مختصر صحيح البخاري | الحلقة (101) | كتاب الجهاد والسير - 5

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:03 The Ifadah Center

0:06 for Human Studies and Research

0:09 presents:

0:10 A Summary of Sahih al-Bukhari.

0:16 Chapter: Encouraging Archery.

0:20 On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him), who said:

0:24 The Prophet (peace and blessings of Allah be upon him) passed by a group of the Aslam tribe who were competing in target shooting.

0:31 So the Prophet (peace be upon him) said:

0:34 "Shoot, O sons of Ishmael, for your father was an archer!

0:40 Shoot, and I am with such-and-such a team."

0:43 He said: Upon hearing this, one of the two teams stopped shooting.

0:48 The Messenger of Allah (peace be upon him) asked:

0:52 "What is the matter with you? Why are you not shooting?"

0:54 They replied, "How can we shoot when you are with them?"

0:58 The Prophet (peace be upon him) said:

1:01 "Shoot! I am with all of you."

1:06 Commentary on the Hadith:

1:09 "Encouraging" means urging and inspiring.

1:12 "Competing in target shooting" means racing against one another in archery.

1:16 "One of the two teams stopped shooting"

1:19 means they refrained and held back from shooting.

1:23 Benefits derived from the hadith:

1:26 Among the lessons drawn from this hadith:

1:28 The term "father" can be applied to a grandfather, no matter how far back the lineage goes.

1:32 It establishes the permissibility of holding archery competitions.

1:35 It highlights the command to learn horsemanship and martial skills and the encouragement toward them,

1:39 especially archery.

1:44 On the authority of Abu Usaid (may Allah be pleased with him), who said:

1:47 The Messenger of Allah (peace and blessings of Allah be upon him) said to us on the day of Badr,

1:52 and in another narration:

1:53 when we lined up against Quraysh and they lined up against us:

1:57 "If they draw near to you—"

1:59 meaning, if they come close to you in large numbers—

2:01 "—then shoot at them,

2:02 but conserve your arrows."

2:06 Commentary on the Hadith:

2:09 "If they draw near to you"

2:10 means if they approach and come close to you.

2:14 "Conserve your arrows"

2:16 means do not shoot at them while they are still far away,

2:18 as that would waste arrows unnecessarily.

2:21 Benefits derived from the hadith:

2:25 Among the lessons drawn from this hadith:

2:27 Guidance on effective tactical planning in warfare.

2:30 The hadith contains an indication that wasting resources is disliked.

2:37 Chapter: Playing with Spears and Similar Weapons.

2:40 On the authority of Abu Hurairah (may Allah be pleased with him), who said:

2:44 While some Abyssinians were playing with their spears in the presence of the Prophet (peace and blessings of Allah be upon him),

2:50 'Umar entered,

2:51 reached down for some pebbles, and threw them at the Abyssinians.

2:55 But the Prophet (peace be upon him) said:

2:56 "Leave them be, O 'Umar!"

2:59 Commentary on the Hadith:

3:02 "Abyssinians" refers to a well-known ethnic group from East Africa.

3:06 "Reached down" means he reached out with the intention of grabbing pebbles.

3:09 "Threw them" means he pelted them with pebbles.

3:13 Benefits derived from the hadith:

3:17 Among the lessons drawn from this hadith:

3:19 The permissibility of weapon play with spears,

3:21 so that it serves as training and preparation for facing the enemy.

3:25 If a person makes an independent judgment based on interpretation and commits an error,

3:27 no blame attaches to him,

3:29 because the Prophet (peace be upon him)

3:31 did not censure 'Umar (may Allah be pleased with him),

3:34 since he had acted out of a well-intentioned interpretation.

3:36 The hadith indicates that one should not rush to denounce an action

3:40 until the religious ruling regarding it is clearly known.

3:45 Chapter: The Shield,

3:46 and using a companion's shield for protection.

3:50 On the authority of 'Umar (may Allah be pleased with him), who said:

3:53 The properties of Banu al-Nadir were

3:55 among the spoils that Allah bestowed upon His Messenger (peace and blessings of Allah be upon him)

4:00 without the Muslims having to spur horses or riding-camels against them.

4:04 Thus, they belonged exclusively to the Messenger of Allah (peace be upon him).

4:09 He would allocate from them a year's provision for his family,

4:13 and whatever remained he would devote to arms and horses as equipment for the cause of Allah.

