Part of Sahih Al-Bukhari
· Lesson 25 of 113
Summary of Sahih Al-Bukhari | Episode (25) | Prayer book - 5
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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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Mukhtasar Sahih al-Bukhari.
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Chapter:
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Can the graves of the polytheists of the Pre-Islamic Era (Jahiliyyah) be exhumed,
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and mosques built in their place?
0:25
On the authority of 'A'ishah (may Allah be pleased with her), who said:
0:29
When the Prophet (peace and blessings of Allah be upon him) fell ill,
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some of his wives mentioned a church they had seen in the land of Abyssinia
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called Mariya.
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Umm Salamah and Umm Habibah (may Allah be pleased with them)
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had both traveled to the land of Abyssinia,
0:48
so they spoke of its beauty and the images inside it.
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He raised his head and said,
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"Whenever a righteous man dies among those people,
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they build a place of worship over his grave
1:02
and paint those images within it.
1:05
Those are the worst of creation in the sight of Allah."
1:10
In another narration:
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"Those are the worst of creation in the sight of Allah on the Day of Resurrection."
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Commentary on the hadith:
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"Chapter: Can the graves of the polytheists of Jahiliyyah be exhumed?"
1:24
Exhumation of graves (nabsh al-qubur)
1:26
is the unearthing of the dead from their graves after burial.
1:30
"Fell ill" (ishtaka)
1:31
means he became sick,
1:33
referring to his illness (peace and blessings of Allah be upon him) from which he passed away.
1:37
"Some of his wives"
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refers to Umm Salamah and Umm Habibah (may Allah be pleased with them).
1:44
"A church" (kanisah)
1:45
means a Christian place of worship.
1:47
"They had seen in the land of Abyssinia"
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refers to during their migration there.
1:52
Umm Salamah
1:53
is the Mother of the Believers,
1:55
Hind bint Abi Umayyah al-Makhzumiyyah (may Allah be pleased with her).
2:00
And Umm Habibah
2:01
is the Mother of the Believers,
2:03
Ramlah bint Abi Sufyan (may Allah be pleased with her).
2:08
"Its beauty"
2:09
refers to the elegance of its decoration.
2:11
"Images" (tasawir)
2:13
refers to paintings and statues.
2:16
Key benefits of the hadith:
2:20
From this hadith we derive:
2:22
The prohibition of building over graves and turning them into places of worship.
2:26
The prohibition of depicting human imagery.
2:29
The hadith serves as evidence for the legal principle of blocking the means to evil (sadd al-dhara'i').
2:34
The permissibility of recounting the remarkable things one has witnessed.
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The condemnation of those who commit forbidden acts.
2:42
Legal rulings are based on divine law (Shar'), not human intellect.
2:48
Chapter: Praying in camel resting areas.
2:52
On the authority of Nafi',
2:53
on the authority of Ibn 'Umar,
2:55
from the Prophet (peace and blessings of Allah be upon him),
2:58
that he used to make his riding camel stand crosswise
3:00
and pray facing toward it.
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I said,
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"What if the camels are startled and move?"
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He said,
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"He would take the camel saddle, set it upright,
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and pray facing its backrest"
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—or he said, "its rear part."
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And Ibn 'Umar (may Allah be pleased with him) used to do likewise.
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Commentary on the hadith:
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"He used to make his riding camel stand crosswise"
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means he placed it horizontally as a barrier.
3:28
"If the camels are startled"
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means if they become agitated and move from their place.
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"He would take the camel saddle and set it upright"
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means he would position it erect right in front of him.
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Because if the camels become agitated,
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they would distract the person praying.
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At that point, the Prophet (peace and blessings of Allah be upon him)
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would turn away from the camel and quickly take the saddle,
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using it as a sutrah (prayer barrier).
3:51
"And pray facing its backrest"
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which is the wooden peg or frame against which the rider leans.
3:58
Key benefits of the hadith:
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From this hadith we derive:
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The permissibility of praying toward a stationary animal.
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There is no harm in the worshipper using
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a mount or a camel as a sutrah in prayer.
4:13
Praying toward a camel
4:15
does not contradict the prohibition of praying
4:17
in camel pens (ma'atin),
4:19
because camel pens are their designated enclosures and resting yards.
