مختصر صحيح البخاري | الحلقة (112) | كتاب بدء الخلق - 2

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 The Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents:

0:10 An Abridgment of Sahih al-Bukhari.

0:16 On the authority of 'Abdullah Ibn Mas'ud (may Allah be pleased with him), who said:

0:22 The Messenger of Allah (peace and blessings of Allah be upon him) narrated to us—

0:26 and he is the truthful, the one believed—

0:28 "The creation of one of you is assembled in his mother's womb for forty days,

0:33 or forty nights;

0:35 then he becomes a clinging clot for a like period;

0:38 then he becomes a lump of flesh for a like period;

0:41 then the angel is sent to him

0:43 and is commanded regarding four matters:

0:46 to write down his provision, his lifespan, his deeds,

0:49 and whether he will be wretched or blessed.

0:51 Then the soul is breathed into him.

0:54 By Allah, one of you may perform the deeds of the people of Paradise

0:58 until there is nothing between him and it but an arm's length,

1:02 (and in another narration: 'or two arms' lengths'),

1:05 whereupon the decree overtakes him,

1:07 so he performs the deeds of the people of the Fire

1:09 and enters it.

1:11 And one of you may perform the deeds of the people of the Fire

1:15 until there is nothing between him and it but an arm's length,

1:19 (and in another narration:

1:21 'except a fathom or an arm's length'),

1:23 whereupon the decree overtakes him, so he performs the deeds of the people of Paradise and enters it."

1:30 Commentary on the hadith:

1:34 "The truthful": meaning in his speech and in what is revealed to him.

1:38 "The one believed": meaning Allah Almighty confirmed him in His promise.

1:43 "Is assembled": meaning Allah, Mighty and Majestic, brings together the male fluid with the female fluid from which creation is formed,

1:52 "for forty days"—

1:53 these first forty days are for the drop of fluid (nutfah).

1:57 "A clinging clot": meaning thick, congealed blood.

2:00 "A like period": meaning forty days.

2:04 "A lump of flesh": meaning a piece of flesh roughly the size of a morsel that could be chewed.

2:09 "Is commanded": meaning he is instructed.

2:12 "Then the soul is breathed into him": meaning after one hundred and twenty days.

2:17 "But an arm's length": meaning the distance of an arm's length,

2:20 and it signifies extreme proximity.

2:23 "Whereupon the decree overtakes him": meaning that which was written for him prior to the creation of beings.

2:29 Key benefits of the hadith:

2:33 The hadith is among the signs of prophethood,

2:36 for the Prophet (peace be upon him) informed of the stages of embryonic development.

2:42 It also shows that whoever recognizes Allah's power over the initial creation

2:47 will believe in the Resurrection, the Gathering, the Assembly, the Reckoning, and the Recompense.

2:52 It indicates the obligation of believing that for every soul brought into existence until the Day of Resurrection,

2:57 its provision and lifespan have already been determined in the knowledge of Allah,

3:01 as well as its ultimate felicity or wretchedness.

3:04 It shows that a person should never rely solely upon their deeds,

3:08 nor depend entirely upon their worship,

3:11 for hearts and all affairs are in the Hand of the Most Merciful, Mighty and Majestic.

3:15 It contains a warning against despairing of the mercy of Allah Almighty.

3:21 On the authority of Abu Hurayrah,

3:23 from the Prophet (peace be upon him), who said:

3:27 "When Allah loves a servant,

3:29 He calls Gabriel:

3:31 'Indeed, Allah loves so-and-so, so love him.'

3:34 Thereupon, Gabriel loves him.

3:37 Gabriel then calls out to the inhabitants of heaven:

3:40 'Indeed, Allah loves so-and-so, so love him.'

3:44 So the inhabitants of heaven love him,

3:47 and acceptance is then established for him on earth."

3:51 This means among the majority of the believers who know him,

3:55 and his good mention endures.

3:58 And it has been said:

3:59 that Allah casts love for him into the hearts of its inhabitants,

4:02 so that they praise and extol him.

4:04 Key benefits of the hadith:

4:07 It is derived from this hadith

4:10 that love and hatred originate from Him, the Exalted.

