WEBVTT 00:00:00.180 --> 00:00:03.480 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.480 --> 00:00:06.240 The Ifadah Center 00:00:06.240 --> 00:00:09.439 for Humanities Research and Studies 00:00:09.439 --> 00:00:10.939 presents: 00:00:10.939 --> 00:00:15.740 An Abridgment of Sahih al-Bukhari. 00:00:15.740 --> 00:00:20.269 Chapter: The Obligation of the Congregational Prayer. 00:00:20.269 --> 00:00:22.960 On the authority of Abu Hurayrah, 00:00:22.960 --> 00:00:26.960 that the Messenger of Allah (peace and blessings of Allah be upon him) said: 00:00:27.559 --> 00:00:29.559 "By Him in Whose Hand my soul is, 00:00:29.559 --> 00:00:33.560 I was on the verge of ordering firewood to be gathered, 00:00:33.560 --> 00:00:37.560 then commanding the prayer to be called for, 00:00:37.560 --> 00:00:41.060 then ordering a man to lead the people, 00:00:41.060 --> 00:00:46.560 and then going behind certain men to burn their houses down over them. 00:00:46.560 --> 00:00:48.619 By Him in Whose Hand my soul is, 00:00:49.119 --> 00:00:53.619 if one of them knew that he would find a fleshy bone 00:00:53.619 --> 00:00:56.619 or two good trotters, 00:00:56.619 --> 00:00:58.619 he would surely attend the 'Isha' prayer." 00:00:58.619 --> 00:01:01.039 In another narration: 00:01:01.039 --> 00:01:06.040 "No prayer is heavier upon the hypocrites than the Fajr and 'Isha' prayers; 00:01:06.040 --> 00:01:08.540 and if they only knew what reward is in them, 00:01:08.540 --> 00:01:11.540 they would come to them even if crawling." 00:01:15.719 --> 00:01:17.719 "By Him in Whose Hand my soul is" 00:01:17.719 --> 00:01:19.219 means: by Allah; 00:01:19.219 --> 00:01:22.219 and it is an oath by which the Prophet (peace be upon him) 00:01:22.219 --> 00:01:24.719 used to swear frequently. 00:01:24.719 --> 00:01:26.379 "I was on the verge" 00:01:26.379 --> 00:01:27.379 means: I resolved. 00:01:27.379 --> 00:01:28.879 "To be gathered" 00:01:28.879 --> 00:01:30.379 means: to be collected. 00:01:30.379 --> 00:01:31.879 "And then going behind" 00:01:31.879 --> 00:01:35.879 means: proceeding directly towards them, targeting them, 00:01:35.879 --> 00:01:37.450 "certain men," 00:01:37.450 --> 00:01:40.450 meaning specifically men, excluding women and children. 00:01:40.450 --> 00:01:41.980 "To burn... down" 00:01:41.980 --> 00:01:44.480 signifies an extreme degree of burning. 00:01:44.480 --> 00:01:47.269 "Would find a fleshy bone": 00:01:47.269 --> 00:01:48.269 "al-'Arq" 00:01:48.769 --> 00:01:51.769 refers to a bone retaining some leftover meat. 00:01:51.769 --> 00:01:53.769 "Or two [good] trotters": 00:01:53.769 --> 00:01:55.269 "al-Mirmah" 00:01:55.269 --> 00:01:58.269 is the meat between the two hooves of a sheep, 00:01:58.269 --> 00:02:00.269 and other meanings have also been stated. 00:02:00.269 --> 00:02:02.430 "He would surely attend the 'Isha' prayer" 00:02:02.430 --> 00:02:05.590 means: he would certainly be present for the 'Isha' prayer. 00:02:05.590 --> 00:02:09.590 "No prayer is heavier upon the hypocrites than the Fajr" 00:02:09.590 --> 00:02:12.590 because it coincides with the pleasure of sleep, 00:02:12.590 --> 00:02:13.590 "and 'Isha'" 00:02:13.590 --> 00:02:17.439 because it is a time of calm and rest. 00:02:17.439 --> 00:02:21.460 Lessons derived from the hadith: 00:02:21.460 --> 00:02:23.460 Among the points derived from the hadith are: 00:02:23.460 --> 00:02:26.460 The permissibility of swearing an oath without being asked to do so. 00:02:26.460 --> 00:02:30.460 It shows repelling harm by resorting to the lesser and milder alternative. 00:02:30.460 --> 00:02:34.960 It demonstrates the permissibility of catching offenders off guard. 00:02:34.960 --> 00:02:38.960 The permissibility of someone less qualified leading the prayer despite the presence of one more qualified, 00:02:38.960 --> 00:02:41.560 when doing so serves a greater benefit. 00:02:41.560 --> 00:02:45.560 It highlights the Prophetic methodology of drawing parables 00:02:45.560 --> 00:02:47.560 to bring the meaning closer to comprehension. 00:02:47.560 --> 00:02:50.560 It emphasizes eagerness for the benefits of the Hereafter 00:02:50.560 --> 00:02:53.560 just as one is eager for worldly gains, 00:02:53.560 --> 00:02:57.860 rather, even more intensely so. 00:02:57.860 --> 00:03:01.500 Chapter: The Virtue of Congregational Prayer. 00:03:01.500 --> 00:03:03.500 On the authority of 'Abdullah ibn 'Umar, 00:03:03.500 --> 00:03:07.500 that the Messenger of Allah (peace and blessings of Allah be upon him) said: 00:03:07.500 --> 00:03:11.500 "The congregational prayer exceeds the prayer of an individual 00:03:11.500 --> 00:03:14.949 by twenty-seven degrees." 00:03:14.949 --> 00:03:16.949 And on the authority of Abu Sa'id al-Khudri, 00:03:16.949 --> 00:03:21.949 that he heard the Prophet (peace and blessings of Allah be upon him) saying: 00:03:21.949 --> 00:03:25.949 "The congregational prayer exceeds the prayer of an individual 00:03:25.949 --> 00:03:29.530 by twenty-five degrees." 00:03:29.530 --> 00:03:33.009 Commentary on the hadith: 00:03:33.009 --> 00:03:35.009 "Exceeds" means: surpasses. 