مختصر صحيح البخاري | الحلقة (97) | تتمة كتاب الوصايا ثم كتاب الجهاد والسير

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

0:03 Efada Center

0:06 for Human Studies and Research

0:09 presents

0:10 *Abridged Sahih al-Bukhari*.

0:16 Chapter: The statement of Allah Almighty:

0:20 ◁ And when [other] relatives and orphans and the needy are present at the time of division, provide for them out of the estate ▷.

0:26 Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

0:31 "Some people claim that this verse was abrogated.

0:35 No, by Allah, it was not abrogated!

0:37 Rather, it is among those ruling people have neglected.

0:41 There are two types of guardians [regarding the estate]:

0:42 A guardian who inherits—

0:44 that is the one who provides [for those present];

0:46 and a guardian who does not inherit—

0:48 that is the one who speaks honorable words,

0:51 saying:

0:52 'I have no authority to give you anything.'"

0:55 Commentary on the Hadith:

0:59 "They claim":

1:00 meaning, they say.

1:01 "People have neglected":

1:03 meaning, they stopped acting upon it.

1:06 "There are two types of guardians":

1:07 meaning, those who dispose of the estate fall into two categories.

1:11 "That is the one who provides":

1:13 meaning, the guardian who inherits

1:15 is the one who gives to those present.

1:18 Benefits derived from the hadith:

1:22 From this hadith, we learn:

1:24 The permissibility of abrogation occurring in practical rulings.

1:27 Abrogation cannot be established merely by mere possibility.

1:30 It guides toward showing kindness to all people through word and deed.

1:35 Relatives take precedence when bestowing kindness,

1:38 followed by those next in closeness, and so on.

1:43 Chapter: What is recommended regarding one who dies suddenly—

1:46 that charity be given on their behalf,

1:47 and the fulfillment of vows on behalf of the deceased.

1:51 Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

1:54 Sa'd ibn 'Ubadah (may Allah be pleased with him)

1:57 asked the Messenger of Allah (peace and blessings of Allah be upon him) for a ruling,

2:01 saying:

2:02 "My mother died while having an unfulfilled vow."

2:05 He replied:

2:07 "Fulfill it on her behalf."

2:09 Commentary on the Hadith:

2:12 "Fulfill it on her behalf":

2:14 meaning, discharge it for her.

2:16 Benefits derived from the hadith:

2:20 From this hadith, we learn:

2:22 The recommendation to fulfill vows on behalf of a deceased person who died before fulfilling them.

2:27 Asking questions is the key to knowledge.

2:32 Chapter: The statement of Allah Almighty:

2:35 “Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.” (4:10)

2:39 “Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.” (4:10)

2:43 ◁ and they will burn in a Blaze ▷.

2:46 Narrated Abu Hurairah (may Allah be pleased with him):

2:49 The Prophet (peace and blessings of Allah be upon him) said:

2:52 "Avoid the seven destructive sins."

2:55 They asked, "O Messenger of Allah,

2:57 what are they?"

2:59 He said:

3:00 "Associating partners with Allah,

3:02 magic,

3:03 taking a life that Allah has forbidden except by right,

3:07 consuming interest,

3:09 consuming the property of an orphan,

3:11 fleeing from the battlefield,

3:13 and slandering chaste, believing, unsuspecting women."

3:18 Commentary on the Hadith:

3:21 "Avoid":

3:22 meaning, stay far away and beware.

3:25 "Destructive sins":

3:26 meaning, those that ruin a person.

3:28 "Consuming interest":

3:30 Interest (riba)

3:31 is an uncompensated excess of wealth

3:33 in an exchange of money for money or goods for goods.

3:36 "Consuming the property of an orphan":

3:38 An orphan is one whose father died while they were below the age of puberty.

3:42 "Fleeing from the battlefield":

3:44 meaning, deserting fight on the day of encountering the enemy.

3:48 "Slandering":

3:50 Slander (*qadhf*) here means falsely accusing someone of unlawful sexual intercourse.

