مختصر صحيح البخاري | الحلقة (113) | كتاب بدء الخلق - 3

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

0:03 Ifadah Center

0:06 for Studies and Humanities Research

0:09 presents:

0:10 Abridgment of Sahih al-Bukhari.

0:15 Chapter: What Has Been Related Concerning the Description of Paradise

0:21 and that it is already created.

0:23 On the authority of 'Imran ibn Husayn,

0:26 the Prophet (peace and blessings of Allah be upon him) said:

0:29 "I looked into Paradise,

0:32 and I saw that the majority of its dwellers were the poor;

0:35 and I looked into the Fire,

0:37 and I saw that the majority of its dwellers were women."

0:41 Commentary on the hadith:

0:44 "I looked" (ittala'tu):

0:46 that is, I gazed and came to know what is inside it;

0:49 "and I saw" (fa-ra'aytu): that is, I found.

0:52 Key lessons of the hadith:

0:56 It is derived from the hadith

0:58 that Paradise and Hellfire are two created, currently existing entities.

1:02 The hadith also contains an encouragement to take little from worldly pleasures and rights,

1:07 as well as a warning against ingratitude for blessings.

1:12 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

1:16 "While we were sitting

1:17 with the Messenger of Allah (peace and blessings of Allah be upon him),

1:21 he said:

1:22 'While I was asleep,

1:24 I saw myself in Paradise,

1:27 and there was a woman performing ablution beside a palace.

1:31 I asked, "Whose palace is this?"

1:34 They replied, "It belongs to 'Umar ibn al-Khattab."

1:37 Then I remembered his protective jealousy (ghayrah),

1:38 so I turned and retreated.'"

1:41 Abu Hurayrah said:

1:43 "'Umar ibn al-Khattab wept

1:45 and then said,

1:47 'Could I ever feel protective jealousy against you, O Messenger of Allah—may my father and mother be ransomed for you?!'"

1:53 Commentary on the hadith:

1:56 "I saw myself" (ra'aytuni):

1:57 that is, I saw my own self;

1:59 "performing ablution" (tatawadda'):

2:01 it is said to mean ritual ablution (wudu'),

2:02 and it is also said to mean radiant beauty and cleanliness;

2:05 "his protective jealousy" (ghayratuhu):

2:07 ghayrah denotes honor, protective zeal, and sense of pride;

2:10 "so I turned" (fa-wallaytu):

2:11 that is, I departed and turned away.

2:13 Key lessons of the hadith:

2:17 It is derived from the hadith

2:19 that the dreams of the Prophets are true revelation.

2:22 The hadith also contains the practice of giving glad tidings to companions with that which delights them,

2:26 and it demonstrates the intense love the Companions had for the Prophet (peace be upon him).

2:33 On the authority of 'Abdullah ibn Qays,

2:36 the Messenger of Allah (peace and blessings of Allah be upon him) said:

2:40 "Verily, in Paradise there is a pavilion made of a single hollowed pearl—

2:45 and in another narration:

2:46 a large pearl—

2:47 its width being sixty miles;

2:50 and in another narration:

2:52 its height reaching into the sky sixty cubits;

2:55 in every corner of it—

2:57 and in another narration:

2:59 for the believer—

3:00 there are wives whom the others cannot see,

3:03 and the believer will visit them all.

3:06 And there are two gardens whose silver

3:09 comprises their vessels and all that is within them,

3:11 and two gardens of such-and-such—

3:14 and in another narration:

3:15 two gardens of gold,

3:18 their vessels and all that is within them;

3:21 and nothing will stand between the people and their gazing upon their Lord

3:25 except the Cloak of Grandeur upon His Face

3:28 in the Garden of Eden."

3:31 Commentary on the hadith:

3:34 "Hollowed" (mujawwafah):

3:35 that is, pierced through

3:36 and empty within,

3:38 having a spacious interior;

3:41 "a mile" (milan):

3:42 a mile corresponds to four thousand paces;

3:45 "he visits" (yatufu):

3:46 that is, he goes around;

3:47 "and nothing will stand between the people and their gazing upon their Lord":

3:51 that is, nothing prevents the people from looking upon their Lord, the Exalted and Majestic,

3:56 except the Cloak of Grandeur;

3:58 "the Garden of Eden" (Jannatu 'Adn):

4:00 'Adana means to reside permanently,

4:02 and it was so named because it is the Abode of Eternal Residence;

4:06 "durrah": that is, a magnificent pearl.

