مختصر صحيح البخاري | الحلقة (102) | كتاب الجهاد والسير - 6

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

0:03 Efadah Center

0:06 for Humanistic Studies and Research

0:09 presents:

0:10 Abridgment of Sahih al-Bukhari.

0:15 Chapter: Bidding Farewell.

0:19 Narrated Abu Hurairah (may Allah be pleased with him):

0:24 "The Messenger of Allah (peace and blessings of Allah be upon him) sent us on an expedition,

0:29 and said to us:

0:30 'If you find such-and-such person and such-and-such person'—

0:33 referring to two men from Quraysh whom he named—

0:36 'then burn them both with fire.'

0:39 He said:

0:40 Then we came to bid him farewell when we intended to set out,

0:44 whereupon he said:

0:46 'I had previously commanded you to burn such-and-such person and such-and-such person with fire;

0:51 however, none punishes with fire except Allah.

0:55 So if you capture them, execute them instead.'"

0:59 Commentary on the hadith:

1:02 "On an expedition":

1:04 Meaning: in a military detachment.

1:05 The commander of this expedition was Hamzah ibn 'Amr al-Aslami (may Allah be pleased with him).

1:11 "Such-and-such person and such-and-such person":

1:13 These were Habbar ibn al-Aswad

1:15 and Nafi' ibn 'Abd Qays.

1:18 "We bid him farewell":

1:19 This refers to the traveler bidding farewell to the resident.

1:23 Benefits derived from the hadith:

1:26 From this hadith, it is derived that:

1:29 It is permissible to retract a legal ruling based on scholarly reasoning (ijtihad).

1:33 It is recommended to mention the evidence when issuing a ruling,

1:36 in order to remove ambiguity.

1:38 An established Sunnah may be abrogated by another Sunnah.

1:42 A ruling may be abrogated before people become aware of it,

1:45 or before they are able to act upon it.

1:48 It is prescribed for a traveler to bid farewell.

1:53 Chapter: Hearing and Obeying the Leader.

1:57 Narrated Ibn 'Umar (may Allah be pleased with him and his father),

2:00 from the Prophet (peace and blessings of Allah be upon him), who said:

2:04 "Hearing and obeying is obligatory upon a Muslim regarding what he likes and dislikes,

2:09 as long as he is not commanded to commit a sin.

2:12 But if he is commanded to commit a sin, there is no hearing and no obeying."

2:17 Commentary on the hadith:

2:20 "Hearing": meaning, complying with the command of the leader.

2:24 "Upon a Muslim":

2:26 Meaning: mandatory upon him in ease and hardship,

2:29 in willingness and unwillingness.

2:32 Benefits derived from the hadith:

2:35 Scholars unanimously agree on the obligation to obey the ruler in non-sinful matters,

2:40 and the prohibition of obeying him in sin.

2:43 The hadith indicates that a person's desires must follow

2:47 that which was brought by the Prophet (peace and blessings of Allah be upon him),

2:50 due to his saying: "regarding what he likes and dislikes."

2:56 Chapter: Fighting Behind the Leader and Seeking Protection Through Him.

3:01 Narrated Abu Hurairah (may Allah be pleased with him):

3:03 He heard the Messenger of Allah (peace be upon him) say:

3:08 "Whoever obeys me has obeyed Allah,

3:12 and whoever disobeyed me has disobeyed Allah.

3:15 Whoever obeys the leader has obeyed me,

3:18 and whoever disobeyed the leader has disobeyed me.

3:22 The leader is merely a shield

3:24 behind whom fighting is conducted and through whom protection is sought.

3:27 If he commands righteousness toward Allah and acts justly,

3:30 he will have a reward for that;

3:33 but if he says otherwise,

3:35 the burden of it will fall upon him."

3:38 Commentary on the hadith:

3:41 "The leader is a shield": meaning, a protection,

3:44 because he prevents the enemy from harming the Muslims,

3:47 and prevents people from transgressing against one another.

