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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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The Abridged Sahih al-Bukhari

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Chapter: The Virtue of One Who Wakes Up at Night and Prays

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From 'Ubadah Ibn al-Samit

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"Whoever wakes up at night and says:

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'There is no god but Allah alone, He has no partner,

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“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)

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and He is capable of all things.

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Praise be to Allah,

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and glory be to Allah,

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and there is no god but Allah,

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and Allah is the Greatest,

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and there is no power nor strength except by Allah.'

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Then he says:

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'O Allah, forgive me,'

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or he supplicates,

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his supplication will be answered.

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If he then performs ablution and prays, his prayer will be accepted."

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Commentary on the hadith:

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"Wakes up" (ta'arra)

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means he becomes alert and awakens from his sleep.

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"His prayer will be accepted"

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means the attainment of reward for the correct performance of the act.

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From the benefits of the hadith:

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It is understood from the hadith

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that whoever wakes from his sleep should occupy himself with the declaration of Allah's oneness (tawhid).

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If he supplicates to Allah, He will answer him.

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And if he prays, his prayer will be accepted.

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It contains an encouragement to begin with the remembrance of Allah, the Exalted, after waking.

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The hadith indicates the two types of supplication: the supplication of praise and the supplication of request.

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It is proper for praise to precede the request and the petition.

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From Abu Hurayrah, who said:

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

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"Indeed, he does not speak obscenities."

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He meant by this 'Abdullah Ibn Rawahah.

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"Among us is the Messenger of Allah, reciting His Book,

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when the light of dawn breaks forth clearly.

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He showed us guidance after blindness, so our hearts

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are certain that what he said is reality.

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He spends the night keeping his side away from his bed,

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while the beds of the polytheists are heavy with sleep."

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Commentary on the hadith:

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"He does not speak obscenities" means

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he does not speak poetry that contains falsehood or lewdness.

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"When the light of dawn breaks forth clearly"

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refers to his reciting the Book of Allah

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at the time of the breaking of the bright dawn.

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"After blindness" means after misguidance.

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"So our hearts are certain of it"

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means they are filled with certainty regarding what he brought.

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"Keeping his side away" (yujafi) means he distances it.

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"Beds" (madaji') means the places of sleep.

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From the benefits of the hadith:

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It is understood from the hadith

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the clarification of the virtue of 'Abdullah Ibn Rawahah, may Allah be pleased with him.

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The hadith shows that obscenity in speech and action

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is not among the morals of a Muslim.

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It permits the recitation of good poetry.

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It clarifies the virtue of the night prayer (qiyam al-layl).

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From Ibn 'Umar, may Allah be pleased with both of them,

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that some men among the Companions of the Prophet, peace and blessings of Allah be upon him,

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saw the Night of Decree (Laylat al-Qadr) in a dream

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during the last seven nights.

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

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"I see that your dreams have converged upon the last seven nights.

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So whoever is seeking it,

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let him seek it in the last seven nights."

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Commentary on the hadith:

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"Converged" (tawata'at) means they agreed.

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"Seeking it" (mutaharriha) means intending it and striving to find it.

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"In the last seven nights" means of Ramadan.

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In another narration, "the last ten nights."

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From the benefits of the hadith:

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It is understood from the hadith

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the legitimacy of relating a dream to a righteous person.

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The hadith shows the Prophet's interpretation

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of the dreams of his Companions.

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It clarifies the virtue of the Night of Decree.

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It encourages striving to seek the Night of Decree.

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The hadith indicates that the Night of Decree

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occurs in the last ten nights of the month of Ramadan.

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Chapter: What has been said regarding voluntary prayers being two units by two units

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From Jabir Ibn 'Abdullah, may Allah be pleased with both of them, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him,

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used to teach us the prayer of seeking guidance (istikhara) in all matters,

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just as he taught us a surah from the Qur'an.

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He would say:

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"If one of you intends to do a matter,

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let him pray two units of prayer other than the obligatory ones.

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Then let him say:

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'O Allah, I seek Your guidance by Your knowledge,

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and I seek ability by Your power,

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and I ask You of Your great bounty.

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For You are able and I am not,

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and You know and I do not,

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and You are the Knower of the unseen.

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O Allah, if You know that this matter

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is good for me in my religion, my livelihood, and the outcome of my affair,'

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or he said,

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'my immediate and future affair,

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then decree it for me and make it easy for me.

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Then bless me in it.

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And if You know that this matter

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is evil for me in my religion, my livelihood, and the outcome of my affair,'

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or he said,

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'in my immediate and future affair,

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then turn it away from me and turn me away from it,

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and decree for me the good wherever it may be,

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then make me satisfied with it.'

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He said:

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'And he should mention his need.'"

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Commentary on the hadith:

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"Teaches us the istikhara"

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means the prayer of istikhara.

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"Khayrah" (goodness)

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is the seeking of the best of matters.

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"Khara Allah laka"

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means He gave you what is best for you.

