Part of Sahih Al-Bukhari
· Lesson 55 of 113
Summary of Sahih Al-Bukhari | Episode (55) | Funeral Book - 7
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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 Humanistic Studies and Research
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presents
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*Abridged Sahih al-Bukhari*.
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Chapter: What Has Been Related Regarding the Grave of the Prophet (peace and blessings of Allah be upon him)
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and those of Abu Bakr and 'Umar (may Allah be pleased with them both).
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Narrative from 'A'ishah: She said to 'Abdullah ibn al-Zubayr,
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"Bury me with my female companions,
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and do not bury me with the Prophet (peace and blessings of Allah be upon him) in the house,
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for I dislike to be praised."
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Commentary on the hadith:
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"Bury me with my female companions"—
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meaning in al-Baqi'.
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"I dislike to be praised"—
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meaning so that people will not extol my virtues on account of that.
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Benefits derived from the hadith:
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In this hadith,
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there is an exposition of the virtue of the Mother of the Believers, 'A'ishah (may Allah be pleased with her),
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as well as an exposition of the virtue of humility.
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Narrative from 'Amr ibn Maymun: He said,
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"I saw 'Umar ibn al-Khattab (may Allah be pleased with him)
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in Medina a few days before he was wounded.
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He stood over Hudhayfah ibn al-Yaman
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and 'Uthman ibn Hunayf
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and said, 'How have you two acted?
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Do you fear that you have burdened the land with more than it can bear?'
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They replied,
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'We have imposed upon it a burden that it is capable of bearing;
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there is no great surplus in it.'
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He said,
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'Ensure that you have not burdened the land with more than it can bear.'
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They said,
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'No, we have not.'
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Thereupon 'Umar said,
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'If Allah keeps me safe,
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I shall surely leave the widows of the people of Iraq
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in a state where they will never need any man after me.'
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He said:
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But four days had not passed over him
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until he was struck down.
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He continued:
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I was standing with nothing between him and me
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except 'Abdullah ibn 'Abbas
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on the morning he was struck down.
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Whenever he walked between the two rows of worshippers,
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he would say,
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'Straighten your rows.'
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When he saw no gaps among them,
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he would step forward and say the takbir,
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and he would often recite Surah Yusuf, Surah al-Nahl, or the like
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in the first rak'ah,
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so that the people might gather.
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No sooner had he pronounced the takbir
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than I heard him say,
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'The dog has killed me!' or 'has bitten me!'
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when he was stabbed.
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The non-Arab slave fled with a double-bladed dagger,
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stabbing no one on his right or left without wounding him,
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until he had stabbed thirteen men,
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seven of whom died.
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When a man from among the Muslims saw that,
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he threw a hooded cloak over him.
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Realizing that he was captured, the non-Arab slave
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slit his own throat.
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'Umar grabbed the hand of 'Abd al-Rahman ibn 'Awf and pushed him forward.
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Those immediately behind 'Umar saw what I saw,
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while those in the outer corners of the mosque
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did not know what happened,
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except that they missed 'Umar's voice,
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and they were saying,
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'Glory be to Allah! Glory be to Allah!'
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So 'Abd al-Rahman led them in a brief prayer.
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When they finished,
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'Umar said, 'O Ibn 'Abbas,
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go see who killed me.'
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He searched for an hour
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and then returned and said,
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'The slave of al-Mughirah.'
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'Umar asked,
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'The craftsman?'
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Ibn 'Abbas replied, 'Yes.'
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'Umar said,
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'May Allah curse him!
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I had commanded good treatment for him.
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Praise be to Allah Who did not cause my death to be
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at the hand of a man who claims Islam!
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You and your father used to love having many non-Arab slaves in Medina.'
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Al-'Abbas had the greatest number of foreign slaves.
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Ibn 'Abbas replied,
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'If you wish, I shall do it'—
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meaning, if you wish, we shall kill them.
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'Umar said, 'You have lied!
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How could you kill them after they have spoken your language,
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prayed toward your Qiblah,
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and performed your pilgrimage?'
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Then 'Umar was carried to his house,
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and we set off with him.