4:25
Chapter: The disapproval of praying in graveyards.
4:29
On the authority of Ibn 'Umar,
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from the Prophet (peace and blessings of Allah be upon him), who said:
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"Perform some of your prayers in your houses,
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and do not turn them into graves."
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Commentary on the hadith:
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"Some of your prayers"
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refers to voluntary (nafl) prayers.
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"And do not turn them into graves"
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for a house in which prayer is not performed is like a graveyard.
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Key benefits of the hadith:
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From this hadith we derive:
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Graveyards are not places for performing worship.
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The recommendation to perform voluntary prayers at home,
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so that the members of the household may follow the worshipper's example.
5:14
Chapter: Praying in places of divine punishment and destruction.
5:19
On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:
5:22
When the Prophet (peace and blessings of Allah be upon him) passed by al-Hijr,
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he said, "Do not enter the dwellings of those who wronged themselves,"
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and in another narration:
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"Do not enter upon these punished people,
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lest there afflict you the like of what afflicted them,
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unless you enter weeping."
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Then he covered his head with his garment
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and quickened his pace until he traversed the valley.
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Commentary on the hadith:
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"Chapter: Praying in places of divine punishment and destruction."
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Khasf denotes being swallowed up by the earth and disappearing into it.
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"At al-Hijr":
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Al-Hijr is a region located between the Levant and the Hijaz,
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and it comprises the dwellings of Thamud, the people of Salih (peace be upon him).
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"What afflicted them" means the divine torment.
6:16
"He covered his head" means he veiled his head with his garment.
6:20
"He traversed the valley" means he crossed and passed beyond it.
6:25
Key benefits of the hadith:
6:28
From this hadith we derive:
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The prohibition of taking the lands of the punished
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as a permanent homeland or residence.
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The instruction to take heed and draw lessons when passing by the dwellings of the punished.
6:42
Chapter:
6:44
On the authority of 'A'ishah and 'Abdullah ibn 'Abbas,
6:46
who said:
6:48
When the death agony descended upon the Messenger of Allah (peace and blessings of Allah be upon him),
6:52
he began placing a woolen sheet over his face,
6:56
and whenever he became stifled by it,
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he removed it from his face.
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While in that state, he said,
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"May the curse of Allah be upon the Jews and the Christians;
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they took the graves of their prophets as places of worship,"
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warning against what they had done.
7:13
Commentary on the hadith:
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"When it descended upon the Messenger of Allah (peace and blessings of Allah be upon him)"
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refers to his terminal illness.
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"Tafiqa" means he began;
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"yatrahu" means he placed or cast.
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"Khamisah"
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is a fine, square patterned cloak with borders,
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made of silk-wool blend or pure wool.
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"He became stifled"
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means he felt breathless due to intense heat and distress.
7:41
"The curse of Allah":
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A curse (la'nah) is expulsion and banishment from the mercy of Allah, the Exalted and Majestic.
7:48
Key benefits of the hadith:
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From this hadith we derive:
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Caution against imitating the ways and practices of the Jews and the Christians.
7:58
The prohibition of building over graves and turning them into places of worship.
8:05
On the authority of Abu Hurayrah,
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that the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"May Allah destroy the Jews;
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they took the graves of their prophets as places of worship."
8:19
Commentary on the hadith:
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"May Allah destroy" (qatala Allah)
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means may He eliminate them;
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and it is said
8:26
that it means here: "May Allah curse them."
8:29
Key benefits of the hadith:
8:32
From this hadith we derive:
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The prohibition of building structures over graves.
8:36
The instruction to avoid the causes of the wrath and displeasure of Allah, the Exalted and Majestic,
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specifically by taking graves as places of worship.
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The obligation to shun the ways and religious practices of the Jews.
8:50
The religious law of those before us does not constitute a law for us
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whenever it contradicts our own Sacred Law.
8:58
Chapter: A woman sleeping in the mosque.
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On the authority of 'A'ishah,
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that a black female servant belonging to an Arab tribe
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was freed by them,
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yet she remained living among them.
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She said:
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A young girl belonging to them went out
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wearing a red leather scarf adorned with straps.
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She said:
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She put it down,
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or it fell from her,
9:23
and a small kite (bird of prey) passed by
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while it was lying on the ground.
