Part of Sahih Al-Bukhari
· Lesson 94 of 113
Summary of Sahih Al-Bukhari | Episode (94) | Book of conditions - 1
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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 Human Studies and Research
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presents:
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An Abridgment of Sahih al-Bukhari.
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The Book of Conditions.
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Chapter: Permissible conditions in Islam, legal rulings, and transactions.
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On the authority of al-Zuhri, who said:
0:29
'Urwah ibn al-Zubayr informed me
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on the authority of al-Miswar ibn Makhramah and Marwan,
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each of them corroborating the other's narration:
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In another transmission:
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"They both informed me on the authority of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)."
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He said:
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The Messenger of Allah (peace be upon him) set out at the time of al-Hudaybiyyah,
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and when they were partway along the road,
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the Prophet (peace be upon him) said:
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"Khalid ibn al-Walid is at al-Ghamim leading an advance cavalry detachment for Quraysh,
1:03
so take the route to the right."
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By Allah, Khalid did not notice them
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until they had stirred up the dust of the army,
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whereupon he galloped off as a warner to Quraysh.
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The Prophet (peace be upon him) marched on
1:17
until he reached the mountain pass from which he would descend upon them,
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where his riding camel knelt down.
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The people said,
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"Hal, hal!" urging her up,
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but she persistently refused to move.
1:29
So they said,
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"Al-Qaswa' has become stubborn!
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Al-Qaswa' has become stubborn!"
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But the Prophet (peace be upon him) said:
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"Al-Qaswa' has not become stubborn,
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nor is that in her nature;
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rather, she has been halted by the One Who halted the elephant."
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Then he said:
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"By the One in Whose hand my soul is,
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they will not ask me for any term
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in which they venerate the sacred precincts of Allah
1:53
except that I will grant it to them."
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Then he rebuked her, and she leaped up.
1:59
He said:
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He then turned away from them until he encamped at the farthest end of al-Hudaybiyyah,
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beside a well with very little water,
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which the people were drawing from sparingly, drop by drop.
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It was not long before the people had completely drained it,
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and thirst was complained of to the Messenger of Allah (peace be upon him).
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So he drew an arrow from his quiver
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and ordered them to place it in the well.
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By Allah, it continued to surge with copious water for them
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until all of them departed fully quenched.
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While they were in that state,
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Budayl ibn Warqa' al-Khuza'i arrived
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with a group of his people from the tribe of Khuza'ah,
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who were the confidants and sincere advisers of the Messenger of Allah (peace be upon him)
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from among the people of Tihamah.
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He said:
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"I have left Ka'b ibn Lu'ayy and 'Amir ibn Lu'ayy
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encamped at the abundant waters of al-Hudaybiyyah,
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having brought their milch camels with their young,
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determined to fight you and bar you from the House."
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The Messenger of Allah (peace be upon him) replied:
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"We have not come to fight anyone,
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but rather we have come to perform 'Umrah.
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Indeed, war has exhausted Quraysh and inflicted great harm upon them.
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If they wish, I will grant them a truce for a period,
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while they leave me free to call the people to Islam.
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Then, if I prevail,
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they may enter into what the people have entered if they wish,
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and if not, they will have regained their strength.
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But if they refuse,
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then by the One in Whose hand my soul is,
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I will surely fight them for this cause of mine
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until my neck is severed,
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and Allah will certainly fulfill His decree."
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Budayl said:
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"I will convey to them what you say."
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He said:
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So he departed until he came to Quraysh,
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and said:
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"We have just come to you from this man,
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and we heard him say something;
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so if you wish that we present it to you, we will."
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The foolish among them said:
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"We have no need for you to inform us of anything from him!"
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But those of sound judgment among them said:
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"Relate what you heard him say."
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He said:
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"I heard him say such-and-such,"
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and he informed them of what the Prophet (peace be upon him) had said.
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Thereupon, 'Urwah ibn Mas'ud stood up and said:
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"O my people!
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Am I not like a father to you?"
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They replied, "Yes indeed."
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He said:
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"And are you not like children to me?"
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They replied, "Yes indeed."
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He said:
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"Do you suspect me of anything?"
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They replied, "No."
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He said:
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"Do you not know that I called upon the people of 'Ukaz to mobilize,
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and when they failed me,
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I brought to you my family, my children, and whoever obeyed me?"
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They replied, "Yes indeed."
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He said:
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"This man has offered you a sound and judicious proposal,
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so accept it and let me go to him."
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They said, "Go to him."
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So he came to him
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and began to speak with the Prophet (peace be upon him).
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The Prophet (peace be upon him) spoke to him in similar terms as he had to Budayl.
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At that, 'Urwah said:
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"O Muhammad!
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Tell me: if you eradicate your own people,
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have you ever heard of any Arab who wiped out his own kin before you?
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And if the outcome turns out otherwise,
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by Allah, I see faces,
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and I see a rabble of people
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who are most likely to flee and abandon you."
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Thereupon, Abu Bakr al-Siddiq said to him:
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"Go suck the clitoris of al-Lat!
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Would we flee from him and abandon him?!"
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'Urwah asked:
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"Who is this?"
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They said:
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"Abu Bakr."
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He said:
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"By the One in Whose hand my soul is,
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were it not for a favor you once did me for which I have not repaid you,
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I would have answered you!"
