Part of Sahih Al-Bukhari
· Lesson 86 of 113
Summary of Sahih Al-Bukhari | Episode (86) | Book of Injustices and Usurpation - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridgment of Sahih al-Bukhari.
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Chapter: What has been narrated concerning the porticos (Saqifah).
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On the authority of Ibn 'Abbas (may Allah be pleased with him), who said:
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I used to teach the recitation of the Qur'an to several men among the Emigrants,
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among whom was 'Abd al-Rahman ibn 'Awf.
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While I was at his lodging in Mina,
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while he was with 'Umar ibn al-Khattab
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during the last Hajj that 'Umar performed,
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'Abd al-Rahman returned to me and said:
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"If only you had seen a man who came to the Commander of the Faithful today
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and said,
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'O Commander of the Faithful,
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what do you make of so-and-so,
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who says:
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"If 'Umar were to die,
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I would certainly pledge allegiance to so-and-so;
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for by Allah, the pledge of allegiance to Abu Bakr
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was nothing but an unexpected, sudden event that was subsequently concluded"?'"
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'Umar became angry,
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and then said:
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"Allah willing, I will surely stand before the people this evening
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and warn them against those who wish
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to usurp their affairs from them."
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'Abd al-Rahman said:
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"So I said, 'O Commander of the Faithful,
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do not do so,
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for the pilgrimage season gathers the rabble and common folk of the people,
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and it is they who will dominate your presence
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when you stand before the people.
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I fear that you will stand and deliver a statement
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that every flyer will spread far and wide,
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yet they might fail to comprehend it,
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and fail to place it in its proper context.
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Rather, wait until you arrive in Medina,
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for it is the abode of migration and the Sunnah,
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and you will be alone with the people of fiqh and the nobles of the people.
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You may then say whatever you wish to say with certainty and poise,
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so that the people of knowledge will understand your words
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and place them in their proper context.'"
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'Umar said:
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"By Allah,
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Allah willing, I shall certainly address this
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in the very first address I deliver in Medina."
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Ibn 'Abbas said:
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We arrived in Medina at the end of Dhu al-Hijjah.
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When Friday came,
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I hurried to the mosque as soon as the sun declined from its zenith,
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and I found Sa'id ibn Zayd ibn 'Amr ibn Nufayl
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sitting beside the corner of the pulpit.
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So I sat beside him, my knee touching his knee,
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and it was not long before 'Umar ibn al-Khattab emerged.
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When I saw him approaching,
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I said to Sa'id ibn Zayd ibn 'Amr ibn Nufayl:
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"This evening, he will surely deliver a speech
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such as he has never delivered since he was appointed caliph."
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Sa'id objected to my remark and said:
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"What could he possibly say that he has not said before?"
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Then 'Umar sat upon the pulpit,
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and when the callers to prayer fell silent,
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he stood up, praised Allah as He deserves to be praised,
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and then said: "To proceed:
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I am about to deliver a speech to you
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that it has been decreed for me to say.
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I do not know; perhaps it is delivered shortly before my death.
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So whoever understands it and comprehends it,
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let him convey it wherever his mount carries him;
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but whoever fears that he will not comprehend it,
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I do not permit anyone to attribute a lie to me.
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Indeed, Allah sent Muhammad (peace and blessings of Allah be upon him) with the truth
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and revealed the Book unto him.
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Among what Allah revealed
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was the verse of stoning (al-rajm).
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We recited it, understood it, and comprehended it.
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The Messenger of Allah (peace be upon him) stoned,
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and we stoned after him.
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But I fear that with the passage of time,
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someone might say:
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'By Allah, we do not find the verse of stoning in the Book of Allah,'
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and thus they would go astray by abandoning an obligation revealed by Allah.
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Indeed, stoning in the Book of Allah is a truth due upon whoever commits unlawful sexual intercourse
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from among the married men and women,
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if clear proof is established,
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or pregnancy occurs, or a confession is made.
