WEBVTT

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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."

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He said it a third time,

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"For whoever wishes,"

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out of dislike that people might take it as a binding Sunnah.

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Commentary on the hadith:

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"Out of dislike that people might take it as a Sunnah":

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A Sunnah,

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meaning a mandatory practice that they would strictly adhere to.

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From the benefits of the hadith:

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The hadith demonstrates the perfection of the Prophet’s (peace be upon him) compassion

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and his making things easier for his Ummah.

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It also indicates the recommendation of praying two rak'ahs before the Maghrib prayer.

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On the authority of Marthad ibn 'Abdullah al-Yazani, who said:

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"I came to 'Uqbah ibn 'Amir al-Juhani and said,

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'Shall I not amaze you with Abu Tamim?

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He prays two rak'ahs before the Maghrib prayer.'

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'Uqbah replied,

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'We used to do that during the time of the Messenger of Allah, peace be upon him.'

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I asked,

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'Then what prevents you now?'

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He said,

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'Being busy.'"

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Commentary on the hadith:

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"Shall I not amaze you":

00:14:28.700 --> 00:14:32.179
Meaning, shall I mention something to you that you might find strange?

00:14:32.179 --> 00:14:33.779
"With Abu Tamim":

00:14:33.779 --> 00:14:37.649
He is 'Abdullah ibn Malik al-Jayshani.

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":

00:14:42.610 --> 00:14:47.889
Meaning, we used to pray them during the time of the Prophet, peace be upon him.

00:14:47.889 --> 00:14:50.009
"Then what prevents you now?":

00:14:50.009 --> 00:14:53.110
Meaning, from praying those two rak'ahs.

00:14:53.110 --> 00:14:56.500
From the benefits of the hadith:

00:14:56.500 --> 00:14:58.500
One may derive from the hadith

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,

00:15:04.340 --> 00:15:06.139
and that the statement of a Companion,

00:15:06.139 --> 00:15:07.500
"We used to do so,"

00:15:07.500 --> 00:15:11.700
carries the status of a prophetic attribution (marfu').

00:15:11.700 --> 00:15:16.820
Chapter: The virtue of prayer in the mosques of Makkah and Madinah.

00:15:16.820 --> 00:15:19.539
On the authority of Abu Hurayrah (may Allah be pleased with him),

00:15:19.539 --> 00:15:23.610
that the Prophet, peace be upon him, said:

00:15:23.610 --> 00:15:28.490
"Do not undertake a journey except to three mosques:

00:15:28.490 --> 00:15:30.450
the Sacred Mosque (al-Masjid al-Haram),

00:15:30.450 --> 00:15:34.210
the Mosque of the Messenger, peace be upon him,

00:15:34.210 --> 00:15:37.179
and the Al-Aqsa Mosque."

00:15:37.179 --> 00:15:40.279
Commentary on the hadith:

00:15:40.279 --> 00:15:42.320
"Do not undertake a journey":

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.

00:15:47.990 --> 00:15:51.570
From the benefits of the hadith:

00:15:51.570 --> 00:15:53.529
One may derive from the hadith

00:15:53.529 --> 00:15:57.330
that there is a prohibition against traveling for worship to a specific location

00:15:57.330 --> 00:16:00.090
except to these three mosques.

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.

00:16:07.580 --> 00:16:10.299
On the authority of Abu Hurayrah (may Allah be pleased with him),

00:16:10.299 --> 00:16:14.299
that the Prophet, peace be upon him, said:

00:16:14.299 --> 00:16:16.940
"A prayer in this mosque of mine

00:16:16.940 --> 00:16:20.500
is better than a thousand prayers elsewhere,

00:16:20.500 --> 00:16:23.710
except for the Sacred Mosque."

00:16:23.710 --> 00:16:27.029
Commentary on the hadith:

00:16:27.029 --> 00:16:28.029
"A prayer":

00:16:28.029 --> 00:16:30.629
Meaning, both the supererogatory and the obligatory.

00:16:30.629 --> 00:16:32.789
"Better than a thousand prayers":

00:16:32.789 --> 00:16:36.000
Meaning, greater in reward and recompense.

