مختصر صحيح البخاري | الحلقة (105) | كتاب الجهاد والسير - 9

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

0:03 Efada Center

0:06 For Humanist Studies and Research

0:09 Presents

0:10 Summary of Sahih al-Bukhari.

0:16 Chapter:

0:18 Should a man surrender and allow himself to be taken captive?

0:20 And he who refuses to surrender,

0:22 And he who prays two rak'ahs when facing execution.

0:25 Narrated Abu Hurairah (may Allah be pleased with him):

0:30 The Messenger of Allah (peace and blessings of Allah be upon him) sent a reconnaissance party of ten men as spies,

0:36 And he appointed 'Asim Ibn Thabit al-Ansari as their commander,

0:40 The grandfather of 'Asim Ibn 'Umar Ibn al-Khattab.

0:43 So they set out

0:45 Until they reached al-Hada'—

0:47 Which is a place located between 'Usfan and Makkah—

0:50 Where their presence was reported to a branch of the tribe of Hudhayl,

0:52 Called Banu Lihyan.

0:55 So they mobilized nearly two hundred men against them,

0:59 All of whom were archers.

1:00 They tracked their footsteps

1:03 Until they found the remains of their provisions:

1:05 Dates they had brought as supplies from Madinah.

1:08 They said,

1:09 "These are the dates of Yathrib!"

1:11 So they followed their tracks further.

1:14 When 'Asim and his companions spotted them,

1:16 They took refuge on a hillock,

1:19 And the enemy surrounded them.

1:21 They said to them,

1:23 "Come down and surrender yourselves into our hands,

1:26 And you have our covenant and pledge

1:28 That we will not kill any of you."

1:30 'Asim Ibn Thabit, the commander of the expedition, replied,

1:34 "As for me,

1:35 By Allah, I will never descend today under the protection of a disbeliever!

1:39 O Allah, inform Your Prophet about us!"

1:42 So they shot arrows at them

1:44 And killed 'Asim along with seven others.

1:47 Then three men descended to them on the faith of their covenant and pledge,

1:51 Among whom were Khubayb al-Ansari,

1:54 Ibn Dathinah,

1:55 And another man.

1:57 But as soon as they had secured them,

2:00 They unstrung the cords of their bows

2:02 And bound them with them.

2:04 The third man said,

2:06 "This is the first breach of faith!

2:08 By Allah, I will not accompany you!

2:10 Indeed, I have an excellent example in these slain men"—

2:13 Meaning he preferred to be killed.

2:15 So they dragged him and tried to force him to accompany them,

2:19 But he refused,

2:20 So they killed him.

2:22 Then they departed with Khubayb and Ibn Dathinah

2:25 Until they sold them in Makkah after the Battle of Badr.

2:29 Khubayb was purchased by

2:31 The sons of al-Harith Ibn 'Amir Ibn Nawfal Ibn 'Abd Manaf.

2:34 And Khubayb

2:36 Was the one who had killed al-Harith Ibn 'Amir on the day of Badr.

2:39 So Khubayb remained held as a captive with them.

2:43 'Ubaydullah Ibn 'Iyad informed me

2:46 That the daughter of al-Harith reported

2:48 That when they gathered to execute him,

2:50 He borrowed a razor from her to shave his pubic hair,

2:54 And she lent it to him.

2:55 Then a child of mine wandered over to him while I was heedless,

3:00 She said:

3:01 "I found him sitting the boy on his thigh with the razor in his hand.

3:05 I became terrified, a fear that Khubayb recognized in my face.

3:10 He said,

3:11 'Do you fear that I will kill him?

3:13 I would never do such a thing!'

3:16 By Allah, I have never seen a captive better than Khubayb!

3:20 By Allah, I found him one day

3:23 Eating from a bunch of grapes in his hand,

3:25 While he was bound in iron chains

3:28 And there were no fruits at all in Makkah."

3:30 And she used to say,

3:32 "It was nothing less than provision granted to Khubayb by Allah."

3:36 When they took him out of the Sacred Sanctuary to kill him in the non-sacred area,

3:40 Khubayb said to them,

3:42 "Allow me to pray two rak'ahs."

3:45 So they left him,

3:46 And he prayed two rak'ahs.

