Part of Sahih Al-Bukhari
· Lesson 93 of 113
Summary of Sahih Al-Bukhari | Episode (93) | A continuation of the book of certificates, then the book of reconciliation
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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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Abridged Sahih al-Bukhari.
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Chapter: When one makes a claim or accuses someone of adultery,
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he may seek clear evidence
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and go forth to obtain that evidence.
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On the authority of Ibn 'Abbas:
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Hilal ibn Umayyah
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accused his wife of adultery in the presence of the Prophet (peace and blessings of Allah be upon him),
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naming Sharik ibn Sahma'.
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The Prophet (peace be upon him) said:
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"Provide the evidence,
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or else receive the prescribed flogging upon your back."
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Hilal said:
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"O Messenger of Allah!
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If one of us sees a man over his wife,
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should he go and seek evidence?"
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But the Prophet (peace be upon him) kept saying:
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"Provide the evidence,
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or else receive the prescribed flogging upon your back."
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Hilal said:
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"By the One Who sent you with the truth,
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I am indeed telling the truth,
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and Allah will surely send down what will spare my back from the prescribed flogging."
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Then Gabriel descended
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and revealed to him:
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﴾And those who accuse their wives...﴿
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He recited until he reached the end of the passage.
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“And a fifth (time) that the wrath of Allah be upon her if he speaketh truth.” (24:9)
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The Prophet (peace be upon him) then turned away
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and sent for the woman.
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Hilal came forward and testified,
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while the Prophet (peace be upon him) was saying:
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"Allah truly knows that one of you is lying;
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will either of you then repent?"
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Then she stood up and testified.
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When she reached the fifth oath,
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they stopped her
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and said:
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"It is indeed the decisive one that brings Allah's wrath."
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Ibn 'Abbas said:
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"She hesitated and drew back
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until we thought she would retract.
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Then she said:
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'I will not bring disgrace upon my people for the rest of time,'
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and proceeded."
2:02
The Prophet (peace be upon him) said:
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"Watch her:
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if she gives birth to a child with naturally dark, lined eyes,
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prominent, fleshy buttocks,
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and full, plump calves,
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then the child is Sharik ibn Sahma's."
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She later gave birth to a child with those very features.
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The Prophet (peace be upon him) remarked:
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"Were it not for what has already been decreed in the Book of Allah,
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I would have dealt with her differently."
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Commentary on the Hadith:
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"Accused his wife":
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meaning, he charged and accused her of adultery.
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"Naming Sharik ibn Sahma'":
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Sahma' was his mother.
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"Evidence":
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meaning, bring forth the proof or establish it.
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"Prescribed flogging upon your back":
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which is the penalty of eighty lashes.
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"Seek":
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meaning, look for.
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﴾And those who accuse their wives...﴿:
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meaning, accuse them of committing adultery.
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"Will either of you then repent?":
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meaning, let whichever of you is guilty repent;
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the man would repent of slander,
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and the woman would repent of adultery.
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"They stopped her":
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meaning, they gave her a moment of pause to remind and admonish her.
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"It is decisive":
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meaning, it inevitably brings divine punishment.
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"She hesitated":
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meaning, she held back from completing the mutual imprecation (li'an).
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"And drew back":
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meaning, she stepped backward.
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"She proceeded":
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meaning, she completed her oaths.
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"Watch her":
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meaning, observe her case and the child she bears.
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"Naturally dark, lined eyes":
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refers to the eyelids having a natural blackness as if lined with kohl.
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"Prominent, fleshy buttocks":
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meaning, full and large buttocks.
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The term denotes the posterior.
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"Full, plump calves":
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meaning, thick and fleshy calves,
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and it is said to mean large-boned calves.
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"Were it not for what has already been decreed in the Book of Allah":
3:56
referring to the saying of Allah Almighty:
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﴾And it shall avert the punishment from her...﴿
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"I would have dealt with her differently":
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meaning, I would have had her stoned.