9:27
Mistaking it for meat,
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the bird swooped down and snatched it away.
9:30
She said:
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They searched for it,
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but could not find it.
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She said:
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So they accused me of stealing it.
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She said:
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They then began searching,
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going so far as to search her private parts.
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She said:
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By Allah, I was standing among them,
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when the kite passed by and dropped it.
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She said,
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"and it fell between them."
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She said,
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"So I said, 'This is what you accused me of,
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which you falsely claimed while I was innocent of it!
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Here it is!'"
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She said,
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"Then she came to the Messenger of Allah (peace and blessings of Allah be upon him),
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and embraced Islam."
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'A'ishah said,
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"She had a tent or a small hut in the mosque."
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She said,
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"She used to come to me and talk in my presence."
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She said,
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"She never sat with me in any gathering without reciting:
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'The day of the sash was one of the wonders of our Lord,
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for truly, from the land of disbelief it delivered me!'"
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'A'ishah said,
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"So I said to her, 'What is your story?
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You never sit with me without reciting these lines.'"
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She said,
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"So she narrated this hadith to me."
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Commentary on the hadith:
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*Walidah* (young girl/maidservant):
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A *walidah* refers to a young female child,
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and it is also applied to a young slave-girl or maidservant.
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*Wishah* (sash/ornamented belt):
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A *wishah* is woven from wide leather,
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studded with jewels,
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and fastened by a woman between her shoulder and her waist.
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*Min suyoor* (from straps), plural of *sayr*,
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which is a thong or strap made of leather.
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*Huda'ah* (kite): a well-known bird of prey,
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its agnomen is Abu al-Khattaf,
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and it hunts rodents.
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*Fa-khatafat* (so it snatched):
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*Khatf* means grabbing something and seizing it swiftly.
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*Fa-ltamasooh* (so they searched for it):
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meaning they looked for it and asked about it.
11:32
*Fa-ttahamooni* (so they accused me):
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meaning of stealing the sash.
11:35
*Fa-tafiqoo* (so they began):
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meaning they set about.
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*Yufattishoon* (searching):
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meaning inspecting thoroughly.
11:42
*Qubulaha* (her private part):
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meaning her private area.
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*Za'amtum* (you claimed):
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meaning you alleged.
11:48
*Wa ana minhu baree'ah* (while I am innocent of it):
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meaning free from their claim and accusation of stealing the sash.
11:55
*Khibaa'* (tent):
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A *khibaa'* is a tent made of camel hair or wool,
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pitched on two or more poles.
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*Hifsh* (small hut):
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A *hifsh* is a small, substandard dwelling,
12:08
with a low ceiling.
12:09
*Min a'ajeeb* (among the wonders):
12:11
plural of *u'joobah* (marvel/wonder).
12:13
*Anjaani* (delivered me):
12:14
meaning saved me.
12:16
*La taq'udeena ma'ee maq'adan* (you never sit with me in any gathering):
12:19
meaning you never sit in my company.
12:23
Key lessons derived from the hadith:
12:26
From this hadith, it is derived
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that whoever lacks a dwelling or a place to spend the night
12:31
is permitted to stay overnight in the mosque,
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whether a man or a woman,
12:37
provided that there is security from any temptation or discord.
12:40
It also shows the permissibility of setting up a tent or the like for the destitute,
12:44
whether male or female.
12:46
It indicates that the Sunnah is to leave a land
12:49
in which a person has been subjected to severe trial and injustice.
12:53
The hadith also demonstrates
12:54
that adversity may often be the means to a great good
12:57
that Allah, Mighty and Majestic, has willed for a servant,
13:00
just as happened to this maidservant.
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It clearly demonstrates the virtue of emigration (Hijrah).
13:05
In this hadith,
13:06
there is clarification that the kite is among the noxious pests that cause harm on earth;
13:11
for this reason, the hadith instructed that it be killed both outside and within the sacred precincts.
13:15
The hadith also provides evidence that Allah Almighty
13:18
may relieve the distress of the afflicted
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and break the natural laws of cause and effect for them,
13:23
even if they are disbelievers;
13:25
for if a disbeliever is wronged,
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as was the case with this woman,
13:29
they are all the more entitled to having their distress relieved and their supplication answered.
