WEBVTT

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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

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the virtue of Friday is made manifest.

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It also encourages seeking out the hour of response on Friday,

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and the most correct view is that it occurs after 'Asr prayer.

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Chapter:

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When people disperse away from the imam during the Friday prayer,

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the prayer of the imam and those who remain is valid.

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On the authority of Jabir, may Allah be pleased with him, who said:

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While we were praying with the Prophet, peace and blessings of Allah be upon him,

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a trade caravan arrived from the Levant.

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In another narration:

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A caravan on a Friday

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carrying food provisions.

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The people turned away toward it,

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until no one remained with the Prophet, peace be upon him,

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except twelve men.

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Thereupon, the verse was revealed:

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"And when they saw a transaction or an amusement,

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they rushed to it."

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Commentary on the hadith:

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"Caravan" refers to camels carrying merchandise,

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whether food or anything else.

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"The people turned away toward it"

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means they departed toward the caravan.

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"And when they saw a transaction or an amusement,

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they rushed to it"

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means they left the mosque,

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eager for that amusement and trade,

00:13:00.669 --> 00:13:02.740
leaving behind that which is truly good.

00:13:02.740 --> 00:13:06.159
Points of benefit derived from the hadith:

00:13:06.159 --> 00:13:08.279
It is derived from the hadith that

00:13:08.279 --> 00:13:10.759
the virtue of Friday is emphasized.

00:13:10.759 --> 00:13:13.159
It also shows the obligation of abandoning trade

00:13:13.159 --> 00:13:18.700
and everything that distracts from the Friday prayer.

00:13:18.700 --> 00:13:23.149
Chapter: The Sunnah Prayer Before and After the Friday Prayer.

00:13:23.149 --> 00:13:26.710
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:

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:

00:13:31.990 --> 00:13:34.110
two rak'ahs before Zuhr,

00:13:34.110 --> 00:13:36.429
two rak'ahs after it,

00:13:36.429 --> 00:13:39.750
two rak'ahs after Maghrib in his house,

00:13:39.750 --> 00:13:43.269
two rak'ahs after 'Isha' in his house,

00:13:43.269 --> 00:13:46.549
and two rak'ahs before the Fajr prayer.

00:13:46.549 --> 00:13:53.220
It was an hour during which no one entered upon the Prophet, peace be upon him.

00:13:53.220 --> 00:13:54.779
In another narration:

00:13:54.779 --> 00:13:59.059
And he would not pray after the Friday prayer until he departed,

00:13:59.059 --> 00:14:02.070
whereupon he would pray two rak'ahs.

00:14:02.070 --> 00:14:05.429
Commentary on the hadith:

00:14:05.470 --> 00:14:11.190
"It was an hour during which no one entered upon the Prophet, peace be upon him":

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.

00:14:17.629 --> 00:14:20.980
Points of benefit derived from the hadith:

00:14:20.980 --> 00:14:23.100
It is derived from the hadith that

00:14:23.100 --> 00:14:26.659
the number of rak'ahs of the confirmed Sunnah prayers is clarified.

00:14:26.659 --> 00:14:30.700
It also indicates that performing voluntary prayers at home is preferable.

00:14:30.700 --> 00:14:34.740
It illustrates the excellence of Ibn 'Umar, may Allah be pleased with them both,

00:14:34.740 --> 00:14:39.519
and his diligent observance of the Sunnah.

00:14:39.519 --> 00:14:42.200
Chapter: The Statement of Allah Almighty:

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)

00:14:49.659 --> 00:14:52.580
On the authority of Sahl ibn Sa'd, may Allah be pleased with him,

00:14:52.580 --> 00:14:54.419
that he said:

00:14:54.419 --> 00:14:58.039
We used to rejoice on Fridays.

00:14:58.039 --> 00:15:02.639
We had an elderly woman who would take beetroots from our garden,

00:15:02.639 --> 00:15:06.039
which we used to plant along our water channels,

00:15:06.039 --> 00:15:09.039
and she would place them into her cooking pot,

00:15:09.039 --> 00:15:12.519
adding a few grains of barley to it.

00:15:12.519 --> 00:15:13.559
He said:

00:15:13.559 --> 00:15:16.879
It contained neither fat nor meat grease.