4:13 It affirms the divine attributes of love and hatred,

4:17 and emphasizes the reality of divine love and displeasure.

4:20 On the authority of 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace be upon him),

4:25 that she heard the Messenger of Allah (peace be upon him) say:

4:32 "The angels descend into the clouds ('anan),

4:35 which refers to the clouds,"

4:37 (in another narration:

4:38 "they converse,

4:40 mentioning a matter that was decreed in heaven;

4:43 in another narration:

4:45 'concerning the matter decreed,'

4:47 in another narration:

4:49 in another narration:

4:51 'concerning a matter that shall come to pass on earth'),

4:54 "and the devils eavesdrop,

4:56 hear it,

4:57 and convey it to the soothsayers;"

5:00 (in another narration:

5:01 "and pour it into the soothsayer's ear

5:04 just as liquid is poured into a flask),

5:06 "and they mix with it a hundred lies

5:09 of their own making."

5:12 Commentary on the hadith:

5:15 "Al-'Anan":

5:17 meaning the clouds.

5:18 "Mentioning the matter":

5:20 meaning the angels speak of the matter that has been decreed in heaven,

5:24 whether regarding its existence or nonexistence.

5:26 "And the devils eavesdrop":

5:29 meaning they listen secretly, like a thief.

5:32 "And convey it":

5:33 meaning they deliver and communicate it

5:36 "to the soothsayers":

5:38 who are those that give foreknowledge of what will happen in the future

5:42 and claim knowledge of the unseen.

5:45 "And pour it":

5:47 meaning they cast it.

5:49 Key benefits of the hadith:

5:53 It is derived from the hadith

5:55 that going to soothsayers is strictly prohibited.

5:58 It affirms that none knows the unseen except Allah, Mighty and Majestic.

6:02 The hadith also points to the prohibition of lying.

6:08 On the authority of al-Bara' Ibn 'Azib, who said:

6:11 The Messenger of Allah (peace be upon him) said

6:14 on the day of the siege of Banu Qurayzah to Hassan Ibn Thabit:

6:17 "Satirize the polytheists;"

6:19 (in another narration:

6:20 "Lampoon them,"

6:22 or he said:

6:23 "Engage them in satirical verse),

6:25 for Gabriel is with you."

6:28 Commentary on the hadith:

6:31 "Satirize":

6:33 satire is the opposite of praise.

6:35 "For Gabriel is with you":

6:37 meaning as a supporter and aider.

6:40 Key benefits of the hadith:

6:44 It is derived from the hadith

6:46 that lampooning the disbelievers is permissible.

6:49 It establishes the permissibility of utilizing poetry in that which serves the common interest.

6:53 It shows that poetry: that which is good in it is good,

6:56 and that which is bad in it is bad.

7:00 On the authority of Anas Ibn Malik (may Allah be pleased with him), who said:

7:04 "It is as though I am looking at the dust billowing in the alley of Banu Ghanm,

7:09 raised by the procession of Gabriel (peace and blessings of Allah be upon him)

7:12 when the Messenger of Allah (peace be upon him) marched

7:15 against Banu Qurayzah."

7:18 Commentary on the hadith:

7:21 "The dust billowing":

7:23 meaning rising high.

7:26 "Alley" (zuqaq):

7:27 a zuqaq is a lane between houses.

7:30 "Banu Ghanm":

7:32 a clan of the Khazraj,

7:34 among whom was Abu Ayyub al-Ansari (may Allah be pleased with him).

7:38 "Procession" (mowkib):

7:39 a mowkib is a party of riders proceeding gently,

7:43 though other meanings have also been stated.

7:46 Key benefits of the hadith:

7:50 It is derived from the hadith

7:52 that the Companions (may Allah be pleased with them) saw the physical traces of the angels.

7:57 It mentions the angels setting out toward Banu Qurayzah

8:00 to support the Prophet (peace be upon him).

8:06 On the authority of 'A'ishah (may Allah be pleased with her), who said:

8:09 The Messenger of Allah (peace be upon him) said one day:

8:13 "O 'A'ish!

8:15 This is Gabriel greeting you with peace."

8:18 She said: "I replied:

8:19 'And upon him be peace, and the mercy of Allah and His blessings.'

