مختصر صحيح البخاري | الحلقة (100) | كتاب الجهاد والسير - 4

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

0:03 Efada Center

0:06 for Humanistic Studies and Research

0:09 presents

0:10 Abridged Sahih al-Bukhari.

0:15 Chapter: One who leads another's riding beast during war.

0:21 On the authority of Abu Ishaq, who said:

0:24 I heard Al-Bara'—

0:25 when a man asked him:

0:27 "O Abu 'Umarah, did you flee on the day of Hunayn?"

0:31 He replied, "No, by Allah, the Messenger of Allah, peace and blessings of Allah be upon him, did not turn his back.

0:37 Rather, some of his young, light-armed, and unarmored Companions went out, lacking weapons,

0:43 and encountered a body of archers from Hawazin and Bani Nasr

0:48 whose arrows hardly ever missed.

0:51 They showered them with a volley of arrows that scarcely missed their targets,

0:55 so at that point, they turned back toward the Prophet, peace and blessings of Allah be upon him,

1:00 who was riding his white mule,

1:02 with his cousin Abu Sufyan ibn al-Harith ibn 'Abd al-Muttalib leading it for him.

1:08 So he dismounted, prayed for victory, and then proclaimed:

1:11 'I am the Prophet, no lie!

1:14 I am the son of 'Abd al-Muttalib!'"

1:16 In another narration:

1:18 "And no man was seen on that day steadfast or formidable than he."

1:22 He then drew up his Companions in battle lines.

1:25 Commentary on the Hadith:

1:29 "Abu 'Umarah" is the agnomen (kunyah) of Al-Bara', may Allah be pleased with him.

1:33 "Hunayn" is a valley near Al-Ta'if.

1:37 "Did not turn his back" (*ma walla*) means he did not flee.

1:40 "Their light-armed ones" (*akhiffa'uhum*)

1:42 refers to those who carried no heavy weaponry to weigh them down.

1:46 "Unarmored" (*hussaran*) means they had no protective armor on them.

1:49 "Whose arrows hardly ever missed"

1:52 is an idiom denoting supreme archery skill and hitting the target.

1:56 "So they showered them with a volley" (*farasahaquhum*)

1:58 means they pelted them with arrows.

2:00 "Prayed for victory" (*istansara*)

2:02 means he supplicated to Allah to grant him victory.

2:05 Benefits derived from the hadith:

2:08 From this hadith, it is benefited:

2:10 The permissibility of calling out one's lineage or identity during war.

2:13 What is disliked in doing so is only when done out of boastful pride outside of battle.

2:18 It also demonstrates the bravery of the Prophet, peace and blessings of Allah be upon him,

2:23 and his steadfastness in reassuring his Companions during battles.

2:26 It underscores the desirability of supplicating Allah at the onset of battle.

2:32 Chapter: The she-camel of the Prophet, peace and blessings of Allah be upon him.

2:37 On the authority of Anas, who said:

2:39 The Messenger of Allah, peace and blessings of Allah be upon him, had a she-camel

2:43 named Al-'Adba',

2:44 and she was almost never outpaced.

2:47 Then a Bedouin came riding a young camel of his

2:50 and outpaced her,

2:51 which distressed the Muslims greatly,

2:54 and they said:

2:55 "Al-'Adba' has been outpaced!"

2:57 Thereupon the Messenger of Allah, peace be upon him, said:

3:01 "It is a right upon Allah that nothing rises in this world except that He brings it down."

3:08 Commentary on the Hadith:

3:11 "Al-'Adba'"

3:12 means having a slit ear.

3:14 It is also said that

3:16 "Al-'Adba'" was simply her proper name,

3:18 and her ear was not actually slit.

3:21 "Young camel" (*qa'ud*)

3:22 is a camel that has reached the age suitable for riding.

3:25 "Distressed" (*ishtadda*)

3:26 means it was burdensome and hard upon them.

3:28 "Brings down" (*wada'a*)

3:29 means lowers or humbles.

3:31 Benefits derived from the hadith:

3:35 From this hadith, it is benefited:

3:37 The permissibility of keeping camels for riding and racing them.