00:15:16.879 --> 00:15:20.559
When we finished the Friday prayer, we would visit her,

00:15:20.559 --> 00:15:23.080
and she would serve it to us,

00:15:23.080 --> 00:15:27.399
and we used to rejoice on Fridays because of that.

00:15:27.399 --> 00:15:33.059
We would neither eat lunch nor take our midday nap except after the Friday prayer.

00:15:33.059 --> 00:15:36.259
Commentary on the hadith:

00:15:36.299 --> 00:15:38.179
"From beetroots":

00:15:38.179 --> 00:15:41.539
Beetroot is a well-known vegetable.

00:15:41.539 --> 00:15:44.220
"We used to plant along our water channels":

00:15:44.220 --> 00:15:49.740
The word refers to the edges of irrigation basins, rivulets, and watercourses.

00:15:49.740 --> 00:15:53.580
"Fat" refers to animal fat and the like.

00:15:53.580 --> 00:15:55.100
"Nor meat grease":

00:15:55.100 --> 00:16:00.019
Grease is the melted fat and oil extracted from meat.

00:16:00.019 --> 00:16:02.059
"And she would serve it to us"

00:16:02.059 --> 00:16:04.519
means she presented it before us.

00:16:04.519 --> 00:16:06.759
"We would neither eat lunch":

00:16:06.759 --> 00:16:10.120
Lunch refers to the meal eaten in the first part of the day.

00:16:10.120 --> 00:16:11.720
"Nor take our midday nap":

00:16:11.720 --> 00:16:14.960
The midday nap entails resting around noon,

00:16:14.960 --> 00:16:17.820
even if it does not involve actual sleep.

00:16:17.820 --> 00:16:21.299
Points of benefit derived from the hadith:

00:16:21.299 --> 00:16:23.379
It is derived from the hadith that

00:16:23.379 --> 00:16:27.980
it is commendable to draw close to Allah through good deeds, even if small.

00:16:27.980 --> 00:16:32.580
It reveals the contentment and modest lifestyle of the Companions,

00:16:32.580 --> 00:16:36.299
and their lack of longing for this worldly life and its pleasures.

00:16:36.299 --> 00:16:39.740
It encourages hastening toward acts of obedience.

00:16:39.740 --> 00:16:41.980
It also highlights the recommendation of taking a midday nap

00:16:41.980 --> 00:16:45.659
to help in fulfilling one's obligations.

00:16:45.659 --> 00:16:48.899
It demonstrates the virtue of feeding others.

00:16:48.899 --> 00:16:53.580
It also indicates the virtue of bringing joy to the heart of a Muslim.

00:16:53.580 --> 00:17:00.919
It emphasizes the importance of ongoing charity, even if modest in quantity.

00:17:00.919 --> 00:17:03.970
Chapter: The Fear Prayer.

00:17:04.009 --> 00:17:08.430
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, who said:

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.

00:17:13.509 --> 00:17:15.549
We stood parallel to the enemy,

00:17:15.549 --> 00:17:17.589
and we drew up in battle lines facing them.

00:17:17.589 --> 00:17:22.829
Then the Messenger of Allah, peace be upon him, stood to lead us in prayer,

00:17:22.829 --> 00:17:26.069
so one group stood with him to pray,

00:17:26.069 --> 00:17:29.269
while another group faced the enemy.

00:17:29.269 --> 00:17:33.750
The Messenger of Allah bowed with those who were with him

00:17:33.750 --> 00:17:35.750
and prostrated twice.

00:17:35.750 --> 00:17:39.750
Then they moved back to take the place of the group that had not yet prayed,

00:17:39.750 --> 00:17:41.750
and the other group came forward.

00:17:41.750 --> 00:17:45.750
The Messenger of Allah, peace be upon him, prayed one rak'ah with them

00:17:45.750 --> 00:17:47.750
and prostrated twice,

00:17:47.750 --> 00:17:49.750
then concluded the prayer with the taslim.

00:17:49.750 --> 00:17:51.750
Then each one of them stood up

00:17:51.750 --> 00:17:56.750
and prayed one rak'ah individually, followed by two prostrations.

00:17:56.750 --> 00:18:00.750
Ibn 'Umar added, narrating from the Prophet, peace and blessings of Allah be upon him:

00:18:00.750 --> 00:18:03.750
"And if the danger is greater than that,

00:18:03.750 --> 00:18:06.750
then let them pray standing or riding."

