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In the name of Allah, the Most Gracious, the Most Merciful.

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The Ifadah Center

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for Human Studies and Research

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presents:

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Abridged Sahih al-Bukhari.

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Chapter: Tying the Waist-Wrapper around the Back of the Neck in Prayer.

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On the authority of Muhammad ibn al-Munkadir, who said:

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I entered upon Jabir ibn 'Abdillah while he was praying in a single garment, wrapped around him,

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with his cloak set aside.

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When he finished the prayer, we said: "O Abu 'Abdillah,

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do you pray while your cloak is set aside?"

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He replied: "Yes, I wanted the ignorant ones like you to see me;

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for I saw the Prophet (peace and blessings of Allah be upon him) praying like this."

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Commentary on the Hadith:

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"Chapter: Tying the Waist-Wrapper around the Back of the Neck in Prayer"

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*Al-qafa* refers to the back of the neck.

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*Multahifan bihi* (wrapped in it):

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*Al-Iltihaf*

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is wrapping oneself in a garment in any manner,

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which encompasses draping it over one shoulder (*al-tawashshuh*) and wrapping it around the body (*al-ishtimal*).

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Al-Zuhri said:

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"Crossing its two ends over his shoulders."

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*Wa rida'uhu* (and his cloak):

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The *rida'* is an upper garment,

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and it is said to be the cloak that a person places over his shoulders and upper back above his other clothes.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The permissibility of praying in a single garment for someone who possesses more than that.

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It shows that practical demonstration leaves a deeper impact on the soul.

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A scholar may opt for the easiest permissible option despite being capable of more,

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to make things easier for the common people so they may follow his example.

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It also shows the permissibility of being stern when rebuking the ignorant.

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Chapter: Praying in a Single Garment Wrapped around Oneself.

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On the authority of 'Umar ibn Abi Salamah, who said:

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I saw the Messenger of Allah (peace and blessings of Allah be upon him) praying in a single garment wrapped around him

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in the house of Umm Salamah,

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having crossed its two ends over his shoulders.

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In another narration: "He had crossed its two ends."

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And on the authority of Abu Hurayrah:

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A questioner asked the Messenger of Allah (peace be upon him) about praying in a single garment,

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so the Messenger of Allah (peace be upon him) said:

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"Does every one of you have two garments?"

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Commentary on the Hadith:

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*Mujtamilan bihi* (wrapped around him):

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*Al-Ishtimal* is wrapping the garment over both shoulders.

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*'Ala 'atiqayhi* (over his shoulders):

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*Al-'Atiqan* (the two shoulders)

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refer to the area from the shoulders to the base of the neck.

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"Does every one of you have two garments?"

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This is a rhetorical question,

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functioning as an observation of what he (peace be upon him) knew of their condition

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regarding poverty and the scarcity of clothing;

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thus, he informed them of the permissibility of praying in a single garment.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The permissibility of wrapping oneself in a single garment during prayer.

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Wrapping oneself (*al-ishtimal*) takes various forms;

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the prohibited form

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is *ishtimal al-samma'*.

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It also demonstrates the permissibility of praying in a single garment.

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In the hadith:

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Deriving a ruling through contextual implication (*al-fahwa*);

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it is as if he (peace be upon him) meant:

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"If covering the 'awrah is obligatory,

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and prayer is mandatory,

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yet not everyone possesses two garments,

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how could they not realize that praying in a single garment is permissible?"

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Chapter:

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When one prays in a single garment,

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he should drape part of it over his shoulders.

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On the authority of Abu Hurayrah, who said:

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

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"None of you should pray in a single garment

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without having anything over his shoulders."

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In another narration:

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"Whoever prays in a single garment,

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let him cross its two ends over his shoulders."

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Commentary on the Hadith:

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"None of you should pray":

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The prohibition here denotes recommendation against rather than strict unlawfulness (*tanzih*, not *tahrim*).

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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If someone prays without any part of his garment covering his shoulder,

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his prayer is valid according to the majority of scholars.

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It highlights the benefit of crossing the garment's ends

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and the permissible manner of wrapping oneself:

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so that the worshipper does not see his own 'awrah when bowing,

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nor does the cloak fall off during bowing.

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Chapter:

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When the Garment is Tight.

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On the authority of Sa'id ibn al-Harith, who said:

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We asked Jabir ibn 'Abdillah about praying in a single garment,

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and he said:

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"I accompanied the Prophet (peace and blessings of Allah be upon him) on one of his journeys,

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and I came to him one night for an errand.

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I found him praying

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while I was wearing only a single garment,

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so I wrapped myself in it

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and prayed beside him.

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When he finished the prayer,

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he said:

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'What brings you at this hour of the night, Jabir?'

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I told him of my errand,

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and when I finished,

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he said:

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'What was this wrapping of the garment that I saw?'

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I said:

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'It was a garment—'

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meaning that it was tight.

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He said:

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'If it is ample, wrap yourself in it;

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but if it is tight, tie it as a waist-wrapper.'"

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Commentary on the Hadith:

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"On one of his journeys":

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That is, during the Expedition of Buwat.

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"For an errand":

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Meaning, for some personal need.

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"When he finished":

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Meaning, when he completed the prayer and turned away from facing the Qiblah.

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"What brings you at this hour of the night, Jabir?":

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An inquiry regarding the reason for his night arrival.

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"What was this wrapping?":

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A rhetorical question of disapproval,

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understood as referring to *ishtimal al-samma'*.