8:23 You see what I do not see,"

8:25 referring to the Messenger of Allah (peace be upon him).

8:29 Commentary on the hadith:

8:33 "O 'A'ish":

8:34 a pet-form truncation (tarkhim) of the name of 'A'ishah (may Allah be pleased with her).

8:38 "Greeting you with peace": meaning conveying peace to you.

8:41 Key benefits of the hadith:

8:45 It is derived from the hadith

8:47 that shortening names affectionately is permissible.

8:50 It shows that the best and most complete way to return the greeting of peace is to say:

8:55 "And upon you be peace, and the mercy of Allah and His blessings."

9:00 On the authority of Ibn 'Abbas (may Allah be pleased with them both),

9:03 that the Prophet (peace be upon him) said:

9:07 "O Gabriel,

9:09 what prevents you from visiting us more often than you do?"

9:13 Whereupon there was revealed:

9:15 “We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -” (19:64)

9:18 “We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -” (19:64)

9:22 to the end of the verse.

9:24 He said:

9:25 "This was the reply given to Muhammad (peace be upon him)."

9:31 Commentary on the hadith:

9:34 “We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -” (19:64)

9:37 meaning: we have no say in the matter whatsoever;

9:40 when we are commanded, we hasten to carry out His command,

9:42 and we never disobey any instruction of His.

9:45 “We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -” (19:64)

9:48 meaning: to Him belong all past, future, and present affairs,

9:53 across both time and space.

9:56 Key benefits of the hadith:

9:59 It is derived from the hadith

10:01 that the angels are servants acting under divine command.

10:04 The hadith also demonstrates the love of the Prophet (peace be upon him)

10:09 for Gabriel (peace be upon him).

10:14 On the authority of 'Abdullah Ibn 'Abbas (may Allah be pleased with them both),

10:17 that the Messenger of Allah (peace be upon him) said:

10:22 "Gabriel recited the Qur'an to me in one style of recitation (harf),

10:24 and I petitioned him,

10:26 continuing to ask him for more, and he gave me more,

10:29 until he reached seven distinct modes (ahruf)."

10:33 Commentary on the hadith:

10:36 "upon one mode (harf)" —

10:37 it is said: in one dialect,

10:39 and it is said: "harf" means

10:41 grammatical inflection,

10:43 and other explanations have also been given.

10:45 "I asked him for an increase,"

10:46 meaning: I asked him to grant more than one single mode.

10:50 "It ended,"

10:51 meaning: it reached that final number.

10:53 Among the benefits of the hadith:

10:57 It is derived from the hadith

10:59 that the reciter is guided to recite the Qur'an according to what is easy without undue strain.

11:04 The hadith also indicates the noble status of the Qur'an and the multiplicity of its aspects.

11:11 Chapter: When one of you says "Amin"

11:15 and the angels in heaven say "Amin,"

11:18 and the one coincides with the other,

11:20 his past sins will be forgiven.

11:24 On the authority of Ibn 'Abbas (may Allah be pleased with them both) who said:

11:28 I heard Abu Talhah saying:

11:31 I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

11:35 "Angels do not enter a house in which there is a dog or an image (effigies)."

11:42 Commentary on the hadith:

11:45 "Angels,"

11:47 meaning: other than the guardian angels,

11:48 and what is meant are

11:50 those who roam bringing mercy, blessings, and seeking forgiveness.

11:55 Among the benefits of the hadith:

11:58 It is derived from the hadith

12:00 that keeping dogs and images is prohibited,

12:03 except what is exempted by textual evidence.

12:06 The hadith also points to the prohibition of image-making.

12:12 On the authority of Busr ibn Sa'id,

12:14 that Zayd ibn Khalid al-Juhani (may Allah be pleased with him) narrated to him,

12:19 and with Busr ibn Sa'id was 'Ubaydullah al-Khawlani,

12:23 who was under the care of Maymunah (may Allah be pleased with her),

12:26 the wife of the Prophet (peace and blessings of Allah be upon him).

12:30 Zayd ibn Khalid narrated to both of them

12:32 that Abu Talhah narrated to him

12:35 that the Prophet (peace be upon him) said:

12:39 "Angels do not enter a house in which there is an image."

