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

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Ifadah Center

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for Human Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter: Completing the Takbir in Ruku'.

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On the authority of Mutarrif ibn 'Abdullah, who said:

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"I prayed behind 'Ali ibn Abi Talib (may Allah be pleased with him),

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along with 'Imran ibn Husayn.

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Whenever he prostrated, he said the takbir;

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whenever he raised his head, he said the takbir;

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and whenever he rose after the two rak'ahs, he said the takbir."

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When he finished the prayer,

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'Imran ibn Husayn took me by the hand and said:

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"This man has just reminded me of the prayer of Muhammad (peace and blessings of Allah be upon him),"

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or he said:

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"He has led us in a prayer just like the prayer of Muhammad (peace and blessings of Allah be upon him)."

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In another narration:

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He mentioned that he used to pronounce the takbir whenever he lowered himself and whenever he rose.

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Commentary on the hadith:

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"He has reminded me":

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this indicates that saying these takbirs had been neglected.

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"This man":

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meaning 'Ali ibn Abi Talib (may Allah be pleased with him).

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Key benefits of the hadith:

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It is derived from the hadith

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that the Companions were eager to propagate the guidance of the Prophet (peace be upon him)

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through both word and deed.

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It also shows that two followers stand behind the imam in congregational prayer.

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On the authority of Abu Hurayrah:

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He used to pronounce the takbir in every prayer, whether obligatory or otherwise,

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during Ramadan and outside it.

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He would say the takbir when standing up,

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then say the takbir when bowing,

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then say: "Allah listens to the one who praises Him,"

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and then say: "Our Lord, to You belongs all praise," before prostrating.

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Then he would say: "Allah is the Greatest,"

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as he dropped down in prostration.

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Then he would say the takbir when raising his head from prostration,

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then say the takbir when prostrating again,

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then say the takbir when raising his head from prostration,

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and then say the takbir when rising after sitting at the end of two rak'ahs.

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He would do that in every rak'ah until he completed the prayer.

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Then, upon completing the prayer, he would say:

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"By the One in Whose Hand is my soul,

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I indeed bear the closest resemblance among you to the prayer of the Messenger of Allah (peace and blessings of Allah be upon him);

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this was indeed his prayer until he departed this world."

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Commentary on the hadith:

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"He used to pronounce the takbir in every prayer":

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meaning he said the takbir whenever he lowered himself and whenever he rose.

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"Whether obligatory or otherwise":

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meaning in both obligatory and voluntary prayers.

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"He would say the takbir when standing up":

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this refers to the opening takbir (takbirat al-ihram).

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"He dropped down in prostration":

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meaning he fell into prostration.

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"When rising after sitting at the end of two rak'ahs":

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meaning after the first tashahhud.

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"He would do that in every rak'ah":

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meaning he pronounced these takbirs.

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"I indeed bear the closest resemblance among you to the prayer of the Messenger of Allah (peace and blessings of Allah be upon him)":

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meaning I have demonstrated to you that which closely resembles and matches his prayer.

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"Until he departed this world":

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meaning he consistently prayed in the manner described,

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and none of it was ever abrogated.

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Key benefits of the hadith:

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It is derived from the hadith

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that the default principle is that obligatory and voluntary prayers are identical in actions and spoken words.

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The hadith also establishes both the opening takbir and the transitional takbirs.

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It also serves as proof for those who maintain

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that the imam combines both the tasmi' and the tahmid.

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It also shows that the tahmid follows immediately after the tasmi',

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because the tahmid is the remembrance said while standing upright,

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whereas the tasmi' is the remembrance said while rising.

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It demonstrates the keenness of the Companions to adhere to the Prophet's guidance in prayer.

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It shows the permissibility of taking an oath without being asked to do so.

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It shows the permissibility of a person mentioning a virtue they possess,

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provided they are safe from arrogance and self-conceit.

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It indicates that teaching by practical demonstration is more firmly established in the mind.

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It confirms that acts of worship are strictly contingent on divine revelation (tawqif).

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It establishes that the practice of the Prophet (peace be upon him) is the ultimate benchmark of guidance.

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Chapter: Completing the Takbir in Prostration.

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On the authority of 'Ikrimah, who said:

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"I saw a man near the Maqam

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who was pronouncing the takbir every time he lowered himself and raised himself,

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and whenever he stood up and whenever he went down.

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So I informed Ibn 'Abbas (may Allah be pleased with them both)."

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In another narration:

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"I prayed behind an old man in Mecca

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who pronounced twenty-two takbirs,

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so I said to Ibn 'Abbas: 'He is a fool!'

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Thereupon he said: 'May your mother be bereaved of you!

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He said:

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Is that not the prayer of the Prophet (peace and blessings of Allah be upon him)?

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May you be deprived of a mother!'"

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Commentary on the hadith:

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"Near the Maqam":

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meaning the Station of Ibrahim (peace be upon him).

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"Pronouncing the takbir every time he lowered himself":

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meaning whenever he intended to bow or prostrate;

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"and raised himself":

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meaning from bowing or prostrating.

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"May you be deprived of a mother":

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an expression used by the Arabs for reprimand and warning.