3:51 "Fighting is conducted behind him":

3:53 Meaning: one fights alongside him against disbelievers, rebels, and all corrupt elements.

3:58 "Protection is sought through him":

4:00 Meaning: his judgment, wisdom, and leadership are turned to for guidance.

4:05 "If he commands righteousness toward Allah and acts justly":

4:08 Meaning: combining righteous speech with righteous action.

4:12 "But if he says otherwise":

4:14 Meaning: if he commands other than righteousness toward Allah and justice.

4:18 "The burden of it will fall upon him":

4:20 Meaning: the evil consequences and sin resulting from that command.

4:24 Benefits derived from the hadith:

4:28 The hadith indicates the obligation of appointing a leader for the Muslims.

4:33 It highlights the merit of justice and piety,

4:35 and guides toward combining righteous speech with righteous action.

4:41 Chapter: Taking an Oath of Allegiance in War Not to Flee;

4:44 and some scholars said: "Unto death."

4:49 From Juwayriyah,

4:50 from Nafi', who said:

4:52 Ibn 'Umar (may Allah be pleased with him and his father) said:

4:55 "We returned the following year,

4:58 and no two of us agreed upon the tree under which we had taken the oath of allegiance;

5:03 it was a mercy from Allah."

5:06 I asked Nafi':

5:08 "Upon what did he take their pledge of allegiance? Was it unto death?"

5:12 He said: "No,

5:13 rather he took their pledge upon steadfast endurance."

5:17 Commentary on the hadith:

5:20 "The following year":

5:22 Meaning: the year after the Treaty of al-Hudaybiyyah.

5:25 "No two of us agreed upon the tree":

5:28 Meaning: no two men among us could agree on which specific tree it was,

5:32 that it was the one under which we pledged allegiance;

5:35 rather, its location remained hidden.

5:37 It was also said that the trees appeared ambiguous to them.

5:40 "It was a mercy from Allah":

5:42 Meaning: so that people would not fall into temptation through it.

5:46 Benefits derived from the hadith:

5:50 From this hadith, it is derived that:

5:52 The pledge of allegiance to the leader is obligatory and binding.

5:55 It demonstrates that among the mercies of Allah (Mighty and Majestic)

5:58 is the obscuring of certain landmarks and places

6:01 that some people might mistakenly assume to be sources of special blessing.

6:07 Narrated 'Abbad ibn Tamim:

6:10 On the Day of al-Harrah,

6:12 while the people were pledging allegiance to 'Abdullah ibn Hanzalah,

6:16 Ibn Zayd said:

6:18 "Upon what is Ibn Hanzalah taking the people's pledge of allegiance?"

6:22 They said: "Unto death."

6:24 He said:

6:25 "I will not pledge allegiance to anyone upon that

6:27 after the Messenger of Allah (peace and blessings of Allah be upon him)."

6:31 He had present with him at al-Hudaybiyyah.

6:35 Commentary on the hadith:

6:38 "The Day of al-Harrah":

6:40 This was the famous battle that took place in Medina

6:43 during the reign of Yazid ibn Mu'awiyah,

6:45 in the year 63 AH.

6:48 "Ibn Zayd":

6:50 He is 'Abdullah ibn Zayd (may Allah be pleased with him).

6:54 Benefits derived from the hadith:

6:57 From this hadith, it is derived that:

7:00 It is permissible to take a pledge for fighting and steadfastness.

7:03 It illustrates the adherence of the Companions (may Allah be pleased with them)

7:07 to what they directly witnessed from the Sunnah of the Prophet (peace be upon him).

7:11 The hadith indicates that the Companions

7:14 gave allegiance to the Messenger of Allah (peace be upon him)

7:17 in certain battles unto death.

7:20 What is meant by this

7:21 is a pledge not to flee, even if they were to die.

7:27 Narrated Yazid ibn Abi 'Ubayd,

7:29 from Salamah (may Allah be pleased with him), who said:

7:32 "I pledged allegiance to the Prophet (peace and blessings of Allah be upon him),

7:36 then I moved aside to the shade of a tree.

