Part of Sahih Al-Bukhari
· Lesson 5 of 113
Summary of Sahih Al-Bukhari | Episode (5) | Book of Faith - 3
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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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The Ifadah Center
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for Humanities Studies and Research
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presents
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An Abridgment of Sahih al-Bukhari.
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Chapter: Ingratitude toward the Husband,
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and disbelief that falls short of outright disbelief.
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On the authority of 'Abdullah Ibn 'Abbas, who said:
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The sun eclipsed during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him,
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so the Messenger of Allah, peace be upon him, led the prayer.
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He stood for a long standing, roughly the time it takes to recite Surah al-Baqarah,
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then bowed for a long bowing,
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then raised his head
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and stood for a long standing,
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though it was shorter than the first standing.
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Then he bowed for a long bowing,
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though it was shorter than the first bowing,
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then prostrated.
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Then he stood for a long standing,
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though it was shorter than the first standing,
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then bowed for a long bowing,
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though it was shorter than the first bowing.
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Then he raised his head
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and stood for a long standing,
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though it was shorter than the first standing.
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Then he bowed for a long bowing,
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though it was shorter than the first bowing,
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then prostrated.
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Then he finished the prayer just as the sun had reappeared, and he, peace be upon him, said: "Indeed, the sun and the moon are two signs among the signs of Allah; they do not eclipse for the death or life of anyone. So when you see that, remember Allah."
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They said: "O Messenger of Allah, we saw you reach out for something while standing, and then we saw you draw back."
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He, peace be upon him, said: "Indeed, I saw Paradise and reached out for a cluster of grapes; had I taken it, you would have eaten from it for the remainder of this world. And I was shown the Hellfire, and I have never seen a sight more terrifying than what I saw today, and I saw that the majority of its inhabitants were women."
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They asked: "Why is that, O Messenger of Allah?" He replied: "Because of their ingratitude (kufr)." It was asked: "Do they disbelieve in Allah?" He replied: "They are ungrateful to their husbands and ungrateful for kind treatment. If you were to treat one of them kindly for an entire lifetime, and then she saw something displeasing in you, she would say: 'I have never seen any good from you!'"
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Commentary on the Hadith:
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"Chapter: Ingratitude toward the husband, and disbelief that falls short of outright disbelief."
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This chapter serves to point out that sins diminish one's faith,
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but do not expel the perpetrator into the disbelief that entails eternal damnation in the Fire.
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"The sun eclipsed":
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An eclipse is a well-known celestial phenomenon;
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some people designate the term *khusuf* for the moon
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and *kusuf* for the sun.
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"Roughly the time it takes to recite Surah al-Baqarah":
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That is, the duration of reciting Surah al-Baqarah,
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which indicates that this lengthy recitation is recommended,
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and that the recitation was performed silently.
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"The sun had reappeared":
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Meaning it was uncovered and shone brightly again.
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"Reached out":
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Meaning: I extended my hand to take it.
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"Drew back":
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Meaning: I hesitated and stepped backward.
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"Had I taken it, you would have eaten from it for the remainder of this world":
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He means that they would have eaten from it,
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and those after them would have eaten from it,
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until this world comes to an end,
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because it would never perish or cease upon the death of the Prophet, peace be upon him.
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"*Qatt*" (ever / at all):
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Used to emphasize the negation of past actions.
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"More terrifying":
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Meaning more horrific and severe.
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"They are ungrateful (*yakfurna*)":
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That is, they deny and show ungratefulness.
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"The husband (*al-'ashir*)":
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That is, the spouse;
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the term applies to both male and female,
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because each of them cohabits with their partner.
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Key benefits of the hadith:
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First:
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The Sunnah for the eclipse prayer is that it be performed in congregation and in the mosque, following the Prophetic practice.
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Second:
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Its description is two rak'ahs;
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in each rak'ah there are two long standings
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and two long bowings.
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Third:
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The hadith provides evidence that prayer is recommended
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upon the occurrence of any cosmic sign,
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such as an earthquake.
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Fourth:
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Minor movement during prayer does not invalidate it,
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for he, peace be upon him, reached forward
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and then drew back.
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Fifth:
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Paradise and the Hellfire are already created and presently exist.
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Sixth:
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Faith consists of both speech and action;
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it increases with obedience and decreases with disobedience.
