In the name of Allah, the Entirely Merciful, the Especially Merciful.
Ifadah Center
for Humanities Studies and Research
presents
The Abridged Sahih al-Bukhari
Chapters on Shortening the Prayer (Qasr)
Chapter: What has been narrated regarding shortening the prayer
And how long one stays before shortening it
On the authority of Ibn Abbas (may Allah be pleased with them both), who said:
The Prophet (peace and blessings of Allah be upon him) stayed in Makkah for nineteen days,
praying two rak'ahs [for each four-rak'ah prayer].
In another narration:
Ibn Abbas said:
"We would shorten the prayer whenever we were between two places for nineteen days;
if we stayed longer, we would perform the full prayer."
Commentary on the hadith:
"And how long one stays before shortening it"
Meaning: How many days does a traveler remain [in a place] for the purpose of shortening the prayer?
"We would shorten"
Meaning: The four-rak'ah prayer.
From the benefits of the hadith:
The hadith contains the concession for a traveler to shorten the four-rak'ah prayer.
It also specifies the number of days a traveler is permitted to shorten the prayer.
On the authority of Yahya ibn Abi Ishaq,
on the authority of Anas, who said:
"We set out with the Prophet (peace be upon him) from Madinah to Makkah,
and he continued to pray two rak'ahs by two rak'ahs
until we returned to Madinah."
I asked, "Did you stay in Makkah for any time?"
He replied, "We stayed there for ten days."
Commentary on the hadith:
"We set out with the Prophet (peace be upon him) from Madinah to Makkah"
"And he continued to pray two rak'ahs by two rak'ahs"
Meaning: Dhuhr and 'Asr,
and 'Isha' and Fajr,
except for Maghrib,
for he prayed it as three rak'ahs, as it is.
From the benefits of the hadith:
The hadith contains the concession for a traveler to shorten the four-rak'ah prayer.
It also specifies the number of days a traveler is permitted to shorten the prayer.
Chapter: Prayer at Mina
On the authority of Abdullah ibn Umar (may Allah be pleased with them both), who said:
"I prayed with the Prophet (peace be upon him) at Mina two rak'ahs,
and [likewise] with Abu Bakr and Umar,
and with Uthman during the early part of his caliphate;
then he began performing them in full."
Commentary on the hadith:
"And with Uthman during the early part of his caliphate"
Meaning: The beginning of his caliphate,
which was six years,
or eight years,
or eight years—
there is a difference of opinion regarding this.
"Then he began performing them in full"
Meaning: He stopped shortening the prayer.
From the benefits of the hadith:
The hadith indicates the consideration given to the Sunnah of the Rightly Guided Caliphs.
It also shows that the action of the Imam resolves a valid difference of opinion.
On the authority of Harithah ibn Wahb al-Khuza'i (may Allah be pleased with him), who said:
The Prophet (peace be upon him) led us in prayer
at Mina, when we were more numerous than ever and most secure, for two rak'ahs.
Commentary on the hadith:
"When we were more numerous than ever"
Meaning: Greater in number.
"And most secure"
Meaning: Most safe and not in fear.
From the benefits of the hadith:
The hadith shows that the condition of fear is not a prerequisite for shortening the prayer.
It also indicates that a pilgrim arriving from outside Makkah may shorten the prayer.
On the authority of Abd al-Rahman ibn Yazid, who said:
Uthman ibn Affan (may Allah be pleased with him) led us in prayer at Mina for four rak'ahs.
This was mentioned to Abdullah ibn Mas'ud (may Allah be pleased with him),
so he recited the istirja' [saying 'Inna lillahi...'] and then said:
"I prayed with the Messenger of Allah (peace be upon him) at Mina for two rak'ahs,
and I prayed with Abu Bakr al-Siddiq (may Allah be pleased with him) at Mina for two rak'ahs,
and I prayed with Umar ibn al-Khattab (may Allah be pleased with him) at Mina for two rak'ahs."
In another narration:
"Then your paths diverged;
I wish my share of four rak'ahs were two accepted rak'ahs."
Commentary on the hadith:
"He recited the istirja'"
Meaning: He said, "Indeed we belong to Allah, and indeed to Him we will return."
"My share" means my portion.
"Two accepted rak'ahs"
Acceptance is the attainment of reward for a correct action.
From the benefits of the hadith:
The hadith indicates the consideration given to the Sunnah of the Rightly Guided Caliphs.
It also shows that it is part of the methodology of the Companions (may Allah be pleased with them)
to mention the superior action while avoiding the corruption of discord.
It also shows that the believer fears that his deeds might not be accepted
and does not rely solely on his own deeds.