7:38 When the crowd thinned out,

7:40 he said:

7:41 'O Ibn al-Akwa', will you not pledge allegiance?'

7:45 He said:

7:46 I said: 'I have already pledged allegiance, O Messenger of Allah!'

7:49 He said:

7:51 'Pledge it a second time.' So I pledged it to him a second time."

7:53 I said to him:

7:55 "O Abu Muslim,

7:56 upon what did you pledge allegiance on that day?"

8:01 He said:

8:02 "Unto death."

8:04 Commentary on the hadith:

8:08 "I moved aside":

8:09 Meaning: I stepped away to the shade.

8:11 "The crowd thinned out":

8:12 Meaning: the people around the Prophet (peace be upon him) decreased in number.

8:16 "O Abu Muslim":

8:18 This is the agnomen (kunyah) of Salamah ibn al-Akwa' (may Allah be pleased with him).

8:22 "Upon what did you pledge allegiance on that day?":

8:26 Meaning: on the Day of the Pledge of Ridwan beneath the tree.

8:30 "Unto death":

8:31 Meaning: upon steadfast endurance and firmness until death.

8:35 Benefits derived from the hadith:

8:38 From this hadith, it is derived that:

8:40 It is permissible to repeat and reaffirm the pledge of allegiance.

8:44 It demonstrates the keenness of the Tabi'un

8:46 regarding the Sunnah of the Prophet (peace be upon him).

8:52 Narrated Mujashi':

8:55 "I brought my brother to the Prophet (peace and blessings of Allah be upon him) after the Conquest of Mecca,

9:00 and I said: 'O Messenger of Allah,

9:02 I have brought my brother to you so that you may accept his pledge upon emigration (Hijrah).'

9:06 He said:

9:07 'The people of emigration have departed with its virtue.'

9:10 In another narration:

9:11 'There is no emigration after the Conquest of Mecca.'

9:14 In another narration:

9:16 'Emigration has passed for those entitled to it.'

9:19 So I asked:

9:20 'Upon what will you accept his pledge?'

9:23 He said:

9:24 'I accept his pledge upon Islam, faith (Iman), and struggle in the cause of Allah (Jihad).'"

9:29 Commentary on the hadith:

9:32 "I brought my brother to the Prophet (peace be upon him)":

9:36 His brother's name was Mujalid ibn Mas'ud (may Allah be pleased with him).

9:41 "The people of emigration have departed":

9:43 Refers to those who emigrated prior to the Conquest.

9:46 "Islam": referring to outward religious observances;

9:50 "Faith": referring to inward religious observances.

9:54 Benefits derived from the hadith:

9:57 From this hadith, it is derived that:

9:59 It shows the relative virtue of the Companions and their precedence in Islam.

10:04 The hadith indicates that Jihad remains ongoing until the Day of Resurrection.

10:12 Chapter: The Leader's Determination to Enjoin Upon People Only What They Can Bear.

10:17 Narrated 'Abdullah (may Allah be pleased with him):

10:21 "A man came to me today

10:23 and asked me about a matter, and I did not know how to respond to him.

10:27 He said:

10:28 'What do you think of a man who is well-equipped and energetic,

10:32 who goes out with our commanders on military expeditions,

10:35 and they impose strictly upon us things we cannot count?'

10:39 So I said to him:

10:41 'By Allah, I do not know what to tell you,

10:44 except that we were with the Prophet (peace and blessings of Allah be upon him),

10:48 and perhaps he would not strictly impose a command upon us

10:51 more than once until we had carried it out.

10:55 Indeed, any of you will remain upon good as long as he fears Allah,

10:59 and if he has a doubt in his heart about something,

11:02 he asks a man who satisfies him regarding it.

11:04 Yet it is near that you will not find such a person!

11:07 By Him besides Whom there is no deity,

11:10 I do not recall what remains of this worldly life

11:13 except as a small pool of water whose clear portion has been drunk and only its turbid sediment remains.'"