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"Tie it as a waist-wrapper":

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The wrapping disapproved of by the Prophet (peace be upon him)

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is *ishtimal al-samma'*,

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which consists of completely enveloping oneself in the garment

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without leaving an opening on either side,

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such that one cannot free his hands except from underneath,

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causing a risk that his 'awrah might be exposed in doing so.

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It indicates the permissibility of approaching a ruler at night for one's needs,

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and the permissibility of visiting someone at night due to necessity.

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The hadith also indicates:

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If the garment is spacious,

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one crosses its ends over the shoulders;

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but if it is tight,

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one ties it as a waist-wrapper.

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It emphasizes the importance of covering the 'awrah during prayer.

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On the authority of Sahl, who said:

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Men used to pray alongside the Prophet (peace and blessings of Allah be upon him)

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with their waist-wrappers tied around their necks

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like young boys.

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In another narration:

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"They tied their waist-wrappers around their necks due to their small size."

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And it was said to the women:

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"Do not raise your heads

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until the men are fully seated upright."

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Commentary on the Hadith:

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"With their waist-wrappers tied around their necks":

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Meaning, wrapped around them;

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this is understood to be distinct from the prohibited *ishtimal al-samma'*.

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"Do not raise your heads":

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Meaning, from prostration.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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Wrapping oneself is preferable to merely wearing a waist-wrapper,

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as it provides greater coverage.

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It urges guarding the 'awrah by all available means.

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It also highlights the obligation of lowering the gaze from private areas.

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Chapter: The Dislike of Nakedness in Prayer and Otherwise.

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On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

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When the Ka'bah was being rebuilt,

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the Prophet (peace and blessings of Allah be upon him)

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and 'Abbas went to carry stones.

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'Abbas said to the Prophet (peace be upon him):

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"Put your waist-wrapper over your neck to protect yourself from the stones."

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So he fell to the ground,

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with his eyes gazing up toward the sky.

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Then he regained consciousness

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and said:

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"My waist-wrapper! My waist-wrapper!"

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So his waist-wrapper was fastened around him.

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In another narration:

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"He (peace and blessings of Allah be upon him) was never seen naked after that."

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Commentary on the Hadith:

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"When the Ka'bah was being rebuilt":

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That is, before the advent of his Prophetic mission.

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*Yaqika* (to protect you):

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That is, to shield and protect you.

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*Fa-kharra* (he fell):

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That is, he collapsed unconscious.

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*Wa-tammahat 'aynahu* (his eyes gazed upward):

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That is, his eyes turned toward the sky.

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"My waist-wrapper!":

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Meaning, "Hand me my waist-wrapper."

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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Modesty and covering oneself are innate human dispositions (*fitrah*).

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And the Prophet (peace and blessings of Allah be upon him)

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was protected from the vices of the pre-Islamic era of ignorance (*Jahiliyyah*),

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naturally dispositioned toward the noblest of manners.

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Chapter: What Must Be Covered of the 'Awrah.

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On the authority of Abu Sa'id (may Allah be pleased with him), who said:

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

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fasting on the Day of Fitr and the Day of Nahr,

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and against the *samma'* wrap,

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and against a man sitting with his knees drawn up (*ihtiba'*) wrapped in a single garment,

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and against praying after the morning and 'Asr prayers.

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Commentary on the hadith:

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*Al-Samma'*:

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*Ishtimal al-samma'*

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is for a person to cover and wrap his entire body with a single lower garment or cloak,

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drawing it from his right side over his left arm and left shoulder,

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and then wrapping it again from behind him over his right arm and right shoulder,

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thereby covering them both completely.

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"And against sitting with knees drawn up (*ihtiba'*)"—

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*Al-Ihtiba'*

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is for a person to sit on his buttocks with his shins upright,

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binding the garment around his waist and knees,

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leaving his private parts exposed.

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Key takeaways from the hadith:

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It is derived from the hadith

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that fasting on the days of Eid is prohibited,

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and it contains the prohibition of the *samma'* wrap,

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as well as the prohibition of postures in which private parts may be uncovered,

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such as sitting with the knees drawn up (*ihtiba'*).

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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) prohibited two types of sales,

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two types of garments,

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and two times of prayer.

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He prohibited praying after Fajr until the sun rises,

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and after 'Asr until the sun sets;

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he prohibited wrapping oneself in the *samma'* fashion;

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and he prohibited sitting with the knees drawn up in a single garment

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in such a way that exposes one's private parts to the sky;

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and he prohibited *munabadhah* and *mulamasah* sales.

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Commentary on the hadith:

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"Exposing one's private parts to the sky"

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means showing and uncovering one's nakedness without any covering.

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"And *munabadhah*"

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refers to a transaction where a person throws his garment to finalize the sale before the buyer inspects it or looks at it,

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and it has various forms.

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"*Mulamasah*"

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refers to merely touching a garment to finalize the sale without looking at it,

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and it also has various forms.

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Key takeaways from the hadith:

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It is derived from the hadith

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that wearing garments that do not conceal the private parts is prohibited,

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as well as the prohibition of specific forms of acts of worship and commercial transactions.