4:09 Key lessons of the hadith:

4:13 The hadith indicates that the total number of females in Paradise, encompassing both the houris and the women of humankind,

4:18 exceeds the number of mortal men.

4:21 It also affirms the seeing of Allah, the Exalted and Majestic, in Paradise.

4:27 On the authority of Abu Hurayrah (may Allah be pleased with him),

4:30 from the Prophet (peace and blessings of Allah be upon him),

4:33 Allah Almighty says:

4:36 "I have prepared for My righteous servants what no eye has ever seen,

4:40 no ear has ever heard,

4:42 and no human heart has ever conceived, as a stored treasure,

4:46 leaving aside whatever you have been informed of."

4:49 Then he recited:

4:50 “No soul knoweth what is kept hid for them of joy, as a reward for what they used to do.” (32:17)

5:01 Commentary on the hadith:

5:05 "I have prepared" (a'dadtu): that is, I have made ready;

5:07 "as a stored treasure" (dhukhran): that is, reserved in store;

5:10 "leaving aside" (balha):

5:11 it is said to mean "other than",

5:13 and it is said to mean "let alone";

5:16 "whatever you have been informed of":

5:17 that is, of what has been mentioned to you in the Noble Qur'an;

5:21 "So no soul knows":

5:23 that is, no one knows

5:25 "what comfort of eyes has been hidden for them":

5:29 meaning abundant goodness, overflowing bliss,

5:32 joy, delight, pleasure, and ecstatic happiness;

5:36 "as a reward for what they used to do":

5:39 that is, just as they prayed at night, supplicated, and concealed their deeds,

5:43 their reward was likewise kept hidden.

5:46 Key lessons of the hadith:

5:49 It is derived from the hadith

5:51 that whatever Allah, the Exalted and Majestic, has mentioned in His Magnificent Book

5:55 regarding the bliss of the people of Paradise

5:57 is merely a fraction compared to what is stored away for them.

6:01 The hadith also indicates that the recompense corresponds to the nature of the deed.

6:05 It further affirms that Paradise is already created and in existence,

6:09 and provides guidance that the cause for entering Paradise

6:12 is sincere devotion (ikhlas) and righteousness.

6:17 On the authority of Abu Hurayrah (may Allah be pleased with him),

6:20 the Messenger of Allah (peace and blessings of Allah be upon him) said:

6:24 "The first group to enter Paradise—

6:27 and in another narration:

6:28 will enter with their faces shining like the moon on the night of the full moon,

6:32 and those who follow them will be like the most brilliantly shining star—

6:37 and in another narration:

6:38 like a radiant glittering star in the sky;

6:42 their hearts will be united as the heart of a single man;

6:45 there will be neither discord nor mutual estrangement among them—

6:48 and in another narration:

6:49 nor mutual envy;

6:51 each man among them will have two wives,

6:54 the marrow of whose shins can be seen

6:58 through the flesh because of their sheer beauty—

7:01 and in another narration:

7:02 through the bone and the flesh;

7:05 they will glorify Allah morning and evening;

7:09 they will neither fall ill,

7:10 nor blow their noses,

7:12 nor spit—

7:14 and in another narration:

7:16 they will neither urinate nor defecate;

7:19 their utensils will be of gold and silver,

7:22 their combs will be of gold—

7:25 and in another narration:

7:26 their utensils therein will be of gold,

7:29 and their combs of gold and silver;

7:32 the fuel of their censers will be aloeswood—

7:36 and in another narration:

7:37 al-alunjuj, which is perfumed agarwood;

7:40 their spouses will be the fair maidens with wide, lovely eyes (al-hur al-'in);

7:43 they will all be formed upon the physique of a single man,

7:45 upon the image of their father Adam:

7:48 sixty cubits tall into the sky;

7:51 and their sweat will be musk."

7:54 Commentary on the hadith:

7:57 "Group" (zumrah): that is, a company;

8:00 "in the image of the moon":

8:02 that is, their faces will radiate light like the brightness of the moon;

8:05 "following them" (ithrihim): that is, right after them;

8:08 "neither discord among them":

8:10 that is, among the dwellers of Paradise;

8:12 "nor mutual hatred":

8:14 owing to the purity of their hearts and their being cleansed of all rancor;

8:18 "two wives": that is, from the women of this world,

8:21 though it is also said: from the houris;

8:24 "the marrow of her shin can be seen":

8:26 meaning that what is inside the bone

8:28 is not concealed by the bone, the flesh, or the skin;

8:32 "they will not fall ill" (la yasqamun):

8:33 that is, they will never become sick;

8:35 "their censers" (majamiruhum):

8:37 that is, their incense burners;

8:39 "aloeswood" (al-aluwwah):

8:40 it is a type of agarwood used for burning as incense;

8:43 "their sweat is musk":

8:45 that is, their perspiration will be like musk in its sweet fragrance.