11:18 Commentary on the hadith:

11:21 "What do you think?"—that is, "Tell me."

11:24 "Well-equipped"—meaning possessing complete military gear.

11:29 "Energetic"—derived from energy and enthusiasm.

11:31 "They impose strictly upon us"—

11:33 meaning they command us with decisive authority, leaving no room for hesitation.

11:37 "We cannot count them"—meaning we cannot bear or tolerate them.

11:41 "A doubt in his heart about something"—

11:43 meaning hesitation as to whether an action is permissible or impermissible.

11:48 "Satisfies him regarding it"—

11:49 meaning he removes the ailment of hesitation from him

11:52 and answers him with the truth.

11:54 "It is near that you will not find such a person"—

11:56 meaning that soon you will hardly find anyone in this world who gives verdicts according to the truth

12:01 and cures hearts of doubts and uncertainties.

12:04 "What remains"—

12:05 meaning what is left.

12:07 It is also said to mean "what has passed,"

12:09 for the root *gh-b-r* is among the words with opposite meanings (*aḍdād*).

12:12 "Like a small pool"—

12:13 meaning like the remnant of sweet water left in a depression in the ground.

12:16 "And its turbid sediment remains"—

12:18 meaning that only the unclarified water is left behind.

12:22 Key benefits of the hadith:

12:25 This hadith indicates the strict obligation upon people to obey the ruler and those he appoints.

12:32 It contains guidance toward adhering to piety (*taqwa*) in all matters.

12:36 It demonstrates the gentle nature of the Prophet (peace and blessings of Allah be upon him)

12:40 and his mercy toward his Companions (may Allah be pleased with them).

12:44 It highlights the necessity of turning to firmly grounded scholars

12:47 to dispel the doubts that enter people's minds.

12:51 It illustrates the use of parables to clarify statements and make complex issues easy to understand.

12:58 Chapter: What Has Been Said Regarding the Flag of the Prophet (peace and blessings of Allah be upon him)

13:04 On the authority of Tha'labah ibn Abi Malik al-Qurazi:

13:07 Qays ibn Sa'd al-Ansari (may Allah be pleased with him)—

13:11 who was the bearer of the flag of the Messenger of Allah (peace and blessings of Allah be upon him)—

13:16 intended to perform Hajj, so he combed his hair.

13:20 Commentary on the hadith:

13:23 "Bearer of the flag":

13:25 The flag (*al-liwā’*)

13:26 is the banner and standard.

13:28 It is a cloth attached to the tip of a spear,

13:31 left in a manner that allows the wind to flutter it.

13:35 "So he combed his hair"—

13:36 meaning he groomed and untangled his hair with a comb.

13:40 Key benefits of the hadith:

13:43 Derived from the hadith is:

13:45 The prescription to comb and clean one's hair when embarking on Hajj.

13:50 The hadith points to the authoritative nature of a Companion's action

13:54 in matters that cannot be arrived at through personal opinion alone.

13:59 On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him), who said:

14:03 'Ali (may Allah be pleased with him)

14:05 stayed behind from the Prophet (peace and blessings of Allah be upon him) at Khaybar,

14:10 as he was suffering from ophthalmia (a severe eye infection).

14:12 He said to himself:

14:13 "Shall I stay behind and remain absent from the Messenger of Allah?"

14:17 So 'Ali set out and caught up with the Prophet (peace and blessings of Allah be upon him).

14:23 On the evening of the night preceding the morning of the conquest,

14:28 the Messenger of Allah (peace and blessings of Allah be upon him) said:

14:32 "I will surely give the banner—"

14:34 or he said:

14:35 "Tomorrow a man will surely take it whom Allah and His Messenger love,"

14:40 or he said:

14:41 "who loves Allah and His Messenger,

14:43 and Allah will grant victory through his hands."

14:46 Suddenly, 'Ali arrived among us, though we had not expected him,

14:49 and someone said:

14:50 "This is 'Ali!"