3:42 It encourages ascetic detachment from worldly things,

3:44 by pointing out that whatever rises in this world will inevitably be brought down.

3:50 It contains an exhortation toward humility and noble character traits.

3:53 It illustrates the intense love the Companions had for the Prophet, peace and blessings of Allah be upon him.

3:59 The hadith indicates that one should avoid grief and discontent when losing in competitions.

4:08 Chapter: Women taking part in military expeditions and fighting alongside men.

4:13 On the authority of Anas, may Allah be pleased with him, who said:

4:16 On the day of Uhud,

4:18 when the people were routed away from the Prophet, peace and blessings of Allah be upon him,

4:22 Abu Talhah stood in front of the Prophet, peace be upon him,

4:27 shielding him with a large leather shield.

4:31 Abu Talhah was a skilled archer who pulled his bowstring with immense force.

4:35 In another narration:

4:37 He pulled with a powerful draw,

4:39 breaking two or three bows that day.

4:43 Whenever a man passed by carrying a quiver of arrows,

4:46 the Prophet would say:

4:48 "Spread them out,"

4:49 and in another narration:

4:51 "Scatter them for Abu Talhah."

4:53 The Prophet, peace and blessings of Allah be upon him, would look up over the shield to observe the enemy forces,

4:58 and in another narration:

5:00 Abu Talhah was an excellent archer,

5:02 so whenever he shot an arrow,

5:04 the Prophet, peace be upon him, would raise his head to look,

5:07 observing where his arrow landed.

5:10 So Abu Talhah would say:

5:12 "O Prophet of Allah,

5:14 may my father and mother be sacrificed for you!

5:16 Do not look up,

5:17 lest a stray arrow from the enemy strike you.

5:21 My chest is before your chest!"

5:23 And I saw 'A'ishah, daughter of Abu Bakr, and Umm Sulaym,

5:27 with their garments tucked up

5:30 so that the anklets on their shins were visible,

5:32 carrying water-skins swiftly on their backs,

5:35 emptying them into the mouths of the wounded soldiers.

5:38 Then they would return, refill them,

5:41 and come back again to empty them into the mouths of the wounded.

5:46 Indeed, the sword fell from Abu Talhah's hand

5:49 two or three times out of sheer exhaustion.

5:53 Commentary on the Hadith:

5:56 "Shielding him" (*mujawwibun bihi 'alayhi*)

5:58 means protecting and covering him.

6:00 "Leather shield" (*juhfah*)

6:01 means a shield used for protection.

6:03 "Strong bowstring" (*shadid al-qid*)

6:05 means having a tough bowstring that requires great strength to draw and stretch.

6:08 "Quiver" (*ju'bah*)

6:10 is a container used to store arrows.

6:12 "Arrows" (*nabl*)

6:13 refers to arrows used in archery.

6:15 "Spread them" (*anshurha*)

6:16 means scatter them out.

6:18 "Looked up" (*ashrafa*)

6:19 means raised his head to look out.

6:21 "Do not look up" (*la tashrif*)

6:22 means do not expose your head to look.

6:24 "My chest is before your chest" (*nahri duna nahrik*)

6:26 means:

6:27 "I stand directly in front of you

6:29 so that if an arrow comes, it will hit my chest instead of yours."

6:34 "Umm Sulaym"

6:36 is the mother of Anas ibn Malik.

6:38 "Tucked up" (*mushammiratani*)

6:40 refers to tucking up or raising the lower garment above the shins.

6:41 Raising the garment above the shin.

6:44 "Anklets on their shins" (*khadam suqihima*)

6:46 refers to anklets worn around the lower legs.

6:47 "Carrying swiftly" (*tanqizan*)

6:49 *naqz* literally means leaping or jumping,

6:51 and here it means:

6:52 walking very swiftly and briskly.

6:55 "Water-skins" (*qirab*)

6:56 refers to leather vessels used for carrying water.

6:58 "On their backs" (*'ala mutunihima*)

6:59 means upon their backs.

7:02 "Emptying them" (*tufrighanihi*)

7:03 means pouring the water out for them to drink.