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Key benefits of the hadith:

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It is derived from the hadith

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that it is permissible to ask a scholar about matters that seem confusing or problematic.

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It also shows that the true standard of guidance

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is that which the Prophet (peace be upon him) brought.

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Chapter: Placing the Palms on the Knees in Ruku'.

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On the authority of Mus'ab ibn Sa'd, who said:

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"I prayed beside my father,

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and I clasped my palms together (tatbiq)

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and placed them between my thighs.

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My father forbade me from doing so and said:

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'We used to do that,

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but we were forbidden from it,

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and we were commanded to place our hands on our knees.'"

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Commentary on the hadith:

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"I clasped my palms together and placed them between my thighs":

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tatbiq means interlacing the fingers of the hands

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and placing them between the knees during ruku' and tashahhud.

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Key benefits of the hadith:

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It is derived from the hadith

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that enjoining good and forbidding wrong is prescribed.

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It shows that a Companion's statement "we were commanded"

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carries the ruling of an explicitly attributed (marfu') report.

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It demonstrates the permissibility of abrogation in legal rulings.

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It firmly establishes that the practice of tatbiq in prayer has been abrogated.

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Chapter: The Extent of Completing the Ruku',

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Straightening Up in It, and Maintaining Tranquility.

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On the authority of al-Bara', who said:

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"The bowing of the Prophet (peace and blessings of Allah be upon him),

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his prostration, his sitting between the two prostrations,

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and when he raised his head from bowing,

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with the exception of standing and sitting,

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were all nearly equal in duration."

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Commentary on the hadith:

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The verb "used to" signifies constancy and continuity.

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"With the exception of standing and sitting":

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meaning except the standing that is dedicated to recitation,

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and except the sitting that is dedicated to the tashahhud,

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for both of these were longer than the other postures.

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"Nearly equal":

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meaning that those postures were very close in duration,

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even if some varied slightly.

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Key benefits of the hadith:

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It is derived from the hadith

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that the description mentioned in the hadith

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represents the most perfect manner of congregational prayer.

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However, when a person prays individually,

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he may lengthen the bowing and the prostration

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far beyond the length of his standing,

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as well as the pause between the two prostrations,

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and between the rak'ah and the prostration.

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Chapter: Supplication during Ruku'.

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

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who said:

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"The Prophet (peace and blessings of Allah be upon him)

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frequently used to say in his bowing and prostration..."

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In another narration:

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"The Prophet (peace and blessings of Allah be upon him) never offered

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any prayer after there was revealed to him:

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“When Allah's succour and the triumph cometh” (110:1)

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without saying in it:

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'Glory be to You, O Allah, our Lord, and all praise is Yours;

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O Allah, forgive me,'

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fulfilling the command of the Qur'an."

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Commentary on the hadith:

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The verb signifies constancy and continuity.

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"Fulfilling the command of the Qur'an":

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meaning putting into practice what he was commanded to do,

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which is found in the words of Allah Almighty:

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“Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy.” (110:3)

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Key benefits of the hadith:

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It is derived from the hadith

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that the best supplications are those transmitted

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in the Book and the Sunnah.

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It also shows that among the objectives of prayer

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is demonstrating servanthood and utter neediness before Allah, the Exalted and Majestic.

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Chapter: The Virtue of Saying:

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"O Allah, our Lord, to You belongs all praise."

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

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

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"When the imam says:

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'Allah listens to the one who praises Him,'

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then say:

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'O Allah, our Lord, to You belongs all praise,'

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for whoever's statement coincides with that of the angels,

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all his previous sins will be forgiven."

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Commentary on the hadith:

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"When the imam says":

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meaning while he is raising his head from ruku'.

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"Whoever's statement coincides with that of the angels":

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meaning coincides with the supplication of the angels.

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Key benefits of the hadith:

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It is derived from the hadith

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that following the imam is obligatory.

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The hadith also affirms the presence of angels during prayer,

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and that the actions of prayer are a means for the forgiveness of sins.

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

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

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whenever he intended to supplicate against someone

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or supplicate in favor of someone,

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would perform the qunut after the bowing posture (ruku').

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In another narration:

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He would perform qunut in the final rak'ah of the Zuhr prayer,

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the 'Isha' prayer,

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and the Fajr prayer.

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And he would sometimes say,

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after saying, "Allah hears whoever praises Him,"

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"O Allah, our Lord, to You belongs all praise."

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In another narration:

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He would pray for specific men, calling them by their names:

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"O Allah, save al-Walid ibn al-Walid,

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Salamah ibn Hisham,

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and 'Ayyash ibn Abi Rabi'ah."

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In another narration:

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"O Allah, rescue the oppressed believers!

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O Allah, tighten Your grip upon Mudar,

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and make them years of drought like the years of Yusuf!"

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In another narration:

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"May Allah forgive the tribe of Ghifar,

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and may Allah keep safe the tribe of Aslam."

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And in another narration:

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And the people of the east from Mudar were at that time opposing him.

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He would recite that aloud.

