Part of Sahih Al-Bukhari
· Lesson 104 of 113
مختصر صحيح البخاري | الحلقة (104) | كتاب الجهاد والسير - 8
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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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Ifadah Center
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For Humanistic Studies and Research
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Presents
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Summary of Sahih al-Bukhari.
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Chapter: Killing the Sleeping Polytheist.
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Narrated al-Bara' ibn 'Azib:
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The Messenger of Allah (peace and blessings of Allah be upon him) sent a group of men from the Ansar to Abu Rafi', the Jew.
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A group of men from the Ansar,
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And he appointed 'Abdullah ibn 'Atik as their leader.
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Abu Rafi' used to harm the Messenger of Allah (peace be upon him) and incite others against him,
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And he lived in a fortress of his in the land of Hijaz.
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When they approached it, the sun had set,
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And the people were returning home with their livestock.
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'Abdullah said to his companions:
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"Stay where you are,
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For I am going and will act gently with the gatekeeper,
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So that I might manage to enter."
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So he went forward until he approached the gate,
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Then he covered himself with his garment as if he were relieving himself.
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The people had already entered,
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So the gatekeeper called out to him:
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"O servant of Allah,
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If you wish to enter, then enter,
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For I want to lock the gate."
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"So I entered and hid myself.
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When the people entered, he locked the gate
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And hung the keys on a peg."
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He said:
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"I went over to the keys, took them,
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And opened the door.
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Abu Rafi' used to spend his evenings staying up late talking,
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In an upper chamber of his.
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So when those who stayed up with him departed,
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I climbed up to him.
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Whenever I opened a door,
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I locked it behind me from the inside,
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Saying to myself, 'If the people discover me,
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They will not reach me until I have killed him.'
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So I reached him,
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And he was in a dark room among his family.
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I did not know where he was in the house,
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So I called out,
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'O Abu Rafi'!'
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He said, 'Who is that?'
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So I made for the voice
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And struck him a blow with the sword while I was flustered,
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But I did not accomplish anything.
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He screamed,
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So I left the room,
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And waited a short distance away.
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Then I went back in to him and said,
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'What is this noise, O Abu Rafi'?'
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He said,
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'Woe to your mother!
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A man in the house just struck me with a sword!'
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He said:
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'So I struck him a severe blow that wounded him deeply, but I did not kill him.
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Then I pressed the point of the sword into his belly,
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Until it came out through his back,
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And I knew that I had killed him.
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So I began opening the doors one by one,
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Until I reached a staircase of his.
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I put my foot down thinking I had reached the ground,
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But I fell on a moonlit night,
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And my leg was broken.
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So I wrapped it with a turban,
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Then I went on until I sat at the gate,
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Saying,
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"I will not leave tonight until I know whether I have killed him."
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When the rooster crowed,
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The announcer of death stood on the wall
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And called out,
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"I announce the death of Abu Rafi', the merchant of the people of Hijaz!"
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So I went to my companions and said,
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"Escape!
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For Allah has killed Abu Rafi'!"
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Then I came to the Prophet (peace and blessings of Allah be upon him)
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And told him the story.
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He said:
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"Stretch out your leg."
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So I stretched out my leg, and he wiped over it,
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And it was as if I had never suffered any pain from it.'"
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Commentary on the hadith:
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"Sent" means dispatched.
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Abu Rafi' is 'Abdullah,
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And it is also said Sallam ibn Abi al-Huqayq.
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The men included Abu Qatadah,
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'Abdullah ibn 'Atik,
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'Abdullah ibn 'Utbah,
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'Abdullah ibn Unays,
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Al-Aswad ibn Khuza'i,
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Mas'ud ibn Sinan,
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And 'Abdullah ibn 'Uqbah (may Allah be pleased with them).
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"He appointed over them"
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Means he made him a commander over them.
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"He incites" means he assists.
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"Approached" means they drew near.
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"And the people were returning home with their livestock"
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Means they were returning with their cattle from the pasture.
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"Act gently"
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Means he acts kindly towards him and speaks softly to him.
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"Covered himself with his garment"
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Means he wrapped himself up.
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"He called out to him"
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Means he shouted out to urge me.
