Part of Sahih Al-Bukhari
· Lesson 91 of 113
Summary of Sahih Al-Bukhari | Episode (91) | Certificate book - 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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A center for information
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for humanistic studies and research
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presents
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A Summary of Sahih Al-Bukhari
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The Book of Testimonies
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Chapter: If a man testifies about someone, saying:
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"We know nothing but good about him,"
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or he says:
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"I know nothing but good about him."
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From Ibn Shihab, who said:
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'Urwah ibn Al-Zubayr narrated to me,
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and Sa'id ibn Al-Musayyib,
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and 'Alqamah ibn Waqqas,
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and 'Ubaydullah ibn 'Abdullah ibn 'Utbah ibn Mas'ud,
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from 'A'ishah, may Allah be pleased with her, the wife of the Prophet, peace and blessings of Allah be upon him,
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when the people of slander said what they said to her.
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Each of them narrated to me a portion of her hadith,
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and some of them were more retentive of her hadith than others.
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And he established his account with me.
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I retained from each man the hadith he narrated to me from 'A'ishah.
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And some of their hadiths corroborate others,
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even if some of them were more retentive of it than others.
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They said:
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'A'ishah said:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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when he intended to travel,
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he would draw lots among his wives.
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Whichever of them won the lot,
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the Messenger of Allah, peace and blessings of Allah be upon him, would travel with her.
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'A'ishah said:
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He drew lots among us for an expedition he undertook,
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and my lot came out.
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So I went out with the Messenger of Allah, peace and blessings of Allah be upon him,
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after the veil had been revealed.
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I used to be carried in my howdah and dismount in it.
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So we traveled,
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until the Messenger of Allah, peace and blessings of Allah be upon him, finished
1:56
his expedition and turned back.
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As we approached Al-Madinah on our return,
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a night was announced for departure.
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So I stood up when departure was announced.
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I walked until I had passed the army.
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When I had finished my business,
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I returned to my mount.
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I felt my chest,
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and behold, my necklace made of the stone of Dhafar had broken.
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I returned and searched for my necklace.
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So they stopped searching for it.
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She said:
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And the group who had been loading my transport approached.
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They lifted my howdah and loaded it onto the camel I was riding.
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And they thought I was inside it.
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Women at that time were light, not yet burdened.
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In one narration:
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They were not heavy.
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And flesh had not yet covered them.
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They only ate a morsel of food.
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So the men did not find it strange that the howdah was light when they lifted and carried it.
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And I was a young girl.
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So they set off with the camel and the army marched.
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And I found my necklace after the army had gone on.
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So I came to their encampment, and there was no caller or respondent among them.
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So I made my way to the place where I had been.
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And I thought they would miss me and return for me.
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So while I was sitting in my place,
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My eyes overcame me, and I slept.
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And Safwan ibn Mu'attal as-Sulami,
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Then al-Dhakwani, was behind the army.
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So he arrived at my place in the morning.
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And he saw the silhouette of a sleeping human.
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And he recognized me when he saw me.
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And he had seen me before the hijab.
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So I woke up to his saying "Indeed to Allah we belong and to Him we return" when he recognized me.
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So I covered my face with my garment.
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And by Allah, we did not speak a single word.
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Nor did I hear a single word from him other than his saying "Indeed to Allah we belong and to Him we return."
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And he dismounted until he made his mount kneel.
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And he stepped on its leg.
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So I got up to it and mounted it.
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So he set off leading the mount.
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Until we reached the army, arriving in the heat of noon.
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In one narration:
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While they were encamped.
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And they were resting.
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She said:
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So perished those who perished.
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And the one who took the lead in the slander was:
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Abdullah ibn Ubayy ibn Salul.
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Urwah said:
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I was informed that it was being spread and discussed in his presence.
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And he would approve of it, listen to it, and seek it out.
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And Urwah said:
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Among the people of slander, only these were named:
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Hassan ibn Thabit,
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And Misṭaḥ ibn Uthathah,
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And Hamnah bint Jahsh
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and some other people I don't know,
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except that they were a group, as Allah the Almighty said.
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And the leader of that group was called
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Abdullah ibn Ubayy ibn Salul.
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Urwah said:
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Aishah disliked that Husam was insulted in her presence,
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and she would say:
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"He is the one who said:
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'My father, his father, and my honor
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are a shield for Muhammad's honor against you.'"
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Aishah said:
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"When we arrived in Madinah,
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I fell ill and remained so for a month.
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People were busy with the affair of the slanderers,
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and I was unaware of anything concerning it.
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What troubled me during my illness
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was that I did not perceive from Allah's Messenger, peace and blessings of Allah be upon him,
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the kindness I used to see from him when I was sick.
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Allah's Messenger, peace and blessings of Allah be upon him, would only enter upon me,
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then say:
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'How is your condition?'
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Then he would leave.
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That troubled me,
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and I did not realize the evil until
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I recovered and went out.
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I went out with Umm Mistah towards the open ground,
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which was our place for relieving ourselves.
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We would only go out at night,
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and that was before we made the latrines close to our houses.
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She said:
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"Our custom was the old Arab custom in the wilderness, before the privy.
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We disliked having privies near our houses."
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She said:
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"So, Umm Mistah and I set out,
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and she was the daughter of Abu Ruhm ibn al-Muttalib ibn Abd Manaf,
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and her mother was the daughter of Sakhr ibn Amir,
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the aunt of Abu Bakr as-Siddiq.