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And he used to say in some of his prayers, during the Fajr prayer:

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"O Allah, curse so-and-so and so-and-so,"

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referring to certain Arab tribes,

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until Allah revealed

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“It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers.” (3:128)

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the verse: [Not for you is the decision].

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Commentary on the hadith:

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"Supplicate against someone or supplicate in favor of someone"

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means he would invoke curses upon the disbelievers and pray for the believers.

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"He performed qunut":

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al-Qunut

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here means supplication (du'a').

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"O Allah, save al-Walid ibn al-Walid"

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means: I plead for and beseech the deliverance of al-Walid.

242
00:12:53,299 --> 00:12:56,500
"O Allah, tighten Your grip upon Mudar"

243
00:12:56,500 --> 00:12:59,600
means: seize them with a severe punishment.

244
00:12:59,600 --> 00:13:03,000
"And make them years of drought like the years of Yusuf"

245
00:13:03,000 --> 00:13:05,889
means years of severe drought and famine.

246
00:13:05,889 --> 00:13:08,090
"Certain Arab tribes":

247
00:13:08,090 --> 00:13:10,690
a "hayy" is an encampment or tribal dwelling,

248
00:13:10,690 --> 00:13:13,519
named so because its members live and thrive together.

249
00:13:13,519 --> 00:13:15,919
“It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers.” (3:128)

250
00:13:15,919 --> 00:13:19,320
That is: your duty is only to convey the message, guide humanity,

251
00:13:19,320 --> 00:13:21,919
and show concern for their well-being,

252
00:13:21,919 --> 00:13:24,519
while the decree rests solely with Allah Almighty.

253
00:13:24,519 --> 00:13:26,919
He is the One Who directs all affairs,

254
00:13:26,919 --> 00:13:30,519
guiding whom He wills and leaving astray whom He wills,

255
00:13:30,519 --> 00:13:32,320
so do not invoke curses against them;

256
00:13:32,320 --> 00:13:35,840
rather, their affair is referred back to their Lord.

257
00:13:35,840 --> 00:13:39,320
Key takeaways from the hadith:

258
00:13:39,320 --> 00:13:41,519
From this hadith it is derived:

259
00:13:41,519 --> 00:13:44,320
The permissibility of reciting the qunut during calamities (nawazil);

260
00:13:44,320 --> 00:13:48,350
and that the qunut may be performed in the obligatory prayers;

261
00:13:48,350 --> 00:13:51,950
and that it is permissible to pray for a specific person by name in the qunut;

262
00:13:51,950 --> 00:13:57,860
as well as to supplicate against a specific individual in the qunut.

263
00:13:57,860 --> 00:14:02,059
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:

264
00:14:02,059 --> 00:14:05,590
"The qunut used to be performed in the Maghrib and Fajr prayers."

265
00:14:05,590 --> 00:14:08,639
Commentary on the hadith:

266
00:14:08,639 --> 00:14:12,929
The verb "used to" (kana) denotes continuity and recurrence.

267
00:14:12,929 --> 00:14:16,399
Key takeaways from the hadith:

268
00:14:16,399 --> 00:14:18,600
From this hadith it is derived:

269
00:14:18,600 --> 00:14:22,200
The permissibility of reciting the qunut during the obligatory prayers,

270
00:14:22,200 --> 00:14:28,559
and specifically designating the Maghrib and Fajr prayers for the qunut.

271
00:14:28,559 --> 00:14:32,360
On the authority of Rifa'ah ibn Rafi' az-Zuraqi, who said:

272
00:14:32,360 --> 00:14:37,759
"One day we were praying behind the Prophet (peace be upon him),

273
00:14:37,759 --> 00:14:41,559
and when he raised his head from bowing, he said,

274
00:14:41,559 --> 00:14:44,419
'Allah hears whoever praises Him.'

275
00:14:44,419 --> 00:14:46,620
A man behind him said,

276
00:14:46,620 --> 00:14:49,019
'Our Lord, and to You belongs all praise,

277
00:14:49,019 --> 00:14:53,549
abundant, good, and blessed praise.'

278
00:14:53,549 --> 00:14:56,350
When the Prophet finished the prayer, he asked,

279
00:14:56,350 --> 00:15:00,149
'Who spoke just now?' The man replied, 'I did.'

280
00:15:00,149 --> 00:15:05,950
He said, 'I saw over thirty angels racing each other,

281
00:15:05,950 --> 00:15:09,559
as to which of them would record it first.'"

282
00:15:09,559 --> 00:15:12,809
Commentary on the hadith:

283
00:15:12,809 --> 00:15:17,009
"A man" refers to Rifa'ah ibn Rafi' (may Allah be pleased with him),

284
00:15:17,009 --> 00:15:20,279
the narrator of the report. "Good"

285
00:15:20,279 --> 00:15:23,480
means pure and free from ostentation and seeking reputation.

286
00:15:23,480 --> 00:15:27,139
"Blessed" means carrying abundant goodness.

287
00:15:27,139 --> 00:15:29,340
"Over thirty":

288
00:15:29,340 --> 00:15:33,139
"bid'" denotes a number between three and nine.

289
00:15:33,139 --> 00:15:34,940
"Racing each other"

290
00:15:34,940 --> 00:15:39,230
means rushing to seize it and record it.