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Key Lessons from the Hadith:
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Derived from the hadith are the following points:
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Physical resemblance is taken into consideration;
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for the Prophet (peace be upon him) took physical resemblance into account,
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yet he did not pass legal judgment based solely on it,
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because there was evidence stronger than mere resemblance.
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The hadith also contains an indication
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of the recommendation of a man's protective jealousy (ghayrah)
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over his female family members.
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It indicates the obligation to avoid situations of suspicion.
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It establishes the legal validity of mutual imprecation (li'an),
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which is a prescribed form of testimony
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in cases of accusation.
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It also shows that once a legal ruling is fulfilled according to its conditions,
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it is not overturned.
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Chapter: When a group of people rush
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to take an oath.
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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the Prophet (peace and blessings of Allah be upon him)
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presented the oath to a group of people,
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and they rushed forward to take it;
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so he ordered that lots be cast among them regarding the oath,
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as to which of them should swear first.
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Commentary on the Hadith:
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"They rushed":
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meaning, they raced
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over which of them would swear first.
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"Lots be cast":
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meaning, drawing lots.
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Key Lessons from the Hadith:
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Derived from the hadith are the following points:
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The legitimacy of casting lots
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among individuals who have equal
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grounds of entitlement.
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It also indicates the legitimacy of administering an oath
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in resolving disputes.
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Chapter: How an oath is administered.
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On the authority of Ibn 'Umar (may Allah be pleased with them both):
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He caught up with 'Umar ibn al-Khattab
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among a group of riders while 'Umar was swearing by his father.
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The Messenger of Allah (peace and blessings of Allah be upon him) called out to them:
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"Verily, Allah forbids you
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from swearing by your fathers."
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In another narration:
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"The Quraysh used to swear by their fathers."
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And in another narration,
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'Umar said:
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"By Allah, I never swore by them
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since I heard the Prophet (peace be upon him) forbid it,
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whether speaking for myself or quoting another."
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"Whoever is to swear,
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let him swear by Allah,
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or else remain silent."
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Commentary on the Hadith:
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"Whoever is to swear":
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meaning, whoever intends to take an oath.
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Key Lessons from the Hadith:
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Derived from the hadith are the following points:
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The prohibition of swearing by anything other than Allah, the Mighty and Majestic.
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It highlights the wisdom behind forbidding swearing by other than Allah Almighty:
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an oath implies veneration of the entity sworn by,
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and true supreme greatness belongs exclusively to Allah Almighty,
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so nothing else may be equated with Him.
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Chapter: Fulfilling a promise.
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On the authority of Sa'id ibn Jubayr, who said:
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A Jewish man from the people of al-Hirah asked me:
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"Which of the two terms did Moses fulfill?"
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I said: "I do not know,
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not until I meet the great scholar of the Arabs and ask him."
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So I went
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and asked Ibn 'Abbas,
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and he replied:
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"He fulfilled the longer and better of the two;
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for when a messenger of Allah (peace be upon him)
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says something, he carries it out."
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Commentary on the Hadith:
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"Al-Hirah":
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a well-known Iraqi city
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near Kufa.
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"Which of the two terms did Moses fulfill?":
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referring to the two terms mentioned in the words of Allah Almighty.
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“He said: Lo! I fain would marry thee to one of these two daughters of mine on condition that thou hirest thyself to me for (the term of) eight pilgrimages. Then if thou completest ten it will be of thine own accord, for I would not make it hard for thee. Allah willing, thou wilt find me of the righteous.” (28:27)
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“He said: Lo! I fain would marry thee to one of these two daughters of mine on condition that thou hirest thyself to me for (the term of) eight pilgrimages. Then if thou completest ten it will be of thine own accord, for I would not make it hard for thee. Allah willing, thou wilt find me of the righteous.” (28:27)
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"The great scholar of the Arabs":
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meaning, their scholar of vast and profound knowledge.
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"The longer and better of the two":
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meaning, the fuller and more complete one, which was ten years.
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"For when a messenger of Allah":
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referring to Moses (peace be upon him).
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Key Lessons from the Hadith:
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The hadith emphasizes the fulfillment of covenants and contracts.
