Part of Sahih Al-Bukhari
· Lesson 4 of 113
Summary of Sahih Al-Bukhari | Episode (4) | Book of Faith - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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The Ifadah Center
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for Human Studies and Research
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presents:
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Abridged Sahih al-Bukhari.
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Chapter: The Disparity of the People of Faith in Good Deeds.
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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said:
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We said, "O Messenger of Allah,
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will we see our Lord on the Day of Resurrection?"
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He said,
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"Do you face any difficulty in seeing the sun and the moon when the sky is clear?"
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We replied, "No."
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He said,
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"Indeed, you will face no more difficulty in seeing your Lord on that Day
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than you do in seeing the two of them."
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Then he said,
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"A caller will proclaim,
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'Let every people go to whatever they used to worship.'
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So the devotees of the cross will depart with their cross,
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the idol worshippers with their idols,
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and the devotees of every false deity with their deities,
1:12
until only those who used to worship Allah remain,
1:16
whether righteous or wicked,
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along with remnants of the People of the Book.
1:23
Then Hellfire will be brought forth,
1:25
appearing as if it were a mirage.
1:28
It will be said to the Jews,
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'What did you use to worship?'
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They will say,
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'We used to worship Ezra, the son of Allah.'
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It will be said,
1:39
'You have lied;
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Allah has taken neither a female companion nor a son.
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So what do you desire?'
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They will say,
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'We desire that You give us water to drink.'
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It will be said,
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'Drink!'
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And they will collapse into Hell."
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In another narration:
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"A gesture will be made toward them,
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'Will you not go down to drink?'
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So they will be herded toward the Fire,
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looking like a mirage whose parts consume one another,
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and they will tumble headlong into the Fire.
2:14
Then it will be said to the Christians,
2:16
'What did you use to worship?'
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They will say,
2:21
'We used to worship the Messiah, the son of Allah.'
2:24
It will be said,
2:26
'You have lied;
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Allah has taken neither a female companion nor a son.
2:32
So what do you desire?'
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They will say,
2:36
'We desire that You give us water to drink.'
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It will be said,
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'Drink!'
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And they will collapse into Hell,
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until only those who used to worship Allah remain, whether righteous or wicked."
2:51
In another narration:
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"The Lord of the worlds will come to them
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in a form closest to that in which they had seen Him,
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and it will be said to them,
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'What keeps you here when the people have already gone?'
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They will say,
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'We parted from them in the world,
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though we were in greater need of them then than we are today,
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and we heard a caller proclaiming,
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"Let every people join what they used to worship,"
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and we are only waiting for our Lord.'
3:25
He said,
3:26
'Then the Compeller (al-Jabbar) will come to them
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and say,
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"I am your Lord."
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They will say,
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"You are our Lord."'
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In another narration:
3:38
"They will say,
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'We associate nothing with Allah,'
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repeating it two or three times.
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None will speak to Him then except the prophets,
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and He will say,
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'Is there any sign between you and Him by which you would recognize Him?'
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They will say,
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'The Shin.'
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So He will lay bare His Shin,
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whereupon every believer will prostrate before Him,
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while those who used to prostrate to Allah only out of ostentation and seeking renown will remain.
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Such a person will try to prostrate,
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but his back will become stiff like a single solid plate.
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Then the Bridge will be brought
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and laid across the expanse of Hell."
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We said,
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"O Messenger of Allah,
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what is the Bridge?"
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He said,
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"It is a slippery, treacherous path,
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upon which are tongs, iron hooks,
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and broad, barbed thorns
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with bent spikes,
4:41
found in Najd,
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known as the Sa'dan plant.
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The believers will cross over it like the blink of an eye, like lightning, like the wind,
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and like noble, thoroughbred horses and riding camels.
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So some will be saved completely unhurt,
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others will be saved after being scratched,
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and others will be thrown down into the fire of Hell,
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until the last of them crosses over being dragged along.
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You could not be more vehement in entreating me concerning a right
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that has clearly belonged to you than the believers will be on that Day
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in pleading with the Compeller.