00:18:06.750 --> 00:18:10.069
Commentary on the hadith:

00:18:10.069 --> 00:18:14.619
"I took part in a military expedition with the Messenger of Allah, peace be upon him":

00:18:14.619 --> 00:18:17.619
This was the Battle of Dhat al-Riqa'.

00:18:17.619 --> 00:18:20.650
"Toward Najd" means in the direction of Najd,

00:18:20.650 --> 00:18:24.650
and Najd is a region of the Arabian Peninsula.

00:18:24.650 --> 00:18:27.650
"We stood parallel to the enemy" denotes lining up opposite them,

00:18:27.650 --> 00:18:29.650
which means facing one another.

00:18:29.650 --> 00:18:32.710
"We drew up in battle lines" comes from the word for ranks.

00:18:32.710 --> 00:18:36.809
"Riding" is the plural of a rider mounted on a beast.

00:18:36.809 --> 00:18:39.970
Points of benefit derived from the hadith:

00:18:39.970 --> 00:18:42.609
It is derived from the hadith that

00:18:42.609 --> 00:18:44.609
the paramount importance of the prayer is underscored,

00:18:44.609 --> 00:18:47.609
and that it is never abandoned even in times of war.

00:18:47.609 --> 00:18:50.609
It also demonstrates that the obligatory components of the prayer

00:18:50.609 --> 00:18:53.609
are waived in cases of actual or legal inability.

00:18:53.609 --> 00:18:58.609
The hadith emphasizes the obligation of taking caution and vigilance against enemies.

00:18:58.609 --> 00:19:03.609
It also highlights the immense virtue of striving in the cause of Allah Almighty.

00:19:03.609 --> 00:19:09.660
Chapter: Guarding One Another During the Fear Prayer.

00:19:09.660 --> 00:19:14.390
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

00:19:14.390 --> 00:19:18.390
The Prophet, peace and blessings of Allah be upon him, stood up,

00:19:18.390 --> 00:19:20.390
and the people stood along with him.

00:19:20.390 --> 00:19:23.390
He proclaimed the takbir, and they proclaimed it with him;

00:19:23.390 --> 00:19:27.390
then he bowed, and a group of them bowed with him;

00:19:27.390 --> 00:19:30.390
then he prostrated, and they prostrated with him.

00:19:30.390 --> 00:19:32.420
Then he stood for the second rak'ah.

00:19:32.420 --> 00:19:36.420
The group that had prostrated and guarded their brothers then stood up,

00:19:36.420 --> 00:19:39.420
and the other group came

00:19:39.420 --> 00:19:41.420
and bowed and prostrated with him,

00:19:41.420 --> 00:19:44.420
while all the people were engaged in prayer,

00:19:44.420 --> 00:19:47.420
yet guarding one another.

00:19:47.420 --> 00:19:50.869
Commentary on the hadith:

00:19:50.869 --> 00:19:55.190
Chapter: Guarding One Another During the Fear Prayer.

00:19:55.190 --> 00:19:58.190
"Guarding" (al-hirāsah) means protection and surveillance.

00:19:58.190 --> 00:20:00.380
"Yet guarding..."

00:20:00.380 --> 00:20:02.380
Guarding in the cause of Allah

00:20:02.380 --> 00:20:05.380
means remaining vigilant and protecting the Muslims

00:20:05.380 --> 00:20:08.380
from being harmed by the enemy's plot.

00:20:08.380 --> 00:20:11.579
Benefits derived from the hadith:

00:20:11.579 --> 00:20:14.220
From this hadith, we learn:

00:20:14.220 --> 00:20:18.220
An explanation of the virtue of standing guard in the cause of Allah Almighty.

00:20:18.220 --> 00:20:22.220
The hadith contains a command to maintain the prayer.

00:20:22.220 --> 00:20:27.339
The hadith indicates that the fear prayer takes various forms,

00:20:27.339 --> 00:20:30.339
which the Prophet (peace and blessings of Allah be upon him) performed

00:20:30.339 --> 00:20:34.339
on different occasions and in diverse manners,

00:20:34.339 --> 00:20:38.339
seeking in all of them what was most cautious for the prayer

00:20:38.339 --> 00:20:40.339
and most effective for guarding.

