Part of Sahih Al-Bukhari
· Lesson 85 of 113
Summary of Sahih Al-Bukhari | Episode (85) | A continuation of the book Al-Laqta, then the book of injustices and usurpation
0:000:00
Transcript
Machine translation — may contain errors
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
The Abridgment of Sahih al-Bukhari.
0:17
Chapter.
0:18
On the authority of al-Bara' ibn 'Azib, who said:
0:22
Abu Bakr (may Allah be pleased with him) came to my father at his home
0:26
and purchased a camel-saddle from him.
0:28
He then said to 'Azib,
0:30
"Send your son to carry it along with me."
0:33
He said:
0:34
So I carried it with him,
0:36
and my father went along to receive its payment.
0:39
My father said to him,
0:41
"O Abu Bakr,
0:42
tell me what the two of you did when you set out by night with the Messenger of Allah (peace and blessings of Allah be upon him)."
0:49
He said:
0:50
"Yes.
0:51
We traveled throughout our night and into the next day,
0:54
until the midday heat reached its peak
0:57
and the road became deserted,
0:59
with no one passing along it.
1:01
Then a tall rock came into our view,
1:04
casting a shadow that the sun had not yet touched.
1:07
So we stopped beside it,
1:09
and I leveled for the Prophet (peace be upon him)
1:12
a place with my own hands for him to sleep upon,
1:15
and spread a fur garment over it.
1:18
I said,
1:19
'Sleep, O Messenger of Allah,
1:21
while I sweep and guard the area around you.'
1:24
So he went to sleep,
1:25
and I went out to sweep the ground and keep watch around him.
1:27
Suddenly, I saw a shepherd approaching the rock with his flock of sheep,
1:32
seeking from it the very thing we sought.
1:35
I asked him,
1:36
'To whom do you belong, young man?'
1:39
He replied,
1:40
'To a man from the people of Medina,' or 'from Mecca.'
1:44
In another narration:
1:45
'To a man from Quraysh.'
1:47
He named him, and I recognized him.
1:50
I asked,
1:51
'Is there any milk in your sheep?'
1:53
He said, 'Yes.'
1:55
I asked, 'Will you milk some for us?'
1:57
He said, 'Yes.'
1:59
So he took hold of a ewe.
2:00
I said to him,
2:01
'Dust the dirt, hair, and debris off the udder.'
2:05
He said:
2:06
And I saw al-Bara' striking one of his hands against the other, demonstrating how to shake off dust.
2:11
So he milked a small amount of milk into a wooden bowl.
2:15
I had with me a leather waterskin that I carried for the Prophet (peace be upon him) to quench his thirst from,
2:22
to drink and perform ablution.
2:24
In another narration:
2:26
And I had prepared a waterskin for the Messenger of Allah (peace be upon him) with a cloth tied over its mouth.
2:33
I then came to the Prophet (peace be upon him),
2:36
but disliked waking him,
2:38
and chanced upon him just as he awoke.
2:41
I poured some water over the milk
2:44
until the bottom of the vessel became cool.
2:46
I said,
2:47
'Drink, O Messenger of Allah.'
2:49
He said:
2:50
And he drank until I was fully satisfied.
2:53
Then he said,
2:54
'Has not the time come for departure?'
2:57
I said, 'Yes, indeed.'
2:58
He said:
3:00
So we departed after the sun had passed its meridian,
3:03
and Suraqah ibn Malik pursued us.
3:06
I said,
3:07
'We have been overtaken, O Messenger of Allah!'
3:09
He said,
3:11
'Do not grieve;
3:12
indeed, Allah is with us.'
3:14
The Prophet (peace be upon him) then supplicated against him,
3:18
and his horse sank into the ground up to its belly,
3:22
getting stuck firmly in hard terrain.
3:25
In another narration:
3:26
His horse sank deep into the earth.
3:29
Suraqah then said,
3:30
'I see that you two have supplicated against me,
3:34
so pray for me,
3:36
and by Allah, I promise you that I will turn back those in pursuit of you.'
3:40
The Prophet (peace be upon him) supplicated for him,
3:43
and he was delivered.
3:45
Thereafter, he did not encounter anyone without saying,
3:48
'I have already checked this area for you,'
3:51
turning back everyone he met."