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On the authority of Humayd ibn 'Abd al-Rahman ibn 'Awf,

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Abu Hurayrah said:

245
00:12:42,139 --> 00:12:48,059
"Abu Bakr sent me during that Hajj among the criers on the Day of Sacrifice

246
00:12:48,059 --> 00:12:50,059
to announce at Mina:

247
00:12:50,059 --> 00:12:53,500
'No polytheist shall perform Hajj after this year,

248
00:12:53,580 --> 00:12:56,860
nor shall anyone circumambulate the House naked.'"

249
00:12:56,860 --> 00:12:58,379
In another narration:

250
00:12:58,379 --> 00:13:01,899
"And the Day of the Greatest Hajj is the Day of Sacrifice."

251
00:13:01,899 --> 00:13:05,019
Humayd ibn 'Abd al-Rahman said:

252
00:13:05,019 --> 00:13:10,059
"Then the Messenger of Allah (peace be upon him) sent 'Ali to follow him,

253
00:13:10,059 --> 00:13:13,500
and commanded him to proclaim the declaration of disavowal (*Bara'ah*)."

254
00:13:13,500 --> 00:13:15,500
Abu Hurayrah said:

255
00:13:15,500 --> 00:13:20,539
"'Ali joined us in making the proclamation to the people of Mina on the Day of Sacrifice:

256
00:13:20,539 --> 00:13:23,580
'No polytheist shall perform Hajj after this year,

257
00:13:23,580 --> 00:13:26,779
nor shall anyone circumambulate the House naked.'"

258
00:13:26,779 --> 00:13:30,029
Commentary on the hadith:

259
00:13:30,029 --> 00:13:32,539
"During that Hajj"

260
00:13:32,539 --> 00:13:39,259
refers to the pilgrimage over which the Messenger of Allah (peace be upon him) appointed al-Siddiq (may Allah be pleased with him) as leader,

261
00:13:39,259 --> 00:13:42,539
which took place one year before the Farewell Pilgrimage.

262
00:13:42,539 --> 00:13:45,700
"Nor shall anyone circumambulate the House naked"

263
00:13:45,700 --> 00:13:50,820
was the abolition of the pre-Islamic Jahiliyyah practice of performing Tawaf in the nude.

264
00:13:51,409 --> 00:13:56,210
"Then the Messenger of Allah (peace be upon him) sent 'Ali to follow him"

265
00:13:56,210 --> 00:14:03,250
means that the Messenger of Allah (peace be upon him) dispatched 'Ali ibn Abi Talib (may Allah be pleased with him)

266
00:14:03,250 --> 00:14:06,750
after Abu Bakr (may Allah be pleased with him),

267
00:14:06,750 --> 00:14:08,990
"to proclaim the declaration of disavowal (*Bara'ah*),"

268
00:14:08,990 --> 00:14:12,110
meaning the opening verses of Surat al-Tawbah.

269
00:14:12,110 --> 00:14:15,740
Key takeaways from the hadith:

270
00:14:15,740 --> 00:14:17,820
It is derived from the hadith

271
00:14:17,820 --> 00:14:21,500
that covering the private parts is obligatory during Tawaf and elsewhere,

272
00:14:21,659 --> 00:14:24,860
along with the clarification of the virtue of Abu Bakr,

273
00:14:24,860 --> 00:14:29,019
and the virtue of 'Ali ibn Abi Talib.

274
00:14:29,019 --> 00:14:33,820
Chapter: What has been mentioned regarding the thigh.

275
00:14:33,820 --> 00:14:36,049
On the authority of Anas:

276
00:14:36,049 --> 00:14:40,529
The Messenger of Allah (peace be upon him) raided Khaybar,

277
00:14:40,529 --> 00:14:44,769
and we prayed the morning prayer near it in the darkness before dawn.

278
00:14:44,769 --> 00:14:46,289
In another narration:

279
00:14:46,289 --> 00:14:51,809
Whenever the Prophet (peace be upon him) went on a campaign with us against a people,

280
00:14:51,889 --> 00:14:55,889
he would not attack them until morning came and he observed them;

281
00:14:55,889 --> 00:14:58,850
if he heard the call to prayer, he would refrain from attacking them,

282
00:14:58,850 --> 00:15:03,230
and if he did not hear the call to prayer, he would launch the raid against them.

283
00:15:03,230 --> 00:15:06,830
The Prophet of Allah (peace be upon him) rode,

284
00:15:06,830 --> 00:15:08,990
Abu Talhah rode,

285
00:15:08,990 --> 00:15:11,789
and I was riding behind Abu Talhah.

286
00:15:11,789 --> 00:15:17,149
The Prophet of Allah (peace be upon him) galloped through the lanes of Khaybar,

287
00:15:17,230 --> 00:15:23,019
and my knee was touching the thigh of the Prophet of Allah (peace be upon him).

288
00:15:23,019 --> 00:15:25,659
Then the lower garment was uncovered from his thigh,

289
00:15:25,659 --> 00:15:32,179
until I could see the whiteness of the thigh of the Prophet of Allah (peace be upon him).

290
00:15:32,179 --> 00:15:35,059
When he entered the town, he said:

291
00:15:35,059 --> 00:15:36,740
"Allah is the Greatest!

292
00:15:36,740 --> 00:15:38,580
Khaybar is ruined!

293
00:15:38,580 --> 00:15:41,779
Indeed, whenever we descend upon the open square of a people,

294
00:15:41,779 --> 00:15:44,740
evil will be the morning of those who were warned."

295
00:15:44,740 --> 00:15:46,820
He repeated it three times.