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"Just as he taught us a surah from the Qur'an"

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indicates the great importance of the matter of istikhara.

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"If one of you intends"

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means if he desires.

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"And I seek ability by Your power"

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means I ask You to grant me the ability to perform it.

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"In my religion, my livelihood, and the outcome of my affair"

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or he said, "my immediate and future affair."

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When these four are gathered, it is complete goodness.

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"Then decree it for me"

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means write it for me.

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"Then bless me in it"

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comes from the word 'barakah' (blessing),

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meaning make it abundant and lasting.

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"Then turn it away from me"

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means avert it from me.

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"Then make me satisfied with it."

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Satisfaction (rida) is the tranquility of the soul regarding the decree and predestination of Allah.

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From the benefits of the hadith:

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It is understood from the hadith

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that what Allah, the Glorified and Exalted, has chosen for us is all goodness in religion and worldly life.

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It provides guidance to seek istikhara in all matters,

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both large and small.

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It shows that the istikhara supplication is not performed after an obligatory prayer.

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The hadith shows that the supplication in the istikhara prayer is fixed (tawqifi).

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The istikhara supplication includes complete humility and seeking help,

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and turning to the All-Powerful, the All-Knowing,

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and disavowal of one's own power and strength.

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The istikhara supplication contains both praise and request.

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The hadith shows that it is incumbent upon the believer to refer all matters to Allah, the Exalted.

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A note:

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It has not been reported in any of the chains of the istikhara hadiths that specific verses must be recited in the two units.

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Chapter: Maintaining the Two Units of Fajr

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And those who call them voluntary prayers.

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From 'Aishah, may Allah be pleased with her, who said:

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The Prophet, peace and blessings of Allah be upon him, was not

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more diligent in any voluntary prayer than he was in the two units of Fajr.

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Commentary on the hadith:

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"More diligent" (ashaddu ta'ahudan)

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'Ta'ahud' and 'ta'ahud'

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mean preserving a thing and being consistent with it.

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The intended meaning here is intense perseverance.

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From the benefits of the hadith:

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It is understood from the hadith

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the emphasis on the two units of Fajr,

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and that they are among the most noble of voluntary prayers,

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due to his, peace be upon him, perseverance and consistency in performing them.

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Chapter: What is recited in the two units of Fajr

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From 'Aishah, may Allah be pleased with her, who said:

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The Prophet, peace and blessings of Allah be upon him,

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used to lighten the two units that precede the morning prayer,

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to the point that I would say:

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"Did he recite the Mother of the Book (al-Fatihah)?"

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Commentary on the hadith:

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"Lighten the two units"

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means he would lighten them while still performing them completely.

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"Did he recite the Mother of the Book?"

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means did he recite the Opening of the Book in them or not?

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This is an exaggeration to emphasize the lightness.

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From the benefits of the hadith:

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The hadith is evidence for the exaggeration in lightening the voluntary prayer of Fajr.

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It contains an indication of the obligation of reciting al-Fatihah in prayer.

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Chapter: The Duha Prayer while Traveling

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From Muwarriq, who said:

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I said to Ibn 'Umar, may Allah be pleased with both of them:

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"Do you pray the Duha prayer?"

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He said, "No."

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I said, "What about 'Umar?"

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He said, "No."

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I said, "What about Abu Bakr?"

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He said, "No."

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I said, "What about the Prophet, peace and blessings of Allah be upon him?"

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He said, "I do not think so."

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Commentary on the hadith:

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"I do not think so" (la ikhaluhu) means I do not suppose it.

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He denied it based on his supposition,

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despite the intensity of Ibn 'Umar's, may Allah be pleased with both of them,

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Regarding the guidance of the Prophet, peace be upon him.

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From the benefits of the hadith:

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The hadith demonstrates Ibn 'Umar’s (may Allah be pleased with them both) adherence to the Sunnah of the two Sheikhs,

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Abu Bakr and 'Umar (may Allah be pleased with them).

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It also shows the Companions' recognition of the high status of the two Sheikhs.

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The hadith indicates that supererogatory prayers are not emphasized while traveling.

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Chapter: The Duha (mid-morning) prayer while at home.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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"My beloved [the Prophet] advised me to do three things,

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which I will not abandon until I die:

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to fast three days of every month,

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to perform the Duha prayer, and to sleep after having performed the Witr prayer."

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Commentary on the hadith:

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"My beloved advised me":

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The *khalil* (beloved friend) is the sincere, intimate friend,

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whose love has permeated the heart and settled within its depths,

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meaning, within its innermost core.

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"I will not abandon them," meaning I will not leave them.

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From the benefits of the hadith:

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One may derive from the hadith

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the intensity of the love the Companions (may Allah be pleased with them) had

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for the Prophet, peace be upon him.

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It also clarifies that fasting and prayer

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are among the most noble of physical acts of worship.

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Chapter: The two rak'ahs before the Dhuhr prayer.

