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 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,

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the servant may choose whatever supplication he wishes,

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and the best supplications are those reported in the Sunnah.

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The hadith shows that the Names of Allah Almighty are divinely dictated (tawqifiyyah).

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Chapter: Supplicating Before the Taslim

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Narrated 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him):

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She reported that the Messenger of Allah (peace and blessings of Allah be upon him)

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used to supplicate during the prayer:

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"O Allah, I seek refuge in You from the punishment of the grave,

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I seek refuge in You from the trial of the False Messiah (al-Masih ad-Dajjal),

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I seek refuge in You from the trials of life and death,

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and O Allah, I seek refuge in You from sin and heavy debt."

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Someone said to him,

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"How often you seek refuge from heavy debt!"

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He replied, "When a man incurs debt,

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he speaks and lies, and he makes a promise and breaks it."

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Commentary on the hadith:

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"He used to supplicate during the prayer"—

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meaning at the end of the prayer, after the Tashahhud and before the Taslim.

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"From the trial of"—

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trial (fitnah)

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means affliction and tribulation.

00:15:23.840 --> 00:15:25.970
"The False Messiah (al-Masih ad-Dajjal)"—

00:15:25.970 --> 00:15:28.970
so named because his creation is effaced and deformed,

00:15:28.970 --> 00:15:30.970
for his eye is blind/effaced,

00:15:30.970 --> 00:15:32.970
and all goodness has been stripped away from him.

00:15:32.970 --> 00:15:35.100
"From sin"—

00:15:35.100 --> 00:15:37.100
meaning committing sins.

00:15:37.100 --> 00:15:38.100
"And heavy debt"—

00:15:38.100 --> 00:15:40.100
meaning financial debt.

00:15:40.100 --> 00:15:41.100
"And breaks it"—

00:15:41.100 --> 00:15:44.419
meaning he fails to fulfill his promise.

00:15:44.419 --> 00:15:48.059
Points of benefit from the hadith:

00:15:48.059 --> 00:15:50.059
Among the benefits derived from the hadith:

00:15:50.059 --> 00:15:55.059
It is recommended to seek refuge from these matters between the Tashahhud and the Taslim.

00:15:55.059 --> 00:15:59.120
It affirms the punishment and trial of the grave.

00:15:59.120 --> 00:16:02.120
It affirms the trial of the False Messiah,

00:16:02.120 --> 00:16:06.220
as established in authentic hadiths.

00:16:06.220 --> 00:16:10.220
The hadith indicates that this worldly life is an abode of trial and tribulation,

00:16:10.220 --> 00:16:13.250
so a person must remain cautious of it.

00:16:13.250 --> 00:16:16.250
It warns against debt and its negative consequences.

00:16:16.250 --> 00:16:19.250
It indicates the prohibition of lying.

00:16:19.250 --> 00:16:26.139
The hadith points to the obligation of fulfilling trusts and keeping promises.

00:16:26.139 --> 00:16:29.139
Narrated Abu Bakr as-Siddiq (may Allah be pleased with him):

00:16:29.139 --> 00:16:34.169
He said to the Messenger of Allah (peace and blessings of Allah be upon him),

00:16:34.169 --> 00:16:38.169
"Teach me a supplication that I may recite in my prayer."

00:16:38.169 --> 00:16:40.169
He said:

00:16:40.169 --> 00:16:41.169
"Say:

00:16:41.169 --> 00:16:45.169
'O Allah, I have wronged myself greatly,

00:16:45.169 --> 00:16:49.169
and no one forgives sins except You.

00:16:49.169 --> 00:16:52.169
So grant me forgiveness from You,

00:16:52.169 --> 00:16:57.169
and have mercy on me; indeed, You are the All-Forgiving, the Most Merciful.'"

00:16:57.169 --> 00:17:00.840
Commentary on the hadith:

00:17:00.840 --> 00:17:03.259
"That I may recite in my prayer"—

00:17:03.259 --> 00:17:08.259
meaning while sitting after the Tashahhud and before the Taslim.

