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In the name of Allah, the Most Gracious, the Most Merciful.

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The Ifadah Center

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for Human Studies and Research

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presents:

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An Abridgment of Sahih al-Bukhari.

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Chapter: Raising the hands during the sermon.

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On the authority of Sharik ibn 'Abdillah ibn Abi Namir,

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that he heard Anas ibn Malik

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mention that a man entered the mosque on Friday through a door facing the pulpit,

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In one narration:

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A Bedouin stood up,

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and in another narration:

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The people stood up,

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while the Messenger of Allah (peace and blessings of Allah be upon him) was standing and delivering the sermon.

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So he faced the Messenger of Allah (peace be upon him) while standing,

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and said:

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"O Messenger of Allah!

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The livestock have perished,

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and the roads have been cut off."

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In one narration:

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"The horses have perished, and the sheep have perished."

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And in another narration:

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"Wealth has perished, and children are starving."

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And in another narration:

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"The rain has withheld,

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the trees have dried up,

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and the beasts have perished.

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So supplicate Allah to send us rain!"

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Anas said:

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Thereupon, the Messenger of Allah (peace be upon him) raised his hands,

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and in one narration:

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and the people raised their hands along with him, supplicating.

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He then said:

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"O Allah, grant us rain!

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O Allah, grant us rain!

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O Allah, grant us rain!"

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In one narration:

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"O Allah, relieve us with rain!

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O Allah, relieve us with rain!

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O Allah, relieve us with rain!"

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Anas said:

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"By Allah,

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we could not see any cloud, nor a fleck of cloud, nor anything in the sky,

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and between us and the mountain of Sal' there was no house or building."

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He said:

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"Then from behind it appeared a cloud like a shield,

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and when it reached the middle of the sky,

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it spread out and then began to rain."

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In one narration:

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"until the clouds swelled like mountains,

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and he had not even descended from his pulpit

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before I saw the rain dripping down his beard (peace and blessings of Allah be upon him)."

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And in another narration:

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"Then the sky opened its floodgates,

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and we went out wading through the water

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until we reached our homes."

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And in another narration:

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"until the watercourses of Medina flowed."

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Anas said:

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"By Allah, we did not see the sun for six days!

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Then a man entered through that same door the following Friday,

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while the Messenger of Allah (peace be upon him) was standing and delivering the sermon.

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He faced him while standing,

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and said:

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'O Messenger of Allah!

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Properties have been destroyed, and the roads have been cut off!'"

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In one narration:

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"'Buildings have collapsed, and wealth has been drowned!'"

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And in another narration:

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"'The traveler is stranded, and passage along the roads has been halted!

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So supplicate Allah to hold back the rain!'"

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Anas said:

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In one narration:

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The Prophet (peace be upon him) smiled,

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and then the Messenger of Allah raised his hands

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and said:

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"O Allah, around us and not upon us!

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O Allah, upon the plateaus, the mountains,

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the thickets, the hillocks,

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the valleys, and the places where trees grow!"

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In one narration:

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He repeated it two or three times.

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Anas said:

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"So the rain stopped,

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and we walked out in the sunlight."

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In one narration:

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"Whenever he pointed with his hand toward a part of the clouds,

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it broke apart,

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and Medina became like a circular clearing,

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while the valley of Qanah flowed for an entire month,

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and no one came from any region

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without reporting heavy rainfall."

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And in another narration:

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"So the clouds parted from Medina just as an opening is cut in a garment."

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And in another narration:

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"I indeed saw the clouds scattering to the right and to the left,

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raining all around while no rain fell upon the people of Medina."

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And in another narration:

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"Allah showed them the honor of His Prophet (peace be upon him)

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and the answering of his supplication."

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And in another narration:

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"I looked at Medina,

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and it was encircled as if with a crown."

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Sharik said:

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"I asked Anas ibn Malik:

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'Was he the same man as the first?'

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He replied:

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'I do not know.'"

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Commentary on the hadith:

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"Facing the pulpit":

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Meaning directly in front of it.

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"The livestock have perished":

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What is meant by their perishing

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is the absence of sustenance to keep them alive, which was lost

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due to the drought.

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"The roads have been cut off":

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Meaning the travel routes,

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and the intended meaning

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is the weakness of the camels

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due to the scarcity of pasture, making it impossible to travel with them;

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and other explanations have also been given.

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"So supplicate Allah to send us rain":

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Meaning, ask for rainfall.

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"A cloud":

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Clouds in general.

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"Nor a fleck of cloud":

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A small patch or wisp of cloud.

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"Sal'":

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It is a well-known mountain in Medina,

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and today the urban expansion of Medina surrounds it on all sides.

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"Al-Kura'":

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A collective noun referring to horses.

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"And the sheep have perished":

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"Al-Sha'" is the plural of "shah" (sheep).

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"The rain has withheld":

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Meaning rain became scarce,

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or did not fall at all.

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"The trees have dried up":

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Meaning their leaves withered and dried out.

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"Like a shield":

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The resemblance lies in its round shape, not in its size.

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"We did not see the sun for six days":

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Meaning six consecutive days,

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referring to the interval between the two Fridays.

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"And the roads have been cut off":

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Meaning the routes,

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due to the excess of torrential waters.

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"So supplicate Allah to hold back the rain":

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Meaning, to withhold the downpour and lift it.

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"O Allah, around us and not upon us":

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Meaning, O Allah, send down the rain in the surrounding regions,

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and do not send it destructively upon us.