00:20:40.339 --> 00:20:43.539
It shows that the leader of the prayer during the fear prayer

00:20:43.539 --> 00:20:45.539
is the leader of jihad,

00:20:45.539 --> 00:20:48.539
who leads both groups in prayer.

00:20:48.539 --> 00:20:53.740
Chapter: The Prayer of the Pursuer and the Pursued,

00:20:53.740 --> 00:20:55.740
Mounted and by Gestures.

00:20:55.740 --> 00:20:59.609
On the authority of Ibn 'Umar (may Allah be pleased with him), who said:

00:20:59.609 --> 00:21:02.609
The Prophet (peace and blessings of Allah be upon him) said to us

00:21:02.609 --> 00:21:05.609
when he returned from the Battle of the Ahzab (the Trench):

00:21:05.609 --> 00:21:07.609
"None of you should pray 'Asr

00:21:07.609 --> 00:21:10.640
except at Banu Qurayzah."

00:21:10.640 --> 00:21:13.640
Time for 'Asr overtook some of them on the way,

00:21:13.640 --> 00:21:15.640
so some of them said,

00:21:15.640 --> 00:21:18.640
"We will not pray until we reach it,"

00:21:18.640 --> 00:21:20.640
while others said,

00:21:20.640 --> 00:21:22.640
"Rather, we will pray now;

00:21:22.640 --> 00:21:24.640
he did not intend that from us."

00:21:24.640 --> 00:21:27.640
That was mentioned to the Prophet (peace and blessings of Allah be upon him),

00:21:27.640 --> 00:21:30.640
and he did not rebuke a single one of them.

00:21:30.640 --> 00:21:34.089
Commentary on the hadith:

00:21:34.089 --> 00:21:37.569
Chapter: The Prayer of the Pursuer and the Pursued,

00:21:37.569 --> 00:21:39.569
Mounted and by Gestures.

00:21:39.569 --> 00:21:42.569
The pursuer is the one seeking out the enemy,

00:21:42.569 --> 00:21:46.569
and the pursued is the one being sought by the enemy.

00:21:46.569 --> 00:21:50.569
"Gestures" (al-īmā') refers to signaling with body parts,

00:21:50.569 --> 00:21:53.569
such as the head, hand, eye, or eyebrow,

00:21:53.569 --> 00:21:56.569
and what is meant here is the head.

00:21:56.569 --> 00:21:59.569
"Al-Ahzab" refers to the Battle of the Trench.

00:21:59.569 --> 00:22:02.630
"None of you should pray 'Asr,"

00:22:02.630 --> 00:22:04.630
meaning the 'Asr prayer,

00:22:04.630 --> 00:22:06.660
"except at Banu Qurayzah,"

00:22:06.660 --> 00:22:08.660
which was a Jewish tribe.

00:22:08.660 --> 00:22:10.759
"He did not rebuke,"

00:22:10.759 --> 00:22:14.759
meaning he did not reprimand or speak harshly to them.

00:22:14.759 --> 00:22:18.049
Benefits derived from the hadith:

00:22:18.049 --> 00:22:23.039
The hadith provides evidence that every two qualified jurists (mujtahids) who differ

00:22:23.039 --> 00:22:26.039
in subsidiary matters of fiqh are both rewarded.

00:22:26.039 --> 00:22:29.140
It guides us to refrain from rebuking a mujtahid

00:22:29.140 --> 00:22:32.140
even if he errs, provided he exerts his utmost effort.

00:22:32.140 --> 00:22:36.140
It shows that whoever acts upon a plausible interpretation

00:22:36.140 --> 00:22:41.240
incurs no blame.

00:22:41.240 --> 00:22:43.240
The Book of the Two 'Eids.

00:22:43.240 --> 00:22:49.160
Chapter: The Sunnah of the Two 'Eids for the People of Islam.

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:

00:22:53.740 --> 00:22:56.740
The Prophet (peace and blessings of Allah be upon him) delivered a sermon to us

00:22:56.740 --> 00:22:59.740
on the Day of Sacrifice ('Eid al-Adha) after the prayer.

