Part of Sahih Al-Bukhari
· Lesson 53 of 113
Summary of Sahih Al-Bukhari | Episode (53) | Funeral book - 5
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Transcript
Machine translation — may contain errors
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In the Name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Human Studies and Research
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presents
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An Abridgment of Sahih al-Bukhari.
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Chapter:
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The Deceased Hears the Sound of Sandal Steps.
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Narrated Anas, may Allah be pleased with him,
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from the Prophet, peace and blessings of Allah be upon him, who said:
0:30
"When a servant is placed in his grave,
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and [the people] turn away
0:34
and his companions depart,
0:35
to the extent that he truly hears the sound of their sandals,
0:39
two angels come to him,
0:41
make him sit up,
0:42
and say to him,
0:44
'What did you use to say about this man, Muhammad, peace and blessings of Allah be upon him?'
0:50
He will say,
0:51
'I bear witness that he is the servant of Allah and His Messenger.'
0:55
It will then be said,
0:56
'Look at your place in the Fire;
0:59
Allah has replaced it for you with a place in Paradise.'
1:03
So he sees them both.
1:06
As for the disbeliever or the hypocrite,
1:09
he will say,
1:10
'I do not know;
1:12
I only used to say what the people said.'
1:15
So it will be said,
1:16
'May you neither know nor follow [the truth]!'
1:19
Then he is struck with an iron hammer a blow between his ears,
1:24
and he screams with a shriek heard by whatever is near him, except the two weightier creations [mankind and the jinn]."
1:30
Commentary on the Hadith:
1:34
"A servant"
1:35
means a believer.
1:37
"And [the people] turn away"
1:38
means they depart and his companions leave.
1:41
"The sound of their sandals"
1:42
refers to the footfall sound of sandals as they tread on the ground.
1:46
"Two angels come to him":
1:48
they are Munkar and Nakir.
1:51
"Make him sit up"
1:52
means they seat him upright.
1:54
"So he sees them both"
1:56
refers to the two abodes, one being in Paradise and the other in the Fire.
2:02
"May you neither know nor follow [the truth]"
2:04
means: you neither benefited from your own discernment nor from your recitation;
2:08
and other interpretations have also been offered.
2:11
"Except the two weightier creations"
2:12
refers to mankind and the jinn.
2:15
Points of Benefit from the Hadith:
2:19
The apparent sense of the hadith
2:20
indicates that the deceased person hears those around him.
2:24
The hadith affirms the questioning of the deceased in his grave by the two angels,
2:29
and that the deceased is questioned in his grave concerning the Prophet, peace be upon him.
2:34
The hadith affirms the bliss and punishment of the grave,
2:38
and that the deceased sees his place in Paradise and his place in the Fire.
2:44
It indicates the permissibility of wearing sandals for one visiting graves while walking amidst them.
2:50
It affirms that created beings hear the punishment of the grave,
2:54
with the exception of mankind and the jinn.
2:56
It censures blind following in matters of creed,
2:59
as seen in the chastisement of the one who said,
3:01
"I only used to say what the people said."
3:04
The hadith also indicates that there is no salvation except by following the Prophet, peace be upon him.
3:14
Chapter: On Wishing to Be Buried in the Holy Land or the Like.
3:20
Narrated Abu Hurairah, may Allah be pleased with him:
3:24
"The Angel of Death was sent to Moses, peace be upon them both,
3:28
and when he came to him, Moses struck him.
3:31
So he returned to his Lord and said,
3:34
'You sent me to a servant who does not want to die.'
3:38
Thereupon, Allah restored his eye to him
3:41
and said,
3:42
'Go back and tell him
3:44
to place his hand on the back of a bull;
3:47
he will be granted, for every hair his hand covers, a year [of life].'
3:52
Moses said,
3:53
'O Lord, then what?'
3:56
He said,
3:57
'Then death.'
3:59
Moses said,
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'Then let it be now.'
4:02
Then he asked Allah to bring him close to the Holy Land within a stone's throw."
4:08
Abu Hurairah said:
4:09
The Messenger of Allah, peace be upon him, said,
4:13
"Were I there,
4:14
I would show you his grave
4:17
by the side of the road,
4:19
near the red dune."
