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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 Humanistic Studies and Research

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Presents

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The Abridgment of Sahih al-Bukhari

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Chapter: Prostrating on Seven Bones

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On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:

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The Prophet (peace be upon him) said:

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"I have been commanded to prostrate on seven bones:

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On the forehead—

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and he pointed with his hand to his nose—

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the two hands,

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the two knees,

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and the ends of the two feet;

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and that we should not tuck up our garments or hair."

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Commentary on the Hadith:

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"I have been commanded"

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The One who commands is Allah, Glorified and Exalted be He.

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"And that we should not tuck up our garments or hair"

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That is, we should not gather or fold our garments together.

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Benefits derived from the hadith:

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It is derived from the hadith

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that the actions and words of prayer are divinely ordained (*tawqifiyyah*).

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And that a command from Allah Almighty denotes obligation.

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The hadith also indicates that the limbs of prostration are seven,

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and one should prostrate on all of them,

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prostrating on both the forehead and the nose together.

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It also establishes the validity of acting upon an understandable gesture.

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Chapter: Not Spreading One's Arms in Prostration

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On the authority of Anas ibn Malik (may Allah be pleased with him),

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from the Prophet (peace be upon him), who said:

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"Be balanced in prostration,

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and let none of you spread his forearms as a dog spreads them."

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Commentary on the Hadith:

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"Be balanced in prostration"

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That is, adopt a middle posture between resting the arms flat on the ground and pulling them in tightly.

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"And let none of you spread"

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That is, let him not lay out flat nor stretch out his arms.

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Benefits derived from the hadith:

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The dislikeability of resting the arms flat like a dog or other beasts of prey.

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It also shows that the wisdom behind being balanced in prostration

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is that it is closer to humility,

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more effective in firmly placing the forehead on the ground,

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and furthest removed from postures of laziness.

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Chapter: One Who Sits Up Straight in an Odd-Numbered Unit of His Prayer, Then Rises

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On the authority of Malik ibn al-Huwayrith al-Laythi (may Allah be pleased with him),

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that he saw the Prophet (peace be upon him) praying,

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and whenever he was in an odd-numbered unit (*watr*) of his prayer,

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he would not rise until he sat up straight.

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Commentary on the Hadith:

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"Whenever he was in an odd-numbered unit of his prayer"

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Meaning, when he was in the first or third rak'ah of his prayer.

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"He would not rise"

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Meaning, to the second or fourth rak'ah.

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Benefits derived from the hadith:

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The hadith provides evidence for those who hold the view of the posture of rest (*jalsat al-istirahah*).

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It also emphasizes tranquility (*itmi'nan*) in the actions of prayer.

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It highlights the intense eagerness of the Companions (may Allah be pleased with them)

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to adhere to the guidance of the Prophet (peace be upon him).

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Chapter: Saying 'Allahu Akbar' While Rising from the Two Prostrations

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On the authority of Sa'id ibn al-Harith, who said:

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Abu Sa'id (may Allah be pleased with him) led us in prayer,

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and he uttered the takbir aloud when he raised his head from prostration,

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when he prostrated,

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when he raised his head,

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and when he stood up after the two rak'ahs.

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And he said:

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"This is how I saw the Prophet (peace be upon him) pray."

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Commentary on the Hadith:

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Chapter: Saying 'Allahu Akbar' While Rising from the Two Prostrations

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Meaning, the worshiper utters the takbir while rising from the two rak'ahs.

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"He uttered the takbir aloud"

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Referring to the takbirs of transition.

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Benefits derived from the hadith:

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It is derived from the hadith

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that it is prescribed to utter the takbirs of transition aloud.

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It indicates that the guidance of the Prophet (peace be upon him)

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is the criterion for all words and actions.

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It shows the eagerness of the Companions (may Allah be pleased with them)

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and the Tabi'un to follow the guidance of the Prophet (peace be upon him).

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Chapter: The Sunnah of Sitting during the Tashahhud

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On the authority of 'Abdullah ibn 'Abdullah,

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that he used to see 'Abdullah ibn 'Umar (may Allah be pleased with him and his father)

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sit cross-legged in prayer whenever he sat.

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"So I did the same, as I was a young boy at the time.

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But 'Abdullah ibn 'Umar forbade me,

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and said:

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'The Sunnah of prayer

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is to keep your right foot upright and fold your left foot.'

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So I said:

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'But you do that!'

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He replied:

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'My legs can no longer bear me.'"