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"So I hid myself"
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Means I concealed myself.
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"The locks"
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Means the devices used to lock doors.
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"The keys"
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Means the instruments used for unlocking.
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"Staying up late"
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Evening conversation is talking at night.
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"In an upper chamber"
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Means in a high room.
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"They discover me"
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Means they become aware of me and take precautions against me.
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"They will not reach"
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Means they will not get to me.
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"So I reached him"
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Means I arrived at his location.
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"So I made for the voice"
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Means I moved toward it.
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"Flustered"
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Means confused and unsettled.
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"I did not accomplish anything"
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Means I did not kill him.
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"So I waited"
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Means I tarried.
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"Woe"
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A word said to someone who has fallen into a deserved doom.
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"I wounded him deeply"
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Means I inflicted a severe wound on him.
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"The point of the sword"
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Means the sharp tip of the blade.
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"Until it came out through his back"
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An expression denoting the depth and severity of the thrust.
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"I reached"
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Means I arrived at.
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"A staircase"
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Means a slightly elevated step.
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"On a moonlit night"
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Means on a bright night.
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"So I wrapped it with a turban"
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Means I bound my leg with a piece of cloth from the turban.
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"When the rooster crowed"
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What is intended is the onset of dawn.
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"The announcer of death"
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Announcing death is conveying news of a decease.
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"So I went to my companions"
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Means I returned to them.
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"Escape"
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A command to make haste for safety and deliverance.
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"So I arrived"
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Means I reached.
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"Stretch out your leg"
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Means extend it.
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"And it was as if I had never suffered any pain from it"
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Means as if it had never felt pain before.
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Among the benefits of the hadith:
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It is derived from the hadith
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That matters of Shar'i policy, such as combat, targeted assassination, and the like, are subject to the authorization of the Imam.
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It also shows that whoever harms the Prophet (peace and blessings of Allah be upon him) in word or deed
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Deserves to be killed.
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It shows the permissibility of spying on the polytheists.
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It shows the use of trickery and strategy in war.
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It shows the permissibility of launching a night raid on a polytheist.
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It shows taking a firm stance in war and confronting a large number of polytheists.
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It shows the permissibility of meeting the enemy alone out of necessity,
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And that this is not considered throwing oneself into destruction.
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It shows the validity of judging by circumstantial evidence and indicators.
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It shows the permissibility of acting upon strong probability.
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The hadith contains a miracle of the Prophet (peace be upon him),
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Which is the healing of the foot of 'Abdullah ibn 'Atik (may Allah be pleased with him).
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It contains guidance toward seeking certainty and verifying news.
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It shows the permissibility of using ambiguous speech for an overriding benefit.
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War is deception.
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Narrated Abu Hurairah (may Allah be pleased with him):
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"When Chosroes perishes, there will be no Chosroes after him,
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And when Caesar perishes, there will be no Caesar after him.
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By Him in Whose Hand my soul is,
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Their treasures will surely be spent in the cause of Allah."
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In another narration:
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"And their treasures will surely be distributed."
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Commentary on the hadith:
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"Perishes" means dies.
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"Chosroes" is the king of Persia.
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"Caesar" is the king of the Romans.
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"Their treasures"
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A treasure is buried wealth,
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And it applies to wealth that is collected and saved.
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Among the benefits of the hadith:
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The hadith is among the signs of prophethood,
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For the lands of Persia and Rome were conquered
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And their wealth was taken as spoils.
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The hadith points to a cosmic law,
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Namely, that Persia and Byzantium, after their destruction,
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will never again rise as formidable powers as they once were.
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The hadith also contains an allusion to the virtue of spending in the cause of Allah Almighty,
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as well as an indication of the condemnation of hoarding wealth.
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On the authority of Abu Hurairah (may Allah be pleased with him), who said:
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The Prophet (peace be upon him) called war deception.
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And on the authority of Jabir ibn 'Abdullah (may Allah be pleased with them both), who said:
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The Prophet (peace be upon him) said:
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"War is deception."
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Commentary on the hadith:
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"War is deception" means using strategems and tactics;
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for if one is deceived in war even once, he may be ruined and perish.
