Part of Sahih Al-Bukhari
· Lesson 7 of 113
Summary of Sahih Al-Bukhari | Episode (7) | The continuation of the Book of Faith and then the Book of Knowledge - 1
0:000:00
Transcript
Machine translation — may contain errors
0:00
In the name of Allah, the Most Gracious, the Most Merciful.
0:04
Ifadah Center
0:06
For Humanities Studies and Research
0:09
Presents
0:12
The Abridged Sahih al-Bukhari
0:17
Chapter:
0:19
Fulfilling the Khums (one-fifth) is part of faith
0:22
On the authority of Ibn ‘Abbas, who said:
0:25
When the delegation of ‘Abd al-Qays came to the Prophet, peace be upon him,
0:31
He said:
0:32
"Who are the people, or who is the delegation?"
0:36
They replied: "Rabi‘ah."
0:38
He said:
0:40
"Welcome to the people, or the delegation,
0:44
Neither disgraced nor regretful."
0:47
They said: "O Messenger of Allah,
0:50
We cannot come to you except during the sacred months,
0:55
And between us and you lies this tribe of the disbelievers of Mudar.
1:00
So, command us with a decisive instruction
1:03
That we may convey to those behind us,
1:06
And by which we may enter Paradise."
1:08
They also asked him about beverages.
1:11
He commanded them with four things,
1:13
And forbade them from four things.
1:16
He commanded them to believe in Allah alone.
1:20
He said:
1:22
"Do you know what belief in Allah alone is?"
1:25
They replied:
1:27
"Allah and His Messenger know best."
1:30
He said:
1:31
"The testimony that there is no god but Allah,
1:35
And that Muhammad is the Messenger of Allah,
1:38
The establishment of prayer,
1:40
The payment of zakat,
1:42
The fasting of Ramadan,
1:44
And that you give one-fifth of the spoils of war."
1:48
And he forbade them from four things:
1:51
From the hantam, the dubba’,
1:53
The naqir, and the muzaffat.
1:56
And perhaps he said:
1:58
"The muqayyar."
2:00
And he said:
2:01
"Memorize them,
2:03
And inform those behind you of them."
2:07
Commentary on the hadith:
2:11
Fulfilling the khums is part of faith:
2:14
Meaning, giving one-fifth of the spoils is a branch of faith.
2:18
The delegation:
2:19
Meaning, the chosen group from a people,
2:22
Sent ahead to meet the great leaders.
2:26
Welcome (Marhaban):
2:27
Derived from 'rahb' (spaciousness),
2:29
Which implies ease and capacity.
2:30
Meaning: You have arrived in a place of ease and welcome.
2:33
The intent is:
2:34
Kindness, honor, and a warm reception.
2:38
Neither disgraced nor regretful:
2:41
An expression of their honor,
2:43
As they entered Islam willingly without disgrace.
2:47
Once they embraced Islam, they were respected,
2:49
And thus they felt no regret.
2:51
During the sacred month:
2:53
The sacred months are four:
2:55
Dhu al-Qa‘dah, Dhu al-Hijjah, Muharram,
2:58
And Rajab.
3:00
The tribe (al-hayy):
3:02
The settlement of the tribe.
3:03
Where they live in proximity to one another.
3:06
A decisive instruction:
3:08
Meaning, clear, unambiguous, and free of confusion.
3:12
Hantam:
3:14
Jars made of clay, hair, and blood.
3:19
Dubba’:
3:20
A vessel made from a dried gourd.
3:24
Naqir:
3:25
A tree trunk hollowed out to ferment drinks.
3:29
Muzaffat:
3:31
Meaning, coated with pitch (tar).
3:33
Muqayyar:
3:35
Meaning, the same as muzaffat.
3:38
From the benefits of the hadith:
3:41
First:
3:42
The legitimacy of delegations of the elite and leaders
3:46
Visiting the authorities regarding important matters.