14:52 So the Messenger of Allah handed him the banner,

14:56 and Allah granted victory through his hands.

14:59 Commentary on the hadith:

15:02 "Ophthalmia" (*ramad*) is an eye disease.

15:06 "Though we had not expected him"—

15:07 meaning we were not hoping for his arrival at that particular time

15:11 due to the severe eye condition he had.

15:14 Key benefits of the hadith:

15:17 The hadith is one of the signs of prophethood,

15:20 as the Prophet (peace and blessings of Allah be upon him) foretold

15:22 that Allah would grant victory through the hands of 'Ali (may Allah be pleased with him),

15:26 and it transpired exactly as spoken.

15:28 It highlights the virtue and merit of 'Ali (may Allah be pleased with him).

15:33 It indicates the obligation of loving Allah and His Messenger (peace and blessings of Allah be upon him).

15:38 The hadith points to the principle that the night precedes its day in Islamic timekeeping.

15:44 It shows the eagerness of the Companions to perform righteous deeds

15:49 and their determination to act upon resolve even when possessing a valid excuse.

15:54 On the authority of Nafi' ibn Jubayr, who said:

15:57 I heard al-'Abbas saying to al-Zubayr (may Allah be pleased with them both):

16:02 "Here is where the Prophet (peace and blessings of Allah be upon him) commanded you to plant the banner."

16:08 Commentary on the hadith:

16:11 "To plant the banner" means to fix it firmly into the ground.

16:16 Key benefits of the hadith:

16:20 Derived from the hadith is that the banner is neither raised nor planted except with the permission of the leader,

16:27 because it represents authority delegated by him.

16:29 The hadith points to the obligation of obeying the commander of the army.

16:36 Chapter: The Saying of the Prophet (peace and blessings of Allah be upon him): "I Have Been Granted Victory through Dread over the Distance of a Month's Journey"

16:40 "I have been granted victory through dread over the distance of a month's journey."

16:44 On the authority of Abu Hurayrah (may Allah be pleased with him),

16:47 that the Messenger of Allah (peace and blessings of Allah be upon him) said:

16:51 "I have been sent with concise speech of comprehensive meaning (*jawāmi‘ al-kalim*)."

16:54 In another narration:

16:55 "I have been given the keys to speech,

16:58 and I have been granted victory through dread.

17:01 While I was sleeping,

17:03 I was brought the keys to the treasures of the earth,

17:06 and they were placed in my hand."

17:09 Abu Hurayrah said:

17:10 "The Messenger of Allah has passed away,

17:14 and now you are extracting and consuming those treasures."

17:17 In another narration:

17:18 "You are transferring them."

17:20 And in another narration:

17:22 "You are deriving benefit and sustenance from them,"

17:24 or a similar phrasing.

17:26 or a word resembling it.

17:29 Commentary on the hadith:

17:32 "A month's journey"—

17:34 meaning a distance that takes a month to travel.

17:36 "I have been sent"—

17:37 meaning dispatched as a messenger.

17:39 "Concise speech of comprehensive meaning"—

17:41 refers to words that are brief in phrasing

17:43 yet expansive in meaning.

17:46 "Through dread"—

17:47 meaning through intense fear cast into the hearts of enemies.

17:49 "I was brought the keys to the treasures of the earth"—

17:52 it potentially refers to what Allah granted as conquests to his Ummah after him, allowing them to gain spoils

17:58 and appropriate the stored treasuries of kings.

18:01 "Extracting them"—

18:03 meaning digging them out and retrieving them from their places.

18:07 Key benefits of the hadith:

18:10 Derived from the hadith is:

18:12 That the dreams of Prophets are absolute truth,

18:15 and they constitute a form of divine revelation (*waḥy*).

18:17 The hadith is among the proofs of prophethood,

18:19 as the Ummah of Muhammad (peace and blessings of Allah be upon him) indeed acquired those treasures.

18:25 It shows that among the exclusive characteristics of this Ummah

18:28 is that it strikes fear in the hearts of enemies even without direct fighting.