3:48 Then he said,

3:50 "Were it not that you might think I am prolonged it out of fear of death, I would have prayed longer.

3:55 O Allah, count them in number,"

3:58 And in another narration:

3:59 "Destroy them piecemeal,

4:01 And leave not a single one of them alive!"

4:04 Then he recited poetry, saying:

4:06 "I care not when I am slain as a Muslim,

4:10 And in a variant:

4:11 So I care not,

4:13 On whichever side my fallen body meets its end for Allah's sake.

4:18 And in a variant:

4:20 For that is purely for the sake of the Lord,

4:22 And if He wills,

4:24 He can bestow blessings upon the severed limbs of a shredded corpse."

4:28 Then the son of al-Harith killed him.

4:31 Thus, Khubayb

4:32 Was the one who established the Sunnah of praying two rak'ahs

4:34 For every Muslim who is executed in captivity.

4:37 Allah answered the prayer of 'Asim Ibn Thabit on the day he was martyred,

4:41 For the Prophet (peace and blessings of Allah be upon him) informed

4:45 His Companions of their news and what had befallen them on that very day.

4:48 Meanwhile, some disbelievers of Quraish sent men to 'Asim's body

4:52 When they were told that he had been killed,

4:55 To bring back a portion of his body that could be recognized,

4:58 As he had killed one of their chief men on the day of Badr.

5:02 But Allah sent over 'Asim a dense swarm of wasps like a protective canopy,

5:06 Which shielded him from their messengers,

5:09 So they were unable to cut off any of his flesh.

5:17 *Raht* (group):

5:19 A *raht* refers to a group of men fewer than ten.

5:22 *Sariyyah* (expedition):

5:23 Namely, a detachment of the army,

5:25 And this specific detachment is known as the Expedition of al-Raji'.

5:29 *'Ayn* (spy):

5:30 Meaning a scout or intelligence gatherer.

5:32 *Bi-al-Hada'*:

5:34 Referring to a location situated between 'Usfan and Makkah.

5:37 *Fa-nafaru lahum* (They mobilized against them):

5:39 Meaning they called for reinforcements to capture them.

5:41 *Fa-qtassu atharahum* (They tracked their footsteps):

5:43 Meaning they followed their tracks.

5:45 *Laja'u* (They took refuge):

5:46 Meaning they retreated to and sought shelter

5:48 Upon a *fadfad*,

5:49 Which refers to an elevated piece of land or hillock.

5:52 "Come down and surrender yourselves into our hands":

5:55 Meaning they demanded their unconditional surrender.

5:58 "And you have our covenant and pledge":

6:00 Meaning protection and safety.

6:02 "And Ibn Dathinah":

6:03 He is Zayd Ibn al-Dathinah (may Allah be pleased with him).

6:07 "And another man":

6:08 He is 'Abdullah Ibn Tariq (may Allah be pleased with him).

6:12 *Atlaqu* (They unstrung):

6:13 Meaning they untied

6:15 *Qusiyyahum*:

6:16 Meaning their bowstrings.

6:18 *Fa-awthaquhum* (And bound them):

6:20 Meaning they tied them up and restrained them.

6:23 *La-uswah* (An example):

6:24 Meaning an exemplar and a lesson to follow.

6:26 *Wa-'alajuhu* (And they tried to force him):

6:28 Meaning they attempted by force to drag him along with them.

6:30 *Fa-aba* (But he refused):

6:31 Meaning he steadfastly resisted.

6:33 *Fa-btā'a* (So he purchased):

6:34 Meaning he bought.

6:36 *Fa-labitha* (So he remained):

6:37 Meaning he stayed.

6:38 The daughter of al-Harith:

6:40 Her name was Mariyah,

6:42 And it is also said: Mawiyah.

6:44 *Musa* (Razor):

6:45 Meaning a razor used for shaving.

6:47 *Yastahiddu biha* (To shave his pubic hair with it):

6:49 *Al-Istihdad*

6:50 Is the act of shaving the pubic hair.

6:52 *Ghafilah* (Heedless):

6:54 Meaning inattentive to the child.

6:56 *Fa-fazi'tu* (So I became terrified):

6:57 Meaning she was seized with panic and alarm.