00:22:59.740 --> 00:23:01.960
In a narration:

00:23:01.960 --> 00:23:04.960
The Prophet (peace and blessings of Allah be upon him) went out

00:23:04.960 --> 00:23:06.960
on the Day of Sacrifice to Al-Baqi'

00:23:06.960 --> 00:23:08.960
and prayed two rak'ahs,

00:23:08.960 --> 00:23:11.960
then turned his face toward us

00:23:11.960 --> 00:23:14.059
and said—

00:23:14.059 --> 00:23:16.119
in another narration:

00:23:16.119 --> 00:23:19.119
"The first thing we begin with on this day of ours

00:23:19.119 --> 00:23:21.119
is to pray,

00:23:21.119 --> 00:23:23.119
then return and slaughter our sacrifices.

00:23:23.119 --> 00:23:26.309
Whoever prays our prayer

00:23:26.309 --> 00:23:28.309
and slaughters as we slaughter

00:23:28.309 --> 00:23:30.309
has fulfilled the sacred rite correctly;

00:23:30.309 --> 00:23:33.440
but whoever slaughters before the prayer,

00:23:33.440 --> 00:23:35.440
that sacrifice was made before the prayer

00:23:35.440 --> 00:23:37.630
and is not counted as a sacred rite."

00:23:37.630 --> 00:23:39.630
Abu Burdah ibn Niyar,

00:23:39.630 --> 00:23:41.630
the maternal uncle of Al-Bara', said,

00:23:41.630 --> 00:23:43.630
"O Messenger of Allah,

00:23:43.630 --> 00:23:46.630
I slaughtered my sheep before the prayer,

00:23:46.630 --> 00:23:49.630
knowing that today is a day of eating and drinking,

00:23:49.630 --> 00:23:54.630
and I wished for my sheep to be the first slaughtered in my house;

00:23:54.630 --> 00:23:56.630
so I slaughtered my sheep

00:23:56.630 --> 00:23:59.630
and ate lunch before coming to the prayer."

00:23:59.630 --> 00:24:01.789
In a narration:

00:24:01.789 --> 00:24:04.789
"And I fed my family and my neighbors."

00:24:04.789 --> 00:24:06.789
In another narration:

00:24:06.789 --> 00:24:08.789
They had a guest,

00:24:08.789 --> 00:24:12.789
so he ordered his family to slaughter before he returned

00:24:12.789 --> 00:24:14.789
so that their guest could eat.

00:24:14.789 --> 00:24:15.950
He said,

00:24:15.950 --> 00:24:19.019
"Your sheep was merely a sheep for meat."

00:24:19.019 --> 00:24:20.019
He said,

00:24:20.019 --> 00:24:22.019
"O Messenger of Allah,

00:24:22.019 --> 00:24:25.019
we have a young female goat, a jad'ah (under one year),

00:24:25.019 --> 00:24:28.019
which is dearer to me than two adult sheep."

00:24:28.019 --> 00:24:30.019
In a narration:

00:24:30.019 --> 00:24:32.019
"...better than a mature sheep.

00:24:32.019 --> 00:24:34.019
Will it suffice on my behalf?"

00:24:34.019 --> 00:24:35.019
He said,

00:24:35.019 --> 00:24:36.019
"Yes,

00:24:36.019 --> 00:24:39.019
but it will not suffice for anyone after you."

00:24:39.019 --> 00:24:41.079
In a narration:

00:24:41.079 --> 00:24:43.079
"And it will not be valid for anyone else."

00:24:43.079 --> 00:24:45.180
In another narration:

00:24:45.180 --> 00:24:47.180
"And it will not fulfill the requirement for anyone else."

00:24:47.180 --> 00:24:50.720
Commentary on the hadith:

00:24:50.720 --> 00:24:54.069
Chapter: The Sunnah of the Two 'Eids for the People of Islam,

00:24:54.069 --> 00:24:57.069
meaning the tradition that distinguishes them on their 'Eid.

00:24:57.069 --> 00:24:59.069
"Prays our prayer,"

00:24:59.069 --> 00:25:01.069
meaning the 'Eid prayer.

00:25:01.069 --> 00:25:03.069
"And slaughters as we slaughter..."

00:25:03.069 --> 00:25:06.069
The "nusuk" is the sacrifice,

00:25:06.069 --> 00:25:08.069
referring here to the Udhiyah (Qurban).