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Among the benefits of the hadith:
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It is derived from the hadith:
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The permissibility of employing tactics and trickery in war.
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The hadith also highlights the importance of mastering deception in warfare.
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Chapter: What is disliked regarding dispute and disagreement during war,
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and the punishment for one who disobeys his leader.
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On the authority of Sa'id ibn Abi Burdah,
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from his father, who said:
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The Prophet (peace be upon him) dispatched his grandfather, Abu Musa, and Mu'adh to Yemen,
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and he instructed them:
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"Make things easy, and do not make them difficult;
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bring glad tidings, and do not repel people;
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and cooperate with one another."
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In another narration:
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"And cooperate with one another, and do not differ."
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Thereupon, Abu Musa said:
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"O Prophet of Allah,
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in our land there is a beverage made from barley,
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known as *al-mizr*,
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and a beverage made from honey,
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known as *al-bit'*."
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He (peace be upon him) replied:
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"Every intoxicant is unlawful."
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So they both set out.
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Then Mu'adh asked Abu Musa:
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"How do you recite the Qur'an?"
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He replied:
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"Standing, sitting,
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and while upon my mount,
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reciting it regularly in installments."
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Mu'adh said:
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"As for me, I sleep and I stand in night prayer,
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and I seek reward for my sleep just as I seek reward for my night prayer."
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And he pitched a tent,
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so they began visiting each other.
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Thus, Mu'adh visited Abu Musa,
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and suddenly he saw a man who was bound.
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He asked: "What is this?"
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Abu Musa replied:
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"A Jew who embraced Islam and then apostatized."
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Mu'adh said:
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"I shall strike his neck!"
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In another narration:
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"I will not sit down until he is executed;
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it is the decree of Allah and His Messenger!"
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He repeated this three times,
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so he gave the command, and the man was executed.
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Commentary on the hadith:
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*Al-tanazu'*
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means quarreling and arguing.
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*Al-ikhtilaf*
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means that each person adopts a separate opinion.
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"Make things easy"
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means adopt that which facilitates ease,
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"and do not make them difficult"
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means refrain from being harsh and strict.
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"Bring glad tidings"
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refers to *al-tabshir*,
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which is bringing joy to others.
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"And do not repel people"
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means do not mention that which causes people to flee away.
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"And cooperate"
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means reach mutual agreement,
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and it is also said to mean show mutual love.
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"A beverage made from barley"
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means produced and prepared from barley.
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"Reciting it regularly in installments"
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means:
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I divide its recitation over various times throughout the day and night.
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"I seek reward for my sleep"
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means I seek divine reward for my rest,
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because it is among the means that aid in performing acts of obedience.
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"A tent" (*fustat*)
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means a pavilion or tent.
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"Bound" (*muthaq*)
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means tied up or shackled.
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Among the benefits of the hadith:
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It is derived from the hadith:
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The prohibition of intoxicants.
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Furthermore, if a believer intends by partaking in permissible desires to gain strength for obeying Allah,
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those lawful desires become acts of obedience for which he is rewarded.
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It also indicates the permissibility of appointing two leaders over a single region,
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and dividing a region's governance between two leaders.
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It underscores the recommendation of brethren and scholars visiting one another,
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and honoring the guest.
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It also highlights the promptness in forbidding evil
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and executing prescribed legal punishments (*hadd*) upon those who deserve them.
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Additionally, it clarifies the merit of unity, mutual cooperation, harmony, and ease,
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while condemning disagreement, cutting ties, and creating hardship.
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On the authority of Al-Bara' ibn 'Azib (may Allah be pleased with them both), who said:
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The Prophet (peace be upon him) appointed over the infantrymen on the day of Uhud—
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and they were fifty men—
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'Abdullah ibn Jubair.
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He (peace be upon him) instructed them: "Even if you see birds snatching us away,
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do not leave this position of yours until I send word to you;
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and if you see that we have defeated the enemy and trodden them underfoot,
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do not leave until I send word to you."
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In another narration: "Do not leave;
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if you see that we have prevailed over them, do not leave,
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and if you see them prevailing over us, do not come to our assistance."
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Then the Muslims defeated them.
