In the name of Allah, the Entirely Merciful, the Especially Merciful.
The Ifadah Center
for Humanities Research and Studies
presents
An Abridgment of Sahih al-Bukhari.
Chapter: The Ablution of Children,
When Ritual Bathing and Purification Become Obligatory upon Them,
Their Attendance at Congregational, Eid, and Funeral Prayers,
and Their Rows.
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
In one narration:
A person whom the Messenger of Allah (peace and blessings of Allah be upon him) used to visit fell ill and died,
dying during the night,
so they buried him at night.
When morning came, they informed him
that the Messenger of Allah, peace be upon him,
passed by a grave of someone buried at night.
In another narration:
By an isolated grave,
so he aligned them in rows and said four takbirs.
He asked,
"When was this person buried?"
They replied,
"Last night."
He said,
"Why did you not inform me?"
They said,
"We buried him in the dark of night,
and we disliked waking you."
So he stood,
and we formed rows behind him.
Ibn 'Abbas said,
"And I was among them,"
and he prayed over him.
Commentary on the Hadith:
"He passed by an isolated grave" (qabr manbudh)
means set apart on its own.
"Last night" (al-barihah)
refers to the most recent night that has passed.
"Why did you not inform me?" (afala adhantumuni)
means: Why did you not notify me?
Key takeaways from the hadith:
The hadith demonstrates the keenness of the Prophet, peace be upon him,
to perform the funeral prayer over his Companions,
as his prayer was a mercy and blessing for them.
It also shows the deep love of the Companions for the Prophet, peace be upon him.
It indicates the importance of attending to children and training them in the rites of Islam,
and having them attend congregations so they become accustomed to them,
making it a habitual practice for them.
On the authority of Abu Sa'id, who said:
I testify that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Taking a bath on Friday is obligatory upon every person who has reached puberty,
as well as using the tooth-stick (siwak),
and applying perfume if it is available."
Commentary on the Hadith:
"Taking a bath on Friday is obligatory"
means highly emphasized and confirmed in his case.
"Upon every person who has reached puberty" (muhtalim)
means one who has reached full maturity,
as experiencing wet dreams entails reaching puberty.
"Using the tooth-stick" (an yastanna)
means employing the siwak.
"Applying perfume" (an yamassa tibba)
means putting on some fragrance.
Key takeaways from the hadith:
It is derived from the hadith that
bathing, applying perfume, and using the siwak are recommended for whoever intends to attend the Friday prayer.
The hadith also implies that the Friday prayer is not obligatory upon a child.
Chapter: Women Going out to the Mosques at Night and in the Darkness of Dawn.
On the authority of Ibn 'Umar, who said:
A wife of 'Umar used to attend the Dawn and Night prayers in congregation at the mosque.
It was said to her,
"Why do you go out
when you know that 'Umar dislikes that and feels protective jealousy?"
She said,
"What prevents him from forbidding me?"
He replied,
"What prevents him is the statement of the Messenger of Allah, peace be upon him:
'Do not prevent the female servants of Allah from the mosques of Allah.'"
In another narration:
"If your women ask your permission at night to go to the mosque,
give them permission."
Commentary on the Hadith:
"Al-Ghalas" refers to the remaining darkness at the end of the night.
The wife of 'Umar was 'Atikah bint Zayd ibn 'Amr ibn Nufayl.
"Tash-had" means she attends the congregation,
that is, she attends the congregational prayer.
"It was said to her":
It is said that the one who addressed her was 'Umar ibn al-Khattab, may Allah be pleased with him.
"And feels protective jealousy" (yaghar):
Protective jealousy (ghayrah) is a man's safeguarding of his womenfolk against anything shameful,
referring here to a man's protective sense toward his female dependents.
"The female servants of Allah" means the believing women.
Key takeaways from the hadith:
It is derived from the hadith that
protective jealousy in its proper place is praiseworthy,
and that the command of the Messenger of Allah, peace be upon him, must be prioritized
over personal inclinations, reasoning, and desires.
The hadith implies that a woman's home is better for her.