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Commentary on the Hadith:

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"Young"

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Meaning, small in age.

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"Keep your right foot upright"

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Meaning, do not press it flat against the ground.

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"Fold your left foot"

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Meaning, bend it beneath you.

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"My legs can no longer bear me"

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Meaning, to perform the Sunnah posture.

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Benefits derived from the hadith:

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It is derived from the hadith

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that when a Companion says, "It is Sunnah,"

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he means the Sunnah of the Prophet (peace be upon him).

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In the hadith, there is

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an example of asking about the reason behind a scholar's apparent departure from the Sunnah.

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It indicates the permissibility of omitting a Sunnah due to necessity or physical inability.

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It shows that a scholar ought to clarify the Sunnah verbally,

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even if he is unable to perform it physically.

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On the authority of Muhammad ibn 'Amr ibn 'Ata',

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that he was sitting with a group of the Companions of the Prophet (peace be upon him),

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and they discussed the prayer of the Prophet (peace be upon him).

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Abu Humayd al-Sa'idi said:

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"I am the most knowledgeable among you regarding the prayer of the Messenger of Allah (peace be upon him).

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I saw him when he uttered the takbir,

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he raised his hands level with his shoulders;

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when he bowed, he placed his hands firmly on his knees,

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then bent his back straight;

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when he raised his head,

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he stood up straight until every vertebra returned to its place;

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when he prostrated,

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he placed his hands without spreading them flat or tucking them in,

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and pointed the tips of his toes toward the qiblah;

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when he sat after two rak'ahs,

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he sat on his left foot

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and kept his right foot upright;

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and when he sat in the last rak'ah,

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he brought forward his left foot,

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kept the other upright,

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and sat upon his posterior."

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Commentary on the Hadith:

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"With a group" (*nafar*)

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A *nafar* is a group of men ranging from three to ten,

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and they were ten on that occasion.

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"I am the most knowledgeable among you regarding the prayer of the Messenger of Allah (peace be upon him)"

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Meaning, due to his careful observation and tracking of that from the Messenger of Allah (peace be upon him).

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"He raised his hands level with his shoulders"

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Level (*hiza'*), meaning opposite and parallel to them.

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The shoulder (*mankib*) is the joint connecting the upper arm bone and the shoulder blade.

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"He placed his hands firmly on his knees"

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Meaning, he gripped his knees with his hands.

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"Bent his back straight" (*hasara zahrah*)

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Meaning, he extended his back evenly without arching or curving it.

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"Straight" (*istiwa'*) means upright.

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"Until every vertebra returned"

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Vertebrae (*faqar*) are the aligned bones

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known as the joints of the spine.

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"Without spreading them flat," referring to his hands and forearms,

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"nor tucking them in."

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Tucking in (*qabd*) means drawing them closely against himself.

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"When he sat after two rak'ahs"

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Meaning, after the first two units to recite the initial *tashahhud*.

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"And sat upon his posterior"

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Referring to the *tawarruk* posture of sitting.

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Benefits derived from the hadith:

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It is derived from the hadith

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that reviewing and studying the Sunnah was part of the guidance of the Companions (may Allah be pleased with them).

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It illustrates the profound eagerness of the Companions to adhere to the guidance of the Prophet (peace be upon him).

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It shows that acts of worship are founded upon compliance (*ittiba'*),

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and that the practice of the Prophet (peace be upon him)

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is the standard for the postures of prayer.

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The hadith demonstrates that the sitting posture in the first *tashahhud*

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differs from the sitting posture in the final *tashahhud*.

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It contains an encouragement to attain tranquility (*tuma'ninah*) in prayer.

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It highlights acknowledging the merit of those who possess merit.

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And whoever has memorized the hadith possesses a stronger argument.

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It shows the permissibility of a person describing himself as more knowledgeable than others

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if there is no fear of self-admiration and the intention is clarification and instruction.

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The hadith indicates that certain rulings received from the Prophet (peace be upon him)

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were unknown to many of the Companions,

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but one might recall them when reminded.

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Chapter: Whoever Did Not Regard the First Tashahhud as Obligatory

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Because the Prophet (peace be upon him) stood up after two rak'ahs and did not return to sit.

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On the authority of 'Abdullah ibn Buhaynah (may Allah be pleased with him), who was from Azd Shanu'ah

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and an ally of the tribe of Banu 'Abd Manaf,

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and he was one of the Companions of the Prophet (peace be upon him):

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The Prophet (peace be upon him) led them in the Zuhr prayer,

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and he stood up after the first two rak'ahs without sitting.