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He said: "By Allah, I saw the polytheist women running away,
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with their anklets and shins exposed,
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tucking up their clothes."
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The companions of 'Abdullah ibn Jubair said:
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"The spoils of war! O people, the spoils!
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Your companions have prevailed, so what are you waiting for?"
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'Abdullah ibn Jubair said:
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"Have you forgotten what the Messenger of Allah (peace be upon him) said to you?"
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They replied: "By Allah, we shall go to the people and take our share of the spoils!"
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But when they abandoned their post, their faces were turned away in defeat,
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and they fled in rout,
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as the Messenger was calling them from behind them.
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Thus, no more than twelve men remained with the Prophet (peace be upon him).
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The enemy inflicted seventy casualties among us,
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whereas the Prophet (peace be upon him) and his Companions had inflicted upon the polytheists on the day of Badr one hundred and forty casualties—
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seventy captives and seventy slain.
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Thereupon, Abu Sufyan called out three times: "Is Muhammad among the people?"
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But the Prophet (peace be upon him) forbade them from answering him.
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Then he asked three times: "Is the son of Abu Quhafah among the people?"
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Then he asked three times: "Is the son of Al-Khattab among the people?"
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He then returned to his companions and said: "As for these, they have been slain."
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'Umar could not contain himself and shouted: "You lie, by Allah, O enemy of Allah!
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Indeed, those you listed are all alive, and Allah has preserved what will bring you distress!"
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Abu Sufyan said: "This day makes up for the day of Badr, for war alternates in fortunes;
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you will find mutilation among the slain people—I did not order it, nor does it displease me."
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Then he began chanting poetically: "Exalted be Hubal! Exalted be Hubal!"
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The Prophet (peace be upon him) said: "Will you not answer him?"
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They asked: "O Messenger of Allah, what should we say?"
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He said: "Say: Allah is Most High and Most Majestic!"
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Abu Sufyan said: "We have Al-'Uzza, while you have no 'Uzza!"
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The Prophet (peace be upon him) said: "Will you not answer him?"
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He said that they asked: "O Messenger of Allah, what should we say?"
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He said: "Say: Allah is our Guardian, and you have no guardian!"
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Commentary on the hadith:
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"Appointed" (*ja'ala*) means he placed them under his command.
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"The infantrymen" (*al-rajjalah*) refers to those who walk on foot,
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and what is meant here is the archers.
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"Birds snatching us away" means seizing us swiftly,
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which is an expression used to denote total defeat.
17:17
"Do not leave" (*la tabrahu*) means do not depart.
17:20
"Trodden them underfoot" (*awta'nahum*) means trampled them down with feet.
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"Running away" (*yashtadna*) means running fast.
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"Exposed" (*badat*) means became visible.
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Regarding their anklets:
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an anklet on the foot is like a bracelet on the wrist.
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"Shins" (*asuq*) is the plural of shin (*saq*).
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Spoils (*al-ghanimah*) are the possessions seized by combatants in fighting.
17:44
"Your companions have prevailed" means they have overcome and gained victory.
17:48
"We shall take our share of the spoils" means take and gather from them.
17:53
"Their faces were turned away" means they were turned back and routed.
17:57
"And they fled in rout" means they returned to their positions defeated.
18:03
"They inflicted seventy casualties among us" means seventy martyrs.
18:07
"Allah has preserved what will bring you distress"
18:10
means Allah has kept alive those who will harm you in the days to come,
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referring to the day of the Conquest of Makkah.
18:16
"This day makes up for the day of Badr"
18:18
means this day stands in offset to the day of Badr.
18:22
"War alternates in fortunes"
18:24
means at times one group is victorious,
18:27
and at times the other group is victorious.
18:30
Mutilation (*muthlah*):
18:32
*al-muthlah*
18:33
refers to cutting off parts of the deceased, such as his ear,
18:35
and similar acts of horrific disfigurement.
18:39
"I did not order it"
18:41
means that he did not command such vile actions
18:44
that bring disgrace back upon the perpetrator.
18:47
"Nor does it displease me"
18:49
means it does not bother me or cause me detriment.
18:53
"Chanting poetically" (*yartajizu*)
18:54
means reciting poetry.