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It was as though the people had never suffered a calamity before that day.
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Some were saying,
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'There is no harm; he will recover.'
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While others were saying,
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'I fear for him.'
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Date-infusion was brought to him and he drank it,
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but it came out of his belly.
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Then milk was brought to him and he drank it,
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but it came out through his wound.
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Thus they knew that he was dying.
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We went in to see him,
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and people began coming in to praise him.
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A young man came
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and said,
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'Rejoice, O Commander of the Faithful, with the glad tidings from Allah to you:
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your companionship with the Messenger of Allah (peace and blessings of Allah be upon him),
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your early priority in Islam which you well know,
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then your assumption of authority and your just rule,
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and finally martyrdom!'
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'Umar said,
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'I wish that all of that would offset my sins, leaving nothing against me nor for me.'
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When the young man turned to leave,
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his lower garment was touching the ground.
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'Umar said,
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'Bring the young man back to me.'
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He said,
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'O son of my brother,
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lift your garment,
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for it keeps your garment cleaner and is more mindful of your Lord.'
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He then said, 'O 'Abdullah ibn 'Umar,
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look at how much debt I owe.'
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They calculated it
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and found it to be eighty-six thousand dirhams or thereabouts.
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He said,
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'If the property of the family of 'Umar covers it,
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then pay it from their wealth.
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Otherwise, ask among Banu 'Adi ibn Ka'b.
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If their wealth does not cover it,
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ask among Quraysh,
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and do not go beyond them to anyone else,
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and settle this debt on my behalf.
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Go to 'A'ishah, Mother of the Believers,
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and say, "'Umar conveys his greeting of peace to you."
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Do not say "the Commander of the Faithful,"
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for today I am no longer commander over the believers.
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And say,
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"'Umar ibn al-Khattab requests permission to be buried alongside his two companions."'
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He greeted her and requested permission,
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then entered upon her
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and found her sitting and weeping.
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He said,
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''Umar ibn al-Khattab conveys his greeting of peace to you,
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and requests permission to be buried alongside his two companions.'
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She said,
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'I had wanted that place for myself,
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but today I shall certainly prefer him over myself.'
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When he returned,
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someone said, 'Here is 'Abdullah ibn 'Umar coming.'
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'Umar said,
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'Lift me up.'
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A man supported him against himself,
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and 'Umar asked,
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'What news do you have?'
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He replied,
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'That which you love, O Commander of the Faithful:
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she has granted permission.'
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'Umar said,
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'Praise be to Allah!
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Nothing was more important to me than that.
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So when I pass away,
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carry me there,
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then offer greetings of peace again,
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and say,
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"'Umar ibn al-Khattab requests permission."
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If she grants me permission, bring me in;
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but if she turns me back,
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return me to the graves of the Muslims.'
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The Mother of the Believers Hafsah arrived with other women walking with her.
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When we saw her, we stood up,
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and she entered upon him
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and wept by his side for a while.
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Then the men requested permission to enter,
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so she retreated inside behind a veil,
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and we heard her weeping from within.
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They said,
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'Make a will, O Commander of the Faithful;
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appoint a successor.'
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He said,
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'I find no one more entitled to this matter than these men,
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or this group, with whom the Messenger of Allah (peace and blessings of Allah be upon him) was pleased
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when he passed away.'
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So he named 'Ali, 'Uthman, al-Zubayr,
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Talhah, Sa'd, and 'Abd al-Rahman.
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He said,
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''Abdullah ibn 'Umar shall attend as a witness,
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but he has no share in the governance'—
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as a form of consolation to him.
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'If governance falls to Sa'd, then so be it;
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otherwise, whichever of you is appointed ruler should seek his assistance,
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for I did not remove him out of incapacity or dishonesty.'
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And he said:
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"I enjoin the caliph after me regarding the early Emigrants (*al-Muhajirun al-Awwalun*):
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that he recognize their rights,
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and preserve their honor and inviolability.
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And I enjoin him to treat the Ansar well,
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those who established the abode and faith before them:
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that he accept from the good-doers among them,
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and pardon their wrongdoers.
