Part of Sahih Al-Bukhari
· Lesson 12 of 113
Summary of Sahih Al-Bukhari | Episode (12) | Book of Science-6
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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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Ifadah Center
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for Humanities Studies and Research
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presents
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Abridged Sahih al-Bukhari
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On the authority of Ibn ‘Abbas (may Allah be pleased with them both), who said:
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"Thursday! And what is Thursday?"
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Then he wept until his tears moistened the pebbles.
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He said:
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The illness of the Messenger of Allah (peace and blessings of Allah be upon him) intensified on a Thursday.
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He said:
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"Bring me a writing tablet,
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so that I may write for you a document after which you will never go astray."
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Then they disputed.
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In one narration:
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‘Umar said:
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"The Prophet (peace be upon him) is overcome by pain,
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and we have the Book of Allah; it is sufficient for us."
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They differed and the clamor grew loud.
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Yet, dispute is not appropriate in the presence of a Prophet.
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They said:
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"The Messenger of Allah (peace be upon him) is delirious."
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He said:
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"Leave me,
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for what I am in is better than what you are calling me to."
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Before his death, he gave three instructions:
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"Expel the polytheists from the Arabian Peninsula,
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bestow gifts upon the delegations just as I used to bestow upon them,"
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and I forgot the third.
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In one narration:
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Ibn ‘Abbas went out saying:
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"The tragedy, the true tragedy,
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is what came between the Messenger of Allah (peace be upon him) and his writing."
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Commentary on the hadith:
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*Khadaba* means moistened.
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*Al-Hasba’* means pebbles.
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*Waja‘uhu* refers to his final illness.
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*Tanaza‘u* means they differed.
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*Hajara* means he spoke incoherently.
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It is said:
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"A sick person *hajara* when he raves."
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"From the Arabian Peninsula":
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From ‘Aden to Iraq in length,
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and from Jeddah to the Levant in width.
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"Bestow gifts upon the delegations":
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Meaning, give rewards to the delegations.
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These are those who visit the rulers for meetings, to request aid, and so forth.
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"And I forgot the third":
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One of the narrators of the hadith forgot it.
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It is said it was the Qur’an,
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it is said it was the equipping of Usamah’s army,
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and it is said other things.
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*Al-Raziyyah*:
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Meaning the calamity.
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From the benefits of the hadith:
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The hadith refutes the claim that the Prophet (peace be upon him)
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did not appoint a successor for the leadership.
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It also shows that a leader may give instructions at his death regarding what he deems to be in the best interest of the Ummah.
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Chapter: Knowledge and Exhortation at Night
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On the authority of Umm Salamah, who said:
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The Prophet (peace be upon him) woke up one night and said:
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"Subhan Allah!
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In one narration:
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"La ilaha illa Allah!
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What trials have been sent down tonight?
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And what treasures have been opened?
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Who will awaken the dwellers of the chambers?
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For how many a woman clothed in this world will be naked in the Hereafter."
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Commentary on the hadith:
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*Unzila*:
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Meaning revealed.
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*Al-Fitan*:
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Meaning the punishment.
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*Al-Khaza’in*:
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Meaning the treasures of mercy.
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*Al-Hujurat*:
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Meaning the dwellings of the wives of the Prophet (peace be upon him).
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*Fa-rubba*:
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Meaning, how many.
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"Clothed in this world":
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Meaning wearing garments.
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"Naked in the Hereafter":
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Meaning she has no reward in the Hereafter.
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From the benefits of the hadith:
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One learns from the hadith:
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The legitimacy of remembering Allah after waking up,
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the guidance to look after one’s family,
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and waking them for worship.
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Chapter: Conversing at Night about Knowledge
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On the authority of ‘Abdullah Ibn ‘Umar, who said:
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The Prophet (peace be upon him) performed
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the ‘Isha’ prayer at the end of his life.
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When he finished the prayer,
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the Prophet (peace be upon him) stood up
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and said:
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"Do you see this night of yours?
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For at the head of one hundred years,
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not one person who is on the face of the earth today will remain."
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The people were confused by the statement of the Messenger of Allah (peace be upon him)
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regarding what they were discussing about these hadiths concerning a hundred years.
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But the Prophet (peace be upon him) only meant:
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"Not one who is on the face of the earth today will remain,"
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intending by that
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that this century would come to an end.