12:43 Busr said:

12:44 Then Zayd ibn Khalid fell ill,

12:47 so we visited him,

12:48 and unexpectedly we found a curtain bearing images in his house.

12:52 So I said to 'Ubaydullah al-Khawlani:

12:55 "Did he not narrate to us concerning images?"

12:58 He replied:

13:00 "Indeed, he stated:

13:01 'except an inscription on a garment.'

13:04 Did you not hear him?"

13:06 I said: "No."

13:07 He said: "Yes, indeed, he mentioned it."

13:11 Commentary on the hadith:

13:14 "So we visited him" ('udnahu):

13:15 'Iyadah refers to visiting the sick.

13:18 "Raqm" (inscription):

13:19 Raqm refers to embroidery, patterns, and markings.

13:23 Among the benefits of the hadith:

13:27 It is derived from the hadith

13:29 that keeping images is prohibited except what the text has exempted.

13:33 The hadith also indicates that legal rulings are not deduced from a single hadith alone;

13:38 rather, all the hadiths of a subject must be gathered,

13:42 and then the rulings are formulated upon them.

13:46 On the authority of Ibn 'Umar who said:

13:48 Jibril made an appointment to meet the Prophet (peace and blessings of Allah be upon him),

13:53 but he delayed in coming,

13:54 until this weighed heavily upon the Prophet (peace be upon him).

13:59 So the Prophet (peace be upon him) went out and met him,

14:03 and he expressed to him what he felt.

14:06 Thereupon, he said to him:

14:07 "We do not enter a house in which there is an image or a dog."

14:13 Commentary on the hadith:

14:16 "He delayed in coming" (ratha 'alayh),

14:18 meaning: he was slow and was late for the appointment,

14:21 "until it weighed heavily,"

14:22 meaning: his delay felt burdensome and distressing to him.

14:25 "So the Prophet (peace be upon him) went out,"

14:29 meaning: out of the house.

14:31 "What he felt,"

14:32 meaning: the distress he experienced from the wait.

14:36 Among the benefits of the hadith:

14:39 It is derived from the hadith

14:41 an illustration of the Prophet's profound love

14:45 for Jibril (peace be upon him).

14:48 It also contains the prohibition of keeping dogs and images,

14:51 except what the text has exempted.

14:55 On the authority of Safwan ibn Ya'la,

14:57 on the authority of his father who said:

14:59 I heard the Prophet (peace and blessings of Allah be upon him)

15:02 reciting from the pulpit:

15:04 "And they will call out: 'O Malik, let your Lord put an end to us!'"

15:09 Commentary on the hadith:

15:12 "And they will call out,"

15:14 meaning: while they are in the Fire,

15:15 hoping that they might find some respite:

15:18 "'O Malik, let your Lord put an end to us!'"

15:21 meaning: let Him cause us to die so that we may find rest,

15:24 for we are in severe grief and dreadful torment,

15:27 having neither patience nor endurance to bear it.

15:31 Among the benefits of the hadith:

15:34 It is derived from the hadith

15:37 that the name of the keeper of Hellfire is

15:39 Malik.

15:40 It also establishes the eternal damnation of the people of disbelief in the Fire.

15:43 It also shows that the Fire is currently in existence and created.

15:49 On the authority of 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace and blessings of Allah be upon him),

15:54 that she asked the Prophet (peace be upon him):

15:59 "Did you ever experience a day harder upon you than the Day of Uhud?"

16:04 He replied:

16:05 "I have suffered from your people what I have suffered,

16:08 and the hardest of what I suffered from them was on the Day of al-'Aqabah,

16:12 when I presented myself to Ibn 'Abd Yalil ibn 'Abd Kulal,

16:17 and he did not respond to me as I wished.

16:20 So I departed, overwhelmed with grief, wandering aimlessly,

16:24 and I did not recover my senses until I found myself at Qarn al-Tha'alib.

16:28 I raised my head,

16:30 and behold, a cloud was overshadowing me.

16:34 I looked,

16:35 and there was Jibril in it!

16:37 He called out to me and said:

16:40 'Allah has heard the words of your people to you,

16:43 and how they responded to you,

16:45 and He has sent to you the Angel of the Mountains for you to command him whatever you wish concerning them.'