It highlights a great virtue of 'Umar, may Allah be pleased with him,
namely his total submission to the command of Allah Almighty and the command of His Messenger, peace be upon him,
even if it runs contrary to his personal inclinations.
On the authority of Yahya ibn Sa'id,
from 'Amrah,
from 'A'ishah, may Allah be pleased with her, who said:
"Had the Messenger of Allah (peace and blessings of Allah be upon him) witnessed what women have introduced,
he would have forbidden them from the mosques just as the women of the Children of Israel were forbidden."
I asked 'Amrah,
"Were they forbidden?"
She said, "Yes."
Commentary on the Hadith:
"What women have introduced"
refers to ostentatious adornment, perfume, fine clothing, and the like.
"He would have forbidden them"
means from going out to the mosques.
"Just as the women of the Children of Israel were forbidden":
It is possible that prohibition was their original religious law,
or that they were prohibited after it had previously been permissible.
Key takeaways from the hadith:
The hadith demonstrates that warding off harm takes precedence over procuring benefits.
It provides evidence for the obligation of blocking the means that lead to temptation and tribulation.
It shows that the norm for a woman is modesty and concealment,
even in earlier religious laws.
The Book of Friday Prayer.
Chapter: The Virtue of Bathing on Friday,
and Whether Friday Attendance Is Obligatory upon Children
or Women.
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, who said:
I heard the Prophet (peace and blessings of Allah be upon him) delivering a sermon from the pulpit,
saying:
"Whoever comes to the Friday prayer should take a bath."
And on the authority of Ibn 'Umar, may Allah be pleased with them both,
that while 'Umar ibn al-Khattab was standing delivering the Friday sermon,
a man from the early Emigrants among the Companions of the Prophet, peace be upon him, entered.
'Umar called out to him,
"What hour is this?!"
The man replied,
"I was busy,
and did not return to my family until I heard the call to prayer,
so I did no more than perform ablution."
'Umar said,
"Only ablution, as well?!
When you well know that the Messenger of Allah, peace be upon him, used to command bathing!"
In another narration:
"Did you not hear that the Prophet, peace be upon him, said:
'When one of you goes to the Friday prayer, let him take a bath'?"
Commentary on the Hadith:
"Whether Friday attendance is obligatory upon children":
"Shuhud" means attending.
The man was 'Uthman ibn 'Affan, may Allah be pleased with him.
"The early Emigrants"
refers to those who were present at the Pledge of Ridwan,
and it is also said they were those who prayed toward both Qiblahs.
"What hour is this?!"
is an interrogative expression of disapproval,
with the word "ayyah" made feminine to match "sa'ah" (hour).
"I was busy"
means in the marketplace.
"I did not return to my family"
means I did not go back home to them
"until I heard the call to prayer,"
meaning the adhan.
"I did no more than perform ablution"
means: I did not take a bath
and contented myself with ablution alone.
"Only ablution, as well?!"
is an interrogative expression of disapproval.
"Raha" means went.
Key takeaways from the hadith:
The hadith shows the permissibility of engaging in work and business on Friday prior to the call to prayer.
It highlights the merit of arriving early for the Friday prayer.
It establishes the legitimacy of the preacher drawing a worshiper's attention to virtuous deeds.
It demonstrates that pointing out a mistake accompanied by evidence is more impactful on the soul.
Chapter: The Virtue of Friday.
On the authority of Abu Hurayrah, may Allah be pleased with him,
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Whoever takes a bath on Friday like the bath for major ritual impurity,
then sets out in the earliest hour,
it is as if he sacrificed a camel;
and whoever sets out in the second hour,
it is as if he sacrificed a cow;
and whoever sets out in the third hour,
it is as if he sacrificed a horned ram;
and whoever sets out in the fourth hour,
it is as if he offered a chicken;
and whoever sets out in the fifth hour,
it is as if he offered an egg.
Then, when the Imam comes out,
the angels arrive to listen to the remembrance."
Commentary on the Hadith:
"Then sets out" (thumma raha)
means goes in the early part of the day.