18:34 Chapter: Carrying Provisions on Military Expeditions

18:37 On the authority of Asma' (may Allah be pleased with her), who said:

18:40 "I prepared the travel provisions for the Messenger of Allah (peace and blessings of Allah be upon him) in the house of Abu Bakr

18:46 when he intended to migrate to Madinah."

18:49 She continued:

18:50 "We could not find anything to tie his provision bag or his water-skin with,

18:55 so I said to Abu Bakr:

18:57 'By Allah, I find nothing to tie them with except my waist-belt (*niṭāq*).'

19:02 He said:

19:03 'Tear it into two halves,

19:05 tie the water-skin with one piece,

19:08 and tie the provision bag with the other.'

19:10 So I did so,

19:12 and for that reason I was named *Dhāt al-Niṭāqayn* (She of the Two Waist-Belts)."

19:16 Commentary on the hadith:

19:20 "The travel provision bag" (*al-sufrah*):

19:21 *Al-Sufrah* is food prepared for a traveler,

19:24 and the term is also applied to the circular leather container or pouch in which food is carried.

19:27 whether made of leather or otherwise.

19:30 "Nor for his water-skin":

19:32 *Al-Siqā’* is a water vessel made of leather.

19:36 "My waist-belt" (*niṭāqī*):

19:37 *Al-Niṭāq*

19:39 is a cloth or belt that a woman ties around her waist.

19:42 Key benefits of the hadith:

19:46 Derived from the hadith is:

19:48 Carrying provisions while traveling and adopting practical means

19:51 do not contradict reliance upon Allah (*tawakkul*).

19:53 The hadith highlights the virtue and resourceful intelligence of Asma' (may Allah be pleased with her).

20:00 Chapter: Riding Tandem on Military Expeditions and During Hajj

20:03 On the authority of Anas (may Allah be pleased with him), who said:

20:07 "I was riding behind Abu Talhah

20:10 while the people were raising their voices in the *talbiyah* for both

20:13 Hajj and 'Umrah together."

20:15 Commentary on the hadith:

20:19 "Riding behind"—meaning sitting behind another rider on the mount.

20:23 "Raising their voices"—meaning shouting aloud the *talbiyah*.

20:27 Key benefits of the hadith:

20:31 Derived from the hadith is:

20:33 The prescription to raise one's voice when reciting the *talbiyah*.

20:36 Combining Hajj and 'Umrah within a single journey.

20:40 The permissibility of two people riding tandem on a mount and placing a load on it,

20:44 provided it lies within its capacity and causes it no harm.

20:47 Chapter: Riding Tandem on a Donkey

20:51 On the authority of Usamah ibn Zaid (may Allah be pleased with them both):

20:55 The Messenger of Allah (peace and blessings of Allah be upon him)

20:58 rode a donkey with a velvet Fadaki saddlecloth upon it;

21:02 and in a narration:

21:04 upon a pack-saddle over which was a velvet blanket,

21:07 and he seated Usamah ibn Zaid behind him,

21:10 to visit Sa'd ibn 'Ubadah in the dwellings of Banu al-Harith ibn al-Khazraj

21:14 before the Battle of Badr.

21:16 He said:

21:17 Until he passed by a gathering in which was 'Abdullah ibn Ubayy ibn Salul—

21:22 and that was before 'Abdullah ibn Ubayy accepted Islam.

21:26 In the gathering, there was a mixed crowd of Muslims, idolaters,

21:31 Jews, and Muslims.

21:34 In that gathering was also 'Abdullah ibn Rawahah.

21:38 When the cloud of dust raised by the beast covered the gathering,

21:42 'Abdullah ibn Ubayy covered his nose with his cloak,

21:46 then he said:

21:47 "Do not raise dust upon us!"

21:50 The Messenger of Allah (peace and blessings of Allah be upon him) greeted them with peace,

21:54 then stopped and dismounted.

21:56 He invited them to Allah

21:58 and recited the Qur'an to them.