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The people stood up with him, until when he completed the prayer

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and the people waited for his salutation of peace,

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he uttered the takbir while seated

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and performed two prostrations before uttering the salutation of peace, then he uttered it.

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Commentary on the Hadith:

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"Without sitting," meaning for the first *tashahhud*.

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"Completed the prayer," meaning he performed it in full.

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Benefits derived from the hadith:

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In the hadith, companionship (*suhbah*) is established by the testimony of the Tabi'i narrator.

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It shows that the follower (*ma'mum*) must follow the imam when the latter forgets.

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Chapter: The Final Tashahhud

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On the authority of 'Abdullah (may Allah be pleased with him), in a narration:

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"The Messenger of Allah (peace be upon him) taught me

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while my palm was between his palms—

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the *tashahhud* as he would teach me a surah from the Qur'an:

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'When we prayed behind the Prophet (peace be upon him),

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we used to say: Peace be upon Allah before His servants,

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peace be upon Jibril,

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"Peace be upon Mika'il,"

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"Peace be upon so-and-so."

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When the Prophet (peace and blessings of Allah be upon him) finished the prayer,

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he turned his face toward us

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and said: "Indeed, Allah Himself is As-Salam (Peace).

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Therefore, when one of you sits in prayer, he should say: 'All greetings, prayers, and good utterances are due to Allah.

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Peace be upon you, O Prophet, and the mercy of Allah and His blessings.

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Peace be upon us and upon the righteous servants of Allah.'

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For if he says that, it reaches every righteous servant in the heavens and the earth:

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'I bear witness that there is no deity worthy of worship except Allah,

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and I bear witness that Muhammad is His servant and His Messenger.'"

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In one narration, there is the addition: "while he was amongst us."

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"When he passed away, we said: 'Peace...'—meaning upon the Prophet (peace and blessings of Allah be upon him)."

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"Then he may choose whatever speech he wishes."

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In another narration: "Then he may choose whichever supplication he pleases and supplicate."

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In another narration: "Then he may choose whatever praise he wishes."

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Commentary on the hadith:

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"Indeed, Allah Himself is As-Salam"—meaning He is free from any resemblance to creation or imperfection,

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and from everything that contradicts His perfection.

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"When one of you sits in prayer"—meaning in the Tashahhud.

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"All greetings are due to Allah"—meaning praise and glorification belong to Allah,

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along with all forms of veneration as is His right and due.

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"And prayers"—meaning our prayers are devoted sincerely to Him, not to anyone else.

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"And good utterances"—meaning the purest and most wholesome speech,

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with which Allah Almighty is praised or through which He is invoked;

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among these are the Most Beautiful Names of Allah.

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"His blessings"—blessing (barakah) refers to abundant, lasting good in all things.

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"The righteous servants of Allah"—

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a righteous person is one who fulfills the rights due to Allah Almighty

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and the rights due to fellow servants.

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Points of benefit from the hadith:

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The hadith indicates that the remembrances (adhkar) of prayer are divinely dictated (tawqifiyyah).

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It shows that the specific wording of the Tashahhud is prescribed.

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It also indicates that after the Tashahhud,

233
00:14:09,620 --> 00:14:12,620
the servant may choose whatever supplication he wishes,

234
00:14:12,620 --> 00:14:15,710
and the best supplications are those reported in the Sunnah.

235
00:14:15,710 --> 00:14:19,710
The hadith shows that the Names of Allah Almighty are divinely dictated (tawqifiyyah).

236
00:14:19,710 --> 00:14:24,950
Chapter: Supplicating Before the Taslim

237
00:14:24,950 --> 00:14:30,399
Narrated 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him):

238
00:14:30,399 --> 00:14:34,399
She reported that the Messenger of Allah (peace and blessings of Allah be upon him)

239
00:14:34,399 --> 00:14:36,460
used to supplicate during the prayer:

240
00:14:36,460 --> 00:14:40,460
"O Allah, I seek refuge in You from the punishment of the grave,

241
00:14:40,460 --> 00:14:44,460
I seek refuge in You from the trial of the False Messiah (al-Masih ad-Dajjal),

242
00:14:44,460 --> 00:14:49,460
I seek refuge in You from the trials of life and death,

243
00:14:49,460 --> 00:14:54,620
and O Allah, I seek refuge in You from sin and heavy debt."

