WEBVTT 00:00:00.180 --> 00:00:03.540 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.540 --> 00:00:06.459 Ifadah Center 00:00:06.459 --> 00:00:09.619 for Human Studies and Research 00:00:09.619 --> 00:00:11.939 presents: 00:00:11.939 --> 00:00:16.300 Abridged Sahih al-Bukhari. 00:00:16.300 --> 00:00:22.170 Chapter: Straightening the Rows upon the Iqamah and After It. 00:00:22.170 --> 00:00:26.129 On the authority of al-Nu'man ibn Bashir, who said: 00:00:26.129 --> 00:00:29.530 The Prophet, peace and blessings of Allah be upon him, said: 00:00:29.530 --> 00:00:32.170 "You shall surely straighten your rows, 00:00:32.289 --> 00:00:36.170 or Allah will surely cause discord to arise between your faces." 00:00:36.170 --> 00:00:40.520 Commentary on the Hadith: 00:00:40.520 --> 00:00:43.000 "You shall surely straighten your rows": 00:00:43.000 --> 00:00:44.679 Straightening the rows 00:00:44.679 --> 00:00:48.679 means that those standing in them align evenly along a single line; 00:00:48.679 --> 00:00:50.640 it also means 00:00:50.640 --> 00:00:53.710 filling any gaps found in the row. 00:00:53.710 --> 00:00:57.270 "Or Allah will surely cause discord to arise between your faces": 00:00:57.270 --> 00:01:00.630 This is a threat of punishment directed at those who do not straighten the rows, 00:01:00.630 --> 00:01:03.350 imposing a penalty of the same nature as their offense, 00:01:03.350 --> 00:01:06.900 owing to their physical discrepancy in standing. 00:01:06.900 --> 00:01:10.379 Points of Benefit from the Hadith: 00:01:10.379 --> 00:01:12.579 It is derived from the hadith 00:01:12.579 --> 00:01:17.500 that the imam should diligently see to it that the people straighten their rows, 00:01:17.500 --> 00:01:21.180 and the people themselves should attend to doing so. 00:01:21.180 --> 00:01:24.620 It also indicates that the recompense is of the same nature as the deed. 00:01:24.620 --> 00:01:30.700 It further indicates the possibility of physical metamorphosis occurring as a punishment. 00:01:30.700 --> 00:01:33.459 On the authority of Anas ibn Malik, who said: 00:01:33.459 --> 00:01:35.540 The prayer was called with the iqamah, 00:01:35.700 --> 00:01:40.459 so the Messenger of Allah, peace and blessings of Allah be upon him, turned his face toward us 00:01:40.459 --> 00:01:45.459 and said, "Straighten your rows and stand shoulder-to-shoulder, 00:01:45.459 --> 00:01:49.829 for indeed I see you from behind my back." 00:01:49.829 --> 00:01:53.280 Commentary on the Hadith: 00:01:53.280 --> 00:01:56.120 "Straighten," that is, align them evenly; 00:01:56.120 --> 00:02:00.319 "and stand shoulder-to-shoulder," that is, draw close and press together, 00:02:00.319 --> 00:02:04.260 so that the space between you is continuous and unbroken. 00:02:04.299 --> 00:02:07.859 Anas, may Allah be pleased with him, explained it by saying: 00:02:07.859 --> 00:02:12.139 "Each of us would join his shoulder to his companion's shoulder, 00:02:12.139 --> 00:02:14.740 and his foot to his foot." 00:02:14.740 --> 00:02:17.939 "For indeed I see you from behind my back": 00:02:17.939 --> 00:02:23.020 This was one of the unique characteristics of the Prophet, peace be upon him. 00:02:23.020 --> 00:02:26.460 Points of Benefit from the Hadith: 00:02:26.460 --> 00:02:28.539 It is derived from the hadith 00:02:28.539 --> 00:02:33.120 that it is permissible to speak between the iqamah and entering the prayer; 00:02:33.159 --> 00:02:37.879 it establishes the prescribed nature of enjoining good and forbidding wrong; 00:02:37.879 --> 00:02:42.560 that if an imam notices someone falling short in religious duties, 00:02:42.560 --> 00:02:46.189 he should urge him toward that which brings immense reward; 00:02:46.189 --> 00:02:50.750 and it demonstrates that among his unique characteristics, peace be upon him, 00:02:50.750 --> 00:02:55.500 was that he could see those behind him. 00:02:55.500 --> 00:02:56.620 Chapter: 00:02:56.620 --> 00:03:01.000 Straightening the Row is Part of the Completeness of Prayer. 00:03:01.000 --> 00:03:02.639 On the authority of Abu Hurayrah, 00:03:02.680 --> 00:03:07.400 that the Prophet, peace and blessings of Allah be upon him, said: 00:03:07.400 --> 00:03:10.879 "The imam is appointed only to be followed, 00:03:10.879 --> 00:03:13.490 so do not differ from him." 00:03:13.490 --> 00:03:15.050 In another narration: 00:03:15.050 --> 00:03:17.969 "When he says the takbir, say the takbir; 00:03:17.969 --> 00:03:20.530 when he bows, bow; 00:03:20.530 --> 00:03:22.050 and when he says, 00:03:22.050 --> 00:03:24.610 'Allah hears whoever praises Him,' 00:03:24.610 --> 00:03:25.930 say, 00:03:25.930 --> 00:03:28.370 'Our Lord, to You belongs all praise.' 