16:51 The Angel of the Mountains then called out to me and greeted me with salam,

16:55 and said:

16:56 'O Muhammad!'

16:58 Then he said:

16:59 'It is as you wish;

17:01 if you wish, I will bring together the two mountains upon them.'

17:05 But the Prophet (peace be upon him) said:

17:09 'Rather, I hope that Allah will bring forth from their loins

17:12 those who will worship Allah alone,

17:14 associating nothing with Him.'"

17:17 Commentary on the hadith:

17:21 "The Day of al-'Aqabah":

17:23 it is the place to which Jamrat al-'Aqabah is attributed,

17:26 and it is situated in Mina;

17:27 that took place in Shawwal

17:30 in the tenth year of the Prophethood.

17:33 "Ibn 'Abd Yalil":

17:34 he was among the notable leaders of the people of Ta'if from the Thaqif tribe.

17:38 "Grief-stricken" (mahmum),

17:39 meaning: sorrowful and distressed.

17:41 "Wandering aimlessly" ('ala wajhi),

17:43 meaning: heading straight ahead in the direction facing me.

17:46 "I did not recover my senses,"

17:47 meaning: I did not become aware of my state,

17:50 nor did I know where I was.

17:52 "At Qarn al-Tha'alib":

17:54 it is a location near Mecca;

17:57 it is said to be Qarn al-Manazil,

17:59 the miqat for the people of Najd.

18:01 "That I bring together upon them,"

18:03 meaning: that the two mountains close in over whoever is in Mecca,

18:05 so that they become like a single covering over them.

18:09 "The two mountains" (al-Akhshaban):

18:11 they are two opposing mountains in Mecca:

18:14 Abu Qubays

18:15 and Qu'ayqi'an;

18:17 and other views have also been stated.

18:19 "From their loins,"

18:21 meaning: from their descendants.

18:24 Among the benefits of the hadith:

18:27 It is derived from the hadith

18:29 a demonstration of the profound compassion and mercy of the Prophet

18:32 (peace and blessings of Allah be upon him)

18:34 toward all people,

18:36 and his keen desire for the guidance of humanity.

18:39 It also shows that the mountains have an angel

18:41 whose charge is entrusted to him.

18:43 It also illustrates the merit of patience

18:45 and seeking Allah's reward in calling

18:46 to the oneness of Allah (Tawhid), Mighty and Majestic.

18:51 On the authority of al-Shaybani who said:

18:54 I asked Zirr

18:55 about the saying of Allah, Exalted is He:

18:57 “Till he was (distant) two bows' length or even nearer,” (53:9)

19:00 “And He revealed unto His slave that which He revealed.” (53:10)

19:04 He said:

19:05 'Abdullah informed us

19:07 that Muhammad (peace and blessings of Allah be upon him)

19:10 saw Jibril

19:11 having six hundred wings.

19:15 Commentary on the hadith:

19:18 "And was" [Qur'an 53:9],

19:19 meaning: in his closeness to him,

19:21 "at a distance of two bow lengths,"

19:23 meaning: the span of two bows,

19:25 "or nearer,"

19:26 meaning: even closer than two bow lengths.

19:29 "So He revealed,"

19:30 meaning: Allah revealed through Jibril (peace be upon him)

19:34 "to His servant,"

19:35 meaning: Muhammad (peace and blessings of Allah be upon him),

19:39 "what He revealed,"

19:40 meaning: of the magnificent Sacred Law.

19:43 Among the benefits of the hadith:

19:47 It is derived from the hadith

19:49 that the Prophet (peace and blessings of Allah be upon him) saw

19:52 Jibril (peace be upon him)

19:54 in the form in which he was created.

19:57 This also indicates that Gabriel’s (peace be upon him) mission

20:00 was to convey the revelation directly, without any intermediary.

20:05 On the authority of 'Abdullah (may Allah be pleased with him),

20:08 “Verily he saw one of the greater revelations of his Lord.” (53:18)

20:11 who said:

20:12 "He saw a green cushion

20:14 that blocked the horizon of the sky."