00:03:35.009 --> 00:03:37.009 "The prayer of an individual": 00:03:37.009 --> 00:03:40.009 "al-Fadhdh" means the one praying alone; 00:03:40.009 --> 00:03:43.139 the meaning is the person who performs the prayer by himself. 00:03:43.139 --> 00:03:46.139 "By twenty-seven degrees" 00:03:46.139 --> 00:03:49.139 refers to levels and ranks of virtue. 00:03:49.139 --> 00:03:52.490 Lessons derived from the hadith: 00:03:52.490 --> 00:03:55.219 Among the points derived from the hadith is 00:03:55.219 --> 00:03:57.219 that the reward for congregational prayer 00:03:57.219 --> 00:04:00.219 varies according to the worshipers: 00:04:00.219 --> 00:04:03.219 for some it is twenty-five degrees, 00:04:03.219 --> 00:04:05.219 and for others it is twenty-seven degrees, 00:04:05.219 --> 00:04:07.219 depending on the perfection of the prayer, 00:04:07.219 --> 00:04:10.219 the size of the congregation and their merit, 00:04:10.219 --> 00:04:13.219 the sacredness of the location, and similar factors. 00:04:13.219 --> 00:04:15.219 It also contains an emphatic confirmation to maintain 00:04:15.219 --> 00:04:17.220 the congregational prayer regularly. 00:04:17.220 --> 00:04:23.459 Chapter: The Virtue of the Fajr Prayer in Congregation. 00:04:23.459 --> 00:04:26.170 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 00:04:26.170 --> 00:04:30.170 I heard the Messenger of Allah (peace and blessings of Allah be upon him) 00:04:30.170 --> 00:04:31.170 saying: 00:04:31.170 --> 00:04:33.199 "The congregational prayer exceeds 00:04:33.199 --> 00:04:35.199 the prayer of one of you performed alone 00:04:35.199 --> 00:04:38.199 by twenty-five portions; 00:04:38.199 --> 00:04:41.199 and the angels of the night 00:04:41.199 --> 00:04:43.199 and the angels of the day gather together 00:04:43.199 --> 00:04:44.199 at the Fajr prayer." 00:04:44.199 --> 00:04:47.360 Then Abu Hurayrah would say: 00:04:47.360 --> 00:04:49.360 "Recite, if you wish: 00:04:49.360 --> 00:04:54.360 “Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.” (17:78) 00:04:54.360 --> 00:04:57.970 Commentary on the hadith: 00:04:57.970 --> 00:05:00.420 'Indeed, the recitation of dawn' 00:05:00.420 --> 00:05:02.420 means the Fajr prayer; 00:05:02.420 --> 00:05:04.420 and it was called 'recitation' 00:05:04.420 --> 00:05:07.420 due to the prescription of prolonging the Qur'an recitation therein, 00:05:07.420 --> 00:05:09.420 longer than in other prayers. 00:05:09.420 --> 00:05:11.540 'Is ever witnessed' 00:05:11.540 --> 00:05:13.540 means it is witnessed by Allah the Exalted, 00:05:13.540 --> 00:05:17.540 as well as the angels of the night and the angels of the day. 00:05:17.540 --> 00:05:21.730 Lessons derived from the hadith: 00:05:21.730 --> 00:05:23.730 Among the points derived from the hadith is 00:05:23.730 --> 00:05:27.730 a clarification of the virtue of congregational prayer in general. 00:05:27.730 --> 00:05:31.730 It also notes the angels' attendance at the Fajr prayer. 00:05:31.730 --> 00:05:36.730 The hadith indicates the recommendation of lengthening recitation during the Fajr prayer. 00:05:36.730 --> 00:05:39.730 It also shows that among the primary methodologies of Tafsir 00:05:39.730 --> 00:05:45.680 is explaining the Qur'an by what has been established in the authentic Sunnah. 00:05:45.680 --> 00:05:48.680 On the authority of Umm al-Darda', who said: 00:05:48.680 --> 00:05:52.680 Abu al-Darda' entered upon me in an angry state, 00:05:52.680 --> 00:05:53.680 so I asked: 00:05:53.680 --> 00:05:55.740 "What has angered you?" 00:05:55.740 --> 00:05:56.740 He replied: 00:05:56.740 --> 00:06:02.740 "By Allah, I recognize nothing of the Ummah of Muhammad (peace and blessings of Allah be upon him) 00:06:02.740 --> 00:06:07.319 except that they still pray together in congregation." 00:06:07.319 --> 00:06:10.829 Commentary on the hadith: 00:06:10.829 --> 00:06:12.829 "In an angry state": 00:06:12.829 --> 00:06:13.829 anger 00:06:13.829 --> 00:06:16.829 is an emotional agitation that results from the boiling of the blood 00:06:16.829 --> 00:06:18.899 due to an impression affecting the heart. 00:06:18.899 --> 00:06:22.600 Lessons derived from the hadith: 00:06:22.600 --> 00:06:24.600 Among the points derived from the hadith is 00:06:24.600 --> 00:06:28.600 the permissibility of becoming angry when the religion and people's conditions are altered. 00:06:28.600 --> 00:06:32.600 The hadith also shows repudiating wrong through anger 00:06:32.600 --> 00:06:35.600 when one is unable to do more than that; 00:06:35.600 --> 00:06:38.600 and that the criterion for what is good and what is reprehensible 00:06:38.600 --> 00:06:41.600 is the guidance of the Prophet (peace be upon him) 00:06:41.600 --> 00:06:45.600 and the way of his noble Companions (may Allah be pleased with them). 00:06:45.600 --> 00:06:50.199 On the authority of Abu Musa, who said: 00:06:50.199 --> 00:06:53.199 The Prophet (peace and blessings of Allah be upon him) said: 00:06:53.199 --> 00:06:56.199 "The people who receive the greatest reward for the prayer 00:06:56.199 --> 00:07:00.199 are those who live furthest away, step by step; 00:07:00.199 --> 00:07:04.199 and the one who waits for the prayer in order to perform it with the imam 00:07:04.199 --> 00:07:09.199 has a greater reward than the one who prays and then sleeps." 