296
00:15:46,899 --> 00:15:48,019
He said:

297
00:15:48,019 --> 00:15:50,740
The people had come out to their daily labor,

298
00:15:50,740 --> 00:15:51,940
and they said:

299
00:15:51,940 --> 00:15:56,019
"Muhammad and the army (*khamis*)!"

300
00:15:56,019 --> 00:15:56,980
He said:

301
00:15:56,980 --> 00:15:59,299
We took it by force,

302
00:15:59,299 --> 00:16:01,340
and the captives were rounded up.

303
00:16:01,340 --> 00:16:02,779
In another narration:

304
00:16:02,779 --> 00:16:07,100
The Messenger of Allah (peace be upon him) prevailed over them,

305
00:16:07,100 --> 00:16:10,960
the combatants were killed, and the dependents were taken captive.

306
00:16:10,960 --> 00:16:14,320
Dihyah al-Kalbi (may Allah be pleased with him) came

307
00:16:14,320 --> 00:16:15,519
and said:

308
00:16:15,600 --> 00:16:17,360
"O Prophet of Allah,

309
00:16:17,360 --> 00:16:20,320
grant me a slave-girl from the captives."

310
00:16:20,320 --> 00:16:21,360
He said:

311
00:16:21,360 --> 00:16:23,919
"Go and take a slave-girl."

312
00:16:23,919 --> 00:16:26,799
So he took Safiyyah bint Huyayy.

313
00:16:26,799 --> 00:16:30,879
Then a man came to the Prophet (peace be upon him)

314
00:16:30,879 --> 00:16:32,159
and said:

315
00:16:32,159 --> 00:16:33,840
"O Prophet of Allah,

316
00:16:33,840 --> 00:16:37,440
you gave Dihyah Safiyyah bint Huyayy,

317
00:16:37,440 --> 00:16:40,080
the chief lady of Qurayzah and al-Nadir,

318
00:16:40,080 --> 00:16:42,820
and she is suitable only for you."

319
00:16:42,820 --> 00:16:43,860
He said:

320
00:16:43,860 --> 00:16:45,700
"Call him to bring her."

321
00:16:45,700 --> 00:16:47,539
So he brought her,

322
00:16:47,539 --> 00:16:51,779
and when the Prophet (peace be upon him) looked at her,

323
00:16:51,779 --> 00:16:52,899
he said:

324
00:16:52,899 --> 00:16:56,419
"Take another slave-girl from the captives."

325
00:16:56,419 --> 00:16:57,460
He said:

326
00:16:57,460 --> 00:17:02,639
The Prophet (peace be upon him) then manumitted her and married her.

327
00:17:02,639 --> 00:17:04,640
Thabit asked him:

328
00:17:04,640 --> 00:17:06,240
"O Abu Hamzah,

329
00:17:06,240 --> 00:17:08,160
what was her dowry?"

330
00:17:08,160 --> 00:17:09,119
He replied:

331
00:17:09,119 --> 00:17:10,480
"Her own self;

332
00:17:10,480 --> 00:17:13,460
he manumitted her and made that her marriage."

333
00:17:13,539 --> 00:17:16,099
On the way back,

334
00:17:16,099 --> 00:17:18,819
Umm Sulaym prepared her for him

335
00:17:18,819 --> 00:17:21,539
and brought her to him as a bride during the night,

336
00:17:21,539 --> 00:17:26,180
so the Prophet (peace be upon him) became a bridegroom by morning.

337
00:17:26,180 --> 00:17:27,380
He said:

338
00:17:27,380 --> 00:17:31,059
"Whoever has anything with him, let him bring it."

339
00:17:31,059 --> 00:17:33,059
And he spread out a leather dining mat.

340
00:17:33,059 --> 00:17:35,859
One man began bringing dates,

341
00:17:35,859 --> 00:17:38,900
another began bringing clarified butter,

342
00:17:38,900 --> 00:17:39,940
and he said:

343
00:17:39,940 --> 00:17:43,140
"I think he also mentioned parched barley (*sawiq*)."

344
00:17:43,140 --> 00:17:44,180
He said:

345
00:17:44,180 --> 00:17:46,420
So they mixed it into a sweet dish (*hays*),

346
00:17:46,420 --> 00:17:52,099
and that was the wedding feast (*walimah*) of the Messenger of Allah (peace be upon him).

347
00:17:52,099 --> 00:17:55,390
Commentary on the hadith:

348
00:17:55,390 --> 00:17:58,269
"Chapter: What has been mentioned regarding the thigh"—

349
00:17:58,269 --> 00:18:02,910
al-Bukhari did not make a definitive ruling in the chapter heading regarding whether the thigh is considered *'awrah* (private parts)

350
00:18:02,910 --> 00:18:05,900
due to the strong scholarly difference on that matter.

351
00:18:05,900 --> 00:18:07,500
"He raided Khaybar"

352
00:18:07,500 --> 00:18:09,900
took place in the seventh year after the Hijrah.

353
00:18:09,900 --> 00:18:11,099
*Al-Ghadah*

354
00:18:11,099 --> 00:18:12,700
refers to the Fajr prayer.

355
00:18:12,700 --> 00:18:14,059
*Bi-ghalas*:

356
00:18:14,059 --> 00:18:17,299
*al-ghalas* is the darkness of the end of the night.

357
00:18:17,299 --> 00:18:18,579
"He galloped"

358
00:18:18,579 --> 00:18:21,440
means he sped up his riding mount.