00:25:08.069 --> 00:25:10.299
"Has fulfilled the sacred rite correctly,"

00:25:10.299 --> 00:25:12.299
meaning the prescribed method of the sacrifice,

00:25:12.299 --> 00:25:14.299
which is the Udhiyah.

00:25:14.299 --> 00:25:15.390
"And whoever slaughters,"

00:25:15.390 --> 00:25:17.390
meaning whoever performs the slaughter.

00:25:17.390 --> 00:25:18.490
"Then we slaughter,"

00:25:18.490 --> 00:25:20.490
meaning we offer our sacrifices.

00:25:20.490 --> 00:25:22.650
"Your sheep was merely a sheep for meat,"

00:25:22.650 --> 00:25:24.650
meaning it is not a valid Udhiyah sacrifice,

00:25:24.650 --> 00:25:27.650
nor is there reward for it as an Udhiyah;

00:25:27.650 --> 00:25:30.650
rather, it is ordinary meat from which you benefit.

00:25:30.650 --> 00:25:33.839
"We have a young female goat,"

00:25:33.839 --> 00:25:36.839
'anāq being a young female goat.

00:25:36.839 --> 00:25:37.839
"Jada'ah,"

00:25:37.839 --> 00:25:40.839
meaning it has not yet completed one full year.

00:25:40.839 --> 00:25:43.839
"Dearer to me than two sheep,"

00:25:43.839 --> 00:25:46.839
meaning in terms of the quality, fatness,

00:25:46.839 --> 00:25:48.839
and high value of its meat.

00:25:48.839 --> 00:25:52.130
Benefits derived from the hadith:

00:25:52.130 --> 00:25:56.990
The hadith proves that the people of Islam have an 'Eid

00:25:56.990 --> 00:26:01.059
by which they are distinguished in sacred law and way of life;

00:26:01.059 --> 00:26:04.059
that the Sunnah is to deliver the sermon after the prayer;

00:26:04.059 --> 00:26:08.059
and that the Udhiyah sacrifice is among the ritual symbols of Islam.

00:26:08.059 --> 00:26:12.089
The hadith highlights the keen devotion of the Companions (may Allah be pleased with them)

00:26:12.089 --> 00:26:15.089
to the ritual sacrifice of Udhiyah.

00:26:15.089 --> 00:26:19.089
It clarifies the age requirement and proper time for the Udhiyah sacrifice.

00:26:19.089 --> 00:26:23.089
It provides guidance to be generous to one's family on the Day of Sacrifice.

00:26:23.089 --> 00:26:29.099
Chapter: Eating on the Day of Fast-Breaking ('Eid al-Fitr) Before Going Out.

00:26:29.099 --> 00:26:32.549
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

00:26:32.549 --> 00:26:35.549
The Messenger of Allah (peace and blessings of Allah be upon him)

00:26:35.549 --> 00:26:38.549
would never go out on the morning of the Day of Fast-Breaking

00:26:38.549 --> 00:26:41.940
until he had eaten some dates.

00:26:41.940 --> 00:26:45.420
Commentary on the hadith:

00:26:45.420 --> 00:26:48.420
"Would never go out," meaning he would not head forth

00:26:48.420 --> 00:26:51.420
until he had eaten some dates.

00:26:52.420 --> 00:26:55.829
Benefits derived from the hadith:

00:26:55.829 --> 00:26:59.759
From this hadith, we learn that it is part of the Sunnah

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

00:27:03.759 --> 00:27:07.759
until after eating an odd number of dates.

00:27:07.759 --> 00:27:10.819
The wisdom behind recommending dates

00:27:10.819 --> 00:27:13.819
lies in sweet food strengthening the eyesight,

00:27:13.819 --> 00:27:16.819
which fasting weakens,

00:27:16.819 --> 00:27:19.890
and it is easier to digest than other foods

00:27:19.890 --> 00:27:22.890
before the 'Eid al-Fitr prayer,

00:27:22.890 --> 00:27:25.890
so that no one presumes fasting remains obligatory on the day of 'Eid al-Fitr

00:27:25.890 --> 00:27:28.890
until one performs the 'Eid prayer—

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while following the example of the Messenger of Allah (peace and blessings of Allah be upon him).