00:07:09.199 --> 00:07:12.810 Commentary on the hadith: 00:07:12.810 --> 00:07:16.060 "Those who live furthest away, step by step" 00:07:16.060 --> 00:07:18.060 means those whose distance is greatest, 00:07:18.060 --> 00:07:20.060 due to the abundance of their footsteps. 00:07:20.060 --> 00:07:23.100 Lessons derived from the hadith: 00:07:23.100 --> 00:07:25.860 Among the points derived from the hadith is 00:07:25.860 --> 00:07:29.860 that reward multiplies according to the abundance of steps taken to the mosque. 00:07:29.860 --> 00:07:33.860 It also clarifies the virtue of waiting for the prayer. 00:07:33.860 --> 00:07:38.910 Chapter: Seeking Reward for Footsteps Taken to the Mosque. 00:07:38.910 --> 00:07:42.420 On the authority of Anas (may Allah be pleased with him), who said: 00:07:42.420 --> 00:07:47.420 Banu Salimah desired to move close to the mosque, 00:07:47.420 --> 00:07:51.490 but the Messenger of Allah (peace and blessings of Allah be upon him) disliked 00:07:51.490 --> 00:07:53.490 that the city should be left vacant, 00:07:53.490 --> 00:07:56.490 so he said: "O Banu Salimah, 00:07:56.490 --> 00:07:59.490 will you not seek reward for your footsteps?" 00:07:59.490 --> 00:08:01.490 So they remained where they were. 00:08:01.490 --> 00:08:04.899 Commentary on the hadith: 00:08:04.899 --> 00:08:07.480 "Banu Salimah" 00:08:07.480 --> 00:08:09.480 was a clan of the Ansar. 00:08:09.480 --> 00:08:11.540 "To move" 00:08:11.540 --> 00:08:16.540 means to relocate near the mosque of the Prophet (peace be upon him). 00:08:16.540 --> 00:08:18.670 "That the city should be left vacant" 00:08:18.670 --> 00:08:20.670 means leaving its outskirts desolate, 00:08:20.670 --> 00:08:23.670 that is, empty and unoccupied quarters. 00:08:23.670 --> 00:08:25.829 "Will you not seek reward" 00:08:25.829 --> 00:08:28.829 means: do you not anticipate the favor and reward of Allah for 00:08:28.829 --> 00:08:30.990 "your footsteps," 00:08:30.990 --> 00:08:32.990 meaning your steps? 00:08:32.990 --> 00:08:35.019 "So they remained where they were" 00:08:35.019 --> 00:08:37.019 means they did not relocate. 00:08:37.019 --> 00:08:40.440 Lessons derived from the hadith: 00:08:40.440 --> 00:08:43.139 Among the points derived from the hadith is 00:08:43.139 --> 00:08:46.139 an explanation of the virtue of living far from the mosque 00:08:46.139 --> 00:08:48.139 on account of the multitude of steps taken. 00:08:49.210 --> 00:08:52.210 The hadith also indicates that averting harm 00:08:52.210 --> 00:08:55.210 takes precedence over securing a benefit. 00:08:55.210 --> 00:08:57.370 It also demonstrates that righteous deeds, 00:08:57.370 --> 00:08:59.370 when performed with sincere devotion, 00:08:59.370 --> 00:09:04.190 have their associated traces recorded as good deeds. 00:09:04.190 --> 00:09:06.190 Chapter: One Who Sits in the Mosque 00:09:06.190 --> 00:09:08.190 Waiting for the Prayer, 00:09:08.190 --> 00:09:10.860 and the Virtue of Mosques. 00:09:10.860 --> 00:09:13.860 On the authority of Abu Hurayrah (may Allah be pleased with him), 00:09:13.860 --> 00:09:17.960 on the authority of the Prophet (peace and blessings of Allah be upon him), who said: 00:09:17.960 --> 00:09:21.960 "There are seven whom Allah the Exalted will shade under His shade 00:09:21.960 --> 00:09:24.960 on the Day when there is no shade except His: 00:09:24.960 --> 00:09:27.059 a just ruler; 00:09:27.059 --> 00:09:30.059 a youth who grew up in the worship of Allah; 00:09:30.059 --> 00:09:34.059 a man whose heart is attached to the mosques; 00:09:34.059 --> 00:09:37.059 two men who love one another for the sake of Allah, 00:09:37.059 --> 00:09:41.059 meeting for His sake and parting for His sake; 00:09:41.059 --> 00:09:46.120 a man whom a woman of noble status and beauty invites to sin, 00:09:46.120 --> 00:09:50.120 but he says, 'I fear Allah'; 00:09:50.120 --> 00:09:53.279 a man who gives charity 00:09:53.279 --> 00:09:59.379 and conceals it so that his left hand does not know what his right hand has spent; 00:09:59.379 --> 00:10:02.379 and a man who remembers Allah in seclusion, 00:10:02.379 --> 00:10:04.379 and his eyes overflow with tears." 00:10:04.379 --> 00:10:08.139 Commentary on the hadith: 00:10:08.139 --> 00:10:11.139 "On a day when there is no shade but His" 00:10:11.139 --> 00:10:13.179 means the Day of Resurrection. 00:10:13.179 --> 00:10:15.179 "A just leader" 00:10:15.179 --> 00:10:18.399 stands in contrast to injustice and tyranny. 00:10:18.399 --> 00:10:21.399 "And a youth who grew up worshipping Allah" 00:10:21.399 --> 00:10:23.399 means who was raised and nurtured from the beginning, 00:10:23.399 --> 00:10:25.399 having no youthful folly or indulgence in sin, 00:10:25.399 --> 00:10:28.399 due to the predominance of piety in him. 00:10:28.399 --> 00:10:32.659 "And a man whose heart is attached to the mosques" 00:10:32.659 --> 00:10:37.690 means he deeply loves them and is constant in attending the congregational prayers in them. 00:10:37.690 --> 00:10:40.690 "Who meet for His sake and part for His sake" 00:10:40.690 --> 00:10:42.690 means based upon the love of Allah, 00:10:42.690 --> 00:10:44.690 not for any worldly gain; 00:10:44.690 --> 00:10:46.690 and that is genuine love. 00:10:46.690 --> 00:10:48.909 "And a man who is seduced by a woman" 00:10:48.909 --> 00:10:50.909 meaning invited to commit immorality, 00:10:50.909 --> 00:10:52.940 "of high social standing" 00:10:52.940 --> 00:10:55.940 meaning of prestige, nobility, and lineage. 