4:22
Commentary on the Hadith:
4:25
"He struck him"
4:27
means he dealt him a blow that gouged out his eye.
4:30
"So he returned to his Lord"
4:32
means the Angel of Death returned to Allah, Glorious and Exalted.
4:36
"To a servant who does not want to die"
4:38
refers to Moses, peace be upon him.
4:41
"On the back of a bull"
4:43
means upon its upper back.
4:45
"He asked Allah to bring him close"
4:47
means to draw him near
4:49
to the Holy Land,
4:51
which refers to the region of Jerusalem.
4:53
"Within a stone's throw"
4:55
means that if a stone-thrower were to cast a stone from the spot where his grave lies,
5:01
it would reach the Holy Land.
5:04
"Were I there"
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means: were I there in the Holy Land,
5:09
"I would show you his grave,"
5:11
namely the grave of Moses, peace be upon him,
5:13
"near the red dune,"
5:16
which is an accumulation of sand.
5:18
Points of Benefit from the Hadith:
5:22
The hadith specifies the title and duty of the Angel of Death.
5:26
It shows that an angel has the ability to assume a form other than his original one.
5:32
It establishes the recommendation of being buried in virtuous places
5:35
whose virtue is affirmed by textual evidence.
5:38
The hadith is among the signs of prophethood,
5:41
as the Prophet, peace be upon him, informed
5:44
of the location of the grave of Moses, peace be upon him.
5:47
Yet he, peace be upon him, did not define it
5:49
with precise identifying details,
5:52
so as to block the means [to veneration of graves].
5:54
It also mentions Moses, peace be upon him, striking the Angel of Death,
5:58
which occurred because he did not recognize him.
6:02
Chapter: The Funeral Prayer for the Martyr.
6:06
Narrated Jabir ibn Abdillah, may Allah be pleased with them both:
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The Prophet, peace be upon him,
6:13
used to join two men
6:15
from those slain at Uhud in a single shroud,
6:18
and then he would ask,
6:20
"Which of them had acquired more of the Qur'an?"
6:23
When one of them was pointed out to him,
6:27
he would advance him in the niche (lahd),
6:29
and he said,
6:30
"I am a witness over these people on the Day of Resurrection."
6:35
He ordered them buried in their blood,
6:37
and they were neither washed nor prayed over.
6:41
In another narration,
6:43
Jabir said:
6:45
"So my father and my uncle were shrouded together in a single striped cloak."
6:49
Commentary on the Hadith:
6:53
"From those slain at Uhud in a single shroud"
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means in a single grave;
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and it is also said
6:59
that he, peace be upon him,
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would divide the cloth between two men out of necessity.
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"Had acquired more of the Qur'an"
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means the one who had recited and memorized more of the Qur'an.
7:12
"The niche (lahd)"
7:13
is the lateral recess excavated in the side of the grave.
7:16
"I am a witness over these people"
7:18
means: I testify on their behalf that they gave up their lives for the sake of Allah the Exalted.
7:24
Points of Benefit from the Hadith:
7:27
The hadith demonstrates the virtue of the bearer of the Qur'an.
7:31
It shows the permissibility of dividing a single cloth as a shroud between two individuals
7:35
out of necessity,
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even if it covers only part of their bodies.
7:40
It establishes that preference is given to the memorizer of the Qur'an;
7:43
and if they are equal in recitation,
7:45
the oldest among them is given precedence,
7:47
showing that seniority holds a virtue.
7:49
The hadith also prescribes burying the martyr in his blood.
7:52
It indicates the legitimacy of acting upon an understandable gesture.
7:58
Narrated 'Uqbah ibn 'Amir:
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The Prophet, peace be upon him,
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went out one day
8:04
and prayed over the martyrs of Uhud
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as one prays over the deceased.
8:09
In another narration:
8:11
The Messenger of Allah, peace be upon him, prayed
8:14
over those slain at Uhud
8:16
eight years later,
8:18
like someone bidding farewell to the living and the dead.
8:22
Then he turned to the pulpit and said,
8:25
"I shall precede you as your forerunner,
8:27
and I am a witness over you.
8:30
By Allah, I am indeed gazing at my Basin (Hawd) right now!
8:34
I have been granted the keys to the treasures of the earth—
8:37
or the keys of the earth.