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"Upon the plateaus":

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Meaning the elevated hills.

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"The thickets":

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Referring to the fortresses of Medina,

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or other features as has also been stated.

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"The hillocks":

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Meaning low, flat hills.

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"And the places where trees grow":

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Meaning the lands that produce vegetation and pasture.

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"The clouds swelled":

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Meaning they rose and expanded.

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"Dripping":

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Meaning flowing down and trickling.

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"Its floodgates":

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The lower outlet of a waterskin,

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which is a spout fitted at one of its corners

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through which its contents are emptied.

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"The watercourses of Medina":

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A "mith'ab" is an outlet or channel through which water flows.

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"The traveler is stranded":

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Meaning delayed and exhausted by hardship,

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and other meanings have been suggested.

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"Except that it broke apart":

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Meaning cleared away.

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"Like a circular clearing":

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Meaning round like a circular basin,

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with the waters surrounding it.

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"The valley of Qanah":

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Qanah

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is the name of one of the major valleys of Medina.

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"Heavy rainfall":

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Meaning abundant and widespread rain.

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"So the clouds parted from Medina just as an opening is cut in a garment":

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Meaning they cleared away from Medina just as a neck-opening is separated from a garment.

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"Like a crown":

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Meaning encircled like a diadem.

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Points of benefit from the hadith:

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Among the lessons derived from the hadith:

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The permissibility of speaking during the sermon out of necessity.

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It demonstrates the recommendation to request supplication from a righteous person during calamities.

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It demonstrates the permissibility of voicing a grievance in order to remove harm,

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and that this does not constitute discontentment or impatience with divine decree.

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It shows the utmost compassion of the Prophet (peace be upon him) toward the people

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and his mercy toward creation.

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It shows the recommendation to pray for the cessation of rain over residential dwellings

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when it becomes excessive and causes harm.

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The hadith indicates that the supplication for rain is an invocation of hopeful longing,

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just as the eclipse prayer supplication is an invocation of awe and fear.

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It also shows the legitimacy of repeating the supplication three times.

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Furthermore, the hadith contains a manifest miracle of the Prophet, peace and blessings of Allah be upon him,

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for he did not ask for the rain to cease entirely;

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rather, he asked for its harm to be averted.

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It demonstrates the permissibility of reiterating the request for rain,

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as well as the permissibility of raising the hands during the prayer for rain.

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It also shows the desirability of supplicating for the removal of hardship.

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The hadith proves that supplicating for harm to be removed does not contradict reliance upon Allah,

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nor does it contradict contentment with Allah's divine decree.

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It also demonstrates the legitimacy of incorporating the supplication for rain into the Friday sermon,

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and supplicating from upon the pulpit.

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It shows that the Friday prayer suffices in place of the independent prayer for rain.

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It also indicates the permissibility of taking an oath without being asked to do so, in order to emphasize speech.

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It demonstrates the legitimacy of delivering the sermon while standing.

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Chapter: Remaining Silent on Friday While the Imam Delivers the Sermon.

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On the authority of Abu Hurayrah,

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the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"If you say to your companion on Friday, 'Listen attentively,'

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while the imam is delivering the sermon,

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you have engaged in idle talk."

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Commentary on the hadith:

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"To your companion" means to the person sitting beside you.

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"Listen attentively" means be quiet.

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Attentive listening denotes keeping silent in order to hear.

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"You have engaged in idle talk":

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What is meant

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is that you have lost the complete reward and virtue of the Friday prayer,

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because you failed to comply with the command of total silence.

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Points of benefit derived from the hadith:

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It is derived from the hadith that

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all manner of speech is strictly forbidden during the sermon.

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It also directs one to abstain from all speech that is devoid of benefit and utility.

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Chapter: The Special Hour on Friday.

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On the authority of Abu Hurayrah, who said:

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Abu al-Qasim, peace be upon him, said:

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"Indeed, there is an hour on Friday

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during which no Muslim servant stands in prayer,

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asking Allah for good,

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except that He grants it to him."

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And he gestured with his hand—

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placing his fingertip upon the palm side of his middle finger and pinky—

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we said, indicating how short it is.

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Commentary on the hadith:

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"No [servant] meets it"

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means encounters it or coincides with it.

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This expression is general, encompassing whether one intentionally seeks it out

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or coincidentally happens to make supplication during it.

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"Except that He grants it to him"

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means He answers his prayer.

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"And placed his fingertip":

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The fingertips are the tips of the fingers.

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"Upon the palm side of the middle finger"

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refers to the middle finger.

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"Indicating how short it is"

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means minimizing its duration;

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he meant that this hour is a very brief moment.

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Points of benefit derived from the hadith:

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It is derived from the hadith that

259
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the virtue of Friday is made manifest.

260
00:11:43,559 --> 00:11:48,159
It also encourages seeking out the hour of response on Friday,

261
00:11:48,159 --> 00:11:53,279
and the most correct view is that it occurs after 'Asr prayer.

262
00:11:53,279 --> 00:11:54,360
Chapter:

263
00:11:54,360 --> 00:11:58,279
When people disperse away from the imam during the Friday prayer,

264
00:11:58,279 --> 00:12:03,100
the prayer of the imam and those who remain is valid.

265
00:12:03,100 --> 00:12:06,419
On the authority of Jabir, may Allah be pleased with him, who said:

266
00:12:06,460 --> 00:12:11,220
While we were praying with the Prophet, peace and blessings of Allah be upon him,

267
00:12:11,220 --> 00:12:14,139
a trade caravan arrived from the Levant.