3:49
Second:
3:51
The recommendation for a person to say to their visitors and the like:
3:55
"Welcome."
3:57
Third:
3:58
Offering an apology before presenting a request.
4:02
Fourth:
4:03
Deeds are included in the definition of faith.
4:07
Fifth:
4:09
Encouraging the scholar to honor the virtuous.
4:13
Sixth:
4:14
The obligation of the khums in spoils of war,
4:16
Whether the amount is small or large.
4:19
Seventh:
4:20
It is incumbent upon the scholar to urge people to convey knowledge
4:24
And spread the rulings of Islam.
4:27
Eighth:
4:29
The prohibition of preparing drinks in specific vessels.
4:35
Chapter:
4:36
What has been narrated regarding deeds being based on intention and seeking reward.
4:40
And every person shall have what they intended.
4:44
On the authority of Abu Mas‘ud al-Ansari,
4:46
From the Prophet, peace be upon him, who said:
4:51
"If a Muslim spends on his family while seeking reward for it,
4:57
It is counted for him as charity."
5:00
Commentary on the hadith:
5:03
Seeking reward (yahtasibuha):
5:05
Meaning, he seeks the Countenance of Allah through it.
5:08
It is counted for him as charity:
5:10
Meaning, he receives a reward for it.
5:12
From the benefits of the hadith:
5:16
First:
5:17
The encouragement to purify one's intention in all deeds.
5:22
Second:
5:23
Spending on one's family and dependents
5:26
Becomes an act of obedience when one intends the Countenance of Allah, the Almighty.
5:33
On the authority of Sa‘d ibn Abi Waqqas, may Allah be pleased with him, who said:
5:38
"The Messenger of Allah, peace be upon him, visited me during the year of the Farewell Pilgrimage
5:44
Because of an illness that had intensified.
5:47
I said:
5:49
'My illness has become severe,
5:52
And I am a man of wealth,
5:54
And I have no heir except my daughter.
5:58
Shall I give two-thirds of my wealth as charity?'
6:01
He said: 'No.'
6:04
I said:
6:05
'Half?'
6:06
He said: 'No.'
6:09
Then he said:
6:10
'One-third.'
6:12
'And one-third is a lot,'
6:14
Or 'a large amount.'
6:16
'For you to leave your heirs wealthy
6:19
Is better than leaving them destitute, begging from people.
6:25
And you will not spend any expenditure seeking the Countenance of Allah
6:30
But you will be rewarded for it,
6:33
Even for the morsel you place in the mouth of your wife.'
6:37
I said: 'O Messenger of Allah,
6:40
Will I be left behind after my companions?'
6:43
He said:
6:44
'You will not be left behind
6:46
To perform a righteous deed
6:49
But you will be increased in degree and status by it.
6:53
Perhaps you will be left behind
6:55
Until some people benefit from you,
6:58
And others are harmed by you.
7:01
O Allah, complete for my Companions their migration,
7:05
And do not turn them back on their heels.'
7:09
In another narration:
7:11
Then he placed his hand on my forehead,
7:14
Then he wiped his hand over my face and stomach,
7:18
Then he said:
7:20
'O Allah, heal Sa‘d,
7:23
And complete his migration for him.'
7:26
I continued to feel its coolness on my liver,
7:29
As I imagine,
7:31
Until this very hour."
7:33
But the wretched one was Sa‘d ibn Khawlah,
7:37
For whom the Messenger of Allah, peace be upon him, felt sorrow,
7:41
Because he died in Makkah.
7:44
Commentary on the hadith:
7:48
Visited me (ya‘uduni):
7:49
'‘Iyadah' is the visiting of the sick.
7:52
Illness (waja‘):
7:54
A term for any sickness.
7:57
Intensified (ishtadda bi):
7:59
Meaning, became severe.
8:01
His daughter:
8:02
Her name was ‘A’ishah.
8:04
Then Sa‘d, may Allah be pleased with him, was cured after that,
8:08
And he had other children.
