Part of Sahih Al-Bukhari
· Lesson 9 of 113
Summary of Sahih Al-Bukhari | Episode (9) | Book of Science -3
0:000:00
Transcript
Machine translation — may contain errors
0:00
In the name of Allah, the Most Gracious, the Most Merciful.
0:03
Ifadah Center
0:06
for Humanities Studies and Research
0:09
presents:
0:12
Abridged Sahih al-Bukhari.
0:16
Chapter: The Virtue of One Who Learns and Teaches.
0:21
On the authority of Abu Musa,
0:23
from the Prophet (peace and blessings of Allah be upon him), who said:
0:28
"The example of the guidance and knowledge with which Allah has sent me
0:32
is like abundant rain falling upon the earth.
0:36
Part of it was fertile soil that absorbed the water
0:40
and produced abundant vegetation and grass.
0:44
Another part was hard ground that retained the water,
0:48
so Allah benefited the people with it;
0:51
they drank, gave their animals to drink, and cultivated crops.
0:55
And another portion of the rain fell upon a different land,
0:58
which was merely smooth, barren plains;
1:01
it neither retained water nor grew vegetation.
1:05
That is the example of one who gains understanding in the religion of Allah,
1:09
benefiting from what Allah has sent me with,
1:12
so he learns and teaches;
1:14
and the example of one who does not pay any heed to it
1:18
and does not accept the guidance of Allah with which I have been sent."
1:23
Commentary on the hadith:
1:27
"Al-Ghayth" means rain.
1:30
"Naqiyyah" (fertile) means pure and wholesome.
1:33
"Al-Kala'" applies to both fresh and dry vegetation.
1:37
"Ajadib":
1:39
"Ajadib" are the hard grounds that retain water.
1:43
"Saqaw" means they drew water to drink.
1:47
"Another portion" refers to another tract of land.
1:52
"Qi'an":
1:53
These are the flat, smooth plains
1:56
that have no vegetation.
1:59
"That is the example...":
2:01
Meaning, this parable encompasses the varying ranks of jurists and seekers of understanding,
2:06
of which two categories are praised.
2:11
Benefits derived from the hadith:
2:15
First: The virtue of one who gains deep personal understanding,
2:18
whose heart is pure from doubts,
2:21
so he comprehends what he carries and teaches it to the people.
2:26
Second:
2:27
One who preserves knowledge and conveys it to the people
2:30
is in a commendable state,
2:32
even if he is not among the scholars of deep fiqh.
2:35
Third:
2:37
The censure of one who hears knowledge but neither memorizes nor comprehends it,
2:41
thus neither benefiting himself nor benefiting others.
2:44
Chapter: The Removal of Knowledge and the Emergence of Ignorance.
2:51
On the authority of Anas (may Allah be pleased with him), who said:
2:55
"I shall indeed narrate to you a hadith that I heard from the Messenger of Allah (peace be upon him),
3:02
which no one else will narrate to you after me.
3:06
I heard the Messenger of Allah (peace be upon him) saying:
3:11
'Among the signs of the Hour are:
3:13
that knowledge will be taken away,
3:15
ignorance will become widespread,
3:17
fornication and adultery will become rampant,
3:19
the drinking of wine will be widespread,
3:21
men will decrease in number,
3:23
and women will increase in number,
3:25
until for fifty women there will be only one guardian.'"
3:30
Commentary on the hadith:
3:35
"Chapter: The Removal of Knowledge and the Emergence of Ignorance":
3:38
Meaning, among the signs of the Hour,
3:43
which are the portents of the Day of Resurrection.
3:46
"Knowledge will be taken away":
3:48
Meaning, knowledge will be seized and dwindle through the death of scholars.
3:52
"Ignorance will become widespread":
3:54
Meaning, it will proliferate and prevail.
3:56
"Men will decrease in number":
3:59
The scarcity of men will be due to frequent wars and killing.
4:03
"Al-Qayyim" (the guardian):
4:05
Namely, the one who manages the affairs and welfare of others.
4:08
Benefits derived from the hadith:
4:12
First:
4:14
The five mentioned matters
4:16
signal the disruption of the five universal necessities:
4:19
religion, intellect,
4:21
lineage, life, and wealth.
4:23
Chapter: The Virtue of Knowledge.
4:27
On the authority of Ibn Umar, who said:
4:30
I heard the Messenger of Allah (peace and blessings of Allah be upon him)
4:34
saying:
4:36
"While I was asleep,
4:38
a cup of milk was brought to me,
4:40
and I drank from it
4:42
until I could see freshness flowing out of my fingernails.