00:03:28.370 --> 00:03:31.169 When he prostrates, prostrate; 00:03:31.169 --> 00:03:33.569 and if he prays sitting, 00:03:33.569 --> 00:03:36.689 pray sitting, all of you. 00:03:36.689 --> 00:03:39.449 And straighten the row in prayer, 00:03:39.449 --> 00:03:44.069 for straightening the row is part of the excellence of prayer." 00:03:44.069 --> 00:03:45.990 And on the authority of Anas ibn Malik, 00:03:45.990 --> 00:03:50.069 from the Prophet, peace and blessings of Allah be upon him, who said: 00:03:50.069 --> 00:03:52.469 "Straighten your rows, 00:03:52.469 --> 00:03:57.620 for straightening the rows is part of establishing the prayer." 00:03:57.620 --> 00:04:01.039 Commentary on the Hadith: 00:04:01.039 --> 00:04:02.639 "To be followed": 00:04:02.639 --> 00:04:05.360 that is, to be taken as a model and complied with, 00:04:05.360 --> 00:04:08.400 such that he is neither preceded nor moved in exact unison with. 00:04:08.400 --> 00:04:10.560 "So do not differ from him": 00:04:10.560 --> 00:04:12.639 that is, do not oppose your imam 00:04:12.639 --> 00:04:15.199 in the sayings and actions of the prayer, 00:04:15.199 --> 00:04:17.990 but rather remain compliant followers of his. 00:04:17.990 --> 00:04:19.910 "Part of the excellence of prayer": 00:04:19.910 --> 00:04:23.110 The excellence of a thing is an addition to its mere completeness, 00:04:23.110 --> 00:04:26.420 representing something beyond bare obligation. 00:04:26.420 --> 00:04:28.579 "Part of establishing the prayer": 00:04:28.579 --> 00:04:32.610 that is, part of the sound and perfect establishment of the prayer. 00:04:32.649 --> 00:04:36.230 Points of Benefit from the Hadith: 00:04:36.230 --> 00:04:38.550 The hadith proves that the follower 00:04:38.550 --> 00:04:42.310 must not precede the imam in bowing or prostration; 00:04:42.310 --> 00:04:45.750 whoever precedes his imam in either of them and does not follow him, 00:04:45.750 --> 00:04:47.740 his prayer is invalidated. 00:04:47.740 --> 00:04:49.579 It also indicates that the congregant 00:04:49.579 --> 00:04:52.139 must attentively watch the imam's actions and sayings 00:04:52.139 --> 00:04:53.930 in order to follow him properly. 00:04:53.930 --> 00:04:56.089 It shows that the legally responsible person 00:04:56.089 --> 00:04:59.009 should enhance his prayer by observing its Sunnah acts 00:04:59.009 --> 00:05:03.250 and whatever completes it. 00:05:03.290 --> 00:05:07.569 Chapter: The Sin of One Who Does Not Complete the Rows. 00:05:07.569 --> 00:05:09.490 On the authority of Anas ibn Malik, 00:05:09.490 --> 00:05:11.730 who arrived in Medina, 00:05:11.730 --> 00:05:13.290 and it was said to him: 00:05:13.290 --> 00:05:19.790 "What fault have you found with us since the days you knew the Messenger of Allah, peace and blessings of Allah be upon him?" 00:05:19.790 --> 00:05:21.029 He said: 00:05:21.029 --> 00:05:23.110 "I have found nothing amiss, 00:05:23.110 --> 00:05:27.569 except that you do not straighten the rows." 00:05:27.569 --> 00:05:30.879 Commentary on the Hadith: 00:05:30.879 --> 00:05:32.279 "The days you knew": 00:05:32.279 --> 00:05:35.360 refers to the era of the Prophet, peace and blessings of Allah be upon him, 00:05:35.360 --> 00:05:40.470 meaning his lifetime and period, peace be upon him. 00:05:40.470 --> 00:05:43.980 Points of Benefit from the Hadith: 00:05:43.980 --> 00:05:46.019 It is derived from the hadith 00:05:46.019 --> 00:05:50.139 that the Tabi'un were eager to acquire beneficial knowledge; 00:05:50.139 --> 00:05:53.379 that asking questions is the key to knowledge; 00:05:53.379 --> 00:05:56.300 and that whoever fails to straighten the rows 00:05:56.300 --> 00:05:58.259 is not required to repeat the prayer, 00:05:58.259 --> 00:06:00.300 because Anas, may Allah be pleased with him, 00:06:00.300 --> 00:06:02.930 did not command them to repeat it. 00:06:02.970 --> 00:06:07.050 It also indicates that the era of the Prophet, peace be upon him, 00:06:07.050 --> 00:06:12.230 is the ultimate standard for correctness and merit. 00:06:12.230 --> 00:06:18.449 Chapter: When There Is a Wall or Barrier Between the Imam and the People. 00:06:18.449 --> 00:06:20.730 On the authority of 'A'ishah, who said: 00:06:20.730 --> 00:06:26.889 The Messenger of Allah, peace and blessings of Allah be upon him, used to pray at night in his room, 00:06:26.889 --> 00:06:29.750 and the wall of the room was low, 00:06:29.750 --> 00:06:34.430 so the people could see the silhouette of the Prophet, peace and blessings of Allah be upon him. 00:06:34.470 --> 00:06:38.029 Some people stood up and began praying along with his prayer, 00:06:38.029 --> 00:06:41.649 and in the morning they talked about it. 00:06:41.649 --> 00:06:44.129 Then he stood to pray the second night, 00:06:44.129 --> 00:06:48.170 and people again stood with him, praying along with his prayer. 