8:10
Half (al-shatr):
8:12
Meaning, one-half.
8:14
Leave (tadhar):
8:15
Meaning, to abandon or leave behind.
8:17
Destitute (‘alah):
8:18
Meaning, poor.
8:20
Begging from people (yatakaffafun):
8:23
Meaning, asking for charity with their palms.
8:27
Perhaps you will be left behind:
8:29
The intent is his long life.
8:32
And it was so;
8:34
He lived more than forty years after that.
8:37
His companions benefited from him,
8:40
And others were harmed by him.
8:43
Complete for my Companions their migration:
8:46
Meaning, perfect it for them without invalidating it.
8:50
And do not turn them back on their heels:
8:53
Meaning, by abandoning their migration
8:55
And returning from their upright, praiseworthy state,
8:59
Which would cause their intentions to fail and their condition to worsen.
9:03
The wretched (al-ba’is):
9:05
One who has been afflicted by misery,
9:07
Which is poverty and scarcity.
9:10
Felt sorrow for him:
9:11
Meaning, he suffers on his account,
9:13
and feels pain for what he has done to himself.
9:17
Among the benefits of the hadith:
9:21
First:
9:22
The recommendation of visiting the sick.
9:25
Second:
9:26
The limit of abundance in bequests is one-third.
9:30
Third:
9:31
The encouragement to uphold family ties and show kindness to relatives.
9:36
Fourth:
9:38
Sincerity is a condition for the acceptance of deeds.
9:42
Fifth:
9:43
The hadith is from a source higher than prophecy.
9:46
Sa‘d lived a long life,
9:48
was blessed with children,
9:50
people benefited from him,
9:52
and others were harmed by him.
9:58
Chapter: The statement of the Prophet, peace be upon him:
10:02
"The religion is sincerity."
10:04
For Allah, His Messenger, the leaders of the Muslims, and their common folk.
10:10
On the authority of Jarir Ibn ‘Abdullah, who said:
10:13
"I pledged allegiance to the Messenger of Allah, peace be upon him, to testify that there is no god but Allah,
10:21
and that Muhammad is the Messenger of Allah,
10:23
to establish prayer,
10:25
to pay zakat,
10:27
and to listen and obey."
10:30
In one narration:
10:31
"He instructed me to the best of my ability,
10:34
and to offer sincerity to every Muslim."
10:38
Commentary on the hadith:
10:42
Chapter: The statement of the Prophet, peace be upon him: "The religion is sincerity."
10:47
Meaning, offering sincerity is one of the branches of faith.
10:51
And sincerity—
10:52
Sincerity—
10:54
is the offering of affection,
10:55
striving in giving counsel,
10:58
and filling gaps.
11:01
Among the benefits of the hadith:
11:04
First:
11:06
Sincerity is a communal obligation (fard kifayah).
11:08
It is required according to one's capacity.
11:12
Second:
11:13
Offering sincerity is conditional upon the advisor knowing that their advice will be accepted,
11:18
and that they are safe from harm to themselves.
11:21
Otherwise, they are excused from the matter.
11:27
The Book of Knowledge.
11:30
Chapter: Regarding one who is asked about knowledge while busy with his hadith,
11:34
so he completes the hadith and then answers the questioner.
11:39
On the authority of Abu Hurayrah, who said:
11:42
While the Prophet, peace be upon him, was in a gathering speaking to the people,
11:48
a Bedouin came to him and said:
11:51
"When is the Hour?"
11:53
The Messenger of Allah, peace be upon him, continued speaking.
11:59
Some of the people said:
12:01
"He heard what he said,
12:03
but disliked what he said."
12:05
And some of them said:
12:07
"Rather, he did not hear."
12:09
Until, when he finished his speech, he said:
12:13
"Where is the one who asked about the Hour?"
12:16
He said:
12:17
"Here I am, O Messenger of Allah."
12:20
He said:
12:22
"When the trust is betrayed, then wait for the Hour."