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And I enjoin him to treat the people of the garrison cities well,
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for they are the shield of Islam,
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the collectors of wealth,
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and the chagrin of the enemy;
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and that nothing be taken from them except their surplus, with their full consent.
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And I enjoin him to treat the Bedouins well,
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for they are the root of the Arabs
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and the backbone of Islam:
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that zakat be taken from the margins of their wealth,
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and redistributed among their poor.
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And I enjoin him regarding the covenant of Allah and the covenant of His Messenger, peace and blessings of Allah be upon him:
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that their pledge be fulfilled to them,
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that they be fought for and defended,
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and that they not be burdened beyond their capacity."
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So when he passed away,
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we carried his body out
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and set off walking.
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Abdullah ibn Umar greeted [A'ishah]
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and said:
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"Umar ibn al-Khattab requests permission to enter."
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She said:
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"Bring him in."
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So he was brought in,
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and laid to rest there beside his two companions.
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When his burial was completed,
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this small group gathered,
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and Abd al-Rahman said:
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"Delegate your authority to three among you."
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Al-Zubayr said:
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"I delegate my authority to Ali."
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Talhah said:
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"I delegate my authority to Uthman."
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And Sa'd said:
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"I delegate my authority to Abd al-Rahman ibn Awf."
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Then Abd al-Rahman said:
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"Which of you two is willing to renounce his claim to this matter,
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so that we may entrust it to him?
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And Allah and Islam be his witness,
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that he will surely consider who among them is truly the most deserving."
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Both elders [Ali and Uthman] remained silent.
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Abd al-Rahman said:
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"Will you then entrust it to me?
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I swear by Allah that I will spare no effort in selecting the most virtuous among you."
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They said: "Yes."
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So he took the hand of one of them
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and said: "You possess kinship with the Messenger of Allah, peace and blessings of Allah be upon him,
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and precedence in Islam as you well know.
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So, I adjure you by Allah:
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if I appoint you, you must surely act with justice;
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and if I appoint Uthman,
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you must surely hear and obey him."
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Then he took the other aside in private,
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and said the same to him.
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So when he took the solemn pledge from both,
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he said:
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"Raise your hand, O Uthman!"
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So he pledged allegiance to him,
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and Ali pledged allegiance to him as well,
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and the people of the house entered and swore allegiance to him.
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Commentary on the hadith:
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"How did you both manage?"
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Meaning: in the fertile land of Sawad al-Iraq,
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which you two were tasked with surveying.
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"What you cannot bear,"
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meaning: what you cannot carry.
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That was because he had sent them to levy the land tax (*kharaj*) upon it,
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as well as the poll tax (*jizyah*) upon its people.
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"There is no great excess in it,"
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meaning: no excessive burden.
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"We only imposed a light burden upon them."
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"I shall leave the widows of the people of Iraq in no need,"
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meaning he wished to ensure their self-sufficiency,
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"until he was struck,"
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meaning: until he was stabbed with the dagger.
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"Align yourselves,"
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meaning: straighten your prayer rows.
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Until, when he saw no gap in them—
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"the gap" (*al-khalal*)
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refers to an opening or space between two things—
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the non-Arab slave fled—
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referring to Abu Lu'lu'ah,
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whose name was Fayruz—
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throwing a hooded cloak over himself.
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"The hooded cloak" (*al-burnus*) is a garment whose head-cover is attached to it,
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joined as one piece.
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"He slaughtered himself,"
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meaning he committed suicide.
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So he brought him forward,
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meaning as an imam to lead the people in prayer.
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As for the side areas of the mosque,
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they did not know what had happened,
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due to their distance from the front,
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except that they missed Umar's voice;
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meaning they did not hear his recitation,
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so they kept saying:
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"Glory be to Allah" (*Subhan Allah*),
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thinking that Umar, may Allah be pleased with him, had made an oversight in his prayer.
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So he moved about for a short while—
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"he moved about" (*jala*)
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means he paced back and forth.
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"The craftsman,"
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meaning the artisan.
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"May Allah destroy him!"
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meaning: May Allah slay him and ruin him!