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On the authority of 'A'ishah (may Allah be pleased with her),

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that the Prophet, peace be upon him,

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would never omit four rak'ahs before Dhuhr,

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and two rak'ahs before the dawn prayer.

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Commentary on the hadith:

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"Would" (kana) implies continuity and consistency.

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"Never omit," meaning he would never leave them.

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"Before the dawn prayer,"

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meaning before the Fajr prayer.

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From the benefits of the hadith:

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The hadith highlights the importance of the regular Sunnah prayers (al-sunan al-rawatib).

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It also shows that the Prophet’s (peace be upon him) persistence in performing some of them

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indicates the confirmed recommendation of doing so.

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Chapter: Prayer before the Maghrib prayer.

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On the authority of 'Abdullah al-Muzani,

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that the Prophet, peace be upon him, said:

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"Pray before the Maghrib prayer."

242
00:13:15,940 --> 00:13:17,659
He said it a third time,

243
00:13:17,659 --> 00:13:19,419
"For whoever wishes,"

244
00:13:19,419 --> 00:13:24,159
out of dislike that people might take it as a binding Sunnah.

245
00:13:24,159 --> 00:13:27,379
Commentary on the hadith:

246
00:13:27,379 --> 00:13:30,740
"Out of dislike that people might take it as a Sunnah":

247
00:13:30,740 --> 00:13:31,860
A Sunnah,

248
00:13:31,899 --> 00:13:36,210
meaning a mandatory practice that they would strictly adhere to.

249
00:13:36,210 --> 00:13:39,799
From the benefits of the hadith:

250
00:13:39,799 --> 00:13:44,799
The hadith demonstrates the perfection of the Prophet’s (peace be upon him) compassion

251
00:13:44,799 --> 00:13:47,480
and his making things easier for his Ummah.

252
00:13:47,480 --> 00:13:54,340
It also indicates the recommendation of praying two rak'ahs before the Maghrib prayer.

253
00:13:54,340 --> 00:13:58,100
On the authority of Marthad ibn 'Abdullah al-Yazani, who said:

254
00:13:58,100 --> 00:14:02,299
"I came to 'Uqbah ibn 'Amir al-Juhani and said,

255
00:14:02,299 --> 00:14:05,139
'Shall I not amaze you with Abu Tamim?

256
00:14:05,139 --> 00:14:09,210
He prays two rak'ahs before the Maghrib prayer.'

257
00:14:09,210 --> 00:14:11,049
'Uqbah replied,

258
00:14:11,049 --> 00:14:17,269
'We used to do that during the time of the Messenger of Allah, peace be upon him.'

259
00:14:17,269 --> 00:14:18,230
I asked,

260
00:14:18,230 --> 00:14:20,549
'Then what prevents you now?'

261
00:14:20,549 --> 00:14:21,669
He said,

262
00:14:21,669 --> 00:14:23,850
'Being busy.'"

263
00:14:23,850 --> 00:14:27,139
Commentary on the hadith:

264
00:14:27,139 --> 00:14:28,700
"Shall I not amaze you":

265
00:14:28,700 --> 00:14:32,179
Meaning, shall I mention something to you that you might find strange?

266
00:14:32,179 --> 00:14:33,779
"With Abu Tamim":

267
00:14:33,779 --> 00:14:37,649
He is 'Abdullah ibn Malik al-Jayshani.

268
00:14:37,649 --> 00:14:42,610
"We used to do that during the time of the Messenger of Allah, peace be upon him":

269
00:14:42,610 --> 00:14:47,889
Meaning, we used to pray them during the time of the Prophet, peace be upon him.

270
00:14:47,889 --> 00:14:50,009
"Then what prevents you now?":

271
00:14:50,009 --> 00:14:53,110
Meaning, from praying those two rak'ahs.

272
00:14:53,110 --> 00:14:56,500
From the benefits of the hadith:

273
00:14:56,500 --> 00:14:58,500
One may derive from the hadith

274
00:14:58,500 --> 00:15:04,340
that the standard of guidance is the actions and statements of the Prophet, peace be upon him,

275
00:15:04,340 --> 00:15:06,139
and that the statement of a Companion,

276
00:15:06,139 --> 00:15:07,500
"We used to do so,"

277
00:15:07,500 --> 00:15:11,700
carries the status of a prophetic attribution (marfu').

278
00:15:11,700 --> 00:15:16,820
Chapter: The virtue of prayer in the mosques of Makkah and Madinah.

279
00:15:16,820 --> 00:15:19,539
On the authority of Abu Hurayrah (may Allah be pleased with him),

280
00:15:19,539 --> 00:15:23,610
that the Prophet, peace be upon him, said:

281
00:15:23,610 --> 00:15:28,490
"Do not undertake a journey except to three mosques:

282
00:15:28,490 --> 00:15:30,450
the Sacred Mosque (al-Masjid al-Haram),

283
00:15:30,450 --> 00:15:34,210
the Mosque of the Messenger, peace be upon him,

284
00:15:34,210 --> 00:15:37,179
and the Al-Aqsa Mosque."