359
00:18:21,440 --> 00:18:22,960
"Through the lanes" (*ziqaq*):

360
00:18:22,960 --> 00:18:24,160
*al-ziqaq*

361
00:18:24,160 --> 00:18:27,309
refers to the alleyways and pathways between houses.

362
00:18:27,309 --> 00:18:28,349
"Uncovered" (*hasara*)

363
00:18:28,349 --> 00:18:29,710
means it was exposed.

364
00:18:29,710 --> 00:18:30,910
"The town" (*al-qaryah*)

365
00:18:30,910 --> 00:18:32,539
refers to Khaybar.

366
00:18:32,539 --> 00:18:33,740
"Ruined" (*kharibat*)

367
00:18:33,740 --> 00:18:36,019
means it fell into devastation.

368
00:18:36,019 --> 00:18:37,299
"Upon the open square" (*bi-sahah*):

369
00:18:37,299 --> 00:18:38,420
*al-sahah*

370
00:18:38,420 --> 00:18:41,170
is the open space between dwellings.

371
00:18:41,170 --> 00:18:42,289
"Evil will be" (*fa-sa'a*)

372
00:18:42,289 --> 00:18:43,970
is derived from misfortune and distress.

373
00:18:43,970 --> 00:18:46,049
"The morning of those who were warned":

374
00:18:46,049 --> 00:18:49,089
the warned person is one who has received a warning,

375
00:18:49,089 --> 00:18:52,589
which is to incite caution by notifying someone of impending harm.

376
00:18:52,589 --> 00:18:54,029
"*Al-Khamis*" (the army):

377
00:18:54,029 --> 00:18:56,190
the army is called *khamis*

378
00:18:56,190 --> 00:18:59,069
because it is divided into five sections:

379
00:18:59,069 --> 00:19:01,869
the vanguard/center, the right flank, the left flank,

380
00:19:01,869 --> 00:19:04,019
and the two wings/rearguard.

381
00:19:04,019 --> 00:19:06,019
"We took it by force (*'anwah*)"

382
00:19:06,019 --> 00:19:08,849
means we conquered it through victory and compulsion.

383
00:19:08,849 --> 00:19:10,849
"She is suitable only for you"

384
00:19:10,849 --> 00:19:15,309
because she descended from a noble lineage and a household of leadership.

385
00:19:15,309 --> 00:19:17,150
"What was her dowry (*asdaqaha*)":

386
00:19:17,150 --> 00:19:19,490
*al-sadaq* is the bridal gift (*mahr*).

387
00:19:19,490 --> 00:19:21,089
"She prepared her"

388
00:19:21,089 --> 00:19:23,970
means she adorned and readied her.

389
00:19:23,970 --> 00:19:25,490
"She brought her"

390
00:19:25,490 --> 00:19:27,490
means she escorted her as a bride to him.

391
00:19:27,490 --> 00:19:29,009
"A bridegroom" (*'arus*):

392
00:19:29,009 --> 00:19:32,480
*al-'arus* is a term applied to both the man and the woman upon marriage.

393
00:19:32,480 --> 00:19:34,400
"And he spread out a leather mat (*nit'a*)":

394
00:19:34,400 --> 00:19:37,980
*al-nit'a* is a mat made of cured leather.

395
00:19:37,980 --> 00:19:39,339
*Al-Sawiq*

396
00:19:39,339 --> 00:19:42,619
is roasted wheat or barley that is subsequently ground,

397
00:19:42,619 --> 00:19:44,619
to take it as travel provision.

398
00:19:44,619 --> 00:19:46,619
So they prepared a dish of *hays*.

399
00:19:46,619 --> 00:19:47,740
*Hays*

400
00:19:47,740 --> 00:19:51,839
is a dish made of dates, dried curd (*aqit*), and clarified butter.

401
00:19:51,839 --> 00:19:53,119
A wedding feast (*walimah*),

402
00:19:53,119 --> 00:19:55,789
meaning the food served for a wedding.

403
00:19:55,789 --> 00:19:59,839
Key takeaways from the hadith:

404
00:19:59,839 --> 00:20:01,839
It is derived from the hadith:

405
00:20:01,839 --> 00:20:06,240
It is permissible for two people to ride on a mount if it can bear the weight.

406
00:20:06,240 --> 00:20:10,799
It highlights the virtue of jihad in the cause of Allah Almighty.

407
00:20:10,880 --> 00:20:14,880
The hadith indicates that the thigh is not part of the nakedness (*'awrah*).

408
00:20:14,880 --> 00:20:18,880
It establishes the recommendation of remembering Allah and proclaiming His greatness (*takbir*) during battle.

409
00:20:18,880 --> 00:20:23,039
It is recommended for a master to manumit his female slave and marry her,

410
00:20:23,039 --> 00:20:25,920
and it has been authentically established that he receives a double reward.

411
00:20:25,920 --> 00:20:30,000
It shows the permissibility of holding the wedding consummation by night or by day.

412
00:20:30,000 --> 00:20:37,759
It is recommended for the groom’s companions and neighbors to assist him with the wedding feast by contributing food of their own.

413
00:20:37,759 --> 00:20:39,039
The hadith also indicates

414
00:20:39,039 --> 00:20:42,559
that the wedding feast is fulfilled with whatever food is available,

415
00:20:42,559 --> 00:20:44,960
and is not contingent upon slaughtering a sheep;

416
00:20:44,960 --> 00:20:50,420
the Sunnah is fulfilled even without meat.