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Seventh:
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A woman's denial of her husband's rights
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is a deficiency in her faith,
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whereas her faith increases by being grateful to her husband
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and through righteous deeds.
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Eighth:
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In this hadith
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is an indication of the immense right of the husband;
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this is why neglecting it was designated
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with the word *kufr* (ingratitude/disbelief).
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Ninth:
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Just as acts of obedience are termed faith,
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sins are likewise termed *kufr*,
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yet when the term *kufr* is applied to them,
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it does not mean the major disbelief that expels one from the fold of Islam.
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Chapter:
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Sins are remnants of the pre-Islamic Jahiliyyah,
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and the one who commits them is not deemed a disbeliever
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unless he commits polytheism (shirk).
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On the authority of al-Ma'rur,
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from Abu Dharr,
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who said:
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"I saw him wearing a cloak,
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and his servant was wearing an identical cloak.
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So I said:
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'If you took this one and wore it along with yours,
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it would make a complete suit,
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and you could give him another garment instead.'
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He replied:
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'There was an argument between me and another man,
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and his mother was of non-Arab descent,
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so I reviled her.
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He then mentioned me to the Prophet, peace and blessings of Allah be upon him,
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who said to me:
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"Did you insult so-and-so?"
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I said: "Yes."
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He said:
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"Did you slander his mother?"
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I said: "Yes."
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He said:
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"You are indeed a man who still has some Jahiliyyah in you."
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I said: "Even at this hour of my life,
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at my advanced age?"
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He said:
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"Yes.
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They are your brethren."'
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And in another narration:
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'"O Abu Dharr,
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did you taunt him regarding his mother?
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You are indeed a man who still has some Jahiliyyah in you.
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Your servants are your brothers,
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whom Allah has placed under your authority.
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So whoever has his brother under his authority,
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let him feed him from what he eats,
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and clothe him with what he wears,
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and do not burden him with work that overpowers him;
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and if you burden him with what overpowers him,
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then assist him with it."'
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Commentary on the Hadith:
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"Sins are remnants of the pre-Islamic Jahiliyyah":
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Jahiliyyah refers to the pre-Islamic era;
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they were so named due to the severity of their ignorance,
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and the term may also be applied to a specific act or person reflecting that state of ignorance.
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"Between me and another man":
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It is said that this was Bilal, may Allah be pleased with him.
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"A suit (*hullah*)":
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A *hullah* consists of a two-piece matching garment.
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"You are indeed a man who still has some Jahiliyyah in you":
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Meaning that in taunting him about his mother, you exhibited a trait from the traits of Jahiliyyah,
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though you are not an absolute pagan of Jahiliyyah.
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"Your servants (*khawwalukum*)":
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Meaning your attendants;
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they are so named because they tend to affairs,
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meaning they manage them and take care of them.
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"And do not burden him with work that overpowers him":
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Meaning do not assign him tasks that he is incapable of performing or unable to bear;
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"then assist him":
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Meaning help him do it.
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Key benefits of the hadith:
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First:
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The instruction to avoid the manners of Jahiliyyah.
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Second:
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Evidence overwhelmingly converges on the command to be gentle with the vulnerable,
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to treat them with humility,
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and on the prohibition of looking down upon them or acting haughtily toward them.
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Third:
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The prohibition of reviling and taunting others,
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and the encouragement to treat all creation with benevolence.
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Chapter:
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"And if two factions among the believers fight, then make peace between them" —
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thus He still called them believers.
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On the authority of al-Ahnaf Ibn Qays,
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who said:
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"I set out to support this man,
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but Abu Bakrah met me and asked:
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'Where do you intend to go?'
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I replied:
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'To support this man.'
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He said:
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'Go back,
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for I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"When two Muslims confront each other with their swords,
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both the killer and the killed are in the Fire."
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I asked: "O Messenger of Allah,
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this applies to the killer,
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but what is the case with the one who was killed?"
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He replied:
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"He was eagerly intent on killing his companion."'
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Commentary on the Hadith:
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"Chapter:
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'And if two factions among the believers fight, then make peace between them'":
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"Two factions":
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Meaning two parties of Muslims.
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"The man"
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refers to 'Ali ibn Abi Talib (may Allah be pleased with him).