291
00:15:39,230 --> 00:15:42,669
Key takeaways from the hadith:

292
00:15:42,669 --> 00:15:44,870
From this hadith it is derived:

293
00:15:44,870 --> 00:15:49,669
An explanation of the immense virtue and reward of praising Allah and remembering Him, Mighty and Majestic;

294
00:15:49,669 --> 00:15:52,470
and the permissibility of raising one's voice with words of remembrance,

295
00:15:52,470 --> 00:15:55,269
provided it does not disturb those praying alongside him;

296
00:15:55,269 --> 00:16:01,450
and that explanation must not be delayed past the time of need.

297
00:16:01,450 --> 00:16:06,669
Chapter: Remaining at Ease When Raising One's Head from Bowing

298
00:16:06,669 --> 00:16:08,070
On the authority of Thabit,

299
00:16:08,070 --> 00:16:12,269
from Anas ibn Malik (may Allah be pleased with him), who said:

300
00:16:12,269 --> 00:16:20,460
"I spare no effort in leading you in prayer just as I saw the Prophet (peace be upon him) leading us."

301
00:16:20,460 --> 00:16:22,259
Thabit said:

302
00:16:22,259 --> 00:16:27,860
"Anas ibn Malik used to do something that I do not see you doing:

303
00:16:27,860 --> 00:16:31,059
when he raised his head from bowing,

304
00:16:31,059 --> 00:16:35,460
he would remain standing until an onlooker would say, 'He must have forgotten,'

305
00:16:35,460 --> 00:16:37,460
and between the two prostrations,

306
00:16:37,460 --> 00:16:41,970
he would sit until an onlooker would say, 'He must have forgotten.'"

307
00:16:41,970 --> 00:16:45,320
Commentary on the hadith:

308
00:16:45,320 --> 00:16:46,919
"I spare no effort"

309
00:16:46,919 --> 00:16:48,919
means: I do not fall short.

310
00:16:48,919 --> 00:16:50,720
"He used to do something"

311
00:16:50,720 --> 00:16:53,350
means: he would perform an action during the prayer.

312
00:16:53,350 --> 00:16:54,750
"He must have forgotten"

313
00:16:54,750 --> 00:16:58,370
means: forgotten to move to the subsequent posture.

314
00:16:58,370 --> 00:17:01,840
Key takeaways from the hadith:

315
00:17:01,840 --> 00:17:04,039
From this hadith it is derived:

316
00:17:04,039 --> 00:17:10,640
That the guidance of the Prophet (peace be upon him) is the ultimate benchmark for all words and actions;

317
00:17:10,640 --> 00:17:14,039
and it shows the keen dedication of the Companions (may Allah be pleased with them)

318
00:17:14,039 --> 00:17:20,440
to adhering to the guidance of the Prophet (peace be upon him).

319
00:17:20,440 --> 00:17:23,579
Chapter: The Virtue of Prostration

320
00:17:23,579 --> 00:17:25,980
On the authority of Abu Hurayrah, who said:

321
00:17:25,980 --> 00:17:28,779
Some people asked, "O Messenger of Allah,

322
00:17:28,779 --> 00:17:31,980
will we see our Lord on the Day of Resurrection?"

323
00:17:31,980 --> 00:17:33,380
He replied,

324
00:17:33,380 --> 00:17:37,579
"Do you face any difficulty in seeing the sun when no cloud obscures it?"

325
00:17:37,579 --> 00:17:40,440
They said, "No, O Messenger of Allah."

326
00:17:40,440 --> 00:17:41,640
He said,

327
00:17:41,640 --> 00:17:45,839
"Verily, you will see Him on the Day of Resurrection just like that.

328
00:17:45,839 --> 00:17:48,039
Allah will gather the people,

329
00:17:48,039 --> 00:17:50,000
and He will proclaim,

330
00:17:50,000 --> 00:17:54,000
'Whoever used to worship anything, let him follow it.'

331
00:17:54,000 --> 00:17:56,470
So whoever worshipped the sun will follow it,

332
00:17:56,470 --> 00:17:59,470
whoever worshipped the moon will follow it,

333
00:17:59,470 --> 00:18:02,930
and whoever worshipped false deities will follow them.

334
00:18:02,930 --> 00:18:07,869
[As mentioned earlier in the hadith:]

335
00:18:07,869 --> 00:18:15,869
And whoever worshipped false deities will follow them, while this Ummah will remain, including its hypocrites.

336
00:18:15,869 --> 00:18:20,900
Then Allah will come to them in an appearance other than the one they recognize,

337
00:18:20,900 --> 00:18:23,900
and He will say, 'I am your Lord.'

338
00:18:23,900 --> 00:18:27,900
They will say, 'We seek refuge in Allah from you!

339
00:18:27,900 --> 00:18:31,970
This is our place until our Lord comes to us;

340
00:18:31,970 --> 00:18:36,029
and when our Lord comes to us, we shall recognize Him.'

341
00:18:36,029 --> 00:18:40,130
Then Allah will come to them in the appearance they recognize,

342
00:18:40,130 --> 00:18:43,130
and He will say, 'I am your Lord.'