4:19 Commentary on the Hadith:

4:23 "The shield" is a protective weapon that conceals and covers its bearer.

4:28 "Bestowed as spoils"

4:29 refers to wealth obtained by Muslims from disbelievers without actual fighting.

4:34 "Without spurring"

4:36 means they did not have to make strenuous exertion or effort to acquire it.

4:39 "Riding-camels"

4:40 refers specifically to camels used for riding.

4:42 "A year's provision"

4:44 means sufficient living expenses for a full year.

4:47 "Horses"

4:48 refers specifically to horses used in war.

4:50 "Equipment"

4:51 means preparation and military readiness.

4:54 Benefits derived from the hadith:

4:57 Among the lessons drawn from this hadith:

4:59 The permissibility of setting aside a full year's living expenses in advance.

5:03 Taking worldly means does not contradict reliance upon Allah, the Mighty and Sublime.

5:12 On the authority of 'Ali (may Allah be pleased with him), who said:

5:15 I never heard the Prophet (peace and blessings of Allah be upon him) invoke both his parents for anyone

5:20 except for Sa'd ibn Malik.

5:23 For I heard him say on the day of Uhud:

5:26 "Shoot, O Sa'd!

5:28 May my father and mother be ransomed for you!"

5:31 Commentary on the Hadith:

5:34 "Sa'd ibn Malik"

5:36 refers to Sa'd ibn Abi Waqqas (may Allah be pleased with him).

5:40 "Shoot! May my father and mother be ransomed for you!"

5:42 Offering one's parents as a ransom in speech is an expression of affection, honor, and deep affection,

5:45 and an indication of the Prophet's love for him.

5:48 Benefits derived from the hadith:

5:52 The hadith highlights a great merit of Sa'd ibn Abi Waqqas (may Allah be pleased with him),

5:56 as the Prophet (peace be upon him) offered his own parents as a ransom for him.

6:01 It contains an encouragement toward archery and an explanation of its virtue.

6:07 Chapter: What Has Been Said Regarding the Adornment of Swords.

6:11 On the authority of Abu Umamah, who said:

6:14 A people achieved great victories

6:16 whose swords were not adorned with gold or silver,

6:20 but rather their adornments were sinew, lead, and iron.

6:26 Commentary on the Hadith:

6:30 "Adornment" refers to whatever is used for embellishment.

6:33 "Sinew" refers to animal tendons,

6:36 which are taken while moist, bound tightly around the sword hilt,

6:38 and left until they dry.

6:41 "Lead" refers to ordinary lead metal.

6:44 Benefits derived from the hadith:

6:48 Among the lessons drawn from this hadith:

6:50 An exposition of the modest means and poverty experienced by the Companions (may Allah be pleased with them).

6:56 Guidance to make use of whatever simple means are readily available.

7:02 Chapter: Hanging One's Sword on a Tree During a Midday Rest While Traveling.

7:07 On the authority of Jabir ibn 'Abdullah (may Allah be pleased with him and his father),

7:11 that he participated in a campaign alongside the Messenger of Allah (peace and blessings of Allah be upon him) toward Najd.

7:17 When the Messenger of Allah (peace be upon him) returned, Jabir returned with him.

7:22 Midday overtook them in a valley dense with thorny trees,

7:27 so the Messenger of Allah (peace be upon him) dismounted,

7:30 and the people dispersed to seek shade under the trees.

7:34 The Messenger of Allah (peace be upon him) dismounted beneath an acacia tree

7:39 and hung his sword from it.

7:41 We slept for a short while,

7:43 when suddenly the Messenger of Allah (peace be upon him) was calling us,

7:48 and there was a Bedouin sitting before him.

7:50 The Prophet (peace be upon him) said: "This man unsheathed my sword against me while I was asleep.

7:56 I woke up to find it drawn in his hand,

7:59 and he asked me: 'Who will protect you from me?'

8:03 I replied: 'Allah!' three times."

8:07 In another narration: The Bedouin then sheathed the sword,

8:10 and the Prophet (peace be upon him) did not punish him, but remained sitting.

8:14 Commentary on the Hadith:

8:17 "Toward" means in the direction of.

8:20 "Returned" means he turned back from the expedition.

8:23 "Midday rest" refers to sleeping during the middle of the day.