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It provides guidance on phrasing a promise with caution and flexibility,
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just as the Prophet of Allah, Moses (peace be upon him), did;
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such that if he had fulfilled only the lesser of the two terms,
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he would not have breached what he had promised.
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It establishes the validity of hiring someone for a specified term,
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and the permissibility of exceeding the agreed-upon duration.
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It indicates that the Messengers (peace be upon them)
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always choose the most complete and noble conduct in dealings.
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The report also highlights the virtue of Ibn 'Abbas (may Allah be pleased with them both),
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alongside the vastness and depth of his knowledge in the field of Tafsir.
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Chapter: The Polytheists Are Not to Be Asked for Testimony or Other Matters
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On the authority of 'Abdullah Ibn 'Abbas (may Allah be pleased with him), who said:
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"O assembly of Muslims!
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How can you ask the People of the Book concerning anything,
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when your Book, which Allah revealed to your Prophet (peace and blessings of Allah be upon him),
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is the most recent revelation from Allah,
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pure and unadulterated?
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Allah has already informed you that the People of the Book
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have altered and distorted the scriptures of Allah;
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they wrote scriptures with their own hands
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and said, 'This is from Allah,'
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in order to trade it for a fleeting gain.
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Does not the knowledge that has reached you forbid you from questioning them?
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No, by Allah, we have never seen a single man among them
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ask you about what was revealed to you!"
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Commentary on the hadith:
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"Your Book" refers to the Qur'an.
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"The most recent revelation from Allah"
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means the latest scripture revealed to you from Allah the Exalted.
9:48
"Pure and unadulterated"
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means it has neither been mixed with falsehood, nor altered, nor distorted.
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"They have altered" refers to adding and omitting text.
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Key benefits of the hadith:
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Derived from the hadith:
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The prohibition against questioning the People of the Book,
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meaning turning to anything in their possession.
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It indicates that the Qur'an is preserved by Allah the Exalted until the Day of Judgment.
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It shows the obligation to refer to the knowledge revealed in the Glorious Qur'an.
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It demonstrates that part of the knowledge found in the Book of Allah the Exalted
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is that the People of the Book added, omitted, and distorted the knowledge that came to them.
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The report indicates the necessity of adhering to authentic, beneficial knowledge.
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It highlights that among the most egregious falsehoods
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is distorting words from their proper contexts for worldly gain.
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And the entire worldly life, from its beginning to its end, is a fleeting, meager price.
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The Book of Reconciliation (Sulh)
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Reconciliation is a contract that resolves a dispute between opposing parties.
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Chapter: What Has Been Related Concerning Reconciling Between People When Relations Sour
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On the authority of Anas (may Allah be pleased with him), who said:
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It was said to the Prophet (peace and blessings of Allah be upon him),
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"Would that you approach 'Abdullah Ibn Ubayy."
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So the Prophet (peace be upon him) set out toward him,
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riding a donkey,
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and the Muslims walked along with him.
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The land was a salty marshland.
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When the Prophet (peace be upon him) reached him,
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[Ibn Ubayy] said, "Keep away from me!
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By Allah, the stench of your donkey has offended me!"
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A man among the Ansar replied,
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"By Allah, the donkey of the Messenger of Allah (peace be upon him)
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smells far sweeter than you!"
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A man from 'Abdullah's tribe became enraged on his behalf,
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and both men exchanged insults.
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The companions of each man became angry on his behalf,
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and a fight ensued between them using palm stalks, hands, and sandals.
11:56
It reached us that the following verse was revealed concerning this:
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"And if two factions among the believers fall into fighting,
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then make peace between them."
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Commentary on the hadith:
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"A salty marshland" (sabkhah):
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It is ground covered by saline deposits,
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scarcely growing anything except certain scrub trees.
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"Keep away from me" (Ilayka 'anni):
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That is, step aside and move away from me.
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It is said that the Ansari was 'Abdullah Ibn Rawahah (may Allah be pleased with him).
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"Smells far sweeter":
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That is, has a much purer, more pleasant scent.
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"They exchanged insults":
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Meaning each of the two men verbally reviled the other.