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Furthermore, we used to recite among what we recited from the Book of Allah:
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'Do not turn away from your fathers,
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for it is an act of disbelief for you to turn away from your fathers,'
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or: 'Indeed, it is disbelief on your part to turn away from your fathers.'
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Moreover, the Messenger of Allah (peace be upon him) said:
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'Do not excessively praise me as Jesus, the son of Mary, was praised'—
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and in another narration:
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'as the Christians praised the son of Mary'—
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'for I am only His servant;
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so say: the servant of Allah and His messenger.'
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Furthermore, it has reached me that a speaker among you says:
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'By Allah, if 'Umar were to die,
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I would pledge allegiance to so-and-so.'
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Let no person be misled into saying
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that the pledge of allegiance to Abu Bakr was merely a sudden event that was then concluded.
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Indeed, it was such,
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but Allah protected the Muslims from its potential evil.
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And there is none among you toward whom necks are craned in reverence as they were toward Abu Bakr.
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Whoever pledges allegiance to a man without consultation among the Muslims,
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neither he nor the one to whom he pledged allegiance should be followed,
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lest they both be put to death.
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Now, of our affair when Allah took the soul of His Prophet (peace be upon him),
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the Ansar differed with us
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and gathered in their entirety at the portico (Saqifah) of Banu Sa'idah;
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'Ali, al-Zubayr, and those with them also held back from us,
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while the Emigrants gathered around Abu Bakr.
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So I said to Abu Bakr:
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'O Abu Bakr,
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let us go to these brothers of ours from the Ansar.'
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So we set out intending to meet them,
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and when we drew near to them,
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we were met by two righteous men from among them,
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who mentioned the consensus the people had reached,
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and they said:
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'Where are you heading, O assembly of Emigrants?'
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We replied:
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'We intend to meet these brothers of ours from the Ansar.'
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They said:
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'There is no harm in you not approaching them;
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conclude your own affair.'
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I said:
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'By Allah, we will certainly go to them!'
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So we proceeded until we reached them at the Saqifah of Banu Sa'idah.
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There, a man wrapped in a garment was lying in their midst.
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I asked, 'Who is this?'
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They said:
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'This is Sa'd ibn 'Ubadah.'
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I asked, 'What is the matter with him?'
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They said:
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'He is suffering from a fever.'
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When we had sat for a short while,
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their spokesman recited the testimony of faith,
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praised Allah as He deserves to be praised,
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and then said:
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'To proceed:
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We are the Ansar of Allah and the battalion of Islam,
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while you, the assembly of Emigrants, are a small group,
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yet a small group of your people have arrived,
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and now they wish to cut us off from our roots
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and withhold the leadership from us!'
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When he fell silent,
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I intended to speak,
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as I had prepared an articulate speech that pleased me,
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wishing to deliver it before Abu Bakr,
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and I was trying to soften some of his sharpness.
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But when I wanted to speak,
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Abu Bakr said:
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'Gently, O 'Umar.'
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I disliked to displease him,
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so Abu Bakr spoke,
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and he was more forbearing and dignified than I.
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By Allah, he did not omit a single word that had pleased me in the speech I had prepared
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except that he uttered its equal or better offhand,
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until he concluded,
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saying:
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'Whatever good you have mentioned about yourselves, you are truly worthy of it;
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yet this matter of leadership will not be recognized except for this tribe of Quraysh,
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for they are the best of the Arabs in lineage and dwelling.
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I am pleased to offer you one of these two men,
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so pledge allegiance to whichever of them you wish.'
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He took my hand and the hand of Abu 'Ubaydah ibn al-Jarrah,
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while he was sitting between us.
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I disliked nothing of what he said except for that,
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for by Allah, that I should be brought forward and have my neck struck,
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so long as that brought me no sin,
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was dearer to me than being appointed leader over a people among whom was Abu Bakr,
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unless my soul should entice me at the time of death toward something I do not feel now.
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Then a speaker from the Ansar said:
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'I am their well-rubbed rubbing post and their supported, fruitful palm tree!
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Let there be a leader from us and a leader from you, O assembly of Quraysh!'