00:17:08.259 --> 00:17:12.539
"O Allah, I have wronged myself greatly"—

00:17:12.539 --> 00:17:15.539
meaning by falling short in achieving complete servitude,

00:17:15.539 --> 00:17:18.539
or by committing that which incurs punishment,

00:17:18.539 --> 00:17:20.859
or by diminishing one's spiritual reward.

00:17:20.859 --> 00:17:23.859
"And no one forgives sins except You"—

00:17:23.859 --> 00:17:27.859
an affirmation that Allah Almighty alone forgives sins,

00:17:27.859 --> 00:17:30.859
and that this belongs to no one else,

00:17:30.859 --> 00:17:34.250
which constitutes an affirmation of Divine Oneness (Tawhid).

00:17:34.250 --> 00:17:37.950
Points of benefit from the hadith:

00:17:37.950 --> 00:17:39.950
Among the benefits derived from the hadith:

00:17:39.950 --> 00:17:44.950
It is prescribed to seek knowledge from the scholar regarding everything that contains good,

00:17:44.950 --> 00:17:48.950
especially comprehensive supplications (jawami' al-kalim).

00:17:48.950 --> 00:17:51.950
The hadith demonstrates admitting one's shortcomings

00:17:51.950 --> 00:17:54.950
and attributing wrong to oneself.

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

00:17:59.950 --> 00:18:04.950
out of mercy to His servants, not merely in exchange for good deeds.

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,

00:18:11.109 --> 00:18:14.109
or those that resemble the expressions of the Qur'an.

00:18:14.109 --> 00:18:18.259
Chapter: The Taslim

00:18:18.259 --> 00:18:23.990
Narrated Umm Salamah, the wife of the Prophet (peace and blessings of Allah be upon him):

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,

00:18:28.990 --> 00:18:32.990
upon concluding the prescribed prayer with Taslim, would stand up immediately,

00:18:32.990 --> 00:18:36.990
while the Messenger of Allah (peace and blessings of Allah be upon him) remained seated,

00:18:36.990 --> 00:18:40.990
as did the men who prayed, for as long as Allah willed.

00:18:40.990 --> 00:18:44.990
Then, when the Messenger of Allah (peace and blessings of Allah be upon him) stood up,

00:18:44.990 --> 00:18:46.990
the men stood up as well.

00:18:46.990 --> 00:18:50.599
Commentary on the hadith:

00:18:50.599 --> 00:18:52.049
"Would stand up"—

00:18:52.049 --> 00:18:54.049
meaning they would return to their homes

00:18:54.049 --> 00:18:59.049
before the Messenger of Allah (peace and blessings of Allah be upon him) departed.

00:18:59.049 --> 00:19:00.180
"Remained seated"—

00:19:00.180 --> 00:19:02.180
meaning he stayed in his place.

00:19:02.180 --> 00:19:05.460
Points of benefit from the hadith:

00:19:05.460 --> 00:19:08.140
Among the benefits derived from the hadith:

00:19:08.140 --> 00:19:13.140
It is permissible for women to attend the mosques and to leave before the men.

00:19:13.140 --> 00:19:17.140
The imam should linger in his place of prayer.

00:19:17.140 --> 00:19:18.140
Az-Zuhri said:

00:19:18.140 --> 00:19:20.140
"So that the women could depart

00:19:20.140 --> 00:19:23.140
before any of the men could overtake them."

00:19:23.140 --> 00:19:30.230
The hadith indicates that intermingling with women is a potential cause of fitnah.

00:19:30.230 --> 00:19:34.640
Chapter: Remembrance After Prayer

00:19:34.640 --> 00:19:38.089
Narrated Ibn 'Abbas (may Allah be pleased with him and his father):

00:19:38.089 --> 00:19:40.089
Raising the voice in remembrance (dhikr)

00:19:40.089 --> 00:19:43.089
when people finished the prescribed prayer

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).