12:27
He said:
12:28
"How is it betrayed?"
12:30
He said:
12:32
"When authority is given to those who are not fit for it,
12:36
then wait for the Hour."
12:38
Commentary on the hadith:
12:42
The Hour:
12:44
Meaning, the Day of Resurrection.
12:46
"Continued":
12:48
Meaning, he persisted.
12:50
"I think":
12:51
Meaning, I suppose.
12:53
"Given":
12:55
Meaning, entrusted.
12:56
"To those not fit for it":
12:58
Meaning, those who are not people of integrity take charge of it,
13:02
and those who assist in injustice and immorality take charge of it.
13:05
At that point, the leaders will have betrayed the trust that Allah imposed upon them,
13:12
until the treacherous is trusted and the trustworthy is treated as treacherous.
13:16
This only happens when ignorance and desire prevail,
13:20
and the people of truth are too weak to uphold it.
13:25
Among the benefits of the hadith:
13:29
First:
13:30
It is among the etiquettes of the student not to ask the scholar while he is busy with a hadith or otherwise.
13:37
Second:
13:38
Gentleness with the student and teaching him,
13:41
even if he is harsh in his questioning or ignorant.
13:45
Third:
13:46
The scholar should be consulted if the questioner does not understand.
13:51
Fourth:
13:52
The permissibility for the scholar to be expansive in his answer,
13:55
and he may be brief for the sake of the benefit.
14:00
Chapter: Regarding one who raises his voice with knowledge.
14:04
On the authority of ‘Abdullah Ibn ‘Umar, who said:
14:07
The Messenger of Allah, peace be upon him, lagged behind us on a journey we were taking.
14:14
He caught up with us while we were exhausted by prayer,
14:17
the ‘Asr prayer.
14:19
We were performing ablution,
14:21
and we began wiping our feet.
14:25
He called out at the top of his voice:
14:28
"Woe to the heels from the Fire!"
14:31
Two or three times.
14:35
Commentary on the hadith:
14:38
"Exhausted by prayer":
14:40
Meaning, we delayed the prayer until its time was nearly over.
14:45
"Wiping":
14:46
The intended meaning:
14:48
Washing, which is closer to wiping.
14:51
"Woe":
14:52
A word denoting punishment.
14:53
It is said to one who has fallen into a ruin they deserve.
14:58
"To the heels":
15:00
The heel is the back of the foot.
15:03
They were singled out,
15:05
because they were the parts that were not washed.
15:08
Among the benefits of the hadith:
15:12
First:
15:13
The obligation to ensure the feet are fully washed;
15:16
wiping is not sufficient.
15:18
Second:
15:20
Teaching the ignorant and guiding them.
15:23
Third:
15:24
The permissibility of being stern in condemnation.
15:30
Chapter: The statement of the narrator:
15:32
"He narrated to us," "He informed us," and "He told us."
15:37
On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
15:41
We were with the Messenger of Allah, peace be upon him.
15:46
In one narration:
15:47
We were with the Prophet, peace be upon him,
15:51
and the heart of a palm tree was brought to him.
15:54
He said:
15:55
"Tell me of a tree that resembles,"
15:58
or "is like the Muslim man,
16:01
whose leaves do not fall,
16:04
nor..."
16:05
nor...
16:06
nor...
16:07
“Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for mankind in order that they may reflect.” (14:25)
16:10
In one narration:
16:12
People began to think of the trees of the desert.
16:16
Ibn ‘Umar said:
16:17
"It occurred to me that it was the date palm."
16:21
I saw Abu Bakr and ‘Umar remaining silent,
16:25
so I disliked speaking.
16:28
When they did not say anything,
16:31
the Messenger of Allah, peace be upon him, said:
16:35
"It is the date palm."
16:37
When we stood up,
16:39
I said to ‘Umar:
16:41
"O my father,
16:42
by Allah, it had occurred to me that it was the date palm."
16:48
He said:
16:49
"What prevented you from speaking?"