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Commentary on the hadith:
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*Al-Samar* is conversation at night.
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*Ara’aytum* is a word for questioning and seeking information.
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*Fawahila al-nas*:
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Meaning they misunderstood and erred in interpretation.
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*Fi maqalah*:
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Meaning in the statement.
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*Takhram dhalika al-qarn*:
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He meant the end of the century upon the passing of one hundred years from that statement.
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It was the century in which he was living,
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meaning its people would pass away and none of them would remain after one hundred years.
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He did not mean that the world would perish entirely.
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From the benefits of the hadith:
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The hadith is among the signs of Prophethood.
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This duration marks the end of the generation they were in.
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One learns from the hadith:
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Whoever knows the shortness of his life
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should strive in worship.
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On the authority of ‘Abdullah Ibn ‘Abbas,
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that he spent a night at the house of Maymunah, the wife of the Prophet (peace be upon him),
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who was his maternal aunt.
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In one narration:
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"To see how the prayer of the Messenger of Allah (peace be upon him) was at night."
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I lay down across the width of the pillow,
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while the Messenger of Allah (peace be upon him) and his wife lay along its length.
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The Messenger of Allah (peace be upon him) slept
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until the middle of the night,
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or a little before or after it.
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The Messenger of Allah (peace be upon him) woke up.
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In one narration:
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He said:
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"The little boy has slept."
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He sat up, wiping the sleep from his face with his hand.
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In one narration:
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He sat up and looked at the sky.
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Then he recited the last ten verses of Surah Al ‘Imran.
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Then he went to a hanging water skin,
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performed wudu’ from it, and performed it well.
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Then he stood to pray.
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Ibn ‘Abbas said:
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I stood and did as he did.
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Then I went and stood by his side.
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He placed his right hand on my head,
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and took hold of my right ear, twisting it.
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In one narration:
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He took hold of my forelock.
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He placed me on his right side.
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He prayed two rak‘ahs,
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then two rak‘ahs,
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then two rak‘ahs,
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then two rak‘ahs,
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then two rak‘ahs,
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then two rak‘ahs,
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then he performed witr.
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In one narration:
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The prayer of the Prophet (peace be upon him)
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was thirteen rak‘ahs,
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meaning at night.
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Then he lay down.
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In one narration:
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Then he slept
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until I heard his snoring or heavy breathing.
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Until the caller to prayer came to him,
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so he stood up
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and prayed two light rak‘ahs,
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then went out and prayed the morning prayer.
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And in one narration, he added:
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He used to say in his supplication:
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"O Allah, place light in my heart,
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and in my vision light,
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and in my hearing light,
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and to my right light,
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and to my left light,
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and above me light,
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and below me light,
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and in front of me light,
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and behind me light,
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and grant me light."
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Commentary on the hadith:
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*Fad-taja‘tu*:
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Meaning I placed my side on the ground.
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"Across the width of the pillow":
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On the side and edge of the pillow.
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It is said:
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Width is the opposite of length.
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"Then he recited the last ten verses":
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Of Surah Al ‘Imran.
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They are from His saying, the Almighty:
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"Indeed, in the creation of the heavens and the earth..."
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to the end of the surah.
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*Shann*:
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Meaning a water container.
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If it is made of leather and worn out.
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"I did as he did":
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Meaning: He performed ablution in a manner similar to how he performed it.
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Rubbing it.
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Meaning: He massages and rubs it.
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Then he performed the Witr prayer.
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This implies that he prayed thirteen rak'ahs.
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The young boy slept.
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A diminutive form of "ghulam" (boy).
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It refers to a child who has not yet reached the age of puberty.
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By my forelock.
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The "dhu'abah" is the braid.
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His snoring or heavy breathing.
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The "ghatit" (snoring).
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It is a sound a sleeper makes with his breath when in a deep sleep.
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In his supplication.
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Meaning: When he wakes up during the night.
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And it is said: in his prayer.
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From the benefits of the hadith.
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One learns from the hadith.
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That minor actions do not invalidate the prayer.
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And the validity of the prayer of a discerning child.
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And the validity of congregational prayer in voluntary (nafilah) prayers.
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And that the minimum number for a congregation is two.
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And the permissibility of a child spending the night with his righteous relatives.
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And the permissibility of a man sleeping with his wife without engaging in intercourse.