18:56
"Exalted be" (*a'lu*)
18:56
means be elevated.
18:58
Hubal
18:59
is the name of an idol.
19:01
Al-'Uzza
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is the name of an idol.
19:04
"Allah is our Guardian" (*Allahu mawlana*)
19:06
means Allah is our Supporter and Helper.
19:09
Among the benefits of the hadith:
19:12
It is derived from the hadith:
19:14
The permissibility of specific and temporary leadership in war and other matters.
19:20
It highlights the leader and army commander's duty to emphasize adherence to the military plan.
19:25
It clarifies that the Companions (may Allah be pleased with them)
19:29
did not all flee during the Battle of Uhud.
19:32
It contains a clarification of the virtue of remaining steadfast in following the command and Sunnah of the Prophet (peace and blessings of Allah be upon him).
19:38
It also contains guidance to avoid delving into matters that bring no benefit.
19:43
The hadith further points to the high status of Abu Bakr and 'Umar (may Allah be pleased with them).
19:49
It shows that dispute and division are the causes of destruction in this world and the Hereafter.
19:55
It demonstrates the virtue of striving in jihad to make the word of Allah Almighty supreme and to manifest His religion.
20:02
It indicates the permissibility of drawing parables for the purpose of clarification,
20:05
as parables are more impactful on the soul and more eloquent.
20:10
Chapter: On One Who Spots the Enemy and Calls Out at the Top of His Voice, "Ya Sabaha!"
20:15
so that the people may hear.
20:19
On the authority of Salamah, who said:
20:21
I went out of Medina heading toward Al-Ghabah.
20:25
When I reached the mountain pass of Al-Ghabah—
20:28
in another narration:
20:30
and the milk camels of the Messenger of Allah (peace be upon him) were grazing at Dhu Qarad—
20:36
a boy belonging to 'Abd al-Rahman Ibn 'Awf met me.
20:40
I said, "Woe to you! What is the matter with you?"
20:43
He said, "The milk camels of the Prophet (peace be upon him) have been raided."
20:48
I asked, "Who took them?"
20:50
He replied, "Ghatafan and Fazarah."
20:54
So I uttered three shouts that resounded between its two lava fields:
20:59
"Ya Sabaha! Ya Sabaha!"
21:02
Then I charged forward until I overtook them while they were driving the camels away.
21:07
I began shooting arrows at them, saying:
21:10
"I am the son of Al-Akwa', and today is the day of the mean ones' destruction!"
21:14
Thus I rescued the camels from them before they could drink any water.
21:18
In another narration:
21:19
And I stripped thirty cloaks from them,
21:23
bringing them back and driving them along.
21:26
Then the Prophet (peace be upon him) met me,
21:30
and I said, "O Messenger of Allah,
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the people are thirsty,
21:34
and I rushed them before they could drink their water supply,
21:38
so send a force after them."
21:40
He said:
21:41
"O Ibn Al-Akwa',
21:43
you have prevailed, so show leniency;
21:45
the people are currently being entertained by their host tribe."
21:49
In another narration:
21:50
He said:
21:52
Then we returned,
21:53
and the Messenger of Allah (peace be upon him) seated me behind him
21:57
on his she-camel,
21:58
until we entered Medina.
22:01
Commentary on the hadith:
22:05
"At the mountain pass of Al-Ghabah":
22:07
It is located one *barid* (stage) from Medina on the road to the Levant.
22:11
Originating from the word for thicket or forest.
22:13
*Thaniyyah* (pass) in a mountain is like a steep track within it.
22:17
"Woe to you" (*wayhak*):
22:18
An expression said to someone who falls into a plight he did not deserve.
22:23
*Liqah* (milk camels):
22:24
They are milch camels.
22:26
"Ghatafan and Fazarah":
22:28
They are two Arab tribes.
22:31
"Its two lava fields" (*labatayha*):
22:32
Meaning the two basalt tracts of Medina.
22:35
*Labah* refers to a volcanic tract,
22:37
consisting of black stones.
22:40
"Ya Sabaha":
22:41
Its meaning is
22:43
announcing a grave matter that has raided them in the morning.
