WEBVTT

00:00:00.080 --> 00:00:03.439
In the name of Allah, the Entirely Merciful, the Especially Merciful.

00:00:03.439 --> 00:00:06.339
Ifadah Center

00:00:06.339 --> 00:00:09.539
for Humanities Studies and Research

00:00:09.539 --> 00:00:10.820
presents

00:00:10.820 --> 00:00:15.839
The Abridged Sahih al-Bukhari

00:00:15.839 --> 00:00:20.260
Chapters on Shortening the Prayer (Qasr)

00:00:20.260 --> 00:00:24.859
Chapter: What has been narrated regarding shortening the prayer

00:00:24.859 --> 00:00:27.859
And how long one stays before shortening it

00:00:27.859 --> 00:00:32.759
On the authority of Ibn Abbas (may Allah be pleased with them both), who said:

00:00:33.280 --> 00:00:39.079
The Prophet (peace and blessings of Allah be upon him) stayed in Makkah for nineteen days,

00:00:39.079 --> 00:00:41.719
praying two rak'ahs [for each four-rak'ah prayer].

00:00:41.719 --> 00:00:43.240
In another narration:

00:00:43.240 --> 00:00:45.320
Ibn Abbas said:

00:00:45.320 --> 00:00:49.320
"We would shorten the prayer whenever we were between two places for nineteen days;

00:00:49.320 --> 00:00:53.090
if we stayed longer, we would perform the full prayer."

00:00:53.090 --> 00:00:56.450
Commentary on the hadith:

00:00:56.450 --> 00:00:59.170
"And how long one stays before shortening it"

00:00:59.170 --> 00:01:03.990
Meaning: How many days does a traveler remain [in a place] for the purpose of shortening the prayer?

00:01:03.990 --> 00:01:05.670
"We would shorten"

00:01:05.670 --> 00:01:08.840
Meaning: The four-rak'ah prayer.

00:01:08.840 --> 00:01:12.170
From the benefits of the hadith:

00:01:12.170 --> 00:01:17.049
The hadith contains the concession for a traveler to shorten the four-rak'ah prayer.

00:01:17.049 --> 00:01:24.670
It also specifies the number of days a traveler is permitted to shorten the prayer.

00:01:24.670 --> 00:01:27.030
On the authority of Yahya ibn Abi Ishaq,

00:01:27.030 --> 00:01:29.150
on the authority of Anas, who said:

00:01:29.189 --> 00:01:34.909
"We set out with the Prophet (peace be upon him) from Madinah to Makkah,

00:01:34.909 --> 00:01:38.310
and he continued to pray two rak'ahs by two rak'ahs

00:01:38.310 --> 00:01:41.480
until we returned to Madinah."

00:01:41.480 --> 00:01:45.359
I asked, "Did you stay in Makkah for any time?"

00:01:45.359 --> 00:01:49.569
He replied, "We stayed there for ten days."

00:01:49.569 --> 00:01:52.859
Commentary on the hadith:

00:01:52.859 --> 00:01:58.379
"We set out with the Prophet (peace be upon him) from Madinah to Makkah"

00:01:58.420 --> 00:02:01.939
"And he continued to pray two rak'ahs by two rak'ahs"

00:02:01.939 --> 00:02:03.780
Meaning: Dhuhr and 'Asr,

00:02:03.780 --> 00:02:06.060
and 'Isha' and Fajr,

00:02:06.060 --> 00:02:07.659
except for Maghrib,

00:02:07.659 --> 00:02:11.860
for he prayed it as three rak'ahs, as it is.

00:02:11.860 --> 00:02:14.949
From the benefits of the hadith:

00:02:14.949 --> 00:02:20.469
The hadith contains the concession for a traveler to shorten the four-rak'ah prayer.

00:02:20.469 --> 00:02:26.069
It also specifies the number of days a traveler is permitted to shorten the prayer.

00:02:26.069 --> 00:02:30.280
Chapter: Prayer at Mina

00:02:30.319 --> 00:02:34.949
On the authority of Abdullah ibn Umar (may Allah be pleased with them both), who said:

00:02:34.949 --> 00:02:40.189
"I prayed with the Prophet (peace be upon him) at Mina two rak'ahs,

00:02:40.189 --> 00:02:42.509
and [likewise] with Abu Bakr and Umar,

00:02:42.509 --> 00:02:45.789
and with Uthman during the early part of his caliphate;

00:02:45.789 --> 00:02:47.990
then he began performing them in full."

00:02:47.990 --> 00:02:51.340
Commentary on the hadith:

00:02:51.340 --> 00:02:55.050
"And with Uthman during the early part of his caliphate"

00:02:55.050 --> 00:02:57.129
Meaning: The beginning of his caliphate,

00:02:57.129 --> 00:02:58.849
which was six years,

00:02:58.849 --> 00:03:00.610
or eight years,

00:03:00.930 --> 00:03:02.610
or eight years—

00:03:02.610 --> 00:03:05.280
there is a difference of opinion regarding this.

00:03:05.280 --> 00:03:07.120
"Then he began performing them in full"

00:03:07.120 --> 00:03:09.909
Meaning: He stopped shortening the prayer.

00:03:09.909 --> 00:03:13.539
From the benefits of the hadith:

00:03:13.539 --> 00:03:18.819
The hadith indicates the consideration given to the Sunnah of the Rightly Guided Caliphs.

00:03:18.819 --> 00:03:25.219
It also shows that the action of the Imam resolves a valid difference of opinion.

00:03:25.219 --> 00:03:30.379
On the authority of Harithah ibn Wahb al-Khuza'i (may Allah be pleased with him), who said:

00:03:30.419 --> 00:03:34.180
The Prophet (peace be upon him) led us in prayer

00:03:34.180 --> 00:03:40.539
at Mina, when we were more numerous than ever and most secure, for two rak'ahs.

00:03:40.539 --> 00:03:43.900
Commentary on the hadith:

00:03:43.900 --> 00:03:46.460
"When we were more numerous than ever"

00:03:46.460 --> 00:03:48.729
Meaning: Greater in number.