6:58 *Qitfu 'inab* (A bunch of grapes):

7:00 Meaning a cluster of grapes.

7:02 *La-muwthaqun fi al-hadid* (Bound in iron chains):

7:04 Meaning securely fettered.

7:05 *Fi al-hill* (In the non-sacred area):

7:07 Meaning outside the boundaries of the Sacred Sanctuary (Haram).

7:09 *Dharuni* (Allow me):

7:10 Meaning grant me leave.

7:12 *Jaza'* (Panic/Anguish):

7:13 Meaning cowardice, fear, and lack of fortitude.

7:16 "O Allah, count them in number":

7:18 A supplication invoking their complete destruction,

7:21 Meaning leave not a single one of them alive.

7:24 "I care not":

7:25 Meaning I do not mind.

7:27 "When I am slain as a Muslim":

7:29 The intended meaning is his seeking of martyrdom.

7:32 "Whichever side":

7:34 A side refers to a flank or aspect,

7:36 And the intended meaning is "under whatever condition."

7:39 *Masra'i* (My falling place):

7:40 Meaning my death or execution.

7:42 "And that":

7:43 Referring to that very martyrdom,

7:45 "Is purely for the sake of the Lord":

7:47 Meaning for the pleasure of Allah and seeking His divine reward.

7:50 *Awsal* (Limbs):

7:51 Meaning body parts or joints.

7:53 *Shilw*:

7:54 Meaning a severed body part or piece of flesh.

7:55 *Mumazza'* (Shredded):

7:56 Meaning: any piece or portion.

7:58 Ibn Al-Harith.

8:00 He is Abu Surwa'ah.

8:01 'Uqbah ibn al-Harith.

8:04 "He was killed in cold blood (sabran)"—

8:05 Meaning: while bound as a captive.

8:08 So Allah answered the supplication of 'Asim ibn Thabit.

8:11 Meaning: He answered his prayer.

8:13 "And destroy them utterly (badada)"—

8:15 Meaning: destroy them one by one in state of dispersion.

8:18 "By which any part of him could be identified"—

8:21 Meaning: with a piece of 'Asim's body by which he might be recognized.

8:24 He had killed one of their prominent leaders,

8:27 Who was 'Uqbah ibn Abi Mu'ayt.

8:29 "Like a protective shade"—

8:31 Meaning: a shadowing cloud structured like a canopy.

8:35 "The swarm (al-dabr)"—

8:36 Meaning: a swarm of bees,

8:38 And it is also said: wasps.

8:40 "So it protected him"—

8:41 Meaning: it guarded and safeguarded him.

8:43 Benefits derived from the hadith:

8:47 Among the lessons drawn from the hadith:

8:49 The permissibility of sending scouts and spying on the enemy.

8:53 In it is that there is no harm if a captive takes a firm, unyielding stance,

8:57 Choosing to be killed rather than surrendering to a disbeliever.

9:01 In it is the legitimacy of acting upon circumstantial evidence and analogies.

9:05 In it is the recommendation of shaving pubic hair (istihdad) for one who is captive

9:08 And expects to be executed.

9:11 In it is the recommendation of praying two rak'ahs for anyone executed in captivity.

9:16 In it is the obligation to fulfill trusts, whether to a polytheist or anyone else.

9:20 In it is scrupulous piety and avoiding the killing of the polytheists' children,

9:24 Out of hope that they may become believers.

9:27 In it is the permissibility of reciting poetry when one is afflicted with hardship,

9:30 Such as humiliation in religion or the ignominy of being killed,

9:34 In order to spite the enemy thereby,

9:36 And to compel oneself to practice patience.

9:39 In it is the affirmation of the miracles (karamat) of the saints (awliya').

9:42 For Khubayb (may Allah be pleased with him) used to eat grapes out of season.

9:47 In it is a clarification of the virtue of 'Asim (may Allah be pleased with him),

9:51 And that his supplication was answered.

9:53 The hadith is among the clear signs of prophethood,

9:56 As the Prophet (peace and blessings of Allah be upon him) imparted

9:59 The news and its details before it reached the people by word of mouth.

10:04 In the hadith is an honor bestowed upon 'Asim (may Allah be pleased with him),

10:09 For Allah Almighty protected him in death from the polytheists.

