مختصر صحيح البخاري | الحلقة (96) | كتاب الوصايا - 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:

0:10 Abridged Sahih al-Bukhari.

0:15 Chapter: When someone gives part of their wealth, slaves, or riding animals in charity or endows them,

0:23 it is permissible.

0:25 On the authority of Ka'b ibn Malik,

0:28 narrating the story of his staying behind from the expedition of Tabuk.

0:31 He said:

0:32 "I had never stayed behind from any expedition led by the Messenger of Allah (peace and blessings of Allah be upon him)

0:38 except for the expedition of Tabuk,

0:40 although I had also missed the Battle of Badr;

0:43 yet he did not reproach anyone who stayed behind from it,

0:46 for the Messenger of Allah (peace be upon him) had only set out intending to intercept the caravan of Quraysh,

0:52 until Allah brought them and their enemy together without prior appointment.

0:57 Indeed, I was present with the Messenger of Allah (peace be upon him) on the night of al-'Aqabah,

1:02 when we pledged our allegiance to Islam,

1:05 and I would not trade my presence there for the Battle of Badr,

1:08 even though Badr is more famous among the people.

1:12 As for my story:

1:14 I was never physically stronger or financially more prosperous than when I stayed behind from him on that expedition.

1:20 By Allah, I had never before possessed two riding camels at once,

1:24 until I acquired both of them for that very expedition.

1:27 Whenever the Messenger of Allah (peace be upon him) intended an expedition, he would use dissimulation by hinting at another,

1:34 until that particular expedition came.

1:36 The Messenger of Allah (peace be upon him) undertook it in intense heat,

1:41 facing a long journey, desert wilderness, and a vast enemy force.

1:46 So he made the matter clear to the Muslims so that they could fully prepare for their campaign,

1:52 and he informed them of the destination he intended.

1:55 The Muslims with the Messenger of Allah (peace be upon him) were numerous,

2:00 and no written register contained their names.

2:03 Ka'b said:

2:04 Thus, any man wishing to absent himself would think he could remain unnoticed,

2:09 unless divine revelation descended concerning him.

2:12 The Messenger of Allah (peace be upon him) undertook that expedition

2:17 at a time when fruits were ripe and shade was pleasant.

2:20 The Messenger of Allah (peace be upon him) and the Muslims with him prepared themselves,

2:25 and I would go out in the morning intending to prepare alongside them,

2:29 but I would return without having accomplished anything,

2:32 telling myself:

2:34 'I am capable of doing so whenever I wish.'

2:36 This procrastination continued with me until the people became intensely earnest in their mobilization,

2:40 and the Messenger of Allah (peace be upon him) and the Muslims with him set out in the morning,

2:45 while I had not made any of my preparations.

2:48 I said to myself, 'I will prepare a day or two after his departure and then catch up with them.'

2:54 So I went out the morning after they had departed to prepare,

2:57 but I returned without having accomplished anything.

3:00 Then I went out again the next morning, and returned without having accomplished anything.

3:05 It kept going on like this until they hastened forward and the campaign passed me by.

3:09 I still resolved to set out and overtake them—

3:12 and how I wish I had done so!

3:14 But that was not decreed for me.

3:17 Whenever I walked among the people after the departure of the Messenger of Allah (peace be upon him),

3:22 and moved about among them,

3:24 it grieved me that I saw only a person accused of hypocrisy,

3:29 or someone among the weak whom Allah had excused.

3:33 The Messenger of Allah (peace be upon him) did not mention me until he reached Tabuk.

3:39 While sitting among the people at Tabuk, he said:

3:42 'What has Ka'b done?'

3:44 A man from Banu Salimah said:

3:46 'O Messenger of Allah, his two fine cloaks and admiring his sides have detained him.'

3:51 Mu'adh ibn Jabal said:

3:53 'What a terrible thing you have said!

3:55 By Allah, O Messenger of Allah,

3:57 we know nothing of him but good.'

4:00 So the Messenger of Allah (peace be upon him) remained silent.

4:04 Ka'b ibn Malik said:

4:06 When I heard that he was heading back,

4:10 my distress overcame me,

4:12 and I began to think of false excuses,

4:14 saying, 'How can I escape his displeasure tomorrow?'

4:18 and I sought the advice of every wise person among my family in this matter.

4:22 But when it was said,

4:24 'The Messenger of Allah (peace be upon him) is about to arrive,'

4:29 all falsehood vanished from my mind,

4:31 and I knew that I could never escape his displeasure through anything containing a lie,

4:36 so I resolved to speak the absolute truth.

4:38 The Messenger of Allah (peace be upon him) arrived in the morning,

4:42 and whenever he returned from a journey,

4:45 —in another narration:

4:46 and he rarely returned from a journey except in the forenoon—

4:51 he would first head to the mosque,

4:53 pray two rak'ahs therein,

4:55 and then sit to receive the people.

