مختصر صحيح البخاري | الحلقة (98) | كتاب الجهاد والسير - 2

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

0:03 Efada Center

0:06 for Humanistic Studies and Research

0:09 presents

0:10 The Abridgment of Sahih al-Bukhari.

0:15 Chapter: He who is wounded in the cause of Allah.

0:21 On the authority of Jundub ibn Sufyan,

0:23 that the Messenger of Allah (peace and blessings of Allah be upon him),

0:26 while present in one of the military campaigns,

0:28 had his finger struck and bled,

0:30 whereupon he said:

0:33 "Are you anything but a finger that bleeds,

0:36 and in the cause of Allah is what you have endured?"

0:39 Commentary on the hadith:

0:43 "Nakbah" (mishap/affliction)

0:44 refers to the misfortunes that befall a person.

0:47 "Al-Mashahid" (campaigns)

0:49 means the military expeditions (al-maghazi),

0:50 and they were so named

0:52 because they are locations of martyrdom (shahadah).

0:54 "Damiyat" (bled)

0:55 means it was wounded and blood issued from it.

0:58 Key benefits of the hadith:

1:01 Derived from this hadith is:

1:03 The permissibility of reciting poetry applicable to sudden events;

1:07 It illustrates the bravery and patience of the Prophet (peace and blessings of Allah be upon him);

1:12 The hadith directs towards sincerity in all acts of worship;

1:16 Among these acts is fighting in the cause of Allah Almighty.

1:21 Chapter: The statement of Allah Almighty:

1:24 “Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

1:29 “Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

1:34 "...and they have not altered [their commitment] in the least." [33:23]

1:37 On the authority of Anas (may Allah be pleased with him), who said:

1:41 My uncle, Anas ibn al-Nadr, was absent from the Battle of Badr,

1:45 so he said:

1:46 "O Messenger of Allah,

1:48 I was absent from the first battle in which you fought the polytheists.

1:52 If Allah brings me to witness a battle against the polytheists,

1:55 Allah will surely see what I shall do!"

1:58 On the day of Uhud,

2:00 when the Muslims suffered a setback,

2:02 he said:

2:03 "O Allah, I apologize to You for what these have done"—

2:08 meaning his companions—

2:10 "and I disavow before You what these have done"—

2:13 meaning the polytheists.

2:15 Then he advanced

2:17 and was met by Sa'd ibn Mu'adh,

2:19 to whom he said:

2:20 "O Sa'd ibn Mu'adh,

2:22 Paradise, by the Lord of Al-Nadr!

2:25 Indeed, I smell its fragrance from near Uhud."

2:28 Sa'd said:

2:30 "O Messenger of Allah, I could not accomplish what he did."

2:33 Anas said:

2:35 We found on his body eighty-plus

2:37 sword strikes,

2:39 spear thrusts,

2:41 or arrow wounds,

2:43 and we found that he had been slain,

2:45 and the polytheists had mutilated him.

2:47 Thus, no one recognized him

2:49 except his sister, who identified him by his fingertips.

2:52 In another narration:

2:53 "by a freckle or by his fingertips."

2:56 Anas said:

2:58 We used to consider or think that this verse

3:01 was revealed regarding him and those like him:

3:03 “Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

3:06 “Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

3:09 ...to the end of the verse. [33:23]

3:12 Commentary on the hadith:

3:15 "Ashhadani" (brings me to witness)

3:17 means causes me to be present.

3:18 "Inkashaf" (suffered a setback)

3:20 means retreated or were routed.

3:21 "I apologize to You for what these have done"

3:24 refers to the flight of the Muslims.

3:27 "And I disavow..."

3:28 What is intended is:

3:29 total disavowal of the people of polytheism and their deeds.

3:32 "Indeed, I smell its fragrance"

3:34 means I detect the scent of Paradise.

3:38 "From near Uhud"

3:39 means near Mount Uhud.

3:41 "We found on his body"

3:43 What is intended is:

3:44 we counted and tallied that upon his corpse.

3:48 "And the polytheists had mutilated him"

3:50 Mutilation (al-muthlah) here refers to:

3:52 severing the limbs of the deceased,

3:54 such as the nose, ears, and similar parts.

3:56 "Sister"

3:58 refers to Al-Rabi' bint al-Nadr (may Allah be pleased with her).

4:02 "By his fingertips"

4:03 "Al-Banan" means

4:04 the finger.