244
00:14:54,620 --> 00:14:56,620
Someone said to him,

245
00:14:56,620 --> 00:14:59,620
"How often you seek refuge from heavy debt!"

246
00:14:59,620 --> 00:15:03,620
He replied, "When a man incurs debt,

247
00:15:03,620 --> 00:15:07,620
he speaks and lies, and he makes a promise and breaks it."

248
00:15:07,620 --> 00:15:11,169
Commentary on the hadith:

249
00:15:11,169 --> 00:15:13,779
"He used to supplicate during the prayer"—

250
00:15:13,779 --> 00:15:17,779
meaning at the end of the prayer, after the Tashahhud and before the Taslim.

251
00:15:17,779 --> 00:15:19,840
"From the trial of"—

252
00:15:19,840 --> 00:15:21,840
trial (fitnah)

253
00:15:21,840 --> 00:15:23,840
means affliction and tribulation.

254
00:15:23,840 --> 00:15:25,970
"The False Messiah (al-Masih ad-Dajjal)"—

255
00:15:25,970 --> 00:15:28,970
so named because his creation is effaced and deformed,

256
00:15:28,970 --> 00:15:30,970
for his eye is blind/effaced,

257
00:15:30,970 --> 00:15:32,970
and all goodness has been stripped away from him.

258
00:15:32,970 --> 00:15:35,100
"From sin"—

259
00:15:35,100 --> 00:15:37,100
meaning committing sins.

260
00:15:37,100 --> 00:15:38,100
"And heavy debt"—

261
00:15:38,100 --> 00:15:40,100
meaning financial debt.

262
00:15:40,100 --> 00:15:41,100
"And breaks it"—

263
00:15:41,100 --> 00:15:44,419
meaning he fails to fulfill his promise.

264
00:15:44,419 --> 00:15:48,059
Points of benefit from the hadith:

265
00:15:48,059 --> 00:15:50,059
Among the benefits derived from the hadith:

266
00:15:50,059 --> 00:15:55,059
It is recommended to seek refuge from these matters between the Tashahhud and the Taslim.

267
00:15:55,059 --> 00:15:59,120
It affirms the punishment and trial of the grave.

268
00:15:59,120 --> 00:16:02,120
It affirms the trial of the False Messiah,

269
00:16:02,120 --> 00:16:06,220
as established in authentic hadiths.

270
00:16:06,220 --> 00:16:10,220
The hadith indicates that this worldly life is an abode of trial and tribulation,

271
00:16:10,220 --> 00:16:13,250
so a person must remain cautious of it.

272
00:16:13,250 --> 00:16:16,250
It warns against debt and its negative consequences.

273
00:16:16,250 --> 00:16:19,250
It indicates the prohibition of lying.

274
00:16:19,250 --> 00:16:26,139
The hadith points to the obligation of fulfilling trusts and keeping promises.

275
00:16:26,139 --> 00:16:29,139
Narrated Abu Bakr as-Siddiq (may Allah be pleased with him):

276
00:16:29,139 --> 00:16:34,169
He said to the Messenger of Allah (peace and blessings of Allah be upon him),

277
00:16:34,169 --> 00:16:38,169
"Teach me a supplication that I may recite in my prayer."

278
00:16:38,169 --> 00:16:40,169
He said:

279
00:16:40,169 --> 00:16:41,169
"Say:

280
00:16:41,169 --> 00:16:45,169
'O Allah, I have wronged myself greatly,

281
00:16:45,169 --> 00:16:49,169
and no one forgives sins except You.

282
00:16:49,169 --> 00:16:52,169
So grant me forgiveness from You,

283
00:16:52,169 --> 00:16:57,169
and have mercy on me; indeed, You are the All-Forgiving, the Most Merciful.'"

284
00:16:57,169 --> 00:17:00,840
Commentary on the hadith:

285
00:17:00,840 --> 00:17:03,259
"That I may recite in my prayer"—

286
00:17:03,259 --> 00:17:08,259
meaning while sitting after the Tashahhud and before the Taslim.

287
00:17:08,259 --> 00:17:12,539
"O Allah, I have wronged myself greatly"—

288
00:17:12,539 --> 00:17:15,539
meaning by falling short in achieving complete servitude,

289
00:17:15,539 --> 00:17:18,539
or by committing that which incurs punishment,

290
00:17:18,539 --> 00:17:20,859
or by diminishing one's spiritual reward.