8:26 "Thorny trees" refers to large trees with sharp thorns.

8:30 "Acacia tree" is a well-known type of desert tree.

8:34 The Bedouin's name was Ghawrath ibn al-Harith;

8:37 it is also said to be Ghawrak, among other opinions.

8:41 "Unsheathed" means he pulled the sword from its scabbard.

8:44 "Drawn" means brandishing the sword with intent to strike.

8:48 "Sheathed the sword" means he put it back into its scabbard;

8:52 it can also mean drawing a sword,

8:54 making it one of the contronyms in Arabic vocabulary.

8:57 Benefits derived from the hadith:

9:00 Among the lessons drawn from this hadith:

9:02 A demonstration of the supreme courage of the Prophet (peace be upon him)

9:06 and the perfection of his reliance upon Allah.

9:08 A warrior is permitted to sleep and put down his weapon when feeling secure.

9:13 An indication of the permissibility of guarding the leader during midday rest and at other times.

9:20 A leader may choose to forgo punishing someone who acts harshly or threatens him.

9:25 The recommendation of pardoning those who act out of ignorance.

9:31 Chapter: What Has Been Said Regarding the Prophet's Chainmail Coat

9:36 and Shirt During Battle.

9:39 On the authority of Ibn 'Abbas (may Allah be pleased with him and his father),

9:42 that the Messenger of Allah (peace and blessings of Allah be upon him)

9:45 said while inside a dome tent on the day of Badr:

9:48 "O Allah, I beseech You by Your covenant and Your promise!

9:52 O Allah, if You will [our destruction], You will not be worshipped after this day."

9:57 Abu Bakr took him by the hand and said:

10:00 "That is sufficient, O Messenger of Allah!

10:02 You have pressed your entreaty to your Lord."

10:05 The Prophet (peace be upon him) was moving energetically while wearing his chainmail coat,

10:07 and he emerged reciting:

10:09 “The hosts will all be routed and will turn and flee.” (54:45)

10:14 Commentary on the Hadith:

10:17 "In a dome tent" means inside a small hide tent.

10:20 "I beseech You" means I implore You.

10:23 "That is sufficient" means that is enough for you.

10:26 "You have pressed your entreaty" means you have supplicated intensely and at length.

10:29 "Moving energetically while wearing his chainmail coat"

10:31 means he was wearing his chainmail securely and moving with vigor.

10:35 “The hosts will all be routed and will turn and flee.” (54:45)

10:38 That is, Allah Almighty routed the largest enemy host on the day of Badr,

10:42 killing their chief leaders and elders, thereby humiliating them,

10:47 and Allah granted victory to His religion, His Prophet, and His believing party.

10:52 Benefits derived from the hadith:

10:56 Among the lessons drawn from this hadith:

10:58 The obligation of turning sincerely to Allah and offering earnest supplication when meeting the enemy.

11:02 The commendability of being persistent in supplication.

11:06 The obligation of employing both material preparation and spiritual means in warfare.

11:12 Complete certainty in the ultimate victory granted by Allah Almighty.

11:16 A demonstration of the excellence and profound understanding of Abu Bakr (may Allah be pleased with him).

11:22 Chapter: Wearing Silk in Warfare.

11:25 On the authority of Anas (may Allah be pleased with him),

11:28 that 'Abd al-Rahman ibn 'Auf and al-Zubayr

11:31 complained to the Prophet (peace and blessings of Allah be upon him)

11:35 Namely, lice.

11:36 So he granted the two of them a concession to wear silk.

11:39 In another narration:

11:41 Wearing a shirt of silk,

11:43 Due to an itching condition they suffered from.

11:45 And I saw them wearing it during a military expedition.

11:49 Commentary on the Hadith:

11:53 "So he granted the two of them a concession to wear silk"

11:55 Meaning, he permitted them to wear it due to an ailment and necessity.

12:00 Benefits derived from the Hadith:

12:03 Among the points learned from the hadith:

12:05 The permissibility of wearing silk due to an ailment or necessity.

12:09 It also indicates that if a person is afflicted with an illness such as severe itching,

12:13 They may wear silk as a medical remedy,

12:16 Whereby the underlying cause for its prohibition no longer applies.

12:19 The hadith further points to the principle that necessity renders prohibited things permissible.

