WEBVTT

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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."

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Commentary on the hadith:

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The Hour:

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Meaning, the Day of Resurrection.

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"Continued":

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Meaning, he persisted.

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"I think":

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Meaning, I suppose.

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"Given":

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Meaning, entrusted.

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"To those not fit for it":

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Meaning, those who are not people of integrity take charge of it,

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and those who assist in injustice and immorality take charge of it.

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At that point, the leaders will have betrayed the trust that Allah imposed upon them,

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until the treacherous is trusted and the trustworthy is treated as treacherous.

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This only happens when ignorance and desire prevail,

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and the people of truth are too weak to uphold it.

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Among the benefits of the hadith:

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First:

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It is among the etiquettes of the student not to ask the scholar while he is busy with a hadith or otherwise.

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Second:

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Gentleness with the student and teaching him,

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even if he is harsh in his questioning or ignorant.

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Third:

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The scholar should be consulted if the questioner does not understand.

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Fourth:

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The permissibility for the scholar to be expansive in his answer,

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and he may be brief for the sake of the benefit.

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Chapter: Regarding one who raises his voice with knowledge.

00:14:04.720 --> 00:14:07.759
On the authority of ‘Abdullah Ibn ‘Umar, who said:

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.

00:14:14.159 --> 00:14:17.440
He caught up with us while we were exhausted by prayer,

00:14:17.440 --> 00:14:19.360
the ‘Asr prayer.

00:14:19.360 --> 00:14:21.740
We were performing ablution,

00:14:21.740 --> 00:14:25.259
and we began wiping our feet.

00:14:25.259 --> 00:14:27.980
He called out at the top of his voice:

00:14:28.059 --> 00:14:31.659
"Woe to the heels from the Fire!"

00:14:31.659 --> 00:14:35.309
Two or three times.

00:14:35.309 --> 00:14:38.860
Commentary on the hadith:

00:14:38.860 --> 00:14:40.700
"Exhausted by prayer":

00:14:40.700 --> 00:14:45.470
Meaning, we delayed the prayer until its time was nearly over.

00:14:45.470 --> 00:14:46.909
"Wiping":

00:14:46.909 --> 00:14:48.190
The intended meaning:

00:14:48.190 --> 00:14:51.090
Washing, which is closer to wiping.

00:14:51.090 --> 00:14:52.289
"Woe":

00:14:52.289 --> 00:14:53.970
A word denoting punishment.

00:14:53.970 --> 00:14:58.500
It is said to one who has fallen into a ruin they deserve.

00:14:58.500 --> 00:15:00.100
"To the heels":

00:15:00.100 --> 00:15:03.220
The heel is the back of the foot.

00:15:03.220 --> 00:15:05.139
They were singled out,

00:15:05.139 --> 00:15:08.429
because they were the parts that were not washed.

00:15:08.429 --> 00:15:12.190
Among the benefits of the hadith:

00:15:12.190 --> 00:15:13.549
First:

00:15:13.549 --> 00:15:16.269
The obligation to ensure the feet are fully washed;

00:15:16.269 --> 00:15:18.990
wiping is not sufficient.

00:15:18.990 --> 00:15:20.350
Second:

00:15:20.350 --> 00:15:23.440
Teaching the ignorant and guiding them.

00:15:23.440 --> 00:15:24.879
Third:

00:15:24.879 --> 00:15:30.379
The permissibility of being stern in condemnation.

00:15:30.379 --> 00:15:32.700
Chapter: The statement of the narrator:

00:15:32.700 --> 00:15:37.409
"He narrated to us," "He informed us," and "He told us."

00:15:37.409 --> 00:15:41.330
On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:

00:15:41.330 --> 00:15:46.110
We were with the Messenger of Allah, peace be upon him.

00:15:46.110 --> 00:15:47.870
In one narration:

00:15:47.870 --> 00:15:51.870
We were with the Prophet, peace be upon him,

00:15:51.870 --> 00:15:54.370
and the heart of a palm tree was brought to him.