3:55
He said:
3:56
"And he remained true to his word to us."
3:59
Commentary on the hadith:
4:02
*Rahl* (camel-saddle):
4:04
it is that which is placed upon a beast of burden,
4:06
and for a camel, it is like a saddle for a horse.
4:09
*Yantaqidu thamanahu* (to receive its payment):
4:11
meaning, to collect it in full.
4:13
*Saraytu* (I traveled by night):
4:14
meaning, I journeyed during the night.
4:16
*Qa'im al-dhahirah* (midday heat):
4:18
meaning, the middle of the day.
4:20
*Rufi'at lana* (came into our view):
4:21
meaning, it appeared to our sight.
4:24
*Farwah* (fur garment):
4:25
it is a pelt or hide that is worn.
4:27
*Anfudu laka ma hawlaka* (I sweep and guard the area around you):
4:29
meaning, clearing away dust and the like,
4:32
so that the wind does not blow it over him.
4:35
It has also been said
4:36
that the meaning of *nafd* here is keeping guard.
4:39
*Seeking from it the very thing we sought*:
4:42
meaning, seeking rest in the shade.
4:45
*Al-qadha* (debris):
4:46
what gets on the udder of impurities is likened
4:49
to specks or grit in the eye.
4:51
*Fi qa'b* (in a bowl):
4:53
the *qa'b*
4:54
is a cup or drinking vessel made of wood.
4:56
*Kuthbah min laban* (a portion of milk):
4:58
meaning, a small amount of milk filling the cup,
5:01
and it is said: the quantity of a single light milking.
5:05
*Idawah* (waterskin):
5:06
it is a vessel fashioned from leather
5:08
that a traveler carries along.
5:11
*I chanced upon him just as he awoke*:
5:13
meaning, my arrival coincided with the moment he woke up.
5:17
*Until I was satisfied*:
5:18
meaning, my heart was delighted by how much he drank.
5:22
*The sun passed its meridian*:
5:23
meaning, it began to decline from zenith.
5:25
*His horse sank*:
5:27
meaning, its legs plunged into that hard ground,
5:31
sinking into it and becoming trapped.
5:34
*Ara* (I see):
5:34
meaning, I believe or perceive.
5:36
*Jald min al-ard* (hard terrain):
5:38
it is the firm, level ground.
5:41
*And he was delivered*:
5:42
meaning, released from being trapped.
5:44
*I have already checked this area for you*:
5:47
meaning, this route you are searching along.
5:51
Among the benefits derived from the hadith:
5:54
It is deduced from this hadith:
5:56
Carrying a waterskin while traveling;
5:59
the follower serving the one being followed;
6:02
the clear excellence of Abu Bakr (may Allah be pleased with him);
6:06
the permissibility of asking a friend and companion
6:10
to carry one's baggage and gear;
6:13
the permissibility of employing youths to run errands;
6:17
that sitting in the shade
6:20
is better than sitting in the sun;
6:23
that softening and cushioning a bed is not disliked,
6:27
nor does it detract from the virtue of the one sleeping on it;
6:31
that proper etiquette includes
6:33
making requests in gradual steps;
6:36
the prescribed nature of cleanliness,
6:38
especially for one's guest, brother, and fellow believer;
6:43
the permissibility of diluting milk with water
6:46
for drinking, as opposed to selling;
6:49
the refined fiqh understanding of Abu Bakr (may Allah be pleased with him)
6:52
and his consummate etiquette with the Prophet (peace be upon him),
6:56
as he did not wake him from sleep
6:59
because revelation might have been coming to the Messenger of Allah (peace be upon him)
7:03
while he was asleep;
7:05
an illustration of the profound love of Abu Bakr (may Allah be pleased with him)
7:09
for the Prophet (peace be upon him);
7:12
a demonstration of a manifest miracle
7:15
granted to the Prophet (peace be upon him),
7:18
which was what happened to Suraqah and his horse;
7:21
an illustration of the virtue of certainty
7:23
and complete reliance upon Allah, Mighty and Majestic;
7:27
and guidance toward honoring covenants faithfully.
7:34
The Book of Injustices and Usurpation.
7:39
Chapter: Retribution for Injustices.