12:27 Chapter: What Has Been Said Regarding Fighting the Byzantines

12:30 On the authority of Umm Haram,

12:32 That she heard the Prophet (peace and blessings of Allah be upon him) say:

12:36 "The first army from my Ummah to undertake a naval expedition

12:40 Have assuredly rendered Paradise binding upon themselves."

12:42 Umm Haram said:

12:44 I asked, "O Messenger of Allah,

12:45 Am I among them?"

12:47 He said:

12:48 "You are among them."

12:50 Then the Prophet (peace be upon him) said:

12:54 "The first army from my Ummah to raid the city of Caesar

12:58 Shall be forgiven."

13:00 I asked:

13:01 "Am I among them, O Messenger of Allah?"

13:04 He replied, "No."

13:06 Commentary on the Hadith:

13:09 "Have assuredly rendered Paradise binding upon themselves"

13:11 Meaning, they have performed an act that merits Paradise for them.

13:14 Umm Haram is the daughter of Milhan,

13:17 And she was an unmarriageable relative (*mahram*) of the Prophet (peace and blessings of Allah be upon him).

13:22 "The city of Caesar"

13:24 Refers to Constantinople.

13:27 "I asked, 'Am I among them, O Messenger of Allah?' He replied, 'No.'"

13:29 He replied, "No."

13:31 This indicates that the conquest of Constantinople would occur after the naval expedition.

13:37 Benefits derived from the Hadith:

13:41 The hadith is among the proofs of prophethood,

13:43 As the naval expedition for military campaign indeed came to pass.

13:46 It also highlights the permissibility of wishing to participate in military expeditions and attain martyrdom.

13:50 Furthermore, the hadith points to the virtue of Mu'awiyah (may Allah be pleased with him)

13:55 And constitutes a merit attributed to him,

13:56 As he was the first to lead a naval campaign.

14:01 Chapter: Fighting the Jews

14:05 On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with him and his father),

14:08 That the Messenger of Allah (peace and blessings of Allah be upon him) said:

14:12 "You shall fight the Jews,"

14:15 In another narration:

14:16 "The Jews shall fight you,

14:18 But you will be given mastery over them,

14:21 To the extent that one of them will hide behind a rock,

14:24 And it will say:

14:25 'O servant of Allah,

14:28 O Muslim,

14:30 Here is a Jew behind me, so come and kill him!'"

14:33 And on the authority of Abu Hurayrah (may Allah be pleased with him),

14:37 From the Messenger of Allah (peace be upon him), who said:

14:41 "The Hour shall not arrive until you fight the Jews,

14:45 Until the rock says, behind which the Jew is hiding:

14:49 'O Muslim,

14:50 Here is a Jew behind me, so come and kill him!'"

14:54 Commentary on the Hadith:

14:59 "Chapter: Fighting the Jews"

15:01 An allusion to their enmity.

15:04 "To the extent that one of them will hide behind a rock"

15:07 Meaning, seeking refuge to avoid being killed.

15:09 "Until the rock says, behind which the Jew is hiding: 'O Muslim, here is a Jew behind me, so come and kill him!'"

15:13 The rock will literally speak in reality.

15:17 Benefits derived from the Hadith:

15:20 The hadith points to the remaining application

15:24 Of the sacred law of our Prophet Muhammad (peace and blessings of Allah be upon him),

15:26 For Jesus (peace be upon him) will judge according to it.

15:31 The hadith is also among the signs of prophethood,

15:34 As it foretold future events involving the speech of inanimate objects.

15:37 It also indicates the corruption of the religions of the Jews and Christians.

15:41 Chapter: Fighting the Turks

15:48 On the authority of 'Amr Ibn Taghlib, who said:

15:51 The Prophet (peace and blessings of Allah be upon him) said:

15:53 "Indeed, among the portents of the Hour

15:57 Is that you will fight a people who wear footwear made of hair.

15:59 And indeed, among the portents of the Hour

16:03 Is that you will fight a broad-faced people,

16:06 Whose faces resemble hammered shields."

16:09 Commentary on the Hadith:

16:14 "Among the portents of the Hour"

16:17 Meaning, among the signs of the Day of Resurrection.

16:19 "Who wear footwear made of hair"

16:22 Meaning, they fashion footwear out of animal hair,

16:24 Due to the abundance of snow in their lands.

16:27 "Broad-faced people," meaning wide-faced.