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In the presence of some of her unmarriageable kin (mahram).
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It also contains the permissibility of pinching a child's ear for the purpose of discipline.
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Or for the purpose of affection.
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And the recommendation of night prayer.
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And reciting the mentioned verses after waking from sleep.
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And the recommendation of the mu'adhdhin coming to the Imam.
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And informing him of the commencement of the prayer (iqamah).
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It also contains guidance toward shortening the two rak'ahs before the morning prayer.
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While being mindful of performing them properly.
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The hadith clarifies the merit of Ibn 'Abbas, may Allah be pleased with them both.
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And his eagerness for the Prophetic guidance.
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Chapter: Preserving Knowledge.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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They say that Abu Hurayrah narrates too many hadiths.
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But Allah is the One to whom we shall return.
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And they say: "What is the matter with the Muhajirun and the Ansar that they do not narrate as he does?"
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My brothers among the Muhajirun were occupied by trading in the marketplaces.
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And my brothers among the Ansar were occupied by working on their lands.
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I was a poor man.
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I would stay with the Messenger of Allah, peace be upon him, just to fill my stomach.
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In one narration:
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So I would neither eat leavened bread nor wear fine garments.
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And no man or woman served me.
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I would press my stomach against the pebbles due to hunger.
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I would ask a man to recite a verse to me.
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Even though it was with me.
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So that he might take me home and feed me.
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The kindest of people to the poor was Ja'far Ibn Abi Talib.
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He would take us home and feed us whatever was in his house.
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He would even bring out to us an empty skin container.
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We would split it open and lick whatever was inside it.
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I am present when they are absent.
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And I retain when they forget.
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One day, the Prophet, peace be upon him, said:
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"No one among you will spread out his garment until I finish this speech of mine,"
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"Then gather it to his chest,"
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"But he will never forget anything of my speech."
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So I spread out my cloak, and I had no other garment on me.
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Until the Prophet, peace be upon him, finished his speech.
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Then I gathered it to my chest.
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By the One who sent him with the truth,
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I have not forgotten anything of that speech to this day.
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By Allah, were it not for two verses in the Book of Allah,
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I would never have narrated anything to you.
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“Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse.” (2:159)
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Up to His saying:
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The Most Merciful.
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Commentary on the hadith.
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"Narrates too many hadiths."
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Meaning: From the narration of hadith.
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"But Allah is the One to whom we shall return."
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Meaning: The appointment is with Allah on the Day of Resurrection.
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He will hold me accountable if I intentionally lie.
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And He will hold accountable those who thought ill of me.
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"My brothers": meaning brothers in Islam, not by lineage.
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"Trading" (al-safq).
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The intended meaning:
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Buying and selling.
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Its origin is the clapping of hands against one another.
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By the two parties during the contract.
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"In the marketplaces."
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They were named as such because people stand in them on their feet (suq).
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"Working on their lands."
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Meaning: Agriculture.
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"To fill my stomach."
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Meaning: To satisfy my hunger.
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"I am present."
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Meaning: Regarding the affairs of the Messenger, peace be upon him.
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"I retain."
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Meaning: I memorize.
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"Cloak" (namirah).
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Meaning: A wool garment.
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"By Allah, were it not for two verses in the Book of Allah, I would never have narrated anything to you."
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Meaning: Were it not that Allah the Almighty condemned those who conceal knowledge,
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I would not have narrated anything at all.
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"Leavened bread" (al-khamir).
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It is bread in whose dough yeast has been added.
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"Fine garments" (al-habir).
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Meaning: New and beautiful ones.
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"I would ask a man to recite a verse to me."
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Meaning: I would ask him to recite a verse from the Qur'an.
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"Take me home" (yanqalibu bi).
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Meaning: He would return with me to his house.
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"Skin container" (al-'ukkah).
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It is a vessel for ghee.
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From the benefits of the hadith.
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The hadith clarifies the blessing of the supplication of the Prophet, peace be upon him, for his Companions.
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It contains the merit of having little of the world.
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And preferring the pursuit of knowledge over the pursuit of worldly things.
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And the permissibility of speaking about one's own merits,
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Out of necessity, not out of arrogance.
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It contains a condemnation of those who conceal knowledge.
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And the obligation to convey knowledge.
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And the permissibility of narrating many hadiths.