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Thereupon, clamor increased and voices were raised,
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until I feared discord.
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So I said:
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'Stretch out your hand, O Abu Bakr!'
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He stretched out his hand,
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and I pledged allegiance to him,
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and the Emigrants pledged allegiance to him,
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and then the Ansar pledged allegiance to him.
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We then surged over Sa'd ibn 'Ubadah,
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whereupon someone among them said:
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'You have killed Sa'd ibn 'Ubadah!'
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I said:
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'May Allah destroy Sa'd ibn 'Ubadah!'
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'Umar said:
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'By Allah, among the matters we encountered, we found nothing more compelling than pledging allegiance to Abu Bakr.
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We feared that if we parted from the people without a pledge of allegiance having been taken,
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they might pledge allegiance to a man from among themselves after our departure,
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and we would then either have to pledge allegiance to them against our approval,
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or oppose them, which would lead to corruption.
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Therefore, whoever pledges allegiance to a man without consultation among the Muslims,
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neither he nor the one to whom he pledged allegiance should be followed,
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"At the risk of being killed."
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Commentary on the hadith:
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"The porticos" (*al-saqa'if*) refers to a shaded area beside a house.
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"I would recite" comes from *iqra'*, meaning to teach recitation;
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that is, "I used to teach the recitation of the Qur'an."
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"During the last pilgrimage he performed,"
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which took place in the year twenty-three AH.
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"*Faltah*" means sudden, without prior deliberation.
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"And it was concluded," meaning the oath of allegiance was duly completed.
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"Lest they usurp their authority,"
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referring to those who meddle in matters that are not their concern,
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nor do they possess the standing to address them,
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seeking to assume control through injustice and usurpation.
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"The rabble among the people,"
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meaning the ignorant and base individuals,
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"and their unruly mobs,"
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meaning the riffraff who are quick to cause trouble.
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"They will dominate the space near you,"
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meaning they will be the ones crowding closest to you when you stand to deliver the sermon,
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owing to their overwhelming presence,
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leaving no room close to you for people of wisdom and discernment.
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"And they will scatter your words in every direction,"
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meaning they will misrepresent and distort what you say,
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"failing to comprehend it," that is, failing to preserve it accurately.
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"So wait," meaning bide your time and do not hasten,
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"until you arrive in Medina," meaning until you reach it,
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"and are safely settled," that is, when you arrive.
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"At the end of Dhu al-Hijjah," meaning at the onset of the month of Muharram.
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"I did not hesitate,"
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meaning, "I did not tarry, nor did I occupy myself with anything else."
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"Whatever you may have anticipated,"
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meaning, "Whatever you hoped for and expected."
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"I do not know,"
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meaning, "I have no knowledge."
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"It may well be shortly before my death,"
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meaning close to the end of my life.
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"Comprehends it and retains it,"
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meaning understands it and memorizes it.
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"I do not deem it lawful,"
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a prohibition aimed at preventing neglect and ignorance regarding the hadith,
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through people speaking of what they neither understand nor have properly retained.
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The verse on stoning was:
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"If an elder man and an elder woman commit adultery, stone them both,"
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which is a Qur'anic text whose recitation was abrogated while its ruling remains.
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"We recited it," meaning we read it before its recitation was abrogated,
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"and we comprehended it," meaning we memorized it.
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"I fear," meaning I dread.
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"Has been married,"
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where *ihsan* here denotes legal marital status.
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"Pregnancy,"
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meaning carrying a child.
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"Confession,"
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meaning an admission of adultery.
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"We used to recite among what we recited of the Book of Allah,"
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meaning among the verses whose recitation was abrogated while their ruling remained:
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"Do not turn away from your fathers,"
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meaning do not abandon your lineage tracing back to your fathers
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by attributing yourselves to others,
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"for that is an act of disbelief on your part,"
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meaning that claiming descent from someone other than your true father is a denial of truth and an act of ingratitude.