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When they see that they have been saved,
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they will say regarding their brethren,
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'Our Lord, our brothers
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used to pray with us,
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fast with us,
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and do righteous deeds with us!'
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Thereupon Allah Almighty will say,
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'Go,
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and whoever you find in whose heart
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is the weight of a dinar of faith,
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bring them out.'
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And Allah will forbid the Fire to consume their faces.
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So they will come to them,
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while some of them have been submerged in the Fire up to their feet
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and up to the middle of their shins,
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and they will bring out those whom they recognize.
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Then they will return,
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and He will say,
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'Go,
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and whoever you find in whose heart
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is the weight of half a dinar of faith,
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bring them out.'
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So they will bring out those whom they recognize.
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Then they will return,
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and He will say,
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'Go,
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and whoever you find in whose heart
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is the weight of an atom of faith,
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bring them out.'
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So they will bring out those whom they recognize."
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Abu Sa'id said,
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"If you do not believe me, then recite:
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“Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward.” (4:40)
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'And if there is a good deed, He multiplies it.'
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"Then the prophets, the angels, and the believers will intercede,
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and the Compeller will say,
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'Only My intercession remains.'
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He will take a handful from the Fire
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and bring out people who have been turned to charcoal.
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They will be cast into a river at the entrances of Paradise
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called the Water of Life,
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and they will sprout along its banks just as a seed sprouts in the silt carried by a flood.
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You have surely seen it beside a rock
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or beside a tree:
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whatever part of it faces the sun grows green,
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and whatever part is in the shade remains white.
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They will emerge like pearls,
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seals will be placed around their necks,
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and they will enter Paradise.
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The people of Paradise will say,
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'These are the freed ones of the Most Merciful;
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He admitted them into Paradise without any good deed they performed
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or any virtue they sent forth.'
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Then it will be said to them,
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'You shall have all that you have seen, and the like of it along with it.'"
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Commentary on the Hadith:
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"Do you face any difficulty" (hal tudarrun):
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That is, does any harm or hardship afflict you,
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meaning injury or difficulty.
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It means you will not harm anyone,
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nor will anyone harm you through dispute, debate, or crowding,
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nor will you contradict one another or call one another liars.
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"Clear" (sahw):
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That is, without any clouds.
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"Devotees of the cross":
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These are the Christians.
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"Devotees of the idols":
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These are the polytheists.
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"The devotees of every false deity with their deities":
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That is, both the worshipper and the object of worship—among those pleased with being worshipped—
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will be gathered together.
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"Righteous" (barr):
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That is, obedient to his Lord.
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"Wicked" (fajir):
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That is, immersed in sins and wickedness.
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"Remnants" (ghubarat):
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That is, the remainders.
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"Mirage" (sarab):
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A mirage
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is what appears to people across flat plains in the middle of the day during intense heat,
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shimmering like water.
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"You have lied":
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The meaning is:
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they lied in their claim that Ezra is the son of Allah.
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"They will collapse":
9:17
That is, on account of their extreme thirst and intense burning heat.
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"You have lied":
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That is, they lied in their claim
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"the Messiah, son of Allah."
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"What keeps you back?"
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meaning: "What prevents you?"
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"We parted ways with them,"
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meaning: we parted ways with people regarding the objects of their worship,
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"and we never associated with them,
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yet we are in greater need of Him today,"
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meaning: today we are in dire need of our Lord,
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"and we heard a herald proclaiming:
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'Let every people follow whatever they used to worship,'"
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and they are not among those who worshiped such false deities.
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"A sign,"
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meaning: a distinguishing mark.
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"Out of ostentation and seeking reputation,"
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meaning: merely to be seen and heard of men.
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"His back will turn into a single rigid plate,"
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meaning: the vertebrae of his spine will fuse straight,
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becoming a single bone that cannot bend for prostration.
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"The bridge,"
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that is, the Sirat.
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"Slippery,"
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*dahd* means slipping,
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"a treacherous causeway,"
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a place where the foot slips,
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and the intended meaning is:
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a slippery span upon which feet lose their footing.