343
00:18:43,130 --> 00:18:47,130
They will say, 'You are our Lord,'

344
00:18:47,130 --> 00:18:49,130
and they will follow Him.

345
00:18:49,130 --> 00:18:51,130
Then the bridge over Hellfire will be set up."

346
00:18:51,130 --> 00:18:55,190
The Messenger of Allah (peace be upon him) said:

347
00:18:55,190 --> 00:18:58,190
"And I will be the first of the messengers to cross over it.

348
00:18:58,190 --> 00:19:01,190
The prayer of the messengers on that Day will be:

349
00:19:01,190 --> 00:19:04,190
'O Allah, grant safety, grant safety!'

350
00:19:04,190 --> 00:19:08,190
Along it are hooks like the thorns of the Sa'dan plant.

351
00:19:08,190 --> 00:19:11,190
Have you ever seen the thorns of the Sa'dan?"

352
00:19:11,190 --> 00:19:14,259
They said, "Yes, O Messenger of Allah."

353
00:19:14,259 --> 00:19:18,259
He said, "Indeed, they resemble the thorns of the Sa'dan,

354
00:19:18,259 --> 00:19:23,319
except that none knows their immense size but Allah.

355
00:19:23,319 --> 00:19:26,319
They will snatch people away according to their deeds:

356
00:19:26,319 --> 00:19:28,319
some will be ruined because of their deeds,

357
00:19:28,319 --> 00:19:32,319
and some will be severely lacerated and then saved.

358
00:19:32,319 --> 00:19:36,319
Then, when Allah finishes judging among His servants,

359
00:19:36,319 --> 00:19:40,319
and wills to take out of the Fire whomever He pleases

360
00:19:40,319 --> 00:19:44,319
of those who bore witness that there is no god but Allah,

361
00:19:44,319 --> 00:19:48,319
He will command the angels to bring them forth.

362
00:19:48,319 --> 00:19:52,319
They will recognize them by the marks left by prostration,

363
00:19:52,319 --> 00:19:57,319
for Allah has forbidden the Fire to consume from the son of Adam the trace of prostration.

364
00:19:57,319 --> 00:20:01,319
So they will bring them out, having been burnt to charcoal,

365
00:20:01,319 --> 00:20:06,319
and water called the Water of Life will be poured over them,

366
00:20:06,319 --> 00:20:10,319
whereupon they will sprout like seeds in the silt carried by a flood.

367
00:20:10,319 --> 00:20:15,349
One man will remain, his face turned toward the Fire,

368
00:20:15,349 --> 00:20:22,349
and he will say, 'O Lord, its stench has poisoned me, and its fierce heat has scorched me;

369
00:20:22,349 --> 00:20:25,349
so turn my face away from the Fire!'

370
00:20:25,349 --> 00:20:28,349
He will keep supplicating Allah,

371
00:20:28,349 --> 00:20:34,380
until Allah says, 'Perhaps if I grant you that, you will ask Me for something else?'

372
00:20:34,380 --> 00:20:39,380
He will reply, 'No, by Your might, I will not ask You for anything else!'

373
00:20:39,380 --> 00:20:42,380
So his face will be turned away from the Fire.

374
00:20:42,380 --> 00:20:49,420
Then after that he will say, 'O Lord, bring me closer to the gate of Paradise!'

375
00:20:49,420 --> 00:20:54,420
Allah will say, 'Did you not claim that you would not ask Me for anything else?

376
00:20:54,420 --> 00:20:58,420
Woe to you, O son of Adam! How treacherous you are!'

377
00:20:58,420 --> 00:21:00,420
But he will keep supplicating,

378
00:21:00,420 --> 00:21:06,420
so Allah will say, 'Perhaps if I grant you that, you will ask Me for something else?'

379
00:21:06,420 --> 00:21:11,480
He will reply, 'No, by Your might, I will not ask You for anything else!'

380
00:21:11,480 --> 00:21:16,480
And he will give Allah whatever solemn pledges and covenants He wills that he will ask for nothing else.

381
00:21:16,480 --> 00:21:20,609
So He will bring him closer to the gate of Paradise.

382
00:21:20,609 --> 00:21:25,609
When he sees what is inside it, he will remain silent for as long as Allah wills him to remain silent,

383
00:21:25,609 --> 00:21:30,700
then he will say, 'O Lord, admit me into Paradise!'

384
00:21:30,700 --> 00:21:35,700
Allah will say, 'Did you not claim that you would not ask Me for anything else?

385
00:21:35,700 --> 00:21:39,700
Woe to you, O son of Adam! How treacherous you are!'

386
00:21:39,700 --> 00:21:45,700
He will say, 'O Lord, let me not be the most wretched of Your creation!'

387
00:21:45,700 --> 00:21:49,859
And he will keep pleading until Allah laughs;

388
00:21:49,859 --> 00:21:54,900
and when He laughs at him, He will permit him to enter it.

389
00:21:54,900 --> 00:21:57,900
When he enters it, it will be said to him,

390
00:21:57,900 --> 00:22:00,900
'Wish for such-and-such,' and he will wish;

391
00:22:00,900 --> 00:22:06,900
then it will be said to him, 'Wish for such-and-such,' and he will wish,

392
00:22:06,900 --> 00:22:09,900
until all his desires are exhausted.