4:06 "Among the believers are men..." [33:23]

4:07 “Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;” (33:23)

4:10 meaning they fulfilled, completed, and perfected their pledge;

4:13 they sacrificed their lifeblood for His pleasure,

4:16 and devoted themselves to His obedience.

4:20 Key benefits of the hadith:

4:24 Derived from the hadith is:

4:26 The permissibility of sacrificing one's life in jihad;

4:28 It demonstrates the virtue of fulfilling pledges,

4:31 even if it is arduous for the soul to the point of peril;

4:35 It shows that seeking martyrdom

4:37 is not included under the prohibition against casting oneself into destruction;

4:41 It highlights the virtue of Anas ibn al-Nadr (may Allah be pleased with him)

4:45 and the strength of his certainty;

4:48 It encourages aspiring to high ideals

4:51 and increasing righteous and good deeds;

4:54 The hadith points to the duty of fulfilling all covenants;

4:58 It illustrates that legal lessons are drawn from the generality of the expression, not the specificity of the cause.

5:03 On the authority of Zayd ibn Thabit al-Ansari (may Allah be pleased with him)—

5:09 who was among those who wrote down the divine revelation—

5:12 who said: Abu Bakr sent for me after the heavy casualties at Yamamah, while 'Umar was with him.

5:18 Abu Bakr said: "'Umar came to me and said:

5:23 'Casualties were severe among the people on the day of Yamamah,

5:27 and I fear that casualties will continue to mount among the reciters of the Qur'an across other battles,

5:32 causing much of the Qur'an to be lost unless you compile it.

5:37 I strongly view that you should compile the Qur'an.'"

5:40 Abu Bakr said: I said to 'Umar,

5:43 "How can I do something that the Messenger of Allah (peace and blessings of Allah be upon him) did not do?"

5:49 'Umar replied, "By Allah, this is good."

5:52 'Umar kept returning to me regarding it

5:55 until Allah expanded my breast to accept it,

5:58 and I came to see what 'Umar had seen.

6:01 Zayd ibn Thabit said: And 'Umar was sitting with him, not speaking.

6:06 Abu Bakr said: "You are a wise young man,

6:11 and we do not suspect you of any wrongdoing;

6:13 you used to write down the revelation for the Messenger of Allah (peace and blessings of Allah be upon him).

6:17 So track down the Qur'an and collect it."

6:20 By Allah, if they had tasked me with moving a mountain from among mountains,

6:24 it would not have been heavier upon me than what he commanded me regarding the compilation of the Qur'an.

6:29 I said, "How can you two do something that the Prophet (peace and blessings of Allah be upon him) did not do?"

6:36 Abu Bakr replied, "By Allah, this is good."

6:40 I kept returning to him in discussion

6:42 until Allah expanded my breast for that which He had expanded the breasts of Abu Bakr and 'Umar.

6:48 So I stood and tracked down the Qur'an,

6:51 collecting it from parchment, shoulder blades, and palm stalks—

6:55 and in another narration: from white stones and the hearts of men—

7:00 until I found the final two verses of Surah at-Tawbah with Khuzaymah al-Ansari,

7:05 having not found them in writing with anyone else.

7:08 In another narration:

7:10 "I missed a verse from Surah al-Ahzab

7:13 that I used to hear the Messenger of Allah (peace and blessings of Allah be upon him) recite frequently.

7:18 I did not find it in writing with anyone

7:20 except Khuzaymah al-Ansari,

7:23 whose testimony the Messenger of Allah (peace be upon him) equated to the testimony of two men:

7:29 “There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.” (9:128)

7:33 'There has certainly come to you a Messenger from among yourselves; grievous to him is what you suffer; he is concerned over you...' [9:128]

7:37 to the end of the two verses."

7:39 In another narration:

7:41 "So we appended it to its surah in the compiled codex."

7:44 The compiled sheets of the Qur'an remained with Abu Bakr

7:49 until Allah took his soul,

7:51 then with 'Umar

7:53 until Allah took his soul,

7:55 then with Hafsah bint 'Umar.

7:58 Commentary on the hadith:

8:02 "Heavy casualties at Yamamah"

8:04 refers to the battle days of the Companions (may Allah be pleased with them) against Musaylimah the Liar,

8:09 who claimed prophethood;

8:11 these casualties occurred in the 11th year of the Hijrah.

8:15 "Istaharr"

8:16 means intensified and increased.