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"Pincers,"
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a *khuttaf* is any curved iron hook,
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"and clamps,"
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which has the same meaning as pincers,
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"and barbed thorns,"
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which is a plant bearing rough, prickly burs
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that cling to the wool of sheep,
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and an iron instrument like it was sometimes fashioned for warfare.
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"Broad,"
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meaning: wide and expansive,
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"curved,"
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meaning: bent like a hook.
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"The Sa'dan,"
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a thorny plant that makes excellent pasture.
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"Like the blink of an eye,"
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meaning: like a fleeting glance.
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"Like noble steeds,"
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meaning: like thoroughbred horses,
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"and mounts,"
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referring to riding camels.
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"Scratched,"
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meaning: clawed and lacerated,
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"heaped up,"
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meaning: thrown headlong down.
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"Pleading,"
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meaning: passionately entreating.
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"The weight of an atom,"
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an atom is the speck of dust visible in a beam of sunlight.
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"And Allah will forbid the Fire from consuming their faces,"
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out of honor for them because of prostration.
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"They had been charred,"
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meaning: burned and blackened.
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"At the gates of Paradise,"
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the *afwah* of alleys and rivers are their points of entry,
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and what is meant here is:
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the entrance pathways to the palaces of Paradise.
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"The Water of Life,"
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an indication that extinction shall never overtake them thereafter,
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for they will come to life after being bathed in it, never to die again,
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and their bodies will flourish.
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"Its two banks,"
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the *haffah*
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means the side.
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"The seed,"
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a generic term for all seeds of herbs and greens,
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which break open when dry,
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and whenever rain falls the following season, they sprout.
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"In the silt left by a torrent,"
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the *hamil*
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is whatever the torrent carries along,
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such as mud and silt;
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when the seed settles firmly within it,
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it sprouts in a single day and night,
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so the Lawgiver informed us of the remarkable speed of their growth.
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"As though they were pearls,"
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meaning: in whiteness and radiant luster.
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"Seals around their necks,"
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he meant golden ornaments suspended from their necks like signets,
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as a hallmark by which they are recognized,
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while they are like pearls in purity.
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That mark was designated specifically for the neck
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because the neck signifies emancipation from the Fire,
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and it metaphorically represents the entire person.
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"The freedmen of the Most Merciful,"
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meaning: He emancipated them from the Fire,
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"without any good they had put forward,"
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meaning: of righteous deeds,
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though they were believers.
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Among the lessons derived from this hadith:
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First:
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The textual proofs from the Book and the Sunnah,
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along with the consensus of the Companions and the salaf of the Ummah, concur
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in affirming that the believers will see Allah, the Mighty and Majestic,
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in the Hereafter.
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Second:
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The Prophet's statement, peace and blessings of Allah be upon him:
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"Just as you do not struggle to see either of them,"
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draws an analogy between the act of seeing and the act of seeing in terms of clarity,
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the removal of doubt, and the elimination of dispute,
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not an analogy between the One seen and what is seen.
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Third:
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It contains proof of the highness of Allah, the Mighty and Majestic,
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above His creation.
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Fourth:
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On that Day, people
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will remain upon the creeds they held in the worldly life.
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Fifth:
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Earnest supplication to Allah to alleviate their distress.
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Sixth:
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Shaykh al-Islam said:
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"I have examined the works of Tafsir transmitted from the Companions,
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the hadiths they narrated,
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and have reviewed whatever Allah willed I review
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of major and minor compendiums—
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more than one hundred works of Tafsir—
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and down to this very hour, I have not found a single Companion
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who allegorically interpreted any of the verses of divine attributes
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or the hadiths of divine attributes
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in a manner contrary to their understood, accepted meaning.
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Rather, what has been transmitted from them by way of affirming and establishing them,
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and clarifying that they are indeed attributes of Allah,
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contrary to the claims of the figurative interpreters,
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is beyond what anyone can enumerate except Allah.
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Likewise, regarding what scholars have recorded and preserved from them, it is exceedingly abundant.