291
00:17:20,859 --> 00:17:23,859
"And no one forgives sins except You"—

292
00:17:23,859 --> 00:17:27,859
an affirmation that Allah Almighty alone forgives sins,

293
00:17:27,859 --> 00:17:30,859
and that this belongs to no one else,

294
00:17:30,859 --> 00:17:34,250
which constitutes an affirmation of Divine Oneness (Tawhid).

295
00:17:34,250 --> 00:17:37,950
Points of benefit from the hadith:

296
00:17:37,950 --> 00:17:39,950
Among the benefits derived from the hadith:

297
00:17:39,950 --> 00:17:44,950
It is prescribed to seek knowledge from the scholar regarding everything that contains good,

298
00:17:44,950 --> 00:17:48,950
especially comprehensive supplications (jawami' al-kalim).

299
00:17:48,950 --> 00:17:51,950
The hadith demonstrates admitting one's shortcomings

300
00:17:51,950 --> 00:17:54,950
and attributing wrong to oneself.

301
00:17:54,950 --> 00:17:59,950
It includes an acknowledgment that Allah, Glorified be He, is the One who bestows favor and grants gifts from Himself

302
00:17:59,950 --> 00:18:04,950
out of mercy to His servants, not merely in exchange for good deeds.

303
00:18:04,950 --> 00:18:11,109
It shows the recommendation of reciting supplications at the end of the prayer from those reported in the Sunnah,

304
00:18:11,109 --> 00:18:14,109
or those that resemble the expressions of the Qur'an.

305
00:18:14,109 --> 00:18:18,259
Chapter: The Taslim

306
00:18:18,259 --> 00:18:23,990
Narrated Umm Salamah, the wife of the Prophet (peace and blessings of Allah be upon him):

307
00:18:23,990 --> 00:18:28,990
During the time of the Messenger of Allah (peace and blessings of Allah be upon him), women,

308
00:18:28,990 --> 00:18:32,990
upon concluding the prescribed prayer with Taslim, would stand up immediately,

309
00:18:32,990 --> 00:18:36,990
while the Messenger of Allah (peace and blessings of Allah be upon him) remained seated,

310
00:18:36,990 --> 00:18:40,990
as did the men who prayed, for as long as Allah willed.

311
00:18:40,990 --> 00:18:44,990
Then, when the Messenger of Allah (peace and blessings of Allah be upon him) stood up,

312
00:18:44,990 --> 00:18:46,990
the men stood up as well.

313
00:18:46,990 --> 00:18:50,599
Commentary on the hadith:

314
00:18:50,599 --> 00:18:52,049
"Would stand up"—

315
00:18:52,049 --> 00:18:54,049
meaning they would return to their homes

316
00:18:54,049 --> 00:18:59,049
before the Messenger of Allah (peace and blessings of Allah be upon him) departed.

317
00:18:59,049 --> 00:19:00,180
"Remained seated"—

318
00:19:00,180 --> 00:19:02,180
meaning he stayed in his place.

319
00:19:02,180 --> 00:19:05,460
Points of benefit from the hadith:

320
00:19:05,460 --> 00:19:08,140
Among the benefits derived from the hadith:

321
00:19:08,140 --> 00:19:13,140
It is permissible for women to attend the mosques and to leave before the men.

322
00:19:13,140 --> 00:19:17,140
The imam should linger in his place of prayer.

323
00:19:17,140 --> 00:19:18,140
Az-Zuhri said:

324
00:19:18,140 --> 00:19:20,140
"So that the women could depart

325
00:19:20,140 --> 00:19:23,140
before any of the men could overtake them."

326
00:19:23,140 --> 00:19:30,230
The hadith indicates that intermingling with women is a potential cause of fitnah.

327
00:19:30,230 --> 00:19:34,640
Chapter: Remembrance After Prayer

328
00:19:34,640 --> 00:19:38,089
Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

329
00:19:38,089 --> 00:19:40,089
Raising the voice in remembrance (dhikr)

330
00:19:40,089 --> 00:19:43,089
when people finished the prescribed prayer

331
00:19:43,089 --> 00:19:47,089
was the practice during the time of the Prophet (peace and blessings of Allah be upon him).

332
00:19:47,089 --> 00:19:49,119
Ibn 'Abbas added:

333
00:19:49,119 --> 00:19:54,119
"I used to know when they had finished the prayer by hearing that."