00:06:48.170 --> 00:06:52.019 They did that for two or three nights, 00:06:52.019 --> 00:06:54.819 until on a subsequent night, 00:06:54.819 --> 00:07:00.060 the Messenger of Allah, peace and blessings of Allah be upon him, sat down and did not come out. 00:07:00.060 --> 00:07:03.980 When morning came, the people mentioned that to him, 00:07:03.980 --> 00:07:05.459 so he said: 00:07:05.459 --> 00:07:10.750 "I feared that the night prayer would be made obligatory upon you." 00:07:10.750 --> 00:07:14.100 Commentary on the Hadith: 00:07:14.100 --> 00:07:15.660 "In his room": 00:07:15.660 --> 00:07:19.540 The room is a partitioned section of the house. 00:07:19.540 --> 00:07:23.060 "The silhouette of the Prophet, peace and blessings of Allah be upon him": 00:07:23.060 --> 00:07:27.339 "Silhouette" refers to the dark outline of a person seen from afar; 00:07:27.339 --> 00:07:29.980 it was phrased using this term 00:07:29.980 --> 00:07:32.420 because it took place at night, 00:07:32.420 --> 00:07:36.579 and they could discern nothing of him except his dark outline. 00:07:36.579 --> 00:07:38.579 "Praying along with his prayer": 00:07:38.579 --> 00:07:40.990 that is, following him in it. 00:07:40.990 --> 00:07:42.509 "He did not come out": 00:07:42.509 --> 00:07:47.389 meaning, to the customary spot where he had prayed during those previous nights, 00:07:47.389 --> 00:07:49.680 and thus they could not see his silhouette. 00:07:49.680 --> 00:07:51.439 "Would be made obligatory upon you": 00:07:51.439 --> 00:07:54.459 meaning, prescribed as an obligation for you. 00:07:54.459 --> 00:07:58.019 Points of Benefit from the Hadith: 00:07:58.019 --> 00:08:00.300 It is derived from the hadith 00:08:00.339 --> 00:08:05.500 that it is permissible to follow an imam who did not intend to lead that specific prayer, 00:08:05.500 --> 00:08:10.980 since the people followed him, peace be upon him, from behind the wall 00:08:10.980 --> 00:08:14.730 without him having formed the intention with them to act as imam. 00:08:14.730 --> 00:08:18.170 It also shows that performing voluntary prayers at home is superior; 00:08:18.170 --> 00:08:21.610 it demonstrates the permissibility of praying voluntary prayers in congregation; 00:08:21.610 --> 00:08:27.839 it highlights the Prophet's complete compassion toward his Ummah, peace be upon him; 00:08:27.839 --> 00:08:35.000 it illustrates the Companions' eagerness to emulate the actions and states of the Prophet, peace be upon him; 00:08:35.000 --> 00:08:38.960 it indicates that clarification must not be delayed beyond the time of need; 00:08:38.960 --> 00:08:47.379 and it shows that the more critical matter should be prioritized when a benefit clashes with the fear of harm. 00:08:47.379 --> 00:08:50.299 Chapter: The Night Prayer. 00:08:50.299 --> 00:08:53.139 On the authority of 'A'ishah, may Allah be pleased with her: 00:08:53.139 --> 00:08:58.779 The Prophet, peace and blessings of Allah be upon him, used to partition off a mat at night, 00:08:58.779 --> 00:09:04.710 praying upon it, and spread it out by day to sit on it. 00:09:04.710 --> 00:09:09.509 People then began gathering around the Prophet, peace be upon him, 00:09:09.509 --> 00:09:13.629 praying along with his prayer, until they grew numerous. 00:09:13.629 --> 00:09:15.710 He turned toward them and said: 00:09:15.710 --> 00:09:21.149 "O people, take on only those deeds which you are capable of performing, 00:09:21.149 --> 00:09:25.149 for Allah does not grow weary until you grow weary. 00:09:25.149 --> 00:09:27.830 Indeed, the most beloved of deeds to Allah 00:09:27.830 --> 00:09:31.240 are those that are most consistent, even if they are few." 00:09:31.240 --> 00:09:34.519 Commentary on the Hadith: 00:09:34.519 --> 00:09:39.350 "Used to" is a phrasing denoting permanence and continuity. 00:09:39.350 --> 00:09:40.669 "Partition off": 00:09:40.669 --> 00:09:44.860 that is, he fashioned it like an enclosure to pray inside. 00:09:44.860 --> 00:09:46.220 "Gathering around": 00:09:46.220 --> 00:09:48.139 meaning, assembling together. 00:09:48.139 --> 00:09:49.820 "Which you are capable of performing": 00:09:49.820 --> 00:09:52.570 that is, what you have the capacity to carry out. 00:09:52.570 --> 00:09:54.330 "Until you grow weary": 00:09:54.330 --> 00:09:56.409 meaning, until you become fatigued and bored. 00:09:56.409 --> 00:09:57.490 Weariness: 00:09:57.529 --> 00:10:00.769 abandoning an act out of finding it burdensome and distasteful, 00:10:00.769 --> 00:10:03.779 after having initially had keenness and love for it. 00:10:03.779 --> 00:10:07.149 "Most consistent": meaning, sustained over time. 00:10:07.149 --> 00:10:10.590 Points of Benefit from the Hadith: 00:10:10.590 --> 00:10:12.590 It is derived from the hadith 00:10:12.590 --> 00:10:16.789 that a small, consistent deed is better than a copious, interrupted one, 00:10:16.789 --> 00:10:21.299 because with the continuity of a small deed, obedience endures and bears fruit. 