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And her son was Mistah ibn Uthathah ibn Ubad ibn al-Muttalib.
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So, Umm Mistah and I headed towards my house after we had finished our business.
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Umm Mistah stumbled over her garment,
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and she said:
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"May Mistah perish!"
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I said to her:
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"What a terrible thing you have said!
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Do you revile a man who witnessed Badr?
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In one narration:
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"Meaning, do you revile your son?"
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She fell silent.
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So she did that three times.
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Then she said:
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"Am I insignificant to you?"
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"And did you not hear what he said?"
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She replied:
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"What did he say?"
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"Then she informed me about the slander of the liars."
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In one narration:
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"So she revealed the full story to me."
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"And my illness intensified."
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"Then when I returned to my home,"
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"Allah's Messenger, peace and blessings of Allah be upon him, entered upon me."
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"He greeted me, then said:"
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"'How are you?'"
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"So I said to him:"
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"'Do you permit me to go to my parents, my father and mother?'"
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She said:
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"And I wanted to ascertain the news from them."
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She said:
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"So Allah's Messenger, peace and blessings of Allah be upon him, permitted me."
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"So I said to my mother:"
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"'O mother,'"
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"'What are people saying?'"
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She said:
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"'O my daughter,'"
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"'Take it easy on yourself.'"
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"'For by Allah, it is rare for a beautiful woman'"
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"'to be with a man who loves her'"
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"'and have co-wives,'"
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"'except that they would increase their animosity towards her.'"
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In one narration:
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"'Except that they would envy her.'"
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She said:
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"So I said:"
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"'Glory be to Allah!'"
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"'Has this really been said by people?'"
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In one narration:
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"I said:"
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"'And my father knows about it?'"
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She said: "Yes."
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I said:
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"'And Allah's Messenger, peace be upon him,'"
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She said: "Yes."
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"'And Allah's Messenger, peace be upon him.'"
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She said:
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"So I wept that night until morning,"
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"my tears not ceasing, nor did I sleep."
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Then I began to weep.
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In one narration,
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Abu Bakr heard my voice while he was on the roof of the house reciting.
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So he descended and said to my mother,
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"What is her matter?"
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She said,
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"What was mentioned about her situation has reached her."
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And her eyes overflowed.
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He said,
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"I adjure you by any death,
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but return to your house."
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So she returned.
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She said,
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"And the Messenger of Allah, peace and blessings of Allah be upon him, called
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Ali ibn Abi Talib and Usama ibn Zayd
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when the revelation was delayed,
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asking them and consulting them about divorcing his wives."
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She said,
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"As for Usama,
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he advised the Messenger of Allah, peace and blessings of Allah be upon him,
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based on what he knew of his wives' innocence,
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and what he knew of their standing in his own heart,
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in one narration,
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of his affection for them.
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So Usama said,
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'Your wives,
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and we know nothing but good.'
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As for Ali, he said,
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'O Messenger of Allah,
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Allah has not distressed you,
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and there are many women besides her.
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Ask the slave girl, and she will tell you the truth.'"
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She said,
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"So the Messenger of Allah, peace and blessings of Allah be upon him, called Barirah.
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He said,
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'O Barirah,
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have you seen anything that displeases you?'
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Barirah said to him,
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'By Him Who sent you with the truth,
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I have never seen anything about her that I find fault with,
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except that she is a young girl who sleeps,
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neglecting her family's dough,
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and the sheep come and eat it.'
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In one narration,
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she said,
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'Subhan Allah!
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By Allah, I have not known anything about her
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except what the goldsmith knows about pure red gold.'
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The matter reached the man who was told about it.
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He said:
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Glory be to Allah!
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By Allah, I did not expose you, nor did I intend to harm you.
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Aisha said:
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So he was killed as a martyr in the cause of Allah.
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She said:
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So Allah's Messenger, peace and blessings of Allah be upon him, stood up that day.
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And he sought an excuse from Abdullah ibn Ubayy.
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And he was on the pulpit.
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And he said:
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O assembly of Muslims,
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Who will excuse me from a man
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whose harm to my family has reached me?
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By Allah, I know nothing but good about my family.
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And they mentioned a man, and I know nothing but good about him.
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And he does not enter my household except with me.
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In one narration:
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Allah's Messenger, peace and blessings of Allah be upon him, stood for a sermon.
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He testified, and praised Allah and extolled Him as He deserves.
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Then he said:
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To proceed:
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Advise me concerning people who have slandered my family.
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By Allah, I know no evil of my family.
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And they slandered them with someone about whom I know no evil whatsoever.
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He never enters my house except when I am present.
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And whenever I was absent on a journey, he was absent with me.
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She said:
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So Sa'd ibn Mu'adh, brother of Banu Abd al-Ashhal, stood up.
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And he said:
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I will excuse you, O Messenger of Allah.
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If he is from the Aws, I will strike his neck.
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And if he is from our brothers from the Khazraj,
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you command us, and we will do your command.
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She said:
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So a man from the Khazraj stood up.
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And Hassana, the daughter of his cousin, was from his clan.
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And he was Sa'd ibn Ubadah.
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And he was the chief of the Khazraj.
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She said:
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And before that, he was a righteous man.
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But he was overcome by tribalistic zeal.