00:15:54.370 --> 00:15:55.809
He said:

00:15:55.809 --> 00:15:58.610
"Tell me of a tree that resembles,"

00:15:58.610 --> 00:16:01.330
or "is like the Muslim man,

00:16:01.330 --> 00:16:04.210
whose leaves do not fall,

00:16:04.210 --> 00:16:05.169
nor..."

00:16:05.169 --> 00:16:06.129
nor...

00:16:06.129 --> 00:16:07.629
nor...

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)

00:16:10.940 --> 00:16:12.539
In one narration:

00:16:12.539 --> 00:16:16.220
People began to think of the trees of the desert.

00:16:16.220 --> 00:16:17.980
Ibn ‘Umar said:

00:16:17.980 --> 00:16:21.620
"It occurred to me that it was the date palm."

00:16:21.620 --> 00:16:25.940
I saw Abu Bakr and ‘Umar remaining silent,

00:16:25.940 --> 00:16:28.740
so I disliked speaking.

00:16:28.740 --> 00:16:31.860
When they did not say anything,

00:16:31.860 --> 00:16:35.779
the Messenger of Allah, peace be upon him, said:

00:16:35.779 --> 00:16:37.870
"It is the date palm."

00:16:37.870 --> 00:16:39.549
When we stood up,

00:16:39.549 --> 00:16:41.309
I said to ‘Umar:

00:16:41.309 --> 00:16:42.909
"O my father,

00:16:42.909 --> 00:16:48.029
by Allah, it had occurred to me that it was the date palm."

00:16:48.029 --> 00:16:49.470
He said:

00:16:49.470 --> 00:16:52.509
"What prevented you from speaking?"

00:16:52.509 --> 00:16:53.710
He said:

00:16:53.710 --> 00:16:56.269
"I did not see you speaking,

00:16:56.269 --> 00:17:00.879
so I disliked speaking or saying anything."

00:17:00.879 --> 00:17:02.480
‘Umar said:

00:17:02.480 --> 00:17:04.720
"For you to have said it

00:17:04.720 --> 00:17:09.410
would have been dearer to me than such and such."

00:17:09.410 --> 00:17:12.910
Commentary on the hadith:

00:17:12.910 --> 00:17:15.470
"Whose leaves do not fall":

00:17:15.470 --> 00:17:17.619
Meaning, they do not drop.

00:17:17.619 --> 00:17:18.420
Nor...

00:17:18.420 --> 00:17:19.299
Nor...

00:17:19.299 --> 00:17:20.660
Nor...

00:17:20.660 --> 00:17:24.769
Meaning, it is not afflicted by this or that.

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)

00:17:27.490 --> 00:17:30.700
Meaning, it is constant at all times.

00:17:30.700 --> 00:17:34.299
"It occurred to me that it was the date palm":

00:17:34.299 --> 00:17:37.980
This indicates the sagacity of ‘Abdullah Ibn ‘Umar,

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,

00:17:43.339 --> 00:17:46.380
which is what is eaten from the core of the palm,

00:17:46.380 --> 00:17:48.940
and it is soft.

00:17:48.940 --> 00:17:52.940
"I saw Abu Bakr and ‘Umar remaining silent":

00:17:52.940 --> 00:17:55.180
This is from the perfection of his manners,

00:17:55.259 --> 00:17:58.140
and that he was modest in his sagacity.

00:17:58.140 --> 00:18:00.460
He did not utter what occurred to him

00:18:00.460 --> 00:18:03.890
when he saw the elders did not speak.

00:18:03.890 --> 00:18:08.849
"For you to have said it would have been dearer to me than such and such":

00:18:08.849 --> 00:18:11.730
‘Umar, may Allah be pleased with him, expressed his joy

00:18:11.730 --> 00:18:15.579
at the sagacity and intelligence of his son.