00:10:21.299 --> 00:10:27.019 It also shows the permissibility of following someone who did not intend to lead that prayer, 00:10:27.019 --> 00:10:29.980 as well as the permissibility of offering voluntary prayers in congregation. 00:10:29.980 --> 00:10:34.860 It illustrates his compassion and gentleness, peace be upon him, 00:10:34.860 --> 00:10:37.659 as he guided them to what was in their best interest, 00:10:37.659 --> 00:10:41.990 which is what they can consistently maintain without hardship. 00:10:41.990 --> 00:10:45.629 It also emphasizes restricting oneself to what can be borne in worship, 00:10:45.629 --> 00:10:51.440 and avoiding the overexertion of taking on what is unbearable. 00:10:51.440 --> 00:10:53.399 On the authority of Zayd ibn Thabit, 00:10:53.399 --> 00:10:55.879 that the Prophet, peace and blessings of Allah be upon him, 00:10:55.879 --> 00:10:59.730 made an enclosure out of a mat inside the mosque. 00:10:59.730 --> 00:11:01.129 In another narration: 00:11:01.129 --> 00:11:03.029 during Ramadan. 00:11:03.029 --> 00:11:08.149 The Messenger of Allah (peace and blessings of Allah be upon him) prayed in it for several nights, 00:11:08.149 --> 00:11:10.830 until people gathered behind him. 00:11:10.830 --> 00:11:13.509 Then one night they no longer heard his voice, 00:11:13.509 --> 00:11:16.309 so they assumed he had gone to sleep. 00:11:16.309 --> 00:11:18.669 Some of them began clearing their throats 00:11:18.669 --> 00:11:20.830 so that he would come out to them. 00:11:20.830 --> 00:11:22.350 In another narration: 00:11:22.350 --> 00:11:25.789 They raised their voices and pelted small pebbles at the door, 00:11:25.789 --> 00:11:28.629 whereupon he came out to them in anger 00:11:28.629 --> 00:11:30.070 and said: 00:11:30.070 --> 00:11:33.789 "What I saw of your conduct persisted so much 00:11:33.789 --> 00:11:36.990 that I feared it might be made obligatory upon you; 00:11:36.990 --> 00:11:40.669 and had it been made obligatory upon you, you would not have been able to maintain it. 00:11:40.669 --> 00:11:44.149 Therefore, O people, pray in your homes, 00:11:44.149 --> 00:11:47.350 for the best prayer of a person is in his home, 00:11:47.350 --> 00:11:50.759 except for the prescribed prayer." 00:11:50.759 --> 00:11:54.220 Commentary on the hadith: 00:11:54.220 --> 00:11:56.779 "Then one night they no longer heard his voice," 00:11:56.779 --> 00:11:59.899 meaning they did not hear him praying. 00:11:59.899 --> 00:12:01.580 "And they pelted small pebbles at the door," 00:12:01.580 --> 00:12:03.539 meaning they threw pebbles at it, 00:12:03.539 --> 00:12:05.299 which are small stones, 00:12:05.299 --> 00:12:07.220 to alert him. 00:12:07.220 --> 00:12:08.860 "Of your conduct," 00:12:08.860 --> 00:12:12.919 referring to your keenness to perform the Tarawih prayer. 00:12:12.919 --> 00:12:14.840 "That it might be made obligatory upon you," 00:12:14.840 --> 00:12:18.549 meaning that the night vigil of Ramadan might be made an obligation upon you. 00:12:18.549 --> 00:12:20.990 "Except for the prescribed prayer": 00:12:20.990 --> 00:12:24.669 This exception applies to men, not women, 00:12:24.669 --> 00:12:28.370 for their prayer in their homes remains superior. 00:12:28.370 --> 00:12:31.779 Benefits derived from the hadith: 00:12:31.779 --> 00:12:33.940 From this hadith it is deduced that: 00:12:33.940 --> 00:12:39.539 Performing voluntary prayers at home is superior to performing them in mosques; 00:12:39.539 --> 00:12:43.210 recitation in the night prayer is done aloud; 00:12:43.210 --> 00:12:49.250 it is permissible to follow an imam who did not initially intend to lead that prayer; 00:12:49.250 --> 00:12:52.009 voluntary prayers may be offered in congregation; 00:12:52.009 --> 00:12:55.450 clearing the throat is permissible when asking permission; 00:12:55.450 --> 00:13:00.090 and the hadith illustrates what the Prophet (peace be upon him) possessed 00:13:00.090 --> 00:13:02.370 of deep compassion for his Ummah 00:13:02.370 --> 00:13:04.690 and consideration for their welfare, 00:13:04.690 --> 00:13:08.009 making it obligatory to follow his example in that regard. 00:13:08.009 --> 00:13:14.809 The hadith also contains an indication of the obligation of the congregational prayer. 00:13:14.809 --> 00:13:15.809 Chapter: 00:13:15.809 --> 00:13:18.409 Raising the hands with the opening takbir, 00:13:18.409 --> 00:13:21.850 simultaneous with the commencement. 00:13:21.889 --> 00:13:26.049 On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said: 00:13:26.049 --> 00:13:31.730 "I saw the Prophet (peace and blessings of Allah be upon him) open the prayer with the takbir, 00:13:31.730 --> 00:13:34.370 raising his hands as he uttered the takbir 00:13:34.370 --> 00:13:37.730 until he brought them level with his shoulders. 