Chapter: How long the Prophet (peace be upon him) stayed during his Hajj
On the authority of Ibn Abbas (may Allah be pleased with them both), who said:
"They used to consider performing 'Umrah during the months of Hajj
to be among the most wicked of sins on earth.
They would make the month of Muharram into Safar,
saying: 'When the sores heal and the tracks fade,
and Safar passes,
'Umrah becomes permissible for those who wish to perform it.'"
The Prophet (peace be upon him) and his Companions arrived on the morning of the fourth [of Dhu al-Hijjah] in the state of ihram for Hajj,
and he commanded them to change it to an 'Umrah.
In another narration: "Except for those who had the sacrificial animals with them."
And in another narration: "And that we should return to our wives [in a state of ihram]."
This caused much talk among them,
and they considered it a grave matter.
They said, "O Messenger of Allah, what kind of 'halal' [permissibility]?"
He said, "Complete permissibility."
Commentary on the hadith:
"They used to" refers to the people of the Jahiliyyah.
"Among the most wicked of sins"
Meaning: Among the greatest of sins.
This was one of their invalid arbitrary rulings
taken without any foundation.
"Fujur" [wickedness/sin]
is to persist in disobedience.
"They would make the month of Muharram into Safar"
Meaning: They would treat the month of Safar as one of the sacred months.
"When the sores heal"
The healing of the sores on the backs of camels after returning from Hajj.
"Dabr" is the sore left by the saddle on the backs of camels due to friction.
"And the tracks fade"
Meaning: The traces of the sores have disappeared.
"Insalakha" means it has passed.
"He commanded them to change it to an 'Umrah"
Meaning: He commanded them to convert their Hajj into an 'Umrah.
"They considered it a grave matter"
Meaning: It seemed great to them
because it contradicted the worship they were accustomed to,
which was delaying 'Umrah until after the months of Hajj.
From the benefits of the hadith:
It is derived from the hadith
that the rituals of Hajj and 'Umrah
are to be taken from the Prophet (peace be upon him).
It contains a warning against the invalid beliefs of the Jahiliyyah.
It also indicates the recommendation of entering Makkah during the daytime.
It shows that the sacred months
are those which Allah the Almighty has made sacred.
It shows that the practice of Nasi' [intercalation] is an act of the Jahiliyyah,
which is the advancing or delaying of some of the sacred months.
Chapter: At what distance one shortens the prayer
On the authority of Ibn Umar (may Allah be pleased with them both),
and from the Prophet (peace be upon him), who said:
"A woman shall not travel for three days
except with a mahram."
And on the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Prophet (peace be upon him) said:
"It is not permissible for a woman who believes in Allah and the Last Day
to travel for the distance of a day and a night
without a mahram with her."
Commentary on the hadith:
"Three days"
Meaning: A journey of three days.
"Except with a mahram"
A mahram is one whom a woman is permanently forbidden to marry.
"Hurmah" means a mahram.
From the benefits of the hadith:
The hadith provides evidence for those who say that a mahram
is a condition for the obligation of Hajj upon a woman
if there is between her and Makkah
a journey of three days and their nights.
It also shows the requirement of a mahram for a woman's travel.
It also shows the legitimacy of addressing women specifically with exhortation and reminders.
Chapter: Shortening the prayer when leaving one's place
On the authority of Anas (may Allah be pleased with him), who said:
The Messenger of Allah (peace be upon him) prayed,
and we were with him in Madinah, the Dhuhr as four,
and the 'Asr at Dhu al-Hulayfah as two rak'ahs.
Then he spent the night there until morning.
Then he rode until his mount stood with him on the Bayda',
he praised Allah, glorified Him, and declared His greatness,
then he entered into the state of ihram for Hajj and 'Umrah,
and the people entered into ihram for both.
When we arrived, he commanded the people, and they exited ihram,
until the Day of Tarwiyah, when they entered into ihram for Hajj.
He said:
"And the Prophet (peace be upon him) sacrificed,"
and the Messenger of Allah (peace be upon him) slaughtered
in Madinah two rams that were white and black.
In another narration:
"Seven camels while standing."
And he offered sacrifice in Madinah.
Commentary on the hadith:
"At Dhu al-Hulayfah"
It is the Miqat for the people of Madinah and those who pass by it from others.
It is called Abyar 'Ali.
"Until it stood with him"
Meaning: His she-camel stood up with him,
meaning it stood up with him while he was steady on its back.
"On the Bayda'"
Meaning: The elevated ground in front of Dhu al-Hulayfah.
"Day of Tarwiyah"
It is the eighth day of Dhu al-Hijjah.
"Badanat"
A badana is a camel.