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"Do not excessively praise me," from *itrah*,
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which means exaggeration in praise,
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"as Jesus, the son of Mary, was excessively praised,"
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when they claimed he was the Son of Allah,
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while some among them claimed that he was Allah Himself.
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"Word has reached me," meaning news has come to me.
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"Let no one be deceived,"
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meaning let no one be misled.
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"However, Allah averted its evil,"
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meaning that Allah, Exalted is He, protected them from the potential evil of such haste.
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Umar (may Allah be pleased with him) clarified
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the reason for their swift pledge of allegiance to Abu Bakr (may Allah be pleased with him).
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"The camels' necks would be severed,"
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meaning the mounts would be driven to sheer exhaustion from intense travel.
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"At the risk of being killed,"
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meaning they exposed themselves to peril and death.
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"In their entirety,"
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meaning all of them.
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"And stayed away from us,"
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meaning he did not attend.
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"We drew near,"
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meaning we approached.
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"Two righteous men,"
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namely, Uwaym Ibn Sa'idah
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and Ma'n Ibn Adi (may Allah be pleased with them both).
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"What they had agreed upon,"
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meaning that which the people had resolved.
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"Conclude your affair,"
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meaning bring it to completion and settle it.
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"Wrapped up,"
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meaning cloaked in a garment.
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"Stricken with fever,"
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meaning he had fallen ill with a fever.
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"Their spokesman,"
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who was likely Thabit Ibn Qays.
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"The fortress of Islam,"
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where *katibah*
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refers to a consolidated army that does not scatter.
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"A small band,"
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meaning:
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your numbers are few compared to the Ansar.
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"A group arrived,"
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meaning a small contingent advanced at a steady, moderate pace.
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"To cut us off from our roots,"
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meaning to isolate us from leadership and claim it exclusively without us,
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"to strip us of authority,"
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meaning to exclude us from leadership and governance,
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"and monopolize it against us."
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"I had refined,"
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meaning I had prepared and polished.
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"And I was trying to mollify some of his sternness,"
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meaning to calm any anger or intensity that might affect him.
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"Gently,"
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meaning proceed calmly and exercise leniency.
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"More forbearing than me,"
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meaning possessing greater restraint and self-control during anger,
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"and more composed,"
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meaning showing greater dignity and poise when addressing a matter.
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"Offhand,"
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meaning spontaneously, without prior preparation.
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"You are worthy of it,"
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meaning you deserve it.
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"This matter,"
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meaning the caliphate.
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"The most central,"
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meaning the most just and distinguished.
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"So long as it does not bring me near sin,"
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meaning having my neck brought forward and struck is preferable to committing sin.
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"To govern,"
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meaning to become a ruler.
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"Lest my soul entice me,"
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meaning lest my own soul make the matter seem alluring to me.
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"Then one of the Ansar spoke,"
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who was al-Hubab Ibn al-Mundhir.
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"I am their well-rubbed rubbing-post,"
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meaning, "I am one whose counsel provides relief and cure,
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just as mangy camels find relief by rubbing against such a post."
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"And their heavily propped palm tree,"
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referring to an esteemed date palm laden with fruit.
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When a noble date palm begins to lean under its heavy yield,
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a high, supportive structure is built beneath its leaning side
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to prop it up so it does not collapse.
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"The clamor,"
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meaning the loud voices and tumult.
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"I grew fearful,"
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meaning I became apprehensive and worried.
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"We rushed,"
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meaning we leaped toward him.
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"Discord,"
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meaning civil strife,
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and potentially bloodshed.
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Benefits derived from the hadith:
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The hadith demonstrates that an elder scholar may acquire knowledge from a younger one.
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It shows the permissibility of entering a friend's house
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and feeling comfortably informal therein.
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It indicates that people of knowledge may apprise themselves of news concerning the general public.
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It underscores the duty to safeguard knowledge from those unsuited for it,
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relating to the masses only that which they can reasonably grasp and retain.
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It highlights the virtue of offering sincere counsel to the leader
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whenever a more correct and preferable course becomes evident.
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It demonstrates a leader's willingness to yield to what is right,
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abandoning his own view in favor of sincere counsel offered by one of his subjects.