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He said:
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And he continued speaking to the Prophet (peace be upon him),
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and whenever he spoke, he would grasp his beard,
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while al-Mughirah ibn Shu'bah was standing beside the head of the Prophet (peace be upon him)
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holding a sword and wearing a chainmail coif.
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Whenever 'Urwah reached out his hand toward the beard of the Prophet (peace be upon him),
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al-Mughirah struck his hand with the scabbard of the sword,
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and said to him:
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"Keep your hand away from the beard of the Messenger of Allah (peace be upon him)!"
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'Urwah raised his head and asked:
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"Who is this?"
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They said:
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"Al-Mughirah ibn Shu'bah."
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'Urwah said:
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"O treacherous one!
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Am I not still working to resolve the consequences of your treachery?"
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Al-Mughirah had accompanied a group of people during the pre-Islamic period of ignorance (Jahiliyyah),
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then killed them and took their wealth,
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after which he came and embraced Islam.
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The Prophet (peace be upon him) had said:
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"As for your Islam, I accept it;
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but as for the wealth,
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I have nothing to do with it."
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Then 'Urwah began closely observing the Companions of the Prophet (peace be upon him) with his own eyes.
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He said:
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By Allah, the Messenger of Allah (peace be upon him) never spat out any sputum
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but that it fell into the palm of one of them,
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who would then rub it over his face and skin;
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and whenever he commanded them, they hastened to fulfill his command;
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and when he performed ablution,
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they nearly fought over the remaining water of his ablution;
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and when he spoke,
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they lowered their voices in his presence;
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and they did not gaze fixedly at him out of reverence for him.
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So 'Urwah returned to his companions
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and said: "O my people!
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By Allah, I have been an envoy to kings;
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I have visited Caesar, Khosrow, and the Negus,
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and by Allah, never have I seen any king
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whose companions venerate him as the Companions of Muhammad (peace be upon him) venerate Muhammad!
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By Allah, he never spits out any sputum
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but that it falls into the palm of one of them,
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who rubs it over his face and skin;
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and whenever he commands them, they hasten to fulfill his command;
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and when he performs ablution,
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they nearly fight over the remaining water of his ablution;
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and when he speaks,
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they lower their voices in his presence;
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and they do not gaze fixedly at him out of reverence for him.
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He has indeed offered you a sound and judicious proposal,
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so accept it."
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Then a man from the Banu Kinanah said:
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"Allow me to go to him."
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They said, "Go to him."
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When he came into view of the Prophet (peace be upon him)
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and his Companions,
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the Messenger of Allah (peace be upon him) said:
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"This is so-and-so,
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and he belongs to a people who venerate sacrificial camels (al-budn);
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so drive them out before him."
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They were driven out before him,
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and the people met him chanting the Talbiyah.
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When he saw that, he said:
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"Glory be to Allah!
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It is not fitting for these people
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to be barred from the House."
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When he returned to his companions,
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He said:
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"The sacrificial camels have already been garlanded and marked,
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so I do not think they will be turned away from the House."
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Then a man among them named Mikraz Ibn Hafs stood up
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and said,
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"Let me go to him."
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They said, "Go to him."
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When he came into their view,
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the Prophet (peace and blessings of Allah be upon him) said,
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"This is Mikraz,
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and he is a treacherous man."
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So he began to speak to the Prophet (peace be upon him).
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While he was speaking with him,
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Suhayl Ibn 'Amr suddenly arrived.
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The Prophet (peace be upon him) said,
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"Your affair has now become easy for you."
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Suhayl Ibn 'Amr came forward
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and said,
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"Come, write a treaty between us and you."
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So the Prophet (peace be upon him) called for the scribe,
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and the Prophet (peace be upon him) dictated,
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"In the name of Allah, the Most Gracious, the Most Merciful."
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Suhayl said,
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"By Allah, I do not know what 'The Most Gracious' is!
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Rather, write: 'In Your name, O Allah,'
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as you used to write."
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The Muslims said,
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"By Allah, we will not write it
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except as 'In the name of Allah, the Most Gracious, the Most Merciful'!"
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But the Prophet (peace be upon him) said,
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"Write: 'In Your name, O Allah.'"
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Then he dictated,
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"This is what Muhammad, the Messenger of Allah, has agreed upon."
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Suhayl said,
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"By Allah, if we knew that you were the Messenger of Allah,
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we would not have turned you away from the House, nor fought you.
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Rather, write: 'Muhammad Ibn 'Abdullah'."
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The Prophet (peace be upon him) said,
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"By Allah, I am indeed the Messenger of Allah,
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even if you disbelieve me!
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Write: 'Muhammad Ibn 'Abdullah'."
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Al-Zuhri said:
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"That was because of his saying:
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'They will not ask me for any term
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wherein they exalt the sacred symbols of Allah
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except that I will grant it to them.'"
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Then the Prophet (peace be upon him) said to him,
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"On the condition that you leave the way open between us and the House,
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so that we may perform Tawaf around it."
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Suhayl said,
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"By Allah, the Arabs shall not say
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that we were taken by pressure;
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rather, that will be from next year."
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So he wrote that down.
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Then Suhayl said,
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"And on the condition that no man comes to you from us—
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even if he is upon your religion—
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except that you return him to us."
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The Muslims said,
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"Glory be to Allah!
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How can he be returned to the polytheists
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when he has come as a Muslim?"