16:31 "Shields (*al-majan*)," plural of *mijan*, meaning a shield.

16:34 "Hammered (*al-mutraqah*)," meaning covered with leather.

16:38 Benefits derived from the Hadith:

16:43 The hadith is among the signs of prophethood,

16:46 As it foretold a future event that would take place.

16:49 It is said that what the Prophet (peace and blessings of Allah be upon him) foretold

16:52 Indeed occurred in the year 617 AH,

16:56 When a vast army emerged from the lands of the Turks,

17:01 Killing and spreading slaughter across the Islamic lands.

17:04 On the authority of Abu Hurayrah (may Allah be pleased with him),

17:10 From the Prophet (peace and blessings of Allah be upon him), who said:

17:12 "The Hour shall not arrive until you fight a people whose footwear is made of hair,

17:16 And until you fight the Turks."

17:22 In another narration:

17:25 "Until you fight non-Arabs from the people of Khuz and Kirman:

17:26 Small-eyed,

17:31 Red-faced,

17:33 Flat-nosed."

17:34 In another narration:

17:36 "Snub-nosed,

17:37 Whose faces resemble hammered shields.

17:39 And you will find the best of people to be those who hate this matter [of leadership] most,

17:43 Until they fall into it.

17:48 And people are like mines of metals;

17:50 The best of them in the pre-Islamic era are the best of them in Islam,

17:52 Provided they gain sound religious understanding (*fipq*)."

17:57 In another narration:

17:58 "If they gain sound religious understanding.

18:00 A time will surely come upon one of you

18:03 When seeing me will be dearer to him than having the equivalent of his family and wealth."

18:10 Commentary on the Hadith:

18:13 "Red-faced"

18:15 Meaning fair-skinned with a reddish complexion.

18:18 "Flat-nosed (*dhalf al-anuf*)"

18:20 *Al-adhlaf*

18:21 Is one with a small nose and a flattened tip,

18:24 Which is synonymous with being snub-nosed (*fatas*).

18:26 "And you will find"

18:27 Meaning, you will encounter.

18:29 "The best of people"

18:31 Meaning, the most virtuous among them.

18:33 "This matter"

18:34 Meaning, leadership and governance.

18:36 "Until they fall into it"

18:38 Meaning, until people compel them to assume it.

18:41 "Khuz and Kirman"

18:43 Are two cities in the land of Persia,

18:46 Both located today in present-day Iran.

18:50 Benefits derived from the Hadith:

18:53 Among the points learned from the hadith:

18:56 That individuals possessing honor and noble character in the pre-Islamic era,

19:00 When they accept Islam and gain sound religious understanding,

19:02 Become the best of people.

19:04 The hadith also contains an admonition against eager ambition for leadership.

19:10 Chapter: Supplicating Against the Polytheists for Defeat and Destruction

19:16 On the authority of 'Ali (may Allah be pleased with him), who said:

19:19 On the Day of the Confederates (*Al-Ahzab*),

19:21 The Messenger of Allah (peace and blessings of Allah be upon him) said:

19:25 "May Allah fill their houses and graves with fire,

19:29 Just as they distracted us from the middle prayer until the sun set."

19:34 In another narration: "They detained us."

19:38 Commentary on the Hadith:

19:41 "Their houses," meaning while they are alive;

19:44 "And their graves," meaning while they are dead.

19:48 "They distracted us," meaning through engaging us in battle,

19:51 "From the middle prayer," which is the 'Asr prayer.

19:56 Benefits derived from the Hadith:

19:59 The hadith specifically identifies the middle prayer.

20:03 It also highlights the imperative of maintaining the performance of prayer within its prescribed time.

20:10 On the authority of 'A'ishah (may Allah be pleased with her),

20:13 That some Jews came to the Prophet (peace and blessings of Allah be upon him) and said:

20:18 "Death be upon you (*As-Samu 'alaykum*)."

20:20 'A'ishah said:

20:22 "Upon you,

20:23 And may Allah curse you

20:25 And send His wrath upon you!"

20:27 He said:

20:28 "Gently, O 'A'ishah!

20:30 You must adhere to gentleness,

20:32 And beware of harshness and vulgarity."

20:35 In another narration:

20:36 "Indeed, Allah is Gentle and loves gentleness in all matters."

20:41 She said:

20:42 "Did you not hear what they said?"