8:49 Key lessons of the hadith:

8:53 It is derived from the hadith

8:54 that the dwellers of Paradise possess varying ranks,

8:57 all of which are exalted;

8:58 and the most radiant of them in light

9:00 are the foremost among them in entering.

9:02 It also highlights the virtue of glorifying Allah (tasbih),

9:05 and that the people of Paradise will glorify Allah, the Exalted and Majestic, as naturally as their breathing.

9:10 It shows that Paradise contains none of the distressful impurities or hardships of this world;

9:15 thus, there is no illness, mucus, or any other imperfection.

9:20 The hadith also indicates that women in Paradise outnumber men,

9:25 and that women constitute the majority of the children of Adam.

9:31 On the authority of Abu Hazim,

9:33 On the authority of Sahl Ibn Sa'd:

9:35 The Messenger of Allah (peace and blessings of Allah be upon him) said:

9:39 "Seventy thousand from my Ummah shall certainly enter Paradise,

9:43 or seven hundred thousand—

9:45 Abu Hazim did not know which of the two he said—

9:49 holding onto one another,

9:50 each grasping the other,

9:53 the first of them will not enter until the last of them enters,

9:57 and their faces will be like the image of the moon on the night of the full moon."

10:02 Commentary on the Hadith:

10:06 "Holding onto one another"

10:07 means holding one another by the hand.

10:10 "Their faces will be like the image of the moon on the night of the full moon"

10:14 means their faces will shine just like the moon shines in the middle of the month.

10:20 Key Lessons of the Hadith:

10:23 From this hadith is derived the immense greatness of Paradise and the vastness of its gates.

10:28 The hadith also indicates that the majority of the people of Paradise belong to the Ummah of Muhammad (peace be upon him).

10:36 It also shows that people in Paradise will be of varying ranks,

10:40 and their light will correspond to their stations.

10:45 On the authority of Al-Bara' Ibn 'Azib, who said:

10:48 A silken garment was gifted to the Prophet (peace and blessings of Allah be upon him)—

10:54 in one narration: "a cloth"—

10:57 and the people began passing it around among themselves,

11:00 marveling at its beauty and softness.

11:03 Thereupon, the Messenger of Allah (peace be upon him) said:

11:07 "Do you marvel at this?"

11:09 They said, "Yes, O Messenger of Allah."

11:13 He said, "By the One in Whose hand my soul is,

11:16 the handkerchiefs of Sa'd in Paradise are far better than it"—

11:20 in one narration: "superior to this"—

11:24 and in another narration: "or softer."

11:28 Commentary on the Hadith:

11:31 *Saraqah* means a piece of cloth, such as a handkerchief or the like.

11:36 *Fa-ja'ala* means they began and proceeded to do so.

11:40 *Yatadawalunaha*

11:42 means passing it from one person to the next.

11:45 "Its beauty" refers to its elegance,

11:48 and "its softness" refers to its delicate texture.

11:51 "The handkerchiefs" (*al-manadil*)—a *mindiil*

11:54 is a piece of cloth carried in the hand.

11:57 Key Lessons of the Hadith:

12:01 From this hadith is derived:

12:03 The permissibility of gifting silk and accepting it.

12:07 It also indicates the permissibility of swearing an oath without being asked to do so.

12:12 On the authority of Anas Ibn Malik (may Allah be pleased with him),

12:15 from the Prophet (peace and blessings of Allah be upon him), who said:

12:19 "Indeed, in Paradise there is a tree in whose shade a rider could travel

12:23 for a hundred years without traversing it."

12:27 And on the authority of Abu Hurayrah (may Allah be pleased with him),

12:29 tracing it back to the Prophet (peace and blessings of Allah be upon him), who said:

12:34 "Indeed, in Paradise there is a tree

12:36 in whose shade a rider could travel for a hundred years without traversing it.