16:52
He said:
16:53
"I did not see you speaking,
16:56
so I disliked speaking or saying anything."
17:00
‘Umar said:
17:02
"For you to have said it
17:04
would have been dearer to me than such and such."
17:09
Commentary on the hadith:
17:12
"Whose leaves do not fall":
17:15
Meaning, they do not drop.
17:17
Nor...
17:18
Nor...
17:19
Nor...
17:20
Meaning, it is not afflicted by this or that.
17:24
“Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for mankind in order that they may reflect.” (14:25)
17:27
Meaning, it is constant at all times.
17:30
"It occurred to me that it was the date palm":
17:34
This indicates the sagacity of ‘Abdullah Ibn ‘Umar,
17:37
because he saw in the hand of the Prophet, peace be upon him, the heart of a palm tree,
17:43
which is what is eaten from the core of the palm,
17:46
and it is soft.
17:48
"I saw Abu Bakr and ‘Umar remaining silent":
17:52
This is from the perfection of his manners,
17:55
and that he was modest in his sagacity.
17:58
He did not utter what occurred to him
18:00
when he saw the elders did not speak.
18:03
"For you to have said it would have been dearer to me than such and such":
18:08
‘Umar, may Allah be pleased with him, expressed his joy
18:11
at the sagacity and intelligence of his son.
18:15
Among the benefits of the hadith:
18:19
First:
18:20
The recommendation for the scholar to pose questions
18:23
to test the understanding of the listeners,
18:26
and so that it becomes firmly rooted and established in their hearts,
18:29
because what is discussed in such sessions is hardly ever forgotten.
18:34
Second:
18:36
The legitimacy of using parables in teaching.
18:39
Third:
18:41
Respecting the elders,
18:43
as Ibn ‘Umar, may Allah be pleased with them both, did.
18:46
However, if the elders do not notice it,
18:49
the younger one may speak.
18:52
Fourth:
18:54
The date palm resembles the Muslim in the abundance of its goodness,
18:57
and the permanence of its shade and the sweetness of its fruit,
19:00
and the existence of that at all times.
19:03
All of these are benefits, goodness, and beauty.
19:07
The believer is entirely good,
19:09
through the abundance of his acts of obedience and his noble character,
19:13
and his consistency in his worship, his charity, and all other acts of obedience.
19:21
Chapter: What has been narrated regarding knowledge.
19:25
Anas Ibn Malik reported:
19:28
While we were sitting with the Prophet, peace and blessings of Allah be upon him, in the mosque,
19:34
a man entered on a camel.
19:37
He made it kneel in the mosque and then tied its leg.
19:40
Then he said to them,
19:42
"Which of you is Muhammad?"
19:45
The Prophet, peace be upon him, was reclining among them.
19:51
We said,
19:52
"This fair-skinned man who is reclining."
19:56
The man said to him,
19:58
"Ibn 'Abd al-Muttalib!"
20:01
The Prophet, peace be upon him, said to him,
20:05
"I have answered you."
20:07
The man said to the Prophet, peace be upon him,
20:12
"I am going to ask you,
20:13
and I will be firm in my questioning,
20:17
so do not find fault with me in your heart."
20:20
He said,
20:22
"Ask whatever you wish."
20:24
He said,
20:26
"I ask you by your Lord and the Lord of those before you:
20:30
Has Allah sent you to all people?"
20:34
He said,
20:36
"O Allah, yes."
20:38
He said,
20:39
"I adjure you by Allah:
20:41
Has Allah commanded you that we pray the five prayers during the day and night?"
20:48
He said,
20:49
"O Allah, yes."
20:52
He said,
20:53
"I adjure you by Allah:
20:56
Has Allah commanded you that we fast this month of the year?"
21:01
He said,
21:02
"O Allah, yes."
21:05
He said,
21:06
"I adjure you by Allah:
21:09
Has Allah commanded you to take this charity from our wealthy,
21:15
and distribute it among our poor?"