268
00:12:14,139 --> 00:12:15,580
In another narration:

269
00:12:15,580 --> 00:12:17,980
A caravan on a Friday

270
00:12:17,980 --> 00:12:20,100
carrying food provisions.

271
00:12:20,100 --> 00:12:22,139
The people turned away toward it,

272
00:12:22,139 --> 00:12:26,019
until no one remained with the Prophet, peace be upon him,

273
00:12:26,019 --> 00:12:28,700
except twelve men.

274
00:12:28,700 --> 00:12:30,139
Thereupon, the verse was revealed:

275
00:12:30,139 --> 00:12:33,259
"And when they saw a transaction or an amusement,

276
00:12:33,259 --> 00:12:36,049
they rushed to it."

277
00:12:36,090 --> 00:12:39,279
Commentary on the hadith:

278
00:12:39,279 --> 00:12:43,200
"Caravan" refers to camels carrying merchandise,

279
00:12:43,200 --> 00:12:46,070
whether food or anything else.

280
00:12:46,070 --> 00:12:47,990
"The people turned away toward it"

281
00:12:47,990 --> 00:12:50,590
means they departed toward the caravan.

282
00:12:50,590 --> 00:12:53,269
"And when they saw a transaction or an amusement,

283
00:12:53,269 --> 00:12:55,149
they rushed to it"

284
00:12:55,149 --> 00:12:57,190
means they left the mosque,

285
00:12:57,190 --> 00:13:00,669
eager for that amusement and trade,

286
00:13:00,669 --> 00:13:02,740
leaving behind that which is truly good.

287
00:13:02,740 --> 00:13:06,159
Points of benefit derived from the hadith:

288
00:13:06,159 --> 00:13:08,279
It is derived from the hadith that

289
00:13:08,279 --> 00:13:10,759
the virtue of Friday is emphasized.

290
00:13:10,759 --> 00:13:13,159
It also shows the obligation of abandoning trade

291
00:13:13,159 --> 00:13:18,700
and everything that distracts from the Friday prayer.

292
00:13:18,700 --> 00:13:23,149
Chapter: The Sunnah Prayer Before and After the Friday Prayer.

293
00:13:23,149 --> 00:13:26,710
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:

294
00:13:26,710 --> 00:13:31,990
I memorized ten units of prayer from the Prophet, peace and blessings of Allah be upon him:

295
00:13:31,990 --> 00:13:34,110
two rak'ahs before Zuhr,

296
00:13:34,110 --> 00:13:36,429
two rak'ahs after it,

297
00:13:36,429 --> 00:13:39,750
two rak'ahs after Maghrib in his house,

298
00:13:39,750 --> 00:13:43,269
two rak'ahs after 'Isha' in his house,

299
00:13:43,269 --> 00:13:46,549
and two rak'ahs before the Fajr prayer.

300
00:13:46,549 --> 00:13:53,220
It was an hour during which no one entered upon the Prophet, peace be upon him.

301
00:13:53,220 --> 00:13:54,779
In another narration:

302
00:13:54,779 --> 00:13:59,059
And he would not pray after the Friday prayer until he departed,

303
00:13:59,059 --> 00:14:02,070
whereupon he would pray two rak'ahs.

304
00:14:02,070 --> 00:14:05,429
Commentary on the hadith:

305
00:14:05,470 --> 00:14:11,190
"It was an hour during which no one entered upon the Prophet, peace be upon him":

306
00:14:11,190 --> 00:14:17,629
His sister Hafsah, may Allah be pleased with her, informed him of the prayer during that hour.

307
00:14:17,629 --> 00:14:20,980
Points of benefit derived from the hadith:

308
00:14:20,980 --> 00:14:23,100
It is derived from the hadith that

309
00:14:23,100 --> 00:14:26,659
the number of rak'ahs of the confirmed Sunnah prayers is clarified.

310
00:14:26,659 --> 00:14:30,700
It also indicates that performing voluntary prayers at home is preferable.

311
00:14:30,700 --> 00:14:34,740
It illustrates the excellence of Ibn 'Umar, may Allah be pleased with them both,

312
00:14:34,740 --> 00:14:39,519
and his diligent observance of the Sunnah.

313
00:14:39,519 --> 00:14:42,200
Chapter: The Statement of Allah Almighty:

314
00:14:42,200 --> 00:14:49,659
“And when the prayer is ended, then disperse in the land and seek of Allah's bounty, and remember Allah much, that ye may be successful.” (62:10)

315
00:14:49,659 --> 00:14:52,580
On the authority of Sahl ibn Sa'd, may Allah be pleased with him,

316
00:14:52,580 --> 00:14:54,419
that he said:

317
00:14:54,419 --> 00:14:58,039
We used to rejoice on Fridays.

318
00:14:58,039 --> 00:15:02,639
We had an elderly woman who would take beetroots from our garden,

319
00:15:02,639 --> 00:15:06,039
which we used to plant along our water channels,

320
00:15:06,039 --> 00:15:09,039
and she would place them into her cooking pot,

321
00:15:09,039 --> 00:15:12,519
adding a few grains of barley to it.

322
00:15:12,519 --> 00:15:13,559
He said:

323
00:15:13,559 --> 00:15:16,879
It contained neither fat nor meat grease.

