Part of Sahih Al-Bukhari
· Lesson 10 of 113
Summary of Sahih Al-Bukhari | Episode (10) | Book of Science -4
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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 Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapter: Taking Turns in Seeking Knowledge
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Narrated by ‘Abdullah ibn ‘Abbas (may Allah be pleased with him):
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I remained eager to ask ‘Umar (may Allah be pleased with him)
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about the two women among the wives of the Prophet (peace be upon him)
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regarding whom Allah said:
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“If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers.” (66:4)
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So, I performed Hajj with him.
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He went aside, and I went with him, carrying a water skin.
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He relieved himself and then returned.
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I poured water from the skin over his hands.
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He performed ablution.
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I said,
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"O Commander of the Faithful,
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who are the two women among the wives of the Prophet (peace be upon him)
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regarding whom Allah said:
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“If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers.” (66:4)
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He replied,
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"I am amazed at you, O Ibn ‘Abbas!
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They are ‘A’ishah and Hafsah."
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Then ‘Umar began to relate the story.
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He said,
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"I and a neighbor of mine from the Ansar
1:24
lived in the tribe of Banu Umayyah ibn Zayd,
1:27
which is in the highlands of Madinah.
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We used to take turns visiting the Prophet (peace be upon him);
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he would go one day,
1:37
and I would go the next.
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When I went,
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I would bring him the news of that day regarding matters and other things,
1:45
and when he went, he would do the same.
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We, the people of Quraysh, used to dominate our women.
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But when we arrived among the Ansar,
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we found them to be a people whose women dominated them.
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Our women began to adopt the habits of the Ansar women.
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I shouted at my wife,
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and she retorted to me.
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I disapproved of her retorting to me.
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She said,
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'Why do you disapprove of me retorting to you?
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By Allah, the wives of the Prophet (peace be upon him) retort to him,
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and one of them might even shun him for the day until nightfall.'
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This alarmed me.
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I said,
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'Whoever does that among them is ruined and has committed a grave matter!'
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Then I wrapped my garment around me
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and went to Hafsah.
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I said,
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'O Hafsah,
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does one of you really anger the Messenger of Allah (peace be upon him) for the day until nightfall?'
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She said, 'Yes.'
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I said,
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'She is ruined and lost!
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Do you feel secure that Allah will not be angry because of the anger of His Messenger (peace be upon him), and thus you perish?
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Do not demand too much from the Messenger of Allah (peace be upon him),
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do not retort to him in any matter,
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and do not shun him.
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Ask me for whatever you need.
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And do not let it deceive you that your neighbor is more beautiful than you
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and more beloved to the Messenger of Allah (peace be upon him),'
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meaning ‘A’ishah.
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We had been talking about the Ghassanids shoeing their horses to attack us.
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My companion went down on his turn,
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and he returned in the evening, knocking on my door violently.
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He said,
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'Is he sleeping?'
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I was terrified,
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and I went out to him.
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He said,
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'A grave matter has occurred.'
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I asked, 'What is it?
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Have the Ghassanids come?'
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He said, 'No,
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but something greater and more serious:
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The Messenger of Allah (peace be upon him) has divorced his wives.'
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I said,
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'Hafsah is ruined and lost!
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I suspected that this was about to happen.'
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I wrapped my garment around me
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and prayed the dawn prayer with the Prophet (peace be upon him).
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He then entered a loft of his
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and withdrew into it.
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I went to Hafsah,
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and she was weeping.
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I asked, 'Why are you weeping?
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Did I not warn you?
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Has the Messenger of Allah (peace be upon him) divorced you all?'
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She said, 'I do not know.
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He is there in the loft.'
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I went out
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and came to the pulpit,
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where I found a group of people, some of whom were weeping.
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I sat with them for a while,
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but my distress overcame me.
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I went to the loft where he was
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and said to a black servant of his,
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'Seek permission for ‘Umar.'
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He entered,
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spoke to the Prophet (peace be upon him),
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and then came out and said,
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'I mentioned you to him,
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but he remained silent.'
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So I left and sat with the group near the pulpit.
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Then my distress overcame me again,
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and I went
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and mentioned the same.
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I sat again with the group near the pulpit.