00:03:48.729 --> 00:03:49.969
"And most secure"

00:03:49.969 --> 00:03:53.729
Meaning: Most safe and not in fear.

00:03:53.729 --> 00:03:57.240
From the benefits of the hadith:

00:03:57.240 --> 00:04:02.310
The hadith shows that the condition of fear is not a prerequisite for shortening the prayer.

00:04:02.310 --> 00:04:09.659
It also indicates that a pilgrim arriving from outside Makkah may shorten the prayer.

00:04:09.659 --> 00:04:12.860
On the authority of Abd al-Rahman ibn Yazid, who said:

00:04:12.860 --> 00:04:18.860
Uthman ibn Affan (may Allah be pleased with him) led us in prayer at Mina for four rak'ahs.

00:04:18.860 --> 00:04:23.300
This was mentioned to Abdullah ibn Mas'ud (may Allah be pleased with him),

00:04:23.300 --> 00:04:26.579
so he recited the istirja' [saying 'Inna lillahi...'] and then said:

00:04:26.579 --> 00:04:32.379
"I prayed with the Messenger of Allah (peace be upon him) at Mina for two rak'ahs,

00:04:32.420 --> 00:04:38.379
and I prayed with Abu Bakr al-Siddiq (may Allah be pleased with him) at Mina for two rak'ahs,

00:04:38.379 --> 00:04:44.220
and I prayed with Umar ibn al-Khattab (may Allah be pleased with him) at Mina for two rak'ahs."

00:04:44.220 --> 00:04:45.779
In another narration:

00:04:45.779 --> 00:04:49.100
"Then your paths diverged;

00:04:49.100 --> 00:04:55.870
I wish my share of four rak'ahs were two accepted rak'ahs."

00:04:55.870 --> 00:04:59.100
Commentary on the hadith:

00:04:59.100 --> 00:05:00.660
"He recited the istirja'"

00:05:00.660 --> 00:05:05.519
Meaning: He said, "Indeed we belong to Allah, and indeed to Him we will return."

00:05:05.519 --> 00:05:08.480
"My share" means my portion.

00:05:08.480 --> 00:05:11.199
"Two accepted rak'ahs"

00:05:11.199 --> 00:05:16.060
Acceptance is the attainment of reward for a correct action.

00:05:16.060 --> 00:05:19.730
From the benefits of the hadith:

00:05:19.730 --> 00:05:25.050
The hadith indicates the consideration given to the Sunnah of the Rightly Guided Caliphs.

00:05:25.050 --> 00:05:28.569
It also shows that it is part of the methodology of the Companions (may Allah be pleased with them)

00:05:28.610 --> 00:05:33.329
to mention the superior action while avoiding the corruption of discord.

00:05:33.329 --> 00:05:37.410
It also shows that the believer fears that his deeds might not be accepted

00:05:37.410 --> 00:05:42.139
and does not rely solely on his own deeds.

00:05:42.139 --> 00:05:48.399
Chapter: How long the Prophet (peace be upon him) stayed during his Hajj

00:05:48.399 --> 00:05:52.180
On the authority of Ibn Abbas (may Allah be pleased with them both), who said:

00:05:52.180 --> 00:05:55.459
"They used to consider performing 'Umrah during the months of Hajj

00:05:55.459 --> 00:05:58.220
to be among the most wicked of sins on earth.

00:05:58.220 --> 00:06:00.819
They would make the month of Muharram into Safar,

00:06:00.860 --> 00:06:05.540
saying: 'When the sores heal and the tracks fade,

00:06:05.540 --> 00:06:07.339
and Safar passes,

00:06:07.339 --> 00:06:10.550
'Umrah becomes permissible for those who wish to perform it.'"

00:06:10.550 --> 00:06:17.910
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,

00:06:17.910 --> 00:06:21.120
and he commanded them to change it to an 'Umrah.

00:06:21.120 --> 00:06:25.000
In another narration: "Except for those who had the sacrificial animals with them."

00:06:25.000 --> 00:06:29.399
And in another narration: "And that we should return to our wives [in a state of ihram]."

00:06:29.439 --> 00:06:32.370
This caused much talk among them,

00:06:32.370 --> 00:06:34.970
and they considered it a grave matter.

00:06:34.970 --> 00:06:38.930
They said, "O Messenger of Allah, what kind of 'halal' [permissibility]?"

00:06:38.930 --> 00:06:42.379
He said, "Complete permissibility."

00:06:42.379 --> 00:06:45.540
Commentary on the hadith:

00:06:45.540 --> 00:06:48.939
"They used to" refers to the people of the Jahiliyyah.

00:06:48.939 --> 00:06:50.699
"Among the most wicked of sins"

00:06:50.699 --> 00:06:52.819
Meaning: Among the greatest of sins.

00:06:52.819 --> 00:06:55.579
This was one of their invalid arbitrary rulings

00:06:55.579 --> 00:06:58.100
taken without any foundation.

00:06:58.139 --> 00:06:59.300
"Fujur" [wickedness/sin]

00:06:59.300 --> 00:07:01.860
is to persist in disobedience.

00:07:01.860 --> 00:07:04.500
"They would make the month of Muharram into Safar"

00:07:04.500 --> 00:07:08.550
Meaning: They would treat the month of Safar as one of the sacred months.

00:07:08.550 --> 00:07:10.430
"When the sores heal"

00:07:10.430 --> 00:07:14.990
The healing of the sores on the backs of camels after returning from Hajj.

00:07:14.990 --> 00:07:21.649
"Dabr" is the sore left by the saddle on the backs of camels due to friction.

00:07:21.649 --> 00:07:23.250
"And the tracks fade"

00:07:23.250 --> 00:07:25.680
Meaning: The traces of the sores have disappeared.

00:07:25.680 --> 00:07:28.399
"Insalakha" means it has passed.

00:07:28.439 --> 00:07:31.160
"He commanded them to change it to an 'Umrah"

00:07:31.160 --> 00:07:34.579
Meaning: He commanded them to convert their Hajj into an 'Umrah.