10:15 Chapter: Freeing the Captive.

10:18 On the authority of Abu Musa (may Allah be pleased with him), he said:

10:21 The Messenger of Allah (peace and blessings of Allah be upon him) said:

10:25 "Release the captive, feed the hungry,

10:29 And visit the sick."

10:31 In another narration:

10:32 "And respond to the inviter."

10:35 Commentary on the hadith:

10:39 "Release" (fakk): meaning deliver or rescue.

10:42 "Visit" ('ud): meaning visit the sick.

10:45 Benefits derived from the hadith:

10:48 Among the lessons drawn from the hadith:

10:51 The virtue of offering food.

10:53 In it is the obligation to strive to deliver captives from the hands of the enemy,

10:57 Through ransom, exchange, or any other possible means.

11:02 Chapter: An Enemy Combatant Entering the Abode of Islam Without Safe Conduct.

11:09 On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him), he said:

11:13 A spy from the polytheists came to the Prophet (peace and blessings of Allah be upon him)

11:16 While he was on a journey,

11:19 So he sat with his Companions and conversed.

11:22 Then he slipped away and departed.

11:24 Whereupon the Prophet (peace and blessings of Allah be upon him) said:

11:27 "Pursue him and kill him!"

11:30 So he killed him, and the Prophet granted him his spoils.

11:34 Commentary on the hadith:

11:37 "An eye" ('ayn): meaning a spy.

11:40 "Slipped away" (infatala): meaning turned around and departed.

11:44 "Granted him his spoils" (naffalahu): meaning he gave him his possessions.

11:47 Benefits derived from the hadith:

11:51 Among the lessons drawn from the hadith:

11:53 The legality of killing an enemy spy,

11:56 And upon this there is scholarly consensus.

11:58 In it is that whoever kills an enemy spy,

12:01 He is entitled to his personal spoils to the exclusion of others.

12:06 Chapter: If a People Embrace Islam in the Abode of War

12:09 While Possessing Wealth and Lands,

12:11 It Remains Their Property.

12:14 'Umar ibn al-Khattab (may Allah be pleased with him)

12:17 Appointed a freed slave of his named Hani'

12:20 Over the protected pasture (hima).

12:22 He said, "O Hani'!

12:24 Lower your wing to the Muslims,

12:27 And fear the supplication of the wronged,

12:30 For the supplication of the wronged is answered.

12:33 Admit the owner of the small herd of camels,

12:36 And the owner of the small flock of sheep,

12:38 But beware of the livestock of Ibn 'Auf

12:40 And the livestock of Ibn 'Affan!

12:42 For if their livestock perishes,

12:46 They can resort to their date palms and crops,

12:49 Whereas the owner of the small herd and the owner of the small flock,

12:52 If their livestock perishes,

12:54 Will bring his children to me,

12:56 Saying:

12:57 'O Commander of the Faithful!'

12:59 Am I then to abandon them? May you be bereft of a father!

13:03 Water and pasture are easier for me to grant than gold and silver.

13:08 By Allah,

13:09 They surely think that I have wronged them,

13:13 Though it is indeed their land;

13:15 They fought for it in the era of Ignorance (Jahiliyyah)

13:18 And embraced Islam while possessing it.

13:21 By Him in Whose Hand my soul rests,

13:23 Were it not for the mounts upon which I convey people in the cause of Allah,

13:27 I would not have reserved a single hand-span of their land against them."

13:31 Commentary on the hadith:

13:35 "The protected pasture" (al-hima):

13:36 Is a land designated by the leader for the livestock of charity (zakat),

13:40 Barring others from grazing there.

13:42 "Lower your wing":

13:44 Is a metaphor for mercy and compassion.

13:47 "Admit": meaning into the pasture.

13:50 "Owner" (rabb): meaning possessor.

13:52 "Small herd" (sarimah): meaning a small herd of camels, around thirty.

13:57 "Small flock" (ghunaymah): meaning a small flock of sheep.

14:01 "Ibn 'Auf": refers to 'Abd al-Rahman (may Allah be pleased with him).

14:05 "Ibn 'Affan": refers to 'Uthman (may Allah be pleased with him).