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"He did not cause my death,"
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meaning my killing, to be at the hands of a man of this kind
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who claims Islam,
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meaning outwardly.
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"The non-Arab slaves" (*al-uluj*):
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a *ilj* is a non-Arab disbelieving man,
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most of whom were slaves,
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meaning unfree laborers.
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"You lied,"
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and the people of the Hijaz say "you lied" where others say "you made a mistake."
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So he was carried away,
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meaning he, may Allah be pleased with him, was carried.
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So we set off with him,
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meaning we went along with him, may Allah be pleased with him.
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"No harm,"
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meaning there is no fatal danger to be feared for him from this stab wound.
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Then date-infusion (*nabidh*) was brought to him;
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the meaning—
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the meaning:
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dates that they used to soak to sweeten the water,
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without fermenting or becoming intoxicating.
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So it came out of his belly,
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meaning from his wound.
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They began praising him,
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meaning speaking well of him.
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"And precedence in Islam,"
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meaning virtue and priority in faith.
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"Then you ruled and were just,"
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meaning during your governance.
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"Then martyrdom,"
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meaning in the cause of Allah, Almighty and Glorious.
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"I wished,"
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meaning I loved or longed
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"that it be just even, neither against me nor for me,"
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meaning I would be pleased if it were an exact balance,
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such that evil is averted from me,
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with no punishment against me and no reward for me.
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So when he turned to leave,
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meaning departed,
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lo and behold, his waist-wrapper was touching the ground,
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meaning he had let his lower garment drag below the ankles.
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"Lift your garment,"
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meaning above the ankles;
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"it is cleaner for your garment,"
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so it does not get damaged,
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"and more dutiful to your Lord,"
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being further removed from arrogance, O—
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"and it sufficed him,"
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meaning it was enough.
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"To be buried alongside my two companions,"
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meaning with the Prophet, peace and blessings of Allah be upon him,
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and with Abu Bakr, may Allah be pleased with him.
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"I used to desire it for myself,"
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meaning the burial spot,
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"but I will surely give him preference,"
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meaning grant him priority or single him out,
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"over myself,"
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regarding what he requested of being buried
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near the Prophet, peace and blessings of Allah be upon him.
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"Lift me up,"
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meaning from the ground,
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as if he had been reclining,
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so he ordered them to seat him up.
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A man supported him
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against himself;
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it is said he was Ibn Abbas, may Allah be pleased with them both,
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and it is said someone else.
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"Have you granted permission,"
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meaning A'ishah, may Allah be pleased with her,
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"for you to be buried with your two companions?"
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"Anxiety over it weighed heavily upon me,"
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meaning it preoccupied my heart and mind greatly.
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"When I die,"
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meaning pass away,
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"if she grants me permission, then bring me in."
15:36
This requesting of permission after permission had already been given
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was due to the possibility that
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the consent granted during the first request
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was given during his lifetime out of shyness before him,
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and that she might retract it after his death.
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Thus Umar, may Allah be pleased with him, desired
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not to compel her in that matter.
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"So she entered upon me,"
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meaning she entered upon Umar, may Allah be pleased with him.
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"So she entered inside,"
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to them;
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That is, Hafsah (may Allah be pleased with her) entered
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through an entrance
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belonging to her family.
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"Appoint a successor..."
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That is, designate someone to succeed in leadership.
16:09
"...witnesses you."
16:11
That is, is present with you.
16:13
"Let him seek his assistance..."
16:15
Meaning, the assistance of Sa'd ibn Abi Waqqas (may Allah be pleased with him).
16:17
"I did not dismiss..."
16:19
Meaning, "I did not dismiss Sa'd
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(may Allah be pleased with him)
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out of incompetence..."
16:25
Meaning, inability to manage
16:27
financial matters.
16:29
"...the foremost Emigrants."
16:31
It is said they are those who were present at the Pledge of Ridwan,
16:33
and it is also said
16:35
those who prayed toward both Qiblahs.
16:37
"...and preserve for them their sanctity."
16:39
What is intended is
16:41
to refrain from harming them
16:43
through word and deed.
16:45
"...those who settled in the abode..."