4:57 When he had done that,

4:59 those who had stayed behind came to him,

5:01 offering their excuses and swearing oaths to him;

5:05 they were eighty-odd men.

5:08 The Messenger of Allah (peace be upon him) accepted what they openly claimed,

5:13 accepted their pledge of allegiance, asked Allah to forgive them,

5:16 and entrusted their secret motives to Allah.

5:19 Then I came to him.

5:20 When I greeted him with peace,

5:22 he smiled the smile of one who is angry,

5:24 then said:

5:26 'Come forward.'

5:27 So I walked up until I sat down before him,

5:31 and he said to me:

5:32 'What held you back?

5:34 Had you not already purchased your mount?'

5:36 I replied: 'Yes, indeed!

5:38 By Allah, had I been sitting before anyone else of the people of this world,

5:42 I would have thought I could escape his anger by offering an excuse,

5:45 for I have been gifted with skill in argumentation.

5:48 But by Allah,

5:50 I know that if I tell you a lie today to please you,

5:55 Allah will soon make you angry with me;

5:59 and if I tell you the truth, which may make you displeased with me,

6:03 I truly hope for Allah's pardon through it.

6:06 No, by Allah!

6:07 I had no excuse whatsoever.

6:09 By Allah, I was never physically stronger or financially more prosperous

6:13 than when I stayed behind from you.'

6:15 The Messenger of Allah (peace be upon him) then said:

6:19 'As for this man, he has spoken the truth.

6:21 Rise until Allah decides your case.'

6:25 So I stood up,

6:26 and some men from Banu Salimah became agitated,

6:29 following me and saying to me:

6:31 'By Allah, we have never known you

6:33 to have committed a sin before this!

6:36 Were you truly unable to offer an excuse to the Messenger of Allah (peace be upon him)

6:41 like the excuses offered by the others who stayed behind?

6:44 The prayer of the Messenger of Allah (peace be upon him) for your forgiveness would have sufficed for your sin.'

6:51 By Allah, they continued reproaching me

6:53 until I almost resolved to return and retract my truthfulness.

6:57 Then I asked them:

6:59 'Did anyone else face this along with me?'

7:01 They said: 'Yes,

7:03 two men said the same as you said,

7:06 and the same was said to them as was said to you.'

7:09 I asked: 'Who are they?'

7:11 They said: 'Murarah ibn al-Rabi' al-'Amiri

7:15 and Hilal ibn Umayyah al-Waqifi.'

7:18 They had mentioned to me two righteous men

7:20 who had both participated in Badr and in whom there was a model to follow.

7:24 So I went on my way once they mentioned them to me.

7:27 Then the Messenger of Allah (peace be upon him) prohibited

7:30 the Muslims from speaking to the three of us

7:33 from among those who had stayed behind.

7:35 So the people avoided us

7:37 and changed their attitude toward us,

7:39 until the very earth felt alien to me,

7:41 no longer being the land I once knew.

7:43 We remained in that state for fifty nights.

7:47 As for my two companions,

7:49 they surrendered to grief and remained in their homes weeping.

7:53 But as for me,

7:54 I was the youngest and most resilient of the men;

7:57 so I would go out, attend the prayer with the Muslims,

8:01 and walk through the marketplaces,

8:03 yet no one would speak to me.

8:05 I would come to the Messenger of Allah (peace be upon him)

8:08 and greet him with peace while he was sitting in his gathering after the prayer,

8:12 and I would say to myself:

8:14 'Did he move his lips to return my greeting of peace or not?'

8:18 Then I would pray close to him,

8:21 glancing at him stealthily;

8:23 when I focused on my prayer, he would look toward me,

8:27 but when I turned toward him, he would turn away from me.

8:30 When this harsh treatment from the people dragged on too long for me—

8:34 —in another narration:

8:36 and nothing was more distressing to me

8:38 than that I might die and the Prophet (peace be upon him) would not perform the funeral prayer over me,

8:43 or that the Messenger of Allah (peace be upon him) might pass away

8:47 while I remained in that state among the people,

8:50 with none of them speaking to me,

8:53 nor offering prayers or greetings of peace upon me—

8:56 I walked until I climbed over the wall of the orchard of Abu Qatadah,

9:02 who was my cousin and the dearest of people to me.

9:05 I greeted him with peace,

9:07 but by Allah, he did not return my greeting.

9:10 I said: 'O Abu Qatadah,

9:13 I adjure you by Allah,

9:15 do you not know that I love Allah and His Messenger?'

9:18 He remained silent.

9:19 So I returned to him and adjured him again,

9:21 but he remained silent.

9:22 Then I returned and adjured him once more,

9:25 whereupon he said:

9:26 'Allah and His Messenger know best.'

9:29 At that, my eyes overflowed with tears,

9:31 and I turned away and climbed back over the wall.

