
00:24:25,119 --> 00:24:29,200
so the ruler of Bahrain delivered it to Chosroes.

507
00:24:29,200 --> 00:24:33,250
When he read it, he tore it up.

508
00:24:33,250 --> 00:24:36,619
Commentary on the hadith:

509
00:24:36,619 --> 00:24:39,789
Chapter: What is mentioned regarding the handing over of documents.

510
00:24:39,789 --> 00:24:41,309
The munawalah (handing over)

511
00:24:41,309 --> 00:24:44,269
is for the teacher to hand over to the student what he has heard,

512
00:24:44,269 --> 00:24:45,549
and say,

513
00:24:45,549 --> 00:24:47,470
"This is what I have heard."

514
00:24:47,470 --> 00:24:51,779
It may be accompanied by permission to narrate it.

515
00:24:51,779 --> 00:24:54,180
"To the ruler of Bahrain,"

516
00:24:54,180 --> 00:24:57,410
he is al-Mundhir Ibn Sawa al-'Abdi.

517
00:24:57,410 --> 00:25:00,130
"When he read it, he tore it up,"

518
00:25:00,130 --> 00:25:03,490
so Allah empowered his son against him, who killed him,

519
00:25:03,490 --> 00:25:07,779
and his kingdom was torn apart completely.

520
00:25:07,779 --> 00:25:11,470
From the benefits of the hadith:

521
00:25:11,470 --> 00:25:12,670
First:

522
00:25:12,670 --> 00:25:15,950
Among the methods of calling people to Allah, the Almighty and Majestic,

523
00:25:15,950 --> 00:25:19,039
is correspondence and authorship.

524
00:25:19,039 --> 00:25:20,319
Second:

525
00:25:20,319 --> 00:25:23,759
It is sufficient to send one person to carry the letter of a ruler

526
00:25:23,759 --> 00:25:25,920
to another ruler,

527
00:25:25,920 --> 00:25:31,859
if there is no doubt about the letter and it is not denied.

528
00:25:31,859 --> 00:25:35,140
From Anas, may Allah be pleased with him, who said:

529
00:25:35,140 --> 00:25:38,660
When the Prophet, peace be upon him, wanted

530
00:25:38,660 --> 00:25:40,819
to write to the Romans,

531
00:25:40,819 --> 00:25:42,180
it was said to him,

532
00:25:42,180 --> 00:25:44,819
"They do not read a letter

533
00:25:44,819 --> 00:25:48,079
unless it is sealed."

534
00:25:48,079 --> 00:25:51,460
So he took a ring of silver,

535
00:25:51,460 --> 00:25:55,779
and I can almost see its whiteness on his hand,

536
00:25:55,779 --> 00:25:57,539
and he had engraved upon it:

537
00:25:57,539 --> 00:26:01,039
"Muhammad, the Messenger of Allah."

538
00:26:01,039 --> 00:26:04,460
Commentary on the hadith:

539
00:26:04,460 --> 00:26:06,700
"So he took a ring,"

540
00:26:06,700 --> 00:26:09,099
and the Prophet, peace be upon him, had previously

541
00:26:09,099 --> 00:26:11,660
taken a ring of gold,

542
00:26:11,660 --> 00:26:15,420
and he placed its stone toward the palm of his hand,

543
00:26:15,420 --> 00:26:18,059
so the people took similar ones,

544
00:26:18,059 --> 00:26:19,420
then he threw it away,

545
00:26:19,420 --> 00:26:23,569
and then he took a ring of silver.

546
00:26:23,569 --> 00:26:27,180
From the benefits of the hadith:

547
00:26:27,180 --> 00:26:28,460
First:

548
00:26:28,460 --> 00:26:31,809
The permissibility of taking a silver ring.

549
00:26:31,809 --> 00:26:33,250
Second:

550
00:26:33,250 --> 00:26:37,119
The permissibility of engraving the name of the ring's owner.

551
00:26:37,119 --> 00:26:38,559
Third:

552
00:26:38,559 --> 00:26:40,720
The legitimacy of rulers

553
00:26:40,720 --> 00:26:42,640
and their deputies taking a seal

554
00:26:42,640 --> 00:26:46,430
for the sake of necessity.

555
00:26:46,430 --> 00:26:50,509
Chapter: Whoever sits where the gathering ends,

556
00:26:50,509 --> 00:26:52,990
and whoever sees a gap in the circle

557
00:26:52,990 --> 00:26:55,809
and sits in it.

558
00:26:55,809 --> 00:26:58,369
From Abu Waqid al-Laythi:

559
00:26:58,369 --> 00:27:01,650
That the Messenger of Allah, peace be upon him,

560
00:27:01,650 --> 00:27:04,849
saw, while he was sitting in the mosque

561
00:27:04,849 --> 00:27:06,690
with the people around him,

562
00:27:06,690 --> 00:27:09,890
that three men approached.