00:07:34.579 --> 00:07:35.939
"They considered it a grave matter"

00:07:35.939 --> 00:07:38.139
Meaning: It seemed great to them

00:07:38.139 --> 00:07:41.500
because it contradicted the worship they were accustomed to,

00:07:41.500 --> 00:07:45.350
which was delaying 'Umrah until after the months of Hajj.

00:07:45.350 --> 00:07:48.930
From the benefits of the hadith:

00:07:48.930 --> 00:07:51.009
It is derived from the hadith

00:07:51.009 --> 00:07:53.089
that the rituals of Hajj and 'Umrah

00:07:53.089 --> 00:07:56.769
are to be taken from the Prophet (peace be upon him).

00:07:56.810 --> 00:08:01.209
It contains a warning against the invalid beliefs of the Jahiliyyah.

00:08:01.209 --> 00:08:04.610
It also indicates the recommendation of entering Makkah during the daytime.

00:08:04.610 --> 00:08:06.730
It shows that the sacred months

00:08:06.730 --> 00:08:09.850
are those which Allah the Almighty has made sacred.

00:08:09.850 --> 00:08:13.209
It shows that the practice of Nasi' [intercalation] is an act of the Jahiliyyah,

00:08:13.209 --> 00:08:19.370
which is the advancing or delaying of some of the sacred months.

00:08:19.370 --> 00:08:23.620
Chapter: At what distance one shortens the prayer

00:08:23.620 --> 00:08:26.300
On the authority of Ibn Umar (may Allah be pleased with them both),

00:08:26.300 --> 00:08:30.180
and from the Prophet (peace be upon him), who said:

00:08:30.180 --> 00:08:33.620
"A woman shall not travel for three days

00:08:33.620 --> 00:08:36.350
except with a mahram."

00:08:36.350 --> 00:08:39.990
And on the authority of Abu Hurayrah (may Allah be pleased with him), who said:

00:08:39.990 --> 00:08:43.429
The Prophet (peace be upon him) said:

00:08:43.429 --> 00:08:48.110
"It is not permissible for a woman who believes in Allah and the Last Day

00:08:48.110 --> 00:08:51.269
to travel for the distance of a day and a night

00:08:51.269 --> 00:08:54.090
without a mahram with her."

00:08:54.289 --> 00:08:57.330
Commentary on the hadith:

00:08:57.330 --> 00:08:59.090
"Three days"

00:08:59.090 --> 00:09:02.009
Meaning: A journey of three days.

00:09:02.009 --> 00:09:04.169
"Except with a mahram"

00:09:04.169 --> 00:09:09.450
A mahram is one whom a woman is permanently forbidden to marry.

00:09:09.450 --> 00:09:12.340
"Hurmah" means a mahram.

00:09:12.340 --> 00:09:15.889
From the benefits of the hadith:

00:09:15.889 --> 00:09:18.730
The hadith provides evidence for those who say that a mahram

00:09:18.730 --> 00:09:21.649
is a condition for the obligation of Hajj upon a woman

00:09:21.649 --> 00:09:24.049
if there is between her and Makkah

00:09:24.090 --> 00:09:28.039
a journey of three days and their nights.

00:09:28.039 --> 00:09:31.559
It also shows the requirement of a mahram for a woman's travel.

00:09:31.559 --> 00:09:39.019
It also shows the legitimacy of addressing women specifically with exhortation and reminders.

00:09:39.019 --> 00:09:43.220
Chapter: Shortening the prayer when leaving one's place

00:09:43.220 --> 00:09:46.340
On the authority of Anas (may Allah be pleased with him), who said:

00:09:46.340 --> 00:09:49.580
The Messenger of Allah (peace be upon him) prayed,

00:09:49.580 --> 00:09:53.259
and we were with him in Madinah, the Dhuhr as four,

00:09:53.259 --> 00:09:56.419
and the 'Asr at Dhu al-Hulayfah as two rak'ahs.

00:09:56.460 --> 00:09:59.580
Then he spent the night there until morning.

00:09:59.580 --> 00:10:03.779
Then he rode until his mount stood with him on the Bayda',

00:10:03.779 --> 00:10:07.100
he praised Allah, glorified Him, and declared His greatness,

00:10:07.100 --> 00:10:09.659
then he entered into the state of ihram for Hajj and 'Umrah,

00:10:09.659 --> 00:10:12.179
and the people entered into ihram for both.

00:10:12.179 --> 00:10:16.580
When we arrived, he commanded the people, and they exited ihram,

00:10:16.580 --> 00:10:21.179
until the Day of Tarwiyah, when they entered into ihram for Hajj.

00:10:21.179 --> 00:10:22.299
He said:

00:10:22.299 --> 00:10:25.179
"And the Prophet (peace be upon him) sacrificed,"

00:10:25.220 --> 00:10:28.379
and the Messenger of Allah (peace be upon him) slaughtered

00:10:28.379 --> 00:10:31.700
in Madinah two rams that were white and black.

00:10:31.700 --> 00:10:33.340
In another narration:

00:10:33.340 --> 00:10:35.740
"Seven camels while standing."

00:10:35.740 --> 00:10:38.059
And he offered sacrifice in Madinah.

00:10:38.059 --> 00:10:41.539
Commentary on the hadith:

00:10:41.539 --> 00:10:43.059
"At Dhu al-Hulayfah"

00:10:43.059 --> 00:10:47.970
It is the Miqat for the people of Madinah and those who pass by it from others.

00:10:47.970 --> 00:10:50.129
It is called Abyar 'Ali.

00:10:50.129 --> 00:10:51.929
"Until it stood with him"

00:10:51.929 --> 00:10:54.289
Meaning: His she-camel stood up with him,

00:10:55.289 --> 00:10:59.269
meaning it stood up with him while he was steady on its back.

00:10:59.269 --> 00:11:00.789
"On the Bayda'"

00:11:00.789 --> 00:11:04.210
Meaning: The elevated ground in front of Dhu al-Hulayfah.

00:11:04.210 --> 00:11:05.809
"Day of Tarwiyah"

00:11:05.809 --> 00:11:08.710
It is the eighth day of Dhu al-Hijjah.