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The complete picture of this is
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that I have not found them disputing
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except concerning verses like the words of the Exalted: ﴿On the Day when the Shin shall be uncovered﴾;
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“On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,” (68:42)
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for it was narrated from Ibn Abbas and a group
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that it means severity:
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that Allah will uncover the severe distress of the Hereafter;
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while it was narrated from Abu Sa'id and another group
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that they counted it among the divine attributes,
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based on the hadith narrated by Abu Sa'id in the two Sahihs."
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Seventh:
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The hadith contains a description of the Sirat,
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which is a bridge set over Hell,
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and people will cross it in three categories:
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one category safe and sound, touched by nothing;
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another category scratched, yet ultimately delivered and saved;
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and a category cast down into Hell.
15:58
Eighth:
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The believers' intense concern
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for interceding on behalf of their brethren.
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Ninth:
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A group among the disobedient monotheists will enter the Fire
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and then be brought out of it;
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the texts corroborating this are overwhelmingly numerous,
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and all authoritative scholars have reached consensus upon it.
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Tenth:
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Perpetrators of major sins do not abide eternally in the Fire;
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this is proven by the Book, the Sunnah,
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and the consensus of the salaf of the Ummah.
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Eleventh:
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The hadith indicates that the Fire will not consume the traces of prostration.
16:35
Twelfth:
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The people of faith vary in their deeds.
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Thirteenth:
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Deeds are an integral part of faith.
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Fourteenth:
16:48
Faith increases through obedience and decreases through disobedience.
16:53
Fifteenth:
16:54
Affirmation of intercession for the prophets, angels, and believers.
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Sixteenth:
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People in the Fire occupy varying downward tiers,
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and they differ in the duration of their stay within it.
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Seventeenth:
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The hadith proves that no deed is of benefit
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unless the heart is present and accompanied by a sincere intention.
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Eighteenth:
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An eloquent urging of servants toward obedience;
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for if He treats His disobedient servants with such mentioned grace,
17:29
how then will He not treat His righteous servants with grace,
17:32
especially when the mercy of Allah is near to the doers of good?
17:37
Nineteenth:
17:39
The hadith alludes to describing Allah the Exalted as possessing the power to bestow blessings,
17:45
relieve anguish,
17:46
and disclose what is concealed,
17:49
distinguishing Him from idols,
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from which neither good nor righteousness can ever be hoped for.
17:55
Twentieth:
17:57
The hadith contains a rebuke and censure of the hypocrites,
18:01
for they will be summoned in the Hereafter to prostrate
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just as the true believers are summoned,
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but prostration will prove impossible for them,
18:10
and their backs will turn into a single rigid plate;
18:13
thus Allah will expose their hypocrisy
18:16
and firmly establish the proof against them.
18:21
On the authority of Abu Sa'id al-Khudri, who said:
18:25
The Messenger of Allah, peace and blessings of Allah be upon him, said:
18:29
"While I was sleeping,
18:31
I saw people being presented before me,
18:34
and they were wearing shirts:
18:36
"Some of which reached the breast,
18:39
and some fell short of that.
18:42
Then 'Umar ibn al-Khattab was presented before me,
18:45
wearing a shirt that he was dragging along the ground."
18:48
They asked,
18:49
"How did you interpret that, O Messenger of Allah?"
18:53
He replied,
18:54
"[As] religious commitment."
18:57
Commentary on the hadith:
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*Qumus* is the plural of *qamis* (shirt),
19:03
a well-known article of clothing.
19:05
*Thudy* is the plural of *thady* (breast),
19:08
used for both men and women.
19:11
"And some fell short of that,"
19:14
meaning shorter than that.
19:16
"He was dragging it":
19:17
dragging it signifies an abundance that exceeded his personal needs
19:20
and from which people derived benefit,
19:22
unlike dragging one's garment in this world out of arrogance and pride,
19:25
which is blameworthy.
19:28
Key points of benefit from the hadith:
19:32
First,
19:33
righteous actions are an integral part of faith (*iman*),
19:36
for faith and religion (*din*) share the same meaning here.
19:39
Second,
19:41
the people of faith vary in their levels of virtue.