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While they were in that state,
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Abu Jandal Ibn Suhayl Ibn 'Amr suddenly entered,
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stumbling in his fetters,
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having escaped from the lower part of Mecca,
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until he threw himself
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into the midst of the Muslims.
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Suhayl said,
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"This, O Muhammad,
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is the first case I hold you to,
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that you return him to me."
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In another narration:
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"No one shall come to you from us—
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even if he is upon your religion—
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except that you return him to us,
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leaving him between us and him."
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And Suhayl refused
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to conclude the treaty with the Messenger of Allah (peace be upon him)
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except upon that condition.
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The believers disliked that
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and were deeply distressed,
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speaking out against it.
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The Prophet (peace be upon him) said,
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"We have not formally concluded the document yet."
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He [Suhayl] said,
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"Then, by Allah, I will never make peace with you on anything at all!"
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The Prophet (peace be upon him) said,
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"Then grant him to me."
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He said,
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"I will not grant him to you."
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He said,
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"Yes, do so." But he refused.
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He said,
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"I will not do it."
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Mikraz said,
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"Rather, we grant him to you."
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Abu Jandal said,
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"O assembly of Muslims!
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Am I to be returned to the polytheists
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when I have come as a Muslim?
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Do you not see what I have suffered?"
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For he had been tortured
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severely for the sake of Allah.
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He [the narrator] said:
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'Umar Ibn al-Khattab said,
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"I came to the Prophet of Allah (peace be upon him)
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and said,
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'Are you not truly the Prophet of Allah?'
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He said, 'Yes.'
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I said,
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'Are we not upon the truth and our enemy upon falsehood?'
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He said, 'Yes.'
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I said,
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'Why then should we accept humiliation in our religion?'
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He said,
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'I am the Messenger of Allah,
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and I do not disobey Him,
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and He is my Helper.'
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I said,
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'Did you not use to tell us
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that we would come to the House and perform Tawaf around it?'
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He said, 'Yes,
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but did I tell you that we would come to it this very year?'
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He said:
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He [’Umar] said,
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'I said: No.'
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He said,
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'You shall indeed come to it and perform Tawaf around it.'
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He said:
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So I came to Abu Bakr and said,
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'O Abu Bakr,
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is this not truly the Prophet of Allah?'
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He said, 'Yes.'
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I said,
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'Are we not upon the truth and our enemy upon falsehood?'
13:59
He said, 'Yes.'
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I said,
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'Why then should we accept humiliation in our religion?'
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He said,
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'O man,
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he is indeed the Messenger of Allah (peace be upon him),
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and he does not disobey his Lord,
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and He is his Helper.
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So hold fast to his stirrup,
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for by Allah, he is upon the truth.'
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I said,
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'Did he not use to tell us that we would come to the House and perform Tawaf around it?'
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He said, 'Yes,
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but did he tell you that you would come to it this very year?'
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I said, 'No.'
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He said,
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'You shall indeed come to it and perform Tawaf around it.'"
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Al-Zuhri said:
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'Umar said,
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"So I performed many good deeds to expiate for what I had done."
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He said:
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When he had finished drawing up the treaty,
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the Messenger of Allah (peace be upon him) said to his Companions,
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"Get up, slaughter your sacrifices, and then shave your heads."
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He said:
14:54
By Allah, not a single man among them stood up,
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until he had said that three times.
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When none of them stood up,
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he entered upon Umm Salamah
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and mentioned to her what he had encountered from the people.
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Umm Salamah said,
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"O Prophet of Allah, would you like that?
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Go out, and do not speak a word to any of them
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until you have slaughtered your sacrificial camels
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and called your barber to shave your head."
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So he went out and spoke to no one among them until he had done that:
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he slaughtered his sacrificial camels
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and called his barber, who shaved his head.
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When they saw that, they stood up and slaughtered their sacrifices,
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and began shaving one another's heads,
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to the point that they almost killed one another out of grief and distress.
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Then believing women came to him,
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so Allah Almighty revealed:
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"O you who believe,
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“O ye who believe! When believing women come unto you as fugitives, examine them. Allah is Best Aware of their faith. Then, if ye know them for true believers, send them not back unto the disbelievers. They are not lawful for them (the disbelievers), nor are they (the disbelievers) lawful for them. And give them (the disbelievers) that which they have spent (upon them). And it is no sin for you to marry such women when ye have given them their dues. And hold not to the ties of disbelieving women; and ask for (the return of) that which ye have spent; and let them (the disbelievers) ask for that which they have spent. That is the judgment of Allah. He judgeth between you. Allah is Knower, Wise.” (60:10)
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examine them..."
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up to the verse:
15:57
"...and hold not to marriage ties with disbelieving women."
15:59
In another narration:
16:01
Umm Kulthum
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bint 'Uqbah Ibn Abi Mu'ayt
16:05
was among those who came out to the Messenger of Allah (peace be upon him)
16:09
on that day,
16:10
and she was a young unmarried woman.
16:12
Her family came asking the Prophet (peace be upon him)
16:16
to return her to them,
16:18
but he did not return her to them,
16:20
because of what Allah had revealed regarding them.
16:23
So 'Umar divorced on that day
16:27
two wives he had married during the period of polytheism;
16:29
Mu'awiyah Ibn Abi Sufyan married one of them,
16:33
and Safwan Ibn Umayyah married the other.
16:36
Then the Prophet (peace be upon him) returned to Medina,
16:40
Then Abu Basir came to him,
16:42
a man from Quraysh
16:44
who was a Muslim.