3:53 "Chaste":

3:54 meant here are women who are modest and virtuous.

3:57 "Unsuspecting":

3:59 meaning, innocent of such misdeeds.

4:01 Benefits derived from the hadith:

4:05 Other hadiths indicate that the major sins are more than seven.

4:10 Sins are divided into two categories:

4:12 major sins and minor sins.

4:14 The distinction between them involves detailed legal nuance.

4:17 The hadith points out that whoever truly fulfills monotheism (*tawhid*)

4:21 will be safe from the seven destructive sins.

4:26 Chapter: Employing an orphan during travel or at home if it benefits them,

4:31 and the care given to the orphan by the mother and her husband.

4:35 Narrated Anas (may Allah be pleased with him):

4:38 "When the Messenger of Allah (peace and blessings of Allah be upon him) arrived in Medina,

4:42 he had no servant.

4:44 So Abu Talhah took me by the hand

4:47 and brought me to the Messenger of Allah (peace be upon him).

4:51 He said:

4:53 'O Messenger of Allah,

4:54 Anas is a intelligent boy,

4:57 so let him serve you.'

4:59 Anas said:

5:00 'So I served him during travel and at home.

5:03 In another narration:

5:04 I served the Prophet (peace be upon him) for ten years,

5:09 and he never said to me,

5:10 "Uff!"

5:11 Nor did he ever say to me regarding anything I had done,

5:14 "Why did you do this like this?"

5:17 nor regarding anything I had not done,

5:19 "Why did you not do this like this?"'"

5:23 Commentary on the Hadith:

5:26 Abu Talhah:

5:27 He is Zayd ibn Sahl al-Ansari (may Allah be pleased with him).

5:31 "He brought me":

5:33 meaning, he went with me.

5:35 "Anas is a boy":

5:37 Anas (may Allah be pleased with him) was ten years old at the time.

5:41 "Intelligent" (*kayyis*):

5:42 meaning, sensible and sharp-minded.

5:45 Benefits derived from the hadith:

5:49 From this hadith, we learn:

5:51 The permissibility of praising a person in their presence if there is no fear of vanity or temptation for them.

5:56 The permissibility of employing a free minor who is not yet in charge of his own affairs.

6:01 The recommendation of serving the leader and the scholar.

6:05 An illustration of the Prophet's (peace be upon him)

6:09 noble character and excellent companionship.

6:12 The permissibility of traveling with an orphan if it serves his best interest.

6:19 Chapter: The maintenance expenses for the administrator of an endowment (*waqf*).

6:22 Narrated Abu Hurairah (may Allah be pleased with him):

6:25 The Messenger of Allah (peace and blessings of Allah be upon him) said:

6:29 "My heirs shall not divide any dinar or dirham.

6:33 Whatever I leave behind, after deducting the maintenance of my wives and the provision for my administrator,

6:38 is to be given in charity."

6:40 Commentary on the Hadith:

6:44 The administrator (*qayyim*) is the caretaker of the endowment.

6:47 This includes the hired worker, the overseer, and the agent.

6:51 "Provision for my administrator":

6:53 meaning, the worker on his land which Allah granted him as spoils (*fay'*) from Banu al-Nadir,

6:57 Fadak, and his share from Khaybar.

7:01 Benefits derived from the hadith:

7:05 From this hadith, we learn:

7:07 The obligation of spending on one's wife in a customary, reasonable manner.

7:10 The hadith points to the permissibility of saving wealth for future needs.

7:14 The permissibility of acquiring wealth beyond basic sufficiency,

7:18 and that wealth is better than poverty.

7:21 Guidance toward sound planning and management regarding the livelihood of one's dependents.

7:29 Chapter: If a person endows a piece of land or a well,

7:32 and stipulates for himself the right to draw water like any other Muslim.