9:35 He said:

9:36 While I was walking through the marketplace of Medina,

9:39 behold, a Nabataean Christian farmer from the Levant,

9:42 among those who had brought grain to sell in Medina,

9:46 was saying:

9:47 'Who can direct me to Ka'b ibn Malik?'

9:50 People began pointing toward me,

9:53 until he came to me

9:55 and delivered a letter to me from the King of Ghassan.

9:58 It read: 'To proceed:

10:01 It has reached me that your companion has treated you harshly,

10:05 and Allah has not placed you in an abode of humiliation or neglect.

10:09 So join us, and we will console and honor you.'

10:11 When I read it, I said:

10:14 Ka'b said, "This, too, was part of the trial."

10:16 "So I went to the clay oven and fueled it with the letter."

10:20 "When forty nights out of the fifty had passed,"

10:24 "Suddenly, the messenger of the Messenger of Allah (peace and blessings of Allah be upon him)"

10:28 "Came to me and said,"

10:30 "'The Messenger of Allah (peace and blessings of Allah be upon him)"

10:33 "Commands you to separate from your wife.'"

10:36 "I said,"

10:37 "'Should I divorce her, or what should I do?'"

10:40 "He replied, 'No,'"

10:41 "'Rather, separate from her and do not go near her.'"

10:44 "And he sent a similar message to my two companions."

10:47 "So I said to my wife,"

10:49 "'Go to your family'"

10:51 "'And stay with them until Allah decrees a judgment in this matter.'"

10:56 Ka'b said:

10:57 "Then the wife of Hilal ibn Umayyah came to the Messenger of Allah (peace and blessings of Allah be upon him)"

11:02 "And said, 'O Messenger of Allah,'"

11:05 "'Hilal ibn Umayyah is an old, helpless man'"

11:08 "'Who has no servant.'"

11:10 "'Would you dislike it if I served him?'"

11:13 "He said, 'No,'"

11:14 "'However, he must not come near you.'"

11:16 "She said,"

11:17 "'By Allah, he has no desire for anything!'"

11:21 "'By Allah, he has not stopped weeping from the time this happened to him until this day of his.'"

11:27 "Some of my family said to me,"

11:29 "'Why do you not ask permission from the Messenger of Allah (peace be upon him) regarding your wife,'"

11:34 "'Just as he permitted the wife of Hilal ibn Umayyah to serve him?'"

11:38 "I said,"

11:39 "'By Allah, I will not ask the Messenger of Allah (peace be upon him) for permission regarding her!'"

11:44 "'How do I know what the Messenger of Allah (peace be upon him) would say'"

11:49 "'If I asked his permission regarding her while I am a young man?'"

11:53 "So I remained in that state for ten nights,"

11:56 "Until fifty nights were completed for us from the time the Messenger of Allah (peace be upon him) forbade"

12:03 "Speaking to us."

12:04 In another narration:

12:06 "Allah sent down our repentance to His Prophet (peace and blessings of Allah be upon him)"

12:11 "When the last third of the night remained,"

12:14 "While the Messenger of Allah (peace be upon him) was in the home of Umm Salamah."

12:19 "Umm Salamah was well-disposed toward me and concerned about my matter."

12:24 "So the Messenger of Allah (peace be upon him) said,"

12:28 "'O Umm Salamah, Ka'b has been forgiven.'"

12:32 "She said, 'Shall I not send for him to give him the glad tidings?'"

12:36 "He said, 'Then the people would crush you and prevent you from sleeping the rest of the night.'"

12:42 "When I prayed the Fajr prayer on the morning of the fiftieth night,"

12:47 "While I was on the roof of one of our houses,"

12:50 "As I was sitting in the condition that Allah described—"

12:54 "My own soul was constrained for me, and the earth, vast as it is, felt straitened for me—"

12:59 "I heard the voice of someone calling out, who had climbed to the top of Mount Sal' shouting at the top of his voice:"

13:04 "'O Ka'b ibn Malik, rejoice!'"

13:08 "He said, 'So I fell down in prostration, knowing that relief had come.'"

13:13 "And the Messenger of Allah (peace be upon him) had announced"

13:17 "Allah's acceptance of our repentance after he prayed the Fajr prayer."

13:21 "So the people set out to give us the glad tidings,"

13:24 "And glad tidings-bringers went out toward my two companions."

13:27 "A man urged his horse toward me, while a runner from the tribe of Aslam sprinted on foot"

13:32 "And climbed up the mountain, and the voice was faster than the horse."

13:37 "When the person whose voice I had heard giving me the glad tidings came to me,"

13:41 "I took off my two garments and clothed him with them as a reward for his glad tidings."

13:46 "By Allah, I owned no other clothes than those two on that day."

13:49 "So I borrowed two garments and put them on,"

13:52 "And I set out to see the Messenger of Allah (peace and blessings of Allah be upon him)."

13:56 "People met me group by group, congratulating me on the repentance,"

14:01 "Saying, 'May Allah's acceptance of your repentance bring you joy!'"