393
00:22:09,900 --> 00:22:15,180
Then He will say to him, 'All of this is yours, and the like of it along with it.'"

394
00:22:15,180 --> 00:22:17,180
Abu Hurayrah said:

395
00:22:17,180 --> 00:22:22,569
"And that man will be the very last of the people of Paradise to enter it."

396
00:22:22,569 --> 00:22:26,569
Abu Sa'id al-Khudri was sitting with Abu Hurayrah,

397
00:22:26,569 --> 00:22:29,569
not objecting to anything in his narration,

398
00:22:29,569 --> 00:22:32,569
until he reached his words:

399
00:22:32,569 --> 00:22:35,569
"All of this is yours, and the like of it along with it."

400
00:22:35,569 --> 00:22:37,569
Abu Sa'id then said:

401
00:22:37,569 --> 00:22:41,569
"I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

402
00:22:41,569 --> 00:22:44,660
'This is for you, along with ten times as much.'"

403
00:22:44,660 --> 00:22:46,660
Abu Hurayrah said:

404
00:22:46,660 --> 00:22:48,660
"I memorized from him: 'along with its equivalent as well.'"

405
00:22:48,660 --> 00:22:52,369
Commentary on the Hadith:

406
00:22:52,369 --> 00:22:55,099
"Do you suffer any harm [tudarrun]?"

407
00:22:55,099 --> 00:22:57,099
That is, will you suffer any injury [dayr],

408
00:22:57,099 --> 00:22:59,099
which means harm.

409
00:22:59,099 --> 00:23:01,099
Meaning, you will not harm anyone,

410
00:23:01,099 --> 00:23:06,099
nor will anyone harm you through disputing, arguing, or crowding;

411
00:23:06,099 --> 00:23:10,230
nor will you contradict one another so as to accuse each other of lying.

412
00:23:10,230 --> 00:23:12,230
"Without any clouds beneath it,"

413
00:23:12,230 --> 00:23:14,230
meaning completely clear.

414
00:23:14,230 --> 00:23:16,230
"On the night of the full moon,"

415
00:23:16,230 --> 00:23:18,230
meaning the fifteenth night of the lunar month.

416
00:23:18,230 --> 00:23:20,390
"Allah will gather the people,"

417
00:23:20,390 --> 00:23:22,390
meaning He will resurrect and assemble them.

418
00:23:22,390 --> 00:23:24,390
"The false deities [at-tawaghit],"

419
00:23:24,390 --> 00:23:28,579
meaning whatever is worshipped besides Allah, Exalted and Glorious.

420
00:23:28,579 --> 00:23:32,579
"This is our place until our Lord comes to us,"

421
00:23:32,579 --> 00:23:34,579
meaning they said, "This is our place,"

422
00:23:34,579 --> 00:23:39,579
because among them were hypocrites who do not deserve to see Him,

423
00:23:39,579 --> 00:23:42,579
and who are screened off from their Lord.

424
00:23:42,579 --> 00:23:44,710
"The bridge of Hell is struck,"

425
00:23:44,710 --> 00:23:46,710
meaning it is set up across the Sirat.

426
00:23:46,710 --> 00:23:48,710
"The first to cross,"

427
00:23:48,710 --> 00:23:52,710
meaning the first to traverse and pass over it.

428
00:23:52,710 --> 00:23:54,869
"O Allah, grant safety!"

429
00:23:54,869 --> 00:23:56,869
Meaning safety from falling into Hell.

430
00:23:56,869 --> 00:23:58,869
"And on it are hooks [kalalib],"

431
00:23:58,869 --> 00:24:00,869
meaning grapples,

432
00:24:00,869 --> 00:24:03,869
and a grapple is any curved piece of iron.

433
00:24:03,869 --> 00:24:05,940
"The thorns of the Sa'dan,"

434
00:24:05,940 --> 00:24:07,940
which is a thorny plant

435
00:24:07,940 --> 00:24:09,940
that provides good pasture.

436
00:24:09,940 --> 00:24:11,940
"The magnitude of their size,"

437
00:24:11,940 --> 00:24:13,940
meaning how enormous they are.

438
00:24:13,940 --> 00:24:15,940
"They will snatch people,"

439
00:24:15,940 --> 00:24:20,029
meaning they will seize them swiftly according to the measure of their sins.

440
00:24:20,029 --> 00:24:22,029
"The one destroyed by his deed,"

441
00:24:22,029 --> 00:24:24,029
meaning the one doomed to perish because of his misdeeds.

442
00:24:24,029 --> 00:24:26,059
"The one cut to pieces [al-mukhardal],"

443
00:24:26,059 --> 00:24:29,059
meaning the one shredded by the hooks of the Sirat

444
00:24:29,059 --> 00:24:31,059
until he tumbles into the Fire.

445
00:24:31,059 --> 00:24:35,380
"They will recognize them by the mark of the traces of prostration,"

446
00:24:35,380 --> 00:24:37,380
meaning by the places where those traces were left.