7:37 Narrated Abu 'Abd al-Rahman:

7:39 When 'Uthman (may Allah be pleased with him) was besieged,

7:42 he looked down upon them from above and said:

7:45 "I adjure you by Allah—

7:46 and I adjure none except the Companions of the Prophet (peace and blessings of Allah be upon him)—

7:52 do you not know that the Messenger of Allah (peace be upon him) said:

7:57 'Whoever digs the well of Rumah will enter Paradise'?

8:00 So I dug it.

8:02 Do you not know that he said:

8:05 'Whoever equips the Army of Hardship (*Jaysh al-'Usrah*) will enter Paradise'?

8:09 So I equipped them."

8:11 The narrator said:

8:12 "They confirmed that what he said was true."

8:15 Commentary on the Hadith:

8:18 "When he was besieged":

8:20 meaning, when he was surrounded by those who protested against

8:22 his appointment of 'Abdullah ibn Sa'd ibn Abi Sarh,

8:26 and his story is famous.

8:28 "I adjure you by Allah":

8:30 meaning, I implore you by Allah.

8:32 Rumah: a well located at the edge of the western volcanic plain (*Harrah*) of Medina.

8:37 It was also said:

8:38 It was a spring belonging to a Jewish man who used to sell its water to the Muslims,

8:43 so 'Uthman (may Allah be pleased with him) bought it from him.

8:46 "The Army of Hardship":

8:48 refers to the Expedition of Tabuk.

8:50 Benefits derived from the hadith:

8:54 From this hadith, we learn:

8:56 A clarification of the virtue of 'Uthman (may Allah be pleased with him) in spending for the sake of Allah Almighty.

9:02 The permissibility of a person mentioning his righteous deeds to clarify his status in the religion

9:08 if doing so wards off harm from himself.

9:11 The great virtue of spending and charity during times of hardship.

9:17 Chapter: The statement of Allah Almighty:

9:20 “O ye who believe! Let there be witnesses between you when death draweth nigh unto one of you, at the time of bequest - two witnesses, just men from among you, or two others from another tribe, in case ye are campaigning in the land and the calamity of death befall you. Ye shall empanel them both after the prayer, and, if ye doubt, they shall be made to swear by Allah (saying): We will not take a bribe, even though it were (on behalf of) a near kinsman nor will we hide the testimony of Allah, for then indeed we should be of the sinful.” (5:106)

9:30 ...to the end of the verse.

9:32 Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

9:36 A man from Banu Sahm set out on a journey

9:38 with Tamim al-Dari

9:40 and 'Adi ibn Badda'.

9:42 The Sahmi man died in a land where there were no Muslims.

9:46 When the two returned with his estate,

9:49 the heirs found missing a silver bowl inlaid with gold.

9:53 So the Messenger of Allah (peace and blessings of Allah be upon him) made the two take an oath.

9:58 Later, the bowl was found in Mecca,

10:00 and the holders said:

10:02 "We bought it from Tamim and 'Adi."

10:05 Thereupon, two men from the deceased's next of kin stood up

10:07 So they both swore, "Our testimony is indeed truer than their testimony,

10:12 and the vessel indeed belongs to their companion."

10:15 He said:

10:16 "And concerning them, this verse was revealed."

10:19 “O ye who believe! Let there be witnesses between you when death draweth nigh unto one of you, at the time of bequest - two witnesses, just men from among you, or two others from another tribe, in case ye are campaigning in the land and the calamity of death befall you. Ye shall empanel them both after the prayer, and, if ye doubt, they shall be made to swear by Allah (saying): We will not take a bribe, even though it were (on behalf of) a near kinsman nor will we hide the testimony of Allah, for then indeed we should be of the sinful.” (5:106)

10:26 Commentary on the hadith:

10:29 A man set out—

10:31 it was said his name was Buzayl,

10:32 and it was said Budayl—

10:34 with a vessel (*jām*),

10:35 meaning a cup,

10:37 embellished (*mukhawwas*),

10:38 meaning engraved with fine lines,

10:42 resembling the patterns of palm leaves.

10:44 "We purchased it"

10:45 means we bought it.