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"Using palm stalks" (bil-jarid):
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Al-Jarid
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is a palm branch stripped of its leaves.
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"And if two factions among the believers fall into fighting,
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then make peace between them":
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Meaning, whenever infighting occurs between believers,
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it is obligatory upon the rest to strive for reconciliation,
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because fighting is a grave evil.
12:56
Key benefits of the hadith:
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Derived from the hadith:
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An illustration of the noble character of the Prophet (peace be upon him),
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marked by forgiveness, forbearance, and patience in the face of harm.
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Riding a donkey does not diminish the stature of distinguished individuals.
13:13
The profound veneration shown by the Companions
13:16
for the Messenger of Allah (peace be upon him),
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their deep respect, and their intense love for him.
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It is permissible for students to walk while their teacher rides.
13:28
It is prescribed to speak up and defend a believer,
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particularly when the wronged party possesses nobility and modesty
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that keep them from responding to a foolish person.
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Believers must actively avert fighting among Muslims
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by intervening with reconciliation,
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arbitrating in the most complete manner to bring about peace,
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and pursuing whatever avenues lead to that outcome.
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The hadith indicates that perpetrators of major sins among the monotheists
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do not become disbelievers merely by committing them, nor will they abide eternally in the Fire.
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Chapter
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He Who Reconciles Between People Is Not a Liar
14:09
On the authority of Umm Kulthum bint 'Uqbah (may Allah be pleased with her), who said:
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I heard the Messenger of Allah (peace be upon him) say:
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"He who brings about reconciliation between people is not a liar;
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he conveys good or speaks good."
14:25
Commentary on the hadith:
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"He conveys good" (yanmi khayran):
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One transmits an account by relaying and communicating it for the purpose of peacemaking.
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Key benefits of the hadith:
14:40
Derived from the hadith:
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The permissibility of equivocation and double entendre, which provide an alternative to lying;
14:46
as for outright falsehood, it is impermissible for anyone.
14:50
The great virtue of striving to reconcile between people.
14:54
Direction toward exerting every effort
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in selecting effective means
14:58
to achieve peace between disputing parties.
15:03
Chapter: If People Settle Upon an Unjust Reconciliation,
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the Reconciliation Is Rejected
15:09
On the authority of 'A'ishah (may Allah be pleased with her), who said:
15:12
The Messenger of Allah (peace be upon him) said:
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"Whoever introduces into this affair of ours that which is not part of it, it is rejected."
15:22
Commentary on the hadith:
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Injustice (al-jawr) means oppression and wrongdoing.
15:27
"Introduces" means invents and innovates.
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"In this affair of ours" means in our religion.
15:34
"Rejected" (radd) means repudiated and unacceptable.
15:37
Key benefits of the hadith:
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Derived from the hadith:
15:43
The prohibition of religious innovation (bid'ah).
15:46
Among the prerequisites for a righteous deed to be accepted is following the Sunnah.
15:50
Chapter: Treaties of Peace with the Polytheists
15:55
On the authority of Ibn 'Umar (may Allah be pleased with them both):
15:59
The Messenger of Allah (peace be upon him)
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set out intending to perform 'Umrah,
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but the disbelievers of Quraysh barred him from reaching the Sacred House.
16:08
So he slaughtered his sacrificial animal
16:10
and shaved his head at al-Hudaybiyyah.
16:12
He made a treaty with them that he would perform 'Umrah the following year,
16:16
carrying no weapons against them
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except sheathed swords,
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and would not remain there longer than they agreed upon.
16:23
Thus, he performed 'Umrah the following year,
16:26
entering Mecca in accordance with the terms of the treaty.
16:29
When he had stayed for three days,
16:32
they instructed him to leave, and he departed.
16:35
Commentary on the hadith:
16:38
"Barred him" means they prevented him from performing the 'Umrah.
16:42
"Made a treaty with them" means he concluded peace terms with them.
16:45
"The following" means the coming year.
16:49
Key benefits of the hadith:
16:52
Derived from the hadith:
16:54
The permissibility of exiting the state of ihram for one who is prevented from completing it.