00:10:55.940 --> 00:10:58.039 "And hides it" 00:10:58.039 --> 00:11:00.039 means he gives his charity secretly. 00:11:00.039 --> 00:11:02.200 "Remembers Allah in seclusion" 00:11:02.200 --> 00:11:05.200 meaning when no one is with him, 00:11:05.200 --> 00:11:07.360 "and his eyes overflow" 00:11:07.360 --> 00:11:10.360 with tears, out of awe, fear, and tenderness of heart. 00:11:10.360 --> 00:11:13.580 Among the benefits of the hadith: 00:11:13.580 --> 00:11:16.259 It is derived from the hadith: 00:11:16.259 --> 00:11:19.259 An illustration of the virtue of the just leader, 00:11:19.259 --> 00:11:22.259 for through the just leader Allah sets right the servants, 00:11:22.259 --> 00:11:25.259 and through him benefit spreads across the lands. 00:11:25.259 --> 00:11:31.259 It also contains an illustration of the virtue of the youth who grows up worshipping his Lord, the Mighty and Majestic. 00:11:31.259 --> 00:11:35.259 It contains an illustration of the virtue of loving for the sake of Allah the Exalted. 00:11:35.259 --> 00:11:39.259 It illustrates the virtue of fearing and dreading Allah, the Mighty and Majestic. 00:11:39.259 --> 00:11:42.259 It illustrates the virtue of the one who conceals his charity, 00:11:42.259 --> 00:11:46.259 because that is closer to sincerity and further from ostentation. 00:11:46.259 --> 00:11:50.259 It contains an illustration of the virtue of remembering Allah in seclusion, 00:11:50.259 --> 00:11:53.259 accompanied by the overflowing of tears from one's eyes. 00:11:53.259 --> 00:11:59.139 Chapter: The Virtue of Going to the Mosque in the Morning and in the Evening 00:11:59.139 --> 00:12:01.659 On the authority of Abu Hurayrah, 00:12:01.659 --> 00:12:05.659 on the authority of the Prophet (peace and blessings of Allah be upon him), who said: 00:12:05.659 --> 00:12:08.659 "Whoever goes to the mosque in the morning or the evening, 00:12:08.659 --> 00:12:13.659 Allah prepares for him a hospitable reception in Paradise every time he goes in the morning 00:12:13.659 --> 00:12:15.659 or goes in the evening." 00:12:15.659 --> 00:12:19.009 Commentary on the hadith: 00:12:19.009 --> 00:12:23.330 "Whoever goes in the morning" means walks at the beginning of the day, 00:12:23.330 --> 00:12:28.360 and "goes in the evening" means walks at the beginning of the night. 00:12:28.360 --> 00:12:31.519 "Allah prepares for him a hospitable reception in Paradise": 00:12:31.519 --> 00:12:36.519 The *nuzul* is the hospitality and sustenance prepared for an arriving guest. 00:12:36.519 --> 00:12:39.740 Among the benefits of the hadith: 00:12:39.740 --> 00:12:44.509 It is derived from the hadith that there is encouragement to attend congregational prayers, 00:12:44.509 --> 00:12:47.509 and to frequent mosques regularly for the prayers. 00:12:47.509 --> 00:12:51.509 It shows that mosques are the houses of Allah, the Mighty and Majestic, 00:12:51.509 --> 00:12:56.509 and that those who come to His houses are treated like guests, 00:12:56.509 --> 00:13:00.509 so a hospitable reception is prepared for their coming and going. 00:13:00.509 --> 00:13:05.610 It also shows that whoever enters the mosque at any time, whether night or day, 00:13:05.610 --> 00:13:08.610 Allah will grant him his reward from Paradise, 00:13:08.610 --> 00:13:11.610 because Allah the Exalted is the Most Generous of the generous, 00:13:11.610 --> 00:13:14.610 and He does not allow the reward of the doers of good to be lost. 00:13:14.610 --> 00:13:15.610 Chapter: 00:13:15.610 --> 00:13:22.750 When the Prayer Is Called, There Is No Prayer Except the Prescribed One 00:13:22.750 --> 00:13:27.330 On the authority of 'Abdullah ibn Malik ibn Buhaynah— 00:13:27.330 --> 00:13:29.330 or Malik ibn Buhaynah— 00:13:29.330 --> 00:13:35.389 that the Messenger of Allah (peace and blessings of Allah be upon him) saw a man, after the prayer had been called, 00:13:35.389 --> 00:13:38.389 praying two rak'ahs. 00:13:38.389 --> 00:13:42.460 When the Messenger of Allah (peace be upon him) finished praying, 00:13:42.460 --> 00:13:44.460 the people crowded around the man, 00:13:44.460 --> 00:13:48.460 and the Messenger of Allah (peace be upon him) said to him: 00:13:48.460 --> 00:13:50.460 "Is Fajr four rak'ahs? 00:13:50.460 --> 00:13:52.460 Is Fajr four rak'ahs?" 00:13:52.460 --> 00:13:56.100 Commentary on the hadith: 00:13:56.100 --> 00:14:01.509 "When the prayer is called, there is no prayer except the prescribed one": 00:14:01.509 --> 00:14:02.509 "The prescribed one" 00:14:02.509 --> 00:14:07.509 means the obligatory prayer which Allah the Exalted made mandatory upon His servants. 