20:18 Commentary on the Hadith:

20:21 “Verily he saw one of the greater revelations of his Lord.” (53:18)

20:24 Meaning, of Paradise and Hellfire,

20:26 among other matters that he saw,

20:29 peace and blessings of Allah be upon him,

20:31 on the Night of the Heavenly Ascent.

20:33 "A cushion" (rafraf):

20:34 It was said to mean a carpet,

20:36 and it was said to mean a garment,

20:37 and other things were also suggested.

20:40 "Blocked", meaning it filled it entirely.

20:43 Key Takeaways from the Hadith:

20:46 Among the benefits derived from the hadith is

20:48 the confirmation of the Ascension (Mi'raj) and the witnessing of the great signs

20:51 during that miraculous journey.

20:53 It also illustrates the immense majesty of Gabriel's creation, peace be upon him.

20:59 On the authority of Masruq, who said:

21:01 I said to 'A'ishah (may Allah be pleased with her):

21:04 "O mother,

21:06 did Muhammad (peace and blessings of Allah be upon him) see his Lord?"

21:10 She replied:

21:12 "My hair stands on end at what you have just said!

21:15 Where do you stand regarding three things?

21:17 Whoever tells them to you has lied:

21:20 Whoever tells you that Muhammad (peace be upon him) saw his Lord

21:25 has lied."

21:27 In another narration:

21:28 "has uttered a monstrous fabrication."

21:30 She then recited:

21:31 “Vision comprehendeth Him not, but He comprehendeth (all) vision. He is the Subtile, the Aware.” (6:103)

21:35 "and He is the Subtle, the All-Aware."

21:38 “And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise.” (42:51)

21:41 “And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise.” (42:51)

21:46 "And whoever tells you that he knows what will happen tomorrow

21:49 has lied."

21:50 She then recited:

21:52 “Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)

21:56 In another narration:

21:58 "that he knows the unseen,

22:00 has lied,

22:01 while Allah says:

22:03 'None knows the unseen except Allah.'"

22:06 "And whoever tells you that he concealed..."

22:08 In another narration:

22:10 "concealed anything of what Allah revealed to him,

22:13 has lied."

22:15 She then recited:

22:16 "O Messenger,

22:18 “O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk.” (5:67)

22:22 the rest of the verse.

22:24 "Rather, he saw Gabriel (peace be upon him) in his true form twice."

22:30 Commentary on the Hadith:

22:33 "My hair stands on end":

22:35 meaning the hair of my skin stood up in shivering shock.

22:38 "No vision can encompass Him":

22:41 meaning sight cannot fully comprehend or surround Him,

22:43 even if it beholds Him.

22:45 "And He encompasses all vision":

22:47 meaning His knowledge completely encompasses both the outward and the inward.

22:51 "And He is the Subtle, the All-Aware":

22:53 the One whose knowledge and expertise are so fine and precise

22:57 that they penetrate all inner secrets and concealed things,

22:59 the hidden depths and inner realities.

23:02 “Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)

23:06 Meaning, regarding what one earns for their religion and worldly life.

23:09 "Concealed":

23:10 meaning deliberately hid.

23:12 "O Messenger":

23:14 “O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk.” (5:67)

23:17 This is a command from Allah to His Messenger Muhammad (peace be upon him)

23:22 with the greatest and most majestic of instructions,

23:25 which is to convey everything that Allah revealed to him

23:28 concerning beliefs, legal rulings,

23:31 and divine demands.

23:33 "In his form":

23:35 meaning in his true physical reality and shape in which he was created.

23:39 Key Takeaways from the Hadith:

23:43 Among the benefits derived from the hadith is

23:45 the affirmation of the believers seeing Allah Almighty in the Hereafter;

23:48 for when total comprehension (idrak) is negated—

23:49 which is a specific nuance beyond mere sight—

23:52 it establishes that sight itself is affirmed.

23:56 It also contains a prohibition against delving into religious matters without knowledge,

23:59 illustrating the grave peril of speaking about Allah Almighty without sound knowledge.

24:04 Furthermore, it affirms that none knows the unseen except Allah Almighty.

24:11 On the authority of Masruq, who said:

24:13 I said to 'A'ishah (may Allah be pleased with her):

24:16 "What then about Allah's saying:

24:18 'Then he approached and came closer,

24:20 and was at a distance of two bow lengths or even nearer'?"