4:46
Then I gave my leftover to Umar Ibn al-Khattab."
4:50
They asked:
4:52
"How did you interpret it, O Messenger of Allah?"
4:55
He replied:
4:56
"Knowledge."
4:59
Commentary on the hadith:
5:01
"Bi-qadah" (a cup):
5:03
Referring to the well-known vessel,
5:05
holding an amount sufficient to quench the thirst of two or three men.
5:08
"I gave my leftover":
5:11
Meaning, what remained of the milk in the cup.
5:14
"How did you interpret it?":
5:16
"Al-Ta'wil"
5:18
signifies the interpretation of dreams.
5:20
Benefits derived from the hadith:
5:23
It is deduced from the hadith:
5:25
Interpreting milk as knowledge,
5:27
due to both sharing an abundance of benefit;
5:30
illustrating the virtue of seeking knowledge;
5:33
and highlighting the virtue of Umar (may Allah be pleased with him).
5:36
Chapter: Issuing Legal Verdicts (Fatwas)
5:40
While Standing upon a Riding Animal or the Like.
5:43
On the authority of Abdullah Ibn Amr Ibn al-As:
5:47
The Messenger of Allah (peace and blessings of Allah be upon him)
5:51
stopped at Mina during the Farewell Pilgrimage
5:54
for the people to ask him questions.
5:56
A man came to him and said:
5:59
"Without realizing, I shaved my head before offering the sacrifice."
6:03
He replied: "Sacrifice now, and there is no blame."
6:06
Another came and said:
6:09
"Without realizing, I offered the sacrifice before stoning the pillar."
6:13
He said: "Stone now, and there is no blame."
6:16
The Prophet (peace and blessings of Allah be upon him) was not asked
6:20
about anything performed before or after its usual sequence
6:22
except that he said:
6:24
"Do it, and there is no blame."
6:26
Commentary on the hadith:
6:30
"Al-Futya":
6:32
It is the legal ruling or answer given regarding an incident.
6:34
"Without realizing" means I did not pay attention.
6:37
"I shaved my head", meaning on the Day of Sacrifice.
6:40
"And there is no blame":
6:42
"Al-Haraj" here denotes sin,
6:44
meaning there is no sin upon you for what you did.
6:47
"Before stoning", meaning Jamrat al-Aqabah.
6:51
"Performed before or after its usual sequence":
6:53
That is, among the rites performed on the Day of Sacrifice.
6:56
Except that he said:
6:59
"Do it, and there is no blame,"
7:01
because the pilgrim did not omit the essential rites themselves,
7:04
but merely altered their sequence.
7:09
Chapter: One Who Answers a Question for a Fatwa by Gesturing with the Hand and Head.
7:14
On the authority of Ibn Abbas (may Allah be pleased with them both), who said:
7:18
A man said to the Prophet (peace and blessings of Allah be upon him):
7:22
"I performed Tawaf al-Ziyarah before stoning."
7:25
He replied: "There is no blame."
7:27
Another said: "I shaved my head before offering the sacrifice."
7:31
In one narration, he gestured with his hand
7:34
and said: "There is no blame."
7:38
Another said: "I offered the sacrifice before stoning."
7:41
He said: "There is no blame."
7:44
In another narration: "I stoned the pillar after evening had set in."
7:48
He replied: "There is no blame."
7:51
Commentary on the hadith:
7:55
"Zurti" means I performed Tawaf al-Ziyarah,
7:58
which is Tawaf al-Ifadah.
8:01
"He gestured with his hand":
8:03
Meaning, he signaled with his hand in an understandable manner.
8:06
"I offered the sacrifice before stoning":
8:10
That is, slaughtering on the Day of Sacrifice
8:12
prior to stoning Jamrat al-Aqabah.
8:15
Benefits derived from the hadith:
8:19
It is derived from the preceding two hadiths:
8:22
The permissibility of asking a scholar,
8:24
even if he is occupied with another matter;
8:27
referring unprecedented issues back to the scholars;
8:30
and that the prescribed duties on the Day of Sacrifice
8:33
are four:
8:34
stoning Jamrat al-Aqabah,
8:36
then offering the sacrifice,
8:37
then shaving or trimming the hair,
8:39
then performing Tawaf al-Ifadah;
8:41
but if one alters this sequence,
8:43
it remains valid and nothing is incumbent upon him.