447
00:24:37,380 --> 00:24:39,420
"They have already been scorched,"

448
00:24:39,420 --> 00:24:41,420
meaning burned and turned black.

449
00:24:41,420 --> 00:24:43,420
"The Water of Life,"

450
00:24:43,420 --> 00:24:47,420
an allusion indicating that no destruction will ever befall them after that.

451
00:24:47,420 --> 00:24:49,420
They will come to life after being bathed in it,

452
00:24:49,420 --> 00:24:51,420
and will never die,

453
00:24:51,420 --> 00:24:53,420
while their bodies are rejuvenated and flourished.

454
00:24:53,420 --> 00:24:55,579
"The seed [al-habbah],"

455
00:24:55,579 --> 00:24:58,579
a collective noun for all seeds of wild herbs;

456
00:24:58,579 --> 00:25:00,579
they split when they dry out,

457
00:25:00,579 --> 00:25:03,579
and whenever it rains the following season, they sprout.

458
00:25:03,579 --> 00:25:05,579
"In the silt brought by a flood,"

459
00:25:05,579 --> 00:25:07,579
the silt [al-hamil]

460
00:25:07,579 --> 00:25:09,579
is whatever the flood carries along of everything,

461
00:25:09,579 --> 00:25:11,579
including mud and the like;

462
00:25:11,579 --> 00:25:13,579
so when the seed strengthens within it,

463
00:25:13,579 --> 00:25:15,579
it germinates in a single day and night.

464
00:25:15,579 --> 00:25:18,579
Thus, the Lawgiver informed of the swiftness of their growth.

465
00:25:18,579 --> 00:25:21,740
"Its stench has poisoned me,"

466
00:25:21,740 --> 00:25:24,740
meaning the smoke of the Fire has filled his nostrils

467
00:25:24,740 --> 00:25:26,740
and choked off his breath,

468
00:25:26,740 --> 00:25:28,740
as though he were made to drink poison.

469
00:25:28,740 --> 00:25:30,769
"And its blaze has scorched me,"

470
00:25:30,769 --> 00:25:33,769
meaning its flame and blazing flare,

471
00:25:33,769 --> 00:25:35,769
and the intensity of its heat.

472
00:25:35,769 --> 00:25:37,829
"How treacherous you are!"

473
00:25:37,829 --> 00:25:39,829
Treachery means breaching one's pledge.

474
00:25:39,829 --> 00:25:41,829
"Wish for such-and-such,"

475
00:25:41,829 --> 00:25:43,829
and he will wish,

476
00:25:43,829 --> 00:25:45,829
meaning whatever desires he pleases,

477
00:25:45,829 --> 00:25:48,930
until his wishes run out,

478
00:25:48,930 --> 00:25:51,930
meaning he no longer knows what else to wish for.

479
00:25:51,930 --> 00:25:54,119
"This is for you,"

480
00:25:54,119 --> 00:25:56,119
meaning all that you have asked for in your wishes,

481
00:25:56,119 --> 00:25:58,119
"along with its equivalent as well,"

482
00:25:58,119 --> 00:26:03,220
meaning an additional act of grace and benevolence from the Creator, Exalted and Glorious.

483
00:26:03,220 --> 00:26:07,220
That man is the last of the people of Paradise to enter it,

484
00:26:07,220 --> 00:26:11,220
indicating that he is the lowest of the people of Paradise in rank.

485
00:26:11,220 --> 00:26:15,279
"He did not alter anything of his hadith,"

486
00:26:15,279 --> 00:26:18,279
meaning he agreed with him in his narration.

487
00:26:18,279 --> 00:26:23,279
The hadith of Abu Sa'id al-Khudri (may Allah be pleased with him) has already preceded.

488
00:26:24,210 --> 00:26:28,170
From the lessons of the hadith:

489
00:26:28,170 --> 00:26:30,170
It is derived from the hadith:

490
00:26:30,170 --> 00:26:33,170
The proofs have cooperatively established from the Book and the Sunnah,

491
00:26:33,170 --> 00:26:36,170
as well as the consensus of the Companions and the salaf (early generations) of the Ummah,

492
00:26:36,170 --> 00:26:41,170
the affirmation of the believers seeing Allah, Exalted and Glorious, in the Hereafter;

493
00:26:41,170 --> 00:26:45,170
and that what is meant by his statement (peace be upon him):

494
00:26:45,170 --> 00:26:49,170
"You will surely see Him on the Day of Resurrection just like that,"

495
00:26:49,170 --> 00:26:52,170
is a comparison of seeing to seeing in its clarity,

496
00:26:52,170 --> 00:26:55,170
the dispelling of doubt, and the elimination of disagreement;

497
00:26:55,170 --> 00:26:59,170
it is not meant to compare the One seen to what is seen.

498
00:26:59,170 --> 00:27:04,259
In the hadith is proof of Allah's highness, Exalted and Glorious, above His creation.

499
00:27:04,259 --> 00:27:07,259
It also shows that the people on that Day

500
00:27:07,259 --> 00:27:10,259
will remain upon the creeds they held in the worldly life.