10:47 Then two men stood up—

10:49 namely 'Amr ibn al-'As

10:51 and al-Muttalib ibn Abi Wada'ah.

10:54 “But then, if it is afterwards ascertained that both of them merit (the suspicion of) sin, let two others take their place of those nearly concerned, and let them swear by Allah, (saying): Verily our testimony is truer than their testimony and we have not transgressed (the bounds of duty), for them indeed we should be of the evil-doers.” (5:107)

10:57 Meaning that the two had lied, altered the truth, and betrayed the trust.

11:01 "When death approaches one of you,"

11:04 meaning when a person experiences the premonitions and signs of death,

11:08 he ought to write his bequest

11:11 and have it witnessed by two just individuals

11:13 whose testimony is deemed acceptable.

11:17 Among the benefits of the hadith:

11:20 It is derived from the hadith

11:22 that making a bequest is legally prescribed,

11:24 and that whoever is approached by death ought to make a bequest.

11:28 It also indicates that witnessing a bequest requires two upright witnesses.

11:34 It also shows that the testimony of two non-Muslims concerning such a bequest is acceptable

11:39 out of necessity.

11:41 The hadith further indicates the acceptance of the testimony of non-Muslims in the absence of others.

11:47 It also indicates the permissibility of a Muslim traveling with a non-Muslim when potential harms are eliminated.

11:52 It also establishes the legitimacy of traveling for trade.

11:56 It also indicates the permissibility of reinforcing testimony with an oath

11:59 when suspicion and doubt surround the witnesses.

12:03 The hadith highlights the grave importance of testimony,

12:06 and that it must be carefully maintained and upheld with justice.

12:10 It also shows the permissibility of cross-examining witnesses when suspicions arise,

12:14 and separating them to examine their testimonies.

12:18 It also emphasizes the prohibition of treachery and lying.

12:21 Furthermore, the hadith serves as evidence for those who hold that the oath is returned to the claimant if the defendant refuses to swear.

12:31 The Book of Jihad and Military Expeditions (*Siyar*).

12:34 By *siyar*, what is meant is the Prophetic biography (Seerah) and his military campaigns.

12:43 Chapter: The Virtue of Jihad and Military Expeditions.

12:47 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

12:50 A man came to the Messenger of Allah (peace and blessings of Allah be upon him)

12:55 and said,

12:56 "Direct me to a deed that equals Jihad."

13:00 He replied, "I find none."

13:02 He then said, "Can you, once the fighter departs,

13:06 enter your mosque and pray continually without flagging,

13:10 and fast without breaking your fast?"

13:13 The man asked, "And who could do that?"

13:16 Abu Hurayrah said:

13:18 "Indeed, the horse of the fighter prances about on its tether,

13:22 and good deeds are thereby recorded for him."

13:26 Commentary on the hadith:

13:29 "Direct me" means guide me.

13:32 "Equals Jihad"

13:33 means matches and rivals it.

13:36 "I find none"

13:37 means I find no deed that equals Jihad.

13:41 "And pray"

13:42 refers to the night prayer.

13:45 "Without flagging"

13:46 means without resting or growing weak.

13:49 "Prances about"

13:50 means it runs and plays vigorously

13:53 on its tether (*fi tiwalihi*).

13:55 *Al-Tiwal*

13:56 is the long rope by which a beast is tied and let loose in the pasture.

14:01 Among the benefits of the hadith:

14:05 It is derived from the hadith

14:07 an elucidation of the virtue of those who strive in Jihad,

14:09 and that when Jihad becomes an individual obligation, nothing equals it.

14:14 The hadith also points to the superiority of Jihad

14:17 over the night prayer, voluntary fasting,

14:19 and all other supererogatory acts of worship.

14:22 It also highlights the virtue of tethering horses for the cause of Allah, the Exalted and Majestic.

14:27 It contains guidance toward virtuous deeds.

14:30 It also shows that asking questions is the key to knowledge.