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It guides the common people against speaking on delicate issues concerning public affairs;
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rather, such matters should be addressed by elite figures, notables, and leading dignitaries
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who possess advanced standing and discernment,
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so that each matter is placed in its proper context.
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It illustrates the keen dedication of Ibn Abbas (may Allah be pleased with him and his father) to seeking and acquiring knowledge.
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It encourages scholars to convey and disseminate knowledge.
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It indicates that whoever enters the central mosque early
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should sit in the front row closest to the pulpit.
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It shows that sitting in the mosque should be arranged in rows,
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and a worshiper seated in the mosque should not keep distant from his fellow Muslim.
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It shows the importance of attuning listeners' ears to receive significant speech.
18:14
It demonstrates rejecting odd, unsubstantiated assertions to preserve the truthful from obscure claims lacking corroboration.
18:23
The hadith establishes the requirement of mentioning Allah, Mighty and Majestic, at the beginning of a sermon.
18:28
It affirms the validity of abrogating the Qur'anic recitation while its legal ruling remains in effect.
18:32
It establishes the prohibition of attributing a person's lineage to anyone other than his true father.
18:37
It contains a prohibition against praising the Prophets (peace be upon them) with adulation
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that elevates them from the station of prophethood to the station of divinity.
18:46
It indicates that Umar (may Allah be pleased with him) was among those inspired with insight (*muhaddathun*),
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for he sensed the impending approach of his death,
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and what he feared regarding the denial of stoning ultimately came to pass.
18:56
It demonstrates the virtue of Abu Bakr (may Allah be pleased with him),
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and that the Companions recognized his noble and elevated standing.
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It clarifies the virtues of both the Ansar and the Emigrants (may Allah be pleased with them).
19:11
It highlights the virtue and crucial importance of mutual consultation (*shura*) in Islam.
19:15
It warns against breaking away from the unified body of Muslims.
19:20
It shows that the pledge of allegiance to Abu Bakr (may Allah be pleased with him)
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enjoyed the consensus of both the Ansar and the Emigrants.
19:27
The hadith points to the obligation of offering sincere counsel for the sake of the religion of Allah, Mighty and Majestic.
19:33
It prohibits falsely attributing speech to the ruler.
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It demonstrates Umar's profound reverence for Abu Bakr (may Allah be pleased with them both).
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It highlights the obligation to reconcile, soothe animosity, and quell the nascent sparks of discord.
19:48
It affirms the legitimacy of righteous indignation and anger for the sake of the religion of Allah, Mighty and Majestic.
19:53
It permits praising a person for his genuine qualities,
19:57
provided there is no fear of fitnah or vanity overtaking him.
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It demonstrates the virtue of the Quraysh.
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It establishes that a person of lesser standing should not take precedence over someone more virtuous in critical affairs.
20:09
The hadith also contains an implicit praise of unity and a censure of discord.
20:14
It likewise indicates the permissibility of swearing an oath without being asked to do so.
20:20
Chapter: A neighbor must not prevent his neighbor from fixing a beam into his wall.
20:26
On the authority of Abu Hurayrah (may Allah be pleased with him),
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the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"None of you should prevent his neighbor from fixing a wooden beam into his wall."
20:38
Abu Hurayrah then said:
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"Why do I see you turning away from it?
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By Allah, I shall certainly throw it between your shoulders!"
20:49
Commentary on the Hadith:
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"Fixing a wooden beam into his wall"
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means inserting the end of the beam into his neighbor's wall.
20:59
"Turning away" means being reluctant to practice this noble virtue.
21:04
"By Allah, I shall certainly throw it between your shoulders!"
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What is meant is: I will proclaim it openly among you
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and sting you with reproaches, just as a person is struck forcefully between his shoulder blades.
21:17
Key Lessons from the Hadith:
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It is derived from the hadith that showing kindness to one's neighbor is highly recommended.
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It highlights the virtue of conveying and propagating knowledge.