22:01 Thereupon, 'Abdullah ibn Ubayy ibn Salul said:

22:04 "O man!

22:06 Indeed, there is nothing better than what you say,

22:09 if it be true. But do not bother us with it in our gathering.

22:13 Return to your abode,

22:15 and whoever comes to you, recount it to him."

22:18 Upon this, 'Abdullah ibn Rawahah said:

22:20 "Nay, O Messenger of Allah!

22:22 Do cover us with it in our gatherings,

22:25 for indeed we love that!"

22:28 So the Muslims, the idolaters, and the Jews began to revile one another,

22:31 until they were on the verge of rushing at one another.

22:34 In a narration:

22:35 until they were about to leap upon each other.

22:38 The Prophet (peace be upon him) kept

22:41 calming them down until they quieted down.

22:44 Then the Prophet (peace be upon him) mounted

22:47 his beast

22:48 and rode on until he entered upon Sa'd ibn 'Ubadah.

22:52 The Prophet (peace be upon him) said to him:

22:56 "O Sa'd!

22:57 Have you not heard what Abu Hubab said?"—

23:00 meaning 'Abdullah ibn Ubayy—

23:03 "He said such and such."

23:05 Sa'd ibn 'Ubadah said:

23:08 "O Messenger of Allah!

23:09 Pardon him and overlook it.

23:12 For by the One Who sent down the Book upon you,

23:15 Allah brought the Truth which He revealed to you

23:19 after the people of this territory had agreed to crown him

23:23 and bind his head with the turban of leadership.

23:26 So when Allah prevented that through the Truth He bestowed upon you,

23:30 he choked with envy because of it.

23:32 That is why he did what you saw."

23:35 So the Messenger of Allah (peace and blessings of Allah be upon him) pardoned him.

23:40 The Prophet (peace be upon him)

23:43 and his Companions used to pardon the idolaters

23:45 and the People of the Book, just as Allah commanded them,

23:48 and they bore their hurt with patience.

23:51 Allah Almighty said:

23:53 “Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.” (3:186)

23:58 "and from those who associate partners with Allah, much hurtful abuse."

24:01 to the end of the verse.

24:03 And Allah said:

24:04 “Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

24:07 “Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

24:11 “Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

24:15 to the end of the verse.

24:17 And the Prophet (peace be upon him)

24:20 used to practice forgiveness as Allah commanded him,

24:23 until Allah gave permission regarding them.

24:26 So when the Messenger of Allah (peace be upon him) fought

24:30 Badr,

24:32 and Allah killed through him the chiefs of the disbelievers of Quraish—

24:36 in a narration: the leaders of Quraish—

24:40 the Messenger of Allah (peace be upon him) returned

24:43 and his Companions, victorious and laden with spoils,

24:46 bringing with them captives from the chiefs of the disbelievers and the leaders of Quraish.

24:51 Ibn Ubayy ibn Salul said,

24:53 along with those with him among the idolaters and idol-worshippers:

24:57 "This matter has now prevailed."

25:00 So they pledged allegiance to the Messenger (peace be upon him)

25:03 to embrace Islam, and they accepted Islam.

25:07 Commentary on the hadith:

25:10 *Qatifah* means a velvety cloak or blanket.

25:13 *Fadakiyyah* is an attribution to Fadak,

25:16 which is a village in Khaibar.

25:19 *Ardafa* means he seated him behind him on the riding beast.

25:23 *Ya'ud* (visiting) comes from * 'iyadah*, which is visiting the sick.

25:27 *Akhlat* means a mixed group of people who do not belong to a single religion.

25:32 "When it covered the gathering"—

25:34 meaning it reached and enveloped it.

25:36 "The dust cloud of the beast"—

25:38 meaning the dust raised by its hooves.

25:41 *Khammara* means covered.

25:44 "Do not raise dust upon us"—

25:46 meaning do not kick up dust over us.

25:49 "O man!"—

25:51 he meant the Prophet (peace and blessings of Allah be upon him).