324
00:15:16,879 --> 00:15:20,559
When we finished the Friday prayer, we would visit her,

325
00:15:20,559 --> 00:15:23,080
and she would serve it to us,

326
00:15:23,080 --> 00:15:27,399
and we used to rejoice on Fridays because of that.

327
00:15:27,399 --> 00:15:33,059
We would neither eat lunch nor take our midday nap except after the Friday prayer.

328
00:15:33,059 --> 00:15:36,259
Commentary on the hadith:

329
00:15:36,299 --> 00:15:38,179
"From beetroots":

330
00:15:38,179 --> 00:15:41,539
Beetroot is a well-known vegetable.

331
00:15:41,539 --> 00:15:44,220
"We used to plant along our water channels":

332
00:15:44,220 --> 00:15:49,740
The word refers to the edges of irrigation basins, rivulets, and watercourses.

333
00:15:49,740 --> 00:15:53,580
"Fat" refers to animal fat and the like.

334
00:15:53,580 --> 00:15:55,100
"Nor meat grease":

335
00:15:55,100 --> 00:16:00,019
Grease is the melted fat and oil extracted from meat.

336
00:16:00,019 --> 00:16:02,059
"And she would serve it to us"

337
00:16:02,059 --> 00:16:04,519
means she presented it before us.

338
00:16:04,519 --> 00:16:06,759
"We would neither eat lunch":

339
00:16:06,759 --> 00:16:10,120
Lunch refers to the meal eaten in the first part of the day.

340
00:16:10,120 --> 00:16:11,720
"Nor take our midday nap":

341
00:16:11,720 --> 00:16:14,960
The midday nap entails resting around noon,

342
00:16:14,960 --> 00:16:17,820
even if it does not involve actual sleep.

343
00:16:17,820 --> 00:16:21,299
Points of benefit derived from the hadith:

344
00:16:21,299 --> 00:16:23,379
It is derived from the hadith that

345
00:16:23,379 --> 00:16:27,980
it is commendable to draw close to Allah through good deeds, even if small.

346
00:16:27,980 --> 00:16:32,580
It reveals the contentment and modest lifestyle of the Companions,

347
00:16:32,580 --> 00:16:36,299
and their lack of longing for this worldly life and its pleasures.

348
00:16:36,299 --> 00:16:39,740
It encourages hastening toward acts of obedience.

349
00:16:39,740 --> 00:16:41,980
It also highlights the recommendation of taking a midday nap

350
00:16:41,980 --> 00:16:45,659
to help in fulfilling one's obligations.

351
00:16:45,659 --> 00:16:48,899
It demonstrates the virtue of feeding others.

352
00:16:48,899 --> 00:16:53,580
It also indicates the virtue of bringing joy to the heart of a Muslim.

353
00:16:53,580 --> 00:17:00,919
It emphasizes the importance of ongoing charity, even if modest in quantity.

354
00:17:00,919 --> 00:17:03,970
Chapter: The Fear Prayer.

355
00:17:04,009 --> 00:17:08,430
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, who said:

356
00:17:08,430 --> 00:17:13,509
I took part in a military expedition with the Messenger of Allah, peace and blessings of Allah be upon him, toward Najd.

357
00:17:13,509 --> 00:17:15,549
We stood parallel to the enemy,

358
00:17:15,549 --> 00:17:17,589
and we drew up in battle lines facing them.

359
00:17:17,589 --> 00:17:22,829
Then the Messenger of Allah, peace be upon him, stood to lead us in prayer,

360
00:17:22,829 --> 00:17:26,069
so one group stood with him to pray,

361
00:17:26,069 --> 00:17:29,269
while another group faced the enemy.

362
00:17:29,269 --> 00:17:33,750
The Messenger of Allah bowed with those who were with him

363
00:17:33,750 --> 00:17:35,750
and prostrated twice.

364
00:17:35,750 --> 00:17:39,750
Then they moved back to take the place of the group that had not yet prayed,

365
00:17:39,750 --> 00:17:41,750
and the other group came forward.

366
00:17:41,750 --> 00:17:45,750
The Messenger of Allah, peace be upon him, prayed one rak'ah with them

367
00:17:45,750 --> 00:17:47,750
and prostrated twice,

368
00:17:47,750 --> 00:17:49,750
then concluded the prayer with the taslim.

369
00:17:49,750 --> 00:17:51,750
Then each one of them stood up

370
00:17:51,750 --> 00:17:56,750
and prayed one rak'ah individually, followed by two prostrations.

371
00:17:56,750 --> 00:18:00,750
Ibn 'Umar added, narrating from the Prophet, peace and blessings of Allah be upon him:

372
00:18:00,750 --> 00:18:03,750
"And if the danger is greater than that,

373
00:18:03,750 --> 00:18:06,750
then let them pray standing or riding."

374
00:18:06,750 --> 00:18:10,069
Commentary on the hadith:

375
00:18:10,069 --> 00:18:14,619
"I took part in a military expedition with the Messenger of Allah, peace be upon him":

376
00:18:14,619 --> 00:18:17,619
This was the Battle of Dhat al-Riqa'.

377
00:18:17,619 --> 00:18:20,650
"Toward Najd" means in the direction of Najd,

378
00:18:20,650 --> 00:18:24,650
and Najd is a region of the Arabian Peninsula.

379
00:18:24,650 --> 00:18:27,650
"We stood parallel to the enemy" denotes lining up opposite them,

380
00:18:27,650 --> 00:18:29,650
which means facing one another.

381
00:18:29,650 --> 00:18:32,710
"We drew up in battle lines" comes from the word for ranks.