21:28
The hadith also indicates that an immediate, adjacent neighbor
21:33
has the greatest right to kindness and shared accommodation.
21:38
Chapter: Spilling wine into the street.
21:41
On the authority of Anas (may Allah be pleased with him), who said:
21:44
I was serving drinks to the people in the home of Abu Talhah.
21:48
In another narration:
21:50
I was standing, serving drinks to the clan,
21:53
my paternal uncles, and I was the youngest of them.
21:56
Their wine on that day was made from fadikh (unripe dates).
22:00
In another narration:
22:01
I was serving drinks to Abu 'Ubaydah, Abu Talhah, and Ubayy ibn Ka'b,
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made from the fadikh of unripe dates and ripe dates.
22:09
In another narration:
22:10
I was indeed serving drinks to Abu Talhah, Abu Dujanah, and Suhayl ibn al-Bayda',
22:16
a mixture of unripe dates and ripe dates.
22:18
Then the Messenger of Allah (peace be upon him) ordered
22:22
an announcer to proclaim:
22:24
"Behold! Wine has been strictly forbidden."
22:27
He said:
22:28
Abu Talhah said to me:
22:30
"Go out and spill it."
22:32
So I went out and spilled it,
22:35
and it flowed through the streets of Medina.
22:38
In another narration:
22:40
They neither asked further questions about it nor contested it after the man's announcement.
22:45
Some people then said:
22:47
"Certain men were killed while it was still in their bellies!"
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Thereupon, Allah revealed:
22:52
“There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and believe, and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.” (5:93)
22:58
the verse: ﴾There is no blame upon those who have believed and done righteous deeds concerning what they consumed [in the past]...﴿
23:00
Commentary on the Hadith:
23:03
Al-Fadikh:
23:05
It is an intoxicating drink made from unripe dates without being heated over fire.
23:10
"Spill it" (ahriqha):
23:11
That is, pour it out onto the ground.
23:13
"So I spilled it" (faharaqtuha):
23:15
Anas said:
23:16
"I went to a stone mortar of ours and smashed the jugs with its base until they broke."
23:22
Sikak:
23:23
That is, streets and pathways.
23:25
"Certain men were killed while it was still in their bellies":
23:28
What is meant is:
23:29
What is the status of those who died as Muslims before the prohibition of wine
23:33
while they used to drink it?
23:36
“There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and believe, and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.” (5:93)
23:40
That is, there is no sin or blame
23:42
"concerning what they consumed"
23:44
of wine and gambling prior to their prohibition.
23:48
Key Lessons from the Hadith:
23:51
It is derived from the hadith:
23:53
The strict prohibition of wine.
23:55
It proves the acceptance of a single narrator's reliable report.
23:58
The hadith serves as evidence for those who maintain the ritual purity of the physical substance of wine.
24:02
It illustrates a youth serving guests.
24:05
It demonstrates the genuineness and strength of the Companions' faith,
24:09
shown by their swift compliance with the rulings of the Sacred Law.
24:13
It shows the permissibility of breaking the vessels containing wine.
24:17
The hadith proves that it is impermissible to salvage wine through treatment to turn it into vinegar,
24:24
for had it been permissible, they would not have wasted it.
24:27
It shows that whoever consumes something forbidden,
24:29
then acknowledges his sin, repents to Allah,
24:33
fears Him, believes, and performs righteous deeds,
24:36
Allah will forgive him,
24:38
and the sin of doing so will be completely lifted from him.
24:43
Chapter: Courtyards around houses and sitting in them,
24:47
and sitting in elevated open ways.
24:50
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),
24:53
from the Prophet (peace be upon him), who said:
24:57
"Beware of sitting in the roadways."
25:00
They said, "We have no alternative;
25:03
they are our gathering places where we sit and converse."
25:07
He said, "If you insist on gathering there,
25:11
then give the roadway its due right."
25:14
They asked, "And what is the right of the roadway?"
25:17
He said, "Lowering the gaze, refraining from harm,
25:21
returning greetings of peace, enjoining what is right,
25:24
and forbidding what is wrong."