334
00:19:54,119 --> 00:19:55,180
In another wording:

335
00:19:55,180 --> 00:20:01,180
"I used to recognize the conclusion of the Prophet's prayer (peace be upon him) by the Takbir."

336
00:20:01,180 --> 00:20:04,500
Commentary on the hadith:

337
00:20:05,980 --> 00:20:10,980
"I used to recognize the conclusion of the Prophet's prayer (peace be upon him) by the Takbir"—

338
00:20:10,980 --> 00:20:16,980
that worshipers would raise their voices in Takbir and dhikr immediately after the prescribed prayer.

339
00:20:20,910 --> 00:20:22,910
Benefits derived from the hadith:

340
00:20:22,910 --> 00:20:27,910
The statement of a Companion that a practice occurred "during the time of the Prophet (peace be upon him)"

341
00:20:27,910 --> 00:20:29,910
carries the ruling of a marfu' (directly attributed) tradition.

342
00:20:29,910 --> 00:20:33,980
It indicates the permissibility of raising the voice in dhikr immediately following the prayer.

343
00:20:33,980 --> 00:20:39,960
Narrated Abu Hurairah (may Allah be pleased with him):

344
00:20:39,960 --> 00:20:44,990
The poor came to the Prophet (peace and blessings of Allah be upon him) and said,

345
00:20:44,990 --> 00:20:51,990
"The wealthy have taken the highest degrees and everlasting delight.

346
00:20:51,990 --> 00:20:53,990
They pray as we pray,

347
00:20:53,990 --> 00:20:56,990
they fast as we fast,

348
00:20:56,990 --> 00:20:58,990
but they have excess wealth

349
00:20:58,990 --> 00:21:01,990
with which they perform Hajj and 'Umrah,

350
00:21:01,990 --> 00:21:04,990
and engage in Jihad and give charity."

351
00:21:04,990 --> 00:21:10,990
He said, "Shall I not teach you something by which you will overtake those who preceded you,

352
00:21:10,990 --> 00:21:13,990
and no one after you will overtake you,

353
00:21:13,990 --> 00:21:17,990
and you will be the best among those you live with—

354
00:21:17,990 --> 00:21:19,990
except for one who does the like of what you do?

355
00:21:19,990 --> 00:21:27,089
Recite SubhanAllah, Alhamdulillah, and Allahu Akbar thirty-three times after every prayer."

356
00:21:27,089 --> 00:21:29,309
In another narration:

357
00:21:29,309 --> 00:21:37,309
"Recite SubhanAllah ten times, Alhamdulillah ten times, and Allahu Akbar ten times after every prayer."

358
00:21:37,309 --> 00:21:39,470
We then differed among ourselves,

359
00:21:39,470 --> 00:21:41,470
and some of us said,

360
00:21:41,470 --> 00:21:44,470
"We say SubhanAllah thirty-three times,

361
00:21:44,470 --> 00:21:46,470
Alhamdulillah thirty-three times,

362
00:21:46,470 --> 00:21:49,470
and Allahu Akbar thirty-four times."

363
00:21:49,470 --> 00:21:51,470
So I returned to him,

364
00:21:51,470 --> 00:21:53,470
and he said:

365
00:21:53,470 --> 00:21:54,470
"Say:

366
00:21:54,470 --> 00:21:55,470
'SubhanAllah,'

367
00:21:55,470 --> 00:21:57,470
'Alhamdulillah,'

368
00:21:57,470 --> 00:21:58,470
and 'Allahu Akbar,'

369
00:21:58,470 --> 00:22:03,470
until all of them together equal thirty-three."

370
00:22:03,470 --> 00:22:07,019
Commentary on the hadith:

371
00:22:07,019 --> 00:22:09,430
"The wealthy"—

372
00:22:09,430 --> 00:22:11,430
meaning those possessing abundant wealth.

373
00:22:11,430 --> 00:22:13,430
"The highest degrees"—

374
00:22:13,430 --> 00:22:18,430
meaning the lofty rewards for righteous financial deeds.

375
00:22:18,430 --> 00:22:20,559
"Everlasting delight"—

376
00:22:20,559 --> 00:22:22,559
meaning the bliss enjoyed in Paradise,

377
00:22:22,559 --> 00:22:23,559
and "everlasting"

378
00:22:23,559 --> 00:22:25,559
means eternal.