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So he said to Sa'd:
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You lie!
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By your life, you will not kill him.
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And you will not be able to kill him.
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Even if he were from your kin, I would not wish him to be killed.
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So Usayd ibn Hudayr stood up.
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He was the cousin of Sa'd.
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He said to Sa'd ibn 'Ubadah:
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"You lie!"
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"By Allah, we will surely kill him!"
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"Indeed, you are a hypocrite who argues on behalf of the hypocrites."
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She said:
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Then the two tribes became agitated,
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the Aws and the Khazraj,
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to the point that they were about to kill each other.
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And Allah's Messenger, peace and blessings of Allah be upon him,
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was standing on the pulpit.
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She said:
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Allah's Messenger, peace and blessings of Allah be upon him, did not cease to calm them down
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until they fell silent, and he fell silent.
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She said:
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So I wept all that day,
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my tears not ceasing, nor did I sleep.
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She said:
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And my parents came to me,
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and I had wept for two nights and a day,
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my tears not ceasing, nor did I sleep.
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To the point that I thought weeping would split my liver.
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So while my parents were sitting with me and I was weeping,
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a woman from the Ansar sought permission to enter,
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and I gave her permission.
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She sat down and wept with me.
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She said:
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And while we were in that state,
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Allah's Messenger, peace and blessings of Allah be upon him, entered upon us.
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He greeted us with peace, then sat down.
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She said:
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And he had not sat with me since what was said about me before.
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And he had remained for a month without receiving any revelation concerning my matter.
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She said:
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Then Allah's Messenger, peace and blessings of Allah be upon him, recited the testimony of faith after he sat down.
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Then he said:
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"To proceed,"
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"O Aisha,"
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"Indeed, what has reached me about you is such and such."
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"So if you are innocent,"
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"Allah will absolve you."
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"And if you have committed a sin,"
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"then seek Allah's forgiveness and turn to Him in repentance,"
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"for when a servant confesses and then repents,"
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"Allah accepts his repentance."
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In one narration:
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"To proceed,"
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"O Aisha,"
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If you have committed any evil or wronged yourself, then turn in repentance to Allah.
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For indeed, Allah accepts repentance from His servants.
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She said:
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And a woman from the Ansar came and was sitting at the door.
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I said:
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Are you not ashamed of this woman, to mention something like this?
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She said:
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When the Messenger of Allah, peace and blessings of Allah be upon him, finished his speech,
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he said, "My eyes were blinded until I felt not a single drop."
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I said to my father:
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Respond to the Messenger of Allah, peace and blessings of Allah be upon him, regarding what he said.
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My father said:
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By Allah, I do not know what to say to the Messenger of Allah, peace and blessings of Allah be upon him.
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I said to my mother:
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Respond to the Messenger of Allah, peace and blessings of Allah be upon him, regarding what he said.
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My mother said:
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By Allah, I do not know what to say to the Messenger of Allah, peace and blessings of Allah be upon him.
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I said:
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In one narration:
15:57
When they did not respond,
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I bore witness, and I praised Allah and lauded Him as He deserves.
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Then I said:
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And I was a young girl of tender age,
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and I did not recite much of the Qur'an.
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I said, "By Allah, I know
16:15
that you have heard this hadith until it settled in your hearts and you believed it.
16:21
So if I were to tell you that I am innocent,
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you would not believe me.
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And if I were to confess to you something,
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and Allah knows that I am innocent of it,
16:32
you would believe me.
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By Allah, I do not find for myself and for you an example
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except Abu Yusuf when he said:
16:40
"So, beautiful patience."
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“And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe.” (12:18)
16:47
Then I turned and lay down on my bed.
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And Allah knows that at that time I was innocent,
16:54
and that Allah would clear me by my innocence.
16:57
But by Allah, I did not think that Allah would reveal a revelation to be recited concerning my affair.
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My affair in my own estimation was too insignificant for Allah to speak about me in command.
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But I hoped that the Messenger of Allah, peace and blessings of Allah be upon him, would see a dream
17:16
by which Allah would clear me.
17:19
By Allah, the Messenger of Allah, peace and blessings of Allah be upon him, did not get up from his seat,
17:24
nor did anyone from the household leave,
17:27
until a revelation was sent down to him.
17:30
And he was overcome by what he used to be overcome by.
17:33
So much so that sweat used to drip from him like pearls,
17:38
even though it was a cold day, due to the weight of the words that were revealed to him.
17:44
She said:
17:45
The Messenger of Allah (peace and blessings of Allah be upon him) hurried to her, laughing.
17:50
The first words he spoke were:
17:54
"O Aisha."
17:56
In one narration:
17:58
"Praise Allah."
17:59
And in another narration:
18:01
"Rejoice, O Aisha."
18:03
"As for Allah, He has indeed cleared you."
18:06
She said:
18:07
My mother said to me:
18:09
In one narration:
18:11
She said:
18:12
And I was at the peak of my anger.
18:15
My parents said to me:
18:17
"Get up to him."
18:19
I said:
18:20
"By Allah, I will not get up to him."
18:23
"For I praise none but Allah, the Mighty and Majestic."
18:27
She said:
18:28
And Allah, the Most High, revealed:
18:30
“Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom.” (24:11)
18:36
the ten verses.
18:38
Then Allah revealed this concerning my innocence.