8:48
On the authority of Abu Hurayrah,
8:50
that the Messenger of Allah (peace and blessings of Allah be upon him)
8:53
said:
8:54
"The Hour will not be established until two great groups fight one another,
8:59
resulting in a massive slaughter between them,
9:03
while their religious claim is one and the same;
9:05
and until impostors and liars are sent forth,
9:09
nearly thirty in number,
9:11
each of them claiming to be a messenger of Allah;
9:15
and until knowledge is taken away;
9:17
— in a narration:
9:19
and ignorance becomes widespread —
9:21
and earthquakes increase;
9:24
time passes rapidly;
9:26
— in a narration:
9:28
good deeds decrease;
9:30
greed is cast into people's hearts;
9:32
tribulations appear;
9:34
and Haraj increases,
9:36
which is killing;
9:38
and until wealth abounds among you
9:40
and overflows,
9:42
to the extent that the wealthy person will worry about who will accept his charity;
9:46
and he will offer it,
9:48
but the one to whom it is offered will say:
9:51
'I have no need for it';
9:53
and until people compete in constructing lofty buildings;
9:57
and until a man passes by another man's grave
10:00
and says,
10:02
"Would that I were in his place!"
10:04
and until the sun rises
10:06
from the west.
10:08
When it rises and the people see it,
10:10
they will all believe;
10:13
but that is when no soul will benefit [from its faith].
10:16
“Wait they, indeed, for nothing less than that the angels should come unto them, or thy Lord should come, or there should come one of the portents from thy Lord? In the day when one of the portents from thy Lord cometh, its belief availeth naught a soul which theretofore believed not, nor in its belief earned good (by works). Say: Wait ye! Lo! We (too) are waiting.” (6:158)
10:20
“Wait they, indeed, for nothing less than that the angels should come unto them, or thy Lord should come, or there should come one of the portents from thy Lord? In the day when one of the portents from thy Lord cometh, its belief availeth naught a soul which theretofore believed not, nor in its belief earned good (by works). Say: Wait ye! Lo! We (too) are waiting.” (6:158)
10:24
The Hour will surely come
10:26
while two men have spread out a garment between them,
10:30
yet they will neither conclude the sale nor fold it up.
10:34
The Hour will surely come
10:36
when a man has turned away
10:38
with the milk of his milch camel,
10:40
yet he will not drink it.
10:42
The Hour will surely come
10:44
while a man is plastering his water basin,
10:46
yet he will not water [his livestock] from it.
10:48
And the Hour will surely come
10:50
while a man has raised a morsel to his mouth,
10:53
yet he will not taste it.
10:55
Commentary on the Hadith:
10:59
"Two parties":
11:02
meaning two groups
11:04
between whom there will be a tremendous slaughter;
11:06
that is, they will fight one another in a great battle.
11:10
"Their claim is one":
11:12
meaning both profess Islam,
11:14
and each of them interprets
11:17
that they are on the side of truth.
11:19
"Impostors (Dajjals)":
11:20
meaning great liars
11:22
who mix truth with falsehood.
11:25
"Knowledge will be taken away":
11:27
what is meant is
11:28
that knowledge will be lifted through the death of the scholars.
11:31
"Time will pass quickly":
11:33
meaning the approach of the Day of Resurrection,
11:35
and other interpretations have also been given.
11:37
"Turmoils will appear":
11:39
meaning tribulations will multiply and spread widely.
11:42
"Wealth will become abundant among you and overflow":
11:45
meaning it will increase so much that it flows like a valley.
11:49
"Worries":
11:50
meaning it grieves him and causes him concern.
11:53
"I have no need of it":
11:55
meaning I do not require it.
11:57
"Until people compete in constructing tall buildings":
12:01
what is meant is
12:03
that those who were once in need and destitution
12:05
will have worldly riches expanded for them,
12:07
until they boastfully compete in high-rise construction.
12:10
"Two men spread out a garment between them,
12:13
yet they will neither conclude the sale
12:15
nor fold it up":
12:17
this is a report from him (peace and blessings of Allah be upon him)
12:20
regarding how suddenly the Hour will overtake people,
12:22
such that no one will even complete what he has started,
12:25
including unfolding a garment
12:26
without being able to fold it back.
12:28
"His milch camel (*laqḥah*)":
12:29
*al-laqḥah*
12:30
is a female camel that has recently given birth,
12:34
and what is meant here
12:35
is a productive milch camel.
12:37
"Plastering his basin":
12:39
meaning coating it with clay and repairing it.
12:42
"His morsel (*uklah*)":
12:43
meaning his bite of food.
12:46
Key Lessons from the Hadith:
12:48
This hadith is among the signs of Prophethood.