8:18 "I fear"

8:19 means I am apprehensive.

8:21 "The reciters" (al-qurra')

8:22 refers to those who memorized the Qur'an.

8:25 "The battlefields" (al-mawatin)

8:26 refers to places of military expeditions and fighting.

8:29 "Will be lost"

8:30 means will perish or disappear.

8:32 "Returns to me regarding it"

8:34 means he repeatedly discussed the matter.

8:36 "Young man"

8:37 His age at that time was under twenty-five years,

8:41 which is the period of youth.

8:44 "We do not suspect you"

8:45 means you possess the utmost trustworthiness.

8:48 "Track down the Qur'an"

8:50 means seek out and gather it.

8:51 "If they tasked me"

8:53 means if they had ordered me.

8:55 "So I stood"

8:56 means I embarked upon and commenced the task.

8:58 "Parchment" (al-riqa')

8:59 A piece of writing material made of paper, leather, or similar items.

9:04 "Shoulder blades" (al-aktat)

9:05 A shoulder blade

9:06 is a broad bone located at the base of an animal's shoulder,

9:10 which was dried and written upon.

9:12 "Palm stalks" (al-'usub)

9:13 refers to the broad, leafless branches of the date palm.

9:16 "White stones" (al-likhaf)

9:17 refers to thin, white limestone slabs.

9:20 “There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.” (9:128)

9:26 Allah Almighty bestows His favor upon His believing servants

9:29 by sending among them the unlettered Prophet,

9:32 who is from among themselves;

9:34 they know his noble character,

9:36 are able to learn directly from him,

9:38 Nor did they disdain to submit to it.

9:41 And the Prophet, peace and blessings of Allah be upon him, was the utmost in advising them,

9:45 and in striving for their best interests.

9:47 It grieves him that you should suffer or fall into hardship;

9:52 he is deeply concerned for you,

9:54 loving good for you,

9:56 striving with all his effort to bring it to you,

9:59 eager for your guidance to faith,

10:02 hating evil for you,

10:04 and striving with all his effort to turn you away from it.

10:07 Among the benefits of the hadith:

10:11 In the hadith is an indication of the authoritative proof of the Sunnah of the Rightly-Guided Caliphs.

10:16 In it is an explanation of the virtue of consultation (*shura*).

10:19 In it is that the condition of the Companions, may Allah be pleased with them,

10:22 was based on prioritizing adherence to the Sunnah and fearing innovation.

10:26 In it is the reliance upon public interest (*maslahah*) according to its proper guidelines,

10:30 even if no explicit text has been revealed regarding it.

10:32 In it is that the Qur'an was preserved in the hearts of men,

10:37 and what Abu Bakr, may Allah be pleased with him, saw in compiling it into pages

10:42 was an added measure of preservation for it.

10:44 In it is an explanation of the virtue of Zayd ibn Thabit, may Allah be pleased with him.

10:49 In the hadith is an allusion to the virtue of Quraysh,

10:52 and that they were the most eloquent of the Arabs.

10:54 In it is the adoption of scrupulous piety and precaution,

10:57 for a believer may hesitate to undertake a matter until he is certain of its permissibility.

11:03 In it is the obligation to cut off the root of discord and disagreement,

11:07 just as 'Uthman, may Allah be pleased with him, did.

11:10 In the hadith is an indication to seek assistance from specialists in what they excel at.

11:18 Chapter: Performing a Righteous Deed Before Fighting

11:23 On the authority of Al-Bara', may Allah be pleased with him, who said:

11:26 A man clad in iron armor came to the Prophet, peace and blessings of Allah be upon him,

11:31 and said, "O Messenger of Allah!

11:34 Should I fight or accept Islam?"

11:36 He replied, "Accept Islam, then fight."

11:40 So he accepted Islam, then fought, and was killed.

11:43 The Messenger of Allah, peace and blessings of Allah be upon him, said:

11:47 "He did little, but was rewarded much."

11:50 Commentary on the hadith:

11:53 "A man": it is said his name was Al-Usayrim, 'Amr ibn Thabit al-Ashhali,

12:00 and it is said otherwise. "Clad in iron (*muqanna'*)" means his head was covered.

12:06 Among the benefits of the hadith:

12:10 It is derived from the hadith that Allah Almighty bestows immense reward for a small deed,

12:16 as a favor from Him upon His servants.

12:19 In it is that Allah Almighty does not accept a deed from a non-Muslim.