7:05 "The sword fell from Abu Talhah's hand"

7:09 occurred due to extreme drowsiness and physical fatigue.

7:12 Benefits derived from the hadith:

7:16 From this hadith, it is benefited:

7:18 A demonstration of the bravery and steadfastness of the Prophet, peace and blessings of Allah be upon him, at the Battle of Uhud.

7:24 The hadith highlights a great virtue of Abu Talhah,

7:27 as he remained firm alongside the Messenger of Allah, peace and blessings of Allah be upon him, shielding him with his own life.

7:33 It shows that a fighter should possess a powerful draw in archery

7:38 and strike forcefully in close hand-to-hand combat.

7:41 It illustrates the profound love the Companions had for the Prophet, peace and blessings of Allah be upon him.

7:47 It highlights the merit of assisting in military efforts,

7:50 such as preparing weapons for archers and other supporting roles.

7:54 It highlights the virtue of 'A'ishah, may Allah be pleased with her,

7:57 as well as that of Umm Sulaym, may Allah be pleased with her.

8:02 Chapter: Women carrying water-skins to people during military expeditions.

8:06 On the authority of Tha'labah ibn Abi Malik, who said:

8:10 'Umar ibn al-Khattab, may Allah be pleased with him, distributed some woven outer garments among the women of Medina,

8:17 and one fine garment remained left over.

8:19 Some of those present with him said:

8:22 "O Commander of the Faithful,

8:24 give this to the daughter of the Messenger of Allah, peace and blessings of Allah be upon him, who is with you"—

8:30 referring to Umm Kulthum, the daughter of 'Ali.

8:33 Whereupon 'Umar said:

8:35 "Umm Salit has a greater right to it."

8:37 Umm Salit was among the women of the Ansar

8:40 who had pledged allegiance to the Messenger of Allah, peace and blessings of Allah be upon him.

8:44 'Umar said:

8:46 "She used to carry water-skins for us on the day of Uhud."

8:51 Commentary on the Hadith:

8:55 "Garments" (*murut*)

8:56 A *mirt* is

8:57 a woven sheet made of wool or raw silk,

9:00 wrapped around the body as a lower garment.

9:01 "Who is with you"

9:03 means your wife.

9:04 "Has a greater right" (*ahaqq*)

9:06 means more entitled to receive the gift.

9:08 "Used to carry" (*tazfuru*)

9:09 means used to bear and transport heavy loads.

9:10 Al-Bukhari stated it means:

9:12 she used to sew them.

9:14 Benefits derived from the hadith:

9:18 From this hadith, it is benefited:

9:20 The virtue of those who preceded others in embracing Islam, rendering support, and assisting with their wealth and lives.

9:26 The permissibility of offering sound advice or opinions to the ruler,

9:29 which is the duty of ministers, scribes, and sincere advisors.

9:33 A demonstration of the virtue of the women of the Ansar,

9:36 and specifically the virtue of Umm Salit bint 'Ubayd al-Ansariyyah, may Allah be pleased with her.

9:42 In the hadith, 'Umar (may Allah be pleased with him)

9:45 distributed suitable items among the women,

9:49 which indicates the permissibility of women going out to participate in military expeditions.

9:54 Chapter: Women Treating the Wounded on Military Expeditions.

9:59 Narrated Al-Rubayyi' bint Mu'awwidh:

10:02 "We used to participate in military expeditions alongside the Prophet (peace and blessings of Allah be upon him),

10:06 providing water to the men and serving them,

10:09 and bringing the wounded and the slain back to Medina."

10:13 In another narration:

10:14 "And we used to treat the wounded and bring back the slain."

10:18 Commentary on the Hadith:

10:22 "And serving them"

10:23 refers to providing food and similar permissible services.

10:28 Benefits derived from the hadith:

10:32 It is derived from the hadith that:

10:34 It is permissible for a woman to directly practice medicine and provide medical treatment,

10:39 while adhering to Shar'i guidelines and observed etiquettes.

10:43 The hadith also contains an indication that necessities make prohibited things permissible.

10:51 Chapter: Extracting an Arrow from the Body.