379
00:22:25,559 --> 00:22:26,559
"Excess"—

380
00:22:26,559 --> 00:22:27,559
meaning surplus wealth.

381
00:22:27,559 --> 00:22:32,589
"Shall I not teach you something by which you will overtake those who preceded you"—

382
00:22:32,589 --> 00:22:35,589
meaning: shall I not inform you of something

383
00:22:35,589 --> 00:22:38,589
which, if you do it, will earn you the equivalent of their virtue?

384
00:22:38,589 --> 00:22:41,660
"And no one after you will overtake you"—

385
00:22:41,660 --> 00:22:46,660
for companionship with the Messenger of Allah (peace be upon him) is a unique virtue

386
00:22:46,660 --> 00:22:48,660
that nothing can match,

387
00:22:48,660 --> 00:22:51,660
nor can its status be attained through deeds alone.

388
00:22:51,660 --> 00:22:53,750
"Among those you live with"—

389
00:22:53,750 --> 00:22:56,750
meaning those among whom you reside.

390
00:22:56,750 --> 00:22:58,750
"Except for one who does the like of what you do"—

391
00:22:58,750 --> 00:23:00,750
meaning among the rich who also perform these remembrances.

392
00:23:00,750 --> 00:23:04,779
"Recite SubhanAllah, Alhamdulillah, and Allahu Akbar"—

393
00:23:04,779 --> 00:23:06,779
beginning with Tasbih,

394
00:23:06,779 --> 00:23:11,779
which implies negating all defects from Allah, Glorified and Exalted be He;

395
00:23:11,779 --> 00:23:12,779
followed by Tahmid,

396
00:23:12,779 --> 00:23:16,779
which affirms perfection for Allah Almighty;

397
00:23:16,779 --> 00:23:18,779
Then comes the magnification of Allah (Takbir).

398
00:23:18,779 --> 00:23:20,779
For whoever is far exalted above all imperfections,

399
00:23:20,779 --> 00:23:23,779
and deserving of all praise,

400
00:23:23,779 --> 00:23:25,779
it is obligatory to venerate Him;

401
00:23:25,779 --> 00:23:27,779
and that is achieved through Takbir.

402
00:23:27,779 --> 00:23:30,980
Among the benefits of the hadith:

403
00:23:30,980 --> 00:23:33,619
From this hadith, we derive:

404
00:23:33,619 --> 00:23:39,619
A clear demonstration of the eagerness of the Companions, may Allah be pleased with them, to perform good deeds and attain the highest ranks.

405
00:23:39,619 --> 00:23:43,619
In it is also an indication of the virtue of righteous wealth.

406
00:23:43,619 --> 00:23:47,619
It also highlights the virtue of discussing and revising hadiths among companions.

407
00:23:47,619 --> 00:23:51,619
The hadith also shows that the specific counts prescribed in utterances of remembrance (dhikr)

408
00:23:51,619 --> 00:23:54,619
contain a wisdom that is lost if they are omitted,

409
00:23:54,619 --> 00:23:58,619
while exceeding them constitutes transgression in supplication.

410
00:23:58,619 --> 00:24:02,619
Furthermore, the hadith serves as evidence for those who weigh the virtue of poverty versus wealth,

411
00:24:02,619 --> 00:24:04,619
a topic regarding which scholars hold various views.

412
00:24:04,619 --> 00:24:10,619
In it is an encouragement to compete in performing deeds that yield elevated ranks.

413
00:24:10,619 --> 00:24:15,630
On the authority of Wurrad, the scribe of Al-Mughirah,

414
00:24:15,630 --> 00:24:16,630
who said:

415
00:24:16,630 --> 00:24:19,630
Mu'awiyah wrote to Al-Mughirah:

416
00:24:19,630 --> 00:24:24,630
"Write to me what you heard from the Messenger of Allah, peace and blessings of Allah be upon him."

417
00:24:24,630 --> 00:24:26,660
So he wrote to him:

418
00:24:26,660 --> 00:24:29,660
"The Prophet of Allah, peace and blessings of Allah be upon him,

419
00:24:29,660 --> 00:24:32,660
used to say at the conclusion of every prayer—"

420
00:24:32,660 --> 00:24:34,890
in one narration:

421
00:24:34,890 --> 00:24:36,890
"prescribed prayer—"

422
00:24:36,890 --> 00:24:40,950
"There is no god but Allah, Alone, without partner;

423
00:24:40,950 --> 00:24:43,950
“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)

424
00:24:43,950 --> 00:24:46,950
and He is over all things Omnipotent."