"It is as if he sacrificed a camel" (badanah)
means he gave a camel in charity seeking closeness to Allah Almighty.
"In the second hour":
The hours begin from the start of the day.
"It is as if he sacrificed a horned ram (aqran)":
It was described as horned
Because it is the most complete and excellent form of it.
"And when the imam comes out,"
meaning, when he sits upon the pulpit,
"they listen to the remembrance,"
meaning, the sermon.
Among the lessons of the hadith:
It is derived from the hadith
that performing ghusl on Friday is recommended;
it clarifies the virtue of arriving early for Friday prayer;
that people's ranks in virtue correspond to their deeds;
that the term charity (sadaqah) applies to both little and much;
and that the angels attend the sermon and the prayer.
Chapter: Applying Oil for Friday Prayer.
On the authority of Salman al-Farsi, who said
that the Prophet (peace and blessings of Allah be upon him) said:
"No man bathes on Friday,
purifies himself as much as he can,
oils his hair,
or applies perfume from his house,
then goes out and does not separate between two people,
then prays whatever is decreed for him,
then listens attentively when the imam speaks,
but that he is forgiven for whatever occurred between it and the next Friday."
Commentary on the hadith:
"Purifies himself as much as he can" —
what is meant
is going to great lengths in cleansing the body and clothes.
"Oils his hair,"
meaning he touches and rubs oil into it.
"From the perfume of his house,"
meaning from the perfume stored in his home,
and it is said: from his wife's perfume.
"And does not separate between two people,"
meaning he does not step over the necks of people,
nor does he squeeze between two men to push himself between them.
"Then listens attentively,"
meaning he remains silent.
Among the lessons of the hadith:
It is derived from the hadith
that performing ghusl on Friday is recommended;
that cleaning one's garments is recommended;
that stepping over people on Friday is disliked;
that it is permissible to offer as many voluntary prayers as one wishes before the Friday prayer;
that listening attentively is obligatory due to the explicit command for it;
that it is from the Sunnah to acquire perfume for oneself
and to make its use a habit;
and that attending Friday prayer fulfilling the conditions mentioned in the narration
is a cause for forgiveness.
On the authority of Tawus, who said:
I said to Ibn Abbas:
"They mentioned that the Prophet (peace be upon him) said:
'Perform ghusl on Friday and wash your heads,
even if you are not in a state of ritual impurity (janabah),
and apply perfume.'"
Ibn Abbas said:
"As for ghusl, yes;
but as for perfume, I do not know."
Commentary on the hadith:
"They mentioned" —
what is apparent is that this refers to Abu Hurayrah (may Allah be pleased with him).
"And wash your heads" is for emphasis.
"Apply perfume,"
meaning use perfume.
Among the lessons of the hadith:
It is derived from the hadith
that performing ghusl and being meticulous in cleansing on Friday is recommended;
and that acquiring perfume is recommended.
Chapter: Wearing the Best Clothes One Can Find.
On the authority of Abdullah Ibn Umar,
that Umar Ibn al-Khattab saw a silk-striped suit (hullat sayra') near the door of the mosque.
In one narration:
Umar took a cloak of brocade being sold in the market.
And in another narration:
a silk suit.
He said:
"O Messenger of Allah,
would that you bought this
and wore it on Friday and for the delegations."
In one narration:
"Adorn yourself with it for Eid and for the delegations
when they come to you."
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Only he wears this who has no share of good in the Hereafter."
Later, some suits of that kind were brought to the Messenger of Allah (peace be upon him),
and he gave Umar Ibn al-Khattab (may Allah be pleased with him) a suit from them.
In one narration:
a brocade cloak.
Umar said:
"O Messenger of Allah,
you give it to me to wear when you said what you said regarding the suit of Utarid?"
The Messenger of Allah (peace be upon him) said:
"I did not give it to you for you to wear it."
In one narration:
"You may sell it or fulfill your need with it."
And in another narration:
"or give it to someone to wear."