382
00:18:32,710 --> 00:18:36,809
"Riding" is the plural of a rider mounted on a beast.

383
00:18:36,809 --> 00:18:39,970
Points of benefit derived from the hadith:

384
00:18:39,970 --> 00:18:42,609
It is derived from the hadith that

385
00:18:42,609 --> 00:18:44,609
the paramount importance of the prayer is underscored,

386
00:18:44,609 --> 00:18:47,609
and that it is never abandoned even in times of war.

387
00:18:47,609 --> 00:18:50,609
It also demonstrates that the obligatory components of the prayer

388
00:18:50,609 --> 00:18:53,609
are waived in cases of actual or legal inability.

389
00:18:53,609 --> 00:18:58,609
The hadith emphasizes the obligation of taking caution and vigilance against enemies.

390
00:18:58,609 --> 00:19:03,609
It also highlights the immense virtue of striving in the cause of Allah Almighty.

391
00:19:03,609 --> 00:19:09,660
Chapter: Guarding One Another During the Fear Prayer.

392
00:19:09,660 --> 00:19:14,390
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

393
00:19:14,390 --> 00:19:18,390
The Prophet, peace and blessings of Allah be upon him, stood up,

394
00:19:18,390 --> 00:19:20,390
and the people stood along with him.

395
00:19:20,390 --> 00:19:23,390
He proclaimed the takbir, and they proclaimed it with him;

396
00:19:23,390 --> 00:19:27,390
then he bowed, and a group of them bowed with him;

397
00:19:27,390 --> 00:19:30,390
then he prostrated, and they prostrated with him.

398
00:19:30,390 --> 00:19:32,420
Then he stood for the second rak'ah.

399
00:19:32,420 --> 00:19:36,420
The group that had prostrated and guarded their brothers then stood up,

400
00:19:36,420 --> 00:19:39,420
and the other group came

401
00:19:39,420 --> 00:19:41,420
and bowed and prostrated with him,

402
00:19:41,420 --> 00:19:44,420
while all the people were engaged in prayer,

403
00:19:44,420 --> 00:19:47,420
yet guarding one another.

404
00:19:47,420 --> 00:19:50,869
Commentary on the hadith:

405
00:19:50,869 --> 00:19:55,190
Chapter: Guarding One Another During the Fear Prayer.

406
00:19:55,190 --> 00:19:58,190
"Guarding" (al-hirāsah) means protection and surveillance.

407
00:19:58,190 --> 00:20:00,380
"Yet guarding..."

408
00:20:00,380 --> 00:20:02,380
Guarding in the cause of Allah

409
00:20:02,380 --> 00:20:05,380
means remaining vigilant and protecting the Muslims

410
00:20:05,380 --> 00:20:08,380
from being harmed by the enemy's plot.

411
00:20:08,380 --> 00:20:11,579
Benefits derived from the hadith:

412
00:20:11,579 --> 00:20:14,220
From this hadith, we learn:

413
00:20:14,220 --> 00:20:18,220
An explanation of the virtue of standing guard in the cause of Allah Almighty.

414
00:20:18,220 --> 00:20:22,220
The hadith contains a command to maintain the prayer.

415
00:20:22,220 --> 00:20:27,339
The hadith indicates that the fear prayer takes various forms,

416
00:20:27,339 --> 00:20:30,339
which the Prophet (peace and blessings of Allah be upon him) performed

417
00:20:30,339 --> 00:20:34,339
on different occasions and in diverse manners,

418
00:20:34,339 --> 00:20:38,339
seeking in all of them what was most cautious for the prayer

419
00:20:38,339 --> 00:20:40,339
and most effective for guarding.

420
00:20:40,339 --> 00:20:43,539
It shows that the leader of the prayer during the fear prayer

421
00:20:43,539 --> 00:20:45,539
is the leader of jihad,

422
00:20:45,539 --> 00:20:48,539
who leads both groups in prayer.

423
00:20:48,539 --> 00:20:53,740
Chapter: The Prayer of the Pursuer and the Pursued,

424
00:20:53,740 --> 00:20:55,740
Mounted and by Gestures.

425
00:20:55,740 --> 00:20:59,609
On the authority of Ibn 'Umar (may Allah be pleased with him), who said:

426
00:20:59,609 --> 00:21:02,609
The Prophet (peace and blessings of Allah be upon him) said to us

427
00:21:02,609 --> 00:21:05,609
when he returned from the Battle of the Ahzab (the Trench):

428
00:21:05,609 --> 00:21:07,609
"None of you should pray 'Asr

429
00:21:07,609 --> 00:21:10,640
except at Banu Qurayzah."

430
00:21:10,640 --> 00:21:13,640
Time for 'Asr overtook some of them on the way,

431
00:21:13,640 --> 00:21:15,640
so some of them said,

432
00:21:15,640 --> 00:21:18,640
"We will not pray until we reach it,"

433
00:21:18,640 --> 00:21:20,640
while others said,

434
00:21:20,640 --> 00:21:22,640
"Rather, we will pray now;

435
00:21:22,640 --> 00:21:24,640
he did not intend that from us."

436
00:21:24,640 --> 00:21:27,640
That was mentioned to the Prophet (peace and blessings of Allah be upon him),

437
00:21:27,640 --> 00:21:30,640
and he did not rebuke a single one of them.

438
00:21:30,640 --> 00:21:34,089
Commentary on the hadith:

439
00:21:34,089 --> 00:21:37,569
Chapter: The Prayer of the Pursuer and the Pursued,

440
00:21:37,569 --> 00:21:39,569
Mounted and by Gestures.