18:42
Abu Bakr As-Siddiq said:
18:44
And he used to spend on Misṭaḥ ibn Uthāthah due to his kinship with him and his poverty.
18:50
"By Allah, I will never spend anything on Misṭaḥ."
18:54
"After what he said about Aisha."
18:57
Then Allah revealed:
18:59
"And let not those of virtue among you and those of ample means swear not to give [aid] to their relatives, the needy, and the emigrants for the cause of Allah, and let them pardon and overlook."
19:02
To His saying:
19:04
"Forgiving and Merciful."
19:06
Abu Bakr As-Siddiq said:
19:08
"Yes, by Allah."
19:10
"I love that Allah should forgive me."
19:13
So Abu Bakr returned to Misṭaḥ the financial support he used to give him.
19:18
And he said:
19:19
"By Allah, I will never withdraw it from him."
19:23
Aisha said:
19:24
And the Messenger of Allah (peace and blessings of Allah be upon him)
19:28
had asked Zaynab bint Jaḥsh about my affair.
19:31
He said to Zaynab:
19:33
"What did you know or see?"
19:36
She said:
19:37
"O Messenger of Allah,"
19:39
"I guard my hearing and my sight."
19:41
"By Allah, I know nothing but good."
19:44
Aisha said:
19:46
And she was the one who used to rival me among the wives of the Prophet (peace and blessings of Allah be upon him).
19:52
And Allah protected her through piety.
19:55
In one narration,
19:56
Allah protected her with her faith,
19:59
and she did not say anything but good.
20:02
She said:
20:03
And her sister, Humaynah, began to contend for her,
20:07
and she perished among those who perished.
20:09
In another narration,
20:11
from the people involved in the slander.
20:13
Ibn Shihab said:
20:15
This is what reached me of the hadith of these individuals.
20:20
Then Urwah said:
20:21
Aisha said:
20:23
By Allah, the man who was spoken about as he was
20:27
would say, "Subhan Allah!"
20:29
And by Him in whose hand is my soul,
20:32
I never uncovered any part of my thigh.
20:35
She said:
20:36
Then he was killed afterward in the cause of Allah.
20:41
Commentary on the hadith:
20:44
'Adl (just/righteous)
20:46
Meaning, purified.
20:47
Ahl al-Ifk (people of the slander)
20:49
Meaning, the people of falsehood.
20:50
They are the ones who falsely accused Aisha, may Allah be pleased with her, with slander and calumny.
20:56
Aw'aa (most retentive)
20:57
Meaning, most preserving and best in intention and narration of hadith.
21:01
Iqtisasan (recounting)
21:03
Meaning, preserving and following up on its details.
21:06
Wa'aytu (I retained)
21:07
Meaning, I preserved.
21:09
Aqra'a (drew lots)
21:10
Meaning, he drew lots among them to please their hearts.
21:14
Kharaja biha (he traveled with her)
21:15
Meaning, she traveled with him.
21:17
Fi ghazwah (in an expedition)
21:19
This was the expedition of Banu al-Mustaliq.
21:21
Hudaaji (my palanquin)
21:22
It is a riding apparatus prepared for women, placed on a camel.
21:27
Qafala (returned)
21:28
Meaning, he returned.
21:29
Danawna (we approached)
21:31
Meaning, we drew near.
21:32
Aadhana (announced)
21:33
Meaning, announced the departure.
21:36
Hatta jaawazt al-jaysh (until I passed the army)
21:38
Meaning, I covered a distance until I moved away from it.
21:42
Fa qadaytu sha'ni (and I attended to my need)
21:44
Meaning, what relates to relieving oneself.
21:47
She approached.
21:48
She approached.
21:50
Meaning, she came.
21:51
And she touched my chest.
21:54
Meaning, to check for the necklace.
21:55
Necklace.
21:56
The necklace.
22:00
Jewelry worn around the neck and on the chest.
22:02
Jaz' Dhu'far.
22:04
Meaning, it is Yemeni beads.
22:05
So she detained me.
22:07
Meaning, she prevented me.
22:08
He sought it.
22:10
Meaning, he searched for it.
22:11
The group.
22:13
Meaning, the people.
22:14
Meaning, they would make my camel ready for travel.
22:17
They would load the camel for me.
22:19
Meaning, they would assume.
22:21
They thought.
22:22
They were not heavy.
22:25
Meaning, they were not laden with flesh.
22:27
And flesh had not covered them.
22:30
Meaning, flesh had not accumulated on them.
22:31
And the intent.
22:33
They were not fat.
22:35
The small amount.
22:36
Meaning, the little.
22:38
Young in age.
22:40
Meaning, young in age.
22:42
So they brought the camel.
22:44
Meaning, they stirred it up to stand.
22:46
The army proceeded.
22:48
Meaning, it went and moved on.
22:50
Their encampments.
22:52
Meaning, their resting places.
22:54
So I headed.
22:55
Meaning, I aimed for.
22:57
Behind the army.
22:58
Meaning, behind it.
23:00
The dark shape of a person.
23:02
Meaning, his figure.
23:03
By his saying "Indeed we belong to Allah, and to Him we will return."
23:05
“Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.” (2:156)
23:08
So I covered.
23:09
Meaning, I covered.
23:11
They knelt.
23:13
Meaning, they knelt.
23:14
And he stepped on her hand.
23:16
meaning, Safwan, may Allah be pleased with him, would place his foot on the stirrup of the riding animal
23:20
to make mounting it easier,
23:23
so there would be no need for assistance.