16:46
So they sent two men in pursuit of him,
16:48
and they said:
16:49
"Honor the covenant you made with us."
16:52
So he handed him over to the two men,
16:54
and they departed with him
16:56
until they reached Dhu al-Hulayfah,
16:58
where they stopped to eat some of their dates.
17:01
Abu Basir said to one of the two men:
17:04
"By Allah, I see that this sword of yours, so-and-so, is of excellent quality."
17:09
The other drew it and said:
17:12
"Yes, by Allah, it is indeed excellent!
17:15
I have tested it again and again."
17:18
Abu Basir said:
17:20
"Let me look at it."
17:22
So he handed it over to him,
17:24
and Abu Basir struck him with it until he was dead.
17:26
The other man fled until he reached Madinah,
17:29
running into the mosque.
17:32
The Messenger of Allah, peace and blessings of Allah be upon him, said
17:35
when he saw him:
17:36
"This man has certainly seen fright."
17:39
When he reached the Prophet, peace be upon him,
17:43
he said:
17:44
"By Allah, my companion has been killed,
17:46
and I too shall surely be killed!"
17:48
Then Abu Basir arrived
17:50
and said:
17:51
"O Prophet of Allah,
17:53
by Allah, Allah has fulfilled your covenant!
17:56
You returned me to them,
17:58
and then Allah delivered me from them."
18:01
The Prophet, peace be upon him, said:
18:04
"Woe to his mother! What an instigator of war—
18:06
if only he had anyone with him!"
18:09
When Abu Basir heard that,
18:10
he knew that he would send him back to them.
18:13
So he left until he reached the seacoast.
18:17
He said:
18:18
Abu Jandal ibn Suhayl also escaped from them
18:21
and joined Abu Basir.
18:23
Thereafter, no man from Quraysh who had embraced Islam would leave
18:27
without joining Abu Basir,
18:29
until a band of them had gathered together.
18:32
By Allah, they never heard of a caravan
18:34
belonging to Quraysh heading toward the Levant
18:37
without intercepting it, killing them, and seizing their wealth.
18:41
So Quraysh sent word to the Prophet, peace be upon him,
18:45
adjuring him by Allah and kinship ties
18:47
that whoever came to him from them would be safe.
18:51
So the Prophet, peace be upon him, sent word to them,
18:56
and Allah Almighty revealed:
18:58
“And He it is Who hath withheld men's hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do.” (48:24)
19:04
“And He it is Who hath withheld men's hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do.” (48:24)
19:07
up to the words:
19:09
"the disdain—the disdain of the Age of Ignorance."
19:12
And their disdain was
19:14
that they refused to acknowledge that he was the Prophet of Allah,
19:17
refused to acknowledge "In the name of Allah, the Most Compassionate, the Most Merciful,"
19:21
and barred them from the House.
19:25
Commentary on the Hadith:
19:29
*Bi-l-Ghamim*:
19:30
It is a valley two stages' travel from Makkah.
19:34
*Tali'ah* (vanguard):
19:35
Meaning the front of the army.
19:37
"Take to the right":
19:39
It is a route that brings one out at Thaniyyat al-Marar,
19:43
the descent to al-Hudaybiyyah from the lower part of Makkah.
19:47
*Bi-qatarah*:
19:48
*Al-Qatarah*:
19:49
Black dust.
19:51
*Bi-l-Thaniyyah*:
19:52
Meaning Thaniyyat al-Marar,
19:54
which is a mountain pass.
19:57
*Hal*:
19:58
It is an urge spoken to a she-camel to make her proceed.
20:02
*Fa-alabbat* (she halted stubbornly):
20:03
Meaning she stayed in her place and refused to move forward.
20:07
*Khala'at* (she balked):
20:08
Meaning she proved stubborn and refused to walk.
20:11
*Al-Qaswa'*:
20:12
It is the name of the Prophet's she-camel, peace and blessings of Allah be upon him.
20:16
"And that is not in her nature":
20:18
Meaning that is not her customary behavior.
20:21
"The One who restrained the elephant restrained her":
20:23
Meaning Allah, Mighty and Majestic, prevented her from entering Makkah,
20:27
just as He restrained the elephant from entering it.
20:30
*Khittah* (proposal):
20:31
Meaning a term and a matter.
20:33
"I will grant it to them":
20:35
Meaning I will agree to it.
20:38
*Fa-wathabat* (she sprang up):
20:39
Meaning she stood up.
20:41
*Fa-'adala* (he diverted):
20:42
Meaning he turned aside.
20:44
*Thamad*:
20:45
It is a shallow pit containing little water.
20:48
*Yatabarradu* (they scoop it out slowly):
20:49
Meaning they take it little by little.
20:53
*Fa-lam yalbath* (it was not long before):
20:55
Meaning they did not let it settle.
20:58
*Nazahuhu* (they exhausted it):
20:59
Meaning no water remained in it.
21:02
*Kinanatuhu* (his quiver):
21:03
It is the case for arrows.
21:05
*Yajishu* (it gushed):
21:06
Meaning it welled up.
21:08
*Bi-riyy* (with quenching water):
21:09
Meaning with water that quenched their thirst.
21:12
*Sadaru* (they departed):
21:13
Meaning they journeyed onward.
21:15
*'Aybat nush* (a repository of sincere counsel):
21:16
Meaning the place of his trust, secrets, and sincere counsel.