12:41 Recite if you wish: 'And shade extended' [Al-Waqi'ah: 30]."

12:46 Commentary on the Hadith:

12:50 "The rider"

12:52 means a rider on a trained, fast-paced steed.

12:55 "Its shade"

12:57 refers to its shelter and expansive canopy,

12:59 which is cast by its branches.

13:01 "Without traversing it"

13:03 means without reaching beyond the shade of that tree.

13:06 "And shade extended"

13:08 means perpetual shade that never ceases.

13:12 Key Lessons of the Hadith:

13:15 From this hadith is derived:

13:17 An elucidation of the vastness of Paradise and its bliss.

13:20 It also shows that the bliss of Paradise is eternal and uninterrupted.

13:24 On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),

13:30 from the Prophet (peace and blessings of Allah be upon him), who said:

13:34 "Indeed, the dwellers of Paradise will look up at the occupants of the elevated chambers above them

13:38 just as you look at a brilliant, distant star on the horizon

13:43 in the east or the west,

13:46 on account of the disparity of excellence between them."

13:48 They said, "O Messenger of Allah,

13:51 are those the stations of the Prophets that none other than them can reach?"

13:55 He said:

13:56 "Nay, by the One in Whose hand my soul is,

13:59 they are men who believed in Allah and affirmed the truth of the Messengers."

14:05 Commentary on the Hadith:

14:08 *Yatara'awn* means they look upon them.

14:11 *Al-Ghuraf* is the plural of *ghurfah*, which denotes lofty upper chambers.

14:16 "The brilliant star" (*al-kawkab al-durri*) means intensely luminous,

14:20 as though likened to pearls (*durr*) because of its pristine clarity,

14:24 and it is also said to mean immense in size.

14:27 *Al-Ghabir* means distant and setting.

14:30 *Al-Ufuq* means the edges of the sky.

14:33 "On account of the disparity of excellence between them"

14:36 means due to the variation in their ranks within Paradise.

14:39 "Are those the stations of the Prophets" refers to their dwellings in Paradise.

14:43 "None can reach" means none can attain or merit them.

14:48 "Men who believed in Allah" means they dedicated their worship purely to Him,

14:53 "and affirmed the truth of the Messengers" means they followed them sincerely.

14:57 Key Lessons of the Hadith:

15:01 From this hadith is derived:

15:03 The dwellers of Paradise vary in their spiritual stations,

15:07 and some of them will see others in elevated chambers.

15:10 It also indicates the legitimacy of striking parables,

15:13 which leaves a deeper impression on the soul.

15:16 The hadith also points to the two conditions for the acceptance of righteous deeds,

15:20 which are sincere devotion (Ikhlas) and following the Sunnah (Mutaba'ah).

15:25 Chapter: The Description of the Hellfire and that It is Created

15:29 On the authority of Abu Jamrah al-Duba'i, who said:

15:32 I used to sit with Ibn Abbas in Makkah,

15:35 when I was seized by a fever.

15:37 He said, "Cool it down with Zamzam water,

15:42 for the Messenger of Allah (peace and blessings of Allah be upon him) said:

15:46 'Fever is from the raging heat of Hellfire,

15:49 so cool it down with water'—

15:51 or he said: 'with Zamzam water.'"

15:56 Commentary on the Hadith:

15:59 *Fa-akhadhatni* means it afflicted me.

16:02 *Al-Humma* (fever) refers to

16:05 an increase in body temperature above the normal level.

16:08 "Cool it down with Zamzam water"

16:11 means alleviate and diminish its heat

16:14 by pouring Zamzam water over your body.

16:17 *Fayh Jahannam* (raging heat of Hellfire)

16:18 means the flare and intense surge of its heat.

16:21 Key Lessons of the Hadith:

16:25 From this hadith is derived:

16:27 An explanation of the virtue of Zamzam water.

16:30 It demonstrates the legitimacy of seeking medical treatment.

16:32 The hadith also indicates that among the fundamental principles of medicine

16:36 is treating ailments with their opposites.

16:41 On the authority of Rafi' Ibn Khadij, who said:

16:43 I heard the Prophet (peace and blessings of Allah be upon him) say:

16:47 "Fever is from the intense heat of Hellfire,

16:50 so cool it down from yourselves with water."

16:53 And on the authority of 'A'ishah (may Allah be pleased with her),

16:56 from the Prophet (peace and blessings of Allah be upon him), who said:

17:00 "Fever is from the raging heat of Hellfire,

17:03 so cool it down with water."