501
00:27:10,259 --> 00:27:13,259
In it is the obligation of beseeching Allah Almighty in supplication

502
00:27:13,259 --> 00:27:16,259
to remove hardship from them.

503
00:27:16,259 --> 00:27:19,299
In the hadith is a refutation of the hypocrites' presumption

504
00:27:19,299 --> 00:27:22,299
that shielding themselves behind the believers in the Hereafter

505
00:27:22,299 --> 00:27:27,299
would benefit them out of their ignorance, just as it benefited them in the worldly life.

506
00:27:27,299 --> 00:27:31,299
In it is that the believer will recognize his Lord on the Day of Resurrection.

507
00:27:31,299 --> 00:27:34,299
The hadith contains a description of the Sirat,

508
00:27:34,299 --> 00:27:36,299
which is a bridge over Hell,

509
00:27:36,299 --> 00:27:40,299
and that people's crossing over it will be according to their deeds.

510
00:27:40,299 --> 00:27:44,490
In the hadith is that the first person to cross the Sirat

511
00:27:44,490 --> 00:27:47,490
is the Prophet (peace be upon him).

512
00:27:47,490 --> 00:27:53,490
In the hadith is that a group of the disobedient monotheists will enter the Fire,

513
00:27:53,490 --> 00:27:55,490
and will subsequently be brought out of it;

514
00:27:55,490 --> 00:27:58,490
the textual proofs have corroborated this,

515
00:27:58,490 --> 00:28:01,490
and it is the consensus of those whose scholarly opinion is relied upon.

516
00:28:01,490 --> 00:28:06,490
In it is that the perpetrators of major sins do not abide in the Fire eternally;

517
00:28:06,490 --> 00:28:09,490
the Book, the Sunnah,

518
00:28:09,490 --> 00:28:11,490
and the consensus of the salaf of the Ummah have proven this.

519
00:28:11,490 --> 00:28:14,490
In the hadith is an affirmation of intercession.

520
00:28:14,490 --> 00:28:18,549
In the hadith is that the Fire does not consume the trace of prostration.

521
00:28:18,549 --> 00:28:22,549
In it is the salvation of whoever says, "There is no god but Allah,"

522
00:28:22,549 --> 00:28:24,549
with a heart sincerely devoted to it.

523
00:28:24,549 --> 00:28:30,549
In it is an exposition of the varying superiority among the people of faith in their deeds and ranks on the Day of Resurrection.

524
00:28:30,549 --> 00:28:35,579
In the hadith is that the Fire and Paradise are already created and currently in existence.

525
00:28:35,579 --> 00:28:38,579
In it is that Paradise has gates.

526
00:28:38,579 --> 00:28:42,579
In it is an eloquent inducement for the servants toward obedience;

527
00:28:42,579 --> 00:28:46,579
for if He is so gentle with His disobedient servants as has been mentioned,

528
00:28:46,579 --> 00:28:49,579
how then will be His gentleness toward His righteous, doing-good servants,

529
00:28:49,579 --> 00:28:53,579
given that the mercy of the Almighty is indeed near to the doers of good?

530
00:28:53,579 --> 00:28:59,619
In the hadith is an indication attributing to Allah Almighty the omnipotence to bestow blessings,

531
00:28:59,619 --> 00:29:02,619
relieve distress, and unveil what is hidden,

532
00:29:02,619 --> 00:29:08,619
in contradistinction to idols from which neither goodness nor righteousness can be expected,

533
00:29:08,619 --> 00:29:10,619
nor any benefit or harm.

534
00:29:10,619 --> 00:29:13,809
In it is a warning against the worship of false deities.

535
00:29:13,809 --> 00:29:18,809
In the hadith is an affirmation of the attribute of laughter for the Most Merciful, Exalted and Glorious.

536
00:29:18,809 --> 00:29:22,809
In the hadith is an exposition that prayer is the most virtuous of deeds,

537
00:29:22,809 --> 00:29:25,809
because of the prostration it contains.

538
00:29:25,809 --> 00:29:29,809
In it is an exposition of the generosity of the Most Generous of the generous, Glorified and Exalted,

539
00:29:29,809 --> 00:29:32,809
the greatness of His gentleness, and the vastness of His grace.

540
00:29:32,809 --> 00:29:38,809
In it is that Allah, Exalted and Glorious, multiplies His bestowal for the believers on the Day of Resurrection.

541
00:29:38,809 --> 00:29:41,809
In the hadith is that the Sirat is real,

542
00:29:41,809 --> 00:29:43,809
Paradise is real,

543
00:29:43,809 --> 00:29:44,809
Hell is real,

544
00:29:44,809 --> 00:29:46,809
the Gathering is real,

545
00:29:46,809 --> 00:29:47,809
the Resurrection is real,

546
00:29:47,809 --> 00:29:49,809
and the Questioning is real.

547
00:29:49,809 --> 00:29:53,900
The hadith demonstrates that Paradise has ascending ranks.

548
00:29:53,900 --> 00:29:57,900
And in the hadith is an allusion praising the fulfillment of pledges

549
00:29:57,900 --> 00:29:59,900
and condemning treachery and betrayal.