8:40
By Allah, I do not fear that you will associate partners with Allah after me,
8:45
but I fear that you will vie with one another for worldly gain."
8:50
In another narration,
8:52
he said,
8:53
"And that was the last look I ever took of the Messenger of Allah, peace be upon him."
9:01
Commentary on the Hadith:
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"Prayed over the deceased"
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refers to the standard funeral prayer.
9:09
"Then he turned to the pulpit":
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what is meant
9:13
is that he ascended the pulpit to deliver a sermon.
9:16
"I shall precede you as your forerunner (farat)":
9:18
the farat
9:19
is the one who goes ahead of the arriving caravan
9:22
in order to prepare the watering basins, buckets, and the like for them.
9:26
"I have been granted the keys to the treasures of the earth"
9:29
is an allusion to the realms conquered for his Ummah,
9:34
whereby they acquired their spoils and possessed their treasures,
9:37
such as the treasures of Chosroes and Caesar.
9:40
"That you will vie with one another for worldly gain"
9:42
means for the pleasures of this worldly life;
9:44
and worldly competition—
9:46
meaning the covetous desire for something and the wish to monopolize it.
9:49
Among the lessons derived from the hadith:
9:53
The hadith indicates that the Basin is already created and exists today,
9:57
and that it is real.
9:59
The hadith is also among the signs of prophethood,
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as the Prophet (peace and blessings of Allah be upon him) saw the Basin in this worldly life and informed others about it.
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It also shows that the Prophet (peace be upon him) was granted the keys to the treasures of the earth,
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and his Ummah took possession of them after him.
10:17
The hadith also indicates that regarding the Companions (may Allah be pleased with them),
10:21
there was no fear of them falling into polytheism (shirk).
10:24
It also demonstrates the permissibility of swearing an oath without being asked to swear.
10:28
It also contains a warning against mutual envy and miserliness.
10:33
Chapter: Sweet Rush (Idhkhir) and Grass in the Grave.
10:37
On the authority of Ibn Abbas (may Allah be pleased with him and his father), who said:
10:41
The Prophet (peace and blessings of Allah be upon him) said on the Day of the Conquest of Makkah:
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"There is no migration (Hijrah) [after the Conquest],
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but only jihad and righteous intention;
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and whenever you are called to arms, march forth.
10:54
For this is a land that Allah sanctified the day He created the heavens and the earth,
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and it remains sacred by Allah's sanctity until the Day of Resurrection.
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Fighting in it was not made lawful for anyone before me,
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and it was not made lawful for me except for a single hour of a day."
11:14
In another narration:
11:15
"...except for a brief moment of time.
11:19
So it remains sacred by Allah's sanctity until the Day of Resurrection:
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its thorns shall not be lopped,
11:25
its game shall not be chased away,
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its lost property shall not be picked up except by one who announces it publically."
11:32
In another narration:
11:33
"...except for one seeking its owner.
11:36
And its fresh herbage shall not be cut."
11:39
Al-Abbas said,
11:40
"O Messenger of Allah,
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except for the sweet rush (idhkhir),
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for it is used by their blacksmiths and for their homes."
11:47
In another narration:
11:49
"...for our goldsmiths and our graves."
11:52
He said,
11:53
He (the Prophet) said: "Except for the sweet rush."
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Commentary on the hadith:
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"There is no migration"—
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meaning after the Conquest of Makkah.
12:03
"And whenever you are called to arms, march forth"—
12:05
meaning if the ruler calls you to go out on a military expedition, then go forth.
12:10
“Then have patience (O Muhammad) even as the stout of heart among the messengers (of old) had patience, and seek not to hasten on (the doom) for them. On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight. A clear message. Shall any be destroyed save evil-living folk?” (46:35)
12:12
meaning a short period of time,
12:15
as it was only for part of a day,
12:17
and not a full day.
12:20
"Its thorns shall not be lopped"—
12:22
meaning they shall not be cut.
12:23
"Its game shall not be chased away"—
12:25
meaning it shall not be disturbed.
12:27
And since disturbing it was prohibited,
12:29
actually hunting it is even more strictly forbidden.
12:33
"One who announces it"—
12:34
meaning one who intends to proclaim it publically
12:36
until its rightful owner arrives.