19:44
Third,
19:45
the propriety of asking about dream interpretations;
19:47
a shirt seen in a dream symbolizes
19:49
religious commitment,
19:50
and dragging it indicates the enduring legacy of one's good deeds.
19:55
Fourth,
19:56
an elucidation of the great virtue of 'Umar (may Allah be pleased with him).
20:00
Fifth,
20:02
a scholar is permitted to praise a virtuous person among his companions,
20:05
provided there is no fear of causing him arrogance or temptation.
20:09
Chapter:
20:10
Modesty (*haya'*) is part of faith.
20:14
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):
20:17
The Prophet (peace and blessings of Allah be upon him) passed by
20:20
a man who was admonishing his brother regarding modesty,
20:24
saying,
20:26
"You are indeed too modest,"
20:28
to the extent that he seemed to imply
20:31
that it had harmed him.
20:33
Thereupon the Messenger of Allah (peace be upon him) said,
20:38
"Leave him alone, for modesty is indeed part of faith."
20:43
Commentary on the hadith:
20:46
Modesty is among the traits and branches of faith.
20:50
"He was admonishing him regarding modesty":
20:52
meaning he was discouraging him from it, portraying his behavior as a flaw,
20:56
and warning him against its consequences,
20:58
viewing an excess of it as weakness.
21:00
Yet modesty
21:02
is an innate character trait that impels one to shun foul deeds
21:05
and prevents one from neglecting the rights of those who possess them.
21:09
Key points of benefit from the hadith:
21:13
First,
21:14
modesty is one of the branches of faith.
21:18
Second,
21:19
the hadith serves
21:20
as an injunction to refrain from foul and vile acts,
21:25
and from everything that brings shame upon the one who does it.
21:30
Chapter:
21:31
“Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.” (9:5)
21:39
On the authority of Ibn 'Umar:
21:40
The Messenger of Allah (peace and blessings of Allah be upon him) said,
21:45
"I have been commanded to fight the people
21:48
until they testify that there is no god but Allah
21:52
and that Muhammad is the Messenger of Allah,
21:55
establish the prayer,
21:57
and pay the zakat.
21:59
Once they do that,
22:01
their lives and their wealth are inviolable from me,
22:05
except by the right of Islam,
22:08
and their ultimate reckoning is with Allah."
22:12
Commentary on the hadith:
22:15
"And establish the prayer":
22:17
meaning to perform it consistently, fulfilling all its conditions and essential pillars.
22:23
"Are inviolable" (*'usimu*): meaning protected.
22:26
"And their ultimate reckoning is with Allah":
22:28
meaning the judgment of their hidden secrets belongs to Him alone,
22:30
whereas we judge solely by what is outward.
22:34
Key points of benefit from the hadith:
22:38
First,
22:39
articulating the two testimonies of faith is a mandatory condition for entering Islam.
22:45
Second,
22:47
judgment must be based on outward actions;
22:49
whoever openly displays Islam and observes its pillars,
22:52
hands must be withheld from him.
22:54
Third,
22:56
if a Muslim commits an act that Islamic law requires retribution for,
23:01
such as legal retaliation (*qisas*), a prescribed penalty (*hadd*),
23:03
or compensation for damaged property and the like,
23:07
he is held accountable for it.
23:10
Chapter: On those who state that faith is action.
23:15
On the authority of Abu Hurayrah:
23:16
The Messenger of Allah (peace and blessings of Allah be upon him) was asked,
23:21
"Which deed is the best?"
23:23
He replied,
23:25
"Faith in Allah and His Messenger."
23:28
It was asked, "Then what?"
23:31
He said,
23:33
"Jihad in the cause of Allah."
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It was asked,
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"Then what?"
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He said,
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"An accepted Hajj (*Hajj mabrur*)."
23:43
Commentary on the hadith:
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"Jihad in the cause of Allah":
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Jihad was given precedence here
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because it can become an individual obligation just like other communal duties,
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its benefit extends to the entire Ummah,
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and it serves as a defense of the sanctuary and core of Islam.