14:06 Ka'b said, "Until I entered the mosque,"

14:10 "And there was the Messenger of Allah (peace be upon him)"

14:13 "Sitting with the people gathered around him."

14:15 "Then Talhah ibn 'Ubaydullah stood up and ran toward me, shook my hand, and congratulated me."

14:21 "By Allah, no man from among the Emigrants (Muhajirun) stood up for me"

14:25 "Other than him, and Ka'b would never forget this gesture of Talhah."

14:28 Ka'b said, "When I greeted the Messenger of Allah (peace be upon him),"

14:35 "The Messenger of Allah (peace be upon him) said,"

14:38 "While his face was beaming with joy:"

14:41 "'Rejoice in the best day that has passed over you since your mother gave birth to you!'"

14:46 "He said, I asked, 'Is it from you, O Messenger of Allah, or from Allah?'"

14:53 "He said, 'No, rather it is from Allah.'"

14:57 "Whenever the Messenger of Allah (peace be upon him)"

15:00 "Was pleased, his face would illuminate until it seemed like a piece of the moon,"

15:06 "And we used to recognize that in him."

15:09 "When I sat down before him,"

15:11 "I said, 'O Messenger of Allah,'"

15:13 "'As part of my repentance, I shall renounce my wealth as charity for the sake of Allah and His Messenger.'"

15:19 "The Messenger of Allah (peace be upon him) said,"

15:23 "'Keep some of your wealth for yourself; that is better for you.'"

15:27 "I said, 'Then I shall keep my share that is in Khaybar.'"

15:31 "And I said, 'O Messenger of Allah,'"

15:34 "'Allah delivered me only because of my truthfulness,'"

15:37 "'And part of my repentance is that I will speak nothing but the truth for as long as I live.'"

15:43 "By Allah, I know of no one among the Muslims whom Allah has tested in truthful speech,"

15:48 "Since I mentioned that to the Messenger of Allah (peace be upon him), better than how He tested me."

15:55 "By Allah, I have never intentionally told a lie from the time I mentioned that to the Messenger of Allah (peace be upon him) until this day of mine,"

16:03 "And I hope that Allah will preserve me for the remainder of my life."

16:07 "And Allah revealed to His Messenger (peace be upon him):"

16:12 “Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them.” (9:117)

16:19 ﴾And be with the truthful.﴿

16:22 "By Allah, Allah has never bestowed a favor upon me,"

16:25 "After guiding me to Islam,"

16:28 "Greater in my sight than my having been truthful to the Messenger of Allah (peace be upon him),"

16:33 "Lest I lie to him and perish as those who lied perished."

16:39 "For Allah said regarding those who lied when the revelation came down the worst of what He ever said about anyone,"

16:45 "For He (Blessed and Exalted is He) said:"

16:48 ﴾They will swear by Allah to you when you return to them...﴿

16:53 “They swear unto you, that ye may accept them. Though ye accept them. Allah verily accepteth not wrongdoing folk.” (9:96)

16:58 Ka'b said:

17:00 "And we three were left behind from the affair of those whose excuses the Messenger of Allah (peace be upon him) accepted"

17:08 "When they swore to him, so he accepted their allegiance and asked forgiveness for them."

17:12 "And the Messenger of Allah (peace be upon him) deferred our matter until Allah passed judgment on it."

17:18 "Regarding that, Allah said:"

17:20 “And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful.” (9:118)

17:23 "And what Allah mentioned regarding our being left behind does not refer to our staying behind from the battle;"

17:28 "Rather, it refers to His leaving us behind and deferring our matter"

17:32 "Apart from the one who swore to him and offered excuses, which he accepted from him."

17:36 Commentary on the hadith:

17:40 "He lagged behind in the story of Tabuk,"

17:42 Meaning he delayed and did not go out in it.

17:45 "And He did not reproach anyone,"

17:47 Meaning Allah did not reproach anyone.

17:50 He means the caravan of the Quraysh.

17:52 The caravan (*'eer*) refers to camels carrying food and provisions.

17:57 "Without a prior appointment,"

17:59 Meaning without a prior agreement.

18:01 "I witnessed,"

18:02 Meaning I attended.

18:04 "The Night of 'Aqabah,"

18:05 It is the night in which the Messenger of Allah (peace be upon him) received the allegiance of the Ansar to Islam, shelter, and support,

18:13 And that was before the Hijrah.

18:15 "When we made a solemn pledge upon Islam,"

18:18 Meaning we made a covenant and contract.

18:21 "More frequently mentioned among the people than it,"

18:23 Meaning more widely spoken of among the people.

18:26 "Such was my account,"

18:28 Meaning my story.

18:30 "That I had never been stronger,"

18:32 Meaning physically.

18:34 "Nor possessed more ease,"

18:36 Meaning in terms of wealth.

18:37 "That expedition,"

18:39 Meaning the Battle of Tabuk.

