Summary of Sahih Al-Bukhari | Episode (2) | The beginning of the revelation - 2

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:03 The Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents

0:12 An Abridgment of Sahih al-Bukhari.

0:16 On the authority of 'Abdullah ibn 'Abbas,

0:20 that Abu Sufyan ibn Harb informed him

0:23 that Heraclius sent for him while he was among a caravan of the Quraysh

0:27 who were trading in the Levant,

0:29 during the period of truce that the Messenger of Allah (peace and blessings of Allah be upon him)

0:33 had established with Abu Sufyan and the disbelievers of the Quraysh.

0:38 So they came to him while they were in Ilya (Jerusalem).

0:41 He admitted them into his royal court,

0:43 surrounded by the dignitaries of Rome,

0:46 and then called for them and summoned his interpreter.

0:49 He said,

0:51 "Which of you is closest in kinship to this man who claims to be a prophet?"

0:57 Abu Sufyan said,

0:59 "I replied,

1:00 'I am the closest to him in kinship.'"

1:03 Thereupon he said,

1:04 "Bring him close to me,

1:06 and bring his companions near

1:08 and place them behind his back."

1:11 Then he told his interpreter,

1:13 "Say to them:

1:14 'I will ask this man about that person;

1:18 if he lies to me, you must contradict him.'"

1:21 Abu Sufyan said, "By Allah, were it not for the shame of having them report lies against me,

1:25 I would have lied about him."

1:28 "The first question he asked me about him was:

1:32 'How is his lineage among you?'

1:34 I said,

1:35 'He is of noble lineage among us.'

1:38 He said,

1:39 'Has anyone among you ever made such a claim before him?'

1:44 I said, 'No.'

1:45 He said,

1:46 'Was any of his ancestors a king?'

1:50 I said, 'No.'

1:51 He said,

1:53 'Do the noble people follow him, or the weak?'

1:57 I replied, 'Rather, the weak.'

2:01 He said,

2:02 'Are they increasing in number or decreasing?'

2:05 I said, 'Rather, they are increasing.'

2:08 He said,

2:09 'Does anyone among them apostatize out of displeasure with his religion after embracing it?'

2:15 I said, 'No.'

2:17 He said,

2:18 'Did you ever accuse him of lying before he said what he said?'

2:23 I said, 'No.'

2:25 He said,

2:26 'Does he break his word?'

2:28 I said, 'No,

2:30 though we are currently in a period of truce with him, and we do not know what he will do during it.'"

2:35 Abu Sufyan said,

2:36 "I was not able to insert any disparaging word except that one."

2:43 Heraclius asked,

2:44 "Have you fought against him?"

2:46 I said, "Yes."

2:48 He said,

2:49 "How was your fighting with him?"

2:52 I said,

2:54 "The war between us and him has had alternating fortunes:

2:57 he inflicts casualties upon us, and we inflict casualties upon him."

3:00 He said,

3:01 "What does he command you to do?"

3:03 I said,

3:05 "He says:

3:06 'Worship Allah alone and do not associate anything with Him,

3:10 and abandon what your forefathers used to say.'

3:14 And he commands us to pray, speak the truth, maintain chastity, and uphold family ties."

3:19 Thereupon Heraclius said to the interpreter,

3:21 "Say to him:

3:22 'I asked you about his lineage,

3:25 and you mentioned that he is of noble lineage among you;

3:28 such are the Messengers:

3:30 they are always sent from the noblest lineage of their people.

3:33 I asked you whether anyone among you had made this claim before,

3:38 and you stated that none had;

3:40 so I thought

3:42 that if anyone had made this claim before him,

3:45 I would have said he is a man imitating a claim made before him.

3:50 I asked you whether any of his ancestors had been a king,

3:54 and you stated that none had;

3:57 so I thought

3:58 that if any of his ancestors had been a king,

4:01 I would have said he is a man seeking to reclaim his forefather's kingdom.

4:04 I asked you

4:06 whether you ever accused him of lying before he said what he said,

4:12 and you stated that you had not;

4:14 thus I knew that he would not refrain from lying to people only to lie about Allah.

4:21 I asked you whether the noble people followed him or the weak,

4:26 and you stated that the weak followed him;

4:29 and such are the followers of the Messengers.