7:42
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),
7:45
from the Messenger of Allah (peace and blessings of Allah be upon him), who said:
7:50
"When the believers are saved from the Fire,
7:52
they will be detained on an arched bridge between Paradise and the Fire,
7:57
where they will settle scores for injustices that occurred between them in the worldly life.
8:01
Then, once they are purified and cleansed,
8:04
they will be granted permission to enter Paradise.
8:07
By the One in Whose Hand is the soul of Muhammad,
8:10
each of them will know his dwelling in Paradise
8:12
better than he knew his house in the worldly life."
8:16
Commentary on the hadith:
8:20
*When the believers are saved*:
8:22
meaning, when they are preserved and delivered from the Fire.
8:25
*Hubisu* (detained): meaning, held back and halted.
8:29
*On an arched bridge*:
8:30
a *qantarah* is any arched structure erected over a spring or valley.
8:35
*Fayataqassuna* (they settle scores):
8:37
meaning, they claim retribution from one another for grievances that took place between them.
8:42
*Nuqqu* (purified):
8:44
meaning, cleansed from the taint of injustices.
8:46
*Hudhdhibu* (cleansed):
8:48
Meaning: and are cleansed of sins.
8:50
"They are granted permission,"
8:52
meaning: they are allowed.
8:54
"Knows his home better,"
8:56
meaning: knows the way to his home better.
8:59
Among the benefits of the hadith:
9:03
The hadith indicates that the people of Tawhid will not remain eternally in the Hellfire.
9:08
It also shows that it is unlawful for anyone among the people of Paradise to enter Paradise
9:13
while another person has an unresolved grievance against him.
9:16
The hadith also indicates that the Qantarah is an archway between Paradise and Hell,
9:22
unlike the Sirat, which is a bridge set across the back of the Fire.
9:27
It also demonstrates the lawfulness of swearing an oath without being asked to do so.
9:31
The hadith further indicates the obligation to seek release from grievances against people before death.
9:37
It also shows that when the people of Paradise enter Paradise,
9:41
it is said to them, "Disperse to your homes,"
9:45
and they will know their way to them better than the people leaving the Friday prayer know their homes.
9:49
It is also said that being guided to their homes is done by guides,
9:53
who are the angels.
9:57
Chapter: The Statement of Allah Almighty...
10:00
“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)
10:04
On the authority of Safwan ibn Muhriz al-Mazini, who said:
10:07
While I was walking with Ibn 'Umar, may Allah be pleased with them both,
10:12
holding his hand,
10:14
a man approached
10:15
and asked,
10:17
"What did you hear the Messenger of Allah, peace and blessings of Allah be upon him, say regarding the private counsel (Najwa)?"
10:22
He replied,
10:24
"I heard the Messenger of Allah, peace be upon him, say:
10:28
'Indeed, Allah will bring the believer near,
10:31
and place His veil over him and conceal him,
10:34
and He will say,
10:36
"Do you recognize such-and-such sin?
10:38
Do you recognize such-and-such sin?"
10:40
So he will reply,
10:42
"Yes, O Lord."
10:44
Until, when He has made him confess his sins
10:46
and the servant feels within himself that he is ruined,
10:49
He will say,
10:50
"I concealed them for you in the worldly life,
10:53
and I forgive them for you today."
10:56
Then he will be given the record of his good deeds.
10:59
But as for the disbeliever and the hypocrites,
11:02
the witnesses will say...' "
11:04
In another narration:
11:06
"Then the scroll of his good deeds is folded up.
11:09
But as for the others, or the disbelievers,
11:12
a proclamation will be made over the heads of all witnesses..."
11:15
“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)
11:19
“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)
11:24
Commentary on the Hadith:
11:27
"Regarding the private counsel (al-Najwa)":
11:28
Meaning: the private conversation that takes place between Allah Almighty and His believing servant on the Day of Resurrection.
11:34
"Brings near":
11:35
Meaning: draws him close.
11:37
"And places His veil over him":
11:39
Meaning: His concealment and forgiveness,
11:41
and that which He bestows upon him of grace at that time.
11:45
"The witnesses":
11:46
Meaning: those who bear witness against them regarding their fabrications and lies.