00:11:08.710 --> 00:11:09.950
"Badanat"

00:11:09.950 --> 00:11:12.429
A badana is a camel.

00:11:12.429 --> 00:11:14.429
"Two rams that were white and black"

00:11:14.429 --> 00:11:15.629
"Amlah"

00:11:15.629 --> 00:11:18.110
is that which has both white and black,

00:11:18.110 --> 00:11:21.360
and its white is more predominant.

00:11:21.360 --> 00:11:25.179
Among the benefits of the hadith:

00:11:25.220 --> 00:11:27.220
It is derived from the hadith:

00:11:27.220 --> 00:11:29.019
That whoever intends to travel,

00:11:29.019 --> 00:11:33.019
Should not shorten their prayers until they have left the houses of their city.

00:11:33.019 --> 00:11:41.220
The hadith explicitly states that the Prophet (peace be upon him) performed Qiran (combining Hajj and Umrah).

00:11:41.220 --> 00:11:42.259
Chapter:

00:11:42.259 --> 00:11:46.389
Praying Maghrib as three rak'ahs while traveling.

00:11:46.389 --> 00:11:48.590
On the authority of Salim, who said:

00:11:48.590 --> 00:11:55.230
Ibn 'Umar (may Allah be pleased with them both) used to combine Maghrib and Isha at Muzdalifah.

00:11:55.230 --> 00:11:57.549
Ibn 'Umar delayed the Maghrib prayer,

00:11:57.549 --> 00:12:02.470
And he had been informed of the critical illness of his wife, Safiyyah bint Abi 'Ubayd.

00:12:02.470 --> 00:12:03.870
I said to him,

00:12:03.870 --> 00:12:05.230
"The prayer."

00:12:05.230 --> 00:12:06.309
He said,

00:12:06.309 --> 00:12:07.580
"Keep moving."

00:12:07.580 --> 00:12:08.620
I said,

00:12:08.620 --> 00:12:09.980
"The prayer."

00:12:09.980 --> 00:12:11.779
He said, "Keep moving."

00:12:11.779 --> 00:12:14.820
Until he had traveled two or three miles.

00:12:14.820 --> 00:12:17.100
Then he dismounted and prayed.

00:12:17.100 --> 00:12:18.659
Then he said,

00:12:18.659 --> 00:12:25.330
"This is how I saw the Prophet (peace be upon him) pray when he was in a hurry to travel."

00:12:25.330 --> 00:12:27.129
'Abdullah said:

00:12:27.169 --> 00:12:32.009
"I saw the Prophet (peace be upon him) when he was in a hurry to travel,

00:12:32.009 --> 00:12:33.690
He would delay the Maghrib prayer,

00:12:33.690 --> 00:12:36.049
Then pray it as three rak'ahs,

00:12:36.049 --> 00:12:37.730
Then perform the taslim.

00:12:37.730 --> 00:12:41.529
Then he would wait only a short while before calling the iqamah for Isha,

00:12:41.529 --> 00:12:43.850
Then he would pray it as two rak'ahs,

00:12:43.850 --> 00:12:45.649
Then perform the taslim.

00:12:45.649 --> 00:12:48.090
He would not perform any voluntary prayers after Isha,

00:12:48.090 --> 00:12:51.860
Until he stood up in the middle of the night."

00:12:51.860 --> 00:12:55.019
Commentary on the hadith:

00:12:55.019 --> 00:12:56.419
"At Muzdalifah,"

00:12:56.460 --> 00:12:58.700
Meaning at the Mash'ar al-Haram.

00:12:58.700 --> 00:13:01.299
"He had been informed of the critical illness of his wife,"

00:13:01.299 --> 00:13:04.110
Meaning he was informed of his wife's death.

00:13:04.110 --> 00:13:06.230
"When he was in a hurry to travel,"

00:13:06.230 --> 00:13:09.019
Meaning when the journey became urgent for him.

00:13:09.019 --> 00:13:11.259
"Then he would wait only a short while,"

00:13:11.259 --> 00:13:13.259
That brief interval,

00:13:13.259 --> 00:13:17.379
Was to attend to some of his necessary needs.

00:13:17.379 --> 00:13:18.820
"He would not perform voluntary prayers,"

00:13:18.820 --> 00:13:21.019
Meaning he would not perform supererogatory prayers.

00:13:21.019 --> 00:13:22.620
"In the middle of the night,"

00:13:22.620 --> 00:13:25.500
Meaning within it and in its center.

00:13:25.539 --> 00:13:29.059
Among the benefits of the hadith:

00:13:29.059 --> 00:13:33.139
The hadith indicates that the basis of worship is adherence to established precedent (tawqif).

00:13:33.139 --> 00:13:35.980
It shows the keenness of the Companions (may Allah be pleased with them)

00:13:35.980 --> 00:13:38.980
To follow the guidance of the Prophet (peace be upon him)

00:13:38.980 --> 00:13:41.279
Both while traveling and while at home.

00:13:41.279 --> 00:13:44.080
It emphasizes the night prayer (qiyam al-layl),

00:13:44.080 --> 00:13:46.759
Because the Prophet (peace be upon him)

00:13:46.759 --> 00:13:48.840
Did not abandon it while traveling,

00:13:48.840 --> 00:13:51.320
So it is even more appropriate to observe it while at home.

00:13:51.320 --> 00:13:52.799
It shows the scholar's way

00:13:52.799 --> 00:13:55.399
Of clarifying the correct path to one who objects.

00:13:55.440 --> 00:14:01.779
It shows the permissibility of reminding people of virtue about their obligations.

00:14:01.779 --> 00:14:04.620
Chapter: Voluntary prayer on a riding animal,

00:14:04.620 --> 00:14:08.110
Regardless of the direction it faces.

00:14:08.110 --> 00:14:10.909
On the authority of 'Amir ibn Rabi'ah, who said:

00:14:10.909 --> 00:14:14.070
I saw the Messenger of Allah (peace be upon him)

00:14:14.070 --> 00:14:17.059
While he was on his mount, performing voluntary prayers,

00:14:17.059 --> 00:14:21.330
Signaling with his head in whatever direction it faced.