12:52
Everything mentioned in it concerning the portents of the Hour
12:55
is absolute truth
12:56
and will certainly come to pass.
12:58
It is also derived from the hadith
13:00
that the Hour will overtake people all of a sudden;
13:03
it will come upon them while they are engaged in their daily affairs,
13:06
giving them no respite to complete them.
13:09
Furthermore, when a person becomes certain of the arrival of the Resurrection
13:12
through the rising of the sun from the west
13:14
and then professes belief,
13:15
his faith will not be a belief in the unseen,
13:18
and therefore it will not be accepted from him.
13:20
The hadith also points to three stages
13:23
regarding wealth:
13:25
The first
13:27
is mere abundance of wealth,
13:29
and that occurred during the era of the Companions.
13:32
The second
13:33
is the indication of its great abundance
13:35
along with everyone becoming self-sufficient
13:37
without needing to take anyone else's money,
13:39
and that was toward the end of the era of the Companions.
13:43
And the third stage
13:45
points to its overflowing and the realization of total sufficiency,
13:49
such that a wealthy person will find no one to accept his charity,
13:53
and this will take place in the time of 'Isa (peace be upon him).
13:57
On the authority of Asma' bint Abi Bakr as-Siddiq, who said:
14:04
I entered upon 'A'ishah (may Allah be pleased with her)
14:07
while the people were praying.
14:09
I said,
14:10
"What is the matter with the people?"
14:13
So she gestured with her head toward the sky.
14:16
In another narration:
14:17
She was standing in prayer,
14:20
so I said,
14:21
"What is wrong with the people?"
14:23
She gestured with her hand toward the sky
14:26
and said,
14:27
"Glory be to Allah (*SubhanAllah*)!"
14:29
I said,
14:30
"Is it a sign?"
14:31
She nodded her head,
14:33
meaning: Yes.
14:35
She said:
14:36
The Messenger of Allah (peace and blessings of Allah be upon him) prolonged the prayer exceedingly,
14:41
until dizziness overcame me.
14:43
Beside me was a waterskin containing water,
14:47
so I opened it
14:49
and began pouring water over my head.
14:52
The Messenger of Allah finished the prayer
14:56
just as the sun reappeared.
14:58
He then delivered a sermon to the people,
15:00
praised Allah as He deserves to be praised,
15:03
and said,
15:05
"To proceed:"
15:07
She said:
15:08
Some women from the Ansar began chattering,
15:11
so I turned toward them to quiet them down,
15:15
and then asked 'A'ishah,
15:17
"What did he say?"
15:19
She replied:
15:20
He said,
15:21
"There is nothing I had not yet been shown
15:24
except that I have seen it in this place of mine,
15:28
even Paradise and the Fire.
15:31
And it has been revealed to me
15:33
that you will be tested in your graves
15:36
with a trial similar to, or nearly like, the trial of the False Messiah (al-Masih ad-Dajjal).
15:41
One of you will be brought and asked,
15:44
'What do you know about this man?'
15:47
As for the believer
15:48
— or he said:
15:50
the person of firm conviction —
15:51
he will say,
15:53
'He is the Messenger of Allah;
15:55
he is Muhammad (peace be upon him).
15:58
He brought us clear proofs and guidance,
16:01
so we believed, responded,
16:04
followed, and affirmed the truth.'
16:07
It will then be said to him,
16:08
'Sleep soundly and righteously;
16:10
we already knew that you were a believer in him.'
16:14
But as for the hypocrite
16:17
— or he said:
16:18
the doubter —
16:20
it will be said to him,
16:22
'What do you know about this man?'
16:24
And he will say,
16:26
'I do not know;
16:27
I heard the people saying something, so I said it too.'"
16:32
Commentary on the Hadith:
16:34
"What is the matter with the people?":
16:37
meaning why are they standing in such fearful alarm?
16:40
"A sign?":
16:41
meaning a portent,
16:43
which was the solar eclipse.
16:45
"Until dizziness overcame me":
16:48
meaning a state of fainting began to come over me
16:51
due to the long standing and the intense heat.
16:54
"The sun reappeared":
16:56
meaning the eclipse cleared.
16:58
"Chattering (*laghat*)":
17:00
*al-laghat*
17:01
refers to confused, indistinct voices that cannot be understood.
17:04
"I turned toward them":
17:06
meaning I turned my face and directed my attention to them.
17:09
"You will be tested":
17:11
meaning you will be put to trial and examined.
17:13
"The trial of the False Messiah":
17:16
the Dajjal is the messiah of misguidance.
17:19
"One of you will be brought":
17:22
meaning in the grave.