00:16:36.000 --> 00:16:39.509
From the benefits of the hadith:

00:16:39.509 --> 00:16:41.470
One may derive from the hadith

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.

00:16:47.379 --> 00:16:54.850
It also indicates that prayer in the Sacred Mosque is absolutely superior.

00:16:54.850 --> 00:16:57.940
Chapter: The Quba Mosque.

00:16:57.940 --> 00:16:59.379
On the authority of Nafi',

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:

00:17:06.140 --> 00:17:08.380
the day he arrived in Makkah,

00:17:08.380 --> 00:17:11.019
for he would arrive in the morning (duha),

00:17:11.019 --> 00:17:12.900
perform Tawaf around the House,

00:17:12.900 --> 00:17:16.579
and then pray two rak'ahs behind the Maqam [of Ibrahim],

00:17:16.579 --> 00:17:19.420
and the day he came to the Quba Mosque,

00:17:19.420 --> 00:17:22.660
for he would visit it every Saturday,

00:17:22.660 --> 00:17:24.660
and when he entered the mosque,

00:17:24.660 --> 00:17:28.660
he disliked leaving it until he had prayed in it.

00:17:28.660 --> 00:17:29.779
He said,

00:17:29.779 --> 00:17:34.019
"And he used to report that the Messenger of Allah, peace be upon him,

00:17:34.019 --> 00:17:38.450
would visit it riding and walking."

00:17:38.450 --> 00:17:41.900
Commentary on the hadith:

00:17:41.900 --> 00:17:43.420
"Behind the Maqam":

00:17:43.420 --> 00:17:46.740
Meaning the Maqam of Ibrahim, peace be upon him.

00:17:46.740 --> 00:17:49.059
"He comes to the Quba Mosque":

00:17:49.059 --> 00:17:50.740
The Quba Mosque is located

00:17:50.740 --> 00:17:53.380
south of the Prophet’s Mosque.

00:17:53.380 --> 00:17:55.619
"He used to come to it every Saturday":

00:17:55.619 --> 00:17:59.910
"Used to" (kana) implies continuity and consistency.

00:17:59.910 --> 00:18:03.779
From the benefits of the hadith:

00:18:03.779 --> 00:18:05.859
One may derive from the hadith

00:18:05.900 --> 00:18:08.660
that designating specific times for acts of worship

00:18:08.660 --> 00:18:10.980
is a matter of divine decree.

00:18:10.980 --> 00:18:18.069
Likewise, establishing the virtue of a place can only be done through textual evidence.

00:18:18.069 --> 00:18:22.529
Chapter: The virtue of what is between the grave and the pulpit.

00:18:22.529 --> 00:18:26.970
On the authority of 'Abdullah ibn Zayd al-Mazini (may Allah be pleased with him),

00:18:26.970 --> 00:18:31.369
that the Messenger of Allah, peace be upon him, said:

00:18:31.369 --> 00:18:36.869
"What is between my house and my pulpit is a garden from the gardens of Paradise."

00:18:36.869 --> 00:18:39.630
And on the authority of Abu Hurayrah (may Allah be pleased with him),

00:18:39.630 --> 00:18:43.630
that the Prophet, peace be upon him, said:

00:18:43.630 --> 00:18:49.190
"What is between my house and my pulpit is a garden from the gardens of Paradise,

00:18:49.190 --> 00:18:52.579
and my pulpit is upon my Basin (Hawd)."

00:18:52.579 --> 00:18:55.779
Commentary on the hadith:

00:18:55.779 --> 00:18:59.339
Chapter: The virtue of what is between the grave and the pulpit.

00:18:59.339 --> 00:19:00.420
"The grave":

00:19:00.420 --> 00:19:03.859
Meaning the grave of the Prophet, peace be upon him,

00:19:03.859 --> 00:19:05.809
which is in his house.

00:19:05.849 --> 00:19:09.970
This contains an indication that the Prophet, peace be upon him,

00:19:09.970 --> 00:19:13.130
knew he would be buried in his house.