11:51
“Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,” (11:18)
11:54
Meaning: an unending curse,
11:56
because their wrongdoing has become an inseparable characteristic of theirs
11:59
that admits of no alleviation.
12:02
Among the benefits of the hadith:
12:06
It is derived from the hadith
12:08
that believers who commit sins are not declared disbelievers on account of sins.
12:13
It also establishes the prohibition of lying and fabricating falsehood against the religion of Allah Almighty.
12:20
Chapter:
12:21
A Muslim Does Not Oppress a Muslim Nor Hand Him Over.
12:25
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,
12:29
that the Messenger of Allah, peace be upon him, said:
12:33
"A Muslim is the brother of a Muslim:
12:35
he does not oppress him, nor does he hand him over.
12:38
Whoever attends to the need of his brother, Allah will attend to his need;
12:43
whoever relieves a Muslim of a hardship,
12:46
Allah will relieve him of one of the hardships of the Day of Resurrection;
12:51
and whoever conceals the faults of a Muslim, Allah will conceal his faults on the Day of Resurrection."
12:56
Commentary on the Hadith:
13:00
"Nor does he hand him over":
13:01
Meaning: he does not cast him into destruction,
13:03
nor does he abandon him to those who would harm him.
13:06
"Allah will attend to his need":
13:09
Meaning: Allah will fulfill his need.
13:11
"Relieves": meaning, he removes and alleviates it for another.
13:16
"Hardship": meaning, a distress that overwhelms the soul,
13:19
which is a severe calamity that plunges a person into anguish.
13:24
"Conceals": meaning, hides faults and shameful acts without broadcasting them.
13:30
Among the benefits of the hadith:
13:33
It is derived from the hadith that the reward matches the nature of the deed.
13:38
It contains an exhortation to mutual assistance, good conduct, and mutual harmony.
13:42
It encourages concealing the faults of a believer and refraining from defaming him.
13:47
It demonstrates the virtue of brotherhood,
13:49
and that every Muslim is a brother to every other Muslim.
13:53
It establishes the prohibition of oppression in all its forms.
13:57
It shows the virtue of a Muslim assisting his fellow Muslim in every good deed,
14:02
and treating him with kindness.
14:06
Chapter:
14:07
Help Your Brother, Whether He Is an Oppressor or Oppressed.
14:11
On the authority of Anas, may Allah be pleased with him, who said:
14:15
The Messenger of Allah, peace be upon him, said:
14:18
"Help your brother, whether he is an oppressor or oppressed."
14:22
A man said,
14:24
"O Messenger of Allah,
14:26
I help him when he is oppressed,
14:29
but tell me, if he is an oppressor, how do I help him?"
14:33
He said,
14:34
"You restrain him or prevent him from oppressing;
14:37
in another narration:
14:39
'You take him by his hands,'
14:41
for that is helping him."
14:44
Commentary on the Hadith:
14:48
"Help": meaning, support and assist.
14:51
"Help":
14:53
Meaning: support and assist.
14:55
"You restrain him or prevent him from oppressing":
14:58
Meaning: you stop him from wrongdoing.
15:01
Among the benefits of the hadith:
15:05
It is derived from the hadith
15:07
that mutual assistance is strongly encouraged.
15:09
It emphasizes helping a Muslim
15:11
against his Satan who misled him,
15:14
and against his lower soul that commanded him to evil.
15:19
Chapter:
15:20
Injustice Is Darknesses on the Day of Resurrection.
15:24
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both,
15:28
from the Prophet, peace be upon him,
15:30
who said:
15:31
"Injustice is layers of darkness on the Day of Resurrection."
15:35
Commentary on the Hadith:
15:39
"Injustice is layers of darkness":
15:41
Meaning: for its perpetrators,
15:43
at the time when the light of the believers radiates
15:45
before them and on their right.
15:48
And it is said that "darknesses"
15:49
means severe tribulations and horrors.
15:52
Among the benefits of the hadith:
15:56
It is derived from the hadith
15:58
that injustice is strictly forbidden.
16:00
It indicates that whoever does not desist from oppressing his brother,
16:03
that will become for him like the darkness of night,
16:06
continuous from his worldly life into his afterlife.
16:12
Chapter: Whoever has committed a grievance
16:14
against a man
16:15
and was absolved of it by him,
16:16
must he specify his grievance?