4:32 I asked you whether they were increasing or decreasing,

4:36 and you stated that they were increasing;

4:39 and such is the nature of true faith until it reaches completion.

4:43 I asked you

4:45 whether anyone apostatizes out of displeasure with his religion after embracing it,

4:50 and you stated that none do;

4:52 and such is true faith when its joy permeates the hearts.

4:58 I asked you whether he breaks his word,

5:00 and you stated that he does not;

5:03 and such are the Messengers: they never betray their trusts.

5:06 I asked you what he commands you to do,

5:09 and you stated that he commands you to worship Allah alone and associate nothing with Him,

5:16 forbids you from worshipping idols,

5:19 and commands you to pray, speak the truth, and maintain chastity.'"

5:23 In another narration, he added:

5:25 "'I asked you how your fighting with him went,

5:29 and you claimed that the war had alternating fortunes;

5:33 and such are the Messengers:

5:35 they are tested, but the ultimate victory is always theirs.

5:40 If what you say is true,

5:43 he will soon conquer the very place beneath my two feet.

5:47 I already knew that he was to appear,

5:50 but I did not think he would be from among you.

5:54 Were I certain that I could reach him,

5:57 I would undertake the hardship to meet him;

6:00 and were I with him,

6:02 I would surely wash his feet.'"

6:05 Then he called for the letter of the Messenger of Allah (peace be upon him)

6:09 which Dihyah had delivered to the ruler of Busra,

6:14 who in turn had forwarded it to Heraclius.

6:16 Heraclius read it,

6:18 and found that it contained:

6:19 "In the name of Allah, the Most Gracious, the Most Merciful.

6:22 From Muhammad, the slave of Allah and His Messenger,

6:26 to Heraclius, the Roman Emperor:

6:29 “So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followeth right guidance.” (20:47)

6:32 To proceed:

6:34 I invite you with the call of Islam.

6:38 Embrace Islam and you will be safe;

6:40 Allah will give you your reward twofold.

6:44 But if you turn away,

6:46 upon you will be the sin of the common folk (the Arisiyyin).

6:49 “Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” (3:64)

6:57 “Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” (3:64)

7:02 “Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).” (3:64)

7:09 And if they turn away, say: 'Bear witness that we are Muslims.'"

7:15 Abu Sufyan said,

7:17 "When he finished what he had to say

7:20 and completed the reading of the letter,

7:23 a great uproar arose around him and voices were raised,

7:26 and we were escorted out.

7:28 When we were taken out, I said to my companions,

7:32 'The affair of Ibn Abi Kabshah has indeed become prominent;

7:35 even the King of the Banu al-Asfar (the Romans) fears him!'

7:40 So I remained certain that he would prevail

7:43 until Allah brought Islam into my heart."

7:47 In another narration:

7:49 "By Allah, I remained humiliated and convinced that his cause would prevail,

7:55 until Allah entered Islam into my heart despite my initial reluctance."

8:00 Ibn al-Natur,

8:02 the governor of Ilya (Jerusalem) and a companion of Heraclius,

8:05 who was the bishop of the Christians of the Levant,

8:08 used to narrate that when Heraclius arrived in Ilya,

8:12 he woke up one morning in low spirits.

8:15 Some of his chief patricians said to him,

8:18 "We find your appearance unusual."

8:21 Ibn al-Natur said:

8:23 Heraclius was an astrologer who studied the stars,

8:27 so he said to them when they questioned him,

8:30 "Last night, when I looked at the stars, I saw

8:34 that the king of the circumcised has appeared.

8:37 Who among this era practices circumcision?"

8:40 They replied, "None practice circumcision except the Jews,

8:44 so let their matter not trouble you;

8:47 write to the cities of your realm

8:50 ordering them to execute all the Jews among them."

8:53 While they were discussing their affair,

8:56 a man sent by the King of Ghassan was brought to Heraclius

9:00 to convey news concerning the Messenger of Allah (peace be upon him).

9:06 When Heraclius had questioned him, he ordered,

9:09 "Go and examine him to see whether he is circumcised or not."

9:13 So they examined him

9:15 and reported back to Heraclius that he was indeed circumcised.

9:19 Heraclius then asked him about the Arabs,

9:21 and he replied, "They practice circumcision."