14:35 Chapter:

14:37 The best of people is the believer who strives with his life and wealth in the cause of Allah.

14:43 On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:

14:48 It was asked—

14:49 and in one narration:

14:50 a Bedouin came and asked,

14:53 "O Messenger of Allah!

14:55 Which of the people is best?"

14:57 The Messenger of Allah (peace and blessings of Allah be upon him) replied,

15:01 "A believer who strives in the cause of Allah with his life and wealth."

15:06 They asked,

15:07 "Then who next?"

15:09 He replied,

15:10 "A believer in a mountain pass

15:13 who fears Allah

15:14 and spares people from his harm."

15:17 Commentary on the hadith:

15:21 "Which of the people is best?"

15:23 means which of them is most excellent.

15:25 "In a mountain pass (*shi'b*)"—

15:27 a pass is the opening between two mountains;

15:30 it is mentioned here merely by way of example,

15:33 not as a strict restriction to mountain passes alone.

15:36 "Fears Allah"

15:37 means worships his Lord.

15:39 "And spares"

15:40 means leaves off and withholds

15:42 "his harm,"

15:43 meaning his injury toward others.

15:45 Among the benefits of the hadith:

15:49 It is derived from the hadith

15:51 an explanation of the virtue of seclusion and isolation over social mixing when tribulations intensify.

15:57 It also indicates that among the conditions of seclusion

16:00 is not neglecting the rights of Allah, the Exalted and Majestic,

16:03 nor infringing upon the rights of people.

16:08 On the authority of Abu Hurayrah, who said:

16:11 I heard the Messenger of Allah (peace be upon him) say:

16:15 "The example of the one who strives in the cause of Allah—

16:18 and Allah knows best who strives in His cause—

16:22 is like that of the one who continuously fasts and stands in prayer.

16:25 And Allah has guaranteed for the one who strives in His cause

16:28 that if He takes his soul, He will admit him into Paradise,

16:32 or return him safely with reward or booty."

16:37 Commentary on the hadith:

16:41 "And Allah knows best who strives in His cause"

16:44 means that none knows his intention except Allah, the Exalted and Majestic—

16:48 whether it is purely to raise the Word of Allah or not.

16:52 "And Allah has guaranteed for the fighter" means He has covenanted for him

16:57 "that if He takes his soul," meaning as a martyr.

17:00 "Reward or booty"

17:02 means along with attaining the worldly reward and the reward of the Hereafter.

17:07 Among the benefits of the hadith:

17:11 It is derived from the hadith

17:13 the directive to purify one's intention.

17:16 It also contains an elucidation of the virtue of Jihad and the greatness of the fighter's reward.

17:22 Chapter: Supplicating for Jihad and Martyrdom for Men and Women.

17:29 On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

17:33 The Messenger of Allah (peace be upon him) used to—

17:37 and in one narration, whenever he went to Quba'—

17:40 visit Umm Haram bint Milhan,

17:44 and she would feed him.

17:45 Umm Haram was married to 'Ubadah ibn al-Samit.

17:50 The Messenger of Allah entered her home,

17:54 and she served him food and began to check his head.

17:57 Then the Messenger of Allah slept,

18:01 and subsequently woke up smiling.

18:04 She said: I asked,

18:06 "What makes you laugh, O Messenger of Allah?"

18:10 He said:

18:11 "Some people from my Ummah were presented before me as fighters in the cause of Allah,

18:16 riding the crest of this sea,

18:19 —in one narration: the green sea—

18:22 like kings upon couches,

18:25 or like kings upon thrones."

18:28 She said: I said, "O Messenger of Allah,

18:32 supplicate to Allah that He makes me one of them."

18:35 So the Messenger of Allah (peace be upon him) supplicated for her.

18:40 Then he rested his head again,

18:42 and woke up smiling.

18:44 I asked, "What makes you laugh, O Messenger of Allah?"

18:50 He said, "Some people from my Ummah were presented before me as fighters in the cause of Allah,"

18:55 just as he had stated the first time.