17:24
"And it will be said to him:
17:25
'What do you know about this man?'":
17:27
The two angels will say this phrasing
17:30
rather than saying "the Messenger of Allah"
17:32
[or mentioning his title],
17:34
as an examination and to present an unfamiliar test,
17:36
so that the person is not prompted with the answer by them.
17:39
"He brought us clear proofs":
17:41
meaning the miracles establishing his prophethood.
17:45
"And guidance":
17:46
meaning the direction leading to the desired objective
17:49
and guidance to the clear path of truth.
17:53
"And we responded":
17:54
meaning we recognized and complied;
17:57
thus, responding pertains to knowledge,
17:59
and following him in practical action.
18:01
"Sleep soundly and righteously,"
18:03
meaning: you have nothing to fear
18:05
regarding the terrors threatening the disbelievers,
18:07
such as being exposed to the Fire
18:09
or other torments of the grave.
18:12
"The doubter,"
18:13
that is, the one who was skeptical.
18:16
Benefits derived from the hadith:
18:20
From this hadith it is deduced
18:22
that speaking during prayer is prohibited,
18:24
whereas gesturing and slight movement during it are permissible;
18:28
that light faintness or momentary dizziness
18:30
does not invalidate ritual purity;
18:32
and that a worshiper's reflection
18:34
and looking ahead toward his qiblah
18:36
while in prayer is permissible.
18:38
The hadith also contains evidence for prolonging the standing
18:41
in the solar eclipse prayer,
18:43
and that Paradise and the Fire
18:45
are already created at present,
18:47
which is the doctrine of Ahl al-Sunnah.
18:49
The hadith further provides evidence
18:51
affirming the torment of the grave,
18:53
as well as the questioning by the two angels in the grave.
18:57
It is also deduced from the hadith
18:59
that whoever harbors doubt regarding believing the Prophet (peace and blessings of Allah be upon him),
19:04
or doubts the authenticity of his message,
19:07
his faith is not valid.
19:09
The hadith also contains a censure of blind imitation (taqlid),
19:12
indicating that the blind follower does not truly deserve the designation of complete knowledge.
19:17
Chapter: Traveling to Resolve a Newly Arisen Issue and Teaching One's Family.
19:24
On the authority of 'Uqbah ibn al-Harith (may Allah be pleased with him):
19:28
He married a daughter of Abu Ihab ibn 'Aziz,
19:32
whereupon a woman came and said,
19:35
"I have breastfed both 'Uqbah and the woman he married."
19:39
'Uqbah said to her,
19:41
"I did not know that you breastfed me,
19:44
nor did you ever inform me."
19:46
So he sent a message to the family of Abu Ihab to ask them,
19:50
and they replied,
19:52
"We do not know that she breastfed our companion."
19:56
He then rode out to the Prophet (peace be upon him) in Medina
20:00
and asked him,
20:02
to which the Messenger of Allah (peace be upon him) said:
20:06
"How can you remain with her when it has been said?"
20:08
So he separated from her,
20:10
and she subsequently married another husband.
20:14
Commentary on the hadith:
20:17
"Chapter: Traveling to Resolve a Newly Arisen Issue."
20:20
"Traveling" (al-rihlah) means undertaking a journey out of necessity,
20:24
and "a newly arisen issue" (al-nazilah) refers to an incident that has occurred
20:28
and requires a clarification of its legal ruling in Islamic law.
20:32
"He married a daughter of Abu Ihab"—
20:35
her name was Ghaniyyah.
20:38
Benefits derived from the hadith:
20:42
It is derived from the hadith
20:44
that whoever accepts the testimony of a single wet nurse
20:47
adheres to the literal wording of the hadith,
20:50
while whoever rejects it construes the Prophet's instruction as scrupulous piety rather than strict prohibition.
20:54
It is also derived from the hadith
20:57
that one is guided to travel in pursuit of sacred knowledge,
21:00
along with an illustration of the Companions' eagerness for knowledge,
21:03
their preference for whatever brings them closer to Allah Almighty,
21:07
and their desire to increase in obedience to Him,
21:09
for they sought to be nurtured in knowledge solely to act upon it;
21:14
thus Allah Almighty bore witness to them
21:17
that they are the best nation produced for mankind.
21:21
It is also deduced
21:23
that a person is duty-bound
21:25
to avoid positions of suspicion,
21:27
even if his record is entirely unblemished and he is innocent of blame,
21:31
and that one must exercise utmost precaution in matters of marriage
21:34
and refer to the scholars regarding newly arisen issues,
21:37
even if their homelands are far away.