00:14:21.330 --> 00:14:24.649
The Messenger of Allah (peace be upon him)

00:14:24.690 --> 00:14:27.809
Did not do that for the obligatory prayer.

00:14:32.210 --> 00:14:35.610
"Performing voluntary prayers" means praying the nafilah.

00:14:35.610 --> 00:14:37.409
"Signaling with his head,"

00:14:37.409 --> 00:14:38.730
Al-Ima' (signaling),

00:14:38.730 --> 00:14:40.850
Is gesturing with one's limbs,

00:14:40.850 --> 00:14:44.090
Such as the head, hand, eye, or eyebrow.

00:14:44.090 --> 00:14:45.970
The intended meaning here is

00:14:45.970 --> 00:14:48.409
Signaling with the head.

00:14:48.409 --> 00:14:50.889
"In whatever direction it faced,"

00:14:50.889 --> 00:14:54.289
Meaning in whatever direction the mount turned,

00:14:54.289 --> 00:14:57.549
Whether toward the Qiblah or otherwise.

00:14:57.549 --> 00:14:59.590
"For the obligatory prayer,"

00:14:59.590 --> 00:15:01.730
Meaning the fard (compulsory) prayer.

00:15:01.730 --> 00:15:05.259
Among the benefits of the hadith:

00:15:05.259 --> 00:15:07.299
It is derived from the hadith:

00:15:07.299 --> 00:15:10.740
The recommendation of performing voluntary prayers while traveling.

00:15:10.740 --> 00:15:12.500
The hadith contains an indication

00:15:12.500 --> 00:15:19.379
That the basis of voluntary prayer while traveling is ease and lightness.

00:15:19.379 --> 00:15:23.539
Chapter: Voluntary prayer on a donkey.

00:15:23.539 --> 00:15:26.220
On the authority of Anas ibn Sirin, who said:

00:15:26.259 --> 00:15:30.779
We met Anas ibn Malik when he arrived from the Levant (al-Sham),

00:15:30.779 --> 00:15:33.460
And we encountered him at 'Ayn al-Tamr.

00:15:33.460 --> 00:15:36.419
I saw him praying on a donkey,

00:15:36.419 --> 00:15:39.100
With his face toward that side,

00:15:39.100 --> 00:15:41.740
Meaning to the left of the Qiblah.

00:15:41.740 --> 00:15:42.980
I said,

00:15:42.980 --> 00:15:46.259
"I saw you praying facing other than the Qiblah."

00:15:46.259 --> 00:15:47.700
He said,

00:15:47.700 --> 00:15:52.860
"Had I not seen the Messenger of Allah (peace be upon him) do it,

00:15:52.860 --> 00:15:55.230
I would not have done it."

00:15:55.389 --> 00:15:58.470
Commentary on the hadith:

00:15:58.470 --> 00:15:59.990
"'Ayn al-Tamr,"

00:15:59.990 --> 00:16:02.070
Is a place on the edge of Iraq,

00:16:02.070 --> 00:16:04.429
Adjacent to the lands of the Levant.

00:16:04.429 --> 00:16:08.120
It is a town near al-Anbar.

00:16:08.120 --> 00:16:09.759
"Facing other than the Qiblah,"

00:16:09.759 --> 00:16:12.200
Meaning toward a direction other than the Qiblah.

00:16:12.200 --> 00:16:15.529
This applies to voluntary prayer.

00:16:15.529 --> 00:16:18.940
Among the benefits of the hadith:

00:16:18.940 --> 00:16:20.860
It is derived from the hadith:

00:16:20.860 --> 00:16:23.620
That the devotional act of a Companion,

00:16:23.620 --> 00:16:25.860
Especially in matters that cannot be reached through personal opinion,

00:16:25.899 --> 00:16:28.289
Has the status of a marfu' (attributed to the Prophet) hadith.

00:16:28.289 --> 00:16:30.809
It shows the permissibility of asking a scholar for clarification

00:16:30.809 --> 00:16:34.009
If an unusual action is observed from him.

00:16:34.009 --> 00:16:37.450
It shows the permissibility of performing voluntary prayer on a mount,

00:16:37.450 --> 00:16:41.960
Even if not facing the Qiblah.

00:16:41.960 --> 00:16:44.399
Chapter: Those who do not perform voluntary prayers while traveling,

00:16:44.399 --> 00:16:47.669
Neither after nor before the prayer.

00:16:47.669 --> 00:16:49.789
On the authority of Ibn 'Umar, who said:

00:16:49.789 --> 00:16:53.870
I accompanied the Messenger of Allah (peace be upon him),

00:16:53.870 --> 00:16:58.179
And he would not exceed two rak'ahs while traveling.

00:16:58.220 --> 00:16:59.659
In one narration:

00:16:59.659 --> 00:17:02.539
"I did not see him perform voluntary prayers while traveling."

00:17:02.539 --> 00:17:05.099
Allah, the Glorious and Exalted, said:

00:17:05.099 --> 00:17:09.700
“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)

00:17:09.700 --> 00:17:13.259
Abu Bakr, 'Umar, and 'Uthman did the same,

00:17:13.259 --> 00:17:16.289
May Allah be pleased with them.

00:17:16.289 --> 00:17:19.579
Commentary on the hadith:

00:17:19.579 --> 00:17:21.259
"Two rak'ahs,"

00:17:21.259 --> 00:17:23.500
Meaning in the four-rak'ah prayer.

00:17:23.500 --> 00:17:25.930
"And he would not perform voluntary prayers."

00:17:25.930 --> 00:17:29.529
Among the benefits of the hadith:

00:17:29.569 --> 00:17:34.210
The hadith indicates that the Sunnah of the Rightly Guided Caliphs is authoritative.

00:17:34.210 --> 00:17:37.289
It shows the keenness of Ibn 'Umar (may Allah be pleased with them both)

00:17:37.289 --> 00:17:40.809
To follow the guidance of the Prophet (peace be upon him)

00:17:40.809 --> 00:17:45.099
And the Sunnah of the Caliphs.