00:13:37.730 --> 00:13:41.370 When he uttered the takbir for bowing, he did the same; 00:13:41.370 --> 00:13:44.730 and when he said, 'Allah hears whoever praises Him,' 00:13:44.730 --> 00:13:47.210 he did the same and said, 00:13:47.210 --> 00:13:49.850 'Our Lord, and to You belongs all praise.' 00:13:49.850 --> 00:13:52.730 But he did not do that when prostrating, 00:13:52.730 --> 00:13:57.019 nor when raising his head from prostration." 00:13:57.019 --> 00:14:00.259 Commentary on the hadith: 00:14:00.259 --> 00:14:05.299 "Raising the hands with the opening takbir, simultaneous with the commencement": 00:14:05.299 --> 00:14:08.940 The commencement (iftitah) refers to entering into the prayer. 00:14:08.940 --> 00:14:11.419 "He opened the prayer with the takbir," 00:14:11.419 --> 00:14:14.409 meaning he began the prayer with the takbir. 00:14:14.409 --> 00:14:17.210 "Raising his hands as he uttered the takbir," 00:14:17.210 --> 00:14:20.139 meaning he synchronized the raising of the hands with the takbir. 00:14:20.179 --> 00:14:23.220 "Until he brought them level with his shoulders": 00:14:23.220 --> 00:14:26.940 Being level (hidha') means directly opposite and facing; 00:14:26.940 --> 00:14:31.360 the shoulder (mankib) is the joint connecting the upper arm and the shoulder blade. 00:14:31.360 --> 00:14:34.720 "When he uttered the takbir for bowing, he did the same," 00:14:34.720 --> 00:14:37.799 meaning he raised his hands level with his shoulders. 00:14:37.799 --> 00:14:40.240 "Allah hears whoever praises Him," 00:14:40.240 --> 00:14:43.769 meaning He answers whoever praises Him and accepts it from him. 00:14:43.769 --> 00:14:46.649 "He did not do that when prostrating," 00:14:46.649 --> 00:14:50.980 meaning he did not raise his hands when initiating prostration. 00:14:50.980 --> 00:14:54.460 Benefits derived from the hadith: 00:14:54.460 --> 00:14:56.500 From this hadith it is deduced that: 00:14:56.500 --> 00:14:58.659 The opening key of the prayer is the takbir, 00:14:58.659 --> 00:15:02.220 and no other expression of exaltation suffices; 00:15:02.220 --> 00:15:07.659 it shows the keenness of the Companions to learn the guidance of the Prophet (peace be upon him) 00:15:07.659 --> 00:15:10.610 regarding the magnificent pillars of Islam; 00:15:10.610 --> 00:15:15.039 the hadith clarifies the positions where the hands are raised in prayer; 00:15:15.039 --> 00:15:21.299 and it indicates not raising the hands when going down into prostration or rising from it. 00:15:21.299 --> 00:15:23.179 On the authority of Abu Qilabah, 00:15:23.179 --> 00:15:25.419 that he saw Malik Ibn al-Huwayrith: 00:15:25.419 --> 00:15:28.899 When he prayed, he uttered the takbir and raised his hands; 00:15:28.899 --> 00:15:32.419 when he intended to bow, he raised his hands; 00:15:32.419 --> 00:15:36.659 and when he raised his head from bowing, he raised his hands; 00:15:36.659 --> 00:15:43.009 and he narrated that the Messenger of Allah (peace and blessings of Allah be upon him) used to do so. 00:15:43.009 --> 00:15:46.360 Commentary on the hadith: 00:15:46.399 --> 00:15:51.080 "That the Messenger of Allah (peace be upon him) used to do so," 00:15:51.080 --> 00:15:54.940 meaning he raised his hands in those positions. 00:15:54.940 --> 00:15:58.450 Benefits derived from the hadith: 00:15:58.450 --> 00:16:00.409 From this hadith it is deduced that: 00:16:00.409 --> 00:16:05.049 The Tabi'un were eager to learn the practical Sunnahs directly from the Companions; 00:16:05.049 --> 00:16:11.370 and demonstration through practical action leaves a deeper impression on the mind. 00:16:11.370 --> 00:16:15.799 Chapter: Placing the right hand over the left in prayer. 00:16:15.799 --> 00:16:18.440 On the authority of Sahl Ibn Sa'd, who said: 00:16:18.440 --> 00:16:22.240 "The people were commanded that a man should place his right hand 00:16:22.240 --> 00:16:25.980 over his left forearm in prayer." 00:16:25.980 --> 00:16:29.450 Benefits derived from the hadith: 00:16:29.450 --> 00:16:31.529 From this hadith it is deduced that: 00:16:31.529 --> 00:16:34.450 A Companion's statement, "The people were commanded," 00:16:34.450 --> 00:16:36.980 carries the ruling of being marfu' (traced back to the Prophet); 00:16:36.980 --> 00:16:40.379 and the hadith explains the manner of placing the right hand 00:16:40.379 --> 00:16:44.899 over the left in prayer. 00:16:44.899 --> 00:16:48.740 Chapter: What to say after the opening takbir. 00:16:48.740 --> 00:16:50.539 On the authority of Anas Ibn Malik, 00:16:50.539 --> 00:16:53.659 that the Prophet (peace and blessings of Allah be upon him), 00:16:53.659 --> 00:16:57.500 Abu Bakr, and 'Umar (may Allah be pleased with them both) 00:16:57.500 --> 00:17:03.570 used to open the prayer with "Praise be to Allah, Lord of the worlds." 