417
00:20:50,420 --> 00:20:51,460
Chapter:

418
00:20:51,460 --> 00:20:55,380
In how many garments should a woman pray?

419
00:20:55,380 --> 00:20:57,619
On the authority of 'A'ishah, who said:

420
00:20:57,619 --> 00:21:04,660
"The believing women used to attend the Fajr prayer with the Messenger of Allah (peace and blessings of Allah be upon him),

421
00:21:04,660 --> 00:21:07,779
wrapped closely in their woolen sheets (*murut*),

422
00:21:07,779 --> 00:21:12,339
then they would return to their homes as soon as they finished the prayer,

423
00:21:12,339 --> 00:21:16,670
unrecognized by anyone because of the darkness before dawn (*ghalas*)."

424
00:21:16,670 --> 00:21:20,180
Commentary on the hadith:

425
00:21:20,180 --> 00:21:22,900
"They used to attend" (*yashhadna*), meaning they were present.

426
00:21:22,900 --> 00:21:26,339
"Wrapped closely" (*mutalaffi'at*), meaning covered all over

427
00:21:26,339 --> 00:21:28,019
in their woolen sheets (*bi-murutihinna*).

428
00:21:28,019 --> 00:21:28,980
The *mirt*

429
00:21:28,980 --> 00:21:32,880
is a patterned garment made of wool or other materials.

430
00:21:32,880 --> 00:21:35,920
"They would return" (*yanqalibna*), meaning they would go back.

431
00:21:36,000 --> 00:21:37,200
*Al-Ghalas*

432
00:21:37,200 --> 00:21:40,420
is the darkness at the end of the night.

433
00:21:40,420 --> 00:21:44,109
Key takeaways from the hadith:

434
00:21:44,109 --> 00:21:48,190
The hadith indicates the preference of praying Fajr in the darkness before dawn (*taghlis*) and early in its time,

435
00:21:48,190 --> 00:21:50,609
though there is a scholarly difference of opinion on the matter.

436
00:21:50,609 --> 00:21:53,970
It shows the permissibility of women going out at night,

437
00:21:53,970 --> 00:21:57,579
which is permissible provided there is safety from temptation (*fitnah*).

438
00:21:57,579 --> 00:22:03,809
It demonstrates that the fundamental principle regarding a woman's state is concealment.

439
00:22:03,809 --> 00:22:07,170
Chapter: If one prays in a garment with markings

440
00:22:07,170 --> 00:22:10,289
and looks at its markings.

441
00:22:10,289 --> 00:22:11,730
On the authority of 'A'ishah,

442
00:22:11,730 --> 00:22:17,809
that the Prophet (peace and blessings of Allah be upon him) prayed in a patterned woolen cloak (*khamisah*) that had markings.

443
00:22:17,809 --> 00:22:20,930
He cast a glance at its markings,

444
00:22:20,930 --> 00:22:22,609
and when he finished the prayer,

445
00:22:22,609 --> 00:22:23,809
he said:

446
00:22:23,809 --> 00:22:27,890
"Take this *khamisah* of mine to Abu Jahm,

447
00:22:27,890 --> 00:22:31,759
and bring me the plain, coarse cloak (*anbijaniyyah*) of Abu Jahm,

448
00:22:31,759 --> 00:22:36,130
for it has just distracted me from my prayer."

449
00:22:36,130 --> 00:22:37,650
In another narration:

450
00:22:37,650 --> 00:22:41,329
"I was looking at its markings while in prayer,

451
00:22:41,329 --> 00:22:44,480
and I feared it would distract me."

452
00:22:44,480 --> 00:22:47,759
Commentary on the hadith:

453
00:22:47,759 --> 00:22:51,759
A *khamisah* is a garment made of wool or silk-blend (*khazz*),

454
00:22:51,759 --> 00:22:55,309
thin, square-shaped, and having decorative markings.

455
00:22:55,309 --> 00:23:00,880
"Markings" (*a'lam*) refers to the embroidery and stripes found on garments.

456
00:23:00,880 --> 00:23:05,700
Abu Jahm is 'Amir ibn Hudhayfah (may Allah be pleased with him).

457
00:23:05,700 --> 00:23:07,460
"An *anbijaniyyah*"

458
00:23:07,460 --> 00:23:10,420
is a coarse cloak without any markings,

459
00:23:10,420 --> 00:23:14,960
said to be named after a place called Anbijan.

460
00:23:14,960 --> 00:23:18,079
"It distracted me" (*alhatni*), meaning it preoccupied my attention.

461
00:23:18,079 --> 00:23:21,680
"Just now" (*anifan*), meaning moments ago.

462
00:23:21,680 --> 00:23:25,500
Key takeaways from the hadith:

463
00:23:25,500 --> 00:23:27,660
It is derived from the hadith:

464
00:23:27,660 --> 00:23:30,859
It is permissible to pray in a garment that has markings.

465
00:23:30,859 --> 00:23:35,980
A minor wandering of the mind during prayer does not invalidate it.

466
00:23:35,980 --> 00:23:40,220
It emphasizes seeking humility and presence of heart (*khushu'*) in prayer,

467
00:23:40,220 --> 00:23:43,819
and removing anything that preoccupies the heart and distracts it.

468
00:23:43,819 --> 00:23:50,819
It is permissible for an imam or scholar to call someone of lesser standing by their agnomen (*kunyah*).