23:26
mughirrīn
23:28
meaning, descending for the midday nap.
23:30
the peak of noon,
23:32
meaning, its beginning during the intense heat.
23:35
so they perished.
23:36
meaning, those who were occupied with the slander.
23:38
and what befell them befell them.
23:41
who undertook the greatest part of the slander.
23:43
meaning, he undertook its magnitude and initiated it.
23:46
and he confronted it and took the lead in it.
23:49
yushā'
23:50
meaning, people transmit it.
23:53
and yastawshīhi
23:54
meaning, he extracts it through investigation and questioning.
23:57
then he spreads it, disseminates it, and stirs it up,
24:00
and does not let it die down.
24:03
lam yusammā
24:04
meaning, he was not mentioned by name.
24:06
'usbah
24:07
meaning, a group.
24:09
wal-murād
24:10
Ibn Ubayy and his companions,
24:12
and they were few.
24:14
kabura dhālika
24:15
meaning, the one who undertook the majority of the slander.
24:18
an yasubba
24:19
meaning, to insult.
24:21
wa 'irḍī
24:23
al-'irḍ
24:23
is the place of praise and blame for a person.
24:27
wal-murād
24:28
my honor and my lineage.
24:30
waqā
24:31
meaning, protection and shielding from what might befall him.
24:35
fa-shtakaytu
24:36
meaning, I became ill.
24:38
yufīdūn
24:39
meaning, they rushed into it, plunging into it.
24:42
yurībuni fī waja'ī
24:44
al-murād
24:45
I doubted and feared a change in how I was being treated.
24:50
al-luṭf
24:51
meaning, kindness and gentleness.
24:53
tilka
24:54
it is a demonstrative pronoun for the feminine.
24:57
It was purified.
24:58
The she-camel was cured and had recovered.
25:00
And its full health had not returned to it.
25:04
Umm Musṭaḥ.
25:05
Her name was Salmā.
25:07
Before al-Manāṣi'.
25:09
Meaning, in the direction of al-Manāṣi'.
25:10
And they were places outside the city where they would relieve themselves.
25:16
A place of relief.
25:17
Meaning, the place where we fulfill our needs.
25:20
Al-kanaf.
25:21
Meaning, the place for excrement.
25:24
And our practice was the practice of the early Arabs.
25:26
Meaning, in relieving oneself outside the city.
25:29
We were bothered by the al-kanaf.
25:31
Meaning, by the emanating odors from them.
25:34
So she came.
25:35
Meaning, she was suddenly encountered.
25:37
Before.
25:38
Meaning, in the direction of.
25:39
We finished our business.
25:41
Meaning, we finished relieving ourselves.
25:44
So she stumbled.
25:45
Meaning, she slipped.
25:47
In her marṭ.
25:48
The marṭ is a cloak made of wool.
25:52
Ta'is.
25:53
Meaning, he stumbled and perished.
25:54
And other opinions were stated.
25:56
He witnessed Badr.
25:58
She said that.
26:00
Because it was established among them that the participants of Badr were righteous.
26:04
Meaning, "Haintah."
26:05
Meaning, "O woman."
26:07
And it was said.
26:08
Ya mar'ah.
26:09
And other opinions were stated.
26:11
How is that one?
26:13
Meaning, what is the condition of that one?
26:15
And that one.
26:16
An indication to the feminine.
26:19
I am coming, O my parents.
26:20
Meaning, I am going to them.
26:23
I check.
26:24
Meaning, I ascertain.
26:26
From them.
26:28
Meaning, from their direction.
26:30
O my mother.
26:32
"O my mother,"
26:34
"What are people saying?"
26:36
"About me?"
26:37
"My son,"
26:39
(This is a term of endearment expressing concern.)
26:41
"Take it easy."
26:43
"Meaning, do not magnify this matter; do not make it seem larger than it is."
26:46
"Never."
26:47
(Used to emphatically negate a past action.)
26:50
"Radiant."
26:51
"Meaning, beautiful and good."
26:53
"Co-wives."
26:55
"The co-wife."
26:56
"She is the other wife."
26:58
"Sharing the husband with the woman."
27:01
"They increased upon her."
27:03
"Meaning, they spoke to her excessively about her flaws and shortcomings."
27:07
"My eyes do not cease..."
27:09
"Meaning, they do not stop."
27:11
"...and I do not apply kohl to my eyes with sleep."
27:13
"Meaning, I do not sleep."
27:15
"And her eyes overflowed."
27:17
"Meaning, she wept."
27:19
"The revelation was delayed."
27:20
"Meaning, it was slow and late."
27:23
"Regarding the separation from his family."
27:25
"Meaning, regarding divorcing his wife."
27:27
"Your family."
27:28
"The intended meaning."
27:29
"Stay with your family."
27:31
"And it was said."
27:32
"It is your family."
27:34
"Do not listen to anything about it."
27:36
"Allah has not made things difficult for you."
27:39
"Meaning, Allah has permitted you to marry others."
27:43
"And ask the slave girl."
27:44
"Meaning, the slave girl of Aisha, may Allah be pleased with her."
27:48
"Barirah."
27:49
"She is the freed slave girl of Aisha, may Allah be pleased with her."
27:52
"Who had entered into a contract with her masters for her freedom."