00:14:07.509 --> 00:14:09.610 "He saw a man": 00:14:09.610 --> 00:14:10.610 It was 'Abdullah, 00:14:10.610 --> 00:14:12.610 the narrator of the hadith. 00:14:12.610 --> 00:14:16.610 "When the Messenger of Allah (peace be upon him) finished," 00:14:16.610 --> 00:14:18.610 meaning from the prayer, 00:14:18.610 --> 00:14:20.700 "the people crowded around him," 00:14:20.700 --> 00:14:23.700 meaning gathered around him and encircled him. 00:14:23.700 --> 00:14:26.990 Among the benefits of the hadith: 00:14:26.990 --> 00:14:29.600 It is derived from the hadith: 00:14:29.600 --> 00:14:33.600 The instruction to distinguish between the obligatory prayer and the supererogatory prayer. 00:14:33.600 --> 00:14:36.600 It indicates that when the obligatory prayer is at hand, 00:14:36.600 --> 00:14:39.600 the servant should not occupy himself with a supererogatory prayer. 00:14:40.629 --> 00:14:44.629 It demonstrates the permissibility of denouncing an action using a rhetorical question, 00:14:44.629 --> 00:14:46.629 and repeating the rebuke. 00:14:46.629 --> 00:14:52.789 The hadith also contains an indication of the virtue of catching the obligatory prayer from its very beginning. 00:14:52.789 --> 00:14:55.870 Chapter: 00:14:55.870 --> 00:14:58.870 Does the Imam Pray with Whoever Is Present? 00:14:58.870 --> 00:15:01.870 And Does He Deliver the Friday Sermon in the Rain? 00:15:01.870 --> 00:15:05.450 On the authority of Abu Salamah, who said: 00:15:05.450 --> 00:15:08.450 I went to Abu Sa'id al-Khudri 00:15:08.450 --> 00:15:10.450 and said, 00:15:10.450 --> 00:15:14.450 "Will you not walk with us to the palm trees so we can talk?" 00:15:14.450 --> 00:15:15.450 So he went out, 00:15:15.450 --> 00:15:16.450 and I said, 00:15:16.450 --> 00:15:18.450 "Tell me 00:15:18.450 --> 00:15:24.539 what you heard from the Prophet (peace and blessings of Allah be upon him) regarding the Night of Decree." 00:15:24.539 --> 00:15:25.539 He said: 00:15:25.539 --> 00:15:31.539 The Messenger of Allah (peace and blessings of Allah be upon him) observed i'tikaf during the first ten days of Ramadan, 00:15:31.539 --> 00:15:33.539 and we observed i'tikaf with him. 00:15:33.539 --> 00:15:36.639 Then Gabriel came to him and said, 00:15:36.639 --> 00:15:39.639 "That which you seek is ahead of you." 00:15:39.639 --> 00:15:46.700 So the Prophet (peace be upon him) stood to deliver a sermon on the morning of the twentieth of Ramadan. 00:15:46.700 --> 00:15:47.700 In another narration: 00:15:47.700 --> 00:15:51.740 until the night of the twenty-first arrived, 00:15:51.740 --> 00:15:56.740 which was the night following the morning of which he would end his i'tikaf. 00:15:56.740 --> 00:15:58.769 He said, 00:15:58.769 --> 00:16:04.799 "Whoever..."—how could it be the twentieth night?— 00:16:05.799 --> 00:16:06.799 he said: 00:16:06.799 --> 00:16:12.830 "Whoever observed i'tikaf with the Prophet (peace be upon him), let him return, 00:16:12.830 --> 00:16:15.830 for I was shown the Night of Decree, 00:16:15.830 --> 00:16:17.830 but then I was made to forget it; 00:16:17.830 --> 00:16:21.830 and it is in the last ten nights, on an odd-numbered night. 00:16:21.830 --> 00:16:26.830 And I saw myself as if prostrating in mud and water." 00:16:26.830 --> 00:16:30.929 The roof of the mosque was made of palm branches, 00:16:31.929 --> 00:16:34.929 and we did not see a single cloud in the sky. 00:16:34.929 --> 00:16:36.929 Then a patch of cloud came, 00:16:36.929 --> 00:16:38.929 and rain poured upon us. 00:16:38.929 --> 00:16:41.059 In another narration: 00:16:41.059 --> 00:16:43.059 until the roof leaked. 00:16:43.059 --> 00:16:45.179 And in another narration: 00:16:45.179 --> 00:16:49.179 so the mosque leaked onto the prayer place of the Prophet (peace be upon him), 00:16:49.179 --> 00:16:52.179 on the night of the twenty-first. 00:16:52.179 --> 00:16:56.440 So the Prophet (peace be upon him) led us in prayer, 00:16:56.440 --> 00:16:59.440 until I saw the trace of mud and water 00:16:59.440 --> 00:17:04.440 on the forehead of the Messenger of Allah (peace be upon him) and the tip of his nose, 00:17:04.440 --> 00:17:07.730 confirming his vision. 00:17:07.730 --> 00:17:09.730 Commentary on the hadith: 00:17:09.730 --> 00:17:12.269 "I went" 00:17:12.269 --> 00:17:14.269 means I walked quickly. 00:17:14.269 --> 00:17:15.269 "To the palm trees" 00:17:15.269 --> 00:17:19.369 means to the place of the date palms and their orchard. 00:17:19.369 --> 00:17:23.369 "The Messenger of Allah (peace be upon him) observed i'tikaf": 00:17:23.369 --> 00:17:24.369 I'tikaf 00:17:24.369 --> 00:17:27.369 is staying in the mosque with a specific intention. 00:17:27.369 --> 00:17:29.500 "That which you seek" 00:17:29.500 --> 00:17:33.500 means what you wish to encounter of the Night of Decree 00:17:33.500 --> 00:17:34.589 "is ahead of you," 00:17:34.589 --> 00:17:37.589 meaning in the nights yet to come. 00:17:37.589 --> 00:17:41.589 "The Prophet (peace be upon him) stood to deliver a sermon," 00:17:41.589 --> 00:17:45.589 as was his custom when explaining important matters. 00:17:45.589 --> 00:17:47.720 "Let him return" 00:17:47.720 --> 00:17:49.720 means return to i'tikaf. 