So Umar Ibn al-Khattab (may Allah be pleased with him) gave it to a polytheist brother of his in Mecca.
Commentary on the hadith:
"Suit" (hullah):
meaning a waist-wrapper (izar) and an upper cloak (rida');
a hullah consists of two garments.
"Sayra'":
meaning silk,
and other meanings have been stated.
"And for the delegations" (wa lil-wafd):
"wafd" is the plural of "wafid,"
which refers to an emissary, a visitor, or one seeking a gift.
"Has no share" (la khalaqa lahu):
meaning he has no portion or share of goodness and righteousness.
"The suit of Utarid":
he is Utarid Ibn Hajib Ibn Zurarah;
he used to sell these suits,
so it was attributed to him.
"A polytheist brother of his in Mecca":
he was Uthman Ibn Hakim,
and there is disagreement regarding his acceptance of Islam.
Among the lessons of the hadith:
It is derived from the hadith
that the Companions (may Allah be pleased with them) loved
beautifying oneself in general;
that buying and selling near the door of the mosque is permissible outside the times of prohibition;
that it is permissible for the righteous and virtuous to engage directly in buying and selling;
that it is permissible to buy and sell what one is not permitted to wear;
that it is permissible to gift it to someone who may wear it;
it demonstrates the Prophet's (peace be upon him) generosity and openhandedness;
and it shows maintaining ties with brothers and companions through gifts.
Chapter: Using the Siwak on Friday.
On the authority of Abu Hurayrah (may Allah be pleased with him),
that the Messenger of Allah (peace be upon him) said:
"Were it not that I would cause hardship for my Ummah — or for the people —
I would have commanded them to use the siwak with every prayer."
And on the authority of Anas, who said:
The Messenger of Allah (peace be upon him) said:
"I have emphasized the use of the siwak to you repeatedly."
Commentary on the hadith:
"Were it not that I would cause hardship for my Ummah":
the obligation was withheld because hardship was established.
"I have emphasized the use of the siwak to you repeatedly,"
meaning I have urged you intensely regarding the matter of the siwak.
Among the lessons of the hadith:
It is derived from the hadith
that using the siwak when standing for prayer is recommended,
because it is a state of drawing near to Allah Almighty,
which necessitates that it be a state of perfection and cleanliness,
manifesting the honor of the act of worship;
it demonstrates the Prophet's (peace be upon him) complete compassion for his Ummah;
and that hardship brings about ease.
Chapter: One Who Uses Another Person's Siwak.
On the authority of Aisha, who said:
"It was among the blessings of Allah upon me
that the Messenger of Allah (peace be upon him)
passed away in my house, on my turn,
— in one narration:
and one of us used to recite protective prayers for him when he was ill,
so I went to recite them for him —
and between my chest and my neck.
In one narration:
between my collarbone and my chin.
So I never dislike the severity of death for anyone
after the Prophet (peace be upon him).
And that Allah united my saliva with his saliva at his death:
Abd al-Rahman entered upon me
holding a siwak,
while I was supporting the Messenger of Allah (peace be upon him).
I saw him looking at it,
and I knew that he loved the siwak,
so I said:
'Shall I take it for you?'
He nodded his head in assent.
So I took it,
but it was too hard for him.
I said:
'Shall I soften it for you?'
He nodded his head in assent.
So I softened it,
and he brushed with it.
In one narration:
So I bit off its end,
shook it, and prepared it,
then handed it to the Prophet (peace be upon him),
and he brushed with it.
I never saw the Messenger of Allah (peace be upon him)
brush his teeth better than that.
There was in front of him a leather vessel or a container with water in it,
and he began dipping his hands into the water
and wiping his face with them,
saying:
'None has the right to be worshiped but Allah;
indeed, death has its agonies.'
Then he raised his hand
and began saying:
'In the Highest Companionship.'
In one narration:
three times,
until he was taken and his hand tilted."
Commentary on the hadith:
"Passed away in my house":
The Messenger of Allah (peace be upon him) used to ask during his terminal illness,
He would ask:
"Where am I tomorrow?"