13:34
It illustrates the virtue of 'A'ishah (may Allah be pleased with her), her eloquence,
13:39
and her vast memorization of the history and poetry of the Arabs.
13:42
It also demonstrates the permissibility of incorporating beautiful poetry into an admonition.
13:46
Chapter: Men Sleeping in the Mosque.
13:53
On the authority of Nafi',
13:54
that Ibn Umar said:
13:56
"Some men among the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)
14:01
used to see dreams during the lifetime of the Messenger of Allah (peace be upon him),
14:07
and they would narrate them to the Messenger of Allah (peace be upon him),
14:12
and the Messenger of Allah (peace be upon him) would interpret them as Allah willed.
14:18
At that time, I was a young, unmarried youth,
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and I used to sleep in the mosque before I got married.
14:25
So I said to myself,
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'If there were any good in you,
14:29
you would see the like of what these people see.'
14:32
So when I lay down one night,
14:34
I said,
14:36
'O Allah, if You know of any good in me,
14:39
then show me a dream!'
14:41
In another narration:
14:43
'O Allah, if I have any good with You,
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then show me a dream
14:48
that the Messenger of Allah (peace be upon him) may interpret for me.'
14:52
While I was in that state—
14:55
in another narration:
14:56
'I saw in a dream
14:58
as if there were a piece of silk fabric in my hand,
15:01
and I did not point it toward any place in Paradise
15:05
but that it flew with me to it.
15:08
Suddenly, two angels came to me,
15:10
each holding an iron mace in his hand,
15:15
taking me toward Hellfire,
15:18
while between them I was supplicating Allah,
15:21
"O Allah, I seek refuge in You from Hellfire!"
15:24
Then I was shown another angel who met me, holding an iron mace in his hand,
15:30
and he said,
15:31
"Do not be terrified;
15:33
what an excellent man you are!"'
15:35
In another narration:
15:37
'"You are indeed a righteous man,
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if only you would pray more."'
15:41
So they took me
15:43
until they stopped with me at the edge of Hellfire,
15:47
and behold, it was cased with stones like the casing of a well,
15:50
having horn-like stone pillars like those of a well,
15:53
and between every two horns stood an angel holding an iron mace.
15:58
I saw in it men suspended by chains,
16:03
upside down,
16:05
and I recognized some men of Quraysh among them.
16:09
Then they took me away toward the right side.
16:12
So I narrated it to Hafsah,
16:15
and Hafsah narrated it to the Messenger of Allah (peace be upon him).
16:20
Thereupon, the Messenger of Allah (peace be upon him) said,
16:24
'Indeed, Abdullah is a righteous man.'
16:28
In another narration:
16:29
'What an excellent man Abdullah is,
16:32
if only he would pray during the night!'
16:35
Nafi' said,
16:37
'After that, he never ceased to pray extensively at night.'"
16:42
Commentary on the hadith:
16:45
*Ru'ya* (dream): that which a believer sees during sleep.
16:49
*Fa-yaqussoona-ha* (so they would narrate them):
16:51
meaning they would inform him of them.
16:53
*Fa-yaqoolu feeha* (and he would say concerning them):
16:55
meaning he would interpret them.
16:57
*Hadeethu as-sinn* (young in age):
16:59
meaning youthful.
17:01
*Wa-yabeetu al-masjid* (and he spent the night in the mosque):
17:03
meaning he used to sleep in the mosque.
17:05
*Fa-lamma-ttaja'tu* (so when I lay down):
17:07
meaning when I intended to sleep.
17:09
*Miqma'ah* (mace):
17:10
It is a heavy rod,
17:11
or an instrument like a hooked staff,
17:13
used to strike the head of an elephant;
17:16
and it is said to be like an iron whip
17:18
with a curved head.
17:21
*Yuqbilu bee ila jahannam* (taking me toward Hellfire):
17:23
meaning they brought me directly facing Hellfire.
17:26
*Uraani* (I was shown / I saw):
17:28
meaning I saw in the dream.
17:30
*Lan tura'* (do not be terrified):
17:32
meaning no fear shall befall you.
17:34
*Ni'ma ar-rajul* (what an excellent man):
17:36
an expression of praise.
17:38
*Law tukthiru as-salah* (if only you would pray more):
17:40
meaning during the night.