12:24 In the hadith is an indication of the condition of sincerity (*ikhlas*) in deeds.

12:28 Chapter: One Who Is Struck by a Stray Arrow and Killed

12:34 On the authority of Anas, may Allah be pleased with him, who said:

12:38 Harithah was struck on the day of Badr while he was a young boy,

12:42 so his mother came to the Prophet, peace and blessings of Allah be upon him, and said,

12:47 "O Messenger of Allah!

12:48 You well know the status Harithah holds with me.

12:51 If he is in Paradise, I shall be patient and seek reward;

12:55 but if it is the other case, you will see what I shall do."

12:59 In a narration: "I shall strive in weeping for him."

13:03 He said, "Woe to you! Have you lost your senses?

13:07 Is it only one Paradise?

13:09 Indeed, there are many Paradises,

13:12 and he is in the Paradise of Firdaus."

13:16 In a narration: "the highest Firdaus."

13:19 Commentary on the hadith:

13:23 "Chapter: One Who Is Struck by a Stray Arrow and Killed"

13:27 Meaning an arrow struck him whose archer is unknown.

13:30 His mother is Ar-Rabi' bint al-Nadr, may Allah be pleased with her.

13:35 "Status" (*manzilah*) means standing or position.

13:38 "What I shall do" means regarding exerting effort in weeping.

13:43 A expression said to one who falls into a calamity they did not deserve.

13:47 "Have you lost your mind?" (*habilati*): a mother becomes bereaved when she loses her child.

13:56 It is derived from the hadith:

13:58 An explanation of the virtue of patience and seeking reward with Allah.

14:01 In it is the testimony of the Prophet, peace and blessings of Allah be upon him,

14:04 for Harithah ibn Suraqah, may Allah be pleased with him, of Paradise.

14:08 In it is that Paradise has degrees,

14:11 and the highest of them is Firdaus.

14:13 In the hadith is consolation for the afflicted and bereaved

14:16 by listing the rewards Allah Almighty has prepared for His servants in the Hereafter.

14:21 In it is an explanation of the virtue of martyrdom and the rank of the martyrs.

14:26 Chapter: The Virtue of the Statement of Allah Almighty

14:31 “Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)

14:37 “Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)

14:41 “Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)

14:45 “Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)

14:50 “Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)

14:54 “They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.” (3:171)

14:58 “They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.” (3:171)

15:02 On the authority of Jabir, who said:

15:05 Some people drank wine on the morning of the Day of Uhud,

15:09 and they were all killed on that day as martyrs;

15:12 and that was before it was prohibited.

15:15 Commentary on the hadith:

15:18 "Some people drank wine on the morning of Uhud"

15:22 Meaning they drank wine in the morning.

15:25 *Al-sabuh* is drinking in the morning,

15:28 and *al-ghabuq* is drinking in the evening.

15:31 "Before it was prohibited" means before wine was made forbidden.

15:35 Among the benefits of the hadith:

15:38 In the hadith is that wine was only prohibited after the Battle of Uhud.

15:43 In it is an explanation of the status of martyrdom with Allah Almighty.

15:50 Chapter: Paradise Is Under the Shadow of Swords

15:54 On the authority of Salim Abu al-Nadr,

15:57 the freed slave of 'Umar ibn 'Ubayd Allah,

16:00 who was his scribe, who said:

16:03 'Abdullah ibn Abi Awfa, may Allah be pleased with them both, wrote to him,

16:07 and I read it,

16:09 that the Messenger of Allah, peace and blessings of Allah be upon him,

16:12 on one of his days in which he met the enemy,

16:15 waited until the sun inclined,

16:18 then stood up among the people and said:

16:21 "O people! Do not wish to meet the enemy,

16:25 but ask Allah for safety.

16:28 But if you meet them, be patient,

16:31 and know that Paradise is under the shadows of swords."

16:34 Then he said:

16:36 "O Allah, Revealer of the Book, Driver of the clouds,

16:41 —in a narration: Swift in reckoning—

16:44 and Defeater of the confederates,

16:46 defeat them and grant us victory over them!"

16:49 In a narration: "O Allah, defeat them and shake them!"

16:54 Commentary on the hadith:

16:58 "Paradise is under the flash of swords"

17:01 A sword flashes (*baraqa*) when it gleams,

17:04 and the word *al-bariqah* may be used

17:06 to refer to the swords themselves.