425
00:24:46,950 --> 00:24:49,049
In one narration:

426
00:24:49,049 --> 00:24:51,049
"three times—"

427
00:24:51,049 --> 00:24:54,140
"O Allah, none can withhold what You give,

428
00:24:54,140 --> 00:24:56,140
nor can any give what You withhold,

429
00:24:56,140 --> 00:25:00,140
and no worldly effort or fortune can avail the fortunate person against You."

430
00:25:00,140 --> 00:25:02,269
He also wrote to him:

431
00:25:02,269 --> 00:25:05,269
"He used to forbid idle gossip,"

432
00:25:05,269 --> 00:25:07,269
in one narration:

433
00:25:07,269 --> 00:25:09,269
"And He dislikes for you..."

434
00:25:09,269 --> 00:25:11,269
"asking too many questions,

435
00:25:11,269 --> 00:25:13,269
and squandering wealth.

436
00:25:13,269 --> 00:25:16,269
He also used to forbid disrespect toward mothers,"

437
00:25:16,269 --> 00:25:18,299
in one narration:

438
00:25:18,299 --> 00:25:21,299
"Indeed, Allah has forbidden to you..."

439
00:25:21,299 --> 00:25:23,430
"and burying daughters alive,

440
00:25:23,430 --> 00:25:25,430
and withholding rights while demanding what is not one's own."

441
00:25:25,430 --> 00:25:28,940
Commentary on the hadith:

442
00:25:28,940 --> 00:25:31,420
"At the conclusion of every prayer"

443
00:25:31,420 --> 00:25:34,420
means immediately following every obligatory prayer.

444
00:25:34,420 --> 00:25:37,619
“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)

445
00:25:37,619 --> 00:25:40,619
Since Allah is the Sovereign Owner of all dominion,

446
00:25:40,619 --> 00:25:44,619
He alone deserves all praise, to the exclusion of anyone else.

447
00:25:44,619 --> 00:25:47,779
"And no worldly effort or fortune can avail the fortunate person against You":

448
00:25:47,779 --> 00:25:50,779
"Fortune" (*al-jadd*) here means wealth,

449
00:25:50,779 --> 00:25:53,839
and it is also said to mean good luck or grandeur.

450
00:25:53,839 --> 00:25:56,839
"Idle gossip" (*qila wa-qala*) and "asking too many questions"

451
00:25:56,839 --> 00:25:59,839
mean engaging in questions about matters that offer no benefit.

452
00:25:59,839 --> 00:26:01,839
"Squandering wealth"

453
00:26:01,839 --> 00:26:04,839
means spending it on unlawful or disliked things.

454
00:26:04,839 --> 00:26:06,839
"Disrespect toward mothers"

455
00:26:06,839 --> 00:26:09,839
means harming them and disobeying them,

456
00:26:09,839 --> 00:26:11,839
for filial disrespect (*'uquq*) is the exact opposite of dutiful piety (*birr*).

457
00:26:11,839 --> 00:26:14,000
"Burying daughters alive"

458
00:26:14,000 --> 00:26:17,000
means burying female infants while they are still living.

459
00:26:17,000 --> 00:26:19,000
"Withholding rights while demanding what is not one's own" (*man'an wa-hat*)

460
00:26:19,000 --> 00:26:23,000
means that a person withholds the rights obligated upon him,

461
00:26:23,000 --> 00:26:26,289
or demands that to which he has no right.

462
00:26:26,289 --> 00:26:30,089
Among the benefits of the hadith:

463
00:26:30,089 --> 00:26:32,089
From this hadith, we derive:

464
00:26:32,089 --> 00:26:35,089
The recommendation of reciting this remembrance after the prayers,

465
00:26:35,089 --> 00:26:38,089
because of the expressions of monotheism (Tawhid) it contains.

466
00:26:38,089 --> 00:26:41,089
In it is a warning that engaging in excessive gossip

467
00:26:41,089 --> 00:26:43,089
leads to lying

468
00:26:43,089 --> 00:26:46,089
and preoccupies one with harmful matters rather than beneficial ones.

469
00:26:46,089 --> 00:26:49,180
In it, the specific mention of disrespecting mothers

470
00:26:49,180 --> 00:26:52,180
serves as a alert to the greatness of her right,

471
00:26:52,180 --> 00:26:55,180
and does not imply that disrespecting the father is permissible.