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"When two Muslims meet..."
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meaning when two Muslims confront each other
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and strike one another with swords,
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"both the killer and the killed are in the Fire."
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That is, they deserve it,
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though their ultimate fate rests with Allah Almighty.
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"He was eager to kill his companion"
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demonstrates that a firm resolve to commit a sin
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and the settled intent to carry it out is itself an act of disobedience
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that incurs guilt,
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even if one did not actually commit it or utter it.
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Key takeaways from the hadith:
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First:
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The perpetrator of a major sin does not become a disbeliever,
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nor do they cease to be termed a believer and a Muslim.
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Second:
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Whoever dies upon Tawhid will not abide eternally in the Fire.
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Third:
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The guidance to refrain from fighting during times of civil strife (fitnah).
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Fourth:
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The obligation to withhold judgment regarding the disputes that arose among the Companions (may Allah be pleased with them),
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while maintaining the best opinion of them.
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Chapter:
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Wrongdoing of a Lesser Degree than Ultimate Wrongdoing.
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On the authority of 'Abdullah (may Allah be pleased with him), who said:
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"When the verse was revealed:
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“Those who believe and obscure not their belief by wrongdoing, theirs is safety; and they are rightly guided.” (6:82)
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it weighed heavily upon the Muslims,
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and they said, 'O Messenger of Allah!
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Which of us does not wrong himself?'
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He replied,
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'It is not as you think;
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it refers only to shirk (polytheism).
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Have you not heard what Luqman said to his son while admonishing him?'"
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“And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong -” (31:13)
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“And (remember) when Luqman said unto his son, when he was exhorting him: O my dear son! Ascribe no partners unto Allah. Lo! to ascribe partners (unto Him) is a tremendous wrong -” (31:13)
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Commentary on the hadith:
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"Chapter: Wrongdoing of a Lesser Degree than Ultimate Wrongdoing"
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means that the varieties of wrongdoing (dhulm) are of varying degrees,
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some being lighter than others.
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"They do not obscure..."
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meaning they do not mix
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"...with wrongdoing."
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Wrongdoing essentially means placing a thing outside its proper place;
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and whoever directs worship to other than Allah Almighty
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is indeed among the most unjust of wrongdoers.
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"It weighed heavily..."
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meaning it became burdensome for them,
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because they understood "wrongdoing" in an absolute, general sense.
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"While admonishing him..."
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Admonition (wa'z)
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is sincere counsel and reminding one of the consequences.
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Key takeaways from the hadith:
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First:
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Faith attains completeness through righteous deeds;
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sins diminish it,
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yet they do not expel one into disbelief.
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Second:
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Whoever associates partners with Allah, the Mighty and Majestic,
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has indeed wronged his own soul.
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Chapter: The Signs of a Hypocrite.
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On the authority of Abu Hurayrah,
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from the Prophet (peace and blessings of Allah be upon him), who said:
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"The signs of a hypocrite are three:
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whenever he speaks, he lies;
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whenever he makes a promise, he breaks it;
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and whenever he is entrusted, he betrays that trust."
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Commentary on the hadith:
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"The sign of a hypocrite"
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means his distinguishing mark.
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Key takeaways from the hadith:
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First:
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Among the traits of hypocrisy are:
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lying,
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failing to keep promises,
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and breach of trust.
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Second:
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His statement "are three"
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is not meant to be exhaustive;
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rather, other traits exist as well.
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On the authority of 'Abdullah ibn 'Umar,
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that the Prophet (peace be upon him) said:
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"Four traits, whoever possesses them
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is a pure hypocrite;
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and whoever possesses one of them
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possesses a trait of hypocrisy
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until he abandons it:
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whenever he is entrusted, he betrays;
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whenever he speaks, he lies;
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whenever he makes a covenant, he acts treacherously;
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and whenever he disputes, he behaves insolently."
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Commentary on the hadith:
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"Is a pure hypocrite"
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means
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he bears a very strong resemblance to the hypocrites.
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"A trait"
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denotes a characteristic or attribute.
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"Acts treacherously":
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Treachery (ghadr) is the failure to fulfill one's word,
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and the breaching and abandonment of a covenant.
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"Behaves insolently":
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That is, he deviates from the truth
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and utters falsehood and perjury.