14:09 "His children" (baniyyi): meaning his offspring.

14:12 "Am I then to abandon them?":

14:14 The intended meaning is:

14:15 "I will not leave them destitute."

14:18 "May you be bereft of a father" (la aba lak):

14:20 An idiomatic expression not intended literally.

14:23 "Easier" (aysar): meaning simpler or lighter.

14:25 "Silver" (al-wariq): meaning silver currency.

14:28 "By Allah" (waym Allah): an oath expression.

14:32 "They think" (layarawna): meaning they assume.

14:35 "Were it not for the mounts upon which I convey people in the cause of Allah":

14:39 Meaning: the camels used to transport

14:42 Those who cannot find a mount.

14:45 Benefits derived from the hadith:

14:48 In the hadith is the prohibition of injustice

14:50 And a warning against the supplication of the oppressed.

14:53 In it is the prohibition of restricting people's livelihoods and sustenance.

14:58 In it is that governance is founded upon mercy and justice.

15:02 In it is that the actions of the leader and his deputies must serve the public interest.

15:08 In it is the recommendation for the leader to advise his governor when sending him to collect zakat,

15:14 Giving comprehensive counsel.

15:16 In it is the prohibition of favoring the wealthy with pasture over the poor.

15:21 In it is that it is permissible for the ruler to reserve a pasture for mounts used in the cause of Allah Almighty.

15:30 In the hadith is an indication that the pastures around a town

15:35 Are the exclusive right of its inhabitants.

15:38 In it is the permissibility of swearing an oath without being asked to do so.

15:41 In the hadith is an indication that when a ruler is given a choice between two matters, he chooses the easier one.

15:51 Chapter: The Ruler Registering the Names of the People.

15:54 On the authority of Hudhayfah (may Allah be pleased with him), he said:

15:57 The Prophet (peace and blessings of Allah be upon him) said:

16:01 "Write down for me the names of whoever has uttered Islam among the people."

16:05 "So we recorded one thousand five hundred men for him,

16:09 And we said, 'Do we fear while we are one thousand five hundred?'

16:13 Yet I saw us thereafter tested to the point where a man would pray alone in fear."

16:21 Commentary on the hadith:

16:25 "Chapter: The Ruler Registering the Names of the People":

16:27 Meaning registering them in a ledger or record out of need.

16:32 "Write down for me": the meaning is to count or take census.

16:36 "Whoever has uttered Islam": meaning whoever pronounced the two testimonies of faith.

16:41 "And we said, 'Do we fear while we are one thousand five hundred?'":

16:45 This statement took place during the digging of the Trench.

16:48 "Tested" (ubtulina): meaning falling into tribulations.

16:54 Benefits derived from the hadith:

16:56 Among the lessons drawn from the hadith is the legality of establishing military rosters,

17:03 Which may become obligatory when there is a need to distinguish those fit for combat from those who are not.

17:10 In it is that pronouncing the two testimonies guarantees entry into Islam and the protection of life and wealth.

17:17 In the hadith is an indication warning against falling into tribulations.

17:22 In it is a warning against being deceived by large numbers.

17:28 Chapter: Allah Supports the Religion Even Through a Wicked Man.

17:33 On the authority of Abu Hurayrah (may Allah be pleased with him), he said:

17:37 We were present with the Messenger of Allah (peace and blessings of Allah be upon him)—

17:41 In another narration:

17:43 We were present at Khaybar—

17:45 And he said regarding a man who claimed to be a Muslim:

17:48 "This man is among the inhabitants of the Fire."

17:51 When the fighting began,

17:53 The man fought fiercely,

17:56 But sustained severe wounds.

17:59 It was said, "O Messenger of Allah!

18:01 The man whom you said was among the inhabitants of the Fire

18:04 Has fought fiercely today,

18:08 And he has died."

18:10 The Prophet (peace and blessings of Allah be upon him) said:

18:13 "To the Fire!"

18:15 He said:

18:16 Some people were on the verge of doubting.

18:19 While they were in that state,

18:21 It was reported that he had not died,

18:24 But was severely wounded.

18:27 When night fell,

18:29 He could not bear the pain of his wounds,

18:31 So he took his own life.