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On the authority of Abu Hurayrah, who said:
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"I have memorized two vessels of knowledge from the Messenger of Allah, peace be upon him."
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"As for one of them, I have disseminated it."
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"But as for the other,"
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"If I were to disseminate it, this throat would be cut."
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Commentary on the hadith.
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"Two vessels."
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The vessel:
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It is the container in which something is preserved.
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"I have disseminated it."
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Meaning: I have spread it.
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"This throat would be cut."
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Meaning: I would be killed.
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From the benefits of the hadith.
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The hadith clarifies the merit of Abu Hurayrah, may Allah be pleased with him,
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And his preservation of knowledge.
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It contains guidance to refrain from telling people things their minds cannot grasp,
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Such as hadiths about tribulations (fitan) and the like.
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Chapter: Listening Attentively to Scholars.
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On the authority of Jarir,
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That the Prophet, peace be upon him, said to him during the Farewell Pilgrimage:
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"Command the people to be silent."
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Then he said:
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"Do not return after me as disbelievers,"
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"Striking the necks of one another."
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Commentary on the hadith.
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"Command the people to be silent."
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Meaning: Make them quiet so they can hear the hadith.
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"Do not return."
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Meaning: Do not become.
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"After me."
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The Prophet, peace be upon him, knew that this would not happen during his lifetime.
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So he forbade them from it after his death.
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From the benefits of the hadith.
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It is necessary to listen attentively to the speech of the scholar,
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So that the student of knowledge does not miss anything.
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The hadith contains a warning against tribulations.
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Chapter: One who asks a scholar while standing, and the scholar is sitting.
18:19
On the authority of Abu Musa al-Ash'ari, may Allah be pleased with him, who said:
18:23
A Bedouin said to the Prophet, peace be upon him:
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"A man fights for the sake of booty,"
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"A man fights to be remembered,"
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"And a man fights to show his status."
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In one narration:
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"He fights out of anger,"
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"And he fights out of tribal zeal."
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And in one narration:
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"And he fights out of bravery,"
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"And he fights for show (riya')."
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"Who is in the way of Allah?"
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He said:
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"Whoever fights so that the word of Allah may be supreme,"
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"He is in the way of Allah."
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Commentary on the hadith.
19:05
"For the sake of booty."
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Meaning: Out of greed for the spoils of war.
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"To be remembered."
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Meaning: Seeking fame.
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"To show his status."
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Meaning: So that his rank in bravery is known.
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"Tribal zeal" (hamiyah).
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Meaning: Pride, jealousy, and defending one's clan and sanctities.
19:25
"The word of Allah."
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Meaning: Islam.
19:28
And it is said: "There is no god but Allah."
19:32
"He is in the way of Allah."
19:34
Meaning: He is the one fighting in the way of Allah,
19:37
Not the one seeking booty or fame.
19:40
From the benefits of the hadith.
19:44
One learns from the hadith:
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That sincerity is a condition for worship.
19:50
Whoever is overcome by his worldly motive,
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Has lost.
19:54
And whoever is overcome by his religious motive,
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Is successful.
20:00
Chapter: The Saying of Allah the Almighty:
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“They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.” (17:85)
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On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:
20:12
I was with the Prophet, peace be upon him,
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In a field in Madinah,
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While he was leaning on a palm-leaf stalk.
20:21
A group of Jews passed by,
20:23
Some of them said:
20:25
"Ask him about the soul."
20:27
And others said:
20:29
"Do not ask him."
20:31
"He might let you hear what you dislike."
20:34
So they stood before him and said:
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"O Abu al-Qasim!"
20:38
"Tell us about the soul."
20:41
He stood for a moment, looking [upward].
20:44
I knew that revelation was coming to him.
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So I stepped back from him.
20:48
Until the revelation ascended.
20:51
Then he said:
20:53
﴾And they ask you about the soul...﴿
20:55
“They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.” (17:85)
21:00
Commentary on the hadith:
21:03
"Harith" means cultivation or crops.
21:06
"Yatawakka'"
21:07
means to lean and rely upon something.
21:10
"Asib"
21:11
is the stalk of a palm branch.
21:13
They scrape off its leaves,
21:15
and use them as sticks.
21:18
"Bi-nafar"
21:19
means a group of men,
21:20
numbering from three to ten.