10:54 On the authority of Abu Burdah,

10:56 from Abu Musa (may Allah be pleased with him), who said:

10:59 "When the Prophet (peace and blessings of Allah be upon him) finished with the Battle of Hunayn,

11:04 he dispatched Abu 'Amir at the head of an army to Awts,

11:08 where he encountered Durayd ibn al-Simmah.

11:11 Durayd was killed,

11:12 and Allah routed his companions."

11:15 Abu Musa said:

11:17 "And he sent me along with Abu 'Amir.

11:19 Abu 'Amir was shot in the knee;

11:22 a man from the Jusham tribe shot him with an arrow that lodged firmly in his knee.

11:27 So I reached him and said,

11:29 'O uncle! Who shot you?'

11:32 He pointed to Abu Musa and said,

11:35 'That is my killer, the one who shot me.'

11:38 So I made for him and caught up with him.

11:40 When he saw me, he turned and fled,

11:43 so I pursued him and kept saying to him,

11:45 'Have you no shame? Will you not stand your ground?'

11:49 So he stopped,

11:50 and we exchanged two sword blows, and I killed him.

11:54 Then I said to Abu 'Amir,

11:56 'Allah has killed your attacker.'

11:58 He said, 'Now extract this arrow.'

12:01 So I pulled it out, and fluid gushed from it.

12:05 He said, 'O nephew!

12:07 Convey greetings of peace to the Prophet (peace and blessings of Allah be upon him),

12:11 and say to him:

12:12 "Ask Allah to forgive me."'

12:14 Abu 'Amir appointed me as his successor over the men,

12:17 and he lingered for only a short while before he died.

12:20 I returned and entered upon the Prophet (peace be upon him) in his house,

12:25 sitting on a bed woven with palm-fiber ropes, over which was a mattress.

12:29 The weave of the bed had left marks on his back and sides.

12:33 So I informed him of our news and the news of Abu 'Amir.

12:37 He said:

12:38 'He said to you: "Ask Allah to forgive me"?'

12:40 So he called for water and performed ablution,

12:43 then raised his hands and said:

12:45 'O Allah, forgive 'Ubayd, Abu 'Amir!'

12:49 And I saw the whiteness of his armpits.

12:52 Then he said:

12:53 'O Allah, place him on the Day of Resurrection above many of Your human creation!'

13:00 I said:

13:01 'And for me too—ask Allah for forgiveness!'

13:03 So he said:

13:04 'O Allah, forgive 'Abdullah ibn Qays his sin,

13:08 and admit him on the Day of Resurrection through an honorable entrance!'

13:13 Abu Burdah said:

13:14 'One of those supplications was for Abu 'Amir,

13:17 and the other was for Abu Musa.'"

13:20 Commentary on the Hadith:

13:24 "Finished"

13:25 means concluded and departed.

13:27 "Dispatched"

13:28 means sent.

13:29 "Abu 'Amir" —

13:31 his name was 'Ubayd ibn Wahb,

13:33 though other names have also been stated.

13:35 "Awtas"

13:36 is a valley in the lands of the Hawazin tribe,

13:39 located northeast of Mecca.

13:42 "A Jushami"

13:43 means a man from the Banu Jusham tribe.

13:45 "Lodged firmly in his knee"

13:48 means it struck him and the arrow settled deeply in his knee.

13:52 "So I reached him"

13:53 means I arrived at his side.

13:55 "Turned"

13:56 means turned his back and fled.

13:58 "So I pursued"

14:00 means I followed his tracks to catch up with him.

14:03 "Will you not stand your ground?" —

14:04 the meaning is:

14:05 "Stop and do not flee!"

14:07 "So he stopped"

14:08 means he refrained from fleeing and returned to fight.

14:13 "We exchanged two sword blows"

14:15 means each of them struck the other with the sword.

14:19 "So I extracted it"

14:20 means I pulled it out from his knee.

14:23 "And fluid gushed from it"

14:25 means water or blood spurted out from it.

14:27 "He appointed me as his successor"

14:28 means he placed me in command over them.

14:32 "He lingered for a short while"

14:33 means he remained alive for only a brief period.