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Key takeaways from the hadith:
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First:
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A warning against the characteristics of hypocrisy.
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Second:
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The consensus that whoever exhibits these traits
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is not judged to be a disbeliever,
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nor will he abide eternally in the Fire.
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Chapter:
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Praying at Night on Laylat al-Qadr is Part of Faith.
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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from the Prophet (peace be upon him), who said:
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"Whoever fasts Ramadan out of faith and anticipation of reward,
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his past sins will be forgiven;
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and whoever stands in prayer on Laylat al-Qadr out of faith
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and anticipation of reward,
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his past sins will be forgiven."
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Commentary on the hadith:
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"Praying at Night on Laylat al-Qadr is Part of Faith"
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means that standing in prayer on Laylat al-Qadr is one of the branches of faith.
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"Out of faith"
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means believing with conviction that it is true,
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affirming the virtue of fasting it and standing in prayer during it.
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"And anticipation of reward"
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means doing so sincerely, seeking solely the Face of Allah Almighty;
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for a person might perform an act believing in its truth without being sincere,
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but rather out of ostentation, fear, desire for status,
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or the like.
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Key takeaways from the hadith:
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First:
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Encouragement to fast Ramadan
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and to stand in prayer on Laylat al-Qadr,
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both of which bring about the forgiveness of sins.
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Second:
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Encouragement toward sincerity and anticipating Allah's reward for one's deeds.
17:18
Chapter:
17:21
Jihad is Part of Faith.
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On the authority of Abu Hurayrah,
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from the Prophet (peace be upon him), who said:
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"Allah guarantees for the one who goes out in His cause—
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nothing prompting him to go out except faith in Me
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and affirmation of My messengers—
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that I will return him with whatever reward or booty he obtained,
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or admit him into Paradise.
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Were it not that I would place a hardship upon my Ummah,
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I would never have stayed behind any expedition."
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And in another narration:
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"By the One in Whose Hand is my soul!
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Were it not that there are men among the believers
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who are not pleased to stay behind me,
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while I find no mounts to provide them,
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I would never stay behind an expedition raiding in the cause of Allah.
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I would love to be killed in the cause of Allah, then brought to life,
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then killed, then brought to life, and then killed."
18:26
Commentary on the hadith:
18:30
"Jihad is Part of Faith"
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means that jihad is one of the branches of faith.
18:36
It is mentioned right after the chapter on praying on Laylat al-Qadr
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because catching Laylat al-Qadr also requires personal striving (mujahadah).
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"Allah guarantees" (intadaba Allah)
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means He has undertaken and assured,
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hastening with His reward and gracious recompense.
18:53
"Faith in Me and affirmation of My messengers"
18:56
means faith in My promise to reward him with Paradise for his jihad,
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and affirming My Messenger in that regard.
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"Return"
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means I will bring him back
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"with whatever he obtained,"
19:11
meaning whatever he acquired of bounty,
19:13
which is the bestowal.
19:15
"Behind"
19:16
means after.
19:18
"An expedition" (sariyyah):
19:19
A sariyyah is a detachment of an army dispatched toward the enemy.
19:25
Key takeaways from the hadith:
19:28
First:
19:29
An explanation of the virtue of jihad
19:31
and the virtue of being slain in the cause of Allah Almighty.
19:36
Second:
19:37
The encouragement to maintain a righteous intention.
19:40
Third:
19:42
The manifestation of his (peace be upon him) deep compassion and mercy toward his Ummah.
19:48
Fourth:
19:50
The permissibility of a person saying:
19:52
"I wish for such-and-such of good,"
19:55
even knowing that it will not occur.
19:58
Fifth:
20:00
That acquiring spoils of war does not diminish the spiritual reward.
20:05
Chapter:
20:06
The Voluntary Night Prayer of Ramadan is Part of Faith.
20:11
On the authority of Abu Hurayrah,
20:13
that the Messenger of Allah (peace be upon him) said:
20:17
"Whoever stands in prayer during Ramadan out of faith and anticipation of reward,
20:21
his past sins will be forgiven."
20:25
Commentary on the hadith:
20:29
"The Voluntary Night Prayer of Ramadan is Part of Faith."