00:17:03.570 --> 00:17:06.819 Commentary on the hadith: 00:17:06.819 --> 00:17:08.819 "They used to open the prayer": 00:17:08.819 --> 00:17:12.779 What is meant is that they began their recitation with it. 00:17:12.779 --> 00:17:16.319 Benefits derived from the hadith: 00:17:16.359 --> 00:17:19.519 The hadith demonstrates the significance of the Sunnah of the two Shaykhs, 00:17:19.519 --> 00:17:23.160 Abu Bakr and 'Umar (may Allah be pleased with them both); 00:17:23.160 --> 00:17:30.440 and it serves as evidence for those who hold that the Basmalah should not be recited aloud in prayer. 00:17:30.440 --> 00:17:33.180 On the authority of Abu Hurayrah, who said: 00:17:33.180 --> 00:17:36.339 The Messenger of Allah (peace and blessings of Allah be upon him) 00:17:36.339 --> 00:17:39.380 used to remain silent between the takbir and the recitation 00:17:39.380 --> 00:17:41.890 for a brief pause. 00:17:41.890 --> 00:17:43.130 So I said: 00:17:43.130 --> 00:17:45.970 "May my father and mother be ransomed for you, O Messenger of Allah! 00:17:45.970 --> 00:17:50.490 In your silence between the takbir and the recitation, what do you say?" 00:17:50.490 --> 00:17:51.690 He said: 00:17:51.690 --> 00:17:53.130 "I say: 00:17:53.130 --> 00:17:57.210 'O Allah, distance me from my sins 00:17:57.210 --> 00:18:01.170 as You have distanced the East from the West. 00:18:01.170 --> 00:18:04.089 O Allah, cleanse me of sins 00:18:04.089 --> 00:18:08.170 as a white garment is cleansed of filth. 00:18:08.170 --> 00:18:13.980 O Allah, wash away my sins with water, snow, and hail.'" 00:18:14.019 --> 00:18:17.089 Commentary on the hadith: 00:18:17.089 --> 00:18:20.809 The verb "used to" (kana) denotes consistency and regularity. 00:18:20.809 --> 00:18:23.490 "Between the takbir and the recitation," 00:18:23.490 --> 00:18:27.640 meaning after the opening takbir (takbirat al-ihram) and before the recitation. 00:18:27.640 --> 00:18:30.359 "A pause" (iskatah) comes from sukut (silence), 00:18:30.359 --> 00:18:32.839 and what is meant is refraining from audible speech, 00:18:32.839 --> 00:18:34.920 not absolute silence, 00:18:34.920 --> 00:18:38.019 for in his silence he was engaged in remembrance and supplication. 00:18:38.019 --> 00:18:41.769 "Brief" (hunayyah) denotes a short period of time. 00:18:41.769 --> 00:18:45.369 "O Allah, distance me from my sins": 00:18:45.369 --> 00:18:47.410 Distancing here refers to 00:18:47.410 --> 00:18:49.250 remitting accountability, 00:18:49.250 --> 00:18:52.809 that is, putting them far away so that they cannot harm him. 00:18:52.809 --> 00:18:54.210 "Cleanse me": 00:18:54.210 --> 00:18:58.769 Cleansing (tanqiyah) means removing sins and obliterating their traces. 00:18:58.769 --> 00:19:01.880 "Sins" (khataya) refers to offenses and misdeeds. 00:19:01.880 --> 00:19:04.970 "Filth" (danas) refers to dirt or impurity. 00:19:04.970 --> 00:19:07.490 "With water, snow, and hail": 00:19:07.490 --> 00:19:10.450 An emphatic expression for thorough purification from sins; 00:19:10.450 --> 00:19:15.700 and all three are purifying agents sent down from the sky. 00:19:15.700 --> 00:19:19.309 Benefits derived from the hadith: 00:19:19.309 --> 00:19:21.390 From this hadith it is deduced that: 00:19:21.390 --> 00:19:23.630 The opening supplication (du'a' al-istiftah) is prescribed 00:19:23.630 --> 00:19:26.549 according to the wording transmitted in the hadith; 00:19:26.549 --> 00:19:31.470 it demonstrates the Companions' meticulous attention to the guidance of the Prophet (peace be upon him) 00:19:31.470 --> 00:19:34.309 in his movements and pauses; 00:19:34.309 --> 00:19:37.390 asking questions is the key to knowledge; 00:19:37.390 --> 00:19:41.190 it directs one toward politeness when questioning people of knowledge 00:19:41.230 --> 00:19:43.509 in order to extract valuable treasures of understanding; 00:19:43.509 --> 00:19:47.509 it is permissible to ransom the Prophet (peace be upon him) 00:19:47.509 --> 00:19:49.869 with one's parents, 00:19:49.869 --> 00:19:52.309 a matter on which there is scholarly consensus; 00:19:52.309 --> 00:19:57.309 the hadith mentions types of purifying agents sent down from heaven, 00:19:57.309 --> 00:20:02.019 complete purification being attainable through any of them; 00:20:02.019 --> 00:20:04.660 the threefold division of the supplication 00:20:04.660 --> 00:20:08.819 likely corresponds to the three dimensions of time: 00:20:08.819 --> 00:20:11.220 distancing pertains to the future, 00:20:11.220 --> 00:20:13.220 cleansing pertains to the present, 00:20:13.220 --> 00:20:15.559 and washing pertains to the past; 00:20:15.559 --> 00:20:19.240 and the hadith implies that sins are a spiritual impurity 00:20:19.240 --> 00:20:21.480 from which one must be purified, 00:20:21.480 --> 00:20:28.079 quenching the burning sensation they cause within the heart. 