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Then my distress overcame me again,
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and I went to the servant
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and said,
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'Seek permission for ‘Umar.'
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He mentioned the same.
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As I was turning away to leave,
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the servant called me.
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He said,
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'The Messenger of Allah (peace be upon him) has given you permission.'
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I entered upon him,
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and he was lying on a mat of reeds,
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with nothing between him and it.
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The reeds had left marks on his side.
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He was leaning on a leather pillow
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stuffed with palm fibers.
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I greeted him,
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and then said while standing,
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'Have you divorced your wives?'
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He raised his eyes to me
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and said, 'No.'
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In another narration:
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'No.'
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'But I have sworn an oath to stay away from them for a month.'
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And in another narration:
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I said,
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'Allahu Akbar!'
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Then I said while standing,
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'May I have your attention,
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O Messenger of Allah?
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If you could have seen me when we, the people of Quraysh,
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used to dominate our women,
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but then we arrived among a people whose women dominate them...'
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and he mentioned the story.
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The Prophet (peace be upon him) smiled.
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Then I said,
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'If you could have seen me when I entered upon Hafsah
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and said,
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"Do not let it deceive you that your neighbor is more beautiful than you and more beloved to the Prophet (peace be upon him),"'
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meaning ‘A’ishah.
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He smiled again.
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I sat down when I saw him smile.
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Then I raised my eyes in his room,
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and by Allah, I saw nothing in it to catch the eye
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except three hides.
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I said,
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'Supplicate to Allah to grant abundance to your Ummah,
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for the Persians and the Romans have been granted abundance
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and were given the world, even though they do not worship Allah.'
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He was reclining,
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and he said,
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'Are you in doubt, O Ibn al-Khattab?
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Those are a people whose good things were hastened for them in the life of this world.'
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I said,
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'O Messenger of Allah,
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ask forgiveness for me.'
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The Prophet (peace be upon him) had withdrawn because of that matter
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when Hafsah disclosed it to ‘A’ishah.
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He had said,
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'I will not enter upon them for a month,'
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due to the intensity of his displeasure with them
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when Allah admonished him.
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When twenty-nine days had passed,
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he entered upon ‘A’ishah,
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beginning with her.
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‘A’ishah said to him,
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'You swore that you would not enter upon us for a month,
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and we have reached the twenty-ninth night,
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I have been counting them.'
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The Prophet (peace be upon him) said,
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'The month is twenty-nine days.'
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And that month was indeed twenty-nine days.
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‘A’ishah said,
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'Then the verse of choice was revealed.'
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He began with me as the first wife,
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and said,
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'I am mentioning a matter to you,
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and there is no harm if you do not rush
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until you consult your parents.'
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She said,
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'I know that my parents would not command me to separate from you.'
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Then he said,
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'Allah said:
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"O Prophet, say to your wives..."
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up to His saying: "...a great reward."'
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I said,
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'Is it regarding this that I should consult my parents?
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For I desire Allah, His Messenger, and the Home of the Hereafter.'
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Then he gave his wives the choice,
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and they said what ‘A’ishah had said.
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Commentary on the hadith.
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The chapter on alternating in the pursuit of knowledge.
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"Naaba li" (He took my place).
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Meaning: He stood in my stead.
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The intended meaning:
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This one takes a turn, and then that one takes a turn.
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"Saghat" (Inclined).
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Meaning: It leaned toward the truth and returned to it.
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"Fa-'adala" (Then he deviated).
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Meaning: He strayed from the path.
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"Bil-idawah" (With the water skin).
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Meaning: A small vessel made of leather.
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Used for water.
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"Fatabarraza" (He went to relieve himself).
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Meaning: He fulfilled his need.
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"Wa 'ajabi" (How strange!).
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An expression of wonder at his eagerness to interpret the Book of Allah, the Almighty.
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"Wa jaarun li" (And a neighbor of mine).
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This is 'Utban Ibn Malik, may Allah be pleased with him.
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"Awali al-Madinah" (The outskirts of Madinah).
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Meaning: Villages near Madinah on the eastern side.
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The closest of them to Madinah is two miles away or more.
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And the furthest is eight miles.
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"Natanaawabu" (We take turns).
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Meaning: We alternate.