20:32
"Voluntary prayer" (tatawwu')
20:34
Meaning taking upon oneself voluntary acts of obedience,
20:36
and what is intended by it
20:38
is performing non-obligatory deeds
20:41
out of faith and seeking Allah's reward,
20:43
meaning believing in it and seeking the reward,
20:46
and this meaning has already been discussed.
20:48
Among the benefits of the hadith:
20:52
First,
20:54
the Tarawih prayer fulfills the virtue of standing in prayer during Ramadan,
20:59
but that virtue is not restricted to it alone,
21:02
nor is it the sole intention,
21:04
rather, at whatever time of the night one performs voluntary prayer,
21:08
this objective is attained.
21:10
Second,
21:11
the encouragement to stand in prayer during the nights of Ramadan,
21:15
for it serves as an expiation for sins.
21:19
Chapter:
21:22
The religion is ease.
21:24
On the authority of Abu Hurayrah,
21:26
from the Prophet, peace and blessings of Allah be upon him, who said:
21:30
"Indeed, the religion is ease,
21:32
and no one overburdens himself in the religion
21:35
except that it overcomes him.
21:37
So follow the middle path, aim for what is right,
21:39
receive good tidings,
21:41
and seek help through the morning journey, the evening journey,
21:44
and something of the night journey."
21:48
Commentary on the hadith:
21:50
"Ease" (yusr):
21:53
Ease is the opposite of hardship,
21:55
and its meaning is alleviation.
21:57
"And no one overburdens himself" (wa-lan yushādda):
21:59
To engage in "mushāddah" means to contest with something and try to overcome it by force.
22:03
"The religion" (al-dīn):
22:04
It is a term applied to deeds.
22:07
"Aim for what is right" (fa-saddidū):
22:10
Aim for correctness in all matters.
22:12
"Follow the middle path" (wa-qāribū):
22:14
If you cannot attain perfection,
22:17
then do that which comes close to it.
22:19
"Receive good tidings" (wa-abshirū):
22:21
That is, of the reward for the deed, even if it is small.
22:24
"Through the morning journey" (bi-l-ghadwah):
22:26
"Al-Ghadwah" is travel in the early part of the day.
22:29
"And the evening journey" (wa-l-rawḥah):
22:31
"Al-Rawḥah" is travel at the end of the day.
22:34
"And something of the night journey" (wa-l-duljah):
22:36
"Al-Duljah" is travel during the latter part of the night.
22:39
Among the benefits of the hadith:
22:43
First,
22:45
the encouragement to adhere to gentleness and moderation in deeds,
22:48
and to restrict oneself to what the doer can bear
22:51
and can consistently maintain.
22:54
Second,
22:57
whoever overburdens himself in religion and goes to extremes
23:00
will inevitably be cut off, and the religion will overpower and subdue him.
23:03
Third,
23:05
seizing times of vigor
23:07
and enthusiasm of the soul for worship.
23:09
Chapter:
23:13
Prayer is part of faith.
23:17
On the authority of al-Bara' ibn 'Azib:
23:19
When the Prophet, peace and blessings of Allah be upon him,
23:22
first arrived in Medina,
23:25
he stayed with his grandfathers,
23:27
or he said,
23:29
his maternal uncles among the Ansar.
23:31
And he prayed toward Bayt al-Maqdis (Jerusalem)
23:35
for sixteen months,
23:37
or seventeen months,
23:40
though he wished that his qiblah
23:43
would be toward the Ka'bah.
23:45
In another narration,
23:47
Allah Almighty revealed:
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“We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.” (2:144)
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"We shall certainly turn you toward a qiblah that pleases you."
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And the first prayer that he prayed,
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which he prayed facing it, was the 'Asr prayer,
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and a group of people prayed along with him.
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Then a man among those who had prayed with him went out
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and passed by the people of a mosque
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while they were bowing in prayer.
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So he said,
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"I testify by Allah,
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I have just prayed with the Messenger of Allah, peace be upon him,
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facing Mecca!"
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So they turned around as they were, toward the Ka'bah.
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The Jews had been pleased
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when he used to pray toward Bayt al-Maqdis,
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as were the People of the Book,
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but when he turned his face toward the Ka'bah,
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they denounced that.
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Al-Bara' said in this hadith of his,
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"Some men had died or been killed while facing the previous qiblah,
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and we did not know what to say regarding them."