16:57
The recommendation to make up the prevented 'Umrah.
17:01
On the authority of Rafi' Ibn Khadij
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and Sahl Ibn Abi Hathmah,
17:07
who both narrated
17:09
that 'Abdullah Ibn Sahl
17:11
and Muhayyasah Ibn Mas'ud
17:13
went to Khaybar,
17:15
and in one narration:
17:17
while it was in a state of treaty at that time.
17:19
They separated among the palm groves,
17:21
and 'Abdullah Ibn Sahl was murdered.
17:24
In another narration:
17:26
Muhayyasah came upon 'Abdullah Ibn Sahl
17:29
while he was lying dead, covered in his own blood,
17:32
so he buried him.
17:34
He then returned to Medina.
17:36
And in a narration:
17:38
that 'Abdullah was murdered
17:40
and cast into a ditch or a spring.
17:42
So [Muhayyasah] went to the Jews
17:44
and said, "By Allah, you have murdered him!"
17:47
They said,
17:48
"By Allah, we did not murder him."
17:50
Then 'Abd al-Rahman Ibn Sahl
17:53
along with Huwayyasah and Muhayyasah,
17:55
the sons of Mas'ud, came
17:56
to the Prophet (peace be upon him)
17:59
and began speaking regarding the matter of their companion.
18:02
'Abd al-Rahman began to speak first,
18:04
as he was the youngest among them,
18:06
so the Prophet (peace be upon him) said to him,
18:10
"Let the elder speak first."
18:12
So the elders spoke concerning the matter of their companion,
18:15
and the Prophet (peace be upon him) said—
18:18
in one narration:
18:20
"Will you bring proof against the one who killed him?"
18:23
And in another narration:
18:25
"Either they pay blood money for your companion,
18:27
or they declare war."
18:30
"Will you establish your right to the slain man's blood money,"
18:33
or he said:
18:34
"your companion, through the oaths of fifty men among you?"
18:37
They said, "O Messenger of Allah,
18:40
it is a matter we did not witness."
18:42
He said,
18:43
"Then the Jews will absolve themselves by the oaths of fifty men among them."
18:47
They said, "O Messenger of Allah,
18:50
they are a disbelieving people!"
18:52
So the Messenger of Allah (peace be upon him) paid the blood money for him
18:56
from his own resources.
18:57
In one narration:
18:58
and paid his blood money himself.
19:00
According to another narration:
19:01
The Messenger of Allah (peace and blessings of Allah be upon him) disliked
19:05
that his blood should be left unavenged,
19:06
so he paid his blood money with one hundred camels from the camels of zakat.
19:09
Sahl said:
19:11
"I later came across one of those very camels
19:14
as it entered an enclosure of theirs,
19:16
and it kicked me with its hind leg."
19:19
Commentary on the Hadith:
19:23
"So they spoke regarding the matter of their companion,"
19:27
meaning their slain kinsman,
19:28
who was 'Abdullah.
19:30
"Let the eldest speak,"
19:32
meaning give precedence to the eldest among you to speak.
19:35
"Would you establish your right to your slain companion?"
19:37
meaning would you be judged entitled to his blood money?
19:40
"Then the Jews will clear themselves before you,"
19:42
meaning they will be judged innocent of the killing of your companion.
19:46
"So he paid their blood money,"
19:48
meaning he handed over to them the blood money for their companion.
19:51
"An enclosure" (mirbad):
19:52
A mirbad is a place where camels are gathered or penned.
19:56
"And it kicked me,"
19:58
meaning it struck me with its foot.
20:00
"And it was at that time under a truce,"
20:02
meaning between its inhabitants, the Jews, and the Muslims.
20:05
"Wallowing,"
20:07
meaning flailing around in his own blood,
20:09
convulsing and rolling over.
20:11
Benefits of the Hadith:
20:14
From this hadith is derived:
20:17
Guidance toward the etiquette of giving precedence to the eldest in speaking;
20:21
the legal validity of appointment of representation (wikalah);
20:24
that the ruling regarding the compurgation oath (qasamah) differs from other legal claims,
20:28
in that the oath is demanded from the claimants;
20:32
evidence for those who maintain that the qasamah entails legal retribution (qisas);
20:37
that the ruler ought to look after public welfare;
20:41
and the importance of reconciling between people.