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Meaning, the abode of Emigration (Al-Madinah).
16:49
The Ansar settled in it before the Emigrants,
16:51
and built the mosques
16:53
before the Emigration.
16:55
"...and embraced faith."
16:57
Meaning, preferred and chose faith.
16:59
"...the people of the garrison towns."
17:01
That is, the cities.
17:03
"They are the defenders of Islam..."
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That is, the helpers of Islam who defend it,
17:07
"...and the collectors of wealth..."
17:09
meaning, those who collect it,
17:11
"...and a source of rage to the enemy..."
17:13
meaning, they enrage the enemy through their large numbers
17:15
and strength.
17:17
"...except their surplus."
17:19
Meaning, except what exceeds their needs
17:21
and is surplus to their requirements.
17:23
"...the backbone of Islam..."
17:25
Meaning, those who reinforce them,
17:27
assist them,
17:29
and swell their armies
17:31
when summoned to rally.
17:33
"...the non-essential portions of their wealth."
17:35
Meaning, those items that are neither choice nor prized.
17:37
"...the covenant of Allah
17:39
and the covenant of His Messenger
17:41
(peace and blessings of Allah be upon him)."
17:43
What is meant by it here is the protected non-Muslim subjects (*ahl al-dhimmah*);
17:45
and it is also said to mean the generality of the believers.
17:47
"...and that he fight
17:49
behind them."
17:51
The Muslims defend the protected non-Muslim subjects
17:53
whenever an enemy targets them.
17:55
"...and that they not be burdened beyond
17:57
their capacity."
17:59
Meaning, with respect to the poll tax (*jizyah*).
18:01
So when he passed away—
18:03
meaning, died—
18:05
"I will not fall short regarding the best of you..."
18:07
Meaning, I will not hesitate to acknowledge the best among you,
18:09
"...and the most precedent in Islam."
18:11
Meaning, priority and virtue.
18:13
"For if I placed you in command, it was so you would deal justly."
18:15
Meaning, judge with justice.
18:17
He secluded himself with the other—
18:19
he was Uthman (may Allah be pleased with him).
18:21
He took the pledge—
18:23
meaning, the solemn covenant—regarding
18:25
what he said to them.
18:27
And the people of the house entered—
18:29
meaning, they came in to give the oath of allegiance.
18:32
Among the benefits of the hadith:
18:34
In the hadith there is a demonstration of
18:36
the virtue of Umar (may Allah be pleased with him),
18:38
his intense concern
18:40
for his subjects, and his fear
18:42
of standing before the Most Merciful.
18:44
In it is that it behoves
18:46
the ruler to oversee
18:48
and question his officials regarding that which pertains to
18:50
the affairs of his subjects.
18:52
In it is an exhortation to gentleness
18:54
and leniency in dealing with people,
18:56
and to refrain from causing hardship
18:58
to others.
19:00
In it is an exhortation to assist
19:02
those in need among the poor and widows.
19:04
In it is the command
19:06
to straighten the rows in prayer.
19:08
In it is the legitimacy of lengthening
19:10
the recitation during the Fajr prayer.
19:12
In it is the desirability of
19:14
prolonging the first unit of prayer (*rak'ah*).
19:16
In it is the desirability of shortening the prayer
19:18
due to an unforeseen circumstance arising during it.
19:20
In it is the permissibility of appointing a substitute imam
19:22
during prayer.
19:24
In the hadith there is an indication
19:26
that it is recommended for those immediately behind
19:28
the imam to be people of fiqh and knowledge.
19:30
In the hadith,
19:32
the follower in prayer says
19:34
"Glorified be Allah" (*Subhan Allah*)
19:36
if the imam makes an oversight in his prayer.
19:38
In it is the permissibility of extensive movement
19:40
and interrupting the prayer due to necessity,
19:42
such as repelling an attacker,
19:44
killing a scorpion, and the like.
19:46
In the hadith is the concern of
19:48
Umar (may Allah be pleased with him)
19:50
for the matters of religion,
19:52
greater than his concern
19:54
for his own self.
19:56
In it is the command to verify facts
19:58
in all matters.