17:42
*Fa-ntalaqoo bee* (so they took me):
17:43
meaning they proceeded with me.
17:45
*Shafeeru jahannam* (the brink/edge of Hellfire):
17:47
meaning its rim or border.
17:49
*Matwiyyatun ka-tayyi al-bi'r* (cased like the casing of a well):
17:51
meaning its inner walls are built up with stones just like a well.
17:55
*Lahu quroonun ka-qarni al-bi'r* (having horn-like pillars like those of a well):
17:58
*Quroon* (horns/pillars):
17:59
meaning its stone-built sides
18:02
upon which the crossbeam is placed to suspend the pulley,
18:06
and typically a well has two such upright stone horns.
18:10
*Mu'allaqeena bi-s-salasil ru'oosuhum asfalahum* (suspended by chains upside down):
18:14
meaning hanging inverted by their feet.
18:18
*Fa-nsarafoo bee 'an dhati al-yameen* (then they turned with me toward the right side):
18:21
meaning toward the right direction.
18:23
"After that, he never ceased to pray extensively":
18:27
referring to Abdullah Ibn Umar (may Allah be pleased with them both).
18:31
Key lessons derived from the hadith:
18:35
It is derived from this hadith
18:37
that it is permissible to sleep in the mosque.
18:39
It is permissible to wish for a righteous dream
18:42
so that a person may know their standing with Allah, Mighty and Majestic.
18:47
It demonstrates the legitimacy of desiring good and knowledge and being eager for them.
18:52
It also shows the permissibility of appointing someone else to convey a dream to a scholar,
18:56
and the acceptance of a single trustworthy narrator's report.
18:59
It indicates the permissibility of interpreting dreams, provided proper conditions are met,
19:03
and shows that a righteous dream indicates goodness for the one who sees it.
19:08
It also shows the recommendation to relate dreams to a person of knowledge.
19:12
In the hadith, there is a description of Hellfire;
19:14
and its description mentioned in the hadith
19:17
takes the ruling of being elevated (*marfu'*) to the Prophet.
19:19
It also indicates the permissibility of seeing angels in a dream,
19:22
and their warning to the dreamer.
19:25
It indicates the permissibility of seeing Hellfire in a dream.
19:29
The hadith also describes a type of punishment in Hellfire,
19:33
which is being turned upside down.
19:35
It contains guidance to seek refuge from the torment of Hellfire.
19:39
It shows the recommendation of concealing the faults of a fellow Muslim and refraining from backbiting him,
19:43
as demonstrated by his statement (may Allah be pleased with them both):
19:47
"I recognized men of Quraysh in it,"
19:50
yet he did not name them.
19:52
It demonstrates the modesty and righteousness of Ibn Umar (may Allah be pleased with them both),
19:57
and his eagerness for doing good.
19:59
It also highlights the virtue of worship performed in youth,
20:03
and that the night prayer saves one from the Fire.
20:06
It also indicates the dislike of excessive sleep at night.
20:12
On the authority of Sahl ibn Sa'd, who said:
20:15
"There was no name dearer to Ali than Abu Turab,
20:20
and he used to be delighted whenever he was called by it.
20:24
The Messenger of Allah (peace and blessings of Allah be upon him) came
20:27
to the house of Fatimah (may Allah be pleased with her),
20:30
but did not find Ali in the house.
20:33
He asked, 'Where is your paternal cousin?'
20:36
She replied, 'There was something between him and me,
20:40
and he became angry with me and left,
20:43
so he did not take his midday nap at my place.'
20:45
The Messenger of Allah (peace be upon him) said to a person,
20:49
'Look where he is.'
20:52
The man returned
20:53
and said, 'O Messenger of Allah,
20:55
he is sleeping in the mosque.'
20:58
The Messenger of Allah (peace be upon him) came
21:01
while he was lying down, his upper garment having slipped off his side,
21:05
and dust had covered him.
21:08
The Messenger of Allah (peace be upon him) began
21:11
wiping it off him while saying:
21:14
'Get up, O Abu Turab (Father of Dust)!
21:16
Get up, O Abu Turab!'"
21:19
Commentary on the hadith:
21:22
"Where is your paternal cousin?"
21:24
meaning Ali ibn Abi Talib (may Allah be pleased with him).