21:23
﴾And they ask you about the soul...﴿
21:25
“They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.” (17:85)
21:28
meaning, it is among His creations,
21:31
which He commanded to be, and it was.
21:34
Thus, there is no great benefit in asking about it,
21:38
given your lack of knowledge regarding other things.
21:41
From the benefits of the hadith:
21:45
It is derived from the hadith
21:47
that Allah the Exalted did not disclose all knowledge to His servants,
21:52
as a test for them,
21:53
and to make them realize their incapacity and their need for Him.
21:57
And that it is the duty of a person
21:59
to ask about what he needs and what benefits him,
22:03
and the condemnation of those who ask questions not intended for anything
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except to be difficult and to challenge.
22:12
Chapter: One who refrains from some choices
22:14
for fear that the understanding of some people might fall short,
22:18
and they might fall into something worse.
22:21
On the authority of 'A'ishah, she said:
22:23
I asked the Prophet (peace be upon him) about the Hijr (the semi-circular wall),
22:27
"Is it part of the House (the Ka'bah)?"
22:29
He said, "Yes."
22:31
I said,
22:32
"Then why did they not include it in the House?"
22:35
He said,
22:36
"Your people ran short of funds."
22:40
In another narration:
22:42
"Do you not see that your people built the Ka'bah,
22:45
and limited it to less than the foundations of Ibrahim?"
22:48
I said, "O Messenger of Allah,
22:50
will you not restore it to the foundations of Ibrahim?"
22:54
I said,
22:55
"And what is the matter with its door being elevated?"
22:58
He said,
23:00
"Your people did that
23:02
so they could let in whom they wished and keep out whom they wished."
23:06
"Were it not that your people are newly removed from the Age of Ignorance (Jahiliyyah),
23:10
I would fear that their hearts might reject my including the Hijr in the House,
23:15
and my placing its door on the ground."
23:19
In a narration:
23:20
"And I would have made two doors for it,
23:23
an eastern door and a western door."
23:26
"And I would have extended it to the foundation of Ibrahim."
23:29
And in a narration:
23:31
"And I would have made two doors for it,
23:33
a door for people to enter and a door for them to exit."
23:38
Commentary on the hadith:
23:42
"Al-Ikhtiyar"
23:43
means the chosen thing.
23:46
"Al-Jadr"
23:47
refers to the Hijr.
23:49
"Is it part of the House?"
23:50
meaning, is it part of the Ka'bah?
23:53
"Qasurat bihim al-nafaqah"
23:55
means the pure funds they had set aside were insufficient.
24:00
"Hadith 'ahdihim bil-Jahiliyyah"
24:03
means they were new and recent to Islam, having just left disbelief.
24:07
"I fear that their hearts might reject it"
24:09
means they might feel aversion.
24:12
From the benefits of the hadith:
24:15
It is derived from the hadith
24:17
that one may abandon some aspects of enjoining good
24:20
if it is feared that it might be a cause for the tribulation of people who would reject it,
24:25
and hasten to oppose it.
24:27
And that if a benefit and a harm conflict,
24:31
and it is impossible to combine performing the benefit and avoiding the harm,
24:35
one begins with the most important.
24:37
It also contains guidance on the politics of souls,
24:40
by using what they are comfortable with in religion, other than the obligatory acts.
24:44
And that reconciling hearts toward obedience and not alienating them
24:48
is a Shari'ah objective.
24:52
Chapter: One who singles out some people for knowledge to the exclusion of others,
24:55
out of fear that they might not understand.
24:59
On the authority of 'Ali, he said:
25:01
"Speak to people about what they recognize,
25:04
do you want Allah and His Messenger to be denied?"
25:09
Commentary on the hadith:
25:12
Chapter: One who singles out some people for knowledge to the exclusion of others.
25:16
Leaving out some people from specific knowledge due to their limited understanding.
25:21
"Speak to people" means address the people.
25:24
"About what they recognize" means about what they understand.
25:28
The intent is:
25:29
Speak to them according to the capacity of their intellects.
25:33
"Do you want Allah and His Messenger to be denied?"
25:36
Because if a person hears what he does not understand,
25:39
and what he cannot conceive as possible,
25:42
he believes it to be impossible out of ignorance,
25:44
and thus he does not believe in it.