17:06 Commentary on the Hadith:

17:10 "From the intense heat of Hellfire"

17:12 means from its fierce burning;

17:14 *fara* signifies boiling and raging.

17:17 "So cool it down from yourselves with water"

17:19 means remove its heat

17:21 and soothe it using water.

17:24 *Fayh Jahannam*

17:25 means the flare and intensity of its heat.

17:28 Key Lessons of the Hadith:

17:32 From this hadith is derived:

17:34 Hellfire is already created and presently existing.

17:37 It also indicates that applying cold water

17:39 to the face and limbs of a feverish person

17:42 is among the most effective remedies

17:44 and the quickest way to extinguish the heat of fever

17:47 and break its flame.

17:51 On the authority of Nafi',

17:53 on the authority of Ibn Umar (may Allah be pleased with them both),

17:56 from the Prophet (peace and blessings of Allah be upon him), who said:

17:59 "Fever is from the raging heat of Hellfire,

18:02 so extinguish it with water"—

18:04 and in one narration:

18:06 "so cool it down."

18:08 Nafi' said:

18:10 And Abdullah used to say:

18:12 Commentary on the Hadith:

18:16 *Ikshif* means remove and lift.

18:19 *Al-Rijz* means torment and punishment,

18:21 and illness is included therein.

18:23 Key Lessons of the Hadith:

18:28 From this hadith is derived:

18:30 The obligation of sincerity in supplication

18:32 for the removal of affliction.

18:34 The hadith also points to the legitimacy of Ruqyah.

18:40 On the authority of Abu Hurayrah (may Allah be pleased with him):

18:42 The Messenger of Allah (peace and blessings of Allah be upon him) said:

18:46 "This fire of yours is one part of seventy parts of the fire of Hell."

18:51 It was said, "O Messenger of Allah,

18:53 by Allah, it would surely have been sufficient!"

18:55 He said:

18:57 "It has been favored over it by sixty-nine parts,

19:00 every one of them equal to its heat."

19:03 Commentary on the Hadith:

19:07 "This fire of yours"

19:10 refers to

19:12 the familiar fire of this worldly life.

19:14 "It would surely have been sufficient"

19:16 means that worldly fire would have been enough to punish the people of the Fire.

19:20 "It has been favored"

19:22 means it exceeds it in intensity of heat.

19:24 Key Lessons of the Hadith:

19:28 From this hadith is derived:

19:30 The legitimacy of illustrating unseen realities with tangible examples,

19:34 as this leaves a stronger impression on the soul.

19:36 It also shows that this worldly fire, made as a reminder of the Ultimate Fire,

19:41 was diminished from that Fire by sixty-nine parts

19:46 so that human beings might benefit from it,

19:49 while still fearing it and being mindful of it in their daily dealings.

19:53 On the authority of Abu Wa'il, who said:

19:57 It was said to Usamah:

19:59 "If only you would go to so-and-so and speak to him!"

20:02 He replied:

20:03 "Do you think that I do not speak to him unless I make you hear it?

20:08 Indeed, I speak to him in private

20:10 without opening a door that I would hate to be the first to open;

20:15 "Nor do I say to a man, if he is a leader over me, that he is the best of people,

20:21 after something I heard from the Messenger of Allah (peace and blessings of Allah be upon him)."

20:26 He was asked,

20:27 "And what did you hear him say?"

20:30 He replied,

20:31 "I heard him say:

20:33 'A man will be brought on the Day of Resurrection

20:36 and cast into the Fire,

20:38 whereupon his entrails will spill out into the Fire,

20:41 and he will go around in circles just as a donkey circles its millstone.'

20:45 In another narration:

20:46 'And he will grind around in it like the grinding of a donkey.'

20:49 'Then the people of the Fire will gather around him and say,

20:53 In another narration:

20:54 'and they will surround him, saying:

20:56 "O so-and-so, what is the matter with you?

20:59 Were you not enjoining good upon us and forbidding us from evil?"

21:04 He will reply,

21:05 "I used to enjoin good upon you, but I would not practice it myself;

21:09 and I used to forbid you from evil, yet I would commit it."'"

21:14 Commentary on the hadith:

21:17 "So-and-so" refers to 'Uthman ibn 'Affan (may Allah be pleased with him).

21:21 "You surely think" (latarawna) means: you assume.

21:24 "Except that I make you hear" means: except in your presence.