00:18:15.579 --> 00:18:19.279
Among the benefits of the hadith:

00:18:19.279 --> 00:18:20.640
First:

00:18:20.640 --> 00:18:23.839
The recommendation for the scholar to pose questions

00:18:23.839 --> 00:18:26.559
to test the understanding of the listeners,

00:18:26.559 --> 00:18:29.599
and so that it becomes firmly rooted and established in their hearts,

00:18:29.599 --> 00:18:34.819
because what is discussed in such sessions is hardly ever forgotten.

00:18:34.819 --> 00:18:36.180
Second:

00:18:36.180 --> 00:18:39.920
The legitimacy of using parables in teaching.

00:18:39.920 --> 00:18:41.359
Third:

00:18:41.359 --> 00:18:43.200
Respecting the elders,

00:18:43.200 --> 00:18:46.640
as Ibn ‘Umar, may Allah be pleased with them both, did.

00:18:46.640 --> 00:18:49.599
However, if the elders do not notice it,

00:18:49.599 --> 00:18:52.559
the younger one may speak.

00:18:52.559 --> 00:18:54.000
Fourth:

00:18:54.000 --> 00:18:57.519
The date palm resembles the Muslim in the abundance of its goodness,

00:18:57.519 --> 00:19:00.880
and the permanence of its shade and the sweetness of its fruit,

00:19:00.880 --> 00:19:03.680
and the existence of that at all times.

00:19:03.680 --> 00:19:07.759
All of these are benefits, goodness, and beauty.

00:19:07.759 --> 00:19:09.920
The believer is entirely good,

00:19:09.920 --> 00:19:13.680
through the abundance of his acts of obedience and his noble character,

00:19:13.680 --> 00:19:21.779
and his consistency in his worship, his charity, and all other acts of obedience.

00:19:21.779 --> 00:19:25.309
Chapter: What has been narrated regarding knowledge.

00:19:25.309 --> 00:19:28.339
Anas Ibn Malik reported:

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,

00:19:34.500 --> 00:19:37.299
a man entered on a camel.

00:19:37.299 --> 00:19:40.900
He made it kneel in the mosque and then tied its leg.

00:19:40.900 --> 00:19:42.900
Then he said to them,

00:19:42.900 --> 00:19:45.299
"Which of you is Muhammad?"

00:19:45.299 --> 00:19:51.460
The Prophet, peace be upon him, was reclining among them.

00:19:51.460 --> 00:19:52.900
We said,

00:19:52.900 --> 00:19:56.750
"This fair-skinned man who is reclining."

00:19:56.750 --> 00:19:58.990
The man said to him,

00:19:58.990 --> 00:20:01.569
"Ibn 'Abd al-Muttalib!"

00:20:01.569 --> 00:20:05.410
The Prophet, peace be upon him, said to him,

00:20:05.410 --> 00:20:07.619
"I have answered you."

00:20:07.619 --> 00:20:12.079
The man said to the Prophet, peace be upon him,

00:20:12.079 --> 00:20:13.839
"I am going to ask you,

00:20:13.839 --> 00:20:17.200
and I will be firm in my questioning,

00:20:17.200 --> 00:20:20.589
so do not find fault with me in your heart."

00:20:20.589 --> 00:20:21.950
He said,

00:20:22.029 --> 00:20:24.769
"Ask whatever you wish."

00:20:24.769 --> 00:20:26.400
He said,

00:20:26.400 --> 00:20:30.079
"I ask you by your Lord and the Lord of those before you:

00:20:30.079 --> 00:20:34.619
Has Allah sent you to all people?"

00:20:34.619 --> 00:20:36.059
He said,

00:20:36.059 --> 00:20:38.619
"O Allah, yes."

00:20:38.619 --> 00:20:39.980
He said,

00:20:39.980 --> 00:20:41.980
"I adjure you by Allah:

00:20:41.980 --> 00:20:48.619
Has Allah commanded you that we pray the five prayers during the day and night?"