14:37 "On a bed woven with ropes" —

14:39 that is, made with woven cords,

14:41 which are the ropes of matting braided to form the bed structure.

14:45 "The weave of the bed"

14:47 refers to that which is woven from date-palm fronds to lie upon.

14:51 "O Allah, place him on the Day of Resurrection above many of Your human creation"

14:56 means in rank and status.

14:59 "An honorable entrance"

15:01 means immense goodness,

15:03 which is Paradise,

15:04 containing that which no eye has seen,

15:07 no ear has heard,

15:09 and no human heart has ever conceived.

15:12 Benefits derived from the hadith:

15:16 It is derived from the hadith:

15:18 The virtue of jihad in the cause of Allah Almighty,

15:21 and the dispatching of military detachments for that purpose.

15:24 The hadith also contains an indication condemning cowardice and fleeing from the enemy,

15:29 while praising steadfastness.

15:31 It demonstrates the permissibility of appointing a successor over the army if its commander is wounded.

15:36 It demonstrates the permissibility of raising the hands in supplication,

15:39 with the exception of the Friday sermon supplication.

15:43 It indicates the recommendation that a person supplicates while in a state of complete ritual purity.

15:48 It highlights the virtue of Abu 'Amir and Abu Musa (may Allah be pleased with both of them).

15:53 It demonstrates the permissibility of asking a righteous person to offer supplication.

15:57 The hadith illustrates that people vary in their ranks in Paradise.

16:04 Chapter: Guard Duty during Military Expeditions in the Cause of Allah.

16:08 On the authority of 'A'ishah (may Allah be pleased with her), who said:

16:12 "The Prophet (peace and blessings of Allah be upon him) remained awake one night,

16:16 and when he arrived in Medina,

16:18 he said:

16:19 'If only a righteous man from my Companions would guard me tonight!'

16:24 Suddenly we heard the clanking of weapons,

16:27 so he said:

16:28 'Who is this?'

16:29 He replied:

16:31 'I am Sa'd ibn Abi Waqqas;

16:33 I have come to guard you.'

16:35 Thereupon the Prophet (peace be upon him) slept."

16:40 Commentary on the Hadith:

16:44 "Guard me"

16:45 means protect me.

16:47 "The clanking of weapons"

16:48 refers to the sound produced when iron strikes against iron.

16:53 Benefits derived from the hadith:

16:57 It is derived from the hadith:

17:00 The hadith indicates that people should guard their leader out of fear of assassination.

17:06 It shows the permissibility of praising one who volunteers for good deeds and describing him as righteous,

17:12 provided there is no fear of vanity or temptation for him.

17:14 It demonstrates that relying on Allah (tawakkul) does not contradict taking the prescribed material means.

17:20 On the authority of Abu Hurayrah,

17:22 from the Prophet (peace and blessings of Allah be upon him), who said:

17:27 In a narration:

17:29 "...and the slave of the plush velvet garment,

17:30 and the slave of the fine embroidered cloak;

17:32 if he is given, he is pleased,

17:34 and if he is not given, he is discontented."

17:37 In a narration:

17:38 "He is not pleased.

17:40 May he be wretched and suffer a relapse,

17:42 and if he is pricked by a thorn, may he find no one to extract it!

17:44 Glad tidings of Paradise to a servant who holds the reins of his horse in the cause of Allah,

17:49 with his hair unkempt

17:51 and his feet covered in dust;

17:53 if he is assigned to guard duty, he remains steadfast in guard duty,

17:56 and if he is assigned to the rear guard, he remains steadfast in the rear guard.

18:00 If he asks for permission, he is not granted permission,

18:02 and if he intercedes, his intercession is not accepted."

18:05 Commentary on the Hadith:

18:08 "May he be wretched" means may he stumble and fall on his face.

18:13 "The fine embroidered cloak" (al-khamisah)

18:14 is a black, square garment made of silk or wool with decorative borders.

18:19 "If he is given, he is pleased"

18:21 "The fine embroidered cloak"

18:22 is a black, square garment with decorative markings.

18:25 "Suffer a relapse"

18:27 means may he fall upside down on his head.