20:00
In the hadith is an indication of the stature
20:02
of Ibn Abbas (may Allah be pleased with him and his father)
20:04
in the eyes of Umar (may Allah be pleased with him),
20:06
and his assigning grave matters to him.
20:08
In it is the permissibility of supplicating
20:10
against hypocrites and disbelievers.
20:12
In it is the desirability of praising Allah Almighty
20:14
in every state.
20:16
In the hadith is the believer's contentment
20:18
amidst affliction,
20:20
and his relief mixed with praise
20:22
that it was not at the hands of a Muslim.
20:24
The hadith demonstrates
20:26
the legitimacy of considering outcomes
20:28
and blocking the means to harm.
20:30
For this reason, Umar (may Allah be pleased with him)
20:32
used to prevent the entry of
20:34
adult non-Arab captives
20:36
into Al-Madinah.
20:38
In it is guidance showing that
20:40
Islam is tied to the public interest.
20:42
In the hadith is that
20:44
Islam protects human life.
20:46
In it is the permissibility of drinking unfermented date-steeped water (*nabidh*)
20:48
that has not become potent
20:50
or intoxicating.
20:52
They used to steep dates at night
20:54
and drink the liquid during the day;
20:56
if several days passed,
20:58
they poured it out for fear of intoxication.
21:00
In it is the legitimacy of
21:02
accepting the medical counsel of trustworthy
21:04
physicians.
21:06
In the hadith, the testimony
21:08
of a dying person is admissible.
21:10
In it is that if a Muslim is murdered
21:12
intentionally, forgiveness may still be hoped
21:14
for him.
21:17
In it is guiding a person on their deathbed to bequest
21:19
the settlement of their debts,
21:21
and specifying debts in detail.
21:23
In it is the permissibility of
21:25
wishing to leave this worldly life
21:27
breaking even,
21:29
such that one is neither held to account for what was earned
21:31
nor for what was committed.
21:33
In it is the obligation of enjoining good
21:35
and forbidding evil under all circumstances,
21:37
even if the command occurs during terminal illness.
21:39
In the hadith is
21:41
the prohibition against letting one's garment hang below the ankles (*isbal*).
21:43
In it is that the wisdom
21:45
behind avoiding *isbal*
21:47
is keeping the garment clean from dirt
21:49
and wear,
21:51
as well as safeguarding the heart from pride and disease.
21:53
In it is the permissibility of a ruler resigning
21:55
himself from office.
21:57
In the hadith,
21:59
terminal illness is a valid ground
22:01
for stepping down from leadership.
22:03
In it is a demonstration of the humility of Umar
22:05
(may Allah be pleased with him).
22:07
In it is guidance toward ensuring burial
22:09
near righteous people.
22:11
In it is a demonstration of the depth of
22:13
Umar's love (may Allah be pleased with him)
22:15
for the Prophet (peace and blessings of Allah be upon him),
22:17
to the extent that he wished
22:19
to be buried by his side.
22:21
In it is a demonstration of the depth of
22:23
Umar's love (may Allah be pleased with him)
22:25
for Abu Bakr (may Allah be pleased with him),
22:27
as he wished to be buried beside him.
22:29
In the hadith is
22:31
recognition by the Mothers of the Believers
22:33
(may Allah be pleased with them)
22:35
of the virtue of Umar (may Allah be pleased with him)
22:37
and his high standing.
22:39
It also shows the obligation to seek permission
22:41
from the rightful owner
22:43
before occupying what belongs to them.
22:45
The hadith also indicates that
22:47
'A'ishah (may Allah be pleased with her)
22:49
owned the house in which
22:51
the Prophet (peace and blessings of Allah be upon him)
22:53
and Abu Bakr were buried.
22:55
It also demonstrates the permissibility of weeping
22:57
over the deceased,
22:59
provided there is no wailing or lamentation.
23:01
It also shows that the ruler has the right
23:03
to dismiss governors without any suspicion of wrongdoing.
23:05
The hadith also contains a counsel
23:07
concerning workers and governors.