441
00:21:39,569 --> 00:21:42,569
The pursuer is the one seeking out the enemy,

442
00:21:42,569 --> 00:21:46,569
and the pursued is the one being sought by the enemy.

443
00:21:46,569 --> 00:21:50,569
"Gestures" (al-īmā') refers to signaling with body parts,

444
00:21:50,569 --> 00:21:53,569
such as the head, hand, eye, or eyebrow,

445
00:21:53,569 --> 00:21:56,569
and what is meant here is the head.

446
00:21:56,569 --> 00:21:59,569
"Al-Ahzab" refers to the Battle of the Trench.

447
00:21:59,569 --> 00:22:02,630
"None of you should pray 'Asr,"

448
00:22:02,630 --> 00:22:04,630
meaning the 'Asr prayer,

449
00:22:04,630 --> 00:22:06,660
"except at Banu Qurayzah,"

450
00:22:06,660 --> 00:22:08,660
which was a Jewish tribe.

451
00:22:08,660 --> 00:22:10,759
"He did not rebuke,"

452
00:22:10,759 --> 00:22:14,759
meaning he did not reprimand or speak harshly to them.

453
00:22:14,759 --> 00:22:18,049
Benefits derived from the hadith:

454
00:22:18,049 --> 00:22:23,039
The hadith provides evidence that every two qualified jurists (mujtahids) who differ

455
00:22:23,039 --> 00:22:26,039
in subsidiary matters of fiqh are both rewarded.

456
00:22:26,039 --> 00:22:29,140
It guides us to refrain from rebuking a mujtahid

457
00:22:29,140 --> 00:22:32,140
even if he errs, provided he exerts his utmost effort.

458
00:22:32,140 --> 00:22:36,140
It shows that whoever acts upon a plausible interpretation

459
00:22:36,140 --> 00:22:41,240
incurs no blame.

460
00:22:41,240 --> 00:22:43,240
The Book of the Two 'Eids.

461
00:22:43,240 --> 00:22:49,160
Chapter: The Sunnah of the Two 'Eids for the People of Islam.

462
00:22:49,160 --> 00:22:53,740
On the authority of Al-Bara' ibn 'Azib (may Allah be pleased with him and his father), who said:

463
00:22:53,740 --> 00:22:56,740
The Prophet (peace and blessings of Allah be upon him) delivered a sermon to us

464
00:22:56,740 --> 00:22:59,740
on the Day of Sacrifice ('Eid al-Adha) after the prayer.

465
00:22:59,740 --> 00:23:01,960
In a narration:

466
00:23:01,960 --> 00:23:04,960
The Prophet (peace and blessings of Allah be upon him) went out

467
00:23:04,960 --> 00:23:06,960
on the Day of Sacrifice to Al-Baqi'

468
00:23:06,960 --> 00:23:08,960
and prayed two rak'ahs,

469
00:23:08,960 --> 00:23:11,960
then turned his face toward us

470
00:23:11,960 --> 00:23:14,059
and said—

471
00:23:14,059 --> 00:23:16,119
in another narration:

472
00:23:16,119 --> 00:23:19,119
"The first thing we begin with on this day of ours

473
00:23:19,119 --> 00:23:21,119
is to pray,

474
00:23:21,119 --> 00:23:23,119
then return and slaughter our sacrifices.

475
00:23:23,119 --> 00:23:26,309
Whoever prays our prayer

476
00:23:26,309 --> 00:23:28,309
and slaughters as we slaughter

477
00:23:28,309 --> 00:23:30,309
has fulfilled the sacred rite correctly;

478
00:23:30,309 --> 00:23:33,440
but whoever slaughters before the prayer,

479
00:23:33,440 --> 00:23:35,440
that sacrifice was made before the prayer

480
00:23:35,440 --> 00:23:37,630
and is not counted as a sacred rite."

481
00:23:37,630 --> 00:23:39,630
Abu Burdah ibn Niyar,

482
00:23:39,630 --> 00:23:41,630
the maternal uncle of Al-Bara', said,

483
00:23:41,630 --> 00:23:43,630
"O Messenger of Allah,

484
00:23:43,630 --> 00:23:46,630
I slaughtered my sheep before the prayer,

485
00:23:46,630 --> 00:23:49,630
knowing that today is a day of eating and drinking,

486
00:23:49,630 --> 00:23:54,630
and I wished for my sheep to be the first slaughtered in my house;

487
00:23:54,630 --> 00:23:56,630
so I slaughtered my sheep

488
00:23:56,630 --> 00:23:59,630
and ate lunch before coming to the prayer."

489
00:23:59,630 --> 00:24:01,789
In a narration:

490
00:24:01,789 --> 00:24:04,789
"And I fed my family and my neighbors."

491
00:24:04,789 --> 00:24:06,789
In another narration:

492
00:24:06,789 --> 00:24:08,789
They had a guest,

493
00:24:08,789 --> 00:24:12,789
so he ordered his family to slaughter before he returned

494
00:24:12,789 --> 00:24:14,789
so that their guest could eat.

495
00:24:14,789 --> 00:24:15,950
He said,

496
00:24:15,950 --> 00:24:19,019
"Your sheep was merely a sheep for meat."