00:19:13.130 --> 00:19:14.809
The hadith with the wording,

00:19:14.809 --> 00:19:17.170
"What is between my grave and my pulpit,"

00:19:17.170 --> 00:19:19.990
is not according to the criteria of Al-Bukhari.

00:19:19.990 --> 00:19:21.230
"A garden":

00:19:21.230 --> 00:19:22.390
The intended meaning is

00:19:22.390 --> 00:19:24.349
the blessed spot

00:19:24.349 --> 00:19:30.069
that lies between the house of the Prophet, peace be upon him, and his grave.

00:19:30.069 --> 00:19:32.430
"And my pulpit is upon my Basin":

00:19:32.430 --> 00:19:33.309
It has been said

00:19:33.309 --> 00:19:35.269
that this very pulpit

00:19:35.269 --> 00:19:39.210
Allah the Exalted will restore it at his Basin.

00:19:39.210 --> 00:19:42.869
From the benefits of the hadith:

00:19:42.869 --> 00:19:45.349
The hadith confirms the existence of the Basin.

00:19:45.349 --> 00:19:47.470
It also confirms the existence of Paradise,

00:19:47.470 --> 00:19:54.500
and that there is a pulpit for the Prophet, peace be upon him, within it.

00:19:54.500 --> 00:19:59.190
Chapter: What is forbidden of speech during prayer.

00:19:59.190 --> 00:20:02.589
On the authority of 'Abdullah (may Allah be pleased with him), who said:

00:20:02.589 --> 00:20:06.230
"We used to greet the Prophet, peace be upon him,

00:20:06.230 --> 00:20:10.069
while he was praying, and he would return the greeting to us.

00:20:10.069 --> 00:20:13.029
But when we returned from the Negus (Najashi),

00:20:13.029 --> 00:20:14.630
we greeted him,

00:20:14.630 --> 00:20:16.950
and he did not return the greeting to us.

00:20:16.950 --> 00:20:18.230
So we said,

00:20:18.230 --> 00:20:19.950
'O Messenger of Allah,

00:20:19.950 --> 00:20:24.259
we used to greet you and you would return it to us.'

00:20:24.259 --> 00:20:25.420
He said,

00:20:25.420 --> 00:20:28.859
'Indeed, in prayer there is a preoccupation.'"

00:20:28.859 --> 00:20:32.119
Commentary on the hadith:

00:20:32.119 --> 00:20:33.880
"And he would return it to us":

00:20:33.880 --> 00:20:35.599
Meaning the greeting (salam).

00:20:35.599 --> 00:20:38.759
"When we returned from the Negus":

00:20:38.759 --> 00:20:42.789
Their return was from Abyssinia to Madinah.

00:20:42.789 --> 00:20:45.069
"Indeed, in prayer there is a preoccupation":

00:20:45.069 --> 00:20:46.309
The intended meaning is

00:20:46.309 --> 00:20:51.009
the heart’s preoccupation with turning toward Allah the Exalted.

00:20:51.009 --> 00:20:54.480
From the benefits of the hadith:

00:20:54.480 --> 00:20:56.440
One may derive from the hadith

00:20:56.440 --> 00:20:59.000
the permissibility of sequence in acts of worship.

00:20:59.000 --> 00:21:05.710
The hadith also points to the virtue of spreading the greeting of peace.

00:21:05.710 --> 00:21:08.430
On the authority of Zayd ibn Arqam, who said:

00:21:08.430 --> 00:21:14.710
"We used to speak during prayer in the time of the Prophet, peace be upon him;

00:21:14.710 --> 00:21:18.230
one of us would speak to his companion about his need,

00:21:18.230 --> 00:21:20.029
until it was revealed:

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)

00:21:23.750 --> 00:21:26.950
So we were commanded to be silent."

00:21:26.950 --> 00:21:30.250
Commentary on the hadith:

00:21:30.250 --> 00:21:33.589
"One of us would speak to his companion about his need":

00:21:33.589 --> 00:21:36.789
Meaning, he would speak to the person next to him about what he wanted.