285
00:15:37,179 --> 00:15:40,279
Commentary on the hadith:

286
00:15:40,279 --> 00:15:42,320
"Do not undertake a journey":

287
00:15:42,320 --> 00:15:47,990
Meaning, it is not permissible to travel for the purpose of worship to any place other than those excepted.

288
00:15:47,990 --> 00:15:51,570
From the benefits of the hadith:

289
00:15:51,570 --> 00:15:53,529
One may derive from the hadith

290
00:15:53,529 --> 00:15:57,330
that there is a prohibition against traveling for worship to a specific location

291
00:15:57,330 --> 00:16:00,090
except to these three mosques.

292
00:16:00,090 --> 00:16:07,580
It also shows that the honor and virtue of places are established by textual evidence, not by opinion.

293
00:16:07,580 --> 00:16:10,299
On the authority of Abu Hurayrah (may Allah be pleased with him),

294
00:16:10,299 --> 00:16:14,299
that the Prophet, peace be upon him, said:

295
00:16:14,299 --> 00:16:16,940
"A prayer in this mosque of mine

296
00:16:16,940 --> 00:16:20,500
is better than a thousand prayers elsewhere,

297
00:16:20,500 --> 00:16:23,710
except for the Sacred Mosque."

298
00:16:23,710 --> 00:16:27,029
Commentary on the hadith:

299
00:16:27,029 --> 00:16:28,029
"A prayer":

300
00:16:28,029 --> 00:16:30,629
Meaning, both the supererogatory and the obligatory.

301
00:16:30,629 --> 00:16:32,789
"Better than a thousand prayers":

302
00:16:32,789 --> 00:16:36,000
Meaning, greater in reward and recompense.

303
00:16:36,000 --> 00:16:39,509
From the benefits of the hadith:

304
00:16:39,509 --> 00:16:41,470
One may derive from the hadith

305
00:16:41,470 --> 00:16:47,379
that the virtue of times and places is a matter of divine decree (tawqifi) that cannot be grasped by opinion.

306
00:16:47,379 --> 00:16:54,850
It also indicates that prayer in the Sacred Mosque is absolutely superior.

307
00:16:54,850 --> 00:16:57,940
Chapter: The Quba Mosque.

308
00:16:57,940 --> 00:16:59,379
On the authority of Nafi',

309
00:16:59,379 --> 00:17:06,140
that Ibn 'Umar (may Allah be pleased with them both) would not perform the Duha prayer except on two days:

310
00:17:06,140 --> 00:17:08,380
the day he arrived in Makkah,

311
00:17:08,380 --> 00:17:11,019
for he would arrive in the morning (duha),

312
00:17:11,019 --> 00:17:12,900
perform Tawaf around the House,

313
00:17:12,900 --> 00:17:16,579
and then pray two rak'ahs behind the Maqam [of Ibrahim],

314
00:17:16,579 --> 00:17:19,420
and the day he came to the Quba Mosque,

315
00:17:19,420 --> 00:17:22,660
for he would visit it every Saturday,

316
00:17:22,660 --> 00:17:24,660
and when he entered the mosque,

317
00:17:24,660 --> 00:17:28,660
he disliked leaving it until he had prayed in it.

318
00:17:28,660 --> 00:17:29,779
He said,

319
00:17:29,779 --> 00:17:34,019
"And he used to report that the Messenger of Allah, peace be upon him,

320
00:17:34,019 --> 00:17:38,450
would visit it riding and walking."

321
00:17:38,450 --> 00:17:41,900
Commentary on the hadith:

322
00:17:41,900 --> 00:17:43,420
"Behind the Maqam":

323
00:17:43,420 --> 00:17:46,740
Meaning the Maqam of Ibrahim, peace be upon him.

324
00:17:46,740 --> 00:17:49,059
"He comes to the Quba Mosque":

325
00:17:49,059 --> 00:17:50,740
The Quba Mosque is located

326
00:17:50,740 --> 00:17:53,380
south of the Prophet’s Mosque.

327
00:17:53,380 --> 00:17:55,619
"He used to come to it every Saturday":

328
00:17:55,619 --> 00:17:59,910
"Used to" (kana) implies continuity and consistency.

329
00:17:59,910 --> 00:18:03,779
From the benefits of the hadith:

330
00:18:03,779 --> 00:18:05,859
One may derive from the hadith

331
00:18:05,900 --> 00:18:08,660
that designating specific times for acts of worship

332
00:18:08,660 --> 00:18:10,980
is a matter of divine decree.

333
00:18:10,980 --> 00:18:18,069
Likewise, establishing the virtue of a place can only be done through textual evidence.

334
00:18:18,069 --> 00:18:22,529
Chapter: The virtue of what is between the grave and the pulpit.