00:20:48.619 --> 00:20:49.980
He said,

00:20:49.980 --> 00:20:52.559
"O Allah, yes."

00:20:52.559 --> 00:20:53.920
He said,

00:20:53.920 --> 00:20:56.079
"I adjure you by Allah:

00:20:56.079 --> 00:21:01.579
Has Allah commanded you that we fast this month of the year?"

00:21:01.579 --> 00:21:02.779
He said,

00:21:02.779 --> 00:21:05.569
"O Allah, yes."

00:21:05.569 --> 00:21:06.960
He said,

00:21:06.960 --> 00:21:09.039
"I adjure you by Allah:

00:21:09.039 --> 00:21:15.279
Has Allah commanded you to take this charity from our wealthy,

00:21:15.279 --> 00:21:18.990
and distribute it among our poor?"

00:21:18.990 --> 00:21:22.829
The Prophet, peace be upon him, said,

00:21:22.829 --> 00:21:25.569
"O Allah, yes."

00:21:25.569 --> 00:21:27.519
The man said,

00:21:27.519 --> 00:21:30.269
"I believe in what you have brought,

00:21:30.269 --> 00:21:34.509
and I am a messenger from those behind me among my people,

00:21:34.509 --> 00:21:37.230
and I am Dimam Ibn Tha'labah,

00:21:37.230 --> 00:21:40.690
brother of the Banu Sa'd Ibn Bakr."

00:21:40.690 --> 00:21:44.210
Commentary on the hadith:

00:21:44.210 --> 00:21:45.650
"He made it kneel" (fa-anakhahu),

00:21:45.650 --> 00:21:48.019
meaning he caused it to sit down.

00:21:48.019 --> 00:21:49.700
"Then he tied its leg" ('aqalahu),

00:21:49.700 --> 00:21:50.900
the 'aql (tying)

00:21:50.900 --> 00:21:53.940
is to bend the camel's leg toward its forearm,

00:21:53.940 --> 00:21:58.000
to bind them both together in the middle of the forearm.

00:21:58.000 --> 00:21:59.359
"Reclining" (muttaqi'),

00:21:59.359 --> 00:22:03.619
anyone who is settled upon a cushion is considered reclining.

00:22:03.619 --> 00:22:05.539
"Among them" (bayna zahrani-him),

00:22:05.539 --> 00:22:07.569
meaning among them.

00:22:07.569 --> 00:22:09.490
"The fair-skinned man,"

00:22:09.490 --> 00:22:14.130
describing the Prophet, peace be upon him, by his apparent appearance.

00:22:14.130 --> 00:22:17.470
It was not a pure, stark whiteness.

00:22:17.470 --> 00:22:18.829
"In my questioning" (fi al-mas'alah),

00:22:18.829 --> 00:22:21.170
meaning in the asking.

00:22:21.170 --> 00:22:23.890
"Do not find fault with me in your heart,"

00:22:23.970 --> 00:22:26.289
meaning do not become angry.

00:22:26.289 --> 00:22:28.049
"I adjure you by Allah" (anshuduka billah),

00:22:28.049 --> 00:22:30.720
meaning I ask you by Allah.

00:22:30.720 --> 00:22:33.759
"That we fast this month of the year,"

00:22:33.759 --> 00:22:36.240
meaning the month of Ramadan.

00:22:36.240 --> 00:22:38.799
"That you take this charity,"

00:22:38.799 --> 00:22:41.650
meaning the obligatory zakat.

00:22:41.650 --> 00:22:46.269
"From our wealthy and distribute it among our poor,"

00:22:46.269 --> 00:22:49.069
the poor are among the recipients of zakat,

00:22:49.069 --> 00:22:51.950
and zakat is not restricted to them alone.

00:22:51.950 --> 00:22:53.869
He singled them out for mention

00:22:53.869 --> 00:22:57.789
because they are the most numerous of all the categories.