00:17:49.720 --> 00:17:50.720 "I was shown" 00:17:50.720 --> 00:17:52.720 means it was revealed to me— 00:17:52.720 --> 00:17:54.720 "the Night of Decree," 00:17:54.720 --> 00:17:56.720 meaning its timing within the month. 00:17:56.720 --> 00:17:58.880 "On an odd-numbered night" 00:17:58.880 --> 00:18:00.880 means on the singular-numbered nights. 00:18:00.880 --> 00:18:03.009 "Palm branches": 00:18:03.009 --> 00:18:04.009 The *jaridah* 00:18:04.009 --> 00:18:06.009 is a long palm frond, 00:18:06.009 --> 00:18:10.230 and it is also said to be a palm branch stripped of its leaves. 00:18:10.230 --> 00:18:13.230 "And we did not see a single thing in the sky," 00:18:13.230 --> 00:18:15.299 meaning of clouds. 00:18:15.299 --> 00:18:17.299 "Then a patch of cloud came," 00:18:17.299 --> 00:18:19.299 meaning a small portion of a cloud. 00:18:19.299 --> 00:18:21.299 "The trace of mud and water" 00:18:21.299 --> 00:18:24.420 means the remnants of mud and water. 00:18:24.420 --> 00:18:25.420 "The tip of his nose" 00:18:25.420 --> 00:18:27.420 refers to the soft end of his nose. 00:18:27.420 --> 00:18:29.519 "Confirming his vision" 00:18:29.519 --> 00:18:30.519 means its fulfillment in reality, 00:18:30.519 --> 00:18:32.519 for it was true. 00:18:32.519 --> 00:18:33.740 "Leaked" 00:18:33.740 --> 00:18:35.740 means dripped with water. 00:18:35.740 --> 00:18:39.859 Among the benefits of the hadith: 00:18:39.859 --> 00:18:41.859 It is derived from the hadith: 00:18:41.859 --> 00:18:44.859 An illustration of the virtue of reviewing religious knowledge. 00:18:44.859 --> 00:18:48.859 The student putting the teacher at ease when seeking some private time with him, 00:18:48.859 --> 00:18:52.859 so that he may ask what he wishes. 00:18:52.859 --> 00:18:55.930 The hadith contains mention of the angels 00:18:55.930 --> 00:18:57.930 and the role of Gabriel (peace be upon him). 00:18:57.930 --> 00:19:02.930 It illustrates the virtue of observing i'tikaf alongside a scholar and people of virtue. 00:19:02.930 --> 00:19:05.930 It shows the legitimacy of delivering a sermon while standing. 00:19:05.930 --> 00:19:10.930 It indicates that the dreams of the prophets (peace be upon them) are divine revelation. 00:19:10.930 --> 00:19:16.930 It contains guidance for people to follow their leader in recommended acts of obedience. 00:19:16.930 --> 00:19:21.990 It urges seeking out and exerting effort to coincide with seasons of goodness. 00:19:22.990 --> 00:19:28.059 The hadith also shows that the basic default state of mud and water is ritual purity. 00:19:28.059 --> 00:19:33.069 On the authority of Anas ibn Sirin, who said: 00:19:33.069 --> 00:19:36.069 I heard Anas ibn Malik say: 00:19:36.069 --> 00:19:39.069 A man from the Ansar said, 00:19:39.069 --> 00:19:42.069 "I am unable to pray with you," 00:19:42.069 --> 00:19:45.099 and he was a heavy-set man. 00:19:45.099 --> 00:19:49.099 So he prepared food for the Prophet (peace and blessings of Allah be upon him) 00:19:49.099 --> 00:19:52.099 and invited him to his home. 00:19:52.099 --> 00:19:54.099 He spread out a mat for him 00:19:54.099 --> 00:19:56.099 and sprinkled water on an edge of the mat, 00:19:56.099 --> 00:19:59.099 and the Prophet prayed two rak'ahs upon it. 00:19:59.099 --> 00:20:01.259 In another narration it adds: 00:20:01.259 --> 00:20:03.259 and he supplicated for them. 00:20:03.259 --> 00:20:07.390 A man from the family of al-Jarud said to Anas ibn Malik, 00:20:07.390 --> 00:20:12.460 "Did the Prophet (peace be upon him) use to pray the Duha prayer?" 00:20:12.460 --> 00:20:18.940 He replied, "I never saw him pray it except on that day." 00:20:18.940 --> 00:20:22.509 Commentary on the hadith: 00:20:22.509 --> 00:20:24.509 "A man from the Ansar": 00:20:24.509 --> 00:20:27.509 It was said that he was 'Itban ibn Malik. 00:20:27.509 --> 00:20:30.509 "I cannot pray with you," 00:20:30.509 --> 00:20:33.579 meaning in the congregational prayer at the mosque. 00:20:33.579 --> 00:20:35.579 "He was a large-bodied man," 00:20:35.579 --> 00:20:37.579 meaning overweight. 00:20:37.579 --> 00:20:40.670 And 'dakhm' denotes anything thick and bulky. 00:20:40.670 --> 00:20:42.670 "And he sprinkled the corner of the mat," 00:20:42.670 --> 00:20:44.670 meaning he dampened it; 00:20:44.670 --> 00:20:46.670 the word can also denote washing. 00:20:46.670 --> 00:20:52.089 It was dampened to soften it and prepare it for praying and sitting upon. 00:20:52.089 --> 00:20:54.089 Points of benefit from the hadith: 00:20:54.089 --> 00:20:59.920 It is derived from the hadith that an obligation is waived in the case of incapacity. 00:20:59.920 --> 00:21:02.920 It shows the recommendation of accepting an invitation. 00:21:02.920 --> 00:21:06.920 It shows the permissibility of praying on a mat without dislike. 00:21:06.920 --> 00:21:10.920 And in the same category is anything made from the plants of the earth. 00:21:10.920 --> 00:21:15.049 It demonstrates the permissibility of performing voluntary prayers in congregation. 