21:21
Tihamah:
21:22
It is Makkah and the surrounding lands.
21:25
"The copious waters of al-Hudaybiyyah":
21:28
What is meant
21:29
is their large numbers.
21:31
*Al-'Udh al-matafil*:
21:33
*Al-'Udh*:
21:34
She-camels accompanied by their newborn offspring.
21:37
*Al-Matafil*:
21:38
Mothers accompanied by their young children.
21:41
*Wa-sadduk* (and they bar you):
21:43
Meaning they prevent you.
21:45
*Nahakathum* (it has exhausted them):
21:46
Meaning it has worn them out.
21:48
*Madattahum* (you establish a truce with them):
21:49
Meaning you set a fixed period of peace with them.
21:52
*Wa-yukhallu* (and they leave clear):
21:54
Meaning they step aside.
21:56
"If I prevail":
21:57
Meaning if I am victorious.
21:59
*Jammu* (they rested):
22:00
Meaning they took respite from the strain of war.
22:03
*Abaw* (they refused):
22:04
Meaning they declined and rejected.
22:06
"Upon this cause of mine":
22:08
Meaning the monotheism of Allah, Mighty and Majestic.
22:11
"My neck is severed":
22:13
Meaning the front of my neck is separated,
22:16
and what is meant is:
22:17
until I am killed.
22:19
"And Allah will surely fulfill His command":
22:21
Meaning Allah will certainly execute His decree in granting victory to His religion,
22:25
making it triumphant even if they detest it.
22:27
*Sufaha'ahum* (their foolish ones):
22:29
*Al-Safah*:
22:30
Lack of intellect and discernment.
22:32
*Dhu al-ra'y* (people of sound judgment):
22:33
Meaning the rational and wise.
22:35
"Am I not like a parent?":
22:37
Meaning in tenderness and care.
22:39
"Are you not like children?":
22:41
Meaning in receiving sincere counsel.
22:43
*Istanfartu* (I called upon for aid):
22:44
Meaning I summoned to assist you.
22:47
The people of 'Ukaz:
22:48
It is a marketplace in the vicinity of Makkah.
22:51
*Bal lahu* (rather, they refused):
22:52
Meaning they fell short and held back.
22:55
*Khittat rushd* (a sound and prudent proposal):
22:56
Meaning a proposal of goodness, equity, and righteousness.
23:00
*Ista'salat*:
23:01
*Ista'salat*:
23:02
Meaning completely destroyed and killed them entirely.
23:06
*Ijtaha* (he eradicated):
23:07
Meaning he uprooted entirely.
23:09
*Wujuh* (notables):
23:10
Meaning the prominent figures among the people.
23:12
*Awshab* (a rabble):
23:14
He means a mixed assortment of people.
23:16
*Khaliq* (likely):
23:17
Meaning worthy and apt.
23:19
*Yafirru* (he flees):
23:20
Meaning he runs away.
23:22
*Yada'uka* (they desert you):
23:23
Meaning they abandon you.
23:25
*Bi-badhr*:
23:26
It refers to the clitoris.
23:30
Al-Lat:
23:31
The name of a well-known idol and false deity.
23:34
"Were it not for a favor":
23:36
Meaning a past blessing and grace.
23:38
"For which I have not repaid you":
23:40
Meaning I have not compensated you.
23:42
*Al-Mighfar* (the coif of mail):
23:43
It is what is placed over the head from the excess of the chainmail armor,
23:47
resembling a skullcap.
23:49
*Ahwa* (he reached out):
23:50
Meaning he took hold of.
23:51
*Bi-na'l al-sayf* (the chape of the sword):
23:53
Meaning what is at the bottom of the scabbard, made of silver or other material.
23:57
*Ay ghudar* (O treacherous one):
23:59
Meaning O perfidious person,
24:01
derived from treachery.
24:02
"Am I not striving to rectify your treachery?":
24:05
Meaning am I not working to avert the evil of your offense through the payment of money and the like?
24:10
"I have nothing to do with it,"
24:12
meaning: I will not touch it or interfere with it,
24:14
because he took it through treachery and deceit.
24:17
"Watching attentively"
24:18
means observing closely and keeping an eye on him.
24:20
"Sputum"
24:21
refers to the mucus or phlegm that comes from the back of the throat.
24:25
"In the palm"
24:26
means in the hand.
24:28
"And he rubbed it,"
24:29
meaning he wiped it.
24:30
"They hastened to fulfill his command,"
24:32
meaning they rushed to obey him.
24:35
"His ablution water,"
24:36
meaning the leftover water used for his wudu.
24:38
"Nor do they fix their gaze,"
24:40
where fixing the gaze denotes staring intensely out of respect.
24:43
"Caesar"
24:44
is the emperor of the Byzantines (Rome),
24:46
"and Chosroes"
24:47
is the king of the Persians,
24:49
"and the Negus"
24:50
is the king of Abyssinia.
24:52
"A man from Banu Kinanah,"
24:54
who was al-Hulays ibn 'Alqamah al-Harithi,
24:57
the leader of the Ahabish alliance,
24:59
"from a people who venerate the sacrificial animals,"
25:02
meaning he is not one of those who would violate their sanctity.
25:04
"Sacrificial animals (budn)"
25:05
refers to the camels sent as gifts for sacrifice in the Sacred Sanctuary.