23:09
And the hadith indicates
23:11
the obligation to dismiss governors
23:13
whenever they are incapable of performing
23:15
their duties,
23:17
as well as the obligation to dismiss governors
23:19
if their betrayal
23:21
of their office is proven,
23:23
such as by consuming wealth unlawfully.
23:25
It also shows that the caliph has the authority
23:27
to appoint a consultative council (shura),
23:29
just as 'Umar did.
23:31
It also demonstrates the legitimacy of concern
23:33
and of preoccupying the heart and mind
23:35
with weighty affairs of state.
23:37
The hadith also demonstrates
23:39
the discerning wisdom of 'Umar,
23:41
as he did not include his son 'Abdullah
23:43
Ibn 'Umar
23:45
among the members of the consultative council,
23:47
out of concern for his welfare.
23:49
The hadith also clarifies the virtue of the Hijrah
23:51
and the virtue of the early Emigrants (Muhajirun).
23:53
It also illustrates
23:55
the lofty status of the Ansar,
23:57
into whose hearts faith entered
23:59
before the Hijrah.
24:01
It also urges pardoning
24:03
the doer of good when there issues
24:05
from him a slip or mistake.
24:07
The hadith also contains an exhortation
24:09
concerning non-Muslim subjects (Ahl al-Dhimmah) and showing excellence
24:11
in dealing with them
24:13
and fulfilling their covenant.
24:15
It also implies not burdening non-Muslim subjects
24:17
and workers beyond
24:19
their capacity.
24:21
It also affirms that non-Muslim subjects
24:23
have the right to be defended,
24:25
and that their rights must not be infringed upon.
24:27
The hadith also contains a counsel
24:29
concerning both city-dwellers and bedouins,
24:31
for each possesses their own virtue and standing.
24:33
It also shows that 'Umar
24:35
encompassed in his counsel
24:37
all categories of people,
24:39
for people are either Muslim
24:41
or non-Muslim:
24:43
the non-Muslim is either at war (harbi),
24:45
who is not commended,
24:47
or a protected subject (dhimmi),
24:49
whom he explicitly mentioned;
24:51
while the Muslim is either an Emigrant
24:53
or otherwise;
24:55
and all of them are either bedouins
24:57
or settled city-dwellers,
24:59
and he addressed them all.
25:01
It also illustrates the goodwill of 'A'ishah
25:03
toward 'Umar,
25:05
may Allah be pleased with them,
25:07
as she favored him over herself.
25:09
It also encourages altruism (ithar),
25:11
for it is a noble character trait
25:13
commanded by the Wise Lawgiver,
25:15
and the best to ever practice it were the Companions,
25:17
may Allah be pleased with them.
25:19
It also shows the permissibility of delegation
25:21
in consultation.
25:23
The hadith also indicates that consultation in public affairs
25:25
is a momentous trust.
25:27
It also demonstrates that precedence belongs to the foremost.
25:29
The hadith also shows that
25:31
the caliphate of 'Uthman
25:33
was established through mutual consultation.
25:35
Chapter: What is forbidden
25:39
regarding reviling the dead.
25:42
On the authority of 'A'ishah:
25:44
she said
25:46
that the Prophet (peace be upon him) said:
25:48
"Do not revile the dead,
25:50
for they have already
25:52
arrived at what they sent forth."
25:54
Commentary
25:56
on the hadith:
25:59
"Do not revile the dead,"
26:01
meaning: do not curse them or mention them
26:03
with evil.
26:05
"They have already arrived at what they sent forth,"
26:07
meaning: they have reached the recompense of their deeds.
26:09
Some benefits
26:11
derived from the hadith:
26:14
It is derived from the hadith
26:16
that reviling the dead functions in the same manner
26:18
as backbiting.
26:20
The hadith also indicates that insulting and reviling
26:22
are contrary to the character of a Muslim.
26:24
Chapter: Mentioning the wicked among the dead.
26:27
On the authority of Ibn 'Abbas
26:30
(may Allah be pleased with him and his father),
26:32
who said:
26:34
"When there was revealed:
26:36
'And warn your nearest kinsfolk'—
26:38
and in a narration:
26:40
'and your sincere clan among them'—
26:42
the Prophet (peace be upon him) climbed
26:44
Mount al-Safa."