9:24 Thereupon Heraclius said,

9:26 "This is the sovereign of this era who has appeared."

9:30 Heraclius then wrote a letter to a friend of his in Rome

9:35 who was his peer in knowledge,

9:38 and Heraclius departed for Hims.

9:41 He did not leave Hims

9:43 before a reply arrived from his companion,

9:46 agreeing with Heraclius's view regarding the emergence of the Prophet (peace be upon him)

9:52 and confirming that he is indeed a prophet.

9:54 Heraclius then invited the Roman dignitaries into a fortified palace of his in Hims,

10:00 and ordered its gates to be locked.

10:03 He then looked down upon them and said,

10:06 "O Romans!

10:08 Do you seek success, right guidance,

10:11 and the stability of your empire?

10:13 If so, pledge allegiance to this Prophet!"

10:16 Upon hearing this, they bolted toward the gates like wild donkeys,

10:20 only to find them securely locked.

10:23 When Heraclius saw their aversion

10:26 and despaired of their embracing faith,

10:29 he said,

10:30 "Bring them back to me."

10:32 And he said,

10:34 "I only said my previous statement

10:37 to test your steadfastness in your religion,

10:40 and I have indeed seen it."

10:42 So they prostrated to him and were pleased with him,

10:46 and that was the end of Heraclius's affair.

10:51 Commentary on the hadith:

10:54 Heraclius was the king of the Romans (Byzantines),

10:57 and Heraclius was his name.

10:59 "In a caravan (rakb)" — rakb is the plural of rider (rakib),

11:02 referring to a group traveling with ten or more camels.

11:07 The caravan numbered thirty men.

11:11 "During the period"

11:12 means the truce period agreed upon at al-Hudaybiyyah,

11:15 which was for a duration of ten years.

11:18 "Iliya"

11:20 refers to Jerusalem (Bayt al-Maqdis).

11:22 "Which of you is closest in lineage?"

11:25 Because a relative will not disparage the lineage of his own kin.

11:29 "The interpreter (turjuman)"

11:31 is the one who translates from one language to another.

11:34 "He claims (yaz'um)"

11:35 means he asserts.

11:37 "Place them behind his back,"

11:40 so that they would not feel too shy to directly contradict him if he lied.

11:45 "Relate (ya'thur)"

11:46 means they would narrate and spread it on my authority.

11:49 Meaning, I felt disgraced by it.

11:52 "Did the noble among the people follow him?"

11:54 That is, their prominent leaders and people of high status.

11:58 For the followers of the messengers

12:00 are typically the weak rather than the nobles,

12:02 since nobles disdain having someone like them elevated over them.

12:07 This is the general norm,

12:09 though noble individuals did indeed believe in him,

12:12 such as al-Siddiq and al-Faruq (may Allah be pleased with them).

12:17 "Discontent (sakhatah)"

12:18 means hatred for the matter and dissatisfaction with it.

12:22 "Did you ever accuse him of lying?"

12:26 Meaning, against people.

12:28 "Does he betray (yaghdur)?"

12:29 Betrayal (ghadr)

12:30 is failing to uphold a covenant or treaty.

12:33 "And no opportunity presented itself to insert anything,"

12:38 meaning no word allowed me to detract from him.

12:43 "Alternates in turns (sijal)"

12:44 means alternating shifts of fortune.

12:45 And the sajl

12:46 is the bucket.

12:48 He likened the combatants to those drawing water:

12:51 this one draws a bucket, and that one draws a bucket.

12:56 "And abandon what your forefathers say"

12:59 is a comprehensive phrase for leaving behind the practices of the pre-Islamic Jahiliyyah.

13:04 He specifically mentioned forefathers

13:06 to highlight their excuse in opposing him,

13:10 because forefathers serve as role models for idolaters.

13:15 "Chastity ('afaf)"

13:16 is refraining from forbidden acts and conduct that breaches nobility,

13:20 and abstaining from whatever is unbecoming in both the short and long term.

13:25 "Maintaining ties (silah)"

13:26 encompasses everything Allah Almighty has commanded to be joined,

13:30 which is through righteousness, honor, and dutiful care.

13:35 "Of noble lineage among her people"

13:37 means the most eminent and honorable of them in lineage.

13:40 "To follow (ya'tasi)"

13:42 means to follow and emulate.