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I take a turn, and he takes another.
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Regarding worldly affairs and otherwise.
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Meaning: Revelation and worldly matters.
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"Naghlibu al-nisa'" (We dominate our women).
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The intended meaning:
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Harshness and severity in dealing with women.
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This is blameworthy.
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Because the Prophet, peace and blessings of Allah be upon him,
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Adopted the way of the Ansar in his treatment of them,
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And abandoned the way of his own people, the Quraysh.
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"Fatafiqa nisa'una" (So our women began).
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Meaning: They started doing that.
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"Fa-ankartu an turaji'ani" (So I disapproved of her talking back to me).
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Meaning: That she would argue with me in speech and reply.
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And debate with me about it.
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"Wa inna ihdahunna latuhjuruhu al-yawma hatta al-layl" (And one of them would indeed shun him for the day until night).
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Meaning: For a full day.
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"Fa-afza'ani" (So it alarmed me).
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Meaning: It frightened me.
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"Khabat man fa'ala minhunna bi-'azim" (Ruined is she who does something grave among them).
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Meaning: She has lost.
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Because she has committed a grave matter.
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Which is angering the Prophet, peace and blessings of Allah be upon him.
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"Jama'tu 'alayya thiyabi" (I gathered my clothes upon me).
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Meaning: I put them on.
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"Ataghadabu?" (Do you get angry?).
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An interrogative used for disapproval.
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"Fatahliki" (Then you will perish).
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Meaning: Due to the anger of Allah, the Almighty.
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"La tastakthiri" (Do not ask for much).
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Meaning: Do not demand many of your needs from him.
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"Wa la tahjurihu" (And do not shun him).
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Meaning: Do not shun the Prophet, peace and blessings of Allah be upon him.
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Even if he shuns you.
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"Wa la yaghurrannaki" (And do not let it deceive you).
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Meaning: Do not be deluded by that.
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Because it is possible that you do not hold that status with him.
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"Jaratuki" (Your neighbor).
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Meaning: Your co-wife.
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"Awda'u minki" (More radiant than you).
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Meaning: More beautiful and better.
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"Tan'alu al-ni'al lighazwina" (She shoes the horses for our raids).
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Meaning: She makes the iron for the horses' hooves.
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For the sake of our fighting.
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"Yawma nawbatihi" (The day of his turn).
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Meaning: The day of his scheduled visit.
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"Faraja'a 'isha'" (So he returned at night).
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Meaning: The late night prayer time.
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Or after it.
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"Fafazi'tu" (So I was terrified).
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Meaning: I was afraid.
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Nay, even greater and longer than that.
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Meaning: Greater and longer in sorrow.
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"Fadakhala mashrubatan lahu" (He entered a room of his).
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"Al-mashrubah":
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The upper room.
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And "al-mashrubah" is also:
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The storage room where his food and drink were kept.
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"Raht" (A small group).
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A collection of fewer than ten.
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"Thumma ghalabani ma ajidu" (Then what I felt overcame me).
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Meaning: From the preoccupation of his heart regarding what had reached him of the Prophet, peace and blessings of Allah be upon him, divorcing his wives.
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Among whom was his daughter.
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And in that was a hardship that is not hidden.
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To a black servant of his.
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His name was Rabah.
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And it was the habit of the Prophet, peace and blessings of Allah be upon him,
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That he had no doorkeeper.
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It is possible that this one sat there.
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So that people would not crowd him.
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And he would inform them of his permission or refusal.
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"Mudtaji'an 'ala rimal hasir" (Lying on the matting of a mat).
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Meaning: Woven from matting.
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"Qad aththara al-rimal bijanbihi" (The matting had left marks on his side).
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Meaning: It had made lines on it.
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" 'Ala wisadatin min adam" (On a pillow made of leather).
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Meaning: On a cushion made of leather.
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"Hashwuha lif" (Its stuffing was palm fiber).
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"Al-lif" is what grows at the base of palm fronds.
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Pillows and mattresses are stuffed with it.
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And ropes are twisted from it.
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"Ast'nisu" (I seek to find comfort/gauge the mood).
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Meaning: I observe whether the Prophet, peace and blessings of Allah be upon him, will return to being pleased.