18:57 In another narration:

18:59 He said the like of that twice or thrice.

19:03 She said:

19:04 I said, "O Messenger of Allah,

19:06 supplicate to Allah that He makes me one of them."

19:10 He said,

19:11 "You are among the first ones."

19:13 So she embarked on the sea during the time of Mu'awiyah ibn Abi Sufyan,

19:18 and was thrown from her mount upon emerging from the sea,

19:22 and passed away.

19:25 Commentary on the hadith:

19:28 Umm Haram bint Milhan

19:31 was an unmarriageable relative (*mahram*) to the Prophet (peace be upon him).

19:35 "And she began" means she started

19:38 "to check his head," meaning searching through it.

19:41 "Laughing" means smiling.

19:44 "They were presented before me" means in a dream,

19:47 and the dreams of the Prophets (peace be upon them) are divine revelation and truth.

19:52 "The crest of this sea"

19:54 means its open surface and back.

19:56 "Kings upon couches"

19:58 means like the kings of this world seated upon their thrones.

20:03 "You are among the first ones"

20:05 was addressed to Umm Haram.

20:07 By "the first ones," he meant

20:09 those who were presented to him first,

20:11 and they were the ones who sailed across the crest of the sea.

20:15 "So she embarked on the sea,"

20:16 meaning she set out with her husband 'Ubadah ibn al-Samit on a military expedition,

20:20 the very first time Muslims sailed the sea under Mu'awiyah.

20:24 When they returned from their campaign heading back,

20:27 and arrived in the Levant,

20:29 a riding beast was brought near for her to mount,

20:32 but it threw her off, and she died.

20:35 Among the benefits of the hadith:

20:39 It is derived from the hadith

20:41 the permissibility of a man entering upon his unmarriageable female kin (mahram),

20:43 touching her, being in seclusion with her,

20:47 and sleeping in her presence.

20:49 It also contains the permissibility of a woman serving her guest from her husband's wealth,

20:54 because the food in the house typically belongs to the husband.

20:59 It also demonstrates the permissibility of inspecting and grooming hair,

21:02 and killing lice and other bothersome pests.

21:05 It also shows the legitimacy of the midday nap (qaylulah),

21:08 because it strengthens the body for the night prayer.

21:11 It also contains the permissibility of laughing out of joy.

21:15 Furthermore, the hadith is one of the signs of Prophethood,

21:17 as the sea was indeed traversed for military expeditions.

21:20 It also shows the permissibility of wishing to participate in military expeditions and attain martyrdom.

21:24 The hadith also indicates that the dreams of the Prophets (peace and blessings be upon them) are true.

21:29 It also contains an allusion to the virtue of Mu'awiyah (may Allah be pleased with him).

21:36 Chapter: The Ranks of the Mujahideen in the Cause of Allah.

21:40 It is said in Arabic:

21:41 "This is my path (sabīlī)" with both feminine and masculine demonstratives.

21:45 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

21:49 The Messenger of Allah (peace and blessings of Allah be upon him) said:

21:53 "Whoever believes in Allah and His Messenger,

21:56 establishes prayer,

21:57 and fasts Ramadan,

21:59 it is a due right upon Allah that He admit him into Paradise,

22:03 “Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.” (9:19)

22:06 and in another narration:

22:07 “Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.” (4:100)

22:09 or remained in his land where he was born."

22:13 They said, "O Messenger of Allah,

22:16 shall we not give this glad tiding to the people?"

22:18 He said, "Indeed, in Paradise there are one hundred ranks

22:22 which Allah has prepared for the mujahideen in the cause of Allah;

22:26 the distance between any two ranks is like the distance between the heaven and the earth.

22:30 So when you ask Allah,

22:32 ask Him for al-Firdaws,

22:35 for it is the middle of Paradise and the highest part of Paradise,

22:38 (the narrator said: I think)

22:39 above it is the Throne of the Most Merciful,

22:42 and from it gush forth the rivers of Paradise."