18:29 "Is pricked by a thorn"

18:30 means a thorn pierces him.

18:32 "May he find no one to extract it"

18:34 means he is unable to remove it even with tweezers.

18:38 "Glad tidings" (Tuba)

18:39 is a name for Paradise,

18:40 and it is also said to be a tree therein.

18:43 "Holding"

18:44 means grasping firmly.

18:46 "The reins of his horse"

18:48 refers to its bridle.

18:49 "His hair unkempt"

18:51 means he has no one to comb or groom his hair.

18:54 "His feet covered in dust"

18:56 means walking barefoot or heavily covered in dust.

18:59 The rear guard,

19:00 meaning the rearmost part of the army.

19:03 Among the benefits of the hadith:

19:06 From this hadith, it is derived:

19:08 A warning against eager pursuit of worldly gain,

19:11 and a condemnation of enduring humiliation for its sake.

19:14 The hadith also contains an indication of the virtue of keeping horses ready for the cause of Allah.

19:19 It contains a clarification of the virtue of struggle and standing guard on the frontlines for the cause of Allah.

19:24 It also shows that whoever craves worldly gains and strives solely for them becomes their slave.

19:29 In the hadith is an indication of the virtue of interceding in worldly matters.

19:35 It also contains an indication of the virtue of contentment and restraint.

19:41 Chapter: The Virtue of Serving Others During a Military Expedition.

19:45 On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

19:49 "I accompanied Jarir ibn 'Abdillah,

19:51 and he used to serve me, even though he was older than Anas."

19:55 Jarir said:

19:57 "Indeed, I saw the Ansar do something,

20:00 so I resolved never to meet any one of them without honoring him."

20:04 Commentary on the hadith:

20:08 "They do something,"

20:10 meaning their exemplary service to the Messenger of Allah (peace and blessings of Allah be upon him),

20:15 and their utmost reverence for him.

20:19 Among the benefits of the hadith:

20:23 From this hadith, it is derived:

20:25 A statement of the virtue of the Ansar (may Allah be pleased with them).

20:28 It also contains an indication of the virtue of Jarir (may Allah be pleased with him) and his humility,

20:33 as well as his deep love for the Messenger (peace and blessings of Allah be upon him).

20:40 On the authority of Anas (may Allah be pleased with him), who said:

20:43 "We were with the Prophet (peace and blessings of Allah be upon him),

20:47 and the most shaded among us was the one who used his cloak for shade.

20:51 As for those who were fasting, they accomplished no work;

20:55 whereas those who had broken their fast dispatched the riding camels, labored hard, and managed the chores.

21:00 Thereupon the Prophet (peace be upon him) said:

21:03 'Today, those who broke their fast have taken away the reward.'"

21:07 Commentary on the hadith:

21:11 "Used his cloak for shade,"

21:13 meaning that they had no tents.

21:16 "Dispatched the riding camels,"

21:18 meaning they sent the camels to the water to be watered.

21:22 "And labored hard," meaning they served others.

21:24 "And managed the chores," meaning they took charge of cooking and fetching water.

21:29 "Today, those who broke their fast have taken away the reward,"

21:32 meaning the most complete and abundant reward.

21:36 Among the benefits of the hadith:

21:39 In the hadith, the reward for serving others during an expedition is greater than the reward for fasting.

21:44 It includes a statement on the virtue of mutual cooperation during jihad and other endeavors.

21:48 It demonstrates that serving the fighters while encamped and while traveling

21:52 is a duty upon all fighters.

21:56 It shows the permissibility of a man serving his peer.

22:00 The hadith also indicates that breaking one's fast during travel for jihad is preferable.

22:07 Chapter: Seeking Assistance Through the Weak and Righteous in War.

22:12 On the authority of Mus'ab ibn Sa'd, who said:

22:15 "Sa'd (may Allah be pleased with him) considered himself superior to those below him in rank.

22:20 So the Prophet (peace and blessings of Allah be upon him) said:

22:23 'Are you given victory and provided for except through your weak ones?'"

22:28 Commentary on the hadith:

22:31 "He also considered..."

22:33 Sa'd is Ibn Abi Waqqas (may Allah be pleased with him).