335
00:18:22,529 --> 00:18:26,970
On the authority of 'Abdullah ibn Zayd al-Mazini (may Allah be pleased with him),

336
00:18:26,970 --> 00:18:31,369
that the Messenger of Allah, peace be upon him, said:

337
00:18:31,369 --> 00:18:36,869
"What is between my house and my pulpit is a garden from the gardens of Paradise."

338
00:18:36,869 --> 00:18:39,630
And on the authority of Abu Hurayrah (may Allah be pleased with him),

339
00:18:39,630 --> 00:18:43,630
that the Prophet, peace be upon him, said:

340
00:18:43,630 --> 00:18:49,190
"What is between my house and my pulpit is a garden from the gardens of Paradise,

341
00:18:49,190 --> 00:18:52,579
and my pulpit is upon my Basin (Hawd)."

342
00:18:52,579 --> 00:18:55,779
Commentary on the hadith:

343
00:18:55,779 --> 00:18:59,339
Chapter: The virtue of what is between the grave and the pulpit.

344
00:18:59,339 --> 00:19:00,420
"The grave":

345
00:19:00,420 --> 00:19:03,859
Meaning the grave of the Prophet, peace be upon him,

346
00:19:03,859 --> 00:19:05,809
which is in his house.

347
00:19:05,849 --> 00:19:09,970
This contains an indication that the Prophet, peace be upon him,

348
00:19:09,970 --> 00:19:13,130
knew he would be buried in his house.

349
00:19:13,130 --> 00:19:14,809
The hadith with the wording,

350
00:19:14,809 --> 00:19:17,170
"What is between my grave and my pulpit,"

351
00:19:17,170 --> 00:19:19,990
is not according to the criteria of Al-Bukhari.

352
00:19:19,990 --> 00:19:21,230
"A garden":

353
00:19:21,230 --> 00:19:22,390
The intended meaning is

354
00:19:22,390 --> 00:19:24,349
the blessed spot

355
00:19:24,349 --> 00:19:30,069
that lies between the house of the Prophet, peace be upon him, and his grave.

356
00:19:30,069 --> 00:19:32,430
"And my pulpit is upon my Basin":

357
00:19:32,430 --> 00:19:33,309
It has been said

358
00:19:33,309 --> 00:19:35,269
that this very pulpit

359
00:19:35,269 --> 00:19:39,210
Allah the Exalted will restore it at his Basin.

360
00:19:39,210 --> 00:19:42,869
From the benefits of the hadith:

361
00:19:42,869 --> 00:19:45,349
The hadith confirms the existence of the Basin.

362
00:19:45,349 --> 00:19:47,470
It also confirms the existence of Paradise,

363
00:19:47,470 --> 00:19:54,500
and that there is a pulpit for the Prophet, peace be upon him, within it.

364
00:19:54,500 --> 00:19:59,190
Chapter: What is forbidden of speech during prayer.

365
00:19:59,190 --> 00:20:02,589
On the authority of 'Abdullah (may Allah be pleased with him), who said:

366
00:20:02,589 --> 00:20:06,230
"We used to greet the Prophet, peace be upon him,

367
00:20:06,230 --> 00:20:10,069
while he was praying, and he would return the greeting to us.

368
00:20:10,069 --> 00:20:13,029
But when we returned from the Negus (Najashi),

369
00:20:13,029 --> 00:20:14,630
we greeted him,

370
00:20:14,630 --> 00:20:16,950
and he did not return the greeting to us.

371
00:20:16,950 --> 00:20:18,230
So we said,

372
00:20:18,230 --> 00:20:19,950
'O Messenger of Allah,

373
00:20:19,950 --> 00:20:24,259
we used to greet you and you would return it to us.'

374
00:20:24,259 --> 00:20:25,420
He said,

375
00:20:25,420 --> 00:20:28,859
'Indeed, in prayer there is a preoccupation.'"

376
00:20:28,859 --> 00:20:32,119
Commentary on the hadith:

377
00:20:32,119 --> 00:20:33,880
"And he would return it to us":

378
00:20:33,880 --> 00:20:35,599
Meaning the greeting (salam).

379
00:20:35,599 --> 00:20:38,759
"When we returned from the Negus":

380
00:20:38,759 --> 00:20:42,789
Their return was from Abyssinia to Madinah.

381
00:20:42,789 --> 00:20:45,069
"Indeed, in prayer there is a preoccupation":

382
00:20:45,069 --> 00:20:46,309
The intended meaning is

383
00:20:46,309 --> 00:20:51,009
the heart’s preoccupation with turning toward Allah the Exalted.

384
00:20:51,009 --> 00:20:54,480
From the benefits of the hadith:

385
00:20:54,480 --> 00:20:56,440
One may derive from the hadith

386
00:20:56,440 --> 00:20:59,000
the permissibility of sequence in acts of worship.

387
00:20:59,000 --> 00:21:05,710
The hadith also points to the virtue of spreading the greeting of peace.