18:41 "He practiced double entendre (*warra*),"

18:43 Double entendre (*tawriyah*)

18:44 Is mentioning an expression that carries two meanings,

18:47 One of which is closer and more apparent than the other,

18:50 Giving the impression of intending the obvious meaning while intending the distant one.

18:54 "A vast wasteland (*mafaz*),"

18:56 Meaning a desolate desert and wilderness.

18:58 "So he made clear (*jalla*),"

18:59 Meaning he disclosed and made manifest.

19:01 "Preparation (*uhbah*),"

19:02 Meaning preparing what they needed.

19:05 "Toward a direction (*wajh*),"

19:06 Meaning toward his intended destination.

19:08 "And no registered record gathered them,"

19:11 He means the military ledger that records names.

19:14 "Absents himself,"

19:15 Meaning stays behind from the battle.

19:18 "Thought it would remain hidden,"

19:20 Meaning he believed that no one would notice his absence.

19:24 "So I began (*tafiqtu*),"

19:25 Meaning I started and commenced.

19:27 "And I accomplished nothing,"

19:29 Meaning I did nothing and made no preparations.

19:32 "Kept dragging on with me,"

19:34 Meaning procrastination.

19:36 "Seriousness (*al-jidd*),"

19:37 It is exertion of effort in a matter and going to extreme lengths in it.

19:40 "My preparations,"

19:42 Meaning my preparation to depart for the battle.

19:45 "So they departed (*fasalu*),"

19:46 Meaning they left Medina and embarked on their journey.

19:50 "The battle had slipped away (*tafarata*),"

19:52 Meaning it had passed and gone ahead.

19:54 And the intended meaning

19:55 Is that it grew distant, and I despaired of catching up.

19:58 "I resolved (*hamamtu*),"

19:59 Meaning I intended firmly.

20:01 "To overtake them,"

20:02 Meaning to catch up with them.

20:04 "So I walked among them,"

20:06 Meaning I walked and passed among those who remained in Medina.

20:10 "Accused of hypocrisy (*maghmoosan 'alayhi al-nifaq*),"

20:12 Meaning impugned in his religion and suspected of hypocrisy.

20:18 "A man,"

20:19 It was said that he was 'Abdullah ibn Unays.

20:22 "Detained,"

20:23 Meaning prevented.

20:24 "And looking at his sides,"

20:26 Meaning looking at himself.

20:28 This indicates his self-admiration and pride in his attire.

20:32 And it was said

20:33 That this alluded to his beauty and elegance.

20:37 "Returning (*qafilan*),"

20:38 Meaning coming back.

20:39 "My distress overtook me,"

20:41 Meaning worry seized me and gripped me.

20:44 "From his displeasure,"

20:45 Meaning from his anger.

20:47 "His arrival was imminent,"

20:49 Meaning his return to Medina drew near.

20:52 "Departed (*zahaq*),"

20:53 Meaning vanished.

20:55 "Falsehood,"

20:56 meaning the intent to lie.

20:58 "Then he would pray two rak'ahs,"

20:59 meaning he would perform the prayer.

21:01 "And when he had done that,"

21:03 meaning after he prayed two rak'ahs, he sat in the mosque.

21:07 "Those who stayed behind,"

21:09 meaning those who had remained behind from the expedition.

21:12 "So they began,"

21:13 meaning they started.

21:15 "Offering excuses to him,"

21:17 meaning mentioning their reasons for staying behind from the expedition,

21:21 "And swearing oaths to him,"

21:22 meaning confirming their excuses with an oath.

21:25 "A few over,"

21:26 the word *bid'* in counting

21:28 refers to any number between three and nine.

21:31 "Their outward deeds,"

21:32 meaning what was apparent from them.

21:34 "Their inner secrets,"

21:35 meaning what they concealed internally.

21:38 "You had bought your mount,"

21:39 meaning you had purchased your riding camel.

21:42 "And I have indeed been given the power of argumentation,"

21:44 meaning eloquence and persuasive speech,

21:47 "Such that I could exonerate myself from what is attributed to me"

21:50 with an excuse that would be accepted and not rejected.

21:52 "Allah would surely soon,"

21:54 meaning Allah will soon make you displeased with me.

21:58 "You might feel displeased,"

21:59 meaning you might become angry.

22:00 "I truly hope for Allah's pardon in it,"

22:03 meaning that the final outcome will be pardon and forgiveness.

22:07 Meaning: go,

22:08 meaning: stand up and leave,

22:09 "Until Allah decides concerning you,"

22:12 meaning until Allah sends down His judgment concerning you.

22:15 "And some men sprang up,"

22:17 meaning they leapt up

22:18 "And followed after me,"

22:20 meaning they caught up with me.

22:22 "You failed,"

22:23 meaning you were unable.

22:25 "They rebuked me;"

22:26 *al-Ta'nib* means severe censure and blame.

22:29 "I intended,"

22:31 meaning I resolved.