26:46
In one narration:
26:48
"and cried out:
26:50
'O disaster of the morning!'
26:52
Then he began calling out:
26:54
'O Banu Fihr!
26:56
O Banu 'Adi!'—
26:58
addressing the clans of Quraysh—
27:00
until they gathered together.
27:02
If any man was unable to come out himself,
27:04
he sent a messenger
27:06
to see what it was.
27:08
Abu Lahab and Quraysh arrived,
27:10
so he said:
27:12
'Tell me: if I were to inform you
27:14
that there are cavalry in the valley
27:16
intending to raid you,
27:18
—and in one narration:
27:20
'Tell me: if I were to tell you
27:22
that the enemy is coming to attack you by morning
27:24
or by evening—
27:27
would you believe me?'
27:29
They replied, 'Yes;
27:31
we have never experienced from you
27:33
anything but truthfulness.'
27:35
He said, 'Then indeed, I am a warner to you
27:37
“Say (unto them, O Muhammad): I exhort you unto one thing only: that ye awake, for Allah's sake, by twos and singly, and then reflect: There is no madness in your comrade. He is naught else than a warner unto you in face of a terrific doom.” (34:46)
27:39
of a severe punishment.'
27:41
Abu Lahab said:
27:43
'Perish you for the rest of the day!
27:45
Is it for this that you have gathered us?'
27:47
Thereupon there was revealed:
27:49
'Perish the hands of Abu Lahab, and perish he!
27:51
His wealth will not avail him,
27:53
nor all that he gained.'"
27:55
Commentary
27:57
on the hadith:
28:00
"And warn your kinsfolk,
28:02
the nearest,"
28:04
meaning: those who are closest to you among people,
28:06
and most deserving of your benevolence,
28:08
both religious and worldly.
28:10
"O Banu Fihr"
28:12
is one of the clans of Quraysh.
28:14
"O Banu 'Adi"
28:16
is the clan of 'Umar Ibn al-Khattab.
28:18
"Tell me,"
28:20
that is: inform me.
28:22
"We have never experienced from you anything but truthfulness,"
28:24
meaning: we have never known
28:26
of you anything except honesty.
28:28
"Perish the hands of Abu Lahab,
28:30
and perish he,"
28:32
meaning: may his hands be ruined and made wretched,
28:34
so that he gains no profit.
28:37
“His wealth and gains will not exempt him.” (111:2)
28:39
"His wealth," that is: which he possessed and which caused him to transgress,
28:41
"nor all that he gained,"
28:43
meaning: nor whatever he earned,
28:45
for none of it will avert from him anything
28:47
of the punishment of Allah when it befalls him.
28:49
Some benefits derived from the hadith:
28:54
Among the legal points of fiqh in the hadith
28:56
is the Messenger of Allah reaching
28:58
the utmost degree in conveying the message.
29:00
It also reflects the wisdom of
29:02
beginning that endeavor
29:04
with the nearest kinsfolk,
29:06
because they are the ones who know best
29:08
a person's inner realities and private affairs,
29:10
and they are the most observant
29:12
of his hidden states;
29:14
thus he cannot enjoin upon
29:16
the closest members of his family
29:18
anything contrary to what he commands others,
29:20
and he then conveys it to the rest of mankind afterward.
29:22
It also shows the legitimacy of
29:24
tracing each tribe
29:26
to its forebears.
29:28
And the hadith shows that
29:30
The Quraysh knew the Prophet, peace and blessings of Allah be upon him,
29:32
as the Truthful and the Trustworthy.
29:34
This contains a clarification
29:36
that the Prophet, peace be upon him,
29:38
is a warner to his people
29:40
and to all of mankind.
29:42
The hadith also indicates
29:44
that lineage will not save one from the Fire of Hell.
29:46
It further establishes that whoever is held back
29:48
by his deeds will not be hastened forward by his lineage.
29:50
It also clarifies that
29:52
lineage to the Prophetic household (Ahl al-Bayt)
29:54
is of no benefit without faith.