388
00:21:05,710 --> 00:21:08,430
On the authority of Zayd ibn Arqam, who said:

389
00:21:08,430 --> 00:21:14,710
"We used to speak during prayer in the time of the Prophet, peace be upon him;

390
00:21:14,710 --> 00:21:18,230
one of us would speak to his companion about his need,

391
00:21:18,230 --> 00:21:20,029
until it was revealed:

392
00:21:20,029 --> 00:21:23,750
“Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.” (2:238)

393
00:21:23,750 --> 00:21:26,950
So we were commanded to be silent."

394
00:21:26,950 --> 00:21:30,250
Commentary on the hadith:

395
00:21:30,250 --> 00:21:33,589
"One of us would speak to his companion about his need":

396
00:21:33,589 --> 00:21:36,789
Meaning, he would speak to the person next to him about what he wanted.

397
00:21:36,829 --> 00:21:40,579
"And stand before Allah in devout obedience":

398
00:21:40,579 --> 00:21:44,140
“Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.” (2:238)

399
00:21:44,140 --> 00:21:48,900
performing it at its proper time, with its conditions, pillars, and humility,

400
00:21:48,900 --> 00:21:52,579
And all that it entails of obligatory and recommended acts.

401
00:21:52,579 --> 00:21:54,900
By maintaining the prayers,

402
00:21:54,900 --> 00:21:58,420
one achieves the maintenance of all other acts of worship.

403
00:21:58,420 --> 00:22:01,700
It serves to forbid indecency and wrongdoing,

404
00:22:01,700 --> 00:22:05,619
especially if one completes it as commanded by His saying:

405
00:22:05,619 --> 00:22:09,980
﴾And stand before Allah, devoutly obedient﴿, meaning humble.

406
00:22:09,980 --> 00:22:14,339
It contains the command to stand and be devout, and the prohibition of speaking.

407
00:22:14,339 --> 00:22:16,259
And the command to have humility.

408
00:22:16,259 --> 00:22:19,759
This is along with peace of mind and tranquility.

409
00:22:19,759 --> 00:22:23,390
From the benefits of the hadith:

410
00:22:23,390 --> 00:22:27,910
The hadith indicates the permissibility of abrogation in acts of worship.

411
00:22:27,910 --> 00:22:30,869
It contains the prohibition of speaking during prayer.

412
00:22:30,869 --> 00:22:35,230
Whoever speaks in prayer intentionally, their prayer is invalidated.

413
00:22:35,230 --> 00:22:38,630
It contains the obligation to maintain the prayers.

414
00:22:38,630 --> 00:22:42,869
The hadith contains the command to maintain the middle prayer.

415
00:22:42,869 --> 00:22:46,230
Scholars have mentioned many opinions regarding it.

416
00:22:46,230 --> 00:22:52,670
The most prominent is that the middle prayer is the Asr prayer.

417
00:22:52,670 --> 00:22:55,920
Chapter: Clapping for Women.

418
00:22:55,920 --> 00:22:58,599
On the authority of Abu Hurayrah, may Allah be pleased with him,

419
00:22:58,599 --> 00:23:02,559
from the Prophet, peace and blessings of Allah be upon him, who said:

420
00:23:02,559 --> 00:23:04,759
"Tasbih (saying SubhanAllah) is for men,

421
00:23:04,759 --> 00:23:08,140
and clapping is for women."

422
00:23:08,140 --> 00:23:11,500
Commentary on the hadith:

423
00:23:11,500 --> 00:23:16,170
Tasbih means the praying person saying "SubhanAllah."

424
00:23:16,170 --> 00:23:20,730
Clapping is striking one hand against the other.

425
00:23:20,730 --> 00:23:24,259
From the benefits of the hadith:

426
00:23:24,259 --> 00:23:28,900
One learns from the hadith the possibility of the Imam making a mistake.

427
00:23:28,900 --> 00:23:33,859
It contains the legitimacy of alerting the Imam to what he intends in prayer.

428
00:23:33,859 --> 00:23:37,180
It shows that if the Imam makes a mistake in prayer,

429
00:23:37,180 --> 00:23:39,700
it is Sunnah for men to perform Tasbih,

430
00:23:39,740 --> 00:23:42,779
and it is Sunnah for women to clap.

431
00:23:42,779 --> 00:23:50,859
The hadith indicates that the state of the Muslim woman is based on modesty and concealment.

432
00:23:50,859 --> 00:23:55,599
Chapter: If a Mother Calls Her Son During Prayer.

433
00:23:55,599 --> 00:23:57,160
On the authority of Abu Hurayrah,

434
00:23:57,160 --> 00:24:01,200
from the Prophet, peace and blessings of Allah be upon him, who said:

435
00:24:01,200 --> 00:24:05,039
"None spoke in the cradle except for three:

436
00:24:05,039 --> 00:24:06,359
Isa (Jesus),

437
00:24:06,359 --> 00:24:11,000
and there was a man among the Children of Israel called Jurayj.