22:32 "Did anyone else meet this same fate with me?"

22:35 meaning: did anyone encounter what I encountered,

22:37 "An example,"

22:38 meaning a role model.

22:39 "So I continued,"

22:41 the meaning is:

22:42 I persevered in truthfulness

22:44 and did not contradict myself with lies,

22:46 and I began waiting for the judgment of Allah Almighty.

22:49 "So the people avoided us,"

22:51 meaning they boycotted us.

22:53 "It became estranged,"

22:54 meaning it changed,

22:56 "So it was no longer the one I knew,"

22:58 meaning everything changed around me,

23:01 even the earth itself,

23:02 for it felt alien and desolate,

23:04 becoming as if it were a land I had never known.

23:08 "So we remained in that state,"

23:10 meaning we continued in this condition.

23:13 "My two companions,"

23:14 they were Murarah and Hilal, may Allah be pleased with them.

23:18 "So they surrendered,"

23:20 meaning they submitted and stayed quietly at home due to their weakness.

23:23 "The youngest of the people,"

23:25 meaning the youngest of them in age,

23:27 "And the most robust of them,"

23:29 meaning the strongest and most resilient of them.

23:31 "So I would attend the prayer,"

23:33 meaning I would attend the congregational prayer,

23:35 "And I would walk around,"

23:37 meaning I would roam about.

23:38 "So I would steal glances at him,"

23:40 meaning I would look at him secretly.

23:43 "He turned toward me,"

23:44 meaning he looked at me.

23:46 "He turned away from me,"

23:48 meaning he averted his gaze from me.

23:50 "Because of the people's harshness,"

23:52 meaning because of their estrangement and turning away.

23:55 "I climbed over the wall,"

23:57 meaning I scaled the wall

23:59 "Of an orchard,"

24:00 meaning a garden,

24:01 "Belonging to Abu Qatadah,"

24:03 whose name was Al-Harith ibn Rib'i, may Allah be pleased with him.

24:07 He did not return my greeting of peace

24:09 because of the general prohibition against speaking to them.

24:12 "I beseech you by Allah,"

24:14 meaning I ask you by Allah.

24:16 "My eyes overflowed with tears,"

24:18 meaning I wept.

24:20 "I turned away,"

24:21 meaning I left.

24:22 "A Nabataean,"

24:24 meaning a peasant farmer,

24:25 for the Nabataeans at that time were agricultural folk,

24:29 and this Nabataean was a Christian from the Levant.

24:33 "So he began,"

24:34 meaning he started.

24:36 "He handed me a letter,"

24:38 meaning he gave me a message

24:40 "From the king of Ghassan,"

24:42 one of the kings of Yemeni origin who had settled in the Levant.

24:45 It is said

24:46 that his name was Jabalah ibn al-Ayham,

24:48 while others hold a different view.

24:50 "Has treated you harshly,"

24:51 meaning he has boycotted you.

24:53 "A place of humiliation,"

24:54 meaning degradation and abasement,

24:56 "Nor a place where your rights are lost,"

24:58 meaning where your due right would be squandered.

25:00 "We will console you,"

25:01 meaning we will relieve you.

25:03 "So I went toward,"

25:05 meaning I headed for.

25:07 "So I ignited it therein,"

25:09 meaning I stoked the fire with the scroll.

25:12 "The messenger of the Messenger of Allah, peace and blessings of Allah be upon him,"

25:16 it is said that he was Khuzaymah ibn Thabit, may Allah be pleased with him.

25:20 "Your wife,"

25:21 her name was 'Umayrah bint Jubayr al-Ansariyyah, may Allah be pleased with her.

25:27 "Go to your family,"

25:29 meaning go to your relatives and stay with them

25:33 "Until Allah decides concerning this matter,"

25:36 meaning until the ruling of Allah Almighty descends regarding us.

25:41 She was Khawlah bint 'Asim, may Allah be pleased with her.

25:45 "A helpless old man,"

25:47 meaning incapable of managing his own affairs due to old age.

25:51 "However, he must not approach you,"

25:53 which is a euphemism for sexual intercourse and its foreplay.

25:57 "Since what happened to him began,"

25:59 meaning since the rejection of his excuse occurred.

26:02 "So some of my family said to me,"

26:04 it is said

26:05 that this was perhaps from among the women,

26:07 since the prohibition did not apply to speaking with the women inside their homes.

26:12 It is also said

26:13 that the one who spoke to him was a hypocrite,

26:16 and other opinions have been stated as well.

26:18 "If only you were to ask permission,"

26:19 the meaning is:

26:20 if only you would request an exemption in that regard.

26:23 "So I remained,"

26:24 meaning I stayed.

26:26 "Were completed,"

26:27 meaning reached full count.

26:29 "In the state that Allah mentioned,"

26:31 meaning His words, Exalted is He:

26:33 “And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful.” (9:118)

26:42 "And the earth, vast as it was, became straitened for me,"

26:45 meaning despite its spaciousness.