13:44 And the uswah

13:45 is the role model.

13:47 "To leave off lying"

13:49 means to abandon and discard falsehood.

13:52 "When its cheerfulness mixes with the hearts."

13:56 "Cheerfulness (bashashah)"

13:57 refers to the expansion of the chest, joy, and delight.

14:01 Its linguistic origin

14:02 is showing warmth to someone upon their arrival,

14:05 displaying joy at seeing them, and making them feel at ease.

14:09 The meaning intended here

14:10 is that faith mixes with and expands the breasts and hearts it enters,

14:16 making them increase in joy.

14:18 Thus, the sweetness of faith,

14:20 once it enters a heart, never leaves it.

14:24 "If I could reach him (akhlasa ilayh)"

14:26 means if I were able to arrive in his presence.

14:28 "I would have undertaken the hardship to meet him,"

14:30 meaning I would have endured the burden of reaching him despite peril and difficulty.

14:35 "I would have washed his feet,"

14:37 expressed to convey the utmost devotion in serving him.

14:40 Dihyah

14:41 is Ibn Khalifah al-Kalbi,

14:44 and he was among the most handsome of the Companions in countenance.

14:47 Gabriel (peace be upon him) used to come to the Prophet (peace be upon him) in his form.

14:54 Busra

14:55 is a city south of Damascus.

14:58 "I invite you with the invitation of Islam"

15:01 means I summon you to the message of Islam,

15:04 which is the testimony of Tawhid (the oneness of Allah).

15:07 "Embrace Islam, and you will be safe"

15:09 is an example of comprehensive speech (jawami' al-kalim),

15:11 meaning you will be saved in this world from war and the subjugation of jizyah,

15:15 and in the Hereafter from the punishment.

15:18 "Allah will grant you your reward twice over:"

15:22 once for your belief in Jesus (peace be upon him),

15:24 and once for your belief in and following of Muhammad (peace be upon him).

15:30 "If you turn away"

15:32 means if you decline,

15:34 "then upon you will be the sin of the peasants (al-arisiyyin)."

15:37 They were the farmers and agricultural laborers.

15:40 That is, you will bear the sin of your subjects who follow you;

15:44 for if you had accepted Islam, they would have embraced it,

15:46 but if you refuse, they too will refuse.

15:49 "Clamor (sakhab)"

15:50 means loud commotion,

15:52 which is the blending and rising of raised voices.

15:56 "The affair of Ibn Abi Kabshah has grown formidable,"

15:59 meaning it has become immense and prominent.

16:01 He attributed him to a lineage other than his well-known, established one

16:05 out of hostility toward him.

16:07 "The king of Banu al-Asfar"

16:09 refers to the king of the Romans (Byzantines).

16:12 Ibn al-Nazur—

16:14 also pronounced al-Natur—

16:16 is the guard of an orchard.

16:19 "The governor of Iliya"

16:21 means its ruler.

16:23 "A bishop (saqf)"—

16:25 the bishop is a high religious authority among the Christians.

16:28 "In foul spirits (khabith al-nafs)"

16:30 means in a distressed, gloomy, and anxious state of mind.

16:33 "His patricians (bataariqah)"

16:35 were the elite dignitaries of the Roman state.

16:38 "A diviner (hazza')"

16:39 means an astrologer or soothsayer.

16:41 "He used to look at the stars,"

16:43 meaning he practiced divination.

16:45 And divination (kahanah)

16:46 is claiming knowledge of the unseen,

16:49 which is sometimes done through the whisperings of devils,

16:52 and sometimes derived from astrological judgments.

16:57 "Let not their affair trouble you."

17:00 The meaning

17:01 is: do not concern yourself with them,

17:03 for they are too insignificant for us to worry over their matter.

17:07 "Rome (Rumiyyah)"

17:09 was the capital city of the Romans.

17:12 "He did not depart from Homs,"

17:14 meaning he did not leave it,

17:15 nor did he move from his position.

17:18 "Daskarah"

17:19 refers to a palace surrounded by dwellings.

17:23 "They bolted like wild donkeys,"

17:26 meaning they fled in panic and rushed back.

17:29 He likened them to wild beasts

17:31 because their flight is far wilder than that of domesticated animals,

17:36 and he likened them to donkeys

17:38 due to the resemblance in ignorance and lack of discernment.