00:27:32.890 --> 00:27:37.869
Chapter: Eating on the Day of Sacrifice ('Eid al-Adha).

00:27:37.869 --> 00:27:41.480
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

00:27:41.480 --> 00:27:45.480
The Prophet (peace and blessings of Allah be upon him) said on the Day of Sacrifice:

00:27:45.480 --> 00:27:49.509
"Whoever slaughtered before the prayer must repeat his sacrifice."

00:27:49.509 --> 00:27:52.539
A man stood up and said,

00:27:52.539 --> 00:27:55.539
"O Messenger of Allah, this is a day

00:27:55.539 --> 00:27:58.539
in which meat is greatly craved"—

00:27:58.539 --> 00:28:01.609
and he mentioned his neighbors; in a narration:

00:28:01.609 --> 00:28:04.609
"...and he mentioned some hardship among his neighbors";

00:28:04.609 --> 00:28:07.609
in another narration, he said either:

00:28:07.609 --> 00:28:10.609
"...they suffer severe need," or he said:

00:28:10.609 --> 00:28:13.700
"...they suffer poverty—

00:28:13.700 --> 00:28:16.700
and I have a young goat (jad'ah)," and in a narration:

00:28:16.700 --> 00:28:19.700
"...a young female goat ('anāq) that is better than two sheep raised for meat."

00:28:19.700 --> 00:28:22.700
So he granted him a special dispensation for that.

00:28:22.700 --> 00:28:25.740
"And I do not know whether this dispensation reached

00:28:25.740 --> 00:28:28.769
anyone besides him or not."

00:28:28.769 --> 00:28:31.769
Then the Prophet (peace and blessings of Allah be upon him) turned

00:28:31.769 --> 00:28:34.769
toward two rams and slaughtered them,

00:28:34.769 --> 00:28:37.769
and the people went to some sheep

00:28:37.769 --> 00:28:40.769
and distributed them among themselves—or he said:

00:28:40.769 --> 00:28:44.339
"...divided them among themselves."

00:28:45.339 --> 00:28:48.599
"Whoever slaughtered," meaning his sacrifice,

00:28:48.599 --> 00:28:52.599
"before the prayer," meaning the 'Eid prayer,

00:28:52.599 --> 00:28:55.599
"must repeat it," meaning he must slaughter another one,

00:28:55.599 --> 00:28:58.599
for it is merely a sheep for meat, not a sheep

00:28:58.599 --> 00:29:01.700
for Udhiyah. "A man stood up,"

00:29:01.700 --> 00:29:04.730
who was Abu Burdah. "This is

00:29:04.730 --> 00:29:07.730
a day in which meat is craved,"

00:29:07.730 --> 00:29:10.730
meaning people yearn on the Day of Sacrifice

00:29:10.730 --> 00:29:13.759
...would be suitable for eating, even a young goat.

00:29:13.759 --> 00:29:16.759
A young goat under two years of age...

00:29:16.759 --> 00:29:19.920
The Prophet, peace and blessings of Allah be upon him, overturned...

00:29:19.920 --> 00:29:22.920
Meaning livestock.

00:29:22.920 --> 00:29:25.920
And the people went toward a flock of sheep—

00:29:25.920 --> 00:29:28.920
Meaning a small herd of sheep—

00:29:28.920 --> 00:29:31.920
And distributed them, meaning they divided them among themselves.

00:29:31.920 --> 00:29:34.920
"And they distributed them,"

00:29:34.920 --> 00:29:37.920
Meaning they divided them among themselves.

00:29:37.920 --> 00:29:40.920
And he mentioned a certain thing.

00:29:40.920 --> 00:29:44.210
Among the benefits derived from the hadith:

00:29:44.210 --> 00:29:47.880
It is derived from the hadith

00:29:47.880 --> 00:29:50.880
the recommendability of honoring the guest and the neighbor.

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.

00:29:53.880 --> 00:29:56.880
It also shows that a special concession is not general in application,

00:29:56.880 --> 00:29:59.880
nor should it be broadened.

00:29:59.880 --> 00:30:02.880
It further demonstrates the keenness of the Companions, may Allah be pleased with them,

00:30:02.880 --> 00:30:05.880
to observe the ritual of the sacrifice.