00:17:45.099 --> 00:17:47.180
Chapter: Those who perform voluntary prayers while traveling,

00:17:47.180 --> 00:17:51.359
At times other than after or before the obligatory prayers.

00:17:51.359 --> 00:17:54.269
On the authority of Ibn Abi Layla, who said:

00:17:54.269 --> 00:17:55.829
No one informed us

00:17:55.829 --> 00:17:58.789
That they saw the Prophet (peace be upon him)

00:17:58.789 --> 00:18:00.349
Praying the Duha prayer,

00:18:00.390 --> 00:18:02.430
Except for Umm Hani'.

00:18:02.430 --> 00:18:05.589
She mentioned that the Prophet (peace be upon him),

00:18:05.589 --> 00:18:07.430
On the day of the conquest of Makkah,

00:18:07.430 --> 00:18:09.589
Performed ghusl in her house,

00:18:09.589 --> 00:18:12.430
Then prayed eight rak'ahs.

00:18:12.430 --> 00:18:16.470
I have never seen him pray a lighter prayer than that,

00:18:16.470 --> 00:18:20.839
Except that he perfected the bowing and prostration.

00:18:20.839 --> 00:18:24.029
Commentary on the hadith:

00:18:24.029 --> 00:18:25.349
"Umm Hani',"

00:18:25.349 --> 00:18:28.910
Is the daughter of Abu Talib (may Allah be pleased with her).

00:18:28.910 --> 00:18:30.789
Her name is Fakhitah.

00:18:30.789 --> 00:18:32.470
It is also said to be Fatimah,

00:18:32.470 --> 00:18:34.710
And other names have been mentioned.

00:18:34.710 --> 00:18:38.700
Umm Hani' embraced Islam on the day of the conquest.

00:18:38.700 --> 00:18:42.380
Among the benefits of the hadith:

00:18:42.380 --> 00:18:44.500
It is derived from the hadith:

00:18:44.500 --> 00:18:48.410
The permissibility of a man performing ghusl in the house of his relatives.

00:18:48.410 --> 00:18:54.829
The hadith shows the consistency in performing voluntary prayers while traveling.

00:18:54.829 --> 00:18:59.599
Chapter: Combining Maghrib and Isha while traveling.

00:18:59.599 --> 00:19:03.720
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

00:19:03.720 --> 00:19:06.480
The Prophet (peace be upon him)

00:19:06.480 --> 00:19:11.519
Used to combine the Maghrib and Isha prayers while traveling.

00:19:11.519 --> 00:19:14.740
Commentary on the hadith:

00:19:14.740 --> 00:19:18.950
"Used to" (kana) implies continuity and regularity.

00:19:18.950 --> 00:19:22.539
Among the benefits of the hadith:

00:19:22.539 --> 00:19:24.660
It is derived from the hadith:

00:19:24.660 --> 00:19:29.059
The permissibility of combining Maghrib and Isha for a traveler.

00:19:29.059 --> 00:19:34.839
It shows that the basis of worship is adherence to established precedent.

00:19:34.839 --> 00:19:41.250
Chapter: Delaying Dhuhr until 'Asr if one departs before the sun passes its zenith.

00:19:41.250 --> 00:19:44.009
On the authority of Anas ibn Malik, who said:

00:19:44.009 --> 00:19:47.049
The Messenger of Allah (peace be upon him),

00:19:47.049 --> 00:19:50.250
If he departed before the sun passed its zenith,

00:19:50.250 --> 00:19:53.210
Would delay Dhuhr until the time of 'Asr,

00:19:53.210 --> 00:19:56.410
Then he would dismount and combine them.

00:19:56.410 --> 00:19:59.730
If the sun passed its zenith before he departed,

00:19:59.730 --> 00:20:03.319
He would pray Dhuhr, then mount his ride.

00:20:03.519 --> 00:20:06.509
Commentary on the hadith:

00:20:06.509 --> 00:20:09.900
"Departed" means he began his journey.

00:20:09.900 --> 00:20:13.980
"Before the sun passes its zenith" means before it inclines.

00:20:13.980 --> 00:20:17.930
The intended meaning is before the time for Dhuhr begins.

00:20:17.930 --> 00:20:22.390
"Before he departed" means before he began his travel.

00:20:22.390 --> 00:20:25.900
Among the benefits of the hadith:

00:20:25.900 --> 00:20:29.900
The hadith emphasizes observing the prayer at its proper time.

00:20:29.900 --> 00:20:36.299
It shows the importance of hastening to pray at the beginning of its time.

00:20:36.299 --> 00:20:39.190
Chapter: The prayer of one who is sitting.

00:20:39.190 --> 00:20:42.349
On the authority of 'Imran ibn Husayn (may Allah be pleased with him),

00:20:42.349 --> 00:20:44.430
Who suffered from hemorrhoids,

00:20:44.430 --> 00:20:45.549
He said:

00:20:45.549 --> 00:20:48.789
"I asked the Messenger of Allah (peace be upon him)

00:20:48.789 --> 00:20:51.789
About a man praying while sitting."

00:20:51.789 --> 00:20:53.190
He said:

00:20:53.190 --> 00:20:56.630
"If he prays standing, it is better.

00:20:56.630 --> 00:21:01.190
Whoever prays sitting has half the reward of the one who stands.

00:21:01.190 --> 00:21:06.740
And whoever prays lying down has half the reward of the one who sits."

00:21:06.740 --> 00:21:10.009
Commentary on the hadith:

00:21:10.009 --> 00:21:11.890
"Who suffered from hemorrhoids,"

00:21:11.890 --> 00:21:14.569
Meaning he was afflicted with hemorrhoids.

00:21:14.569 --> 00:21:16.690
It is also called a fistula,

00:21:16.690 --> 00:21:20.069
Which is an ailment that occurs in the posterior.

00:21:20.069 --> 00:21:21.589
"It is better,"

00:21:21.589 --> 00:21:24.779
Meaning more complete in reward and merit.

00:21:24.779 --> 00:21:28.859
Whoever prays while sitting receives half the reward of one who prays standing.