00:22:57.789 --> 00:23:02.130
Or because it is in contrast to the mention of the wealthy.

00:23:02.130 --> 00:23:05.809
"I am a messenger from those behind me among my people,"

00:23:05.809 --> 00:23:11.299
because his people sent him as an envoy to investigate the matter.

00:23:11.299 --> 00:23:14.799
From the benefits of the hadith:

00:23:14.799 --> 00:23:16.160
First:

00:23:16.160 --> 00:23:18.400
The acceptance of the report of a single individual,

00:23:18.400 --> 00:23:23.789
for it was not reported that his people denied him regarding what he informed them of.

00:23:23.789 --> 00:23:25.150
Second:

00:23:25.150 --> 00:23:30.589
The permissibility of reclining among people without pride or arrogance.

00:23:30.589 --> 00:23:31.950
Third:

00:23:31.950 --> 00:23:35.950
The legitimacy of attributing a person to their ancestors.

00:23:35.950 --> 00:23:37.390
Fourth:

00:23:37.390 --> 00:23:39.309
From good communication

00:23:39.309 --> 00:23:44.829
is that a person provides an introduction before their speech in which they apologize,

00:23:44.829 --> 00:23:48.589
so that their speech is well-received by the listener,

00:23:48.589 --> 00:23:51.980
and so that the listener remains patient with what follows.

00:23:51.980 --> 00:23:53.500
Fifth:

00:23:53.500 --> 00:23:56.059
The permissibility of asking for an oath regarding a report

00:23:56.059 --> 00:24:00.609
in order to judge with certainty.

00:24:00.609 --> 00:24:03.329
Chapter: What is mentioned regarding the handing over of documents (munawalah),

00:24:03.329 --> 00:24:08.799
and the writing of scholars to distant lands.

00:24:08.799 --> 00:24:10.559
From Ibn 'Abbas:

00:24:10.559 --> 00:24:13.680
That the Messenger of Allah, peace and blessings of Allah be upon him,

00:24:13.680 --> 00:24:16.799
sent his letter to Chosroes

00:24:16.799 --> 00:24:20.640
with 'Abdullah Ibn Hudhafah al-Sahmi,

00:24:20.640 --> 00:24:25.039
and he ordered him to deliver it to the ruler of Bahrain,

00:24:25.119 --> 00:24:29.200
so the ruler of Bahrain delivered it to Chosroes.

00:24:29.200 --> 00:24:33.250
When he read it, he tore it up.

00:24:33.250 --> 00:24:36.619
Commentary on the hadith:

00:24:36.619 --> 00:24:39.789
Chapter: What is mentioned regarding the handing over of documents.

00:24:39.789 --> 00:24:41.309
The munawalah (handing over)

00:24:41.309 --> 00:24:44.269
is for the teacher to hand over to the student what he has heard,

00:24:44.269 --> 00:24:45.549
and say,

00:24:45.549 --> 00:24:47.470
"This is what I have heard."

00:24:47.470 --> 00:24:51.779
It may be accompanied by permission to narrate it.

00:24:51.779 --> 00:24:54.180
"To the ruler of Bahrain,"

00:24:54.180 --> 00:24:57.410
he is al-Mundhir Ibn Sawa al-'Abdi.

00:24:57.410 --> 00:25:00.130
"When he read it, he tore it up,"

00:25:00.130 --> 00:25:03.490
so Allah empowered his son against him, who killed him,

00:25:03.490 --> 00:25:07.779
and his kingdom was torn apart completely.

00:25:07.779 --> 00:25:11.470
From the benefits of the hadith:

00:25:11.470 --> 00:25:12.670
First:

00:25:12.670 --> 00:25:15.950
Among the methods of calling people to Allah, the Almighty and Majestic,

00:25:15.950 --> 00:25:19.039
is correspondence and authorship.