"Two rams that were white and black"
"Amlah"
is that which has both white and black,
and its white is more predominant.
Among the benefits of the hadith:
It is derived from the hadith:
That whoever intends to travel,
Should not shorten their prayers until they have left the houses of their city.
The hadith explicitly states that the Prophet (peace be upon him) performed Qiran (combining Hajj and Umrah).
Chapter:
Praying Maghrib as three rak'ahs while traveling.
On the authority of Salim, who said:
Ibn 'Umar (may Allah be pleased with them both) used to combine Maghrib and Isha at Muzdalifah.
Ibn 'Umar delayed the Maghrib prayer,
And he had been informed of the critical illness of his wife, Safiyyah bint Abi 'Ubayd.
I said to him,
"The prayer."
He said,
"Keep moving."
I said,
"The prayer."
He said, "Keep moving."
Until he had traveled two or three miles.
Then he dismounted and prayed.
Then he said,
"This is how I saw the Prophet (peace be upon him) pray when he was in a hurry to travel."
'Abdullah said:
"I saw the Prophet (peace be upon him) when he was in a hurry to travel,
He would delay the Maghrib prayer,
Then pray it as three rak'ahs,
Then perform the taslim.
Then he would wait only a short while before calling the iqamah for Isha,
Then he would pray it as two rak'ahs,
Then perform the taslim.
He would not perform any voluntary prayers after Isha,
Until he stood up in the middle of the night."
Commentary on the hadith:
"At Muzdalifah,"
Meaning at the Mash'ar al-Haram.
"He had been informed of the critical illness of his wife,"
Meaning he was informed of his wife's death.
"When he was in a hurry to travel,"
Meaning when the journey became urgent for him.
"Then he would wait only a short while,"
That brief interval,
Was to attend to some of his necessary needs.
"He would not perform voluntary prayers,"
Meaning he would not perform supererogatory prayers.
"In the middle of the night,"
Meaning within it and in its center.
Among the benefits of the hadith:
The hadith indicates that the basis of worship is adherence to established precedent (tawqif).
It shows the keenness of the Companions (may Allah be pleased with them)
To follow the guidance of the Prophet (peace be upon him)
Both while traveling and while at home.
It emphasizes the night prayer (qiyam al-layl),
Because the Prophet (peace be upon him)
Did not abandon it while traveling,
So it is even more appropriate to observe it while at home.
It shows the scholar's way
Of clarifying the correct path to one who objects.
It shows the permissibility of reminding people of virtue about their obligations.
Chapter: Voluntary prayer on a riding animal,
Regardless of the direction it faces.
On the authority of 'Amir ibn Rabi'ah, who said:
I saw the Messenger of Allah (peace be upon him)
While he was on his mount, performing voluntary prayers,
Signaling with his head in whatever direction it faced.
The Messenger of Allah (peace be upon him)
Did not do that for the obligatory prayer.
"Performing voluntary prayers" means praying the nafilah.
"Signaling with his head,"
Al-Ima' (signaling),
Is gesturing with one's limbs,
Such as the head, hand, eye, or eyebrow.
The intended meaning here is
Signaling with the head.
"In whatever direction it faced,"
Meaning in whatever direction the mount turned,
Whether toward the Qiblah or otherwise.
"For the obligatory prayer,"
Meaning the fard (compulsory) prayer.
Among the benefits of the hadith:
It is derived from the hadith:
The recommendation of performing voluntary prayers while traveling.
The hadith contains an indication
That the basis of voluntary prayer while traveling is ease and lightness.
Chapter: Voluntary prayer on a donkey.
On the authority of Anas ibn Sirin, who said:
We met Anas ibn Malik when he arrived from the Levant (al-Sham),
And we encountered him at 'Ayn al-Tamr.
I saw him praying on a donkey,
With his face toward that side,
Meaning to the left of the Qiblah.
I said,
"I saw you praying facing other than the Qiblah."
He said,
"Had I not seen the Messenger of Allah (peace be upon him) do it,
I would not have done it."
Commentary on the hadith:
"'Ayn al-Tamr,"
Is a place on the edge of Iraq,
Adjacent to the lands of the Levant.
It is a town near al-Anbar.
"Facing other than the Qiblah,"
Meaning toward a direction other than the Qiblah.
This applies to voluntary prayer.
Among the benefits of the hadith:
It is derived from the hadith:
That the devotional act of a Companion,
Especially in matters that cannot be reached through personal opinion,
Has the status of a marfu' (attributed to the Prophet) hadith.
It shows the permissibility of asking a scholar for clarification
If an unusual action is observed from him.