21:27
The Prophet (peace be upon him) intended to soften her heart toward him
21:31
by mentioning the bond of kinship between them.
21:36
"There was something between him and me, and he became angry with me,"
21:40
meaning a disagreement or dispute occurred between us
21:43
that stirred up anger in both of us.
21:47
"And he left,"
21:48
that is, to cut short the dispute
21:51
and calm the outburst of their anger.
21:54
"So he did not take his midday nap (*qaylulah*),"
21:56
which refers to sleeping in the middle of the day.
21:59
"To a person,"
22:01
it was said that this was Sahl (may Allah be pleased with him),
22:03
the narrator of the hadith.
22:05
"*Raqid*,"
22:06
meaning asleep.
22:08
"Off his side,"
22:09
meaning off his flank.
22:11
Benefits derived from the hadith:
22:15
Among the benefits derived from this hadith are:
22:17
the permissibility of using a kunya not derived from one's child's name,
22:20
for he (peace be upon him) gave him the kunya "Abu Turab";
22:24
the prescribed nature of treating one's son-in-law gently and cheering him up;
22:29
the permissibility of bantering with an angry person using an unconventional kunya,
22:33
provided it does not anger him or displease him,
22:36
but rather comforts him;
22:38
the permissibility of taking a midday nap in the mosque;
22:41
and the virtue of Ali (may Allah be pleased with him).
22:47
On the authority of Abu Hurayrah, who said:
22:49
"I saw seventy of the people of al-Suffah,
22:53
and not a single man among them had an upper garment (*rida'*);
22:56
they wore either a waist-wrapper (*izar*) or a sheet (*kisa'*),
22:59
which they tied around their necks.
23:02
Some of these reached down to the middle of their shins,
23:05
and some reached down to their ankles,
23:09
and each man would gather it with his hand
23:11
out of reluctance that his nakedness (*'awrah*) might be exposed."
23:14
Commentary on the hadith:
23:18
"Of the people of al-Suffah":
23:20
they were the poor and destitute
23:22
who resided in the suffah (covered portico) of the Mosque of the Messenger of Allah (peace be upon him).
23:28
"*Rida'*":
23:29
that which covers the upper half of the body.
23:33
"*Izar*":
23:34
that which covers the lower half.
23:38
Benefits derived from the hadith:
23:41
Among the benefits derived from the hadith are:
23:43
the obligation of covering the nakedness (*'awrah*) as much as possible;
23:46
and the permissibility of using the mosque
23:49
as a shelter for the poor and destitute.
23:54
Chapter: The Prayer upon Returning from a Journey.
23:58
On the authority of Jabir ibn Abdillah (may Allah be pleased with them both), who said:
24:03
"I was with the Prophet (peace and blessings of Allah be upon him) on an expedition."
24:08
In another narration:
24:09
"I was riding a slow, exhausted camel."
24:12
In another narration:
24:14
"I was riding an ash-colored camel of mine,
24:17
with no spots of other colors."
24:19
"My camel slowed me down and grew exhausted,
24:22
so the Prophet (peace be upon him) caught up with me
24:26
and said,
24:28
'Jabir?'
24:29
I replied, 'Yes.'
24:31
He asked, 'What is the matter with you?'
24:34
I said,
24:35
'My camel has slowed down and grown exhausted,
24:38
so I fell behind.'
24:40
He dismounted and poked it with his curved stick,
24:43
then said,
24:44
'Mount!'
24:45
So I mounted,
24:47
and I found myself having to hold it back from overtaking the Messenger of Allah (peace be upon him)."
24:53
In another narration:
24:55
"He said to me,
24:56
'How do you find your camel?'
24:58
He said:
24:59
I replied, 'It is doing very well;
25:01
your blessing has reached it.'
25:04
He said..."
25:05
In another narration:
25:07
"He said,
25:08
'What makes you in such a hurry?'
25:10
I replied,
25:11
'I have recently married.'
25:14
He asked,
25:15
'Have you married?'
25:16
I said, 'Yes.'
25:18
He asked,
25:19
'A virgin or a previously married woman?'
25:21
I replied,
25:22
'Rather, a previously married woman.'
25:24
In another narration:
25:26
He said,
25:27
'Why not a virgin so you could play with her and she with you?'
25:31
He said,
25:32
'Why not a young maiden so you could fondle her and she could fondle you?'