00:21:15.049 --> 00:21:21.049 It highlights the recommendation to supplicate for the people of the household when visiting them and eating in their home. 00:21:21.049 --> 00:21:24.140 Some scholars have derived from the hadith 00:21:24.140 --> 00:21:28.140 the permissibility of skipping the congregational prayer due to extreme obesity, 00:21:28.140 --> 00:21:32.450 though this matter is subject to further scholarly discussion. 00:21:32.450 --> 00:21:33.450 Chapter: 00:21:33.450 --> 00:21:36.450 When food is served and the prayer is called. 00:21:36.450 --> 00:21:38.829 On the authority of 'A'ishah, 00:21:38.829 --> 00:21:42.829 on the authority of the Prophet (peace and blessings of Allah be upon him) that he said: 00:21:42.829 --> 00:21:46.829 "When dinner is served and the prayer is called, 00:21:46.829 --> 00:21:48.859 — in one narration: 00:21:48.859 --> 00:21:51.859 'When the prayer is called and dinner is served' — 00:21:52.859 --> 00:21:54.859 begin with dinner." 00:21:54.859 --> 00:21:57.309 And on the authority of Anas ibn Malik: 00:21:57.309 --> 00:22:01.309 The Messenger of Allah (peace be upon him) said: 00:22:01.309 --> 00:22:04.309 "When dinner is served, 00:22:04.309 --> 00:22:08.309 begin with it before you pray the Maghrib prayer, 00:22:08.309 --> 00:22:11.309 and do not hasten through your dinner." 00:22:11.309 --> 00:22:14.859 Commentary on the hadith: 00:22:14.859 --> 00:22:17.430 "When it is served," 00:22:17.430 --> 00:22:20.430 meaning when it is present, prepared, and laid out. 00:22:20.430 --> 00:22:21.430 "Dinner," 00:22:21.430 --> 00:22:23.430 referring to the evening meal. 00:22:23.430 --> 00:22:26.589 "And do not hasten through your dinner," 00:22:26.589 --> 00:22:29.589 meaning eat until your appetite is satisfied, 00:22:29.589 --> 00:22:33.819 if one strongly craves it. 00:22:33.819 --> 00:22:37.549 Points of benefit from the hadith: 00:22:37.549 --> 00:22:39.549 It is derived from the hadith 00:22:39.549 --> 00:22:45.549 that one is urged to clear the heart of worldly distractions before entering into prayer. 00:22:45.549 --> 00:22:50.549 It indicates giving precedence to the virtue of presence of heart over the virtue of praying at the earliest time. 00:22:50.549 --> 00:22:53.740 It contains guidance toward taking one's time while eating. 00:22:53.740 --> 00:22:59.740 The hadith indicates that the presence of food is an excuse to miss the congregational prayer, 00:22:59.740 --> 00:23:00.740 though this is subject to further scholarly discussion. 00:23:00.740 --> 00:23:05.269 On the authority of Nafi', 00:23:05.269 --> 00:23:07.269 on the authority of Ibn 'Umar, who said: 00:23:07.269 --> 00:23:11.269 The Messenger of Allah (peace be upon him) said: 00:23:11.269 --> 00:23:15.269 "When the dinner of one of you is served and the prayer is called, 00:23:15.269 --> 00:23:17.269 begin with dinner, 00:23:17.269 --> 00:23:21.269 and let him not rush until he finishes it." 00:23:21.269 --> 00:23:22.430 In another narration: 00:23:22.430 --> 00:23:25.430 "...until he satisfies his need." 00:23:25.430 --> 00:23:28.619 Food used to be served to Ibn 'Umar 00:23:28.619 --> 00:23:30.619 while the prayer was being called, 00:23:30.619 --> 00:23:33.619 and he would not join it until he had finished, 00:23:33.619 --> 00:23:37.619 even though he could hear the recitation of the imam. 00:23:37.619 --> 00:23:41.039 Commentary on the hadith: 00:23:41.039 --> 00:23:44.519 "And let him not rush until he finishes it," 00:23:44.519 --> 00:23:45.519 meaning he should not hurry, 00:23:45.519 --> 00:23:49.519 but rather take his full need of food; 00:23:49.519 --> 00:23:55.650 this applies when one feels an appetite for food. 00:23:55.650 --> 00:23:57.650 "And Ibn 'Umar used to..." 00:23:57.650 --> 00:24:01.650 His action (may Allah be pleased with him and his father) was a practical application of the hadith, 00:24:01.650 --> 00:24:03.650 and he is most knowledgeable regarding what he narrated. 00:24:03.650 --> 00:24:06.779 Points of benefit from the hadith: 00:24:06.779 --> 00:24:09.380 It is derived from the hadith 00:24:09.380 --> 00:24:11.380 to take one's time when eating, 00:24:11.380 --> 00:24:15.380 and not to stand up until one's need for it is satisfied, 00:24:15.380 --> 00:24:17.380 even if the prayer has been called. 00:24:17.380 --> 00:24:23.509 It indicates giving precedence to the virtue of presence of heart over the virtue of praying at the earliest time. 00:24:23.509 --> 00:24:27.509 It indicates that the presence of food is an excuse to miss the congregational prayer, 00:24:27.509 --> 00:24:29.579 though this is subject to further scholarly discussion. 00:24:29.579 --> 00:24:32.579 The practice of the Companions (may Allah be pleased with them) 00:24:32.579 --> 00:24:37.880 is an implementation of the Prophetic guidance. 00:24:37.880 --> 00:24:38.880 Chapter: 00:24:38.880 --> 00:24:44.579 One who was attending to the needs of his family, and when the prayer was called, he went out. 00:24:44.579 --> 00:24:46.579 On the authority of al-Aswad, who said: 00:24:46.579 --> 00:24:48.579 I asked 'A'ishah: 00:24:48.579 --> 00:24:53.650 "What did the Prophet (peace be upon him) use to do in his home?" 00:24:53.650 --> 00:24:54.650 She said: 00:24:54.650 --> 00:24:57.650 "He used to be in the service of his family," 00:24:57.650 --> 00:24:59.650 meaning serving his family, 00:24:59.650 --> 00:25:03.650 "and when the prayer was due, he would go out to the prayer." 