21:29 "Without opening a door" means: one of the doors of civil strife (fitnah).

21:33 "Will be brought" (yuja'u) means: will be summoned and brought forward.

21:36 "Will spill out" (fatandaliq) means: will protrude and gush forth.

21:40 "His entrails" (aqtabuh) means: his intestines.

21:43 What is meant is that his intestines will come out of his belly.

21:47 "With a millstone" (bi-raha):

21:48 The millstone (raha) is a stone used for grinding grain.

21:52 "Good" (al-ma'ruf):

21:53 It is a comprehensive term for every act of obedience to Allah.

21:56 "Evil" (al-munkar):

21:57 It is a comprehensive term for everything deemed repugnant, prohibited, or disliked by the Sharia.

22:04 "And I would not practice it" (wa-la atih) means: I would not do it.

22:07 Benefits of the hadith:

22:11 It is derived from the hadith

22:13 that it is recommended to advise rulers privately for the sake of public benefit,

22:17 and not in a manner that stirs up civil strife.

22:19 The hadith also contains a prohibition against publicly denouncing leaders,

22:23 because that may lead to disunity and fragmenting the community.

22:28 It highlights the observance of proper decorum with rulers, showing kindness toward them,

22:32 and conveying to them what people are saying about them so they may desist from it.

22:36 It provides guidance on closing the avenues that lead to tribulations.

22:41 It also clarifies the vital importance of enjoining good and forbidding evil.

22:46 Chapter: Description of Iblis and His Hosts

22:51 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

22:55 The Messenger of Allah (peace and blessings of Allah be upon him) said:

22:59 "Satan comes to one of you and says,

23:02 'Who created such-and-such?

23:04 Who created such-and-such?'

23:06 until he eventually says,

23:08 'Who created your Lord?'

23:10 So when it reaches that point, let him seek refuge in Allah and desist."

23:15 Commentary on the hadith:

23:19 "Satan comes" means: he whispers insidious doubts.

23:22 "So when it reaches"

23:24 means: when it escalates to this state,

23:27 "let him seek refuge in Allah,"

23:29 meaning: let him say, "I seek refuge in Allah from the accursed Satan" (A'udhu billahi min ash-shaytanir-rajim).

23:34 "And desist,"

23:35 meaning: let him abandon contemplating and indulging in this intrusive thought.

23:40 Benefits of the hadith:

23:43 It is derived from the hadith

23:46 that seeking refuge in Allah holds great virtue in repelling baseless, devilish doubts and intrusive thoughts.

23:52 It also teaches not to indulge in intrusive thoughts that engender doubts.

23:57 It guides toward abandoning contemplation of the devilish whisperings that cross the heart.

24:04 On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

24:09 The Messenger of Allah (peace and blessings of Allah be upon him) said:

24:12 "When the wings of the night spread,

24:15 In another narration:

24:17 'When nightfall descends

24:19 or evening arrives,

24:21 keep your children indoors,

24:23 for the devils disperse at that time.'

24:27 In another narration:

24:29 'And gather your children inside at nightfall,

24:32 for the jinn disperse and snatch away at that time.

24:35 But when an hour of the night has passed, release them,

24:39 and lock the doors and mention the name of Allah.'

24:43 In another narration:

24:44 'And shut the doors,

24:46 for Satan does not open a closed door.

24:50 Tie shut your waterskins and mention the name of Allah;

24:54 cover your vessels and mention the name of Allah.'

24:58 In another narration:

24:59 'And mention the name of Allah.'

25:02 And in another narration:

25:04 'And tie shut the water containers,

25:06 cover food and drink,

25:09 even by merely placing something across them,

25:12 and extinguish your lamps.'

25:15 In another narration:

25:17 'when going to sleep,

25:19 for the little vermin might pull the wick

25:23 and burn down the house upon its occupants.'"

25:26 Commentary on the hadith:

25:30 "The wings of the night" (junh al-layl) refers to its darkness.

25:33 "Keep your children indoors" (fa-kuffu sibyanakum)

25:35 means: gather them inside and prevent them from going out and roaming in the streets.

25:40 "Disperse" means: they emerge and wander through the pathways.

25:45 "At that time" (hina'idhin) means: during that period.

25:48 "Has passed" (dhahaba) means: has elapsed.

25:51 "Release them" (fa-halluhum) means: let them be and leave them alone.