24:24 She replied:

24:25 "That was Gabriel.

24:27 He used to come to him in the likeness of a man,

24:30 but on this occasion he came to him in his own true form,

24:35 blocking the entire horizon."

24:38 Commentary on the Hadith:

24:41 "Then he approached":

24:42 meaning Gabriel (peace be upon him) drew near to the Prophet (peace be upon him)

24:47 to deliver the revelation to him.

24:49 "And came closer":

24:51 meaning descending toward him from the highest horizon.

24:54 "Blocking the entire horizon":

24:55 meaning he filled the expanse between heaven and earth.

24:59 Key Takeaways from the Hadith:

25:03 Among the benefits derived from the hadith is

25:05 that the Prophet (peace be upon him) saw Gabriel (peace be upon him) in the actual form in which Allah created him on two occasions.

25:14 It also highlights the practice of referring to people of knowledge to resolve confusing ambiguities.

25:20 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

25:23 The Messenger of Allah (peace be upon him) said:

25:27 "If a man invites his wife to his bed and she refuses,

25:31 and he spends the night angry with her,

25:34 the angels curse her until the morning."

25:37 In another narration:

25:39 "If a woman spends the night forsaking her husband's bed,

25:43 the angels curse her until she returns."

25:47 Commentary on the Hadith:

25:51 "If a man invites his wife to his bed":

25:54 This is a metonym for his desire for sexual intimacy.

25:58 "And she refuses": meaning she declines.

26:00 "Angry": meaning deeply displeased.

26:03 Key Takeaways from the Hadith:

26:07 Among the benefits derived from the hadith is

26:09 the permissibility of warning against a disobedient Muslim through general condemnation,

26:11 when intended as a deterrent

26:14 to prevent them from committing the act;

26:17 however, once the act is committed,

26:18 one should instead pray for their repentance and guidance.

26:22 It also emphasizes the immense right of the husband,

26:25 contains a stern warning against withholding marital rights,

26:28 and forbids mistreatment in married life.

26:32 On the authority of Ibn 'Abbas (may Allah be pleased with them both),

26:35 from the Prophet (peace be upon him), who said:

26:39 "On the night I was taken on the Night Journey, I saw Moses:

26:42 a brown-skinned, tall man with curly hair,

26:45 as if he were one of the men of the Shanu'ah tribe.

26:48 And I saw Jesus: a man of medium height,

26:51 of well-proportioned build,

26:53 with a reddish-white complexion

26:55 and straight hair."

26:57 In another narration:

26:59 "with wavy hair.

27:00 And I saw Malik, the keeper of Hellfire,

27:03 as well as the Dajjal (the Antichrist),

27:04 among the great signs shown to him by Allah."

27:08 “We verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel.” (32:23)

27:13 Commentary on the Hadith:

27:17 "Brown-skinned" (adam): meaning tan in complexion,

27:19 and it was said to resemble the color of the earth.

27:21 "Tall" (tuwal): meaning of tall stature.

27:25 "Curly" (ja'd): meaning hair that is not straight.

27:28 "Shanu'ah":

27:29 a well-known tribe from the Azd.

27:32 "Of well-proportioned build":

27:34 meaning neither noticeably short nor excessively tall.

27:37 "Straight hair" (sabt ar-ra's):

27:38 meaning smooth, flowing hair.

27:41 "The Dajjal":

27:42 he is the notorious arch-impostor

27:44 who will emerge at the end of time.

27:47 “We verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel.” (32:23)

27:51 Because the proofs and clear signs of truth have been abundantly established,

27:55 leaving no room whatsoever for hesitation or doubt.

27:59 Key Takeaways from the Hadith:

28:02 Among the benefits derived from the hadith is

28:04 that the Prophet (peace be upon him) saw

28:07 the Prophets (peace be upon them)

28:09 in the heavens in an actual, physical reality.

28:12 It also demonstrates that the Night Journey and Ascension (al-Isra' wal-Mi'raj)

28:14 are among the greatest miracles of the Prophet (peace be upon him).

مختصر صحيح البخاري | الحلقة (112) | كتاب بدء الخلق - 2

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