16:19
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
16:23
The Messenger of Allah, peace be upon him, said:
16:27
"Whoever has wronged his brother
16:29
in his honor or anything else,
16:31
let him seek his pardon today,
16:34
before there will be neither dinar nor dirham.
16:38
If he has good deeds,
16:41
they will be taken from him in proportion to his wrongdoing;
16:44
and if he has no good deeds,
16:46
some of the bad deeds of his counterpart will be taken
16:48
and loaded onto him."
16:50
In another narration:
16:52
"and cast upon him."
16:54
Commentary on the Hadith:
16:58
"In his honor":
16:59
A man's honor
17:01
refers to that which is the subject of praise or dispraise in him.
17:04
"Or anything else":
17:05
Such as wealth, physical injuries, and the like.
17:08
"Let him seek his pardon":
17:10
Such as saying to him,
17:12
"Pardon me and release me from your right."
17:15
"Today":
17:16
Meaning: in this worldly life.
17:18
"And loaded onto him":
17:20
Meaning: cast upon him.
17:22
Among the benefits of the hadith:
17:26
It is derived from the hadith
17:28
that settlement on the Day of Resurrection will be made
17:30
with good deeds and bad deeds,
17:33
such that the reward of good deeds is given to the victim of the grievance,
17:37
and the punishment for bad deeds is placed upon the oppressor in lieu of the victim's right.
17:41
It also provides guidance on the obligation to unburden and free oneself
17:45
from all grievances.
17:49
Chapter: If one absolves someone of his injustice,
17:52
he cannot revoke it.
17:55
On the authority of 'A'ishah, may Allah be pleased with her,
17:57
“If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do.” (4:128)
18:03
who said:
18:04
"It refers to a woman being married to a man
18:07
who no longer desires to keep her with him."
18:09
In another narration:
18:11
"It is a man who sees something in his wife that he dislikes,
18:14
whether old age or otherwise,
18:17
so he wishes to divorce her and marry another.
18:20
She says to him,
18:22
'Keep me and do not divorce me,
18:24
and marry another if you wish;
18:27
you are released from the obligation of financial support for me and the sharing of nights.' "
18:32
In another narration:
18:33
"There is no harm if they mutually agree."
18:36
That is the meaning of the words of Allah Almighty:
18:39
﴾There is no blame upon them if they make terms of settlement between themselves,
18:44
and settlement is best.﴿
18:46
Commentary on the Hadith:
18:49
“If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do.” (4:128)
18:54
Meaning: if a woman fears her husband's aloofness from her,
18:58
his lack of desire for her, and his turning away from her.
19:02
"No longer desires to keep her with him":
19:04
Meaning that he sees nothing in her that inclines him to remain with her for long,
19:09
and he desires to part ways with her.
19:11
"And division"
19:12
refers to the division of overnight stays.
19:14
"There is no blame upon them if they arrange an amicable settlement between themselves, and settlement is best."
19:20
Meaning that if they mutually agree,
19:22
then there is no blame or sin upon them,
19:25
and it is thus permissible for her husband to remain with her under such an arrangement,
19:29
which is better than divorce.
19:32
Among the benefits of the hadith:
19:36
It is derived from the hadith
19:38
that it is permissible for a wife to gift her allotted day to another.
19:43
It also establishes the legitimacy of a woman relinquishing some of her binding rights upon her husband.
19:49
The hadith also guides toward the principle that reaching an amicable settlement between disputing parties
19:53
is better than each side stubbornly demanding every single right,
19:58
owing to the reconciliation and preservation of harmony it fosters,
20:01
as well as embodying the quality of leniency and forbearance.
20:04
It also indicates that amicable settlements are permissible in all matters,
20:08
except when they permit what is unlawful or forbid what is lawful;
20:12
for then it is no longer an amicable settlement,
20:14
but rather sheer injustice.
20:19
Chapter: The Sin of Wrongfully Usurping Any Portion of Land
20:23
On the authority of Sa'id ibn Zayd ibn 'Amr ibn Nufayl,
20:26
that Arwa brought a dispute against him
20:28
regarding a right she claimed he had encroached upon, taking it before Marwan.
20:33
Thereupon Sa'id said:
20:35
"Would I wrongfully diminish anything of her right?