20:44
Chapter: Settlement regarding Blood Money.
20:48
On the authority of Anas:
20:51
Ar-Rabi', who was the daughter of An-Nadr,
20:54
broke the central incisor of a young woman.
20:56
They sought compensation,
20:58
and they sought a pardon,
20:59
but the family refused.
21:01
So they came to the Prophet (peace and blessings of Allah be upon him),
21:04
and he ordered legal retribution.
21:06
Anas Ibn An-Nadr said:
21:09
"Shall the central incisor of Ar-Rabi' be broken, O Messenger of Allah?
21:13
No, by the One Who sent you with the truth!
21:15
Her central incisor shall not be broken!"
21:18
He said: "O Anas,
21:21
the Book of Allah ordains legal retribution."
21:23
Thereupon, the people agreed to relent and pardoned her.
21:26
In another narration:
21:28
And they accepted compensation.
21:30
So the Prophet (peace be upon him) said:
21:33
"Indeed, among the servants of Allah
21:35
are those who, if they swear an oath by Allah, He fulfills it."
21:38
Commentary on the Hadith:
21:41
"She broke the central incisor of a young woman,"
21:43
meaning she slapped a young woman
21:45
and broke her central incisor.
21:47
The thaniyyah is one of the front teeth.
21:50
"Young woman" (jariyah) here refers to
21:52
a free young woman, not a slave-girl,
21:54
so that legal retribution between them is conceivable.
21:57
Compensation (arsh):
22:00
meaning the difference in value paid between a defect-free item and a defective one,
22:03
its purpose being to compensate for the sustained damage.
22:06
Pardon:
22:08
meaning forgiving and waiving punishment.
22:10
"They refused,"
22:12
meaning they declined and rejected the offer.
22:14
"Legal retribution,"
22:16
meaning that the central incisor of Ar-Rabi' be broken.
22:18
"The Book of Allah ordains legal retribution,"
22:20
meaning that which is prescribed and made obligatory in the Book of Allah
22:24
is legal retribution.
22:26
"He fulfills it,"
22:28
meaning He confirms his oath and brings it to pass.
22:30
Benefits of the Hadith:
22:32
From this hadith is derived:
22:35
The obligation of legal retribution for broken teeth;
22:37
the establishment of legal retribution between women;
22:40
that the choice between retribution and blood money belongs to the wronged party,
22:44
not to the offender;
22:47
the permissibility of swearing an oath based on a person's strong expectation;
22:51
the permissibility of praising someone who is not feared
22:55
to fall into trial or conceited vanity;
22:57
the affirmation of the miracles of the righteous allies of Allah (karamat al-awliya');
23:00
the recommendation to pardon from legal retribution
23:03
and to intercede in that regard;
23:05
a demonstration of the virtue of Anas Ibn An-Nadr (may Allah be pleased with him);
23:09
and a demonstration of the virtue of certainty
23:11
and harboring good expectations of Allah Almighty.
23:14
Chapter: The Statement of the Prophet (peace and blessings of Allah be upon him)
23:19
regarding Al-Hasan Ibn 'Ali (may Allah be pleased with them both):
23:23
"This son of mine is a master,
23:25
and perhaps Allah will reconcile through him between two great factions."
23:30
On the authority of Al-Hasan, who said:
23:32
"By Allah, Al-Hasan Ibn 'Ali advanced
23:35
against Mu'awiyah with battalions like mountains."
23:40
'Amr Ibn Al-'As said:
23:42
"Indeed, I see battalions that will not turn back
23:45
until they slay their peers."
23:48
Mu'awiyah said to him—
23:50
and by Allah, he was the better of the two men:
23:53
"O 'Amr!
23:54
If these kill those,
23:57
and those kill these,
23:59
who will be left for me to govern the affairs of the people?
24:02
Who will be left for me to look after their women?