25:47
From the benefits of the hadith:
25:51
It is derived from the hadith
25:53
the guidance to refrain from speaking about ambiguous matters to the general public,
25:57
for fear of causing tribulation.
26:00
And that everyone should be spoken to according to their level of understanding.
26:04
The report contains evidence for the principle of "blocking the means" (sadd al-dhara'i').
26:11
On the authority of Anas Ibn Malik,
26:13
that the Prophet (peace be upon him),
26:16
with Mu'adh riding behind him on the mount,
26:19
said:
26:20
"O Mu'adh Ibn Jabal!"
26:23
He said,
26:24
"At your service, O Messenger of Allah, and at your command."
26:28
He said,
26:29
"O Mu'adh!"
26:30
He said,
26:32
"At your service, O Messenger of Allah, and at your command."
26:35
[He repeated this] three times.
26:37
He said,
26:38
"There is no one who testifies that there is no god but Allah,
26:42
and that Muhammad is the Messenger of Allah,
26:45
sincerely from his heart,
26:47
but that Allah will forbid him from the Fire."
26:51
He said,
26:52
"O Messenger of Allah,
26:54
shall I not inform the people so they may rejoice?"
26:58
He said,
26:59
"Then they will rely [upon it]."
27:02
And Mu'adh informed others of it at the time of his death, fearing sin.
27:07
Commentary on the hadith:
27:10
"Radifuhu"
27:12
means riding behind him on the animal.
27:15
"Labbayk"
27:16
means I am constant in your obedience, time after time.
27:21
"Sa'dayk"
27:23
means I am assisting in your obedience, time after time.
27:28
"Sincerity from his heart"
27:30
is a qualification to exclude the testimony of the hypocrites.
27:34
"Allah will forbid him from the Fire"
27:37
It is said:
27:38
it means forbidding his eternal stay therein.
27:41
"Yattakilu"
27:42
means they will rely [upon it and neglect deeds].
27:44
"Ta'athuman"
27:45
means fearing to fall into sin.
27:48
The sin that occurs by concealing what Allah has commanded to be conveyed.
27:54
From the benefits of the hadith:
27:58
It is derived from the hadith
28:00
that the word of Tawhid, with its conditions, is a means of salvation for the servant.
28:04
The hadith shows singling out some people for knowledge,
28:08
if one is safe from them relying [on it] and becoming lax,
28:11
as opposed to those from whom one is not safe.
28:14
It also shows the merit of conveying knowledge and not concealing it,
28:18
and the merit of Mu'adh (may Allah be pleased with him),
28:21
and his status with the Messenger of Allah (peace be upon him).
28:28
Chapter: Modesty in seeking knowledge.
28:31
On the authority of Umm Salamah, she said:
28:34
Umm Sulaym came to the Messenger of Allah (peace be upon him)
28:38
and said,
28:40
"O Messenger of Allah,
28:42
Allah is not ashamed of the truth.
28:46
Is a ghusl (ritual bath) required for a woman if she has a wet dream?"
28:50
The Prophet (peace be upon him) said,
28:53
"If she sees the fluid."
28:55
Umm Salamah covered,
28:58
meaning her face.
29:00
In a narration:
29:01
Umm Salamah laughed,
29:04
and said,
29:05
"O Messenger of Allah,
29:07
do women have wet dreams?"
29:09
He said,
29:10
"Yes, may your right hand be covered in dust!
29:13
Then how does her child resemble her?"
29:16
Commentary on the hadith:
29:20
"If she sees the fluid"
29:22
means the semen.
29:23
"Taribat yaminuk"
29:25
means may you become poor.
29:27
This phrase and its likes
29:29
flow on the tongues of the Arabs without the intent of an actual supplication.
29:34
"Then how does her child resemble her?"
29:37
meaning, the child resembles the mother if her fluid precedes or is dominant.
29:42
From the benefits of the hadith:
29:46
It is derived from the hadith
29:48
that modesty does not prevent one from seeking the truth.
29:51
Praiseworthy shyness is that which is rooted in reverence,
29:53
and which manifests as a form of honoring,
29:56
and showing respect to one's elders.
29:58
Conversely, blameworthy shyness,
30:01
is that which leads one to abandon a religious obligation,
30:04
for it is a sign of weakness and indignity.
30:06
In this, there is an exhortation for students to abandon helplessness and arrogance.