00:25:03.650 --> 00:25:05.779 In another narration: 00:25:05.779 --> 00:25:08.779 "And when he heard the adhan, he would go out." 00:25:08.779 --> 00:25:12.289 Commentary on the hadith: 00:25:12.289 --> 00:25:13.740 "What did he use to do (yasna')?" 00:25:13.740 --> 00:25:15.740 meaning what actions he performed. 00:25:15.740 --> 00:25:16.799 "He used to (kana)" 00:25:16.799 --> 00:25:19.799 signifies continuity and habit. 00:25:19.799 --> 00:25:22.900 "Be in the service of his family (mihnah)": 00:25:22.900 --> 00:25:23.900 'al-mihnah' 00:25:23.900 --> 00:25:26.900 means skill in service and work; 00:25:26.900 --> 00:25:27.900 the meaning intended 00:25:27.900 --> 00:25:32.059 is engaging in their chores, serving them, and attending to their welfare. 00:25:32.059 --> 00:25:34.059 "Serving his family" 00:25:34.059 --> 00:25:38.059 is an explanatory gloss from the teacher of al-Bukhari. 00:25:38.059 --> 00:25:42.460 Points of benefit from the hadith: 00:25:42.460 --> 00:25:44.460 It is derived from the hadith 00:25:44.460 --> 00:25:47.460 that asking questions is the key to knowledge. 00:25:47.460 --> 00:25:52.460 It highlights the virtue and knowledge of the Mothers of the Believers (may Allah be pleased with them), 00:25:52.460 --> 00:25:57.460 and their transmission of matters that no one else could observe. 00:25:57.460 --> 00:25:58.460 The hadith also shows 00:25:58.460 --> 00:26:04.460 that leaders and virtuous people attend to their household chores themselves, 00:26:04.460 --> 00:26:10.480 and that this is the practice of the righteous in following his example. 00:26:10.480 --> 00:26:11.480 Chapter: 00:26:11.480 --> 00:26:19.480 One who leads people in prayer intending solely to teach them the prayer of the Prophet (peace be upon him) and his Sunnah. 00:26:19.480 --> 00:26:22.339 On the authority of Ayyub, 00:26:22.339 --> 00:26:24.339 on the authority of Abu Qilabah, 00:26:24.339 --> 00:26:28.410 that Malik ibn al-Huwayrith said to his companions: 00:26:28.410 --> 00:26:33.410 "Shall I not show you how the Messenger of Allah (peace be upon him) prayed?" 00:26:33.410 --> 00:26:34.410 He said: 00:26:34.410 --> 00:26:37.410 And that was not at the time of an obligatory prayer. 00:26:37.410 --> 00:26:38.440 So he stood up, 00:26:38.440 --> 00:26:40.440 then bowed and said the takbir, 00:26:40.440 --> 00:26:42.440 then raised his head 00:26:42.440 --> 00:26:44.440 and stood for a short while, 00:26:44.440 --> 00:26:46.440 then prostrated, 00:26:46.440 --> 00:26:49.440 then raised his head for a short while, 00:26:49.440 --> 00:26:53.470 praying like this shaykh of ours, 'Amr ibn Salamah. 00:26:53.470 --> 00:26:55.470 Ayyub said: 00:26:55.470 --> 00:26:59.470 "He used to do something I did not see them do: 00:26:59.470 --> 00:27:02.470 he used to sit in the third and the fourth rak'ah." 00:27:02.470 --> 00:27:04.759 In another narration: 00:27:04.759 --> 00:27:07.759 "And when he raised his head from the second prostration, 00:27:08.759 --> 00:27:10.759 he sat and leaned upon the ground, 00:27:10.759 --> 00:27:12.759 then he stood up." 00:27:12.759 --> 00:27:16.339 Commentary on the hadith: 00:27:16.339 --> 00:27:23.849 "One who leads people in prayer intending solely to teach them the prayer of the Prophet (peace be upon him)," 00:27:23.849 --> 00:27:28.849 meaning the motive that prompted him to do so was the intention to teach. 00:27:28.849 --> 00:27:31.200 "On the authority of Abu Qilabah": 00:27:31.200 --> 00:27:34.200 he is 'Abdullah ibn Zayd al-Jarmi. 00:27:34.200 --> 00:27:36.359 "Shall I not show you?" 00:27:36.359 --> 00:27:38.359 meaning: shall I not inform you? 00:27:38.359 --> 00:27:40.460 "And that..." 00:27:40.460 --> 00:27:42.460 meaning he said those words 00:27:42.460 --> 00:27:44.460 "not at the time of an obligatory prayer," 00:27:44.460 --> 00:27:47.549 meaning outside the prescribed prayer times. 00:27:47.549 --> 00:27:49.549 "And stood for a short while (hunayyah)," 00:27:49.549 --> 00:27:52.549 meaning he paused standing for a brief, brief moment. 00:27:52.549 --> 00:27:55.650 "Then raised his head for a short while," 00:27:55.650 --> 00:27:58.650 meaning he sat for a brief sitting. 00:27:58.650 --> 00:28:02.640 Points of benefit from the hadith: 00:28:02.640 --> 00:28:04.640 It is derived from the hadith 00:28:04.640 --> 00:28:07.640 that the default principle regarding acts of worship is adherence to divine revelation (tawqif). 00:28:07.640 --> 00:28:12.640 It demonstrates the permissibility of initiating the teaching of knowledge to people without them asking for it. 00:28:12.640 --> 00:28:17.670 It shows that teaching and demonstration through practical action make a stronger impression on minds. 00:28:17.670 --> 00:28:22.670 The hadith provides evidence for establishing the sitting of rest (jalsat al-istirahah), 00:28:22.670 --> 00:28:24.670 though this issue remains subject to scholarly disagreement.