00:25:19.039 --> 00:25:20.319
Second:

00:25:20.319 --> 00:25:23.759
It is sufficient to send one person to carry the letter of a ruler

00:25:23.759 --> 00:25:25.920
to another ruler,

00:25:25.920 --> 00:25:31.859
if there is no doubt about the letter and it is not denied.

00:25:31.859 --> 00:25:35.140
From Anas, may Allah be pleased with him, who said:

00:25:35.140 --> 00:25:38.660
When the Prophet, peace be upon him, wanted

00:25:38.660 --> 00:25:40.819
to write to the Romans,

00:25:40.819 --> 00:25:42.180
it was said to him,

00:25:42.180 --> 00:25:44.819
"They do not read a letter

00:25:44.819 --> 00:25:48.079
unless it is sealed."

00:25:48.079 --> 00:25:51.460
So he took a ring of silver,

00:25:51.460 --> 00:25:55.779
and I can almost see its whiteness on his hand,

00:25:55.779 --> 00:25:57.539
and he had engraved upon it:

00:25:57.539 --> 00:26:01.039
"Muhammad, the Messenger of Allah."

00:26:01.039 --> 00:26:04.460
Commentary on the hadith:

00:26:04.460 --> 00:26:06.700
"So he took a ring,"

00:26:06.700 --> 00:26:09.099
and the Prophet, peace be upon him, had previously

00:26:09.099 --> 00:26:11.660
taken a ring of gold,

00:26:11.660 --> 00:26:15.420
and he placed its stone toward the palm of his hand,

00:26:15.420 --> 00:26:18.059
so the people took similar ones,

00:26:18.059 --> 00:26:19.420
then he threw it away,

00:26:19.420 --> 00:26:23.569
and then he took a ring of silver.

00:26:23.569 --> 00:26:27.180
From the benefits of the hadith:

00:26:27.180 --> 00:26:28.460
First:

00:26:28.460 --> 00:26:31.809
The permissibility of taking a silver ring.

00:26:31.809 --> 00:26:33.250
Second:

00:26:33.250 --> 00:26:37.119
The permissibility of engraving the name of the ring's owner.

00:26:37.119 --> 00:26:38.559
Third:

00:26:38.559 --> 00:26:40.720
The legitimacy of rulers

00:26:40.720 --> 00:26:42.640
and their deputies taking a seal

00:26:42.640 --> 00:26:46.430
for the sake of necessity.

00:26:46.430 --> 00:26:50.509
Chapter: Whoever sits where the gathering ends,

00:26:50.509 --> 00:26:52.990
and whoever sees a gap in the circle

00:26:52.990 --> 00:26:55.809
and sits in it.

00:26:55.809 --> 00:26:58.369
From Abu Waqid al-Laythi:

00:26:58.369 --> 00:27:01.650
That the Messenger of Allah, peace be upon him,

00:27:01.650 --> 00:27:04.849
saw, while he was sitting in the mosque

00:27:04.849 --> 00:27:06.690
with the people around him,

00:27:06.690 --> 00:27:09.890
that three men approached.

00:27:09.890 --> 00:27:14.690
Two of them came toward the Messenger of Allah, peace be upon him,

00:27:14.690 --> 00:27:16.829
and one went away.

00:27:16.829 --> 00:27:18.269
He said,

00:27:18.269 --> 00:27:23.069
"They stood before the Messenger of Allah, peace be upon him."

00:27:23.069 --> 00:27:25.309
As for one of them,

00:27:25.309 --> 00:27:27.869
he saw a gap in the circle,

00:27:27.869 --> 00:27:30.029
so he sat in it.

00:27:30.029 --> 00:27:31.789
As for the other,

00:27:31.789 --> 00:27:33.309
he sat behind them.

00:27:33.309 --> 00:27:35.069
And as for the third,

00:27:35.069 --> 00:27:37.700
he turned away and left.