438
00:24:11,039 --> 00:24:12,799
He was praying,

439
00:24:12,799 --> 00:24:15,359
when his mother came and called him.

440
00:24:15,359 --> 00:24:19,359
He said, 'Should I answer her or continue my prayer?'

441
00:24:19,359 --> 00:24:20,759
In one narration:

442
00:24:20,759 --> 00:24:22,920
She said, 'O Jurayj!'

443
00:24:22,920 --> 00:24:27,420
He said, 'O Allah, my mother or my prayer?'

444
00:24:27,420 --> 00:24:33,900
So she said, 'O Allah, do not let him die until he sees the faces of harlots.'

445
00:24:33,900 --> 00:24:36,700
Jurayj was in his hermitage.

446
00:24:36,700 --> 00:24:39,819
A woman propositioned him and spoke to him.

447
00:24:40,819 --> 00:24:42,460
In one narration:

448
00:24:42,460 --> 00:24:46,940
A shepherdess who tended sheep used to take shelter near his hermitage.

449
00:24:46,940 --> 00:24:48,670
She gave birth,

450
00:24:48,670 --> 00:24:52,630
and she went to a shepherd and allowed him to have his way with her.

451
00:24:52,630 --> 00:24:54,869
She gave birth to a boy.

452
00:24:54,869 --> 00:24:57,549
She said, 'It is from Jurayj.'

453
00:24:57,549 --> 00:24:58,710
They came to him,

454
00:24:58,710 --> 00:25:00,630
tore down his hermitage,

455
00:25:00,630 --> 00:25:03,029
brought him down, and insulted him.

456
00:25:03,029 --> 00:25:05,069
He performed ablution and prayed.

457
00:25:05,069 --> 00:25:06,950
Then he came to the boy

458
00:25:06,950 --> 00:25:08,309
and said,

459
00:25:08,349 --> 00:25:10,950
'Who is your father, O boy?'

460
00:25:10,950 --> 00:25:12,470
In one narration:

461
00:25:12,470 --> 00:25:15,509
'O little one, who is your father?'

462
00:25:15,509 --> 00:25:16,589
He said,

463
00:25:16,589 --> 00:25:18,509
'The shepherd.'

464
00:25:18,509 --> 00:25:19,670
They said,

465
00:25:19,670 --> 00:25:22,509
'We will rebuild your hermitage with gold.'

466
00:25:22,509 --> 00:25:23,630
He said,

467
00:25:23,630 --> 00:25:24,670
'No,

468
00:25:24,670 --> 00:25:27,500
only with mud.'

469
00:25:27,500 --> 00:25:32,460
There was a woman nursing her son among the Children of Israel.

470
00:25:32,460 --> 00:25:36,140
A man passed by her, riding and well-dressed.

471
00:25:36,140 --> 00:25:37,539
She said,

472
00:25:37,579 --> 00:25:40,549
'O Allah, make my son like him.'

473
00:25:40,549 --> 00:25:44,829
He left her breast, turned to the rider, and said,

474
00:25:44,829 --> 00:25:48,230
'O Allah, do not make me like him.'

475
00:25:48,230 --> 00:25:51,589
Then he returned to her breast and suckled.

476
00:25:51,589 --> 00:25:53,470
Abu Hurayrah said:

477
00:25:53,470 --> 00:25:59,380
'It is as if I am looking at the Prophet, peace be upon him, sucking his finger.'

478
00:25:59,380 --> 00:26:01,380
Then he passed by a woman,

479
00:26:01,380 --> 00:26:02,740
and she said,

480
00:26:02,740 --> 00:26:06,619
'O Allah, do not make my son like her.'

481
00:26:06,660 --> 00:26:09,380
He left her breast and said,

482
00:26:09,380 --> 00:26:12,710
'O Allah, make me like her.'

483
00:26:12,710 --> 00:26:13,829
She asked,

484
00:26:13,829 --> 00:26:15,420
'Why is that?'

485
00:26:15,420 --> 00:26:16,819
He said,

486
00:26:16,819 --> 00:26:20,460
'The rider is a tyrant among the tyrants,

487
00:26:20,460 --> 00:26:22,059
and this woman,

488
00:26:22,059 --> 00:26:24,940
they say, "You have stolen, you have committed adultery,"

489
00:26:24,940 --> 00:26:26,930
yet she did not do it.'

490
00:26:26,930 --> 00:26:28,369
In one narration:

491
00:26:28,369 --> 00:26:31,779
'And she says, "Allah is sufficient for me."'

492
00:26:31,779 --> 00:26:35,150
Commentary on the hadith:

493
00:26:35,190 --> 00:26:39,190
The cradle is the bed of the nursing infant.

494
00:26:39,190 --> 00:26:40,589
Harlots,

495
00:26:40,589 --> 00:26:43,349
meaning prostitutes and immoral women.