18:33 The Prophet (peace and blessings of Allah be upon him) was informed of this,

18:37 Whereupon he said:

18:39 "Allah is Most Great!

18:41 "I bear witness that I am the servant of Allah and His Messenger."

18:44 He then ordered Bilal,

18:46 who proclaimed among the people:

18:47 "Indeed, no one shall enter Paradise

18:50 except a Muslim soul."

18:52 In another narration:

18:53 "except a believer."

18:55 "And indeed, Allah strengthens this religion

18:58 even through a wicked man."

19:01 Commentary on the hadith:

19:03 "We witnessed"

19:05 means "we were present."

19:07 This took place during the Expedition of Khaybar.

19:09 He said regarding a man who claimed to be a Muslim—

19:13 meaning the man outwardly professed Islam—

19:15 he joined the fighting,

19:17 meaning when the battle commenced,

19:19 and he sustained a wound,

19:21 meaning he was injured in that battle,

19:24 so he was almost—

19:25 meaning he was on the verge—

19:27 to doubt,

19:28 meaning to harbor skepticism.

19:30 "A Muslim soul"

19:31 means one who is Muslim both outwardly and inwardly.

19:34 "To strengthen"

19:36 means to grant victory to

19:37 "this religion,"

19:39 meaning the religion of Islam.

19:41 "The wicked man" (al-fajir):

19:42 wickedness (fujur) is indulgence in sins and forbidden acts.

19:46 Benefits derived from the hadith:

19:51 The hadith is among the signs of prophethood.

19:54 It demonstrates that witnessing signs increases reassurance in the hearts of the believers.

19:59 It shows that actions are judged by their final outcomes.

20:03 It shows that Allah strengthens His religion even through a wicked man.

20:08 It teaches that one must not testify that any specific individual is in Paradise or the Fire,

20:12 except those explicitly designated by scriptural texts.

20:15 The hadith points to the danger of being deceived by outward righteousness

20:20 and directs attention to cultivating the inner state.

20:23 The hadith serves as decisive evidence against the Qadariyyah regarding their assertion

20:28 that man has full mastery over his own affairs and chooses good or evil for himself independently.

20:33 It highlights the virtue of patience in the face of divine decrees and physical pain.

20:37 The hadith establishes the prohibition of suicide

20:40 and forbids taking an inviolable life except by right of law.

20:44 It shows that the hearts of the righteous are anxiously attached to how their lives will end,

20:49 as they ask: "How will our deeds be sealed?"

20:51 Whereas the hearts of those brought near to Allah are attached to divine decrees preceding creation,

20:55 as they ask: "What has already been decreed for us?"

20:58 The hadith indicates that an evil end to life

21:02 stems from a hidden bad trait within the servant, undisclosed to people.

21:08 Chapter: On He Who Overcomes the Enemy and Remains in Their Field for Three Days

21:12 Chapter: On He Who Overcomes the Enemy and Remains in Their Field for Three Days

21:15 On the authority of Anas ibn Malik,

21:18 on the authority of Abu Talhah:

21:20 The Prophet of Allah (peace and blessings of Allah be upon him)

21:23 ordered on the day of Badr that twenty-four men from the chieftains of the Quraysh be taken,

21:28 and they were thrown into a foul, filthy, unlined well of Badr.

21:34 Whenever he vanquished a people,

21:36 he would remain in their open field for three nights.

21:39 On the third day at Badr,

21:43 he ordered his mount, so its saddle was fastened upon it,

21:47 then he walked, followed by his Companions.

21:50 They said: "We do not think he is going except for some personal need,"

21:55 until he stood at the edge of the well.

21:58 He began calling out to them by their names and the names of their fathers:

22:02 "O So-and-So, son of So-and-So!

22:05 O So-and-So, son of So-and-So!

22:07 Would it have pleased you to have obeyed Allah and His Messenger?

22:11 We have truly found what our Lord promised us to be true; [have you found what your Lord promised to be true?]"

22:15 “And the dwellers of the Garden cry unto the dwellers of the Fire: We have found that which our Lord promised us (to be) the Truth. Have ye (too) found that which your Lord promised the Truth? They say: Yea, verily. And a crier in between them crieth: The curse of Allah is on evil-doers,” (7:44)

22:19 He said: "Umar said:

22:22 'O Messenger of Allah,

22:24 why do you speak to bodies that have no souls in them?'