563
00:27:09,890 --> 00:27:14,690
Two of them came toward the Messenger of Allah, peace be upon him,

564
00:27:14,690 --> 00:27:16,829
and one went away.

565
00:27:16,829 --> 00:27:18,269
He said,

566
00:27:18,269 --> 00:27:23,069
"They stood before the Messenger of Allah, peace be upon him."

567
00:27:23,069 --> 00:27:25,309
As for one of them,

568
00:27:25,309 --> 00:27:27,869
he saw a gap in the circle,

569
00:27:27,869 --> 00:27:30,029
so he sat in it.

570
00:27:30,029 --> 00:27:31,789
As for the other,

571
00:27:31,789 --> 00:27:33,309
he sat behind them.

572
00:27:33,309 --> 00:27:35,069
And as for the third,

573
00:27:35,069 --> 00:27:37,700
he turned away and left.

574
00:27:37,700 --> 00:27:41,700
When the Messenger of Allah, peace be upon him, finished,

575
00:27:41,700 --> 00:27:43,200
he said,

576
00:27:43,200 --> 00:27:47,019
"Shall I not inform you about the three men?

577
00:27:47,019 --> 00:27:48,859
As for one of them,

578
00:27:48,859 --> 00:27:50,619
he sought refuge with Allah,

579
00:27:50,619 --> 00:27:53,069
so Allah gave him refuge.

580
00:27:53,069 --> 00:27:54,829
As for the other,

581
00:27:54,829 --> 00:27:56,349
he was shy,

582
00:27:56,349 --> 00:27:58,930
so Allah was shy of him.

583
00:27:58,930 --> 00:28:00,769
And as for the other,

584
00:28:00,769 --> 00:28:02,210
he turned away,

585
00:28:02,210 --> 00:28:05,490
so Allah turned away from him."

586
00:28:05,490 --> 00:28:08,829
Commentary on the hadith:

587
00:28:08,829 --> 00:28:10,750
"Three men" (thalathat nafar),

588
00:28:10,750 --> 00:28:13,230
the nafar is a group of men,

589
00:28:13,230 --> 00:28:16,220
from three to ten.

590
00:28:16,220 --> 00:28:17,579
"A gap" (furjah),

591
00:28:17,579 --> 00:28:21,500
the furjah is the space between two things.

592
00:28:21,500 --> 00:28:22,859
"In the circle" (fi al-halqah),

593
00:28:22,859 --> 00:28:25,170
with a sukun on the lam.

594
00:28:25,170 --> 00:28:27,170
"He sought refuge with Allah" (awa ila Allah),

595
00:28:27,170 --> 00:28:28,609
meaning he resorted to Him.

596
00:28:28,609 --> 00:28:30,940
"So Allah gave him refuge."

597
00:28:30,940 --> 00:28:32,059
As for the second person,

598
00:28:32,059 --> 00:28:33,579
he felt shy,

599
00:28:33,579 --> 00:28:37,099
meaning he refrained from pushing through the crowd, stepping over people, or turning away,

600
00:28:37,099 --> 00:28:39,019
out of shyness before Allah,

601
00:28:39,019 --> 00:28:42,700
and shyness before His Messenger, peace be upon him,

602
00:28:42,700 --> 00:28:44,380
and before those present.

603
00:28:44,380 --> 00:28:47,039
So, Allah was shy before him.

604
00:28:47,039 --> 00:28:48,160
As for the other,

605
00:28:48,160 --> 00:28:48,960
he turned away,

606
00:28:48,960 --> 00:28:51,119
so Allah turned away from him.

607
00:28:51,119 --> 00:28:52,480
This turning away

608
00:28:52,480 --> 00:28:54,720
is by way of requital.

609
00:28:54,720 --> 00:28:58,319
Shyness is a quality of perfection, with a qualification,

610
00:28:58,319 --> 00:29:02,319
and as such, it is not attributed to Allah in an absolute sense,

611
00:29:02,400 --> 00:29:06,670
but rather it is attributed to Him with qualification.

612
00:29:06,670 --> 00:29:10,269
Among the benefits of the hadith:

613
00:29:10,269 --> 00:29:11,549
First,

614
00:29:11,549 --> 00:29:15,230
the legitimacy of holding circles of knowledge in the mosque,

615
00:29:15,230 --> 00:29:19,789
and the recommendation of sitting close to the teacher so as to hear his words.

616
00:29:19,789 --> 00:29:21,150
Second,

617
00:29:21,150 --> 00:29:24,829
the recommendation of praising one who does a good deed,

618
00:29:24,829 --> 00:29:28,019
and censuring one who does an ugly deed.

619
00:29:28,019 --> 00:29:29,539
Third,

620
00:29:29,539 --> 00:29:31,539
among the best of righteous deeds

621
00:29:31,619 --> 00:29:35,059
is crowding around the scholar.

622
00:29:35,059 --> 00:29:36,579
Fourth,

623
00:29:36,579 --> 00:29:38,900
the censure of one who shows disinterest in knowledge.