496
00:26:43,349 --> 00:26:44,869
In his hermitage:

497
00:26:44,869 --> 00:26:47,549
The hermitage is a building with a pointed top,

498
00:26:47,549 --> 00:26:50,259
where monks worship.

499
00:26:50,259 --> 00:26:52,420
A woman propositioned him,

500
00:26:52,420 --> 00:26:55,660
saying, 'I will tempt Jurayj.'

501
00:26:55,660 --> 00:26:56,819
But he refused,

502
00:26:56,819 --> 00:26:59,539
meaning he refrained from the sin.

503
00:26:59,539 --> 00:27:01,740
She allowed him to have his way with her,

504
00:27:01,740 --> 00:27:03,799
meaning she accused him of adultery.

505
00:27:03,799 --> 00:27:05,039
And they insulted him,

506
00:27:05,039 --> 00:27:06,680
meaning they cursed him.

507
00:27:06,680 --> 00:27:07,920
Well-dressed,

508
00:27:07,920 --> 00:27:10,240
meaning possessing beauty and elegance.

509
00:27:10,240 --> 00:27:12,519
On her breast sucking it,

510
00:27:12,519 --> 00:27:14,220
meaning nursing.

511
00:27:14,220 --> 00:27:15,420
By a woman,

512
00:27:15,420 --> 00:27:16,819
in one narration:

513
00:27:16,819 --> 00:27:20,529
'By a woman who is being dragged and toyed with.'

514
00:27:20,529 --> 00:27:24,069
From the benefits of the hadith:

515
00:27:24,069 --> 00:27:26,150
One learns from the hadith:

516
00:27:26,150 --> 00:27:30,470
The permissibility of speaking in prayer in the laws of those before us.

517
00:27:30,470 --> 00:27:34,349
It contains the prohibition of adultery in all religious laws.

518
00:27:34,390 --> 00:27:38,869
The hadith shows that ablution existed in the laws of those before us.

519
00:27:38,869 --> 00:27:41,390
It contains the glorification of the rights of parents,

520
00:27:41,390 --> 00:27:44,470
and that the prayer of a parent is answered.

521
00:27:44,470 --> 00:27:48,269
The hadith confirms the miracles of the righteous.

522
00:27:48,269 --> 00:27:51,710
It shows that whoever takes refuge in Allah, the Almighty and Majestic,

523
00:27:51,710 --> 00:27:53,750
He will suffice him and honor him.

524
00:27:53,750 --> 00:27:58,069
It shows that in important matters, one should turn to Allah the Exalted,

525
00:27:58,069 --> 00:28:01,430
by directing oneself to Him in prayer.

526
00:28:01,470 --> 00:28:07,710
It shows that miracles may occur through extraordinary events of all kinds.

527
00:28:07,710 --> 00:28:13,220
It clarifies that relief comes with strong certainty and sound hope.

528
00:28:13,220 --> 00:28:19,859
The hadith indicates that whoever adopts strictness in matters of worship is better,

529
00:28:19,859 --> 00:28:23,650
provided he knows he has the strength for it.

530
00:28:23,650 --> 00:28:27,569
The hadith shows that the law of those before us is a law for us,

531
00:28:27,569 --> 00:28:29,410
though there is a difference of opinion on this.

532
00:28:29,410 --> 00:28:32,890
It contains a warning against praying against one's children.

533
00:28:32,890 --> 00:28:39,319
It contains the permissibility of interrupting a voluntary prayer for a need.

534
00:28:39,319 --> 00:28:42,789
Chapter: Smoothing Pebbles During Prayer.

535
00:28:42,789 --> 00:28:44,470
On the authority of Mu'ayqib,

536
00:28:44,470 --> 00:28:47,230
that the Prophet, peace and blessings of Allah be upon him,

537
00:28:47,230 --> 00:28:51,190
said regarding a man who levels the earth where he prostrates:

538
00:28:51,190 --> 00:28:54,789
"If you must do it, then only once."

539
00:28:54,789 --> 00:28:58,079
Commentary on the hadith:

540
00:28:58,079 --> 00:29:01,920
He mentioned "the man" because it is the general case.

541
00:29:01,960 --> 00:29:05,779
Otherwise, the ruling includes both men and women.

542
00:29:05,779 --> 00:29:07,380
Levels the earth,

543
00:29:07,380 --> 00:29:09,819
meaning he makes it level.

544
00:29:09,819 --> 00:29:13,900
Where he prostrates, meaning the place of his prostration.

545
00:29:13,900 --> 00:29:17,559
From the benefits of the hadith:

546
00:29:17,559 --> 00:29:19,440
One learns from the hadith:

547
00:29:19,440 --> 00:29:22,910
That minor movement does not invalidate the prayer.

548
00:29:22,910 --> 00:29:25,349
The hadith provides guidance to the one praying,

549
00:29:25,349 --> 00:29:31,390
that his mind should not be occupied with something that distracts him from the prayer and the mercy facing him,

550
00:29:31,390 --> 00:29:33,269
lest he lose his share.