22:38 "...that he had a superiority over those below him," meaning among the Companions.

22:42 "Are you given victory and provided for except through your weak ones?"

22:46 meaning that Allah grants victory to this Ummah through the weak and poor,

22:51 by virtue of their supplications, prayers, and sincerity.

22:55 Among the benefits of the hadith:

22:59 From this hadith, it is derived:

23:01 Encouragement toward humility and the abandonment of pride and arrogance.

23:05 The hadith is proof for those who advocate the superiority of poverty over wealth.

23:11 On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

23:16 Abu Sa'id al-Khudri related to us that he said:

23:20 The Messenger of Allah (peace and blessings of Allah be upon him) said:

23:24 "A time will come upon the people when a group of men will launch a military campaign,

23:29 and it will be asked:

23:31 'Is there among you anyone who accompanied the Messenger of Allah (peace and blessings of Allah be upon him)?'

23:35 They will say, 'Yes,'

23:37 and victory will be granted to them.

23:39 Then a time will come upon the people when a group of men will launch a military campaign,

23:44 and it will be asked:

23:45 'Is there among you anyone who accompanied the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)?'

23:49 They will say, 'Yes,'

23:51 and victory will be granted to them.

23:53 Then a time will come upon the people

23:55 when a group of men will launch a military campaign,

23:58 and it will be asked: 'Is there among you anyone who accompanied

24:01 those who accompanied the Companions of the Messenger of Allah (peace and blessings of Allah be upon him)?'

24:06 They will say, 'Yes,'

24:08 and victory will be granted to them."

24:11 Commentary on the hadith:

24:15 "A group," meaning a company of people; "and victory will be granted to them," meaning they will be triumphant.

24:21 "Anyone who accompanied the Companions of the Messenger of Allah," refers to the Tabi'un.

24:27 "Anyone who accompanied those who accompanied the Companions of the Messenger of Allah," refers to the followers of the Tabi'un.

24:36 Among the benefits of the hadith:

24:40 The hadith is among the signs of prophethood.

24:43 It contains a clarification of the virtue of the Companions (may Allah be pleased with them) and the excellence of their generation.

24:48 The hadith also highlights the excellence of the early generations.

24:52 Furthermore, it contains an indication that jihad will continue until the establishment of the Hour.

24:59 Chapter: One Should Not Say, "So-and-So Is a Martyr."

25:03 On the authority of Sahl ibn Sa'd al-Sa'idi (may Allah be pleased with him):

25:07 The Messenger of Allah (peace and blessings of Allah be upon him) met the polytheists in battle, and they fought fiercely.

25:13 When the Messenger of Allah (peace be upon him) inclined back to his camp

25:18 and the others inclined back to their camp,

25:21 there was a man among the Companions of the Messenger of Allah

25:26 who did not leave off any straggler or isolated enemy

25:29 except that he pursued and struck him down with his sword.

25:32 The people said, "None of us has availed today as so-and-so has availed."

25:38 Whereupon the Messenger of Allah (peace be upon him) said: "As for him, he is indeed among the people of the Fire."

25:45 In a narration: "Whoever would be pleased to look at a man from the people of the Fire, let him look at this man."

25:53 And in another narration: They said, "Which of us is among the people of Paradise if this man is among the people of the Fire?"

26:01 A man from among the people said, "I am his constant companion."

26:05 He said: "So he went out with him; whenever he stopped, he stopped with him,

26:10 and whenever he hurried, he hurried with him."

26:13 He said: "Then the man was severely wounded,

26:17 so he sought to hasten death. He placed the hilt of his sword on the ground and its blade tip between his breasts,

26:24 then leaned his weight upon his sword and killed himself."

26:28 Thereupon the man went out to the Messenger of Allah (peace and blessings of Allah be upon him)

26:32 and said, "I bear witness that you are indeed the Messenger of Allah!"

26:36 He asked, "And why is that?"

26:39 The man replied, "Regarding the man you mentioned earlier as being among the people of the Fire, which the people found hard to fathom—

26:46 I said to them, 'I will keep track of him for you.'