25:27
Commentary on the Hadith:
25:31
"Courtyards" (afniyah) refers to the open areas extending around the house.
25:35
"Elevated open ways" (su'udat) refers to public roads and thoroughfares.
25:38
"Beware" (iyyakum) is an expression of warning.
25:41
"We have no alternative" (ma lana buddu) means we cannot do without it.
25:45
"If you insist" (abaytum) means if you refuse to abandon doing so.
25:48
"Refraining from harm" means holding back from anything that causes injury or offense.
25:52
"Enjoining what is right and forbidding what is wrong":
25:56
What is right (al-ma'ruf) is an all-encompassing term
25:58
for everything recognized as obedience to Allah Almighty,
26:01
drawing near to Him, and treating people with kindness,
26:05
as well as all commendable deeds encouraged by the Sacred Law.
26:08
And forbidding whatever reprehensible acts it has prohibited.
26:11
What is wrong (al-munkar) is the exact opposite of what is right.
26:14
Key Lessons from the Hadith:
26:18
It is derived from the hadith:
26:20
The obligation of lowering the gaze and preventing harm.
26:23
It establishes the legitimacy of enjoining what is right and forbidding what is wrong.
26:30
Chapter: When people dispute over an open road,
26:33
which is the open ground situated across a path
26:36
whose owners then wish to build upon it,
26:39
so seven cubits of it are left as a public path.
26:43
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
26:46
The Prophet (peace be upon him) ruled,
26:49
when people dispute concerning a public road,
26:51
that it should be made seven cubits wide.
26:54
Commentary on the Hadith:
26:57
"Ruled" (qada) means adjudicated.
27:00
"Dispute" (tashajaru) means they quarreled and litigated.
27:03
"Cubits" (adhru'):
27:04
A cubit is approximately equal to sixty-one centimeters.
27:09
Key Lessons from the Hadith:
27:13
The hadith points to urban planning and the proper regulation of roads.
27:18
It shows that passageways must not be made overly narrow for passersby.
27:24
Chapter: Plunder without the owner's permission.
27:28
On the authority of 'Abdullah ibn Yazid,
27:30
from the Prophet (peace be upon him),
27:33
that he prohibited looting and mutilation.
27:37
Commentary on the Hadith:
27:41
"Looting" (al-nuhbah)
27:42
is seizing something from another openly and by force.
27:46
"Mutilation" (al-muthlah)
27:47
is disfiguring punitive harm inflicted upon bodily limbs,
27:49
such as severing the nose or the ear.
27:52
Key Lessons from the Hadith:
27:56
It is derived from the hadith:
27:58
A Muslim's property is not lawful to take except with his consent.
28:01
It establishes the prohibition of torture and bodily mutilation.
28:06
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
28:10
The Prophet (peace be upon him) said:
28:13
"The fornicator is not a believer while he is committing fornication,
28:17
nor does one drink wine while being a believer when he drinks it,
28:21
nor does a thief steal while being a believer when he steals,
28:25
nor does anyone plunder loot
28:27
— in one narration:
28:29
of high value —
28:30
while people look on helplessly at him as he plunders it, and remain a believer."
28:37
In another narration:
28:38
"Yet repentance is offered thereafter."
28:42
Commentary on the Hadith:
28:45
"The fornicator is not a believer while he is committing fornication":
28:49
This is a negation of the completeness and perfection of faith.
28:52
"Of high value" (dhat sharaf):
28:53
That is, of great worth.
28:56
Key Lessons from the Hadith:
29:00
The hadith uses fornication to warn against all unlawful lusts;
29:04
wine to warn against everything that turns a person away from Allah Almighty
29:08
and causes heedlessness of His rights;
29:11
theft to warn against worldly longing and greed for unlawful gains;
29:15
and plundering to warn against holding the servants of Allah Almighty in contempt,
29:19
failing to respect them or maintain shame before them,
29:22
and amassing worldly wealth through illegitimate means.
29:26
It indicates that faith increases through obedience and decreases through disobedience.