00:21:36.829 --> 00:21:40.579
"And stand before Allah in devout obedience":

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)

00:21:44.140 --> 00:21:48.900
performing it at its proper time, with its conditions, pillars, and humility,

00:21:48.900 --> 00:21:52.579
And all that it entails of obligatory and recommended acts.

00:21:52.579 --> 00:21:54.900
By maintaining the prayers,

00:21:54.900 --> 00:21:58.420
one achieves the maintenance of all other acts of worship.

00:21:58.420 --> 00:22:01.700
It serves to forbid indecency and wrongdoing,

00:22:01.700 --> 00:22:05.619
especially if one completes it as commanded by His saying:

00:22:05.619 --> 00:22:09.980
﴾And stand before Allah, devoutly obedient﴿, meaning humble.

00:22:09.980 --> 00:22:14.339
It contains the command to stand and be devout, and the prohibition of speaking.

00:22:14.339 --> 00:22:16.259
And the command to have humility.

00:22:16.259 --> 00:22:19.759
This is along with peace of mind and tranquility.

00:22:19.759 --> 00:22:23.390
From the benefits of the hadith:

00:22:23.390 --> 00:22:27.910
The hadith indicates the permissibility of abrogation in acts of worship.

00:22:27.910 --> 00:22:30.869
It contains the prohibition of speaking during prayer.

00:22:30.869 --> 00:22:35.230
Whoever speaks in prayer intentionally, their prayer is invalidated.

00:22:35.230 --> 00:22:38.630
It contains the obligation to maintain the prayers.

00:22:38.630 --> 00:22:42.869
The hadith contains the command to maintain the middle prayer.

00:22:42.869 --> 00:22:46.230
Scholars have mentioned many opinions regarding it.

00:22:46.230 --> 00:22:52.670
The most prominent is that the middle prayer is the Asr prayer.

00:22:52.670 --> 00:22:55.920
Chapter: Clapping for Women.

00:22:55.920 --> 00:22:58.599
On the authority of Abu Hurayrah, may Allah be pleased with him,

00:22:58.599 --> 00:23:02.559
from the Prophet, peace and blessings of Allah be upon him, who said:

00:23:02.559 --> 00:23:04.759
"Tasbih (saying SubhanAllah) is for men,

00:23:04.759 --> 00:23:08.140
and clapping is for women."

00:23:08.140 --> 00:23:11.500
Commentary on the hadith:

00:23:11.500 --> 00:23:16.170
Tasbih means the praying person saying "SubhanAllah."

00:23:16.170 --> 00:23:20.730
Clapping is striking one hand against the other.

00:23:20.730 --> 00:23:24.259
From the benefits of the hadith:

00:23:24.259 --> 00:23:28.900
One learns from the hadith the possibility of the Imam making a mistake.

00:23:28.900 --> 00:23:33.859
It contains the legitimacy of alerting the Imam to what he intends in prayer.

00:23:33.859 --> 00:23:37.180
It shows that if the Imam makes a mistake in prayer,

00:23:37.180 --> 00:23:39.700
it is Sunnah for men to perform Tasbih,

00:23:39.740 --> 00:23:42.779
and it is Sunnah for women to clap.

00:23:42.779 --> 00:23:50.859
The hadith indicates that the state of the Muslim woman is based on modesty and concealment.

00:23:50.859 --> 00:23:55.599
Chapter: If a Mother Calls Her Son During Prayer.

00:23:55.599 --> 00:23:57.160
On the authority of Abu Hurayrah,

00:23:57.160 --> 00:24:01.200
from the Prophet, peace and blessings of Allah be upon him, who said:

00:24:01.200 --> 00:24:05.039
"None spoke in the cradle except for three:

00:24:05.039 --> 00:24:06.359
Isa (Jesus),

00:24:06.359 --> 00:24:11.000
and there was a man among the Children of Israel called Jurayj.

00:24:11.039 --> 00:24:12.799
He was praying,

00:24:12.799 --> 00:24:15.359
when his mother came and called him.

00:24:15.359 --> 00:24:19.359
He said, 'Should I answer her or continue my prayer?'

00:24:19.359 --> 00:24:20.759
In one narration:

00:24:20.759 --> 00:24:22.920
She said, 'O Jurayj!'