12:39
"Its fresh herbage shall not be cut"—
12:41
meaning its green grass shall not be harvested.
12:44
"Sweet rush" (al-idhkhir)
12:45
is a pleasant-smelling plant.
12:48
"For their blacksmiths"—
12:49
the *qayn*
12:50
means the blacksmith.
12:52
"And for their homes"—
12:54
meaning for the roofs of their houses.
12:57
Among the lessons derived from the hadith:
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It is deduced from the hadith
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that the sanctification and veneration of places is established by textual revelation, not by personal opinion.
13:07
It also shows that unique privileges exclusive to the Prophet (peace and blessings of Allah be upon him)
13:11
cannot be established except through explicit text.
13:14
It also shows that Makkah has specific legal rulings unique to it,
13:18
as certain things are forbidden within it
13:20
that are not forbidden in any other land.
13:23
It also proves that it is not permissible to cut the wild plants of Makkah
13:26
that grow naturally, by scholarly consensus.
13:29
The apparent wording of the hadith
13:31
indicates that even harmful trees, like thorny ones,
13:34
must not be cut down in the Sanctuary (Haram).
13:36
It also demonstrates that lost property in the Haram
13:39
differs in its rulings from lost property found in other lands.
13:42
It also shows the permissibility of raising a query with a scholar regarding general public interests of the Shari'ah,
13:47
and taking the initiative to do so even in public gatherings and assemblies.
13:52
It also highlights the esteemed status of al-Abbas with the Prophet (peace and blessings of Allah be upon him).
14:00
Chapter:
14:01
May a Deceased Person Be Exhumed from the Grave and Niche for a Valid Reason?
14:06
On the authority of Jabir (may Allah be pleased with him), who said:
14:09
When the Battle of Uhud was imminent,
14:11
my father called me during the night
14:13
and said:
14:14
"I see myself only as one of the very first among the Companions of the Prophet (peace and blessings of Allah be upon him) to be killed.
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And truly, I leave behind no one dearer to me than you,
14:26
save the person of the Messenger of Allah (peace and blessings of Allah be upon him).
14:30
Indeed, I have debts upon me,
14:33
so settle them,
14:34
and look after your sisters well."
14:37
When morning came,
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he was the first to be slain,
14:41
and another man was buried along with him in a single grave.
14:44
Then my heart did not feel at ease leaving him with the other person,
14:48
so I exhumed him after six months,
14:52
and he was just as he had been on the day I placed him there, almost entirely intact,
14:55
except for his ear.
14:58
Commentary on the hadith:
15:01
"I see myself"—
15:02
meaning: I expect.
15:05
"Dearer to me than you"—
15:06
meaning more precious and beloved.
15:09
"Indeed, I have debts upon me"—
15:11
the debt was owed in dates to a Jewish man.
15:14
"And look after your sisters well"—
15:17
he had nine sisters,
15:19
and other numbers were also reported.
15:21
"The other man"
15:23
was Amr ibn al-Jamuh al-Ansari (may Allah be pleased with him).
15:27
"Just as he had been on the day I placed him there, almost entirely intact"—
15:30
meaning nearly unchanged.
15:31
"Except for his ear"—
15:33
meaning it had slightly altered.
15:35
Among the lessons derived from the hadith:
15:39
It is deduced from the hadith
15:41
that making a will is strongly encouraged for one who anticipates their demise.
15:46
It also demonstrates the intense love the Companions (may Allah be pleased with them)
15:50
held for the Prophet (peace and blessings of Allah be upon him),
15:53
and how they prioritized loving him (peace be upon him)
15:57
over loving parent and child.
16:00
It also includes the exhortation to treat sisters well.
16:02
The hadith also indicates that the earth does not consume the body of a martyr.
16:09
Chapter: If a Child Accepts Islam and Dies,
16:12
Is the Funeral Prayer Performed for Him,
16:14
and Is Islam to Be Presented to a Child?
16:17
On the authority of Abdullah ibn Umar,
16:19
that Umar ibn al-Khattab
16:21
set out with the Messenger of Allah (peace and blessings of Allah be upon him)
16:25
in a small group of his Companions toward Ibn Sayyad,
16:29
until he found him playing with the boys
16:32
near the fortress of Banu Maghalah.