25:08
"So send them forward,"
25:10
meaning drive them standing so they can be clearly seen.
25:13
"Chanting the Talbiyah,"
25:15
meaning raising their voices in the pilgrim's cry.
25:18
"To be turned away,"
25:19
meaning to be barred or prevented.
25:21
"They were garlanded,"
25:22
where garlanding the sacrificial animal (taqlid)
25:24
is the hanging of a sandal, leather strap, or similar object around its neck
25:27
as a visible sign that it is an offering for sacrifice.
25:30
"And marked,"
25:32
where marking the sacrificial animal (ish'ar)
25:33
is making an incision to draw a trickle of blood on the right side
25:36
of the animal's hump.
25:38
"When he looked upon them,"
25:40
meaning when he approached and came facing them.
25:43
"A wicked man,"
25:45
who was notorious for treachery.
25:47
"So he began,"
25:48
meaning he commenced and took to speaking.
25:51
"Easy,"
25:52
meaning made smooth and facilitated.
25:54
"Bring here,"
25:55
meaning give it to me.
25:57
"The scribe"
25:58
was 'Ali ibn Abi Talib (may Allah be pleased with him).
26:01
"I do not know what it is,"
26:03
meaning I am unfamiliar with it.
26:05
Suhayl rejected the formulation of the Basmalah
26:07
because during the pre-Islamic Jahiliyyah they used to write:
26:10
"In Your name, O Allah (Bismika Allahumma)."
26:12
And the Prophet (peace and blessings of Allah be upon him)
26:15
in the early phase of Islam used to write the same way.
26:18
"He concluded the treaty upon it,"
26:20
meaning he made peace on those terms.
26:22
"If we knew,"
26:24
meaning if we acknowledged and conceded that,
26:27
"we would not have turned you away,"
26:29
meaning we would not have barred you.
26:31
"They will not ask me for any plan"
26:33
in which they venerate the sacred precincts of Allah
26:35
"except that I will grant it to them,"
26:38
meaning they will not request any matter or term
26:40
that entails honoring the Sacred Sanctuary
26:42
without my agreeing to it.
26:45
"Lest the Arabs say,"
26:47
meaning lest it spread and be rumored among them
26:50
that we were taken by sheer force,
26:52
meaning through coercion and compulsion.
26:55
"In the following year,"
26:57
meaning in the coming year.
26:59
"Except that you must return him to us,"
27:01
meaning you must send him back to our custody.
27:04
"While they were in that state,"
27:06
meaning while the treaty document was still being written,
27:10
"hobbling in his fetters,"
27:12
meaning walking slowly and heavily
27:14
because of the shackles,
27:16
"until he threw himself"
27:18
"amidst the Muslims,"
27:20
meaning until he reached the Muslims
27:22
and sought refuge with them.
27:24
"I hold you to the treaty regarding him,"
27:26
meaning I dispute with you and hold you to account by it,
27:28
appealing to the terms of the truce,
27:30
demanding that he be returned to the polytheists.
27:33
"We have not finalized the document yet,"
27:36
meaning we have not completed writing it down.
27:39
"So allow him for my sake,"
27:41
meaning let my action stand regarding him,
27:43
by not returning him to you.
27:45
"And they felt deep distress,"
27:46
meaning they took great offense and grieved,
27:48
and the meaning is:
27:49
they grew indignant, and this situation weighed very heavily upon them.
27:52
"What I have endured,"
27:54
meaning from torment, torture, and humiliation
27:56
at the hands of the polytheists.
27:58
"A baseness (daniyyah),"
28:00
meaning a flaw, deficiency, and contemptible concession.
28:03
"And I will not disobey Him,"
28:05
the intended meaning being:
28:06
I am only doing this
28:08
because of what Allah has disclosed to me
28:10
regarding the halting of the she-camel,
28:11
and I am not acting on my own personal opinion,
28:14
but rather it is purely by divine revelation.
28:16
"And performing circumambulation around it,"
28:18
meaning you will indeed circumambulate the House.
28:20
"So hold firmly to his stirrup,"
28:22
where the camel's stirrup (al-gharz)
28:24
is equivalent to the stirrup of a horse's saddle,
28:26
and the intended meaning is:
28:28
remain steadfastly with him and never oppose him in anything at all.
28:32
"So I performed deeds for that,"
28:34
meaning I continued to give charity, fast,
28:37
pray, free slaves,
28:39
and perform righteous deeds
28:42
out of fear for the words I had spoken.
28:45
He did that (may Allah be pleased with him)
28:47
to expiate for his stance on that day.
28:49
"When he finished,"
28:51
meaning when he concluded
28:53
"the matter of the document,"
28:55
meaning writing the peace agreement and its terms.
28:58
"Stand up,"
29:00
meaning carry out what I command you:
29:02
"and slaughter,"
29:04
meaning whoever has a sacrificial animal with him
29:06
let him sacrifice it,
29:07
"then shave,"
29:08
meaning your heads,
29:10
and the intention is to exit the state of ihram for 'Umrah.
29:13
"Not a single man among them stood up."
29:15
This was not out of disobedience to his command (peace be upon him),
29:20
but rather they were hoping that Allah Almighty would reveal a contrary order to His Messenger,
29:28
allowing them to complete their pilgrim rites.
29:31
"Would you like that?"
29:33
meaning: Would you like the people to follow your command?
29:36
"He slaughtered camels,"
29:39
and the term budn
29:40
refers to the camels sent as offerings to the Sanctuary.