00:19:47.089 --> 00:19:49.119
Ibn 'Abbas added:

00:19:49.119 --> 00:19:54.119
"I used to know when they had finished the prayer by hearing that."

00:19:54.119 --> 00:19:55.180
In another wording:

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."

00:20:01.180 --> 00:20:04.500
Commentary on the hadith:

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"—

00:20:10.980 --> 00:20:16.980
that worshipers would raise their voices in Takbir and dhikr immediately after the prescribed prayer.

00:20:20.910 --> 00:20:22.910
Benefits derived from the hadith:

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)"

00:20:27.910 --> 00:20:29.910
carries the ruling of a marfu' (directly attributed) tradition.

00:20:29.910 --> 00:20:33.980
It indicates the permissibility of raising the voice in dhikr immediately following the prayer.

00:20:33.980 --> 00:20:39.960
Narrated Abu Hurairah (may Allah be pleased with him):

00:20:39.960 --> 00:20:44.990
The poor came to the Prophet (peace and blessings of Allah be upon him) and said,

00:20:44.990 --> 00:20:51.990
"The wealthy have taken the highest degrees and everlasting delight.

00:20:51.990 --> 00:20:53.990
They pray as we pray,

00:20:53.990 --> 00:20:56.990
they fast as we fast,

00:20:56.990 --> 00:20:58.990
but they have excess wealth

00:20:58.990 --> 00:21:01.990
with which they perform Hajj and 'Umrah,

00:21:01.990 --> 00:21:04.990
and engage in Jihad and give charity."

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,

00:21:10.990 --> 00:21:13.990
and no one after you will overtake you,

00:21:13.990 --> 00:21:17.990
and you will be the best among those you live with—

00:21:17.990 --> 00:21:19.990
except for one who does the like of what you do?

00:21:19.990 --> 00:21:27.089
Recite SubhanAllah, Alhamdulillah, and Allahu Akbar thirty-three times after every prayer."

00:21:27.089 --> 00:21:29.309
In another narration:

00:21:29.309 --> 00:21:37.309
"Recite SubhanAllah ten times, Alhamdulillah ten times, and Allahu Akbar ten times after every prayer."

00:21:37.309 --> 00:21:39.470
We then differed among ourselves,

00:21:39.470 --> 00:21:41.470
and some of us said,

00:21:41.470 --> 00:21:44.470
"We say SubhanAllah thirty-three times,

00:21:44.470 --> 00:21:46.470
Alhamdulillah thirty-three times,

00:21:46.470 --> 00:21:49.470
and Allahu Akbar thirty-four times."

00:21:49.470 --> 00:21:51.470
So I returned to him,

00:21:51.470 --> 00:21:53.470
and he said:

00:21:53.470 --> 00:21:54.470
"Say:

00:21:54.470 --> 00:21:55.470
'SubhanAllah,'

00:21:55.470 --> 00:21:57.470
'Alhamdulillah,'

00:21:57.470 --> 00:21:58.470
and 'Allahu Akbar,'

00:21:58.470 --> 00:22:03.470
until all of them together equal thirty-three."

00:22:03.470 --> 00:22:07.019
Commentary on the hadith:

00:22:07.019 --> 00:22:09.430
"The wealthy"—

00:22:09.430 --> 00:22:11.430
meaning those possessing abundant wealth.

00:22:11.430 --> 00:22:13.430
"The highest degrees"—

00:22:13.430 --> 00:22:18.430
meaning the lofty rewards for righteous financial deeds.

00:22:18.430 --> 00:22:20.559
"Everlasting delight"—

00:22:20.559 --> 00:22:22.559
meaning the bliss enjoyed in Paradise,

00:22:22.559 --> 00:22:23.559
and "everlasting"

00:22:23.559 --> 00:22:25.559
means eternal.

00:22:25.559 --> 00:22:26.559
"Excess"—

00:22:26.559 --> 00:22:27.559
meaning surplus wealth.