16:35
Ibn Sayyad had by then nearly reached the age of puberty.
16:38
He did not notice anything until the Messenger of Allah (peace and blessings of Allah be upon him) struck
16:43
his back with his hand,
16:45
then said,
16:46
"Do you bear witness that I am the Messenger of Allah?"
16:49
He looked at him and said,
16:52
"I bear witness that you are the Messenger of the unlettered people."
16:55
Then Ibn Sayyad said,
16:58
"Do you bear witness that I am the messenger of Allah?"
17:00
The Prophet (peace and blessings of Allah be upon him) rejected him.
17:04
In another narration:
17:06
"...so he dismissed him,"
17:07
and then said,
17:08
"I believe in Allah and His messengers."
17:11
Then he said to Ibn Sayyad,
17:14
"What do you see?"
17:15
He said,
17:16
"There comes to me a truth-teller and a liar."
17:20
The Messenger of Allah (peace and blessings of Allah be upon him) said,
17:23
"The matter has been confounded for you."
17:26
Then the Messenger of Allah (peace and blessings of Allah be upon him) said,
17:29
"I have concealed something in my mind for you."
17:33
He said,
17:34
"It is al-Dukh (the smoke)."
17:35
He said,
17:37
"Be gone!
17:38
You will never exceed your limit!"
17:40
Umar said,
17:41
"O Messenger of Allah,
17:43
permit me to strike his neck!"
17:46
The Messenger of Allah (peace and blessings of Allah be upon him) said,
17:50
"If he is indeed him (the Dajjal), you will not be given power over him."
17:53
In another narration:
17:55
"Leave him alone!
17:56
If he is indeed him, you are no match for him;
17:59
and if he is not him,
18:01
there is no good for you in killing him."
18:04
Abdullah ibn Umar said:
18:06
After that, the Messenger of Allah (peace and blessings of Allah be upon him) set out
18:11
along with Ubayy ibn Ka'b al-Ansari,
18:14
heading toward the date-palm grove where Ibn Sayyad was.
18:17
When the Messenger of Allah (peace and blessings of Allah be upon him) entered,
18:22
the Messenger of Allah (peace and blessings of Allah be upon him) began
18:25
taking cover behind the date-palm trunks,
18:28
seeking stealthily to hear something from Ibn Sayyad
18:31
before he saw him.
18:33
Ibn Sayyad was lying on his bed wrapped in a plush garment, producing a murmur or low hum.
18:41
In another narration:
18:43
"...a murmur or whispering sound."
18:46
The mother of Ibn Sayyad saw the Prophet (peace and blessings of Allah be upon him)
18:50
while he was taking cover behind the date-palm trunks,
18:53
so she called out to Ibn Sayyad,
18:55
"O Saf!"—
18:57
which was his name—
18:58
"Here is Muhammad!"
19:00
Upon that, Ibn Sayyad sprang up.
19:03
The Messenger of Allah (peace and blessings of Allah be upon him) said,
19:06
"Had she left him alone, he would have made matters clear."
19:09
Abdullah said:
19:11
The Messenger of Allah (peace and blessings of Allah be upon him) stood up among the people,
19:16
praised Allah as He deserves to be praised,
19:19
Then he mentioned the Dajjal (Antichrist),
19:21
and said,
19:23
"I warn you of him!
19:25
There is no prophet but that he warned his people against him;
19:29
Noah warned his people against him,
19:33
but I shall tell you something about him that no prophet ever told his people:
19:39
You know that he is one-eyed,
19:41
and that Allah is not one-eyed."
19:45
Commentary on the Hadith:
19:48
"A small group" (*raht*)
19:49
refers to a group of men fewer than ten.
19:52
"In front of Ibn Sayyad,"
19:54
meaning toward his direction.
19:55
"In the fortress of Banu Maghalah"—
19:58
*Uturn* (fortress) is like a citadel,
20:00
and Banu Maghalah
20:01
is a clan of the Ansar.
20:04
"Ibn Sayyad had reached puberty by then,"
20:07
meaning he was close to the age of maturity.
20:09
"The Messenger of the unlettered,"
20:12
referring by "unlettered" to the polytheists of the Arabs,
20:15
who could neither read nor write.
20:17
"He pushed him back,"
20:18
meaning he shoved him until he fell and was injured.