25:36
In another narration:
25:38
'...and you could make her laugh and she could make you laugh?'
25:41
I said,
25:42
'I have sisters,
25:44
so I wanted to marry a woman who could gather them, comb their hair, and look after them.'
25:52
In another narration:
25:53
He said,
25:55
'May Allah bless you,'
25:57
or he said,
25:58
'Well done.'
26:00
In another narration:
26:01
'May Allah shower His blessings upon you.'
26:04
He said,
26:05
'Know that you are arriving soon,
26:07
so when you arrive,
26:09
be clever, be clever!'
26:11
In another narration:
26:13
'If you arrive at night, do not enter upon your wife
26:17
until the woman whose husband was away has shaved her pubic hair
26:19
and the unkempt woman has combed her hair.'
26:22
In another narration:
26:23
When we approached the city,
26:26
the Prophet (peace be upon him) said,
26:29
'Whoever wishes to hasten to his family, let him hasten.'
26:34
Then he said,
26:36
'Will you sell your camel?'
26:38
I said, 'Yes.'
26:39
So he bought it from me for an ounce (*uqiyyah*) of gold."
26:43
In another narration:
26:44
"He said,
26:45
'Rather, sell it to me;
26:47
I have taken it for four dinars,
26:50
and you may ride its back until you reach Medina.'
26:53
In another narration:
26:54
"When I arrived,
26:55
I informed my maternal uncle of the sale of the camel,
26:58
and he blamed me.
27:00
So I told him about the camel's exhaustion
27:02
and what the Prophet (peace be upon him) had done
27:06
and how he had prodded it.
27:09
Then the Messenger of Allah (peace be upon him) arrived
27:12
before me,
27:14
and I arrived in the morning."
27:16
In another narration:
27:18
"When he reached Sirar,
27:20
he ordered a cow,
27:22
and it was slaughtered,
27:23
and they ate from it.
27:25
Then we came to the mosque,
27:27
and I found him at the door of the mosque."
27:30
In another narration:
27:32
"I went in to him
27:33
after tying the camel at the edge of the paved courtyard (*al-Balat*),
27:37
and I said,
27:38
'This is your camel.'
27:40
So he came out
27:41
and began walking around the camel.
27:44
He asked,
27:45
"Have you just arrived now?"
27:48
I replied, "Yes."
27:49
He said,
27:50
"Leave your camel,
27:52
enter, and pray two units of prayer for me."
27:55
So I entered and prayed.
27:57
Then he commanded Bilal to weigh out an ounce of gold for him.
28:01
So Bilal weighed it out for me
28:03
and tilted the scale generously in my favor.
28:05
I turned and walked away,
28:09
but he said,
28:10
"Call Jabir back to me!"
28:12
I thought to myself,
28:13
"Now he is going to return the camel to me,"
28:16
and nothing was more detestable to me than it.
28:20
He said,
28:21
"Take your camel,
28:23
and its price is yours as well."
28:25
In one narration:
28:26
"He gave me both the price of the camel and the camel itself,
28:29
as well as my share of the spoils along with the people."
28:32
In another narration:
28:34
"He owed me a debt,
28:36
so he paid me back and gave me extra."
28:39
Commentary on the hadith:
28:42
"In an expedition" (fī ghazā):
28:44
meaning the Battle of Tabuk,
28:45
and it was also said to be the Battle of Dhat al-Riqa'.
28:48
"Became exhausted" (a'yā):
28:49
meaning it grew fatigued and was unable to walk.
28:52
"So I fell behind" (fatakhallaftu):
28:53
meaning I lagged behind.
28:55
"Prodded it with his crook" (yahjanuhu bi-mihjanih):
28:57
a crook (mihjan) is a staff with a curved head,
29:01
with which a rider picks up whatever has fallen from him.
29:04
"I restrain it" (ukuffuhu):
29:05
meaning I hold it back.
29:07
"Sluggish" (thafāl):
29:08
meaning slow and heavy, moving forward only with reluctance.
29:12
"Ash-colored" (armak):
29:13
meaning its reddish color was mixed with blackness.
29:16
"Having no blemishes" (laysa fīhi shiyah):
29:18
a blemish (shiyah) is a patch of black or white.