26:47 "The voice of a crier,"

26:49 it is said he was Abu Bakr al-Siddiq, may Allah be pleased with him.

26:52 "He mounted upon,"

26:54 meaning he ascended and overlooked from

26:56 "Mount Sal',"

26:58 which is a small mountain by the marketplace of Medina.

27:01 "So I fell down prostrating,"

27:03 meaning I cast myself upon the ground in prostration,

27:06 and what is meant is

27:07 hastening to prostrate in gratitude.

27:10 "I realized,"

27:11 meaning I knew.

27:13 "He announced,"

27:14 meaning he informed.

27:15 "So the people set out,"

27:17 meaning the people started to go

27:19 "Toward my two companions,"

27:20 meaning in the direction of my two companions,

27:22 "Bearers of glad tidings;"

27:24 it is said they were Sa'id ibn Zayd

27:26 and Salamah ibn Salamah:

27:28 the first gave glad tidings to Hilal,

27:30 and the second gave glad tidings to Murarah.

27:32 "A man galloped a horse toward me,"

27:35 he was Al-Zubayr ibn al-'Awwam, may Allah be pleased with him,

27:38 though another identity is also mentioned.

27:40 "A runner from the tribe of Aslam ran swiftly,"

27:42 he was Hamzah ibn 'Amr al-Aslami, may Allah be pleased with him.

27:46 "So he ascended upon,"

27:48 meaning he climbed and overlooked from.

27:50 "So I clothed him in both of them,"

27:52 meaning I gave them both to Hamzah ibn 'Amr al-Aslami, may Allah be pleased with him.

27:58 "And I borrowed two garments,"

28:00 it is said that he borrowed them from Abu Qatadah, may Allah be pleased with him.

28:04 "So people began meeting me,"

28:06 meaning the people welcomed me

28:09 "Group after group,"

28:11 meaning crowd upon crowd.

28:13 "His face was shining,"

28:15 Meaning: it glistens and shines.

28:17 Whenever he was happy, his face would shine with light.

28:19 That is, whenever he experienced joy, his face would beam with light.

28:23 "That I strip myself of all my wealth..."

28:25 That is: to give away all my wealth as charity for the sake of Allah, Almighty and Majestic.

28:30 "Keep some of your wealth for yourself."

28:33 He commanded him to do so out of concern that he might suffer harm from poverty.

28:37 "Allah rescued me only because of truthfulness."

28:40 What is meant is:

28:42 "Allah Almighty accepted my repentance only because I spoke the truth."

28:46 "...as long as I live."

28:48 That is: as long as I remain alive.

28:50 "...Allah tests him,"

28:51 Meaning: Allah bestows favors upon him.

28:54 "...that Allah protect me..."

28:56 ...so as to abide by His limits.

28:58 "...for the remainder of my life."

29:00 That is: for whatever time remains of my life.

29:02 “Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them.” (9:117)

29:07 Meaning: He forgave them their lapses,

29:10 Plentifully rewarded their good deeds,

29:12 And elevated them to the highest ranks.

29:15 ﴿And be with those who are truthful.﴾

29:17 That is: in their speech, their actions, and their spiritual states.

29:21 "...ever."

29:23 Used to emphasize the negation of past action.

29:25 "...just as those who lied were destroyed."

29:27 Meaning: similar to the destruction of those who lied.

29:30 "...the worst thing that was ever said to anyone."

29:32 Meaning: the worst statement made to any human being.

29:36 “They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn.” (9:95)

29:40 That is: when you return from the military expedition.

29:43 "And we three were left behind..."

29:46 Meaning: the acceptance of our repentance was deferred.

29:49 "And he deferred"—meaning: he postponed.

29:52 "...until Allah decreed concerning it."

29:54 Meaning: until Allah sent down His judgment regarding us.

29:58 "It refers only to his leaving us behind..."

30:01 Meaning: postponing our affair compared to the case of those who swore oaths to him and offered excuses,

30:05 So he accepted their excuses and oaths, and forgave them.

30:09 "And his deferring"—that is, his postponing.

30:12 Benefits derived from the hadith:

30:16 From this hadith, the following points are derived:

30:19 The permissibility of seeking the property of non-belligerent disbelievers.

30:23 It contains proof for the permissibility of spoils of war for this Ummah.

30:26 Since he stated that he intended the caravan of Quraish.

30:30 It highlights the virtue of the people of Badr and those who participated in the Pledge of al-Aqabah.

30:34 It contains an explicit declaration of the target direction of a military expedition.

30:37 But if public interest does not dictate it, it should not be mentioned.

30:40 It indicates that when the leader issues a general call to arms,

30:44 Mobilization becomes obligatory.

30:46 It establishes the legitimacy of expressing regret over missed good deeds.

30:50 The hadith points to the importance of hastening to perform righteous deeds and condemns procrastination.