17:08 "Wrote to him"

17:10 Meaning to 'Umar ibn 'Ubayd Allah ibn Ma'mar al-Taymi,

17:14 who was a commander in the war against the Kharijites.

17:17 "On one of his days in which he met"

17:20 Meaning in one of his military expeditions.

17:23 "Inclined" (*malat*) means declined from the meridian.

17:25 "Safety" (*'afiyah*)

17:27 Meaning protection from every harm in religion and worldly matters.

17:31 "Indeed, Paradise is under the shadows of swords"

17:34 Meaning when the two opposing sides draw close to each other,

17:36 each of them comes under the shadow of the other's sword,

17:40 so Paradise is attained through this.

17:43 "Revealer of the Book"

17:45 Meaning the Revealer of the Noble Qur'an.

17:48 "Defeater of the confederates"

17:50 Meaning the One who breaks them and scatters their unity.

17:53 Among the benefits of the hadith:

17:57 It is derived from the hadith:

17:59 Encouragement to be patient and to supplicate during combat.

18:02 In it is the command to ask for safety,

18:04 which encompasses averting all harmful things in religion and worldly life,

18:08 both outward and inward harms.

18:11 In it is the permissibility of unforced rhyming (*saj'*) in supplication.

18:16 Chapter: One Who Desires Children for Jihad

18:21 On the authority of Abu Hurayrah, may Allah be pleased with him,

18:24 from the Messenger of Allah, peace and blessings of Allah be upon him, who said:

18:28 "Solomon, son of David, peace be upon them both, said:

18:32 'Tonight I shall surely go around to a hundred women,

18:35 or ninety-nine,'

18:37 —in a narration: to seventy women,

18:41 and in a narration: to ninety women,

18:44 and in a narration: he had sixty women—

18:48 'each of whom will give birth to a horseman fighting in the cause of Allah.'

18:53 His companion said to him,

18:55 —in a narration: the angel said to him—

18:58 'If Allah wills.'

19:00 But he did not say, 'If Allah wills.'

19:02 So none of them became pregnant except one woman,

19:06 who gave birth to half a man.

19:08 By Him in Whose Hand is the soul of Muhammad,

19:11 had he said, 'If Allah wills,'

19:13 —in a narration:

19:15 had Solomon made the exception (*Insha'Allah*),

19:17 they would have fought in the cause of Allah, all of them as horsemen.

19:22 In a narration:

19:23 had he said, 'If Allah wills,'

19:25 he would not have broken his oath and would have been more likely to fulfill his desire.

19:29 And in a narration:

19:30 and it would have led to the attainment of his desire."

19:33 Commentary on the hadith:

19:37 "I shall surely go around tonight to a hundred women"

19:40 A metonymy for sexual intercourse.

19:43 "His companion said to him"

19:45 Meaning the angel who used to bring him revelation;

19:48 and it is said his companion means his minister.

19:51 "None of them became pregnant"

19:53 Meaning of the hundred women.

19:55 "Gave birth" (*ja'at*) means delivered.

19:57 "Half a man"

19:59 Meaning a child incomplete in physical creation.

20:02 Among the benefits of the hadith:

20:05 It is derived from the hadith:

20:08 The recommendation of using polite expressions for delicate matters,

20:12 for he expressed sexual intercourse by "going around" (*tawaf*).

20:15 In it is the encouragement to mind one's intention in deeds.

20:19 In it is an explanation of what Allah Almighty singled out the prophets, peace be upon them, with of perfect strength.

20:25 Chapter: Courage in War and Cowardice

20:31 On the authority of Jubayr ibn Mut'im,

20:34 that while he was with the Messenger of Allah, peace and blessings of Allah be upon him,

20:39 accompanied by the people returning from Hunayn,

20:42 the Bedouins clung to the Messenger of Allah, peace and blessings of Allah be upon him,

20:45 begging from him

20:47 until they forced him against a thorny *samurah* tree,

20:49 and it snatched away his cloak.

20:51 So the Messenger of Allah, peace and blessings of Allah be upon him, stood still

20:55 and said:

20:56 "Give me back my cloak!

20:58 For if I had livestock equal to the number of these thorny trees,

21:01 I would have distributed them among you,

21:03 then you would not have found me to be a miser,

21:06 nor a liar, nor a coward."

21:09 Commentary on the hadith:

21:12 "*Bayna*" means *baynama* (while).