497
00:24:19,019 --> 00:24:20,019
He said,

498
00:24:20,019 --> 00:24:22,019
"O Messenger of Allah,

499
00:24:22,019 --> 00:24:25,019
we have a young female goat, a jad'ah (under one year),

500
00:24:25,019 --> 00:24:28,019
which is dearer to me than two adult sheep."

501
00:24:28,019 --> 00:24:30,019
In a narration:

502
00:24:30,019 --> 00:24:32,019
"...better than a mature sheep.

503
00:24:32,019 --> 00:24:34,019
Will it suffice on my behalf?"

504
00:24:34,019 --> 00:24:35,019
He said,

505
00:24:35,019 --> 00:24:36,019
"Yes,

506
00:24:36,019 --> 00:24:39,019
but it will not suffice for anyone after you."

507
00:24:39,019 --> 00:24:41,079
In a narration:

508
00:24:41,079 --> 00:24:43,079
"And it will not be valid for anyone else."

509
00:24:43,079 --> 00:24:45,180
In another narration:

510
00:24:45,180 --> 00:24:47,180
"And it will not fulfill the requirement for anyone else."

511
00:24:47,180 --> 00:24:50,720
Commentary on the hadith:

512
00:24:50,720 --> 00:24:54,069
Chapter: The Sunnah of the Two 'Eids for the People of Islam,

513
00:24:54,069 --> 00:24:57,069
meaning the tradition that distinguishes them on their 'Eid.

514
00:24:57,069 --> 00:24:59,069
"Prays our prayer,"

515
00:24:59,069 --> 00:25:01,069
meaning the 'Eid prayer.

516
00:25:01,069 --> 00:25:03,069
"And slaughters as we slaughter..."

517
00:25:03,069 --> 00:25:06,069
The "nusuk" is the sacrifice,

518
00:25:06,069 --> 00:25:08,069
referring here to the Udhiyah (Qurban).

519
00:25:08,069 --> 00:25:10,299
"Has fulfilled the sacred rite correctly,"

520
00:25:10,299 --> 00:25:12,299
meaning the prescribed method of the sacrifice,

521
00:25:12,299 --> 00:25:14,299
which is the Udhiyah.

522
00:25:14,299 --> 00:25:15,390
"And whoever slaughters,"

523
00:25:15,390 --> 00:25:17,390
meaning whoever performs the slaughter.

524
00:25:17,390 --> 00:25:18,490
"Then we slaughter,"

525
00:25:18,490 --> 00:25:20,490
meaning we offer our sacrifices.

526
00:25:20,490 --> 00:25:22,650
"Your sheep was merely a sheep for meat,"

527
00:25:22,650 --> 00:25:24,650
meaning it is not a valid Udhiyah sacrifice,

528
00:25:24,650 --> 00:25:27,650
nor is there reward for it as an Udhiyah;

529
00:25:27,650 --> 00:25:30,650
rather, it is ordinary meat from which you benefit.

530
00:25:30,650 --> 00:25:33,839
"We have a young female goat,"

531
00:25:33,839 --> 00:25:36,839
'anāq being a young female goat.

532
00:25:36,839 --> 00:25:37,839
"Jada'ah,"

533
00:25:37,839 --> 00:25:40,839
meaning it has not yet completed one full year.

534
00:25:40,839 --> 00:25:43,839
"Dearer to me than two sheep,"

535
00:25:43,839 --> 00:25:46,839
meaning in terms of the quality, fatness,

536
00:25:46,839 --> 00:25:48,839
and high value of its meat.

537
00:25:48,839 --> 00:25:52,130
Benefits derived from the hadith:

538
00:25:52,130 --> 00:25:56,990
The hadith proves that the people of Islam have an 'Eid

539
00:25:56,990 --> 00:26:01,059
by which they are distinguished in sacred law and way of life;

540
00:26:01,059 --> 00:26:04,059
that the Sunnah is to deliver the sermon after the prayer;

541
00:26:04,059 --> 00:26:08,059
and that the Udhiyah sacrifice is among the ritual symbols of Islam.

542
00:26:08,059 --> 00:26:12,089
The hadith highlights the keen devotion of the Companions (may Allah be pleased with them)

543
00:26:12,089 --> 00:26:15,089
to the ritual sacrifice of Udhiyah.

544
00:26:15,089 --> 00:26:19,089
It clarifies the age requirement and proper time for the Udhiyah sacrifice.

545
00:26:19,089 --> 00:26:23,089
It provides guidance to be generous to one's family on the Day of Sacrifice.

546
00:26:23,089 --> 00:26:29,099
Chapter: Eating on the Day of Fast-Breaking ('Eid al-Fitr) Before Going Out.

547
00:26:29,099 --> 00:26:32,549
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

548
00:26:32,549 --> 00:26:35,549
The Messenger of Allah (peace and blessings of Allah be upon him)

549
00:26:35,549 --> 00:26:38,549
would never go out on the morning of the Day of Fast-Breaking

550
00:26:38,549 --> 00:26:41,940
until he had eaten some dates.

551
00:26:41,940 --> 00:26:45,420
Commentary on the hadith:

552
00:26:45,420 --> 00:26:48,420
"Would never go out," meaning he would not head forth

553
00:26:48,420 --> 00:26:51,420
until he had eaten some dates.

554
00:26:52,420 --> 00:26:55,829
Benefits derived from the hadith:

555
00:26:55,829 --> 00:26:59,759
From this hadith, we learn that it is part of the Sunnah

556
00:26:59,759 --> 00:27:03,759
for a person not to head out to the prayer ground on the day of 'Eid al-Fitr

557
00:27:03,759 --> 00:27:07,759
until after eating an odd number of dates.