469
00:23:50,819 --> 00:23:54,900
Chapter: If one prays in a garment with crosses or images,

470
00:23:54,900 --> 00:23:56,819
does it invalidate his prayer,

471
00:23:56,819 --> 00:23:59,940
and what has been prohibited regarding that?

472
00:23:59,940 --> 00:24:02,099
On the authority of Anas, who said:

473
00:24:02,099 --> 00:24:04,420
'A'ishah had a patterned curtain (*qiram*)

474
00:24:04,420 --> 00:24:07,460
with which she screened a side of her house.

475
00:24:07,539 --> 00:24:10,980
The Prophet (peace be upon him) said:

476
00:24:10,980 --> 00:24:14,259
"Remove this curtain of yours from our sight,

477
00:24:14,259 --> 00:24:19,839
for its images have not ceased to present themselves before me during my prayer."

478
00:24:19,839 --> 00:24:22,960
Commentary on the hadith:

479
00:24:22,960 --> 00:24:24,079
*Qiram*

480
00:24:24,079 --> 00:24:26,720
is a screen or curtain featuring decorative patterns.

481
00:24:26,720 --> 00:24:28,559
"A side of her house",

482
00:24:28,559 --> 00:24:29,599
what is meant

483
00:24:29,599 --> 00:24:31,259
is the wall.

484
00:24:31,259 --> 00:24:32,539
"Remove" (*amiti*),

485
00:24:32,539 --> 00:24:34,299
meaning take it away.

486
00:24:34,299 --> 00:24:35,660
"Its images" (*tasawiruhu*),

487
00:24:35,660 --> 00:24:37,339
meaning its decorative patterns.

488
00:24:37,339 --> 00:24:38,380
"Present themselves" (*ta'ridu*),

489
00:24:38,380 --> 00:24:40,779
meaning appear before me.

490
00:24:40,779 --> 00:24:44,480
Key takeaways from the hadith:

491
00:24:44,480 --> 00:24:46,480
It is derived from the hadith:

492
00:24:46,480 --> 00:24:49,839
One should avoid whatever impairs humility and presence of heart in prayer,

493
00:24:49,839 --> 00:24:52,480
and eliminate the causes of distraction.

494
00:24:52,480 --> 00:24:59,970
The hadith also provides evidence that all forms of prohibited imagery are forbidden.

495
00:24:59,970 --> 00:25:05,250
Chapter: One who prays in a silk tunic (*farruj*) and then removes it.

496
00:25:05,250 --> 00:25:08,049
On the authority of 'Uqbah ibn 'Amir, who said:

497
00:25:08,130 --> 00:25:13,170
A silk tunic was gifted to the Prophet (peace be upon him),

498
00:25:13,170 --> 00:25:15,730
so he put it on and prayed in it.

499
00:25:15,730 --> 00:25:17,329
Then he finished the prayer,

500
00:25:17,329 --> 00:25:21,329
took it off forcefully as though he disliked it,

501
00:25:21,329 --> 00:25:26,819
and said, "This is not fitting for the God-fearing."

502
00:25:26,819 --> 00:25:29,920
Commentary on the hadith:

503
00:25:29,920 --> 00:25:31,279
"Was gifted":

504
00:25:31,279 --> 00:25:35,779
The person who gifted it was Ukaydir, the ruler of Dumah al-Jandal.

505
00:25:35,779 --> 00:25:37,619
A "silk tunic" (*farruj harir*)

506
00:25:37,619 --> 00:25:40,579
is a garment with tight sleeves and waist,

507
00:25:40,579 --> 00:25:42,500
slit from behind,

508
00:25:42,500 --> 00:25:45,700
worn tucked up for ease of movement in battle and travel,

509
00:25:45,700 --> 00:25:48,319
and was typically the attire of non-Arabs.

510
00:25:48,319 --> 00:25:49,599
"He took it off":

511
00:25:49,599 --> 00:25:53,500
because silk is prohibited for men.

512
00:25:53,500 --> 00:25:54,940
"Not fitting" (*la yanbaghi*),

513
00:25:54,940 --> 00:25:57,230
meaning it is not permissible.

514
00:25:57,230 --> 00:26:01,039
Key takeaways from the hadith:

515
00:26:01,039 --> 00:26:03,119
It is derived from the hadith:

516
00:26:03,119 --> 00:26:06,160
Wearing silk is strictly forbidden for men.

517
00:26:06,160 --> 00:26:08,799
The prayer performed in a silk garment remains valid,

518
00:26:08,799 --> 00:26:11,069
though there is a scholarly difference of opinion on the matter.

519
00:26:11,069 --> 00:26:17,170
It shows the permissibility of accepting a gift from a polytheist.

520
00:26:17,170 --> 00:26:22,160
Chapter: Praying on roofs, the pulpit, and wooden structures.

521
00:26:22,160 --> 00:26:24,880
On the authority of Abu Hazim ibn Dinar,

522
00:26:24,880 --> 00:26:28,799
that some men came to Sahl ibn Sa'd al-Sa'idi

523
00:26:28,799 --> 00:26:31,359
when they had differed concerning the pulpit,

524
00:26:31,359 --> 00:26:33,119
as to what type of wood it was made of.

525
00:26:33,119 --> 00:26:35,279
So they asked him about that,

526
00:26:35,279 --> 00:26:36,640
and he said:

527
00:26:36,640 --> 00:26:40,000
"By Allah, I surely know what it is made of,

528
00:26:40,079 --> 00:26:43,519
and I saw it the very first day it was set up,

529
00:26:43,519 --> 00:26:49,549
and the first day the Messenger of Allah (peace be upon him) sat upon it.