24:04
Who will be left for me to care for their dependents?"
24:06
So he dispatched to him two men from Quraysh,
24:10
from Banu 'Abd Shams:
24:12
'Abd ar-Rahman Ibn Samurah
24:14
and 'Abdullah Ibn 'Amir Ibn Kurayz.
24:17
He said:
24:18
"Go to this man,
24:21
present matters to him,
24:22
speak with him,
24:24
and make proposals to him."
24:26
So they went to him and entered his presence,
24:28
spoke with him and addressed him,
24:31
making proposals to him.
24:33
Al-Hasan Ibn 'Ali said to them:
24:35
"We, the clan of 'Abd al-Muttalib,
24:37
have been accustomed to receiving funds from this wealth,
24:40
and this Ummah
24:42
has shed much of its own blood."
24:44
They said:
24:46
"He indeed offers you
24:48
such-and-such,
24:49
appeals to you, and makes requests of you."
24:52
He said:
24:53
"Who will guarantee this for me?"
24:55
They said:
24:56
"We guarantee it for you."
24:58
He did not ask them for anything
25:00
except that they said:
25:01
"We guarantee it for you."
25:03
So he made peace with him.
25:05
Al-Hasan said:
25:07
"By Allah, I indeed heard Abu Bakrah say:
25:10
'I saw the Messenger of Allah (peace and blessings of Allah be upon him) upon the pulpit,
25:15
with Al-Hasan Ibn 'Ali beside him,
25:18
looking at the people at one moment and at him at another,
25:22
saying:
25:23
"Indeed, this son of mine is a master,
25:26
and perhaps Allah will reconcile through him between two great factions of Muslims."'"
25:32
Commentary on the Hadith:
25:35
"With battalions" (katā'ib):
25:38
A battalion (katībah)
25:39
is a gathered detachment of an army.
25:42
"Like mountains":
25:44
a metaphor for immense numbers.
25:46
"They will not turn back,"
25:48
meaning they will not retreat.
25:50
"Their peers" (aqrānaha):
25:51
meaning their counterparts and equals in courage and warfare.
25:55
"The better of the two men,"
25:57
meaning Mu'awiyah was better than 'Amr (may Allah be pleased with them both),
26:01
and this is from the words of Al-Hasan Al-Basri.
26:04
"Who will be left for me to govern the affairs of the people?"
26:06
meaning who will take charge of the affairs of the people for me?
26:10
"Who will be left for me to care for their dependents?"
26:12
meaning who will take care of the children and the vulnerable?
26:16
They are termed ḍay'ah (dependents/vulnerable)
26:18
because if they were left to themselves,
26:20
they would perish due to their inability to sustain their own livelihood.
26:24
"We have been accustomed to receiving funds from this wealth,"
26:26
meaning we acquired through the Caliphate access to this wealth,
26:30
whereby spending and conferring bounties upon family and retinue became our custom.
26:36
"Has shed much of its own blood,"
26:38
meaning they have killed one another,
26:40
and they will not desist without monetary provision.
26:43
"Who will guarantee this for me?"
26:45
meaning who will vouch for me regarding what you mention?
26:49
Abu Bakrah:
26:50
he is Nufay' Ibn Al-Harith Ath-Thaqafi (may Allah be pleased with him).
26:54
"Looking at the people at one moment and at him at another,"
26:58
meaning he would look at the people once,
27:01
and look at Al-Hasan (may Allah be pleased with him) another time.
27:04
"Between two factions,"
27:06
meaning between two parties and groups.
27:09
Benefits of the Hadith:
27:13
From this hadith is derived:
27:15
A demonstration of the virtue of Al-Hasan (may Allah be pleased with him),
27:18
for his piety led him to relinquish rule and worldly power out of desire for what is with Allah Almighty,
27:25
and that was not due to inability, humiliation, or smallness of numbers;
27:30
that a Muslim ought to prioritize and safeguard the interest of religion and the Ummah over personal interest;
27:38
that emissaries between disputing parties must not be harmed;
27:43
the validity of the rule of a less virtuous person over one who is more virtuous;
27:47
that mastery is truly merited only by one who benefits the people;
27:53
the permissibility of addressing a Muslim as "master" (sayyid);
27:57
the legitimacy of requesting surety and financial guarantees;
28:01
It also shows the virtue of reconciling people,
28:04
and it demonstrates the virtue of Mu'awiyah, may Allah be pleased with him.