00:27:37.700 --> 00:27:41.700
When the Messenger of Allah, peace be upon him, finished,

00:27:41.700 --> 00:27:43.200
he said,

00:27:43.200 --> 00:27:47.019
"Shall I not inform you about the three men?

00:27:47.019 --> 00:27:48.859
As for one of them,

00:27:48.859 --> 00:27:50.619
he sought refuge with Allah,

00:27:50.619 --> 00:27:53.069
so Allah gave him refuge.

00:27:53.069 --> 00:27:54.829
As for the other,

00:27:54.829 --> 00:27:56.349
he was shy,

00:27:56.349 --> 00:27:58.930
so Allah was shy of him.

00:27:58.930 --> 00:28:00.769
And as for the other,

00:28:00.769 --> 00:28:02.210
he turned away,

00:28:02.210 --> 00:28:05.490
so Allah turned away from him."

00:28:05.490 --> 00:28:08.829
Commentary on the hadith:

00:28:08.829 --> 00:28:10.750
"Three men" (thalathat nafar),

00:28:10.750 --> 00:28:13.230
the nafar is a group of men,

00:28:13.230 --> 00:28:16.220
from three to ten.

00:28:16.220 --> 00:28:17.579
"A gap" (furjah),

00:28:17.579 --> 00:28:21.500
the furjah is the space between two things.

00:28:21.500 --> 00:28:22.859
"In the circle" (fi al-halqah),

00:28:22.859 --> 00:28:25.170
with a sukun on the lam.

00:28:25.170 --> 00:28:27.170
"He sought refuge with Allah" (awa ila Allah),

00:28:27.170 --> 00:28:28.609
meaning he resorted to Him.

00:28:28.609 --> 00:28:30.940
"So Allah gave him refuge."

00:28:30.940 --> 00:28:32.059
As for the second person,

00:28:32.059 --> 00:28:33.579
he felt shy,

00:28:33.579 --> 00:28:37.099
meaning he refrained from pushing through the crowd, stepping over people, or turning away,

00:28:37.099 --> 00:28:39.019
out of shyness before Allah,

00:28:39.019 --> 00:28:42.700
and shyness before His Messenger, peace be upon him,

00:28:42.700 --> 00:28:44.380
and before those present.

00:28:44.380 --> 00:28:47.039
So, Allah was shy before him.

00:28:47.039 --> 00:28:48.160
As for the other,

00:28:48.160 --> 00:28:48.960
he turned away,

00:28:48.960 --> 00:28:51.119
so Allah turned away from him.

00:28:51.119 --> 00:28:52.480
This turning away

00:28:52.480 --> 00:28:54.720
is by way of requital.

00:28:54.720 --> 00:28:58.319
Shyness is a quality of perfection, with a qualification,

00:28:58.319 --> 00:29:02.319
and as such, it is not attributed to Allah in an absolute sense,

00:29:02.400 --> 00:29:06.670
but rather it is attributed to Him with qualification.

00:29:06.670 --> 00:29:10.269
Among the benefits of the hadith:

00:29:10.269 --> 00:29:11.549
First,

00:29:11.549 --> 00:29:15.230
the legitimacy of holding circles of knowledge in the mosque,

00:29:15.230 --> 00:29:19.789
and the recommendation of sitting close to the teacher so as to hear his words.

00:29:19.789 --> 00:29:21.150
Second,

00:29:21.150 --> 00:29:24.829
the recommendation of praising one who does a good deed,

00:29:24.829 --> 00:29:28.019
and censuring one who does an ugly deed.

00:29:28.019 --> 00:29:29.539
Third,

00:29:29.539 --> 00:29:31.539
among the best of righteous deeds

00:29:31.619 --> 00:29:35.059
is crowding around the scholar.

00:29:35.059 --> 00:29:36.579
Fourth,

00:29:36.579 --> 00:29:38.900
the censure of one who shows disinterest in knowledge.