17:41 "Success (falah)"

17:43 means triumph, permanence, and salvation.

17:46 "Right guidance (rushd)"

17:47 means attaining good,

17:49 which is guidance and uprightness.

17:52 "And that your kingdom should be established,"

17:55 because if they persisted in disbelief,

17:57 it would be the cause of the loss of their kingdom,

18:00 and Heraclius knew that from the accounts of past nations.

18:05 "He despaired (ya'isa)"

18:06 means he lost all hope.

18:08 "I only said my previous statement"

18:11 means just shortly ago, or impulsively.

18:15 Among the derived lessons of the hadith:

18:19 First,

18:20 the report of a group carries greater weight than the report of an individual,

18:23 especially when they are gathered together,

18:26 so certain knowledge is established by their testimony.

18:29 This lesson is derived from the statement of Heraclius:

18:33 "Bring his companions close,

18:35 and place them behind his back."

18:38 Second,

18:39 the hadith contains proof that they regarded lying as abhorrent,

18:44 whether by derivation from earlier revealed laws

18:46 or by customary virtue.

18:48 Third,

18:50 lying is detestable,

18:51 even if it is against an enemy.

18:54 The jurists have stated

18:56 that the testimony of an enemy against his enemy is inadmissible,

19:00 because an enemy is not considered trustworthy,

19:02 as he might fabricate lies against his foe.

19:06 Fourth,

19:07 whoever embraces a verified matter with clear insight will never abandon it,

19:12 unlike one who enters into falsehoods.

19:16 Fifth,

19:17 messengers never betray,

19:19 because they do not seek worldly gain—

19:22 whose pursuer cares nothing about treachery—

19:26 unlike the one who seeks the Hereafter.

19:29 Sixth,

19:31 the statement of Abu Sufyan:

19:33 "And I was not able to slip in a single word

19:34 into which I could insert anything [derogatory] except this one statement."

19:38 He only resorted to this

19:40 because he well knew that loyalty and truthfulness were intrinsic to his character, peace and blessings of Allah be upon him,

19:47 and that he, peace be upon him, would faithfully honor whatever pact he had made with them.

19:52 Yet he deferred the matter to the future,

19:56 uttering what he uttered

19:57 despite knowing that the Prophet's truthfulness and faithfulness, peace be upon him, were constant, enduring, and unwavering.

20:06 Seventh:

20:07 His question, "What does he command you to do?"

20:10 demonstrates that it is the characteristic role of a messenger to instruct and command his people.

20:15 Eighth:

20:16 An elucidation of the supreme virtue of Tawhid (monotheism),

20:18 for the very first thing an individual is commanded to observe

20:21 is to affirm the oneness of Allah, Mighty and Majestic.

20:23 Thereafter, they are commanded to remain steadfast in fulfilling the obligatory duties.

20:28 Ninth:

20:29 Messengers are only sent from among the most noble of lineages,

20:33 because whoever possesses an honorable lineage

20:36 is far less likely to lay false claim to what is not true,

20:39 and people are far more inclined to follow and obey him.

20:43 Tenth:

20:45 Anyone who pursues a momentous matter

20:48 without merely imitating an ancestor who preceded him,

20:51 nor seeking to reclaim the hereditary rule of his forebears,

20:54 is far further removed from suspicion and vastly clearer of self-serving motives.

20:58 Eleventh:

21:00 The followers of messengers are predominantly humble and meek people,

21:04 in contrast to the arrogant,

21:06 who persistently adhere to schism out of insolence and envy.

21:11 Twelfth:

21:12 Faith (Iman) increases through obedience and decreases through disobedience;

21:17 and this theological creed

21:18 was understood by Heraclius from the historical circumstances of earlier nations with their messengers,

21:23 whereupon he said:

21:24 "Such is the nature of faith until it reaches completion."

21:28 Thirteenth:

21:30 Whoever relates a hadith while being renowned for truthfulness has it accepted from him,

21:35 unlike one who is known for falsehood.

21:38 Fourteenth:

21:40 The hadith contains an indication of the duty to strive for the perfection of noble character

21:45 and the acquisition of various virtues.