20:38
I bear witness that I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
20:44
'Whoever takes a handspan of land unjustly,
20:47
— and in another narration:
20:48
'Whoever wrongfully usurps any portion of land,
20:51
it shall be wound around his neck like a collar on the Day of Resurrection down through seven earths.'"
20:58
Commentary on the hadith:
21:01
Arwa is the daughter of Uways.
21:04
"Claimed"
21:05
means she alleged.
21:07
"Encroached upon it"
21:09
means he took a portion of her land.
21:12
"Wound around his neck like a collar"
21:14
means it will encompass him,
21:15
or it will be placed around his neck like an iron collar.
21:19
Among the benefits of the hadith:
21:22
It is derived from the hadith
21:24
that usurping property is among the major sins.
21:27
It demonstrates that the punishment is of the same nature as the deed.
21:30
It also illustrates the virtue of Sa'id (may Allah be pleased with him)
21:33
and his strict adherence to the limits set by Allah Almighty.
21:39
On the authority of Abu Salamah ibn 'Abd al-Rahman,
21:42
that there existed between him and some people
21:44
a dispute concerning a piece of land.
21:46
So he went in to see 'A'ishah
21:48
and mentioned that to her,
21:50
whereupon she said:
21:52
"O Abu Salamah,
21:53
stay clear of the land!
21:55
For the Messenger of Allah (peace be upon him) said:
21:59
'Whoever wrongfully usurps even the span of a hand,
22:02
— and in another narration:
22:03
'even the span of a hand of land,
22:06
it shall be wound around his neck down through seven earths.'"
22:10
Commentary on the hadith:
22:13
"Dispute"
22:14
means litigation and contention.
22:16
"Stay clear of the land"
22:17
means avoid disputing over land out of fear of committing injustice.
22:21
"The span of a hand"
22:23
means the measure of a handspan,
22:24
which serves to emphasize the gravity of the matter,
22:27
even if the area of land seems completely negligible.
22:31
Among the benefits of the hadith:
22:34
It is derived from the hadith
22:37
that the punishment is of the same nature as the deed.
22:39
It affirms the prohibition of injustice and the usurpation of rights.
22:43
It also highlights the importance of admonishing disputants
22:45
and reminding them of the ultimate consequences of their actions.
22:51
On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:
22:54
The Prophet (peace be upon him) said:
22:57
"Whoever takes any part of the land unlawfully
23:01
will be made to sink into it on the Day of Resurrection down through seven earths."
23:06
Commentary on the hadith:
23:10
"Whoever takes any part of the land unlawfully"
23:13
means whoever usurps land from its rightful owners.
23:16
"Will be made to sink into it"
23:17
means he will plunge and be swallowed down into the earth.
23:21
Among the benefits of the hadith:
23:24
It is derived from the hadith
23:26
that the punishment is of the same nature as the deed.
23:29
It affirms the prohibition of injustice and the usurpation of rights.
23:35
Chapter: When a Person Gives Permission to Another Regarding Something, It Is Permissible
23:40
On the authority of Jabalah, who said:
23:42
We were in Madinah among some of the people of Iraq,
23:45
when we were struck by a famine.
23:47
Ibn al-Zubayr used to provide us with dates as sustenance,
23:51
and Ibn 'Umar (may Allah be pleased with them both) would pass by us and say:
23:56
"The Messenger of Allah (peace be upon him)
23:59
forbade eating dates in pairs,"
24:01
— and in another narration:
24:03
"that a man should take two dates together,
24:07
unless he asks permission from his brother."
24:11
Commentary on the hadith:
24:15
"Among some of the people of Iraq"
24:17
refers to the delegation or military expedition of the people of Iraq.
24:20
"A famine" means severe hardship, high prices, and drought.
24:23
"Provided us with dates"
24:25
means he gave them and gifted them dates.
24:28
"Eating in pairs"
24:29
means eating dates two by two at a time.
24:33
Among the benefits of the hadith:
24:36
The hadith indicates the prohibition of voracity and greed.
24:41
It also provides guidance toward the noble character of altruism.
24:46
Chapter: The Statement of Allah Almighty:
24:49
"And he is the most fierce in disputation."