21:18
The Prophet, peace be upon him, said,
21:22
"O Allah, yes."
21:25
The man said,
21:27
"I believe in what you have brought,
21:30
and I am a messenger from those behind me among my people,
21:34
and I am Dimam Ibn Tha'labah,
21:37
brother of the Banu Sa'd Ibn Bakr."
21:40
Commentary on the hadith:
21:44
"He made it kneel" (fa-anakhahu),
21:45
meaning he caused it to sit down.
21:48
"Then he tied its leg" ('aqalahu),
21:49
the 'aql (tying)
21:50
is to bend the camel's leg toward its forearm,
21:53
to bind them both together in the middle of the forearm.
21:58
"Reclining" (muttaqi'),
21:59
anyone who is settled upon a cushion is considered reclining.
22:03
"Among them" (bayna zahrani-him),
22:05
meaning among them.
22:07
"The fair-skinned man,"
22:09
describing the Prophet, peace be upon him, by his apparent appearance.
22:14
It was not a pure, stark whiteness.
22:17
"In my questioning" (fi al-mas'alah),
22:18
meaning in the asking.
22:21
"Do not find fault with me in your heart,"
22:23
meaning do not become angry.
22:26
"I adjure you by Allah" (anshuduka billah),
22:28
meaning I ask you by Allah.
22:30
"That we fast this month of the year,"
22:33
meaning the month of Ramadan.
22:36
"That you take this charity,"
22:38
meaning the obligatory zakat.
22:41
"From our wealthy and distribute it among our poor,"
22:46
the poor are among the recipients of zakat,
22:49
and zakat is not restricted to them alone.
22:51
He singled them out for mention
22:53
because they are the most numerous of all the categories.
22:57
Or because it is in contrast to the mention of the wealthy.
23:02
"I am a messenger from those behind me among my people,"
23:05
because his people sent him as an envoy to investigate the matter.
23:11
From the benefits of the hadith:
23:14
First:
23:16
The acceptance of the report of a single individual,
23:18
for it was not reported that his people denied him regarding what he informed them of.
23:23
Second:
23:25
The permissibility of reclining among people without pride or arrogance.
23:30
Third:
23:31
The legitimacy of attributing a person to their ancestors.
23:35
Fourth:
23:37
From good communication
23:39
is that a person provides an introduction before their speech in which they apologize,
23:44
so that their speech is well-received by the listener,
23:48
and so that the listener remains patient with what follows.
23:51
Fifth:
23:53
The permissibility of asking for an oath regarding a report
23:56
in order to judge with certainty.
24:00
Chapter: What is mentioned regarding the handing over of documents (munawalah),
24:03
and the writing of scholars to distant lands.
24:08
From Ibn 'Abbas:
24:10
That the Messenger of Allah, peace and blessings of Allah be upon him,
24:13
sent his letter to Chosroes
24:16
with 'Abdullah Ibn Hudhafah al-Sahmi,
24:20
and he ordered him to deliver it to the ruler of Bahrain,
24:25
so the ruler of Bahrain delivered it to Chosroes.
24:29
When he read it, he tore it up.
24:33
Commentary on the hadith:
24:36
Chapter: What is mentioned regarding the handing over of documents.
24:39
The munawalah (handing over)
24:41
is for the teacher to hand over to the student what he has heard,
24:44
and say,
24:45
"This is what I have heard."
24:47
It may be accompanied by permission to narrate it.
24:51
"To the ruler of Bahrain,"
24:54
he is al-Mundhir Ibn Sawa al-'Abdi.
24:57
"When he read it, he tore it up,"
25:00
so Allah empowered his son against him, who killed him,
25:03
and his kingdom was torn apart completely.
25:07
From the benefits of the hadith:
25:11
First:
25:12
Among the methods of calling people to Allah, the Almighty and Majestic,
25:15
is correspondence and authorship.