27:56
"And that the loyalty should be hers."
27:58
"Disturbs you."
28:00
"Meaning, it causes doubt and suspicion."
28:02
"Never."
28:03
(Used to emphatically negate a past action.)
28:06
"I find fault with her."
28:07
"Meaning, I find fault with her for it and criticize her for it."
28:11
"A slave girl of recent age."
28:13
meaning young in age
28:15
and whoever is young
28:17
her situation is one of little experience and expertise.
28:21
"al-daj"
28:22
meaning a sheep that has become accustomed to homes and familiar with them.
28:25
"Who will excuse me?"
28:27
meaning, who will stand up for me and make excuses for me if I were to retaliate against him for his ugly actions?
28:31
and not blame me for that.
28:34
And it is said
28:35
its meaning is, who will support me?
28:37
and "al-'udheer" is the supporter.
28:40
And it is said its meaning is, who will take revenge for me against him?
28:43
And other meanings have been stated.
28:45
"It reached me about him"
28:47
meaning, news reached me about him.
28:49
"regarding my family"
28:51
The intended meaning
28:52
is speaking about Aisha, may Allah be pleased with her.
28:55
"a man"
28:57
He is Safwan ibn al-Mu'attal, may Allah be pleased with him.
29:00
"I will excuse you"
29:01
meaning, I will handle his matter for you.
29:04
"I struck his neck"
29:06
meaning, I will kill him.
29:07
"You commanded us, and we did as you commanded."
29:10
meaning, we will do to him what you wish.
29:13
"from his thigh"
29:14
The thigh
29:15
is what is below the tribe.
29:17
and the closest of kin.
29:19
The clan
29:20
then the tribe
29:21
then the sub-tribe
29:23
then the extended family
29:24
then the lineage
29:26
then the thigh.
29:28
"Zeal carried him away"
29:30
meaning, it angered him and drove him to ignorance and defending his tribe.
29:35
"By Allah"
29:36
this is one of the forms of oaths.
29:39
"you cannot"
29:40
meaning, you are not able to.
29:42
"from your kin"
29:44
meaning, from your people.
29:46
"whatever you wish"
29:47
meaning, whatever I desire.
29:49
"You argue for the hypocrites."
29:51
meaning, you defend and contend on their behalf.
29:54
Then the two tribes flared up.
29:56
Meaning, the Aws and Khazraj rose up in contention and tribalism.
30:01
Until they intended
30:03
Meaning, until they aimed
30:05
to pacify them.
30:06
Meaning, to be gentle with them until they fell silent.
30:10
My tears would not stop flowing.
30:12
Meaning, they would not cease.
30:14
Nor would I find rest in sleep.
30:16
Meaning, I would not sleep.
30:18
Tearing my liver.
30:20
Meaning, my liver was torn and pained from intense grief.
30:24
So she sat weeping with me.
30:26
Meaning, in consolation.
30:28
Then, while
30:29
Meaning, then while
30:31
we were in that state,
30:33
Meaning, of weeping,
30:35
lingered
30:36
Meaning, remained
30:37
in my affair.
30:39
Meaning, in my matter and condition.
30:41
I committed a sin.
30:43
Meaning, I did a sin.
30:45
Even though it is not your habit.
30:47
When the Messenger of Allah, peace and blessings of Allah be upon him, finished his statement,
30:52
Meaning, when he finished speaking,
30:55
my tears receded.
30:56
Meaning, they rose, contracted, and went away.
30:59
I did not feel
31:00
Meaning, I did not sense
31:02
a drop
31:03
Meaning, of tears.
31:05
I do not know
31:06
Meaning, I do not know
31:08
and I was a young girl of tender age.
31:11
Meaning, of young age.
31:14
You have heard this hadith.
31:16
Meaning, you have given your hearing to the saying.
31:19
Until it settled in your hearts.
31:22
Meaning, until it was firmly established and settled.
31:25
And you believed it.
31:26
Meaning, the slander.
31:28
I am innocent.
31:30
Meaning, from the slander and falsehood.
31:32
I confessed.
31:34
Meaning, I admitted.
31:35
to you about a matter.
31:37
That is, by what was said.
31:39
"I do not find for myself and for you an example."
31:42
That is, what is my situation and your situation?
31:44
Except like my situation with 'Uqbah and his sons.
31:46
When they came to him with the shirt of Yusuf.
31:50
"So, patience is beautiful."
31:51
“And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe.” (12:18)
31:55
That is, as for me, my duty is
31:57
I will be keen to fulfill it.
32:00
Which is that I will patiently endure this trial
32:02
with beautiful patience,
32:04
remaining free from discontent
32:06
and complaining to creation,
32:08
and I seek Allah the Almighty's help for that,
32:11
not relying on my own strength or power.
32:13
It shifted.
32:15
That is, he moved from his place.
32:17
I think.
32:18
That is, I believe.
32:20
Regarding my status.
32:21
That is, my position.
32:23
Is too insignificant.
32:24
That is, of lesser importance.
32:26
For Allah to speak about me with a command.
32:29
That is, to reveal about me a recitation in the Qur'an.
32:33
He did not cease.
32:34
That is, he did not leave the gathering or stand up from it.
32:37
And he was seized by what he used to be seized by.
32:39
That is, at the time of the revelation of the wahy.
32:42
The intense heat.
32:43
That is, severe fever.
32:45
And other hardships.