22:46 Commentary on the hadith:

22:49 "His land" means his home.

22:52 "They said":

22:53 the speaker was Mu'adh ibn Jabal (may Allah be pleased with him),

22:57 and it was also said to be someone else.

22:59 "Shall we not give this glad tiding to the people?"

23:01 Glad tidings are of good things,

23:03 intended to bring joy to the heart of the one receiving the good news.

23:06 "Prepared them":

23:07 that is, made them ready and set them aside.

23:10 "Al-Firdaws":

23:11 it is a place in Paradise,

23:14 and it was said to be the garden park of the people of Paradise,

23:17 among other interpretations.

23:19 "Al-Firdaws" also means

23:20 an orchard or lush garden.

23:22 "The middle of Paradise" means its best part,

23:25 "and the highest part of Paradise"

23:27 means its most elevated.

23:29 "I think" (urā):

23:30 meaning, "I suspect/believe."

23:31 "Gush forth":

23:33 that is, burst forth and flow.

23:35 Among the benefits of the hadith:

23:39 It is derived from the hadith

23:41 the clarification of the virtue of jihad and the mujahideen.

23:44 The hadith also offers comfort to those prevented from striving in the cause of Allah,

23:49 for through their faith in Allah and adherence to the obligatory duties,

23:53 they possess that which will deliver them to Paradise,

23:55 since it is the ultimate goal of all seekers.

23:58 It also shows the recommendation of conveying glad tidings that bring joy to people's hearts.

24:03 It also affirms the Garden of al-Firdaws,

24:06 affirms the rivers of Paradise,

24:08 and affirms the Throne.

24:11 The hadith also points to the obligatory nature of prayer and fasting.

24:15 It also indicates that Allah, the Mighty and Majestic,

24:19 does not accept any deed from someone who has not fulfilled the two testimonies of faith.

24:23 It also indicates that the obligatory duties are the most virtuous acts of drawing near to Allah.

24:29 Chapter: An Early Morning or an Evening Journey in the Cause of Allah,

24:32 and the Span of a Bow in Paradise.

24:36 On the authority of Anas ibn Malik (may Allah be pleased with him),

24:39 from the Prophet (peace and blessings of Allah be upon him), who said:

24:43 "An evening journey or an early morning journey in the cause of Allah

24:47 is better than the world and all it contains;

24:50 and the span of one of your bows in Paradise,

24:53 or the space of a whip's length—

24:55 meaning his whip—

24:57 and in another narration:

24:58 a foot's space in Paradise—

25:01 is better than the world and all it contains.

25:05 And if a woman from the people of Paradise

25:07 [were to appear to the people of the earth], she would illuminate what is between them

25:10 and fill it with fragrance,

25:12 and the veil upon her head

25:15 is better than the world and all it contains."

25:18 Commentary on the hadith:

25:22 "An evening journey" (rawhah):

25:23 al-rawhah

25:25 is setting out at any time

25:27 from the sun's decline until its setting.

25:30 "An early morning journey" (ghadwah):

25:31 al-ghadwah

25:32 is setting out at any time

25:35 from the beginning of the day until noon,

25:37 from the beginning of the day until midday.

25:40 "Better" (khayr):

25:41 meaning more virtuous and superior.

25:43 "The span of a bow" (qāb qaws):

25:45 the span of a bow

25:46 means the measure of its length.

25:48 "The space of a whip's length" (mawḍi' qayd):

25:49 meaning his whip;

25:51 the span of a whip

25:52 means its measure.

25:54 "Fragrance" (rīḥan):

25:55 meaning sweet scent or perfume.

25:56 "Her veil" (naṣīfuhā):

25:58 that is, her head covering (khimār).

26:01 Among the benefits of the hadith:

26:04 It is derived from the hadith

26:07 [the virtue of striving] in the cause of Allah, the Mighty and Majestic.