00:24:22.920 --> 00:24:27.420
He said, 'O Allah, my mother or my prayer?'

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.'

00:24:33.900 --> 00:24:36.700
Jurayj was in his hermitage.

00:24:36.700 --> 00:24:39.819
A woman propositioned him and spoke to him.

00:24:40.819 --> 00:24:42.460
In one narration:

00:24:42.460 --> 00:24:46.940
A shepherdess who tended sheep used to take shelter near his hermitage.

00:24:46.940 --> 00:24:48.670
She gave birth,

00:24:48.670 --> 00:24:52.630
and she went to a shepherd and allowed him to have his way with her.

00:24:52.630 --> 00:24:54.869
She gave birth to a boy.

00:24:54.869 --> 00:24:57.549
She said, 'It is from Jurayj.'

00:24:57.549 --> 00:24:58.710
They came to him,

00:24:58.710 --> 00:25:00.630
tore down his hermitage,

00:25:00.630 --> 00:25:03.029
brought him down, and insulted him.

00:25:03.029 --> 00:25:05.069
He performed ablution and prayed.

00:25:05.069 --> 00:25:06.950
Then he came to the boy

00:25:06.950 --> 00:25:08.309
and said,

00:25:08.349 --> 00:25:10.950
'Who is your father, O boy?'

00:25:10.950 --> 00:25:12.470
In one narration:

00:25:12.470 --> 00:25:15.509
'O little one, who is your father?'

00:25:15.509 --> 00:25:16.589
He said,

00:25:16.589 --> 00:25:18.509
'The shepherd.'

00:25:18.509 --> 00:25:19.670
They said,

00:25:19.670 --> 00:25:22.509
'We will rebuild your hermitage with gold.'

00:25:22.509 --> 00:25:23.630
He said,

00:25:23.630 --> 00:25:24.670
'No,

00:25:24.670 --> 00:25:27.500
only with mud.'

00:25:27.500 --> 00:25:32.460
There was a woman nursing her son among the Children of Israel.

00:25:32.460 --> 00:25:36.140
A man passed by her, riding and well-dressed.

00:25:36.140 --> 00:25:37.539
She said,

00:25:37.579 --> 00:25:40.549
'O Allah, make my son like him.'

00:25:40.549 --> 00:25:44.829
He left her breast, turned to the rider, and said,

00:25:44.829 --> 00:25:48.230
'O Allah, do not make me like him.'

00:25:48.230 --> 00:25:51.589
Then he returned to her breast and suckled.

00:25:51.589 --> 00:25:53.470
Abu Hurayrah said:

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.'

00:25:59.380 --> 00:26:01.380
Then he passed by a woman,

00:26:01.380 --> 00:26:02.740
and she said,

00:26:02.740 --> 00:26:06.619
'O Allah, do not make my son like her.'

00:26:06.660 --> 00:26:09.380
He left her breast and said,

00:26:09.380 --> 00:26:12.710
'O Allah, make me like her.'

00:26:12.710 --> 00:26:13.829
She asked,

00:26:13.829 --> 00:26:15.420
'Why is that?'

00:26:15.420 --> 00:26:16.819
He said,

00:26:16.819 --> 00:26:20.460
'The rider is a tyrant among the tyrants,

00:26:20.460 --> 00:26:22.059
and this woman,

00:26:22.059 --> 00:26:24.940
they say, "You have stolen, you have committed adultery,"

00:26:24.940 --> 00:26:26.930
yet she did not do it.'

00:26:26.930 --> 00:26:28.369
In one narration:

00:26:28.369 --> 00:26:31.779
'And she says, "Allah is sufficient for me."'

00:26:31.779 --> 00:26:35.150
Commentary on the hadith:

00:26:35.190 --> 00:26:39.190
The cradle is the bed of the nursing infant.

00:26:39.190 --> 00:26:40.589
Harlots,

00:26:40.589 --> 00:26:43.349
meaning prostitutes and immoral women.

00:26:43.349 --> 00:26:44.869
In his hermitage:

00:26:44.869 --> 00:26:47.549
The hermitage is a building with a pointed top,

00:26:47.549 --> 00:26:50.259
where monks worship.