00:22:27.559 --> 00:22:32.589
"Shall I not teach you something by which you will overtake those who preceded you"—

00:22:32.589 --> 00:22:35.589
meaning: shall I not inform you of something

00:22:35.589 --> 00:22:38.589
which, if you do it, will earn you the equivalent of their virtue?

00:22:38.589 --> 00:22:41.660
"And no one after you will overtake you"—

00:22:41.660 --> 00:22:46.660
for companionship with the Messenger of Allah (peace be upon him) is a unique virtue

00:22:46.660 --> 00:22:48.660
that nothing can match,

00:22:48.660 --> 00:22:51.660
nor can its status be attained through deeds alone.

00:22:51.660 --> 00:22:53.750
"Among those you live with"—

00:22:53.750 --> 00:22:56.750
meaning those among whom you reside.

00:22:56.750 --> 00:22:58.750
"Except for one who does the like of what you do"—

00:22:58.750 --> 00:23:00.750
meaning among the rich who also perform these remembrances.

00:23:00.750 --> 00:23:04.779
"Recite SubhanAllah, Alhamdulillah, and Allahu Akbar"—

00:23:04.779 --> 00:23:06.779
beginning with Tasbih,

00:23:06.779 --> 00:23:11.779
which implies negating all defects from Allah, Glorified and Exalted be He;

00:23:11.779 --> 00:23:12.779
followed by Tahmid,

00:23:12.779 --> 00:23:16.779
which affirms perfection for Allah Almighty;

00:23:16.779 --> 00:23:18.779
Then comes the magnification of Allah (Takbir).

00:23:18.779 --> 00:23:20.779
For whoever is far exalted above all imperfections,

00:23:20.779 --> 00:23:23.779
and deserving of all praise,

00:23:23.779 --> 00:23:25.779
it is obligatory to venerate Him;

00:23:25.779 --> 00:23:27.779
and that is achieved through Takbir.

00:23:27.779 --> 00:23:30.980
Among the benefits of the hadith:

00:23:30.980 --> 00:23:33.619
From this hadith, we derive:

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.

00:23:39.619 --> 00:23:43.619
In it is also an indication of the virtue of righteous wealth.

00:23:43.619 --> 00:23:47.619
It also highlights the virtue of discussing and revising hadiths among companions.

00:23:47.619 --> 00:23:51.619
The hadith also shows that the specific counts prescribed in utterances of remembrance (dhikr)

00:23:51.619 --> 00:23:54.619
contain a wisdom that is lost if they are omitted,

00:23:54.619 --> 00:23:58.619
while exceeding them constitutes transgression in supplication.

00:23:58.619 --> 00:24:02.619
Furthermore, the hadith serves as evidence for those who weigh the virtue of poverty versus wealth,

00:24:02.619 --> 00:24:04.619
a topic regarding which scholars hold various views.

00:24:04.619 --> 00:24:10.619
In it is an encouragement to compete in performing deeds that yield elevated ranks.

00:24:10.619 --> 00:24:15.630
On the authority of Wurrad, the scribe of Al-Mughirah,

00:24:15.630 --> 00:24:16.630
who said:

00:24:16.630 --> 00:24:19.630
Mu'awiyah wrote to Al-Mughirah:

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."

00:24:24.630 --> 00:24:26.660
So he wrote to him:

00:24:26.660 --> 00:24:29.660
"The Prophet of Allah, peace and blessings of Allah be upon him,

00:24:29.660 --> 00:24:32.660
used to say at the conclusion of every prayer—"

00:24:32.660 --> 00:24:34.890
in one narration:

00:24:34.890 --> 00:24:36.890
"prescribed prayer—"

00:24:36.890 --> 00:24:40.950
"There is no god but Allah, Alone, without partner;

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)

00:24:43.950 --> 00:24:46.950
and He is over all things Omnipotent."