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So Allah Almighty revealed:
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“Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.” (2:143)
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Commentary on the hadith:
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"He wished" (kāna yu'jibuh):
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The meaning is that he loved.
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"Toward" (qibal): meaning in the direction of.
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"A man":
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He was 'Abbad ibn Nahik, may Allah be pleased with him.
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"He passed by the people of a mosque":
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These were not the people of Quba',
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but rather the people of a mosque in Medina,
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which was the mosque of Banu Salimah,
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known as the Mosque of the Two Qiblahs (Masjid al-Qiblatayn).
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The passerby came upon them during the 'Asr prayer,
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whereas as for the people of Quba',
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the announcer came to them during the Fajr prayer.
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"I testify by Allah":
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That is, I swear.
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"Died while facing the previous qiblah":
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Meaning the qiblah of Bayt al-Maqdis.
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“Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.” (2:143)
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That is, your prayers facing the House.
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Among the benefits of the hadith:
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First,
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the recommendation for a newcomer to honor his relatives
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by lodging with them rather than with others.
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Second,
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a person's desire—
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the second point:
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transitioning from an act of obedience to one more perfect than it
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does not impair one's contentment with Allah's decree;
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rather, it is beloved.
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Third,
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the permissibility and historical occurrence of abrogation,
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and no regard is paid to whoever denies it;
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and the first thing abrogated in the Qur'an
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was the matter of the qiblah.
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Fourth,
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in the hadith there is a refutation of the Murji'ah
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regarding their denial of designating
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religious deeds as faith.
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Chapter: The excellence of a person's Islam.
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On the authority of Abu Hurayrah, who said:
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The Messenger of Allah, peace be upon him, said:
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"When one of you perfects his Islam,
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every good deed he performs
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is written down for him as tenfold
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up to seven hundredfold,
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and every evil deed he performs
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is written down for him only as its equal."
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Commentary on the hadith:
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A person's practice of Islam:
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The meaning is that a person's deeds encompass
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sincerity and adherence to the Sunnah,
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so that they become good and sound
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in the sight of Allah, Mighty and Majestic.
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"When one of you perfects his Islam":
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Meaning when he embraces Islam with true realization,
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free from all doubts,
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constantly maintaining mindfulness of Allah and sincerity
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in his words and actions,
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while conforming to the divine command.
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Among the benefits of the hadith:
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First,
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the foundational principle is that good deeds are multiplied,
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while evil deeds are not multiplied.
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Second,
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his statement "up to seven hundredfold"
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does not imply an upper limit,
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for texts have established that multiplication
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goes from seven hundredfold
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to many times more.
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Chapter: The religion most beloved to Allah is that which is most consistent.
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On the authority of 'A'ishah:
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The Prophet, peace be upon him,
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entered upon her while a woman was with her,
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and he asked, "Who is this?"
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She replied, "So-and-so,"
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mentioning how much she prayed.
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He said, "Stop!
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Keep to what you are capable of bearing,
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for by Allah, Allah does not tire
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until you yourselves tire."
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And the religion most beloved to him
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was that which its practitioner performed consistently.
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"The religion most beloved to Allah is that which is most consistent":
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The term "religion" is applied here to deeds.
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"While a woman was with her":
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She was al-Hawla' bint Tuwayt, may Allah be pleased with her.
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"Mah" (Stop):
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A word of deterrence and restraint.
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"Keep to" ('alaykum):
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Meaning adhere strictly to.
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"Until you yourselves tire":
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Meaning until you become weary.
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And weariness (malal)
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is abandoning something
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out of feeling burdened by and averse to it,
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after having been eager for it and loving it.
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First,
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a small, consistent deed is better than a copious deed that is interrupted,
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because through the continuity of the small deed,
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obedience endures and bears fruit.
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Second,
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the permissibility of swearing an oath without being asked to swear,
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and there is no dislike in doing so
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if it involves emphasizing an obligatory matter
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or warning against a prohibited one.
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Third:
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It demonstrates the compassion of the Prophet, peace and blessings of Allah be upon him,
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and his deep mercy toward his Ummah,
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as he guided them to whatever rectifies their affairs.
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Fourth:
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Restricting oneself to worship that can be borne,
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and avoiding the burden of that which is beyond one's capacity.