25:55 "Shut" (ajifu) means: lock and close.

25:58 "Tie shut your waterskins" (wa-awku qirabakum) means: fasten tightly the mouths of the skins.

26:02 The waterskin (qirbah) is a container used for storing water.

26:05 "Cover your vessels" (khammiru aniyatakum) means: cover them up.

26:09 "Even by merely placing something across them"

26:12 means: even if you only place a stick or something else across the top of the vessel to cover part of it,

26:18 laying it crosswise over it.

26:21 "And extinguish your lamps":

26:23 Extinguishing a lamp corresponds to quenching a fire.

26:28 "The little vermin" (al-fuwaysiqah) refers to the mouse,

26:31 and it was called a little corruptor because it emerges from its hole to ruin property.

26:36 "Pulled the wick" means: dragged the wick of the lamp.

26:41 Benefits of the hadith:

26:45 It is derived from the hadith that one must care for children and safeguard them from the snares of the devils.

26:52 It contains guidance to avoid exposing oneself to areas of harm and temptation.

26:56 It shows that among the benefits of covering vessels

27:01 is protecting them from devils, impurities, insects, and other pests,

27:06 as well as from the pestilence that descends on one night of the year.

27:10 It also shows that adopting worldly means and taking precautions against harm does not contradict reliance upon Allah (tawakkul).

27:18 On the authority of Sulayman ibn Surad, who said:

27:22 "I was sitting with the Prophet (peace and blessings of Allah be upon him)

27:26 while two men were reviling one another.

27:28 One of them had his face turn red and his jugular veins swell up.

27:33 Thereupon the Prophet (peace be upon him) said:

27:36 'I know a word which, if he were to say it,

27:39 would cause what he is experiencing to go away from him.

27:42 If he said: "I seek refuge in Allah from Satan,"

27:46 what he is experiencing would leave him.'

27:48 So they said to him,

27:50 'The Prophet (peace be upon him) said:

27:54 "Seek refuge in Allah from Satan."'

27:57 But he retorted,

27:58 'Do I have madness?'"

28:00 Commentary on the hadith:

28:04 "Reviling one another" (yastabban)

28:07 means: each of them was insulting the other.

28:10 "His jugular veins" (awdajuh)

28:11 refers to the blood vessels located in the neck.

28:14 "Would go away from him" (dhahaba 'anhu)

28:15 means: would disappear from him.

28:17 "What he is experiencing" (ma yajid)

28:18 refers to his intense anger.

28:20 "Do I have madness?"

28:22 He said this out of the extremity of his rage.

28:24 Benefits of the hadith:

28:27 It is derived from the hadith

28:30 that anger is among the incitements of Satan;

28:33 therefore, the angry person ought

28:35 to seek refuge in Allah, the Mighty and Majestic, to repel it.

28:39 The hadith also implies that one should avoid confronting an angry person

28:43 while he is in a state of severe rage.

28:45 It provides guidance on adopting the means to dispel anger.

28:49 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

28:54 The Prophet (peace and blessings of Allah be upon him) said:

28:58 "Every child of Adam is pricked in his sides by the finger of Satan when he is born."

29:04 In another narration:

29:06 "No child of Adam is born without being touched by Satan,

29:11 except for 'Isa ibn Maryam."

29:13 In another narration:

29:15 "whereupon he begins crying aloud from the touch of Satan,

29:18 except for Maryam and her son."

29:21 Then Abu Hurayrah said:

29:23 “And when she was delivered she said: My Lord! Lo! I am delivered of a female - Allah knew best of what she was delivered - the male is not as the female; and lo! I have named her Mary, and lo! I crave Thy protection for her and for her offspring from Satan the outcast.” (3:36)

29:29 "He went to prick him, but he pricked the veil instead."

29:33 Commentary on the hadith:

29:37 "The veil" (al-hijab) refers to the membrane surrounding the fetus,

29:42 which is called the placenta.

29:44 It is also said that

29:45 "the veil"

29:46 refers to the cloth in which the newborn is wrapped.

29:50 "Begins crying aloud" (yastahillu)

29:51 means: cries out, raising his voice.

29:54 Benefits of the hadith:

29:57 It is derived from the hadith

30:00 the fierce enmity of Satan toward the children of Adam.

30:04 It also contains a manifest virtue of 'Isa and his mother (peace be upon them).

مختصر صحيح البخاري | الحلقة (113) | كتاب بدء الخلق - 3

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