32:47
To the extent that from it would drip.
32:50
That is, descend and drip.
32:52
Like pearls.
32:54
That is, like pearls.
32:56
On a winter day.
32:58
That is, cold.
32:59
Then it was revealed.
33:01
That is, it was uncovered and removed from him.
33:03
“Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom.” (24:11)
33:06
That is, they came with the heinous lie.
33:09
Which was the accusation against the Mother of the Believers, 'A'ishah, may Allah be pleased with her.
33:14
"A group from among you."
33:16
That is, a group affiliated with you, O assembly of believers.
33:20
Among them is the believer who is true in his faith,
33:24
but he was deceived by the promotion of the hypocrites.
33:27
And among them is the hypocrite.
33:30
He spends on Misṭaḥ ibn Uthāthah due to his kinship with him.
33:34
And that is because Misṭaḥ's mother
33:36
She was the daughter of Abu Bakr al-Siddiq's maternal aunt.
33:40
"And let not those of virtue and affluence among you swear..."
33:43
Meaning, let the one who spends not swear.
33:45
This is a prohibition against swearing that leads to cutting off spending.
33:49
And it encourages forgiveness and pardon.
33:52
And it promises the forgiveness of Allah the Almighty.
33:55
So he returned.
33:56
Meaning, so he returned.
33:58
"I will never take it away from him."
34:00
Meaning, I will not withhold spending from him as long as I live.
34:04
What did you know?
34:06
Meaning, about this slander.
34:08
"I guard my hearing and my sight."
34:10
Meaning, I protect them from sin.
34:13
And I refrain from speaking without knowledge.
34:16
She used to rival me.
34:18
Meaning, she used to match me in her perfection and status.
34:21
With the Messenger of Allah, peace and blessings of Allah be upon him.
34:24
So Allah preserved her.
34:26
Meaning, so Allah protected and guarded her.
34:29
Through piety.
34:30
Piety is refraining from doubtful matters.
34:33
Out of reverence and fear of Allah the Almighty.
34:36
She began.
34:37
Meaning, she started and commenced.
34:40
To fight for her.
34:41
Meaning, to be biased towards her.
34:43
So she would relate what the people of slander were saying.
34:46
So she perished with those who perished.
34:49
Meaning, she was afflicted with what afflicted those who engaged in the slander.
34:53
Glory be to Allah!
34:54
He said this in astonishment.
34:56
"I have never uncovered the private parts of a female."
34:59
Meaning, he intended that he had never committed fornication.
35:04
From the benefits of the hadith.
35:07
It is inferred from the hadith.
35:09
The permissibility of narrating a hadith from a group.
35:12
Each one of them conveying an unspecified portion of it.
35:16
And in it is the validity of drawing lots in the division among wives.
35:20
And in it is a clarification of the Prophet's mercy, peace and blessings of Allah be upon him.
35:24
And his comforting of his wives' hearts.
35:27
And in it is the absence of obligation to complete the travel period for resident women.
35:32
And in it is the legitimacy of a man traveling with his wife.
35:36
And in it is the permissibility of accompanying a wife on a raid.
35:40
And in it is the permissibility of women riding in litters.
35:43
And the basis for this is modesty.
35:46
And in it is the permissibility of men serving them on journeys.
35:50
And in it is that the departure of the army depends on the commander's order.
35:55
It also permits a woman to leave her home for a personal need without her husband's permission.
36:00
It also permits women to wear necklaces while traveling, just as they do when residing at home.
36:05
It also indicates that it is customary for Arabs to use euphemisms for things they find distasteful to mention directly.
36:11
It also indicates that whoever assists a foreign woman
36:14
the principle is that he should not speak to her except out of necessity.
36:18
It also explains the virtue of moderation in eating for women and others.
36:23
They should not eat so much that they gain excessive weight.
36:27
It also permits a portion of the army to delay for an hour or so due to an emergent need.
36:34
It also encourages aiding the distressed and assisting those stranded.
36:38
It also covers rescuing the lost and honoring those of high standing.
36:42
It also provides guidance on proper etiquette with foreign women.
36:46
Especially when in seclusion with them out of necessity, whether in the wilderness or elsewhere.
36:51
It also states that if a man is escorting a foreign woman, he should walk in front of her.
36:57
He should not walk beside her or behind her.
37:01
It also recommends reciting "Indeed, to Allah we belong and to Him we shall return" (istijra') in the face of calamities.
37:04
Whether these calamities pertain to religious matters or worldly affairs.
37:08
And whether they affect oneself or someone dear to them.
37:12
It also guides women to cover their faces from the gaze of non-mahram men.
37:17
Regardless of whether he is righteous or otherwise.
37:20
It also permits taking an oath without being asked to do so.
37:23
It also states that it is recommended to conceal from a person what is said about them.
37:28
If there is no benefit in mentioning it.
37:31
Just as they concealed information from 'A'ishah, may Allah be pleased with her.
37:35
It also recommends a man being kind to his wife and treating her well.
37:40
It also establishes the practice of reducing kindness and similar gestures to remind the wife.
37:46
So that she realizes that this is due to a temporary circumstance.
37:48
And she inquires about its cause, so that it may be removed.
37:51
It also recommends inquiring about the health of the sick.
37:55
It also states that it is recommended for a woman, if she intends to leave for a need.
38:00
To have a companion with her.