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It is also said:
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Do I speak freely and mention what I have?
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And it is said:
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Do I say something to cheer him up?
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And remove his anger.
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Then the Prophet, peace and blessings of Allah be upon him, smiled.
14:12
This is his nature.
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For his laughter was a smile.
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Out of honor for the one he smiles at.
14:19
"Rafa'tu basari fi baytihi" (I raised my gaze in his house).
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Meaning: I looked around his house.
14:24
"Ghayra ihabati thalathah" (Except for three hides).
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Meaning: Three leather skins.
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"Al-ihab":
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The hide before it is tanned.
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"Aw fi shakkin anta ya Ibn al-Khattab?" (Are you in doubt, O Ibn al-Khattab?).
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By way of rebuke and confirmation.
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Meaning:
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Are you in doubt that abundance in the Hereafter is better than abundance in this world?
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"Istaghfir li" (Seek forgiveness for me).
14:48
A request for seeking forgiveness.
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It was only because of his boldness in such speech.
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In the presence of the Messenger of Allah, peace and blessings of Allah be upon him.
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And because he considered worldly adornments to be a grave matter.
15:01
The Prophet, peace and blessings of Allah be upon him, withdrew.
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Because of that hadith.
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When Hafsah disclosed it to 'A'ishah.
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His withdrawal was only because of the disclosure of that hadith.
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There is a difference of opinion regarding what the Prophet, peace and blessings of Allah be upon him, forbade for himself.
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And he was reproached for forbidding it.
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Just as there is a difference regarding the reason for his oath.
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Due to the intensity of his resentment toward them.
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Meaning: Due to the intensity of his anger.
15:30
When Allah reproached him.
15:32
With the words of the Almighty:
15:34
“O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, Merciful.” (66:1)
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Seeking the pleasure of your wives.
15:42
And Allah is Forgiving, Merciful.
15:45
The verse of choice (Takhayyur).
15:47
It is the saying of the Almighty:
15:49
"O Prophet, say to your wives..."
15:53
The verse.
15:55
From the benefits of the hadith:
15:59
It is derived from this hadith:
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Eagerness to seek knowledge.
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And the legitimacy of a noble man serving a ruler or a scholar.
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And that there is no disgrace upon him in serving them.
16:11
And the legitimacy of alternating in the pursuit of knowledge among peers.
16:16
And the legitimacy of discussing knowledge in all circumstances.
16:19
While walking, on the roads, and in private.
16:23
And that it is upon the student of knowledge:
16:24
To look into his livelihood.
16:26
And to obtain what helps him in seeking knowledge.
16:30
And in the hadith also:
16:32
Acceptance of the report of a single narrator.
16:34
And that the Companions inform one another.
16:37
Of what they hear and attribute.
16:39
To the Messenger of Allah, peace and blessings of Allah be upon him.
16:43
And this is the "Mursal" of the Companion.
16:45
And in it is the eagerness to track down the sources of knowledge in their proper places.
16:50
And in it is the permissibility of seeking assistance in wudu'.
16:54
And that it is customary for a person to keep some of his clothes in the house.
16:58
And when he goes out to the people, he puts them on.
17:01
And in it is the legitimacy of a man admonishing his married daughter.
17:06
And improving her character for her husband.
17:09
And in it is the permissibility of sadness and weeping for the affairs of the Messenger of Allah, peace and blessings of Allah be upon him.
17:15
And showing concern for what concerns him.
17:18
And the permissibility of using upper rooms, rooftops, and the like.
17:22
As long as one does not look from them into the privacy of anyone.
17:25
And in it is the guidance toward the obligation of seeking permission for all people.
17:30
Whether the one being visited has family with him or not.
17:35
And the legitimacy of leaving without being dismissed by the one being visited.
17:40
And the permissibility of repeating the request for permission to the same person.
17:44
And that the ruler may grant permission to whom he wishes, remain silent, or dismiss whom he wishes.
17:50
And the permissibility of asking the ruler about his actions.
17:54
If that is something that concerns those who obey him.
17:58
And in it is the etiquette of approaching a ruler.
18:00
And seeking comfort in his presence through conversation.
18:03
And obtaining his permission to speak.
18:06
And the legitimacy of sitting before the ruler.