530
00:26:49,549 --> 00:26:54,269
The Messenger of Allah (peace be upon him) sent a message to so-and-so,"

531
00:26:54,269 --> 00:26:57,309
a woman whom Sahl named,

532
00:26:57,309 --> 00:26:59,710
"saying: 'Instruct your carpenter slave

533
00:26:59,710 --> 00:27:01,710
to make wooden steps for me

534
00:27:01,710 --> 00:27:05,549
so that I may sit upon them when I address the people.'

535
00:27:05,549 --> 00:27:06,910
So she gave the order,

536
00:27:06,910 --> 00:27:09,950
and he made them from the tamarisk wood of the Forest (*al-Ghabah*).

537
00:27:09,950 --> 00:27:11,950
Then he brought it,

538
00:27:11,950 --> 00:27:16,509
and she sent it to the Messenger of Allah (peace be upon him).

539
00:27:16,509 --> 00:27:18,109
He then gave the instruction for it,

540
00:27:18,109 --> 00:27:20,500
and it was placed right here.

541
00:27:20,500 --> 00:27:25,779
Then I saw the Messenger of Allah (peace be upon him) pray upon it;

542
00:27:25,779 --> 00:27:28,339
he uttered the *takbir* while standing on it,

543
00:27:28,339 --> 00:27:31,059
then bowed while on it,

544
00:27:31,059 --> 00:27:33,380
then stepped backward

545
00:27:33,380 --> 00:27:35,859
and prostrated at the base of the pulpit.

546
00:27:35,859 --> 00:27:37,539
Then he returned to it,

547
00:27:37,539 --> 00:27:39,140
and when he finished,

548
00:27:39,140 --> 00:27:41,779
he turned to the people and said:

549
00:27:41,779 --> 00:27:43,539
'O people,

550
00:27:43,539 --> 00:27:45,779
I have only done this

551
00:27:45,779 --> 00:27:50,670
so that you may follow me and learn my manner of prayer.'"

552
00:27:50,670 --> 00:27:54,160
Commentary on the hadith:

553
00:27:54,160 --> 00:27:55,440
"They differed" (*imtaraw*),

554
00:27:55,440 --> 00:27:56,880
meaning they were in doubt,

555
00:27:56,880 --> 00:27:59,180
and it is also said they debated.

556
00:27:59,180 --> 00:28:00,700
"What type of wood it was made of" (*min mu'awwadih*),

557
00:28:00,700 --> 00:28:03,779
meaning from which tree it was crafted.

558
00:28:03,779 --> 00:28:06,660
"And I saw it the very first day it was set up,

559
00:28:06,740 --> 00:28:12,019
and the first day the Messenger of Allah (peace be upon him) sat upon it."

560
00:28:12,019 --> 00:28:16,420
This emphatic addition, reinforced by the particle *la-* and the word *qad*,

561
00:28:16,420 --> 00:28:20,740
serves to demonstrate his firm and precise knowledge of what they asked him.

562
00:28:20,740 --> 00:28:22,259
"Instruct your slave":

563
00:28:22,259 --> 00:28:23,779
His name was Maymun,

564
00:28:23,779 --> 00:28:26,000
and other names have also been reported.

565
00:28:26,000 --> 00:28:27,519
"From tamarisk" (*min tarfa'*):

566
00:28:27,519 --> 00:28:31,230
This is a well-known desert tree.

567
00:28:31,230 --> 00:28:32,509
*Al-Ghabah*

568
00:28:32,509 --> 00:28:36,109
is an area located nine miles from Medina,

569
00:28:36,109 --> 00:28:39,309
where the camels of the Prophet (peace be upon him)

570
00:28:39,309 --> 00:28:42,140
used to stay for grazing.

571
00:28:42,140 --> 00:28:44,380
"Then he stepped backward" (*nazala al-qahqara*),

572
00:28:44,380 --> 00:28:46,819
meaning he moved backward without turning around.

573
00:28:46,819 --> 00:28:49,299
"And prostrated at the base of the pulpit",

574
00:28:49,299 --> 00:28:50,579
meaning upon the ground

575
00:28:50,579 --> 00:28:54,019
beside its lowest step.

576
00:28:54,019 --> 00:28:57,519
Key takeaways from the hadith:

577
00:28:57,519 --> 00:28:59,599
It is derived from the hadith:

578
00:28:59,599 --> 00:29:03,789
It is recommended to review knowledge and engage in scholarly discussion about it.

579
00:29:03,789 --> 00:29:05,789
The one who was present and memorized the details

580
00:29:05,869 --> 00:29:08,990
is an authority over the one who did not.

581
00:29:08,990 --> 00:29:13,710
Asking the scholar is the key to knowledge and understanding.

582
00:29:13,710 --> 00:29:17,630
Walking a few steps during prayer does not invalidate it,

583
00:29:17,630 --> 00:29:22,779
and likewise, minor movement done for the benefit of the prayer does not invalidate it.

584
00:29:22,779 --> 00:29:24,059
The hadith also shows

585
00:29:24,059 --> 00:29:28,299
that the imam may teach the congregation the actions of prayer through practical demonstration,

586
00:29:28,299 --> 00:29:30,539
which is far more impactful and effective in the mind.