00:24:46.950 --> 00:24:49.049
In one narration:

00:24:49.049 --> 00:24:51.049
"three times—"

00:24:51.049 --> 00:24:54.140
"O Allah, none can withhold what You give,

00:24:54.140 --> 00:24:56.140
nor can any give what You withhold,

00:24:56.140 --> 00:25:00.140
and no worldly effort or fortune can avail the fortunate person against You."

00:25:00.140 --> 00:25:02.269
He also wrote to him:

00:25:02.269 --> 00:25:05.269
"He used to forbid idle gossip,"

00:25:05.269 --> 00:25:07.269
in one narration:

00:25:07.269 --> 00:25:09.269
"And He dislikes for you..."

00:25:09.269 --> 00:25:11.269
"asking too many questions,

00:25:11.269 --> 00:25:13.269
and squandering wealth.

00:25:13.269 --> 00:25:16.269
He also used to forbid disrespect toward mothers,"

00:25:16.269 --> 00:25:18.299
in one narration:

00:25:18.299 --> 00:25:21.299
"Indeed, Allah has forbidden to you..."

00:25:21.299 --> 00:25:23.430
"and burying daughters alive,

00:25:23.430 --> 00:25:25.430
and withholding rights while demanding what is not one's own."

00:25:25.430 --> 00:25:28.940
Commentary on the hadith:

00:25:28.940 --> 00:25:31.420
"At the conclusion of every prayer"

00:25:31.420 --> 00:25:34.420
means immediately following every obligatory prayer.

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)

00:25:37.619 --> 00:25:40.619
Since Allah is the Sovereign Owner of all dominion,

00:25:40.619 --> 00:25:44.619
He alone deserves all praise, to the exclusion of anyone else.

00:25:44.619 --> 00:25:47.779
"And no worldly effort or fortune can avail the fortunate person against You":

00:25:47.779 --> 00:25:50.779
"Fortune" (*al-jadd*) here means wealth,

00:25:50.779 --> 00:25:53.839
and it is also said to mean good luck or grandeur.

00:25:53.839 --> 00:25:56.839
"Idle gossip" (*qila wa-qala*) and "asking too many questions"

00:25:56.839 --> 00:25:59.839
mean engaging in questions about matters that offer no benefit.

00:25:59.839 --> 00:26:01.839
"Squandering wealth"

00:26:01.839 --> 00:26:04.839
means spending it on unlawful or disliked things.

00:26:04.839 --> 00:26:06.839
"Disrespect toward mothers"

00:26:06.839 --> 00:26:09.839
means harming them and disobeying them,

00:26:09.839 --> 00:26:11.839
for filial disrespect (*'uquq*) is the exact opposite of dutiful piety (*birr*).

00:26:11.839 --> 00:26:14.000
"Burying daughters alive"

00:26:14.000 --> 00:26:17.000
means burying female infants while they are still living.

00:26:17.000 --> 00:26:19.000
"Withholding rights while demanding what is not one's own" (*man'an wa-hat*)

00:26:19.000 --> 00:26:23.000
means that a person withholds the rights obligated upon him,

00:26:23.000 --> 00:26:26.289
or demands that to which he has no right.

00:26:26.289 --> 00:26:30.089
Among the benefits of the hadith:

00:26:30.089 --> 00:26:32.089
From this hadith, we derive:

00:26:32.089 --> 00:26:35.089
The recommendation of reciting this remembrance after the prayers,

00:26:35.089 --> 00:26:38.089
because of the expressions of monotheism (Tawhid) it contains.

00:26:38.089 --> 00:26:41.089
In it is a warning that engaging in excessive gossip

00:26:41.089 --> 00:26:43.089
leads to lying

00:26:43.089 --> 00:26:46.089
and preoccupies one with harmful matters rather than beneficial ones.

00:26:46.089 --> 00:26:49.180
In it, the specific mention of disrespecting mothers

00:26:49.180 --> 00:26:52.180
serves as a alert to the greatness of her right,

00:26:52.180 --> 00:26:55.180
and does not imply that disrespecting the father is permissible.