Meaning he desired the day assigned to 'A'ishah (may Allah be pleased with her).
So his wives granted him permission to stay wherever he wished,
and he stayed at the house of 'A'ishah (may Allah be pleased with her).
*Sahri* means my upper chest,
*Nahri* means my lower neck,
and Allah joined my saliva with his saliva,
because she softened the miswak with her saliva,
and then the Prophet (peace and blessings of Allah be upon him) cleaned his teeth with it.
*Haqinati*
refers to the pit between the collarbone and the neck ligament,
though other definitions have also been suggested,
and *Dhaqinati*
refers to the upper part of the chest reached by the chin.
The summary is that the Prophet (peace and blessings of Allah be upon him) passed away with his head resting between her chin and chest.
"So she softened it,"
meaning she severed and bit it with the tips of her teeth until it became soft.
"So he passed it over his teeth,"
meaning he brushed his teeth with it.
*Rakwah*
means a vessel,
or a small container,
specifically a milk bucket made of leather.
"Indeed, death has its agonies,"
meaning its severity.
Benefits derived from the hadith:
It is derived from the hadith:
A clarification of the merit of 'A'ishah (may Allah be pleased with her),
and her keen understanding of the Prophet (peace be upon him) even through a mere gesture.
It indicates the recommendation for a wife to fulfill the desire of her sick husband.
It shows the permissibility of a brother visiting his sister's house,
and the permissibility of a woman reciting incantations (*ruqyah*) over her husband,
as well as seeking protection for him through supplication when he is ill.
The hadith serves as evidence for the purity of human saliva.
It provides guidance on preparing, adjusting, and softening the miswak for use.
It emphasizes the sunnah of using the miswak.
It highlights the legitimacy of acting upon an informative gesture or physical movement.
Chapter: What is recited in the Dawn Prayer on Friday.
Narrated Abu Hurairah (may Allah be pleased with him):
The Prophet (peace and blessings of Allah be upon him) used to recite in the Dawn Prayer on Friday:
*Alif-Lam-Mim Tanzeel* (Surah As-Sajdah),
and *Hal Ata 'Ala Al-Insani Hinum Min Ad-Dahr* (Surah Al-Insan).
Commentary on the hadith:
*Alif-Lam-Mim Tanzeel* (Surah As-Sajdah)
means in the first unit of prayer (*rak'ah*).
*Hal Ata 'Ala Al-Insani Hinum Min Ad-Dahr* (Surah Al-Insan)
means in the second unit of prayer (*rak'ah*).
The wisdom behind this
is the allusion to what these two surahs contain regarding the creation of Adam,
the events of the Day of Resurrection,
and the fact that it will occur on a Friday.
Benefits derived from the hadith:
It is derived from the hadith:
The recommendation to recite Surah As-Sajdah and Surah Al-Insan in the Dawn Prayer on Friday.
It highlights the recommendation to lengthen the recitation in the Dawn Prayer.
Chapter: Holding Friday prayers in villages and towns.
Narrated Ibn 'Abbas:
The first Friday prayer held after the Friday prayer in the mosque of the Messenger of Allah (peace and blessings of Allah be upon him)
was in the mosque of 'Abd al-Qays at Juwatha in Bahrain.
Commentary on the hadith:
*Jumma'at* comes from the gathering of people,
meaning they attended the Friday congregational prayer.
*Juwatha*
is a fortress belonging to the tribe of 'Abd al-Qays in Bahrain,
and it was also said to be a city.
Benefits derived from the hadith:
The hadith serves as evidence for the requirement of settled residence (*istiqan*) for establishing Friday prayer.
It indicates the obligation of Friday prayer upon the residents of major towns.
Narrated 'Abdullah ibn 'Umar (may Allah be pleased with them both):
He heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
"Every one of you is a guardian and is responsible for his charge.
The ruler is a guardian and is responsible for his subjects.
A man is a guardian over his family and is responsible for his charge.
A woman is a guardian in the home of her husband,
over her husband's household and his child,
and she is responsible for her charge.