30:56 It shows the leader's duty to check on his companions during critical matters.

31:00 The hadith contains a condemnation of hypocrisy and a warning against the deeds of the hypocrites.

31:05 It demonstrates the permissibility of swearing an oath without being asked to do so.

31:08 It indicates the legitimacy of wishing for good deeds that one has missed.

31:12 It highlights the virtue of brotherhood,

31:15 And the merit of defending the honor of fellow Muslims.

31:18 It permits commending a person in his absence when it serves a valid interest,

31:22 And shows that this is not considered blameworthy praise.

31:26 The hadith shows that lying is part of falsehood that must be avoided.

31:30 It illustrates using a part to refer to the whole, by calling the prayer a rak'ah.

31:35 It shows that it is recommended for someone returning from a journey to go first to the mosque and pray two rak'ahs.

31:42 It establishes the practice of welcoming someone returning from a journey and people gathering around him upon his arrival.

31:49 It highlights the supreme virtue of truthfulness.

31:52 It indicates judging people by outward appearances and accepting offered excuses,

31:55 While leaving the secrets of the hearts to Allah.

31:58 It demonstrates the legitimacy of weeping over one's sins,

32:01 And that weeping is a sign of a sincere penitent.

32:06 It shows that following the example of righteous peers helps provide solace and lighten afflictions.

32:12 It indicates that the leader may discipline some of his companions by withholding speech from them and instructing them to stay away from their wives.

32:20 It provides guidance on attending congregational prayer.

32:24 The hadith highlights the virtue of fortitude and patience.

32:27 It shows the virtue of the Prophet's (peace and blessings of Allah be upon him) seeking forgiveness for his Companions (may Allah be pleased with them).

32:34 It establishes the legitimacy of boycotting people of sin and religious innovation.

32:38 It demonstrates giving precedence to obedience to Allah and His Messenger over affection for relatives.

32:43 It shows the permissibility of withholding the greeting of peace and its response from a boycotted person.

32:48 The hadith indicates that initiating or returning a greeting is considered intentional speech,

32:54 Which would break an oath if one swore not to speak to someone.

32:58 It demonstrates the virtue and strength of faith during times of trial.

33:03 It shows that stealing a glance during prayer does not invalidate it.

33:08 It permits entering the garden of a close friend without explicit permission if his consent is known.

33:16 It indicates that indirect expressions do not effect a divorce unless accompanied by intention.

33:21 The hadith points to the legitimacy of a woman serving her husband.

33:26 It demonstrates taking precaution by staying away from anything that might lead to falling into the prohibited.

33:32 It permits burning a paper containing the name of Allah if done for a valid interest.

33:38 It shows that a strong person is held to a stricter standard in religion than a weak one.

33:44 It indicates the permissibility of holding oneself to strict resolve and foregoing concessions.

33:49 It shows the preference for using indirect expressions regarding matters that evoke shyness to state explicitly.

33:54 It demonstrates placing the command of Allah Almighty and the command of His Messenger (peace and blessings of Allah be upon him) above the wishes of spouse and family.

34:02 It permits giving good tidings and congratulations among people regarding joyful matters of this world and the Hereafter.

34:09 It highlights the recommendation of giving good news upon the renewal of blessings and the removal of distress.

34:14 It permits giving the bearer of good news a reward or gift for his glad tidings.

34:19 It establishes the legitimacy of performing the prostration of gratitude upon receiving blessings.

34:23 The hadith shows how closely the Companions (may Allah be pleased with them) observed the states of the Prophet (peace and blessings of Allah be upon him) in pleasure and anger.

34:33 It indicates the legitimacy of giving charity upon attaining a desired goal.

34:37 The hadith points to the prohibition of giving away all of one's wealth in charity,

34:42 And that it is preferable for a person to retain some of his property.

34:46 It shows that wealth is a broader term encompassing both cash and real estate.

34:51 It establishes the legitimacy of people gathering around the leader during important matters,

34:56 And his joy over that which brings joy to his companions.

34:59 It permits shaking hands with an arriving person and standing up to greet him.

35:03 It shows the recommendation of persisting in beneficial good deeds.

35:08 It demonstrates turning to Allah, Glorified and Exalted, for protection against sins and transgressions.

35:14 It emphasizes the severity and gravity of sin.

35:17 It permits a person to speak of his own shortcomings and neglect.

35:22 It permits praising a man for the good qualities he possesses if there is no fear of fitnah for him.

35:27 It establishes the legitimacy of borrowing items.

35:30 It encourages hastening toward repentance,

35:33 For the door of repentance is always open to sinners,

35:36 And if they repent, Allah, Glorified and Exalted, will accept their repentance and be pleased with them.

35:43 The hadith serves as evidence for those who advocate restricting the conditions of a person imprisoned for sins and transgressions.

مختصر صحيح البخاري | الحلقة (96) | كتاب الوصايا - 2

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