It shows the permissibility of performing voluntary prayer on a mount,
Even if not facing the Qiblah.
Chapter: Those who do not perform voluntary prayers while traveling,
Neither after nor before the prayer.
On the authority of Ibn 'Umar, who said:
I accompanied the Messenger of Allah (peace be upon him),
And he would not exceed two rak'ahs while traveling.
In one narration:
"I did not see him perform voluntary prayers while traveling."
Allah, the Glorious and Exalted, said:
“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (33:21)
Abu Bakr, 'Umar, and 'Uthman did the same,
May Allah be pleased with them.
Commentary on the hadith:
"Two rak'ahs,"
Meaning in the four-rak'ah prayer.
"And he would not perform voluntary prayers."
Among the benefits of the hadith:
The hadith indicates that the Sunnah of the Rightly Guided Caliphs is authoritative.
It shows the keenness of Ibn 'Umar (may Allah be pleased with them both)
To follow the guidance of the Prophet (peace be upon him)
And the Sunnah of the Caliphs.
Chapter: Those who perform voluntary prayers while traveling,
At times other than after or before the obligatory prayers.
On the authority of Ibn Abi Layla, who said:
No one informed us
That they saw the Prophet (peace be upon him)
Praying the Duha prayer,
Except for Umm Hani'.
She mentioned that the Prophet (peace be upon him),
On the day of the conquest of Makkah,
Performed ghusl in her house,
Then prayed eight rak'ahs.
I have never seen him pray a lighter prayer than that,
Except that he perfected the bowing and prostration.
Commentary on the hadith:
"Umm Hani',"
Is the daughter of Abu Talib (may Allah be pleased with her).
Her name is Fakhitah.
It is also said to be Fatimah,
And other names have been mentioned.
Umm Hani' embraced Islam on the day of the conquest.
Among the benefits of the hadith:
It is derived from the hadith:
The permissibility of a man performing ghusl in the house of his relatives.
The hadith shows the consistency in performing voluntary prayers while traveling.
Chapter: Combining Maghrib and Isha while traveling.
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
The Prophet (peace be upon him)
Used to combine the Maghrib and Isha prayers while traveling.
Commentary on the hadith:
"Used to" (kana) implies continuity and regularity.
Among the benefits of the hadith:
It is derived from the hadith:
The permissibility of combining Maghrib and Isha for a traveler.
It shows that the basis of worship is adherence to established precedent.
Chapter: Delaying Dhuhr until 'Asr if one departs before the sun passes its zenith.
On the authority of Anas ibn Malik, who said:
The Messenger of Allah (peace be upon him),
If he departed before the sun passed its zenith,
Would delay Dhuhr until the time of 'Asr,
Then he would dismount and combine them.
If the sun passed its zenith before he departed,
He would pray Dhuhr, then mount his ride.
Commentary on the hadith:
"Departed" means he began his journey.
"Before the sun passes its zenith" means before it inclines.
The intended meaning is before the time for Dhuhr begins.
"Before he departed" means before he began his travel.
Among the benefits of the hadith:
The hadith emphasizes observing the prayer at its proper time.
It shows the importance of hastening to pray at the beginning of its time.
Chapter: The prayer of one who is sitting.
On the authority of 'Imran ibn Husayn (may Allah be pleased with him),
Who suffered from hemorrhoids,
He said:
"I asked the Messenger of Allah (peace be upon him)
About a man praying while sitting."
He said:
"If he prays standing, it is better.
Whoever prays sitting has half the reward of the one who stands.
And whoever prays lying down has half the reward of the one who sits."
Commentary on the hadith:
"Who suffered from hemorrhoids,"
Meaning he was afflicted with hemorrhoids.
It is also called a fistula,
Which is an ailment that occurs in the posterior.
"It is better,"
Meaning more complete in reward and merit.
Whoever prays while sitting receives half the reward of one who prays standing.
This applies to voluntary prayer when one is physically able to stand.
Among the benefits of the hadith:
The hadith clarifies the ruling on the prayer of the sick.
It contains an indication that the pillar of standing in prayer is waived due to inability.
The hadith states that whoever performs a voluntary prayer while sitting, despite being able to stand,
receives half the reward of one who prays standing.
However, whoever prays sitting due to an inability to stand,
or lying on their side due to an inability to sit,
their reward is the same as if they were standing; it is not diminished.
If one cannot pray sitting, they should pray on their side.
On the authority of 'Imran Ibn Husayn, may Allah be pleased with him, who said:
"I suffered from hemorrhoids,
so I asked the Prophet, peace and blessings of Allah be upon him, about the prayer.
He said:
'Pray standing;
if you cannot, then sitting;
and if you cannot, then on your side.'"