25:19
Second:
25:20
It is sufficient to send one person to carry the letter of a ruler
25:23
to another ruler,
25:25
if there is no doubt about the letter and it is not denied.
25:31
From Anas, may Allah be pleased with him, who said:
25:35
When the Prophet, peace be upon him, wanted
25:38
to write to the Romans,
25:40
it was said to him,
25:42
"They do not read a letter
25:44
unless it is sealed."
25:48
So he took a ring of silver,
25:51
and I can almost see its whiteness on his hand,
25:55
and he had engraved upon it:
25:57
"Muhammad, the Messenger of Allah."
26:01
Commentary on the hadith:
26:04
"So he took a ring,"
26:06
and the Prophet, peace be upon him, had previously
26:09
taken a ring of gold,
26:11
and he placed its stone toward the palm of his hand,
26:15
so the people took similar ones,
26:18
then he threw it away,
26:19
and then he took a ring of silver.
26:23
From the benefits of the hadith:
26:27
First:
26:28
The permissibility of taking a silver ring.
26:31
Second:
26:33
The permissibility of engraving the name of the ring's owner.
26:37
Third:
26:38
The legitimacy of rulers
26:40
and their deputies taking a seal
26:42
for the sake of necessity.
26:46
Chapter: Whoever sits where the gathering ends,
26:50
and whoever sees a gap in the circle
26:52
and sits in it.
26:55
From Abu Waqid al-Laythi:
26:58
That the Messenger of Allah, peace be upon him,
27:01
saw, while he was sitting in the mosque
27:04
with the people around him,
27:06
that three men approached.
27:09
Two of them came toward the Messenger of Allah, peace be upon him,
27:14
and one went away.
27:16
He said,
27:18
"They stood before the Messenger of Allah, peace be upon him."
27:23
As for one of them,
27:25
he saw a gap in the circle,
27:27
so he sat in it.
27:30
As for the other,
27:31
he sat behind them.
27:33
And as for the third,
27:35
he turned away and left.
27:37
When the Messenger of Allah, peace be upon him, finished,
27:41
he said,
27:43
"Shall I not inform you about the three men?
27:47
As for one of them,
27:48
he sought refuge with Allah,
27:50
so Allah gave him refuge.
27:53
As for the other,
27:54
he was shy,
27:56
so Allah was shy of him.
27:58
And as for the other,
28:00
he turned away,
28:02
so Allah turned away from him."
28:05
Commentary on the hadith:
28:08
"Three men" (thalathat nafar),
28:10
the nafar is a group of men,
28:13
from three to ten.
28:16
"A gap" (furjah),
28:17
the furjah is the space between two things.
28:21
"In the circle" (fi al-halqah),
28:22
with a sukun on the lam.
28:25
"He sought refuge with Allah" (awa ila Allah),
28:27
meaning he resorted to Him.
28:28
"So Allah gave him refuge."
28:30
As for the second person,
28:32
he felt shy,
28:33
meaning he refrained from pushing through the crowd, stepping over people, or turning away,
28:37
out of shyness before Allah,
28:39
and shyness before His Messenger, peace be upon him,
28:42
and before those present.
28:44
So, Allah was shy before him.
28:47
As for the other,
28:48
he turned away,
28:48
so Allah turned away from him.
28:51
This turning away
28:52
is by way of requital.
28:54
Shyness is a quality of perfection, with a qualification,
28:58
and as such, it is not attributed to Allah in an absolute sense,
29:02
but rather it is attributed to Him with qualification.
29:06
Among the benefits of the hadith:
29:10
First,
29:11
the legitimacy of holding circles of knowledge in the mosque,
29:15
and the recommendation of sitting close to the teacher so as to hear his words.
29:19
Second,
29:21
the recommendation of praising one who does a good deed,
29:24
and censuring one who does an ugly deed.
29:28
Third,
29:29
among the best of righteous deeds
29:31
is crowding around the scholar.
29:35
Fourth,
29:36
the censure of one who shows disinterest in knowledge.