18:09
Even if he does not command it, if one feels comfortable enough to be informal.
18:14
In the hadith is an indication of the legitimacy of acting according to the Qur'an.
18:19
The Prophet, peace and blessings of Allah be upon him, smiled at 'Umar, may Allah be pleased with him.
18:24
When he mentioned the dominance of the Quraysh women over their men.
18:27
And the control of the Ansar women over them.
18:30
A proof that both matters are not forbidden.
18:35
And in it is a description of the asceticism of the Prophet, peace and blessings of Allah be upon him.
18:39
And his moderation in worldly life and his patience with that.
18:43
And that moderation in the world is to save one's good things for the Abode of Permanence.
18:49
It is a better state than hastening them in the fleeting world.
18:53
And the one who hastens for them is closer to foolishness.
18:56
This contains guidance on being content with Allah and His decree.
19:00
No one should be dissatisfied with their situation or what Allah has apportioned for them.
19:05
Nor should they belittle the blessings Allah has bestowed upon them or His prior decree.
19:10
For one fears the weakness of one's own soul.
19:13
It also contains guidance on the necessity of seeking forgiveness (istighfar).
19:16
And the legitimacy of requesting supplication and forgiveness from people of virtue and goodness.
19:22
It also indicates that it is permissible for a man to discipline his wife for disobeying his command.
19:28
The hadith mentions that a month may consist of twenty-nine days.
19:33
This follows the lunar phases that Allah the Almighty has established as timekeepers for people in their affairs.
19:41
It also indicates that when a man returns from a journey or a matter arises concerning his wives,
19:48
he may begin with whomever he wishes among them.
19:50
And he is not obligated to start from where he left off before his departure or the occurrence of the matter.
19:57
It also indicates that there is no harm in a sensible woman consulting her parents and those of sound judgment among her family,
20:03
regarding her own affairs and her wealth.
20:06
It also clarifies the virtue of the wives of the Prophet, may Allah be pleased with them.
20:11
And it clarifies the virtue of ‘Umar, may Allah be pleased with him.
20:17
Chapter: Anger during preaching and teaching when one sees something disliked.
20:23
On the authority of Abu Mas‘ud al-Ansari, who said:
20:26
A man came to the Messenger of Allah, peace and blessings of Allah be upon him,
20:31
and said: "O Messenger of Allah,
20:34
by Allah, I stay behind from the morning prayer
20:38
because of such-and-such person, due to how long he makes it for us."
20:43
He said: I never saw the Prophet, peace be upon him,
20:48
more angry in a sermon than he was on that day.
20:53
Then he said: "O people, among you are those who drive people away.
21:00
So whoever leads the people in prayer, let him be brief,
21:04
for among them are the elderly," and in one narration,
21:08
"the sick, the weak, and those with needs."
21:13
Commentary on the hadith:
21:17
Anger is an emotional reaction resulting from the boiling of the blood
21:21
due to something that has entered the heart.
21:23
"I stay behind from the morning prayer":
21:26
Meaning, I do not attend it in congregation because of the length.
21:31
"Among you": This was the habit of the Prophet, peace be upon him;
21:36
he would not single out the person deserving of rebuke and discipline,
21:41
so that the person would not be embarrassed.
21:44
"Drive people away": Meaning, you turn them away from the congregations.
21:48
"Let him be brief": Meaning, let him lighten the prayer.
21:52
From the benefits of the hadith:
21:56
The hadith permits mentioning a person when making a complaint,
22:00
and seeking redress against them.
22:02
And the permissibility of staying behind from the congregation for valid excuses.
22:06
And the necessity of brevity in congregational prayer,
22:09
while still completing the standing, bowing, and prostration.
22:12
It also contains kindness toward the weak,
22:15
and compassion for them in matters of the Hereafter,
22:18
and likewise in worldly matters.
22:24
On the authority of Zayd ibn Khalid al-Juhani,
22:26
that the Prophet, peace be upon him,
22:29
was asked by a man about lost property (luqta).
22:32
He said: "Learn its drawstring,"
22:36
or he said: "its container,"
22:38
"and its wrapping."
22:40
"Then announce it for a year,
22:42
then enjoy it."
22:45
In one narration:
22:46
"Otherwise, spend it."