00:20:28.079 --> 00:20:29.599 Chapter: 00:20:29.599 --> 00:20:34.200 On the authority of Asma' bint Abi Bakr al-Siddiq (may Allah be pleased with them both), 00:20:34.200 --> 00:20:39.299 that the Prophet (peace and blessings of Allah be upon him) performed the eclipse prayer: 00:20:39.299 --> 00:20:42.220 He stood and prolonged his standing; 00:20:42.220 --> 00:20:45.299 then he bowed and prolonged his bowing; 00:20:45.299 --> 00:20:48.460 then he stood and prolonged his standing; 00:20:48.460 --> 00:20:51.500 then he bowed and prolonged his bowing; 00:20:51.500 --> 00:20:52.940 then he rose; 00:20:52.940 --> 00:20:56.380 then he prostrated and prolonged his prostration; 00:20:56.380 --> 00:20:57.900 then he rose; 00:20:57.900 --> 00:21:01.140 then he prostrated and prolonged his prostration; 00:21:01.140 --> 00:21:04.019 then he stood and prolonged his standing; 00:21:04.019 --> 00:21:06.940 then he bowed and prolonged his bowing; 00:21:06.940 --> 00:21:09.980 then he rose and prolonged his standing; 00:21:09.980 --> 00:21:12.480 then he bowed and prolonged his bowing; 00:21:13.059 --> 00:21:14.000 then he rose; 00:21:14.599 --> 00:21:16.839 then he prostrated and prolonged his prostration; 00:21:17.519 --> 00:21:18.480 then he rose; 00:21:19.079 --> 00:21:21.480 then he prostrated and prolonged his prostration; 00:21:22.200 --> 00:21:23.200 then he concluded the prayer 00:21:24.079 --> 00:21:24.799 and said: 00:21:25.599 --> 00:21:27.359 "Paradise was brought so close to me 00:21:28.000 --> 00:21:30.200 that had I dared reach for it, 00:21:30.759 --> 00:21:33.720 I would have brought you one of its clusters of fruit; 00:21:34.589 --> 00:21:36.150 and the Fire was brought so close to me 00:21:36.589 --> 00:21:37.670 that I said: 00:21:38.170 --> 00:21:40.289 'O my Lord, am I to be among them?' 00:21:41.279 --> 00:21:43.759 There I saw a woman being scratched by a cat, 00:21:44.440 --> 00:21:44.960 I asked, 00:21:45.440 --> 00:21:46.640 "What is the matter with this cat?" 00:21:47.470 --> 00:21:48.069 They replied, 00:21:48.630 --> 00:21:51.670 "She confined it until it starved to death: 00:21:52.349 --> 00:21:53.710 she neither fed it, 00:21:54.269 --> 00:21:58.789 nor let it loose to feed on the vermin of the earth." 00:22:00.220 --> 00:22:02.220 Commentary on the hadith: 00:22:03.579 --> 00:22:04.420 "Then he finished," 00:22:04.940 --> 00:22:05.940 meaning from the prayer. 00:22:06.759 --> 00:22:07.519 "It drew near," 00:22:07.960 --> 00:22:08.839 meaning it came close. 00:22:09.559 --> 00:22:11.079 "I ventured toward it," 00:22:11.599 --> 00:22:12.680 meaning I stepped forward. 00:22:13.440 --> 00:22:14.200 "A cluster," 00:22:14.720 --> 00:22:15.759 meaning a bunch of grapes. 00:22:16.559 --> 00:22:18.440 "O Lord, while I am among them?" 00:22:19.119 --> 00:22:19.839 The meaning is: 00:22:20.240 --> 00:22:22.480 "Would You punish them while I am in their midst?" 00:22:23.339 --> 00:22:24.579 "A cat was clawing her," 00:22:25.140 --> 00:22:27.220 meaning scratching and wounding her. 00:22:28.099 --> 00:22:29.420 "Nor let it loose," 00:22:29.940 --> 00:22:33.500 meaning nor did she release the cat to hunt and eat 00:22:34.420 --> 00:22:36.619 "from the vermin of the earth," 00:22:37.039 --> 00:22:39.880 meaning the earth's insects and creeping creatures. 00:22:40.759 --> 00:22:43.039 Benefits of the hadith: 00:22:44.200 --> 00:22:45.880 It is derived from the hadith: 00:22:46.319 --> 00:22:48.720 An explanation of how the eclipse prayer is performed; 00:22:49.200 --> 00:22:51.240 that it is a Sunnah according to the majority of scholars; 00:22:51.559 --> 00:22:53.960 that it is offered in congregation in the mosque; 00:22:54.519 --> 00:22:58.680 that the hadith serves as proof for the prolonged standing in the eclipse prayer; 00:22:59.319 --> 00:23:02.440 that one should hasten to prayer during tribulations; 00:23:03.079 --> 00:23:07.559 that Paradise and Hellfire are already created and presently exist, 00:23:08.039 --> 00:23:09.960 which is the doctrine of Ahl al-Sunnah; 00:23:10.599 --> 00:23:13.079 the prohibition against torturing animals; 00:23:13.680 --> 00:23:15.640 and that a wronged animal 00:23:15.920 --> 00:23:18.720 will be given power over its abuser on the Day of Resurrection; 00:23:19.400 --> 00:23:24.440 and an indication of the permissibility of owning and keeping a cat. 00:23:27.410 --> 00:23:30.210 Chapter: Looking at the Imam during Prayer. 00:23:31.440 --> 00:23:33.200 On the authority of Abu Ma'mar, who said: 00:23:33.759 --> 00:23:35.000 We asked Khabbab, 00:23:35.759 --> 00:23:39.000 "Did the Messenger of Allah, peace and blessings of Allah be upon him, 00:23:39.059 --> 00:23:41.059 recite during the Zuhr and 'Asr prayers?" 