00:26:50.259 --> 00:26:52.420
A woman propositioned him,

00:26:52.420 --> 00:26:55.660
saying, 'I will tempt Jurayj.'

00:26:55.660 --> 00:26:56.819
But he refused,

00:26:56.819 --> 00:26:59.539
meaning he refrained from the sin.

00:26:59.539 --> 00:27:01.740
She allowed him to have his way with her,

00:27:01.740 --> 00:27:03.799
meaning she accused him of adultery.

00:27:03.799 --> 00:27:05.039
And they insulted him,

00:27:05.039 --> 00:27:06.680
meaning they cursed him.

00:27:06.680 --> 00:27:07.920
Well-dressed,

00:27:07.920 --> 00:27:10.240
meaning possessing beauty and elegance.

00:27:10.240 --> 00:27:12.519
On her breast sucking it,

00:27:12.519 --> 00:27:14.220
meaning nursing.

00:27:14.220 --> 00:27:15.420
By a woman,

00:27:15.420 --> 00:27:16.819
in one narration:

00:27:16.819 --> 00:27:20.529
'By a woman who is being dragged and toyed with.'

00:27:20.529 --> 00:27:24.069
From the benefits of the hadith:

00:27:24.069 --> 00:27:26.150
One learns from the hadith:

00:27:26.150 --> 00:27:30.470
The permissibility of speaking in prayer in the laws of those before us.

00:27:30.470 --> 00:27:34.349
It contains the prohibition of adultery in all religious laws.

00:27:34.390 --> 00:27:38.869
The hadith shows that ablution existed in the laws of those before us.

00:27:38.869 --> 00:27:41.390
It contains the glorification of the rights of parents,

00:27:41.390 --> 00:27:44.470
and that the prayer of a parent is answered.

00:27:44.470 --> 00:27:48.269
The hadith confirms the miracles of the righteous.

00:27:48.269 --> 00:27:51.710
It shows that whoever takes refuge in Allah, the Almighty and Majestic,

00:27:51.710 --> 00:27:53.750
He will suffice him and honor him.

00:27:53.750 --> 00:27:58.069
It shows that in important matters, one should turn to Allah the Exalted,

00:27:58.069 --> 00:28:01.430
by directing oneself to Him in prayer.

00:28:01.470 --> 00:28:07.710
It shows that miracles may occur through extraordinary events of all kinds.

00:28:07.710 --> 00:28:13.220
It clarifies that relief comes with strong certainty and sound hope.

00:28:13.220 --> 00:28:19.859
The hadith indicates that whoever adopts strictness in matters of worship is better,

00:28:19.859 --> 00:28:23.650
provided he knows he has the strength for it.

00:28:23.650 --> 00:28:27.569
The hadith shows that the law of those before us is a law for us,

00:28:27.569 --> 00:28:29.410
though there is a difference of opinion on this.

00:28:29.410 --> 00:28:32.890
It contains a warning against praying against one's children.

00:28:32.890 --> 00:28:39.319
It contains the permissibility of interrupting a voluntary prayer for a need.

00:28:39.319 --> 00:28:42.789
Chapter: Smoothing Pebbles During Prayer.

00:28:42.789 --> 00:28:44.470
On the authority of Mu'ayqib,

00:28:44.470 --> 00:28:47.230
that the Prophet, peace and blessings of Allah be upon him,

00:28:47.230 --> 00:28:51.190
said regarding a man who levels the earth where he prostrates:

00:28:51.190 --> 00:28:54.789
"If you must do it, then only once."

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Commentary on the hadith:

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He mentioned "the man" because it is the general case.

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Otherwise, the ruling includes both men and women.

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Levels the earth,

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meaning he makes it level.

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Where he prostrates, meaning the place of his prostration.

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From the benefits of the hadith:

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One learns from the hadith:

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That minor movement does not invalidate the prayer.

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The hadith provides guidance to the one praying,

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that his mind should not be occupied with something that distracts him from the prayer and the mercy facing him,

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lest he lose his share.