22:49
And in one narration:
22:51
"Otherwise, mix it with your wealth,
22:54
and if its owner comes,
22:56
then return it to him."
22:58
He said:
22:59
"What about stray camels?"
23:01
He became angry until his cheeks turned red,
23:05
or he said:
23:06
"his face turned red,"
23:08
and he said:
23:10
"What have you to do with them?
23:12
They have their water-skin and their hooves;
23:15
they reach the water and graze on the trees.
23:18
So leave them until their owner finds them."
23:22
He said:
23:24
"What about stray sheep?"
23:26
He said:
23:27
"They are for you, or for your brother, or for the wolf."
23:31
Commentary on the hadith:
23:35
The luqta (lost property):
23:36
It is either lost wealth whose owner is unknown,
23:40
or an animal whose owner is unknown,
23:43
which is the stray (dallah).
23:45
"Its drawstring" (wikauha):
23:47
Meaning the string with which the pouch or similar item is tied.
23:51
"Its container" (wi‘auha):
23:53
Meaning the vessel for its food.
23:55
"Its wrapping" (‘ifasuha):
23:57
Meaning the container made of leather or otherwise.
24:01
"Their water-skin and their hooves":
24:03
A comparison to a traveler who has his shoes and water-skin,
24:08
for he is then strong enough to cross the deserts.
24:12
"For you, or for your brother, or for the wolf":
24:15
Everything whose financial value is feared to be lost to its owner,
24:19
it is permissible to pick it up.
24:21
From the benefits of the hadith:
24:25
One learns from the hadith
24:27
the permissibility of taking lost property.
24:29
And whether it is recommended or obligatory,
24:32
there is a difference of opinion.
24:34
The hadith also permits benefiting from the lost property after announcing it.
24:39
On the authority of Abu Musa, who said:
24:44
The Prophet, peace be upon him, was asked about things he disliked.
24:50
When they persisted in questioning him,
24:52
he became angry.
24:53
Then he said to the people:
24:55
"Ask me whatever you wish."
24:58
A man said:
25:00
"Who is my father?"
25:01
He said:
25:02
"Your father is Hudhafah."
25:05
Another stood up and said:
25:07
"Who is my father, O Messenger of Allah?"
25:10
He said:
25:11
"Your father is Salim,
25:13
the freed slave of Shaybah."
25:15
When ‘Umar saw what was on his face,
25:18
he said:
25:19
"O Messenger of Allah,
25:21
we repent to Allah the Almighty."
25:26
Commentary on the hadith:
25:30
"He disliked it":
25:31
Because it might have been a cause for something to be forbidden to the Muslims,
25:36
or perhaps the answer might have been something that displeased the questioner,
25:40
or perhaps they burdened him, peace be upon him,
25:44
and caused him hardship and harm,
25:47
which would be a cause for their destruction.
25:51
"What was on his face":
25:52
Meaning, the traces of anger.
25:55
From the benefits of the hadith:
25:59
One learns from the hadith
26:01
that one is forbidden from excessive questioning out of affectation and stubbornness.
26:05
And the clarification of the virtue of ‘Umar, may Allah be pleased with him.
26:08
And not to ask the scholar except about what is necessary.
26:16
Chapter: Sitting on one's knees before an Imam or a teacher.
26:21
On the authority of Anas ibn Malik, may Allah be pleased with him,
26:25
that the Prophet, peace be upon him,
26:28
went out when the sun had passed its zenith,
26:31
and prayed the Dhuhr prayer.
26:33
When he finished the salutation,
26:34
he stood on the pulpit.
26:37
In one narration:
26:38
He said:
26:40
"If you knew what I know,
26:42
you would laugh little,
26:44
and weep much."
26:47
He mentioned the Hour,
26:49
and mentioned that before it are momentous events.
26:53
Then he said:
26:55
"Whoever wishes to ask about anything,
26:58
let him ask about it.
27:00
By Allah, you will not ask me about anything
27:03
but I will inform you of it,
27:05
as long as I am in this place of mine."
27:08
Anas said:
27:10
The people wept profusely,
27:12
and the Messenger of Allah, peace be upon him, kept saying:
27:18
"Ask me."