24:52
On the authority of 'A'ishah (may Allah be pleased with her),
24:55
on the authority of the Prophet (peace be upon him), who said:
24:59
"Indeed, the most detested of men to Allah
25:02
is the one who is most fiercely argumentative and contentious."
25:04
Commentary on the hadith:
25:08
"And he is the most fierce in disputation"
25:10
means that whenever you dispute with him,
25:12
you find in him extreme stubbornness, obstinacy, and bigotry,
25:15
along with everything that entails.
25:18
"The most detested"
25:19
means the most hated and abhorred.
25:22
"Fiercely argumentative"
25:23
means vehemently prone to contentious debate.
25:26
"Contentious"
25:27
means fond of disputes and skilled in pursuing them.
25:31
Among the benefits of the hadith:
25:35
It is derived from the hadith
25:37
that disputation is blameworthy when conducted falsely and without knowledge.
25:42
Disputation is permissible, however, for one who argues to defend a rightful claim
25:45
regarding which he has been wronged,
25:47
through lawful and sound means of argumentation.
25:50
It also provides guidance toward leniency and graciousness when settling claims.
25:56
Chapter: The Sin of Disputing on False Grounds Knowingly
26:01
On the authority of Umm Salamah (may Allah be pleased with her),
26:03
the wife of the Prophet (peace be upon him),
26:07
on the authority of the Messenger of Allah (peace be upon him),
26:10
that he heard a dispute at the door of his chamber,
26:14
so he went out to them and said:
26:16
"I am only a human being,
26:19
and litigants come before me;
26:21
— and in another narration:
26:23
'and you bring your disputes to me;
26:26
and perhaps some of you are more eloquent than others,
26:30
— and in another narration:
26:31
'more persuasive in presenting their argument,
26:33
so I may suppose that he is speaking the truth
26:36
and judge in his favor accordingly.
26:38
Therefore, whomever I judge to have a right belonging to another Muslim,
26:41
it is only a piece of the Fire;
26:44
so let him take it or let him leave it,'
26:48
— and in another narration:
26:49
'so let him not take it.'"
26:52
Commentary on the hadith:
26:56
"His chamber"
26:57
means his room.
26:58
"I am only a human being"
27:00
means I do not possess knowledge of the unseen or the hidden realities of matters.
27:03
"More eloquent"
27:04
means clearer and more articulate in presenting his argument.
27:07
"So I may suppose"
27:08
means it becomes my predominant assumption.
27:10
"And judge"
27:12
means and rule accordingly.
27:13
"So let him take it or let him leave it"
27:16
is an imperative of warning and threat, not of permission or choice.
27:20
Among the benefits of the hadith:
27:23
It is derived from the hadith
27:25
that judgment is passed according to outward evidence,
27:27
while Allah alone takes charge of inward secrets.
27:30
It affirms that the sin of an honest mistake is lifted
27:31
from the striving judge.
27:34
It also establishes the legitimacy of acting
27:36
upon predominant assumption.
27:40
Chapter: The Retribution of the Wronged Person
27:41
When He Finds the Wealth of His Wrongdoer
27:45
On the authority of 'Uqbah ibn 'Amir (may Allah be pleased with him),
27:47
that he said:
27:49
"We said: 'O Messenger of Allah,
27:51
you send us out on missions,
27:53
and we stay with people
27:55
who do not offer us hospitality;
27:57
what then do you think?'
27:58
So the Messenger of Allah (peace be upon him) said to us:
28:02
'If you stay with a people
28:04
and they order for you that which is fitting for a guest,
28:07
then accept it;
28:08
but if they do not do so,
28:10
then take from them the due right of hospitality
28:12
that is fitting for them to provide.'"
28:15
Commentary on the hadith:
28:18
"Who do not offer us hospitality"
28:20
means they do not grant us the rightful hospitality of a guest.
28:23
"What then do you think?"
28:25
means what should we do in such a situation?
28:28
"And they order for you"
28:30
means they provide you with your due right of hospitality.
28:33
Among the benefits derived from this hadith
28:37
is that one learns from it
28:39
the strong emphasis placed on the right of hospitality.
28:41
The apparent wording of the hadith indicates that hosting a guest is obligatory,
28:45
though the majority of scholars hold that it is a Sunnah.