29:23
"A non-virgin/previously married woman" (thayyib):
29:24
a thayyib is a woman who has been previously married.
29:27
"Why not a young maiden?" (afalā jāriyah):
29:29
meaning a virgin.
29:31
"To gather them together" (tajma'uhunna):
29:32
meaning to bring them close to her like a mother.
29:35
"And comb their hair" (wa-tamshatuhunna):
29:37
meaning to groom and style their hair.
29:40
"And look after them" (wa-taqūmu 'alayhinna):
29:42
meaning to take care of them and manage their affairs.
29:45
"Prudence, prudence!" (fal-kays al-kays):
29:47
prudence (al-kays) here means taking great care of things.
29:51
It is also said that
29:52
al-kays here refers to marital intimacy,
29:54
and it is said to mean good sense and intelligence.
29:57
"For an ounce" (bi-ūqiyyah):
29:58
an ounce (ūqiyyah) equals forty dirhams.
30:01
Its measure in modern weights is
30:04
approximately one hundred and twenty grams of silver.
30:08
"In the early morning" (bil-ghadāh):
30:10
meaning the period between the Fajr prayer and sunrise.
30:14
"Leave" (da'):
30:15
meaning leave aside.
30:16
"Tilted generously" (arjaḥa):
30:18
meaning he added extra weight.
30:19
"I turned away" (wallaytu):
30:21
meaning I walked back.
30:22
"Return the camel to me" (yaruddu 'alayya al-jamal):
30:24
meaning he would give it back to me.
30:26
"To shave her pubic hair" (tastahidd):
30:28
istihdad means shaving the pubic hair.
30:31
"The woman whose husband is absent" (al-mughībah):
30:33
this is a woman whose husband has been away from home.
30:36
"The unkempt woman" (al-sha'thah):
30:38
meaning the woman with disheveled hair.
30:40
"And its back is yours" (wa-laka zahruh):
30:42
meaning riding it.
30:44
"He blamed me" (lāmanī):
30:45
meaning he reproached me.
30:47
"And prodded it" (wa-wakazah):
30:48
prodding (wakz) can be done with a stick,
30:51
or by poking with a closed fist.
30:53
"Sirar" (Sirār):
30:55
a location on the outskirts of Medina,
30:57
three miles away to the east.
31:02
"So I hobbled the camel" (fa-'aqaltu al-jamal):
31:04
hobbling ('aql) means bending the camel's shank against its foreleg
31:07
and tying them firmly together at the middle of the foreleg.
31:11
"More detestable to me than it" (abghada ilayya minh):
31:13
meaning more detestable than that camel.
31:16
Key takeaways from the hadith:
31:19
Among the benefits derived from the hadith are:
31:21
the instruction to check on the conditions of one's companions;
31:25
an illustration of how deeply the Companions (may Allah be pleased with them) revered the Prophet, peace and blessings of Allah be upon him;
31:32
and revering him, peace be upon him,
31:34
is undoubtedly an obligation;
31:37
the encouragement to marry virgins;
31:40
the permissibility of a man being playful with his wife,
31:43
treating her gently, and maintaining good companionship;
31:46
a demonstration of the virtue of Jabir (may Allah be pleased with him and his father),
31:51
and his prioritizing his sisters' well-being over his own;
31:55
the recommendation to pray two units of prayer upon returning from a journey;
32:00
the recommendation to tip the scale in favor of the recipient when paying a price;
32:04
the validity of appointing an agent to weigh out payment,
32:07
though the agent should not give extra weight without permission;
32:11
evidence of the validity of the seller adding extra goods to the item sold,
32:16
and the buyer voluntarily adding extra to the agreed price;
32:20
the permissibility of initiating an offer to buy a man's property from him,
32:25
even if he has not offered it for sale;
32:27
the recommendation to add extra when repaying a debt,
32:31
which falls under noble character and chivalry;
32:33
the recommendation for a woman to adorn herself for her husband;
32:37
the permissibility of preferring an otherwise less optimal choice over a better one for a valid interest;
32:42
that a woman should groom and tidy herself when her husband returns from an absence;
32:48
proof that not every stipulated condition invalidates a transaction;
32:54
and that the hadith contains one of the signs of Prophethood,
32:56
as the sluggish camel was transformed into an energetic one.