27:19
Anas said:
27:21
A man stood up to him and said:
27:24
"Where is my entrance, O Messenger of Allah?"
27:27
He said:
27:28
"The Fire."
27:30
Then ‘Abdullah ibn Hudhafah stood up and said:
27:34
"Who is my father, O Messenger of Allah?"
27:37
He said:
27:38
"Your father is Hudhafah."
27:40
He said:
27:41
Then he kept saying:
27:44
"Ask me, ask me."
27:46
So ‘Umar knelt on his knees and said:
27:50
"We are pleased with Allah as Lord,
27:52
with Islam as religion,
27:55
and with Muhammad, peace be upon him, as Messenger."
28:00
In one narration:
28:02
"We seek refuge in Allah from trials."
28:05
He said:
28:06
The Messenger of Allah, peace be upon him, fell silent
28:10
when ‘Umar said that.
28:12
In one narration:
28:14
He gestured with his hands toward the qiblah of the mosque.
28:18
Then the Messenger of Allah, peace be upon him, said:
28:23
"By Him in whose hand is my soul,
28:25
Paradise and Hell were presented to me just now,
28:29
in the direction of this wall,
28:32
while I was praying.
28:34
I have not seen the like of today in terms of good and evil."
28:38
In one narration:
28:40
And there was revealed:
28:41
“O ye who believe! Ask not of things which, if they were made unto you, would trouble you; but if ye ask of them when the Qur'an is being revealed, they will be made known unto you. Allah pardoneth this, for Allah is Forgiving, Clement.” (5:101)
28:47
the verse.
28:49
Commentary on the hadith:
28:53
"The sun had passed its zenith":
28:54
Meaning, it inclined and moved away.
28:57
"Before it are momentous events":
29:00
The momentous events
29:02
are the signs of the Hour,
29:03
such as the appearance of the Dajjal.
29:06
"By Allah, you will not ask me about anything
29:08
but I will inform you of it":
29:11
It reached him, peace be upon him, that a group of hypocrites were asking him
29:17
and trying to incapacitate him with some of what they asked.
29:20
He became enraged and spoke his piece.
29:23
The people wept profusely,
29:26
when they heard of the momentous and terrifying matters that lay before them.
29:31
It has been said,
29:32
they wept for fear that the punishment would descend upon them.
29:36
"Where is my place of entry, O Messenger of Allah?"
29:38
He replied, "The Fire."
29:40
The explanation for this is that he was a hypocrite,
29:44
or that the Prophet, peace and blessings of Allah be upon him, knew the wretchedness of his final state.
29:49
Then he repeatedly said, "Ask me, ask me."
29:53
The Prophet’s, peace be upon him, insistence on being asked questions,
29:58
was done out of a sense of anger.
30:01
"Paradise and Hell were presented to me,"
30:04
meaning they were depicted for me and I saw them,
30:08
just now,
30:10
that is, at this very moment,
30:12
in the direction of this wall,
30:14
meaning its side,
30:15
though it is also said its center.
30:17
"I have not seen the like of today in terms of good and evil,"
30:21
meaning I have never witnessed such good,
30:24
which is Paradise,
30:26
and such evil,
30:27
which is the Fire.
30:30
Among the benefits of the hadith:
30:34
The scholars are in consensus that the time for the Dhuhr prayer begins when the sun passes its zenith.
30:39
The hadith indicates the dislike of excessive questioning out of obstinacy or affectation.
30:44
It provides guidance on the necessity of maintaining proper etiquette with a scholar,
30:47
and refraining from pestering them with questions.
30:50
The hadith also demonstrates the reverence the Companions, may Allah be pleased with them, held
30:54
for the Prophet, peace and blessings of Allah be upon him.
30:58
Furthermore, the hadith
30:59
serves as evidence of the tenderness of the hearts of the Companions, may Allah be pleased with them.
31:05
It also highlights the virtue of 'Umar, may Allah be pleased with him,
31:08
and the sharpness of his understanding.
31:09
This hadith contains evidence that Allah the Exalted
31:13
intended to exonerate 'Abdullah ibn Hudhafah from any aspersions cast upon his lineage.
31:18
The hadith also indicates
31:20
that Paradise and Hell are already created and in existence.