20:44 He replied:

20:46 "Did you not hear what I said?

20:48 In another narration:

20:49 'I said: And upon you.'

20:52 I returned it upon them,

20:54 So my supplication against them will be answered,

20:56 While theirs against me will not be answered."

20:59 Commentary on the Hadith:

21:03 "*As-Sam*" means death.

21:05 "May Allah curse you"

21:07 Meaning, may Allah banish you from His mercy.

21:10 "Gently, O 'A'ishah!"

21:12 Meaning, compose yourself and do not rush.

21:14 "You must adhere to gentleness"

21:15 Meaning, leniency.

21:17 "And beware of harshness"

21:19 Meaning, guard against severity, hardness, and roughness.

21:23 "And vulgarity"

21:24 That is, foul or obscene speech.

21:27 Among the benefits derived from the hadith:

21:30 It is learned from the hadith

21:32 That the People of the Book are not to be initiated with the greeting of peace.

21:36 In it is an indication that the condition of the Jews is built upon treachery and deceit,

21:40 Thus, it is obligatory to be on guard against them in both word and deed.

21:46 Chapter: Supplicating for the Guidance of the Polytheists to Win Their Hearts.

21:51 On the authority of Abu Hurairah (may Allah be pleased with him), he said:

21:55 Al-Tufail ibn 'Amr al-Dawsi and his companions came to the Prophet (peace and blessings of Allah be upon him),

22:01 And they said:

22:02 "O Messenger of Allah!

22:04 Indeed, the tribe of Daws has disobeyed and refused,

22:07 So supplicate to Allah against them."

22:10 Whereupon it was said:

22:11 "Daws is destroyed!"

22:13 But he said:

22:14 "O Allah, guide Daws and bring them [to Islam]."

22:18 Commentary on the hadith:

22:21 "Indeed, Daws"—

22:23 Daws is one of the tribes of Yemen.

22:27 "Disobeyed and refused"—

22:28 Meaning, they did not accept Islam.

22:31 "And bring them," meaning as Muslims.

22:35 Among the benefits derived from the hadith:

22:39 It is learned from the hadith

22:41 The legitimacy of supplicating for the disbelievers in the hope of their guidance.

22:45 In it is a demonstration of the Prophet's mercy (peace be upon him) to all people.

22:53 Chapter: The Prophet's Call of the People to Islam and Prophethood.

22:59 “Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” (3:64)

23:05 On the authority of Sahl ibn Sa'd (may Allah be pleased with him),

23:07 That the Messenger of Allah (peace and blessings of Allah be upon him) said on the day of Khaybar:

23:13 "Tomorrow I shall surely give this banner to a man at whose hands Allah will grant victory,

23:18 Who loves Allah and His Messenger,

23:20 And whom Allah and His Messenger love."

23:23 He said: The people spent their night debating which of them would be given it.

23:29 When morning came upon the people,

23:31 They went early to the Messenger of Allah (peace be upon him),

23:35 Every one of them hoping to be given it.

23:38 He said: "Where is 'Ali ibn Abi Talib?"

23:42 It was said: "O Messenger of Allah, he is suffering from an ailment in his eyes."

23:46 He said: "Send for him."

23:49 So he was brought,

23:51 And the Messenger of Allah (peace be upon him) spat in his eyes and supplicated for him,

23:56 And he was healed as if he had never had any pain.

24:00 Then he gave him the banner.

24:02 Thereupon 'Ali said:

24:04 "O Messenger of Allah,

24:05 Shall I fight them until they become like us?"

24:09 He replied:

24:10 "Proceed steadily until you alight in their territory,

24:14 Then call them to Islam,

24:17 And inform them of what is obligatory upon them regarding Allah's rights therein.

24:21 For by Allah, if Allah guides a single man through you,

24:25 It is better for you than possessing red camels."

24:30 Commentary on the hadith:

24:33 Chapter: The Prophet's Call of the People to Islam and Prophethood.

24:39 “Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” (3:64)

24:43 That is, human beings and all creation are within the realm of servanthood;

24:48 None of them deserves any of the attributes of Lordship,

24:52 Nor any of the characteristics of Divinity.

24:55 "The banner," meaning the flag.

24:58 "Spent their night debating," meaning they engaged in deep discussion regarding it,

25:01 Exchanging views on who among them would be chosen for it.

25:05 "Hoping," meaning wishing for it.