22:28 The Messenger of Allah (peace and blessings of Allah be upon him) said:

22:32 'By Him in Whose hand is the soul of Muhammad,

22:35 you do not hear what I say any better than they do.'"

22:42 "Chieftains of the Quraysh"

22:44 refers to their dominant leaders and elders.

22:48 "And they were thrown," meaning cast into it.

22:51 "A well" (tawi) refers to a well built with stones.

22:55 "Foul, filthy" means putrid and unclean.

22:59 "Whenever he vanquished a people"

23:01 means whenever he overcame them and gained victory over them.

23:04 "He remained," meaning he stayed

23:07 "in the open field."

23:08 The open field (al-'arsah) is a vast open area without buildings.

23:12 "His Companions followed him"

23:14 means they walked behind him.

23:16 "We do not think," meaning we do not assume.

23:19 "He is going," meaning he departs

23:21 "for some personal need,"

23:23 meaning to relieve himself or attend to a private matter.

23:25 "Until he stood at"

23:27 means he stopped and stood.

23:29 "The edge of the well"

23:30 means the brim of the well.

23:32 "So he began"

23:34 means he commenced and started to.

23:36 "We have truly found what our Lord promised us to be true,"

23:40 meaning regarding victory and reward.

23:42 “And the dwellers of the Garden cry unto the dwellers of the Fire: We have found that which our Lord promised us (to be) the Truth. Have ye (too) found that which your Lord promised the Truth? They say: Yea, verily. And a crier in between them crieth: The curse of Allah is on evil-doers,” (7:44)

23:46 Meaning, regarding punishment and disgrace.

23:48 "Than they do,"

23:50 meaning those who were cast into the well.

23:53 Benefits derived from the hadith:

23:57 It is learned from the hadith that:

23:59 There is no salvation except through obedience to Allah, Mighty and Majestic,

24:02 and obedience to His Messenger (peace and blessings of Allah be upon him).

24:06 The hadith contains an indication of the punishment of the grave.

24:10 It indicates the permissibility of taking an oath without being asked to do so.

24:13 The hadith serves as evidence for those who hold that the deceased hear the speech of the living,

24:19 although they are unable to respond.

24:22 It demonstrates that a disbeliever is not given a standard burial,

24:25 but is instead thrown into a well or similar pit,

24:27 so that people are not harmed by their decaying corpses.

24:31 It shows that asking questions is the key to knowledge.

24:34 It highlights absolute certainty in the promise of Allah Almighty to His believing servants.

24:41 Chapter: When the Polytheists Seize Property of a Muslim

24:45 and the Muslim Subsequently Finds It

24:47 On the authority of Nafi', a slave of Ibn 'Umar ran away

24:51 and joined the Byzantines.

24:53 Khalid ibn al-Walid overcame them

24:56 and returned him to 'Abdullah.

24:59 Also, a horse belonging to Ibn 'Umar broke loose

25:01 and joined the Byzantines,

25:03 so when they overcame them, they returned it to 'Abdullah.

25:08 Commentary on the hadith:

25:11 "Ran away" (abaqa) means escaped.

25:13 "Overcame them" means defeated them and retrieved him.

25:17 "Broke loose" ('ara) means bolted away.

25:19 "So they returned it to 'Abdullah":

25:22 The story of the horse took place during the caliphate of Abu Bakr (may Allah be pleased with him),

25:26 and it was also said during the lifetime of the Prophet (peace and blessings of Allah be upon him).

25:30 Benefits derived from the hadith:

25:35 It is learned from the hadith that:

25:37 When Muslims acquire war booty

25:39 and that booty includes property belonging to a Muslim,

25:42 it must be restored to him.

25:45 It shows that whatever Muslim property ends up in the lands of the disbelievers

25:49 remains under the legal ownership of its original Muslim owner.

25:52 The hadith serves as evidence for those who maintain

25:55 that combatant enemies do not acquire valid ownership over any property of Muslims through mere seizure.

مختصر صحيح البخاري | الحلقة (105) | كتاب الجهاد والسير - 9

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