21:15 "Returning," meaning upon his return.

21:18 From Hunayn, which is a valley between Mecca and Al-Ta'if.

21:22 And that was in the eighth year of the Hijrah.

21:26 "Clung," meaning adhered to him.

21:28 "Forced him," meaning compelled him.

21:31 *Samurah* refers to tall trees with spreading canopy tops,

21:35 Sparse shade, small leaves,

21:38 Short thorns, and excellent wood.

21:41 "Snatched," meaning took hold of and caught.

21:45 *'Idhah* refers to any large thorny tree.

21:49 *Na'am* refers specifically to camels,

21:53 Though it is also said that *na'am* encompasses camels, cattle, and sheep.

21:57 Benefits derived from the hadith:

22:00 It is derived from the hadith:

22:03 That there is no harm in a virtuous man informing others about his noble qualities

22:09 When he fears the ill thoughts of the people of ignorance (*Jahiliyyah*).

22:13 In it is that among the core principles of character are

22:16 Wisdom, generosity, courage, and truthfulness.

22:20 Chapter: Seeking Refuge from Cowardice.

22:24 On the authority of Mus'ab: Sa'd used to command five things,

22:28 And he would relate them from the Prophet (peace and blessings of Allah be upon him),

22:31 Reporting that he used to command them.

22:34 In one narration:

22:36 He used to seek refuge through them at the end of every prayer:

22:39 "O Allah, I seek refuge in You from miserliness,

22:43 I seek refuge in You from cowardice,

22:45 I seek refuge in You from being sent back to the most abject stage of life,

22:49 I seek refuge in You from the trials of the world"—

22:52 Meaning the trial of the Dajjal—

22:55 "And I seek refuge in You from the punishment of the grave."

22:58 Commentary on the hadith:

23:01 "Five," meaning five traits.

23:04 Cowardice is the opposite of courage.

23:07 "The most abject stage of life"

23:09 Refers to the condition of extreme old age, decrepitude, weakness, and senility.

23:12 "The trial of the world"

23:14 Refers to selling one's Hereafter

23:16 For the immediate status and wealth gained in this worldly life.

23:20 Benefits derived from the hadith:

23:23 It is derived from the hadith:

23:26 A clarification of the virtue of seeking refuge in Allah Almighty.

23:29 In it is the affirmation of the punishment of the grave.

23:32 In it is guidance toward teaching people the authentic supplications narrated from the Prophet.

23:36 On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

23:42 The Prophet of Allah (peace and blessings of Allah be upon him) used to say:

23:46 "O Allah, I seek refuge in You from incapacity, laziness,

23:50 Cowardice, miserliness, and extreme old age."

23:53 In one narration:

23:55 "And the most abject stage of life,

23:57 And I seek refuge in You from the punishment of the grave."

23:59 In another narration:

24:01 "And the trial of the Dajjal,

24:03 And I seek refuge in You from the trials of life and death."

24:07 Commentary on the hadith:

24:10 "Incapacity" means the lack of capability.

24:14 "Laziness" means the lack of desire to work,

24:18 Weakness of resolve,

24:19 And preferring physical rest over exertion.

24:22 "Extreme old age" refers to advanced age.

24:25 "The trials of life and death":

24:28 The trial of life is

24:30 That one is infatuated with the world, becoming preoccupied with it at the expense of the Hereafter.

24:34 The trial of death is

24:36 The fear of a bad end at the time of death.

24:40 "The most abject stage of life" means the lowest and vilest part of it,

24:43 Where man's apparent and hidden faculties deteriorate.

24:47 Benefits derived from the hadith:

24:50 It is derived from the hadith:

24:53 The virtue of seeking refuge in Allah Almighty

24:56 In warding off everything that contains harm and corruption.

24:59 In it is the permissibility of supplicating for whatever a servant wishes, whether in detail or in general terms.

25:04 Chapter: One Who Relates His Experience in War.

25:10 On the authority of Al-Sa'ib ibn Yazid, who said:

25:13 I accompanied Talhah ibn 'Ubayd Allah,

25:16 Sa'd, Al-Miqdad ibn al-Aswad,

25:19 And 'Abd al-Rahman ibn 'Awf (may Allah be pleased with them),

25:22 And I never heard any of them relate anything from the Messenger of Allah (peace and blessings of Allah be upon him),

25:28 Except that I heard Talhah narrate about the Day of Uhud.