26:10 It also shows that a brief moment and a tiny space in the Hereafter

26:15 is better than a long lifespan and vast estates in this worldly life.

26:20 The hadith also contains an encouragement toward asceticism regarding worldly life.

26:24 It also contains a description of the fair maidens with wide, lovely eyes (al-hūr al-'īn) in Paradise.

26:30 On the authority of Abu Hurayrah (may Allah be pleased with him),

26:32 from the Prophet (peace and blessings of Allah be upon him), who said:

26:36 "The span of a bow in Paradise is better than everything over which the sun rises and sets."

26:43 And he said:

26:44 "An early morning or an evening journey in the cause of Allah

26:48 is better than everything over which the sun rises and sets."

26:53 Commentary on the hadith:

26:56 "Better" means more virtuous and superior.

26:59 Among the benefits of the hadith:

27:03 It is derived from the hadith

27:05 guidance on the vital importance of sincerity.

27:08 The hadith also indicates that worldly enjoyment is transient,

27:13 even if it appears immense in the eyes of people.

27:17 On the authority of Sahl ibn Sa'd al-Sa'idi (may Allah be pleased with him),

27:21 that the Messenger of Allah (peace and blessings of Allah be upon him) said:

27:26 "A single day spent guarding the frontier in the cause of Allah

27:29 is better than the world and all upon it;

27:32 and the place occupied by the whip of one of you in Paradise

27:35 is better than the world and all upon it;

27:39 and an evening journey that a servant takes in the cause of Allah or an early morning journey

27:43 is better than the world and all upon it."

27:48 Commentary on the hadith:

27:51 "Ribāṭ" means stationing oneself at the border post between the Muslims and the disbelievers,

27:56 to guard the Muslims against the disbelievers.

28:00 "He takes an evening journey": that is, he sets out and departs during that time.

28:05 Among the benefits of the hadith:

28:08 It is derived from the hadith

28:10 the encouragement to guard the frontiers in the cause of Allah the Exalted,

28:14 and a clarification of its immense virtue.

28:16 It also shows that among the most virtuous deeds

28:19 is protecting the frontiers of Islam

28:21 and safeguarding them from enemy incursions into Muslim territory.

28:26 It also clarifies the virtue of jihad

28:28 and what Allah the Exalted has prepared for the mujahid in His cause.

28:35 Chapter: The Fair Maidens with Wide, Lovely Eyes (al-Hūr al-'Īn).

28:38 On the authority of Anas ibn Malik (may Allah be pleased with him),

28:41 from the Prophet (peace and blessings of Allah be upon him), who said:

28:45 "No one who enters Paradise—

28:48 and in another narration:

28:49 'No servant dies

28:51 who has good stored with Allah

28:54 would ever wish to return to this world,

28:56 even if he were to possess everything on the face of the earth,

28:59 except the martyr;

29:01 he wishes to return to the world

29:03 and be killed ten times,

29:05 because of the immense honor he beholds.'"

29:08 Commentary on the hadith:

29:11 "Al-Hūr":

29:12 describes eyes with intense blackness of the pupil

29:15 and intense whiteness of the sclera.

29:17 "Al-'Īn":

29:18 means possessing wide, beautiful eyes.

29:21 "To return to the world":

29:23 that is, to return to it alive.

29:26 "Even if he were to possess all on earth":

29:28 meaning even if that were given to him as a compensation.

29:31 "He has good stored with Allah":

29:33 that is, divine reward.

29:35 "He wishes":

29:36 that is, he desires.

29:38 "Because of the honor he beholds":

29:40 that is, because of the great virtue of martyrdom he experiences.

29:43 Among the benefits of the hadith:

29:47 It is derived from the hadith

29:49 the immense virtue of martyrdom.

29:51 It also shows that the martyrs

29:53 are granted whatever they desire,

29:55 such that there remains for none of them

29:58 any unfulfilled wish in existence.

مختصر صحيح البخاري | الحلقة (97) | تتمة كتاب الوصايا ثم كتاب الجهاد والسير

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