26:49 So I went out in search of him.

26:51 Then he was severely wounded,

26:54 and he sought to hasten death.

26:56 He placed the hilt of his sword on the ground and its blade tip between his breasts,

27:00 then leaned his weight upon it and killed himself."

27:03 At that point, the Messenger of Allah (peace and blessings of Allah be upon him) said:

27:09 "A man may perform the deeds of the people of Paradise according to what appears to people, yet he is among the people of the Fire;

27:16 and a man may perform the deeds of the people of the Fire according to what appears to people, yet he is among the people of Paradise."

27:24 In a narration:

27:26 "Indeed, deeds are judged only by their final outcomes."

27:29 Commentary on the hadith:

27:32 "Met in battle"—this took place during the Expedition of Khaybar.

27:36 "Inclined," meaning returned after finishing the fight.

27:40 "A man"—his name was Quzman.

27:43 "Who did not leave off any straggler or isolated enemy..."

27:46 A "straggler" refers to one who was part of the group and then strayed from them,

27:51 while an "isolated enemy" refers to one who did not mix with them in the first place.

27:55 Thus he described him as leaving nothing unharmed that he came across.

28:00 "Availed," meaning satisfied or accomplished the need.

28:04 "I am his constant companion," meaning I shall not part from him,

28:07 but will follow his affair to learn his condition and ultimate fate.

28:11 "So he went out with him," meaning he tracked him and did not separate from him.

28:17 "Its blade tip," meaning the sharp end used for striking.

28:21 "Between his breasts," meaning in his chest,

28:24 such that it struck a mortal spot.

28:27 "Leaned his weight," meaning leaned over. "And why is that?"

28:31 meaning what happened regarding him?

28:33 "Earlier," meaning a short while ago.

28:37 "The people found hard to fathom,"

28:39 meaning they deemed it grave and disapproved of the statement,

28:42 because of what they had witnessed of his intense fighting.

28:45 "I will keep track of him for you," meaning I will bring you news of him.

28:50 "So he sought to hasten death," meaning:

28:53 had he remained patient and sought reward,

28:55 he would have met Allah as a martyr.

28:58 "Deeds of the people of Paradise,"

29:00 meaning performing acts of obedience and avoiding sins.

29:04 "According to what appears," meaning outward appearances.

29:07 "Deeds of the people of the Fire,"

29:09 meaning committing sins and abandoning commanded duties.

29:13 Among the benefits of the hadith:

29:17 The hadith is among the signs of prophethood.

29:20 It shows that witnessing divine signs

29:22 brings additional reassurance to the hearts of the believers.

29:26 Do you not see that when the man saw that he killed himself,

29:30 he said upon informing the Messenger (peace and blessings of Allah be upon him):

29:34 "I bear witness that you are indeed the Messenger of Allah"?

29:37 It shows that judgment depends on final outcomes and intentions.

29:41 It demonstrates that Allah may support His religion even through a wicked man.

29:45 It shows that one must not testify for anyone specifically as being in Paradise or the Fire,

29:49 except those explicitly declared so by the sacred texts.

29:52 The hadith is decisive proof against the Qadariyyah regarding their claim

29:56 that man possesses ultimate control over himself and independently chooses good and evil for himself.

30:01 It contains evidence permitting hyperbole and emphasis in speech,

30:06 and using general terms to denote the majority or prevailing state.

30:10 It clarifies the virtue of patience during decrees of hardship and bodily pain.

30:14 The hadith establishes the prohibition of suicide

30:17 and the killing of an inviolable soul except by right.

30:20 It shows the danger of being deceived by attractive outward appearances,

30:24 emphasizing instead the care of the inner state.

30:26 It shows that the hearts of the righteous are attached to final outcomes,

30:30 asking: "How will our lives be sealed?"

30:33 While the hearts of those brought near are attached to divine precedence,

30:37 asking: "What has already been decreed for us?"

30:40 The hadith contains an indication that an evil end

30:44 stems from an underlying hidden flaw in the servant

30:47 that is unseen by people.

مختصر صحيح البخاري | الحلقة (100) | كتاب الجهاد والسير - 4

Transcript