25:33 Commentary on the hadith:

25:37 Chapter: One Who Relates His Experience in War.

25:40 "His experience" refers to that which he witnessed and attended.

25:43 "Sa'd" is Ibn Abi Waqqas (may Allah be pleased with him).

25:48 Benefits derived from the hadith:

25:52 It is derived from the hadith:

25:54 A man may relate the hardship he previously endured

25:57 In making Islam triumphant and exalting its word,

26:00 So that those seeking an example may follow him and emulate him,

26:04 And to encourage people toward that.

26:06 In it is that the Companions (may Allah be pleased with them) are all upright (*'udul*),

26:11 Though they varied in their transmission between those who narrated few and those who narrated many.

26:15 Chapter: A Disbeliever Kills a Muslim,

26:20 Then Embraces Islam, Acts Uprightly Thereafter, and Is Killed.

26:24 On the authority of Abu Hurayrah (may Allah be pleased with him),

26:28 That the Messenger of Allah (peace and blessings of Allah be upon him) said:

26:32 "Allah laughs at two men, one of whom kills the other,

26:36 Yet both enter Paradise:

26:38 One fights in the cause of Allah and is killed,

26:42 Then Allah grants repentance to the killer, who then fights and gains martyrdom."

26:46 Commentary on the hadith:

26:50 "Acts uprightly" means remains steadfast on the straight path.

26:53 "Allah laughs"

26:55 Whenever He wills, in a manner that befits His Majesty and Sublime Exaltation.

27:01 Benefits derived from the hadith:

27:04 It is derived from the hadith:

27:07 That everyone killed in the cause of Allah enters Paradise.

27:11 In it is guidance regarding the obligation of repentance.

27:14 On the authority of 'Anbasah ibn Sa'id,

27:19 That he heard Abu Hurayrah informing Sa'id ibn al-'As,

27:23 Saying:

27:25 "The Messenger of Allah (peace and blessings of Allah be upon him) sent

27:28 Aban on a military detachment from Medina toward Najd."

27:32 Abu Hurayrah said:

27:34 "Aban and his companions came to the Prophet (peace and blessings of Allah be upon him)

27:38 At Khaybar after he had conquered it,

27:41 And their horses' reins were made of palm fibers."

27:44 Abu Hurayrah said:

27:46 "I said, 'O Messenger of Allah, do not assign a share of the spoils to them.'"

27:50 In one narration:

27:51 "'This is the killer of Ibn Qawqal!'"

27:54 Aban said, "Are you saying this to me, O Wabar?

27:58 You who descended from the top of Ra's Dahn!"

28:00 In one narration:

28:03 "He reproaches me for killing a Muslim man whom Allah honored at my hands,

28:08 And did not humiliate me at his hands!"

28:11 The Prophet (peace be upon him) said:

28:14 "O Aban, sit down."

28:17 And he did not assign a share of the spoils to them.

28:19 Commentary on the hadith:

28:21 A military detachment (*sariyyah*) is a unit of the army.

28:25 "Toward" means in the direction of.

28:28 Najd is the elevated land extending from Tihamah to the land of Iraq.

28:32 *Huzum* is the plural of *hizam* (reins/girths).

28:35 "Made of palm fibers" refers to fibers derived from date palm trees.

28:39 Ibn Qawqal is Al-Nu'man ibn Qawqal (may Allah be pleased with him).

28:44 *Wabar* (hyrax) is a small mountain animal about the size of a cat;

28:50 He only called him that to belittle him.

28:53 "Descended" means came down.

28:56 "From Ra's Dahn"—

28:58 It is said that this is the name of a place.

29:01 "He reproaches me" means he faults me.

29:04 Benefits derived from the hadith:

29:07 It is derived from the hadith:

29:10 The permissibility of a person requesting a share of the war spoils

29:14 If he arrives before the distribution,

29:16 Even if he did not witness the battle itself.

29:18 In it is that repentance wipes away all preceding sins, including murder and other transgressions.

29:24 The hadith includes the fact

29:26 That words driven by human nature would sometimes pass between the Companions,

29:31 And we are commanded to refrain from discussing the disputes that occurred among them (may Allah be pleased with them).

29:36 In it is the general rule that war spoils belong to those who witnessed the battle,

29:40 To the exclusion of those who joined them after the spoils were secured.

مختصر صحيح البخاري | الحلقة (98) | كتاب الجهاد والسير - 2

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