25:08 "Suffering from an ailment in his eyes," meaning conjunctivitis (ophthalmia).

25:12 Meaning: so he was brought forward.

25:14 "Spat," meaning he blew lightly with saliva.

25:17 "Was healed," meaning he was cured.

25:19 "Pain," meaning an affliction.

25:22 "Until they become like us,"

25:24 Meaning: until they become Muslims like us.

25:28 "Proceed steadily,"

25:29 Meaning: do not rush the matter, and proceed with calmness and gentleness,

25:33 "Until you alight in their territory,"

25:36 Meaning: close to them.

25:38 "Then call them to Islam,"

25:40 Meaning: the religion of pure monotheism.

25:42 "And inform them of what is obligatory upon them regarding Allah's rights therein,"

25:46 Meaning: performing acts of obedience, avoiding acts of disobedience,

25:49 And adhering to Islamic etiquette.

25:52 "Red camels,"

25:54 Meaning: the most expensive, precious, and prized of them.

25:58 Among the benefits derived from the hadith:

26:01 The hadith contains signs of prophethood, both verbal and practical.

26:06 As for the verbal signs:

26:07 It is his informing (peace and blessings of Allah be upon him)

26:09 That Allah would grant victory at the hands of 'Ali (may Allah be pleased with him),

26:13 And so it occurred.

26:15 As for the practical signs:

26:17 The spitting of the Prophet (peace be upon him)

26:19 Into the eyes of 'Ali (may Allah be pleased with him)

26:22 When he was suffering from conjunctivitis, and he was instantly healed.

26:25 In it is an indication that likening the matters of the Hereafter to the affairs of this world

26:29 Is merely to bring the concepts closer to human understanding.

26:33 In it is a demonstration of the virtue of calling to Allah, Mighty and Majestic.

26:37 In it is the affirmation of giving guidance and direction to servants.

26:41 In it is the permissibility of a person aspiring to noble and lofty matters.

26:44 In it is that the statement of sincere faith (La ilaha illallah) grants sanctity to blood.

26:48 In it is a demonstration of the virtue of 'Ali ibn Abi Talib (may Allah be pleased with him).

26:53 In it is guidance toward sound management and strategic planning.

26:59 On the authority of Abu Hurairah (may Allah be pleased with him), he said:

27:03 The Messenger of Allah (peace and blessings of Allah be upon him) said:

27:06 "I have been commanded to fight the people until they say: 'There is no god but Allah.'

27:12 So whoever says: 'There is no god but Allah,'

27:16 Has protected his life and property from me,

27:19 Except by its right, and his reckoning rests with Allah."

27:24 Commentary on the hadith:

27:27 "Protected," meaning safeguarded and secured.

27:30 "And his reckoning rests with Allah,"

27:32 Meaning: regarding what he conceals or keeps secret of disbelief and sins.

27:37 Among the benefits derived from the hadith:

27:41 It is learned from the hadith that judgment is based on outward appearances,

27:45 While Allah alone takes charge of the secret intentions.

27:47 In it is that the statement of sincere faith protects blood and safeguards wealth.

27:53 In the hadith is an indication that the execution of legal punishments belongs to the ruler.

28:00 Chapter: One Who Intends a Military Expedition and Conceals It by Mentioning Another, and One Who Prefers Setting Out on Thursday.

28:04 And one who prefers setting out on a Thursday.

28:08 On the authority of Ka'b ibn Malik (may Allah be pleased with him),

28:11 That the Prophet (peace and blessings of Allah be upon him)

28:14 Set out on Thursday for the Expedition of Tabuk,

28:17 And he used to love setting out on Thursdays.

28:21 In another narration:

28:23 Rarely did the Messenger of Allah (peace and blessings of Allah be upon him) set out

28:27 On a journey except on a Thursday.

28:32 Commentary on the hadith:

28:36 "And he used to love setting out on Thursdays"—

28:39 This is understood as referring to the majority of his journeys (peace and blessings of Allah be upon him).

28:44 Among the benefits derived from the hadith:

28:48 It is learned from the hadith

28:50 The desirability of traveling on a Thursday.

28:53 In it is that indirect speech or misdirection is permissible during necessities,

28:56 And in it is a valid alternative to lying.

مختصر صحيح البخاري | الحلقة (101) | كتاب الجهاد والسير - 5

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