29:42
It was said
29:43
that there were seventy camels,
29:45
among which was a camel that had belonged to Abu Jahl,
29:48
with a silver nose-ring in its snout.
29:52
"And he called his barber, who shaved his head."
29:55
It was said
29:56
that the one who shaved his head on that day
29:59
was Khirash ibn Umayyah ibn al-Fadl al-Khuza'i (may Allah be pleased with him).
30:04
"In a rush (ghamman),"
30:05
meaning crowding and rushing together.
30:07
"Then believing women came to him,"
30:10
meaning they came to him (peace be upon him) afterward,
30:13
during the term of the peace treaty.
30:16
"So test them,"
30:18
meaning examine and verify their faith.
30:20
"To the marriage ties of unbelieving women,"
30:22
the intended meaning being:
30:23
divorce them.
30:25
"Two men,"
30:26
who were Khunays ibn Jabir
30:28
and a freedman of his named Kawthar,
30:31
though other names were also reported.
30:33
"The pledge that you granted us,"
30:36
meaning the treaty term stipulating the return of whoever comes from them as a Muslim.
30:41
"So he handed him over,"
30:42
meaning he gave him to them.
30:44
"They reached,"
30:45
meaning they arrived at Dhu al-Hulayfah.
30:47
"So he drew,"
30:48
meaning the owner of the sword pulled it out of its scabbard.
30:52
"Tested in action,"
30:54
meaning tried and proven in battle and warfare.
30:57
"So he enabled him to take it,"
30:59
meaning it came into the possession of Abu Basir (may Allah be pleased with him).
31:02
"He grew cold,"
31:03
meaning he died.
31:05
"In terror,"
31:06
meaning in extreme fright and panic.
31:08
"A young maiden ('atiq)"
31:09
is a young girl who has just reached puberty.
31:13
"Allah has fulfilled your obligation,"
31:15
meaning there is no blame on you from them regarding what I have done.
31:20
"Woe to his mother!"
31:22
The expression of woe here
31:23
is used in admiration of his daring courage in war,
31:26
his igniting of its flames, and his swift readiness to wage it.
31:30
"Kindler of war"
31:31
The "kindler" (al-mis'ar):
31:32
The piece of wood used to stir up a fire.
31:35
"If only he had anyone with him"
31:37
Meaning: if only he found someone to support and assist him.
31:41
"The seashore" (Sayf al-bahr)
31:42
Meaning: its coast.
31:44
"He slipped away from them"
31:46
Meaning: he escaped from them.
31:48
"A band" ('isabah)
31:49
Meaning: a group.
31:51
"A camel caravan" (ba'ir)
31:52
Meaning: a caravan.
31:53
"Beseeching him"
31:55
Meaning: entreating him.
31:56
“And He it is Who hath withheld men's hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do.” (48:24)
31:59
Meaning: after you had gained power over them.
32:02
"Chauvinism, the chauvinism of the Pre-Islamic Era (Jahiliyyah)"
32:05
As they arrogantly refused to submit to the truth
32:08
Due to matters of Jahiliyyah.
32:11
"They did not acknowledge"
32:12
Meaning: they did not admit and did not believe.
32:15
Among the benefits derived from the hadith:
32:18
It is derived from the hadith:
32:21
The permissibility of making a peace treaty with enemy combatants for a specified period;
32:26
The legitimacy of writing down the stipulations
32:29
Concluded between Muslims and polytheists and having witnesses testify to them,
32:34
So that it serves as proof against whoever intends to breach it or renege on it;
32:40
The legitimacy of concealing movements from the vanguards of the polytheists and taking them by surprise with the army,
32:45
And catching them off guard once the message of Islam has reached them;
32:49
The permissibility of taking the army off the beaten track,
32:52
Even if that involves hardship;
32:55
The affirmation of the blessing of favoring the right side in all matters;
32:59
The recommendation of contemplating extraordinary events
33:04
And reflecting upon the divine patterns (Sunan) among past nations;
33:07
The veneration of the sacred sanctities of Allah, the Exalted and Majestic;
33:11
Mention of the name of the Prophet's camel, peace and blessings of Allah be upon him;
33:16
That the hadith is among the signs of prophethood (A'lam al-Nubuwwah);
33:19
The miracle of the spring of water gushing forth;
33:22
The blessing of a weapon carried in the cause of Allah, the Exalted and Majestic;
33:27
That it is obligatory upon the ruler's companions to heed his command and assist him;
33:33
That whoever makes a truce or verbally enters an agreement on something,
33:37
And then the other party fails to fulfill it, has the right to rescind it;
33:41
The permissibility of academic disputation and questioning until the meanings become clear;
33:46
The permissibility of describing someone who rejects the truth after it has become clear as foolish;
33:52
That speech is to be construed as general ('amm)
33:55
Until evidence of specificity (takhsis) is established,
33:58
So whoever swears an oath to perform an act without setting a timeframe,
34:02
Its timeframe is the span of his lifetime;
34:05
The legitimacy of consulting virtuous women of sound judgment;
34:10
That whoever comes to a land other than that of the Imam,
34:14
The Imam is not obligated to extradite him;
34:17
The legitimacy of people standing beside the Imam with swords drawn out of fear of the enemy;
34:23
That if someone behaves rudely toward the Imam,
34:26
The guard standing by must stop that behavior by whatever means possible;
34:30
Demonstration of the superiority of Abu Bakr (may Allah be pleased with him) over 'Umar (may Allah be pleased with him),
34:36
In that his response matched the response of the Prophet, peace and blessings of Allah be upon him;
34:41