25:54 "Indeed, there is nothing better than what you say"—

25:57 he said this in mockery.

26:00 "If it be true, do not bother us with it"—

26:03 he meant the Noble Qur'an.

26:05 This is part of the rudeness of the hypocrites.

26:08 "Return to your abode"—meaning your house.

26:11 "So cover us with it in our gatherings"—

26:14 what is meant is:

26:15 recite the Qur'an to us and in our gatherings.

26:19 *Fastabbu* means they began reviling one another.

26:23 "Until they were on the verge of rushing at one another"—

26:25 meaning they almost rose against one another

26:29 to fight.

26:30 *Yukhafidduhum*—

26:32 meaning he calmed them down and eased the tension among them,

26:35 until they quieted down—

26:37 meaning until they settled and became silent.

26:40 Abu Hubab

26:42 was the kunya (kunya) of Ibn Ubayy ibn Salul.

26:44 "Pardon him and overlook it"—

26:47 what is meant is:

26:48 do not take him to task nor punish him.

26:51 *Istalaha* means agreed.

26:54 "The people of this territory"—

26:56 meaning Medina.

26:58 "To crown him"—

26:59 meaning to place a crown upon his head,

27:02 which is a metaphor for kingship.

27:04 "And bind his head with the turban"—

27:07 meaning to make him a master over them

27:10 and attire him with the turban of royalty.

27:12 "Allah prevented that"—

27:14 meaning He precluded it.

27:16 "He choked with envy because of it"—

27:17 meaning he was consumed by bitterness over it.

27:19 “Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.” (3:186)

27:27 Namely, through slandering you, your religion, your Book, and your Messenger.

27:32 “Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

27:38 “Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.” (2:109)

27:42 Allah Almighty informed of the intense envy of many among the People of the Book,

27:47 and that matters reached such a state with them

27:49 that they wished you would revert to disbelief,

27:52 striving toward that end and employing plots.

27:56 "Used to practice forgiveness"—

27:58 meaning he adopted it and ruled by it.

28:00 *Sanadid*—

28:02 a *sandid* is any prominent, powerful leader.

28:05 "Has now prevailed"—

28:07 meaning its dominance has become manifest.

28:09 Benefits derived from the hadith:

28:13 Among the points derived from the hadith:

28:15 A demonstration of the humility of the Prophet (peace be upon him)

28:18 and his gentleness toward his Companions (may Allah be pleased with them).

28:22 In it is the prescription of visiting the sick and its virtue.

28:26 In it is an exposition of his patience (peace be upon him)

28:29 under hardship, his forbearance,

28:31 and overlooking that which stems from the ignorant.

28:35 In it is the permissibility of carrying a passenger behind on a riding beast, provided

28:39 it can bear it without being harmed.

28:42 In it is the permissibility of remaining briefly mounted upon a beast;

28:46 if it prolongs, one should dismount,

28:48 as was done by the Prophet (peace be upon him).

28:51 In it is the permissibility of offering greetings of peace to a gathering comprising Muslims and non-Muslim disbelievers.

28:57 In it is showing gentleness toward idolaters

29:00 and reciting the Qur'an to them to win their hearts, hoping for their acceptance of Islam,

29:05 and in fulfillment of conveying that which Allah Almighty commanded him to convey.

29:10 In it is the permissibility of calling a disbeliever by his well-known kunya,

29:14 and this is not done out of honorific reverence.

29:17 In it is that mockery and refusal to accept the truth are from the habits of the hypocrites.

29:23 In it is the intense love of the Companions (may Allah be pleased with them) for the Speech of Allah Almighty.

29:29 In it is the permissibility of swearing an oath without being asked to do so.

29:33 In the hadith is an indication of the great danger posed by the Jews.

29:37 In it is an exposition of the virtue of pardon and forgiveness.

29:40 In it is an exposition of the envy felt by the Jews and idolaters toward the people of monotheism and truth.

مختصر صحيح البخاري | الحلقة (102) | كتاب الجهاد والسير - 6

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