00:21:28.859 --> 00:21:34.470
This applies to voluntary prayer when one is physically able to stand.

00:21:34.470 --> 00:21:37.890
Among the benefits of the hadith:

00:21:37.890 --> 00:21:40.970
The hadith clarifies the ruling on the prayer of the sick.

00:21:40.970 --> 00:21:46.289
It contains an indication that the pillar of standing in prayer is waived due to inability.

00:21:46.289 --> 00:21:52.009
The hadith states that whoever performs a voluntary prayer while sitting, despite being able to stand,

00:21:52.009 --> 00:21:54.769
receives half the reward of one who prays standing.

00:21:54.769 --> 00:21:58.289
However, whoever prays sitting due to an inability to stand,

00:21:58.289 --> 00:22:01.490
or lying on their side due to an inability to sit,

00:22:01.490 --> 00:22:07.990
their reward is the same as if they were standing; it is not diminished.

00:22:07.990 --> 00:22:12.839
If one cannot pray sitting, they should pray on their side.

00:22:12.839 --> 00:22:16.880
On the authority of 'Imran Ibn Husayn, may Allah be pleased with him, who said:

00:22:16.880 --> 00:22:19.200
"I suffered from hemorrhoids,

00:22:19.200 --> 00:22:23.680
so I asked the Prophet, peace and blessings of Allah be upon him, about the prayer.

00:22:23.680 --> 00:22:25.000
He said:

00:22:25.000 --> 00:22:27.039
'Pray standing;

00:22:27.039 --> 00:22:30.079
if you cannot, then sitting;

00:22:30.079 --> 00:22:34.289
and if you cannot, then on your side.'"

00:22:34.289 --> 00:22:37.519
Commentary on the hadith:

00:22:37.519 --> 00:22:39.759
"I suffered from hemorrhoids."

00:22:39.759 --> 00:22:42.079
Hemorrhoids and fistulas

00:22:42.079 --> 00:22:45.619
are ailments that occur in the posterior.

00:22:45.619 --> 00:22:49.109
Among the benefits of the hadith:

00:22:49.109 --> 00:22:53.430
The hadith indicates that the pillars of prayer are waived due to inability.

00:22:53.430 --> 00:22:56.670
It shows that there is no obligation when one is unable to fulfill it.

00:22:56.670 --> 00:22:59.869
It confirms that hardship brings ease.

00:22:59.869 --> 00:23:05.839
And that what is possible is not waived by what is difficult.

00:23:05.839 --> 00:23:08.640
Chapter: If one prays sitting,

00:23:08.640 --> 00:23:11.519
then recovers or feels relief,

00:23:11.519 --> 00:23:14.500
they should complete what remains.

00:23:14.500 --> 00:23:18.660
On the authority of 'A'ishah, the Mother of the Believers, may Allah be pleased with her:

00:23:18.660 --> 00:23:20.220
In one narration,

00:23:20.220 --> 00:23:24.099
she never saw the Messenger of Allah, peace be upon him,

00:23:24.099 --> 00:23:27.619
pray the night prayer sitting at all,

00:23:27.619 --> 00:23:29.740
until he grew old.

00:23:29.740 --> 00:23:32.819
The Messenger of Allah, peace be upon him,

00:23:32.819 --> 00:23:35.420
would pray sitting,

00:23:35.420 --> 00:23:37.819
reciting while seated.

00:23:37.859 --> 00:23:43.539
When about thirty or forty verses of his recitation remained,

00:23:43.539 --> 00:23:46.779
he would stand and recite them while standing,

00:23:46.779 --> 00:23:50.180
then bow and prostrate.

00:23:50.180 --> 00:23:53.900
He would do the same in the second rak'ah.

00:23:53.900 --> 00:23:56.740
When he finished his prayer, he would look;

00:23:56.740 --> 00:23:59.940
if I were awake, he would talk to me,

00:23:59.940 --> 00:24:03.519
and if I were asleep, he would lie down.

00:24:03.519 --> 00:24:04.920
In one narration:

00:24:04.920 --> 00:24:08.190
"Until the call to prayer was made."

00:24:08.190 --> 00:24:11.380
Commentary on the hadith:

00:24:11.380 --> 00:24:15.779
Chapter: If one prays sitting, then recovers or feels relief,

00:24:15.779 --> 00:24:17.900
they should complete what remains.

00:24:17.900 --> 00:24:19.980
Meaning, if he finds relief,

00:24:19.980 --> 00:24:23.980
he should complete the remainder of his prayer standing.

00:24:23.980 --> 00:24:25.900
"He would pray sitting,"

00:24:25.900 --> 00:24:27.980
meaning the night prayer.

00:24:27.980 --> 00:24:29.019
"He would look,"

00:24:29.019 --> 00:24:32.380
meaning toward 'A'ishah, may Allah be pleased with her.

00:24:32.380 --> 00:24:34.259
"If I were awake,"

00:24:34.259 --> 00:24:36.480
meaning alert.

00:24:36.519 --> 00:24:39.980
Among the benefits of the hadith:

00:24:39.980 --> 00:24:42.140
One learns from the hadith

00:24:42.140 --> 00:24:46.420
the permissibility of talking after the night prayer and before dawn.

00:24:46.420 --> 00:24:50.819
It shows the permissibility of praying the night prayer both standing and sitting.

00:24:50.819 --> 00:24:55.420
It shows the legitimacy of lengthening the recitation in the night prayer.

00:24:55.420 --> 00:25:03.369
It demonstrates the excellent companionship of the Prophet, peace be upon him, with his wives.

00:25:03.369 --> 00:25:06.609
Chapter: Tahajjud (Night Prayer).

00:25:06.609 --> 00:25:10.569
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

00:25:10.569 --> 00:25:16.450
When the Prophet, peace be upon him, would rise at night to perform Tahajjud,

00:25:16.450 --> 00:25:17.809
he would say:

00:25:17.809 --> 00:25:20.089
"O Allah, to You be praise;

00:25:20.089 --> 00:25:24.569
You are the Sustainer of the heavens and the earth and whoever is within them.