Commentary on the hadith:
"I suffered from hemorrhoids."
Hemorrhoids and fistulas
are ailments that occur in the posterior.
Among the benefits of the hadith:
The hadith indicates that the pillars of prayer are waived due to inability.
It shows that there is no obligation when one is unable to fulfill it.
It confirms that hardship brings ease.
And that what is possible is not waived by what is difficult.
Chapter: If one prays sitting,
then recovers or feels relief,
they should complete what remains.
On the authority of 'A'ishah, the Mother of the Believers, may Allah be pleased with her:
In one narration,
she never saw the Messenger of Allah, peace be upon him,
pray the night prayer sitting at all,
until he grew old.
The Messenger of Allah, peace be upon him,
would pray sitting,
reciting while seated.
When about thirty or forty verses of his recitation remained,
he would stand and recite them while standing,
then bow and prostrate.
He would do the same in the second rak'ah.
When he finished his prayer, he would look;
if I were awake, he would talk to me,
and if I were asleep, he would lie down.
In one narration:
"Until the call to prayer was made."
Commentary on the hadith:
Chapter: If one prays sitting, then recovers or feels relief,
they should complete what remains.
Meaning, if he finds relief,
he should complete the remainder of his prayer standing.
"He would pray sitting,"
meaning the night prayer.
"He would look,"
meaning toward 'A'ishah, may Allah be pleased with her.
"If I were awake,"
meaning alert.
Among the benefits of the hadith:
One learns from the hadith
the permissibility of talking after the night prayer and before dawn.
It shows the permissibility of praying the night prayer both standing and sitting.
It shows the legitimacy of lengthening the recitation in the night prayer.
It demonstrates the excellent companionship of the Prophet, peace be upon him, with his wives.
Chapter: Tahajjud (Night Prayer).
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
When the Prophet, peace be upon him, would rise at night to perform Tahajjud,
he would say:
"O Allah, to You be praise;
You are the Sustainer of the heavens and the earth and whoever is within them.
To You be praise;
Yours is the dominion of the heavens and the earth and whoever is within them.
To You be praise;
You are the Light of the heavens and the earth and whoever is within them.
To You be praise;
You are the King of the heavens and the earth."
In one narration:
"You are the Lord of the heavens and the earth."
"To You be praise;
You are the Truth,
Your promise is true,
the meeting with You is true,
Your word is true,
Paradise is true,
the Fire is true,
the Prophets are true,
Muhammad, peace be upon him, is true,
and the Hour is true.
O Allah, to You I have submitted,
in You I have believed,
upon You I have relied,
to You I have turned in repentance,
by You I have contended,
and to You I have brought my judgment.
So forgive me for what I have sent forth and what I have delayed,
what I have concealed and what I have declared.
You are the Advancer and You are the Delayer."
“And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.” (21:87)
In one narration:
"You are my God,"
“And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.” (21:87)
or "There is no god but You."
And in one narration, it adds:
"There is no power and no strength except by Allah."
Commentary on the hadith:
"He would perform Tahajjud,"
meaning the night prayer.
"You are the Sustainer of the heavens and the earth and whoever is within them,"
the One who exists by Himself,
whose attributes are magnificent,
who is independent of all His creation,
and by whom the earth and the heavens subsist,
along with all the creatures within them.
He is the One who brought them into existence and sustains them,
and prepared everything necessary for their survival, well-being, and stability.
He is independent of them in every respect,
while they are in need of Him in every respect.
"The meeting with You is true."
The meeting
is the Resurrection,
or the vision of Allah the Exalted.
"Your word is true,"
meaning truthful and just.
"O Allah, to You I have submitted,"
meaning I have yielded and submitted to Your commands and prohibitions.
"To You I have turned in repentance,"
meaning I have returned to You in all my affairs.
"By You I have contended,"
meaning by the evidence and proof You have given me.
"To You I have brought my judgment,"
meaning I have made You the judge between me and my opponent.
"You are the Advancer and You are the Delayer."
The Advancer and the Delayer are among His beautiful, paired, and contrasting names,
which are not to be applied to Allah individually
except in conjunction with the other,
for perfection lies in their combination.
He, the Exalted, advances whom He wills and delays whom He wills by His wisdom.
Among the benefits of the hadith:
The hadith contains one of the formulas for the opening supplication of prayer.
This formula includes all types of Tawhid (monotheism).
It includes both the supplication of praise and the supplication of request.
It shows the recommendation of offering praise before making a request.
In summary,
this hadith is among the comprehensive words of the Prophet.
It contains the obligation of faith, submission, reliance, repentance, and more.