38:02
So that she may feel at ease and not be subjected to harassment.
38:06
It also states that there is no blame on a person for disliking their companion or relative.
38:11
If they harm people of virtue.
38:13
Or commit other such reprehensible acts.
38:16
As Umm Musṭaḥ did in her supplication against him.
38:20
It also explains the virtue of the people of Badr and defending them.
38:24
As 'A'ishah, may Allah be pleased with her, did in defending Musṭaḥ.
38:29
It also states that a woman does not go to her parents' home except with her husband's permission.
38:35
It also permits expressing astonishment using the word "subhan Allah" (glory be to Allah).
38:39
It also recommends that a man consult his inner circle, family, and friends regarding matters that befall him.
38:47
It also permits investigating and inquiring about heard matters for those who have a connection to them.
38:53
As for others, it is considered
38:55
espionage and prying.
38:58
It also establishes the practice of the Imam addressing the people when a matter befalls them.
39:03
It also permits the ruler to complain to the Muslims.
39:07
About those who harm him in his family or in himself.
39:11
It also explains the virtue of Ṣafwān, may Allah be pleased with him.
39:15
Through the testimony of the Prophet, peace and blessings of Allah be upon him.
39:18
and by his beautiful actions.
39:21
And in it is the promptness to end strife, disputes, and disagreements.
39:26
And in it is the clarification of the virtue of Sa'd ibn Mu'adh and Usayd ibn Hudayr, may Allah be pleased with them.
39:32
And in it is the encouragement of repentance.
39:35
And from the vastness of Allah's mercy, He accepts the sincere repentance of those who repent.
39:42
And in it is the guidance to delegate speech to elders rather than youngsters, as they are more knowledgeable.
39:48
And in it is the permissibility of citing verses from the Noble Qur'an.
39:52
And there is no disagreement that it is permissible.
39:55
And in it is the recommendation to promptly congratulate someone who has received a new, apparent blessing.
40:00
Or if a clear calamity has been averted from them.
40:04
And in the hadith is the confirmation of the innocence of 'A'ishah, may Allah be pleased with her, from the slander.
40:09
And in it is the prohibition of casting doubt on the innocence of 'A'ishah, may Allah be pleased with her.
40:15
Whoever doubts has indeed denied the Great Qur'an.
40:19
And in it is the legitimacy of renewing gratitude to Allah the Almighty with the renewal of blessings.
40:24
And in it is the clarification of virtues for Abu Bakr, may Allah be pleased with him.
40:28
And in it is the recommendation to maintain kinship ties, even if they are wrongdoers.
40:33
And in it is the recommendation of forgiveness and pardon for the wrongdoer.
40:37
And in it is the recommendation of charity and spending in the cause of good deeds.
40:42
And in it is the recommendation for one who has sworn an oath.
40:45
And then sees something else that is better than it.
40:47
To do what is better and make expiation for his oath.
40:52
And in it is the clarification of the virtue of Zaynab, Mother of the Believers, may Allah be pleased with her.
40:57
And in it is the obligation of verification in testimony.
41:00
And in it is the legitimacy of beginning a sermon with praise of Allah.
41:04
And glorifying Allah the Almighty as He deserves.
41:08
And in it is the recommendation to say "Amma ba'd" (thereafter) in the sermon.
41:13
After praising Allah and sending blessings upon His Messenger, peace be upon him.
41:18
And in it is the legitimacy of Muslims' anger when the sanctity of their leader is violated.
41:24
And their concern for repelling that.
41:26
And in it is the permissibility of reviling one who is fanatically attached to falsehood.
41:30
And in it is the permissibility of praising women.
41:33
Because the Prophet, peace be upon him, asked Burayrah and Zaynab about 'A'ishah, may Allah be pleased with them.
41:41
And they were among those who informed of her virtue and perfection of her faith.
41:45
And in it is that whoever harms the Messenger of Allah, peace be upon him, in his family or honor.
41:51
He is to be killed.
41:53
And in it is the obligation to honor the participants of Badr and defend them.
41:57
And in it is the clarification of the outcome of beautiful patience.
42:00
For in it is contentment and honor in both worlds.
42:03
And in it is the permissibility of abandoning the prescribed punishment when there is fear of disunity.
42:08
Just as the Messenger of Allah, peace be upon him, abandoned the prescribed punishment for Ibn Ubayy.
42:13
And in it is that revelation did not come to the Prophet, peace be upon him, whenever he wished.
42:19
As he remained for a month without receiving revelation.
42:23
And in it is the permissibility for women to adorn themselves with gold, silver, pearls, beads, and the like.
42:29
And in it is the condemnation of tribalism that can overwhelm a person.
42:34
And in it is the obligation to investigate and research incoming reports to see if they have precedents or not.
42:41
And in it is the clarification of the weight and intensity of revelation upon the Prophet, peace be upon him.
42:47
And in it is the clarification of the importance of piety, its virtue, and the need for it in times of hardship.
42:53
And in it is the clarification of the Mothers of the Believers, may Allah be pleased with them, knowing each other's status.
43:00
This also indicates that what occurs between co-wives is a natural human tendency, as long as it does not lead to slander and deceit.
43:07
And as long as it does not lead to something forbidden.
43:10
It also highlights the obligation to submit to Allah's command and to respond to mistreatment with kindness.
43:17
The hadith prohibits lying, slander, and calumny.