A servant is a guardian over the property of his master
and is responsible for his charge."
I heard these from the Messenger of Allah (peace be upon him),
and I believe the Prophet (peace be upon him) also said:
"And a man is a guardian over the property of his father and is responsible for his charge.
So every one of you is a guardian and every one of you is responsible for his charge."
Commentary on the hadith:
"Every one of you is a guardian"
"Every one of you is a guardian":
The guardian (*ra'i*) is the protector and trustee,
committed to the well-being of whatever he oversees and whatever is under his care.
"The ruler is a guardian,"
meaning by establishing the prescribed legal penalties and rulings among them according to the path of the Sacred Law.
"A man is a guardian over his family,"
meaning by managing their affairs and fulfilling their rights regarding maintenance and good companionship.
"A woman is a guardian in the home of her husband,"
meaning through good management in her husband's home, sincere counsel to him, and trustworthiness regarding his wealth and herself.
"A servant is a guardian over the property of his master,"
meaning by safeguarding the property in his custody
and carrying out the duties required of his service.
"And a man is a guardian over the property of his father,"
referring to a son.
As for one who is not a ruler,
nor has a family, a master, or a father,
and similar cases,
his guardianship extends to his friends and companions.
Benefits derived from the hadith:
It is derived from the hadith:
Guidance toward fulfilling justice in positions of authority,
and that a person must discharge required duties
and attend to the welfare of whatever he has been entrusted with.
Chapter: From where the Friday prayer is attended,
and upon whom it is obligatory.
Narrated 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him):
The people used to attend the Friday prayer in turns
from their homes and the high grounds (*al-'awali*).
In another narration:
The people were their own laborers.
In another narration:
They used to do their own manual work,
so they would arrive covered in dust,
affected by the dust and sweat,
with sweat dripping from them.
In another narration:
Strong odors used to emanate from them.
One of them came to the Messenger of Allah (peace be upon him)
while he was with me,
so the Prophet (peace be upon him) said:
"If only you would cleanse yourselves for this day of yours."
In another narration:
"If only you would perform total ablution (*ghusl*)."
Commentary on the hadith:
*Kana* denotes continuity and permanence.
*Yantabun*
means they attended in turns,
such that one group came one time and another came another time.
*Al-'Awali*
refers to villages near Medina,
situated on the eastern side;
the nearest of them to Medina is two miles or more away,
while the farthest is eight miles away.
"If only you would cleanse yourselves"
emphasizes thoroughness in purification
"for this day of yours,"
referring to Friday.
Benefits derived from the hadith:
It is derived from the hadith:
The recommendation to perform total ablution (*ghusl*) and purify oneself for Friday.
It indicates the permissibility of visiting people of knowledge on Friday.
The hadith demonstrates gentleness in enjoining good,
and the obligation to avoid harming a Muslim in any way.
It illustrates the enthusiasm of the Companions (may Allah be pleased with them) to comply with commands,
even if it proved difficult for them.
Chapter: The time of Friday prayer is when the sun passes the meridian.
Narrated Anas ibn Malik (may Allah be pleased with him):
The Prophet (peace and blessings of Allah be upon him)
used to offer the Friday prayer
when the sun inclined past the meridian.
Narrated Anas ibn Malik:
We used to offer the Friday prayer early,
and take a midday nap (*qailulah*) after the Friday prayer.
Commentary on the hadith:
"When the sun inclined"
refers to the time when the sun moves away from the zenith of the sky.
"We used to offer early"
means we hastened to perform it.
"And we took a midday nap":
*Al-Qailulah* is rest taken in the middle of the day,
even if it does not involve actual sleep.
Benefits derived from the hadith:
The hadith shows that the time for Friday prayer is after the sun passes the meridian,
which is the time for the Zuhr prayer.
It indicates that the prescribed times for acts of worship are fixed by divine decree (*tawqifiyyah*).
It highlights the merit of going early to the Friday prayer,
as well as the recommendation of the midday nap,
and that it is delayed until after the Friday prayer.