22:47
The intended meaning is:
22:48
"You have been raided in the morning,"
22:51
or "You have been attacked at dawn,
22:53
so take your precautions!"
22:55
"I charged forward" (*indafa'tu*):
22:56
Meaning I hastened my pace.
22:58
"The day of the mean ones' destruction" (*yawm al-rada'*):
23:00
Meaning the day of the ruin of the ignoble.
23:03
"I rescued them from them":
23:05
Meaning I extracted and saved them from their hands.
23:08
"Show leniency" (*asjih*):
23:09
Meaning be gentle and grant a gracious pardon.
23:12
This is one of the classical Arabic proverbs.
23:15
"They are being entertained" (*yuqrawna*):
23:16
Meaning they are being hosted as guests.
23:19
Points of benefit from the hadith:
23:22
Derived from the hadith is:
23:24
The permissibility of taking tough action,
23:27
and a single individual confronting a whole group,
23:29
because Salamah (may Allah be pleased with him) was alone
23:33
and threw himself into battle.
23:35
It also demonstrates the permissibility of intimidating the enemy in word and deed.
23:39
It shows the permissibility of pride
23:41
and a person identifying himself in battle by mentioning his courage.
23:46
It highlights the virtue of archery in the cause of Allah Almighty.
23:50
It highlights the virtue of pardon and showing benevolence toward captives.
23:57
Chapter: When the Enemy Surrenders to the Judgment of a Man
24:01
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:
24:06
When Banu Qurayzah surrendered to the judgment of Sa'd—
24:09
that is, Ibn Mu'adh—
24:11
the Messenger of Allah (peace be upon him) sent for him,
24:14
as he was nearby.
24:17
He came riding upon a donkey,
24:19
and when he drew near,
24:21
the Messenger of Allah (peace be upon him) said:
24:24
"Stand up for your leader."
24:27
So he came and sat beside the Messenger of Allah (peace be upon him),
24:32
who said to him:
24:33
"These people have surrendered to your judgment."
24:37
He said:
24:38
"I decree that the combatants be executed
24:42
and the women and children be taken captive."
24:44
He said:
24:46
"You have judged among them with the decree of the Sovereign Lord."
24:50
Commentary on the hadith:
24:53
"When they surrendered":
24:54
The meaning is:
24:56
when they accepted arbitration.
24:58
"Banu Qurayzah":
24:59
They are a Jewish tribe.
25:02
"Drew near" (*dana*):
25:03
Meaning he approached.
25:05
"The combatants" (*al-muqatilah*):
25:06
They are the adults capable of fighting.
25:10
"The women and children" (*al-dhurriyyah*):
25:11
Meaning women and young children.
25:14
"With the decree of the Sovereign Lord" (*bihukm al-malik*):
25:15
Meaning the ruling of Allah, the Mighty and Majestic.
25:19
Points of benefit from the hadith:
25:22
It is derived from the hadith
25:24
that submitting to the arbitration of a man known for righteousness and goodness
25:28
is binding upon the disputing parties,
25:31
whether in matters of war or otherwise.
25:35
In the hadith is a refutation of the Khawarij who rejected arbitration regarding 'Ali (may Allah be pleased with him).
25:41
It shows the permissibility of submitting to the ruling of the Imam or whomever the Imam appoints.
25:47
It shows the permissibility of honoring Muslims of high standing
25:51
and honoring people of virtue in a gathering.
25:54
It indicates that a man saying to his companion, "O leader/master" (*sayyid*), is not prohibited
26:00
if his companion is good and virtuous;
26:03
dislike only applies to addressing a wicked person as a leader.
26:08
It indicates the permissibility of standing up for people of virtue and greeting them,
26:12
whereas dislike applies to one who loves for people to stand up for him out of pride and arrogance.
26:17
It demonstrates that whoever appoints a man to judge in a dispute between himself and another,
26:22
and accepts his judgment,
26:24
that ruling becomes binding upon both of them if it accords with the truth.
26:29
It highlights the virtue of Sa'd Ibn Mu'adh (may Allah be pleased with him)
26:33
and his concurrence with the judgment of Allah Almighty.
26:36
It shows the permissibility of appointing the lesser in virtue when the greater in virtue is present.