The permissibility of a person traveling alone out of necessity;
34:45
The permissibility of judging something based on its known, accustomed habit;
34:50
The permissibility of acting regarding someone else's property for their benefit without their explicit permission,
34:56
If there was prior indication of their consent to it;
35:00
The legitimacy of emphasizing speech with an oath
35:04
So that it is more conducive to acceptance;
35:07
The permissibility of seeking counsel from some non-Muslims under treaty (Mu'ahadun) and Dhimmis,
35:12
If circumstantial evidence indicates their sincerity
35:15
And experience demonstrates their preference for the Muslims over others,
35:19
Even if they are of their own religion;
35:22
Some scholars deduced from this hadith the ritual purity of mucus and detached hair;
35:28
The permissibility of seeking the counsel of some enemy rulers
35:32
To gain an advantage over others,
35:34
And this is not considered forbidden allegiance (Muwalat) to the disbelievers
35:37
Nor affection for the enemies of Allah the Exalted,
35:40
But rather a form of utilizing them, weakening their united front, and pitting them against one another;
35:47
This does not necessarily imply the permissibility of seeking assistance from polytheists in absolute terms;
35:52
That if a combatant (Harbi) damages the property of another combatant, he is not liable for compensation;
35:58
The permissibility of seeking blessings (Tabarruk) from the physical relics of the Prophet, peace and blessings of Allah be upon him;
36:03
The legitimacy of beginning correspondence and legal documents with the Basmalah;
36:09
The permissibility of deception in war,
36:12
And feigning the intention to do something while intending something else;
36:16
That many of the polytheists used to venerate the sanctities of Ihram and the Sacred Sanctuary,
36:22
And condemned anyone who barred people from them,
36:25
Adhering to the remaining vestiges of the religion of Abraham, peace be upon him;
36:30
The legitimacy of taking a good omen (Tafa'ul) upon hearing a good name;
36:34
Demonstration of the virtue of Umm Salamah (may Allah be pleased with her) and the soundness of her intellect;
36:40
That an action, when coupled with speech, is more impactful than mere speech alone,
36:47
Though it does not mean that action is always more impactful than speech in absolute terms;
36:51
Demonstration of the virtue of mutual consultation (Shura);
36:54
The application of the term 'depravity' (Fujur) to one whose habit is treachery;
36:58
That a Muslim who comes from the Abode of War (Dar al-Harb) during a truce
37:03
May kill whoever comes demanding his extradition if that was stipulated for them,
37:07
Because the Prophet (peace be upon him) did not disapprove of Abu Basir's killing of the 'Amiri man,
37:15
Nor did he order retribution (Qisas) or blood money (Diyah) for it;
37:18
That a pilgrim may fight whoever bars him from the Sacred House, such as an enemy or highway robber;
37:25
That Hajj is not obligatory upon him to complete if he is prevented from it,
37:29
And he is excused if he is prevented from achieving his intention despite striving for it;
37:34
The permissibility of making a peace treaty with polytheists containing some terms unfavorable to Muslims
37:40
For an overriding public interest (Maslahah Rajihah) and to ward off a greater evil,
37:44
Which embodies the principle of warding off the greater of two harms by enduring the lesser one;
37:49
Guidance toward employing gentleness in all matters,
37:53
And diplomatic courtesy (Mudarah) with people in ways that do not harm a Muslim's religion,
37:58
Provided such gentleness does not nullify a right belonging to Allah, Exalted is He;
38:04
The legitimacy of writing an opening formula in legal documents,
38:08
Such as deeds of property, bridal dower, manumission, endowment (Waqf), wills, and the like:
38:14
"This is what so-and-so bought," or "This is what he gave as dower,"
38:18
"Or endowed," or "manumitted," and the like;
38:22
That it is sufficient in legal documents to write the well-known conventional name without addition;
38:28
Demonstration of the Companions' profound veneration for the Prophet, peace and blessings of Allah be upon him,
38:35
And their exemplary etiquette with him;
38:37
That the Imam and scholar should inform the prominent figures among his companions
38:41
Of the important matters that happen to him,
38:44
And send for them to notify them of that;
38:47
Guidance in the hadith toward fulfilling covenants and contracts;
38:52
The legitimacy of marking (Ish'ar) and garlanding (Taqlid) sacrificial animals (Hady);
38:56
An indication in the hadith toward seeking forgiveness and offering an apology;
39:00
Passing judgment on an absent party,
39:03
And dealing with matters similar to what is entrusted to a person regarding money and other things;
39:08
The permissibility of making peace and a truce with polytheists without taking financial tribute from them,
39:14
If the Imam deems that to be justified;
39:17
The hadith serves as proof for those who hold that the peace terms
39:21
Applied only to men and not to women;
39:25
That international treaties
39:28
And matters of Sharia-compliant statecraft (Siyasah Shar'iyyah) are vested in the Imam;
39:32
That the Treaty of al-Hudaybiyyah was among the greatest Islamic conquests;
39:37
The permissibility of modifying or annulling one of the terms of a treaty
39:42
By mutual consent of both parties for a greater benefit;
39:45
And the prohibition of the chauvinism of Jahiliyyah.