558
00:27:07,759 --> 00:27:10,819
The wisdom behind recommending dates

559
00:27:10,819 --> 00:27:13,819
lies in sweet food strengthening the eyesight,

560
00:27:13,819 --> 00:27:16,819
which fasting weakens,

561
00:27:16,819 --> 00:27:19,890
and it is easier to digest than other foods

562
00:27:19,890 --> 00:27:22,890
before the 'Eid al-Fitr prayer,

563
00:27:22,890 --> 00:27:25,890
so that no one presumes fasting remains obligatory on the day of 'Eid al-Fitr

564
00:27:25,890 --> 00:27:28,890
until one performs the 'Eid prayer—

565
00:27:28,890 --> 00:27:32,890
while following the example of the Messenger of Allah (peace and blessings of Allah be upon him).

566
00:27:32,890 --> 00:27:37,869
Chapter: Eating on the Day of Sacrifice ('Eid al-Adha).

567
00:27:37,869 --> 00:27:41,480
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

568
00:27:41,480 --> 00:27:45,480
The Prophet (peace and blessings of Allah be upon him) said on the Day of Sacrifice:

569
00:27:45,480 --> 00:27:49,509
"Whoever slaughtered before the prayer must repeat his sacrifice."

570
00:27:49,509 --> 00:27:52,539
A man stood up and said,

571
00:27:52,539 --> 00:27:55,539
"O Messenger of Allah, this is a day

572
00:27:55,539 --> 00:27:58,539
in which meat is greatly craved"—

573
00:27:58,539 --> 00:28:01,609
and he mentioned his neighbors; in a narration:

574
00:28:01,609 --> 00:28:04,609
"...and he mentioned some hardship among his neighbors";

575
00:28:04,609 --> 00:28:07,609
in another narration, he said either:

576
00:28:07,609 --> 00:28:10,609
"...they suffer severe need," or he said:

577
00:28:10,609 --> 00:28:13,700
"...they suffer poverty—

578
00:28:13,700 --> 00:28:16,700
and I have a young goat (jad'ah)," and in a narration:

579
00:28:16,700 --> 00:28:19,700
"...a young female goat ('anāq) that is better than two sheep raised for meat."

580
00:28:19,700 --> 00:28:22,700
So he granted him a special dispensation for that.

581
00:28:22,700 --> 00:28:25,740
"And I do not know whether this dispensation reached

582
00:28:25,740 --> 00:28:28,769
anyone besides him or not."

583
00:28:28,769 --> 00:28:31,769
Then the Prophet (peace and blessings of Allah be upon him) turned

584
00:28:31,769 --> 00:28:34,769
toward two rams and slaughtered them,

585
00:28:34,769 --> 00:28:37,769
and the people went to some sheep

586
00:28:37,769 --> 00:28:40,769
and distributed them among themselves—or he said:

587
00:28:40,769 --> 00:28:44,339
"...divided them among themselves."

588
00:28:45,339 --> 00:28:48,599
"Whoever slaughtered," meaning his sacrifice,

589
00:28:48,599 --> 00:28:52,599
"before the prayer," meaning the 'Eid prayer,

590
00:28:52,599 --> 00:28:55,599
"must repeat it," meaning he must slaughter another one,

591
00:28:55,599 --> 00:28:58,599
for it is merely a sheep for meat, not a sheep

592
00:28:58,599 --> 00:29:01,700
for Udhiyah. "A man stood up,"

593
00:29:01,700 --> 00:29:04,730
who was Abu Burdah. "This is

594
00:29:04,730 --> 00:29:07,730
a day in which meat is craved,"

595
00:29:07,730 --> 00:29:10,730
meaning people yearn on the Day of Sacrifice

596
00:29:10,730 --> 00:29:13,759
...would be suitable for eating, even a young goat.

597
00:29:13,759 --> 00:29:16,759
A young goat under two years of age...

598
00:29:16,759 --> 00:29:19,920
The Prophet, peace and blessings of Allah be upon him, overturned...

599
00:29:19,920 --> 00:29:22,920
Meaning livestock.

600
00:29:22,920 --> 00:29:25,920
And the people went toward a flock of sheep—

601
00:29:25,920 --> 00:29:28,920
Meaning a small herd of sheep—

602
00:29:28,920 --> 00:29:31,920
And distributed them, meaning they divided them among themselves.

603
00:29:31,920 --> 00:29:34,920
"And they distributed them,"

604
00:29:34,920 --> 00:29:37,920
Meaning they divided them among themselves.

605
00:29:37,920 --> 00:29:40,920
And he mentioned a certain thing.

606
00:29:40,920 --> 00:29:44,210
Among the benefits derived from the hadith:

607
00:29:44,210 --> 00:29:47,880
It is derived from the hadith

608
00:29:47,880 --> 00:29:50,880
the recommendability of honoring the guest and the neighbor.

609
00:29:50,880 --> 00:29:53,880
The hadith also indicates that a young goat under one year of age is not sufficient for sacrifice.

610
00:29:53,880 --> 00:29:56,880
It also shows that a special concession is not general in application,

611
00:29:56,880 --> 00:29:59,880
nor should it be broadened.

612
00:29:59,880 --> 00:30:02,880
It further demonstrates the keenness of the Companions, may Allah be pleased with them,

613
00:30:02,880 --> 00:30:05,880
to observe the ritual of the sacrifice.