21:49 Fifteenth:

21:50 The foundation of morals and virtues rests upon truthfulness,

21:54 and their validity is contingent upon Tawhid

21:57 and abandoning the association of any partners with Allah Almighty.

22:00 Thus, he pointed toward divesting oneself of vices

22:03 and adorning oneself with virtues;

22:06 for Allah, Mighty and Majestic, forbids us from deficiencies

22:09 and commands us toward perfections.

22:12 Sixteenth:

22:15 The call of all messengers was unified in affirming the oneness of Allah, Mighty and Majestic,

22:20 and negating polytheism.

22:22 Seventeenth:

22:24 Messengers are subjected to trials and tribulations,

22:26 but the ultimate triumph belongs to them;

22:28 Allah tests them therewith

22:31 so that their reward becomes magnified

22:33 on account of their abundant patience and the utmost effort they exert in obedience to Him.

22:37 Allah Almighty says:

22:39 "And the [good] outcome is for the righteous."

22:42 Eighteenth:

22:44 Heraclius's statements and his inquiries into all these matters

22:48 were derived entirely from the ancient scriptures;

22:51 for the description of the Prophet, peace and blessings of Allah be upon him,

22:54 was recorded in their presence in the Torah and the Gospel.

22:59 Nineteenth:

23:00 Whoever reflects upon the criteria Heraclius deduced from these characteristics

23:04 will realize the soundness of how he investigated his affair

23:08 and verified the truth of his condition;

23:10 for Heraclius was an intelligent and judicious man,

23:13 were it not for his clinging to royal power and his subjects.

23:16 Twentieth:

23:18 The guidance to treat people in accordance with their respective stations,

23:21 which is a landmark Prophetic principle in the methodology of Islamic da'wah.

23:26 Twenty-first:

23:28 The hadith contains

23:29 a warning against becoming a ringleader in misguidance,

23:34 thereby bearing one's own burden of sin along with the burdens of those who follow him.

23:38 Twenty-second:

23:40 Portents signaling the advent of the Prophet, peace and blessings of Allah be upon him,

23:44 emerged from every conceivable avenue

23:46 and through the words of every group:

23:49 whether soothsayer or astrologer,

23:51 truthful or falsifier,

23:54 human or jinn;

23:56 and this is among the most profound proofs to which a scholar can point

24:00 or upon which a debater can rely.

24:04 Twenty-third:

24:06 The hadith establishes the permissibility of corresponding with non-Muslims,

24:09 as the Prophet, peace and blessings of Allah be upon him, corresponded with kings.

24:14 Twenty-fourth:

24:16 The recommendation to commence letters with the Basmalah,

24:19 even if the recipient is a non-Muslim.

24:23 Twenty-fifth:

24:25 It is part of the Sunnah in correspondences and letters between people

24:29 for the writer to begin with his own name, saying:

24:33 "From so-and-so to so-and-so."

24:36 Twenty-sixth:

24:38 The recommendation of eloquence, conciseness,

24:41 and the selection of dignified, impactful phrasing in correspondence,

24:45 along with maintaining utmost caution and scrupulous propriety in diction.

24:49 Twenty-seventh:

24:51 The prohibition against initiating greetings of salam to a non-Muslim.

24:55 Twenty-eighth:

24:57 The permissibility of dispatching an ayah from the Qur'an to a non-Muslim.

25:03 Twenty-ninth:

25:05 The obligation to act upon a solitary report (khabar al-wahid);

25:08 otherwise, there would have been no benefit in dispatching Dihyah,

25:12 and this is the consensus of those whose consensus carries authority.

25:17 Thirtieth:

25:18 Any of the People of the Book who lives during the era of our Prophet, peace be upon him,

25:23 and believes in him shall receive a twofold reward.

25:27 Thirty-first:

25:29 Whoever serves as a cause for misguidance or an impediment to guidance

25:33 is sinful.

25:35 Thirty-second:

25:38 Al-Bukhari concluded the chapter with the hadith of Heraclius

25:41 after having commenced it with the hadith: "Actions are judged by intentions,"

25:46 as if he were implying:

25:47 if one's intention is sincere, he will benefit from it on the whole,

25:51 but if not, he has indeed failed and suffered loss.

Summary of Sahih Al-Bukhari | Episode (2) | The beginning of the revelation - 2

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