00:25:24.569 --> 00:25:26.170
To You be praise;

00:25:26.170 --> 00:25:30.410
Yours is the dominion of the heavens and the earth and whoever is within them.

00:25:30.410 --> 00:25:32.170
To You be praise;

00:25:32.170 --> 00:25:36.690
You are the Light of the heavens and the earth and whoever is within them.

00:25:36.690 --> 00:25:38.329
To You be praise;

00:25:38.329 --> 00:25:41.779
You are the King of the heavens and the earth."

00:25:41.779 --> 00:25:43.380
In one narration:

00:25:43.380 --> 00:25:46.779
"You are the Lord of the heavens and the earth."

00:25:46.779 --> 00:25:48.420
"To You be praise;

00:25:48.420 --> 00:25:50.059
You are the Truth,

00:25:50.059 --> 00:25:51.940
Your promise is true,

00:25:51.940 --> 00:25:54.140
the meeting with You is true,

00:25:54.140 --> 00:25:56.099
Your word is true,

00:25:56.099 --> 00:25:58.059
Paradise is true,

00:25:58.059 --> 00:26:00.099
the Fire is true,

00:26:00.099 --> 00:26:02.339
the Prophets are true,

00:26:02.339 --> 00:26:06.460
Muhammad, peace be upon him, is true,

00:26:06.460 --> 00:26:08.869
and the Hour is true.

00:26:08.869 --> 00:26:10.990
O Allah, to You I have submitted,

00:26:10.990 --> 00:26:12.509
in You I have believed,

00:26:12.509 --> 00:26:14.549
upon You I have relied,

00:26:14.549 --> 00:26:16.309
to You I have turned in repentance,

00:26:16.309 --> 00:26:18.029
by You I have contended,

00:26:18.029 --> 00:26:20.230
and to You I have brought my judgment.

00:26:20.230 --> 00:26:23.869
So forgive me for what I have sent forth and what I have delayed,

00:26:23.869 --> 00:26:26.829
what I have concealed and what I have declared.

00:26:26.829 --> 00:26:30.029
You are the Advancer and You are the Delayer."

00:26:30.029 --> 00:26:33.309
“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)

00:26:33.309 --> 00:26:34.910
In one narration:

00:26:34.910 --> 00:26:36.390
"You are my God,"

00:26:36.390 --> 00:26:39.390
“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)

00:26:39.390 --> 00:26:42.660
or "There is no god but You."

00:26:42.660 --> 00:26:44.740
And in one narration, it adds:

00:26:44.740 --> 00:26:49.279
"There is no power and no strength except by Allah."

00:26:49.279 --> 00:26:52.660
Commentary on the hadith:

00:26:52.660 --> 00:26:54.019
"He would perform Tahajjud,"

00:26:54.019 --> 00:26:56.140
meaning the night prayer.

00:26:56.140 --> 00:27:00.059
"You are the Sustainer of the heavens and the earth and whoever is within them,"

00:27:01.059 --> 00:27:03.140
the One who exists by Himself,

00:27:03.140 --> 00:27:04.819
whose attributes are magnificent,

00:27:04.819 --> 00:27:07.740
who is independent of all His creation,

00:27:07.740 --> 00:27:10.460
and by whom the earth and the heavens subsist,

00:27:10.460 --> 00:27:13.299
along with all the creatures within them.

00:27:13.299 --> 00:27:16.180
He is the One who brought them into existence and sustains them,

00:27:16.180 --> 00:27:21.500
and prepared everything necessary for their survival, well-being, and stability.

00:27:21.500 --> 00:27:24.299
He is independent of them in every respect,

00:27:24.299 --> 00:27:28.259
while they are in need of Him in every respect.

00:27:28.299 --> 00:27:30.380
"The meeting with You is true."

00:27:30.380 --> 00:27:31.460
The meeting

00:27:31.460 --> 00:27:32.619
is the Resurrection,

00:27:32.619 --> 00:27:35.339
or the vision of Allah the Exalted.

00:27:35.339 --> 00:27:37.059
"Your word is true,"

00:27:37.059 --> 00:27:39.339
meaning truthful and just.

00:27:39.339 --> 00:27:41.420
"O Allah, to You I have submitted,"

00:27:41.420 --> 00:27:45.069
meaning I have yielded and submitted to Your commands and prohibitions.

00:27:45.069 --> 00:27:46.789
"To You I have turned in repentance,"

00:27:46.789 --> 00:27:50.559
meaning I have returned to You in all my affairs.

00:27:50.559 --> 00:27:52.200
"By You I have contended,"

00:27:52.200 --> 00:27:56.160
meaning by the evidence and proof You have given me.

00:27:56.160 --> 00:27:58.079
"To You I have brought my judgment,"

00:27:58.079 --> 00:28:02.130
meaning I have made You the judge between me and my opponent.

00:28:02.130 --> 00:28:05.130
"You are the Advancer and You are the Delayer."

00:28:05.130 --> 00:28:10.650
The Advancer and the Delayer are among His beautiful, paired, and contrasting names,

00:28:10.650 --> 00:28:14.250
which are not to be applied to Allah individually

00:28:14.250 --> 00:28:16.890
except in conjunction with the other,

00:28:16.890 --> 00:28:19.890
for perfection lies in their combination.

00:28:19.890 --> 00:28:25.900
He, the Exalted, advances whom He wills and delays whom He wills by His wisdom.

00:28:25.980 --> 00:28:29.420
Among the benefits of the hadith:

00:28:29.420 --> 00:28:33.599
The hadith contains one of the formulas for the opening supplication of prayer.

00:28:33.599 --> 00:28:39.200
This formula includes all types of Tawhid (monotheism).

00:28:39.200 --> 00:28:44.039
It includes both the supplication of praise and the supplication of request.

00:28:44.039 --> 00:28:48.039
It shows the recommendation of offering praise before making a request.

00:28:48.039 --> 00:28:49.319
In summary,

00:28:49.319 --> 00:28:52.200
this hadith is among the comprehensive words of the Prophet.

00:28:52.200 --> 00:28:58.200
It contains the obligation of faith, submission, reliance, repentance, and more.