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"An accepted Hajj (*Hajj mabrur*)":
24:05
an accepted Hajj
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is one that is untainted by any sin;
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and it has been said:
24:10
it is the pure and acceptable Hajj.
24:14
Key points of benefit from the hadith:
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First,
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the hadith began with faith, followed by jihad, and then Hajj;
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this specific order corresponded to the circumstance and need of the questioner.
24:28
Second,
24:29
actions are an integral component of faith.
24:34
Chapter: When Islam is not embraced in true conviction,
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but out of outward surrender or fear of being killed.
24:42
On the authority of Sa'd, who said:
24:45
The Messenger of Allah (peace and blessings of Allah be upon him) distributed gifts to a group of men while I was sitting among them.
24:52
He said:
24:54
The Messenger of Allah (peace and blessings of Allah be upon him) left out one man and did not give him anything,
25:00
yet he was the one I admired most among them.
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So I went up to the Messenger of Allah (peace be upon him)
25:07
and whispered to him privately,
25:09
saying,
25:10
"Why have you bypassed so-and-so?
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By Allah, I truly deem him to be a believer."
25:15
He replied,
25:16
"Or merely a Muslim?"
25:18
He said:
25:19
I remained silent for a short while,
25:22
but then what I knew of the man's virtue overwhelmed me,
25:25
so I said,
25:26
"O Messenger of Allah!
25:28
Why have you bypassed so-and-so?
25:30
By Allah, I truly deem him to be a believer."
25:33
He replied,
25:34
"Or merely a Muslim?"
25:36
He said:
25:37
I remained silent for a short while,
25:40
but then what I knew of the man's virtue overwhelmed me,
25:43
so I said,
25:44
"O Messenger of Allah!
25:46
Why have you bypassed so-and-so?
25:48
By Allah, I truly deem him to be a believer."
25:52
He replied,
25:53
"Or merely a Muslim?"
25:54
That is,
25:56
he said,
25:57
"I give to a man
25:59
even though another is dearer to me than him,
26:02
out of fear that he might be thrown headlong into the Fire."
26:06
Commentary on the hadith:
26:10
"Chapter: When Islam is not embraced in true conviction":
26:15
when Islam is adopted in this manner,
26:17
it will not benefit its bearer in the Hereafter.
26:20
*Raht*:
26:22
meaning a small group of people.
26:24
"The one I admired most among them":
26:26
meaning the most virtuous and righteous among them in my assessment.
26:30
"Why have you bypassed so-and-so?":
26:32
meaning what is the reason for turning away from so-and-so?
26:36
And "so-and-so" (*fulan*)
26:37
is a placeholder for the actual name of the individual being discussed.
26:42
"I whispered to him privately":
26:43
meaning I spoke with him confidentially,
26:45
and private counsel (*munajah* or *najwa*)
26:48
is a confidential conversation between two persons.
26:50
"That he might be thrown headlong into the Fire":
26:53
meaning cast upside down into the Fire.
26:56
The intended meaning is:
26:58
"I win his heart over by giving him gifts,
27:01
fearing that he might lapse into disbelief or the like if he is denied."
27:06
Key points of benefit from the hadith:
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First,
27:11
the permissibility of interceding in matters that are not prohibited,
27:14
and of reiterating one's appeal to the interceded party on the same issue,
27:18
provided it does not lead to any harm.
27:21
Second,
27:23
no blame attaches to the one appealed to if he declines the intercession for an overriding interest,
27:29
though he should excuse himself to the intercessor
27:31
and clarify his reason for declining it.
27:35
Third,
27:37
striving to guide the unguided
27:40
takes precedence over bestowing favors upon the already guided.
27:43
Fourth,
27:45
the legitimacy of giving money to people of hypocrisy
27:48
and to those lacking true conviction in Islam,
27:51
for the purpose of winning over their hearts
27:53
for an overriding benefit.
27:56
Fifth:
27:57
guidance toward refraining from asking [for financial support].
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Sixth:
28:02
the apparent meaning of the hadith
28:04
necessitates distinguishing between faith (iman) and submission (Islam) when they are mentioned together.