20:22
It was also said
20:23
to mean he squeezed and pressed him.
20:25
"What do you see?"
20:27
meaning, "What comes to you [of revelations]?"
20:29
"The matter has become confused to you,"
20:31
meaning, "Your devil has mixed up what he eavesdrops for you with what he fabricates."
20:37
"I have hidden something secret for you,"
20:39
meaning, "I have concealed something in my mind for you to guess."
20:41
What was concealed was Surah ad-Dukhan (The Smoke).
20:45
"Al-Dukh,"
20:46
meaning smoke (*ad-dukhan*).
20:48
"Away with you!"
20:49
meaning, "Be quiet, humiliated and banished!"
20:51
"You will never surpass your rank,"
20:53
because you are merely a soothsayer,
20:55
and you will never transcend the capacity of soothsayers.
20:58
"If he is the one,"
21:00
meaning the Dajjal,
21:02
"you will not be given power over him,"
21:04
because the one who will slay him is Jesus, peace be upon him.
21:08
"O mothers of the date palms!"
21:09
meaning that they were heading toward the date palm trees.
21:12
"He began" (*tafiqa*),
21:13
meaning he took to and commenced doing so.
21:15
"Taking cover,"
21:17
meaning hiding himself.
21:18
"Slinking stealthily,"
21:19
meaning hiding in the hope of hearing something that would clarify the true nature of Ibn Sayyad.
21:25
"In a velvet cloak,"
21:26
meaning a plush garment.
21:28
"From which a low murmuring sound came,"
21:31
*Ramramah* and *zamzamah*
21:33
mean a faint voice
21:35
produced by moving the lips with incomprehensible speech.
21:39
"Then Ibn Sayyad ceased,"
21:41
meaning he stopped murmuring.
21:44
"If she had left him alone, it would have been made clear,"
21:46
meaning if Ibn Sayyad's mother had left her son alone,
21:49
he would have revealed to us that by which we might learn his true nature.
21:54
"I warn you of him,"
21:55
meaning I caution you against him.
21:58
"You know that he is one-eyed"—
22:00
a one-eyed person
22:01
is one who has lost one of his eyes.
22:05
Among the benefits of this hadith:
22:08
The hadith contains an indication not to be overly definitive in applying hadiths of trials (*fitan*)
22:13
and end-time hadiths to specific real-world events and individuals.
22:18
This is derived from the statement of the Prophet, peace and blessings of Allah be upon him,
22:22
"If he is the one."
22:24
It shows that jinn lie to soothsayers,
22:27
as the default state of soothsayers is falsehood.
22:29
The hadith highlights the importance of verifying matters before acting.
22:33
It contains a prohibition against deeming inviolable blood permissible to shed.
22:37
It demonstrates the virtue of 'Umar, may Allah be pleased with him,
22:40
as well as his firmness and strength in religion.
22:43
It warns against impostors and deceivers.
22:46
The hadith shows that the Dajjal will claim divinity,
22:50
and that he will be given supernatural feats through which he will mislead people—
22:54
except for his eye,
22:56
which he will be unable to restore to health.
22:58
The hadith indicates that all the prophets, peace be upon them,
23:02
warned against the Dajjal and his trial.
23:05
It shows that the Prophet, peace and blessings of Allah be upon him,
23:09
described him in precise detail so that people might beware of him.
23:13
The hadith affirms the exaltation of Allah Almighty above all attributes of deficiency.
23:19
Narrated Anas, may Allah be pleased with him:
23:23
A young Jewish boy used to serve the Prophet, peace and blessings of Allah be upon him,
23:28
and he fell ill.
23:29
The Prophet, peace and blessings of Allah be upon him, came to visit him,
23:34
sat by his head,
23:36
and said to him, "Embrace Islam."
23:39
The boy looked at his father, who was sitting beside him,
23:41
and the father said, "Obey Abul-Qasim," peace and blessings of Allah be upon him.
23:47
So the boy embraced Islam.
23:49
The Prophet, peace be upon him, left saying,
23:53
"Praise be to Allah Who has saved him from the Fire!"
23:58
Commentary on the Hadith:
24:01
"A young Jewish boy"—
24:03
it was said that his name was 'Abd al-Quddus.