00:23:41.700 --> 00:23:42.660 He replied, "Yes." 00:23:43.259 --> 00:23:44.019 We said, 00:23:44.500 --> 00:23:46.500 "By what did you recognize that?" 00:23:47.259 --> 00:23:47.940 He said, 00:23:48.299 --> 00:23:49.900 "By the movement of his beard." 00:23:51.140 --> 00:23:53.140 Commentary on the hadith: 00:23:54.420 --> 00:23:55.619 "On the authority of Abu Ma'mar": 00:23:56.140 --> 00:23:58.140 he is 'Abdullah ibn Sakhbarah. 00:23:58.829 --> 00:24:00.829 "By what did you recognize that?" 00:24:01.390 --> 00:24:06.589 Meaning: how did you discern his recitation, peace be upon him? 00:24:07.380 --> 00:24:08.819 "By the movement of his beard," 00:24:09.279 --> 00:24:10.559 meaning by its moving motion. 00:24:11.690 --> 00:24:13.690 Benefits of the hadith: 00:24:15.069 --> 00:24:16.509 It is derived from the hadith: 00:24:17.309 --> 00:24:22.710 A demonstration of the keenness of the Companions and the Tabi'un to emulate the Prophet's guidance, peace be upon him; 00:24:23.430 --> 00:24:26.430 the obligation of recitation in the Zuhr and 'Asr prayers; 00:24:27.150 --> 00:24:29.670 the legitimacy of relying on contextual indicators (qara'in), 00:24:30.309 --> 00:24:34.190 for the movement of the beard during prayer is an indication of recitation; 00:24:34.769 --> 00:24:39.769 and that the lips must move during recitation in prayer. 00:24:42.589 --> 00:24:45.589 Chapter: Raising One's Gaze to the Sky during Prayer. 00:24:46.779 --> 00:24:48.779 On the authority of Anas ibn Malik, who said: 00:24:49.500 --> 00:24:52.299 The Prophet, peace and blessings of Allah be upon him, said: 00:24:52.970 --> 00:24:58.250 "What is the matter with people who raise their eyes to the sky during their prayer?" 00:24:58.960 --> 00:25:00.960 His words grew severe regarding that, 00:25:01.400 --> 00:25:02.599 until he said: 00:25:02.599 --> 00:25:04.599 "They must certainly desist from this, 00:25:04.599 --> 00:25:06.599 or else their sight will surely be snatched away." 00:25:09.019 --> 00:25:11.019 Commentary on the hadith: 00:25:11.019 --> 00:25:13.589 "What is the matter with people?" 00:25:13.589 --> 00:25:15.589 Meaning: what is their state and condition? 00:25:15.589 --> 00:25:17.720 "His words grew severe regarding that," 00:25:17.720 --> 00:25:21.720 meaning the statement of the Prophet, peace be upon him, 00:25:21.720 --> 00:25:23.720 concerning raising the gaze to the sky during prayer. 00:25:25.880 --> 00:25:27.880 "They must certainly desist from this, 00:25:27.880 --> 00:25:29.880 or else their sight will surely be snatched away," 00:25:29.880 --> 00:25:31.880 meaning they must either stop raising their gaze 00:25:31.880 --> 00:25:33.880 to the sky in prayer, 00:25:33.880 --> 00:25:35.880 or their sight will be snatched away; 00:25:35.880 --> 00:25:37.880 and the snatching of sight refers to blindness. 00:25:40.039 --> 00:25:42.650 Benefits of the hadith: 00:25:42.650 --> 00:25:44.650 It is derived from the hadith: 00:25:44.650 --> 00:25:46.650 The prohibition against raising one's gaze to the sky during prayer; 00:25:48.650 --> 00:25:50.650 that clarification should not be delayed beyond the time of need; 00:25:52.650 --> 00:25:54.650 the obligation of enjoining what is good and forbidding what is evil; 00:25:56.650 --> 00:25:58.650 the propriety of gentleness when rebuking violations, 00:25:58.650 --> 00:26:00.650 phrasing them generally, 00:26:02.650 --> 00:26:04.650 because public admonition is humiliation. 00:26:04.650 --> 00:26:08.630 Chapter: Looking Around during Prayer. 00:26:10.630 --> 00:26:13.109 On the authority of 'A'ishah, who said: 00:26:13.109 --> 00:26:15.109 I asked the Messenger of Allah, peace and blessings of Allah be upon him, 00:26:17.109 --> 00:26:19.109 about looking around during prayer, 00:26:19.109 --> 00:26:21.109 and he said: 00:26:21.109 --> 00:26:23.109 "It is a snatching that Satan pilfers 00:26:23.109 --> 00:26:25.109 from the servant's prayer." 00:26:25.109 --> 00:26:27.690 Commentary on the hadith: 00:26:27.690 --> 00:26:30.140 "A snatching" (ikhtilas) means swift abduction. 00:26:32.140 --> 00:26:34.650 Benefits of the hadith: 00:26:34.650 --> 00:26:37.480 It is derived from the hadith: 00:26:37.480 --> 00:26:39.480 An exhortation for the worshiper to maintain 00:26:39.480 --> 00:26:41.480 presence of mind and intention for converse with his Lord, 00:26:43.480 --> 00:26:45.480 without becoming preoccupied with worldly matters; 00:26:45.480 --> 00:26:47.480 the importance of preserving humility and focus (khushu'), 00:26:49.480 --> 00:26:51.480 for whoever turns his gaze loses his focus; 00:26:51.480 --> 00:26:53.480 and a warning against the footsteps and tricks of Satan; 00:26:53.480 --> 00:26:55.480 and a warning against the footsteps and tricks of Satan.