28:08
Chapter: Should the Leader Suggest Reconciliation?
28:14
On the authority of 'A'ishah, may Allah be pleased with her, who said:
28:17
The Messenger of Allah, peace and blessings of Allah be upon him, heard the raised voices of two disputants at the door.
28:25
One of them was asking the other to reduce his debt and show leniency,
28:30
while the other was saying, "By Allah, I will not do so!"
28:34
The Messenger of Allah (peace be upon him) came out to them
28:38
and said, "Where is the one swearing by Allah that he will not do good?"
28:44
He replied, "It is I, O Messenger of Allah,
28:47
and he may have whichever option he prefers."
28:50
Commentary on the hadith:
28:54
"Disputants" refers to two people in a dispute.
28:57
"Asking the other to reduce his debt"
28:59
means he was requesting that he waive a portion of his debt.
29:02
"Show leniency"
29:04
means he was asking him to be gentle in demanding and collecting payment.
29:09
"In something" refers to a portion of the debt.
29:12
"The one swearing by Allah" refers to the person taking a solemn, emphatic oath.
29:17
"And he may have whichever option he prefers"
29:20
means the debtor may choose either a debt reduction or lenient terms.
29:23
Key takeaways from the hadith:
29:27
Among the lessons derived from the hadith is:
29:30
Urging leniency toward the debtor,
29:32
and showing kindness to him by waiving part of the debt.
29:35
It also contains a stern warning against swearing an oath not to perform a good deed.
29:39
It demonstrates the swift understanding of the Companions, may Allah be pleased with them,
29:43
regarding the intent of the Prophet (peace be upon him),
29:46
their compliance with whatever he suggested,
29:49
and their eagerness to do good.
29:52
It also shows forbearance toward what occurs between disputants,
29:55
such as raising their voices in the presence of the judge or leader.
29:58
It establishes the permissibility of a debtor asking the creditor for a reduction in debt.
30:03
It also shows the recommendation of interceding with right-holders,
30:07
and the merit of accepting intercession for a good cause.
30:10
Chapter: The Virtue of Reconciling People and Being Just Between Them
30:15
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
30:20
The Messenger of Allah, peace and blessings of Allah be upon him, said:
30:24
"A charity is due for every joint of the human body
30:28
on every day the sun rises:
30:31
judging justly between two people is a charity;
30:34
in another narration: 'reconciling people';
30:37
helping a man onto his mount, loading him onto it,
30:41
or lifting his luggage onto it is a charity;
30:44
a good word is a charity;
30:47
every step taken toward prayer is a charity;
30:51
and removing a harmful object from the road is a charity."
30:54
In another narration: "and guiding someone along the road is a charity."
30:59
Commentary on the hadith:
31:02
"Every joint" refers to every articulation and joint in the body.
31:07
"Is a charity" means it earns the reward and merit of giving charity.
31:11
"Judging justly between two people"
31:13
means reconciling between them with justice.
31:16
"Lifting his luggage onto it"
31:18
means helping him carry and load his belongings.
31:21
"A good word"
31:23
refers to any kind, beneficial speech.
31:25
"Removing a harmful object from the road"
31:28
means eliminating anything that causes harm to passersby.
31:32
Key takeaways from the hadith:
31:35
Among the lessons derived from the hadith is:
31:38
All of man's bones and joints
31:41
are a gift from Allah Almighty to him.
31:44
Thus, the Shariah has directed that one should reciprocate
31:46
this blessing by giving charity.
31:49
It guides one to utilize the blessings of Allah Almighty
31:52
in His worship and in drawing closer to Him.
31:55
It encourages engaging in righteous deeds
31:58
whose benefit extends to others.
32:00
It also highlights the virtue of walking to the prayer.