24:06
"To visit him"—
24:07
*'Iyadah* refers specifically to visiting the sick.
24:11
"Praise be to Allah Who has saved him from the Fire,"
24:15
meaning delivered and rescued him from Hellfire.
24:18
Among the benefits of this hadith:
24:22
Derived from this hadith is
24:24
a demonstration of the perfection of the Prophet's compassion, peace and blessings of Allah be upon him, toward all creation.
24:29
It establishes the permissibility of visiting non-Muslim subjects under Islamic rule (*ahl al-dhimmah*) when sick,
24:32
in order to showcase the beauty of Islam
24:35
and to incline their hearts toward Islam.
24:38
It guides toward good neighborliness and honoring treaties.
24:41
It permits employing non-Muslims and minors.
24:47
Narrated Ibn 'Abbas, may Allah be pleased with them both,
24:51
in a narration:
24:52
He recited: "Except the oppressed among men, women, and children."
24:59
He said:
25:00
"My mother and I were among the oppressed."
25:04
In another narration:
25:05
"among men and women."
25:08
In yet another narration:
25:09
"My mother and I were among those whom Allah excused;
25:13
I was among the children,
25:15
and my mother was among the women."
25:18
Commentary on the Hadith:
25:22
"My mother and I"—his mother was Lubabah bint al-Harith al-Hilaliyyah, may Allah be pleased with her.
25:29
"Among the oppressed"—they were those who embraced Islam in Mecca and were prevented by the polytheists from emigrating,
25:36
remaining among them helpless and enduring severe harm.
25:43
Among the benefits of this hadith:
25:46
Derived from the hadith is a demonstration of the virtue of Ibn 'Abbas, may Allah be pleased with them both.
25:52
The hadith indicates that obligations are waived in cases of incapacity and weakness.
25:59
Narrated Abu Hurairah:
26:02
The Messenger of Allah, peace and blessings of Allah be upon him, said:
26:06
"No child is born except upon the natural disposition (*fitrah*),
26:10
but his parents turn him into a Jew or a Christian."
26:14
In a narration:
26:15
"or a Zoroastrian,
26:17
just as a livestock animal gives birth to an offspring..."
26:20
In another narration:
26:22
"just as a livestock animal gives birth to a whole, sound offspring—
26:25
do you find any part of it mutilated,
26:29
until you yourselves mutilate it?"
26:32
In a narration:
26:34
Then Abu Hurairah, may Allah be pleased with him, would recite:
26:37
"The natural disposition of Allah upon which He has created mankind..."
26:41
“So set thy purpose (O Muhammad) for religion as a man by nature upright - the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not -” (30:30)
26:44
"...that is the correct religion."
26:47
They said, "O Messenger of Allah,
26:50
what about those who die while they are young?"
26:53
He said:
26:54
"Allah knows best what they would have done."
26:59
Commentary on the Hadith:
27:02
"Upon the natural disposition (*fitrah*)":
27:03
The linguistic origin of *fitrah*
27:05
is the initial state of creation.
27:07
Allah has placed in the hearts of all creation an inclination
27:10
toward the outward and inward rulings of the sacred law,
27:14
and He has placed in their hearts a love for the truth and a preference for it—
27:18
this is the true reality of *fitrah*.
27:21
"They turn him into a Jew or a Christian,"
27:24
meaning they divert him from the *fitrah* by raising him as a Jew or a Christian.
27:29
"A livestock animal gives birth to an offspring,"
27:31
meaning one that is whole and free of defects.
27:35
"Mutilated,"
27:36
meaning with its ear cut off.
27:38
"You mutilate it,"
27:40
meaning you slice its ear.
27:42
"What they would have done,"
27:45
meaning had they reached the age of reason and puberty.
27:48
"Whole and sound,"
27:50
meaning healthy and free from defects.
27:52
Among the benefits of this hadith:
27:56
Derived from the hadith is
27:58
that Judaism and Christianity are not religions of the primordial natural disposition (*fitrah*).
28:03
The hadith highlights the importance of caring for children's creed and the soundness of their *fitrah*.
28:09
It establishes the lawfulness of drawing analogies from tangible reality for clarification.
28:14
The hadith affirms divine knowledge for Allah Almighty,
28:18
the Knower of the unseen and the witnessed.