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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 Humanities Studies and Research

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presents:

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Abridged Sahih al-Bukhari.

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Chapter: The Obligation of Recitation for the Imam and the Follower in All Prayers,

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whether resident or traveling,

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and in both aloud and silent prayers.

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On the authority of 'Abd al-Malik ibn 'Umayr,

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from Jabir ibn Samurah, who said:

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The people of Kufa complained about Sa'd to 'Umar, may Allah be pleased with him,

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so he dismissed him and appointed 'Ammar over them.

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They complained so much that they even claimed he did not know how to pray properly.

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Thereupon, 'Umar sent for him and said,

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"O Abu Ishaq,

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these people claim that you do not perform the prayer properly."

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Abu Ishaq replied,

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"As for me, by Allah,

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I used to lead them in the very prayer of the Messenger of Allah, peace and blessings of Allah be upon him,

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without departing from it in the least.

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I would lead the 'Isha' prayer,

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prolonging the first two rak'ahs

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and shortening the remaining two."

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In another narration: "and making them brief."

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'Umar said,

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"That is indeed what was expected of you, O Abu Ishaq!"

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Then he dispatched with him a man—or men—to Kufa.

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He inquired about him among the people of Kufa,

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leaving out no mosque without inquiring about him,

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and they all praised him highly and spoke well of him,

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until he entered a mosque belonging to Banu 'Abs.

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A man from among them stood up,

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called Usamah ibn Qatadah,

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whose kunyah was Abu Sa'dah.

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He said,

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"Now that you adjure us by Allah,

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Sa'd would never march out with military expeditions,

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nor would he distribute shares equitably,

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nor would he judge fairly in disputes."

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Sa'd said,

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"As for me, by Allah, I shall certainly supplicate with three prayers:

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O Allah, if this servant of Yours is lying,

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standing up only out of ostentation and seeking fame,

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then prolong his life,

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prolong his poverty,

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and expose him to trials."

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Later on, whenever that man was asked, he would say,

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"I am an old, decrepit man afflicted by trials;

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the supplication of Sa'd has struck me."

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'Abd al-Malik said,

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"I saw him afterward,

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his eyebrows drooping over his eyes from extreme old age,

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and he would accost young slave girls in the streets, pinching them."

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Commentary on the Hadith:

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"Sa'd"

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refers to Sa'd ibn Abi Waqqas, may Allah be pleased with him.

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"And he dismissed him"

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means relieved him of the governorship.

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"And appointed 'Ammar over them"

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means he made him their governor.

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"They complained"

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A complaint (al-shakwa)

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is reporting harm or injustice that has befallen you.

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"That they even claimed he did not know how to pray properly"

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indicates that their complaints were numerous,

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among which was the issue of the prayer.

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"They claim (yaz'umun)"

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means they allege.

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"Without departing from it in the least (ma akhramu 'anha)"

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means I do not omit anything from it.

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"Prolonging the first two (fa-arkudu fi al-ulayayn)"

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refers to the first two rak'ahs of the prayer.

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Al-rukud

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means staying firm and remaining still,

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and what is intended here is:

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"I linger and prolong recitation in both of them."

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"And shortening the remaining two"

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means in the final two rak'ahs,

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and shortening is achieved by avoiding elongation.

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"Then he dispatched with him a man"

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who was Muhammad ibn Maslamah al-Ansari,

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though another identity has also been mentioned.

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"Now that you adjure us (nashadtana)"

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means you ask us by Allah.

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"He would never march out with military expeditions"

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means he would not go out nor mobilize with the detachments.

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A sariyyah is a military detachment dispatched toward the enemy.

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"Nor would he distribute shares equitably"

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means he would not be fair in apportioning shares among the subjects.

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"Nor would he judge fairly in disputes"

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means he would not be just in governance and judicial rulings.

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"Standing up only out of ostentation and seeking fame"

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means to be seen and heard by people.

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"Prolong his life and prolong his poverty"

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because long life accompanied by persistent poverty

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is the most severe hardship that can afflict a man.

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"And expose him to trials"

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means make him vulnerable to tribulations.

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"Pinching them (yaghmuzuhunna)"

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Al-ghamz

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means squeezing and pressing with the hand and fingers.

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Benefits of the Hadith:

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Derived from the hadith are the following:

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When a ruler receives a complaint regarding his deputy,

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he should send for him and inquire into the matter.

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It indicates the permissibility of dismissing an official

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if he fears corruption or discord resulting from his continued governance,

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even if nothing has been proven that impairs his integrity or competence.

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It indicates the permissibility of praising an eminent person to his face,

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provided he is safe from being tempted by vanity or the like.

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It shows the necessity of not leaving the people without a leader;

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for this reason, 'Umar, may Allah be pleased with him, appointed

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'Ammar, may Allah be pleased with him, over them.

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It guides toward addressing an eminent man

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by his kunyah rather than by his personal name.

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It shows the permissibility of swearing an oath without being asked to swear.

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The hadith demonstrates that the benchmark for the validity of words and deeds

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is whatever originated from the Prophet, peace and blessings of Allah be upon him.

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It shows the obligation of having good thoughts regarding the Companions of the Prophet, peace be upon him.

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The hadith establishes that the default state of a Muslim is probity and moral integrity.

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It demonstrates the obligation of verifying claims and allegations.

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It highlights the virtue of Sa'd ibn Abi Waqqas, may Allah be pleased with him,

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and that his supplications were answered.

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It shows the permissibility of the oppressed praying against the oppressor.

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The hadith points to the answering of the oppressed person's supplication,

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and the hastened punishment of the oppressor in this worldly life.

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It contains an indication that justice is among the primary objectives of governance.

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On the authority of 'Ubadah ibn al-Samit,

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the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"There is no prayer for the one who does not recite the Opening of the Book (Surat al-Fatihah)."

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Commentary on the Hadith:

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"There is no prayer"

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The generality encompasses the prayer of one praying alone as well as the follower,

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both in silent and aloud prayers.

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Benefits of the Hadith:

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Derived from the hadith are the following:

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The obligation of reciting al-Fatihah for the follower in both silent and aloud prayers,

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though this matter is subject to scholarly debate.

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It indicates that reciting anything beyond al-Fatihah is not obligatory.

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

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A man entered the mosque

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while the Messenger of Allah, peace and blessings of Allah be upon him, was sitting in a corner of the mosque.

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He came and greeted him with salam,

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so the Messenger of Allah, peace and blessings of Allah be upon him, said to him:

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"And upon you be peace.

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Go back and pray, for you have not prayed."

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He went back and prayed,

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then returned and greeted him with salam.

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He said:

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"And upon you be peace.

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Go back and pray, for you have not prayed."

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On the second or subsequent occasion,

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according to one narration, the man said:

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"By the One Who sent you with the truth,

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I know no better than this,

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so teach me, O Messenger of Allah!"

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He said:

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"When you stand up for prayer, perform ablution thoroughly,

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then face the Qiblah and utter the takbir;

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then recite whatever is easy for you from the Qur'an;

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then bow until you are at ease in your bowing;

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then rise until you stand fully upright;

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then prostrate until you are at ease in your prostration;

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then rise until you are at ease sitting;

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then prostrate until you are at ease in your prostration;

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then rise until you are at ease sitting."

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In another narration:

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"Then rise until you stand fully upright.

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Then do that throughout your entire prayer."

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Commentary on the Hadith:

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"A man entered the mosque"

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This man was Khallad ibn Rafi', may Allah be pleased with him.

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"Perform ablution thoroughly (fa-asbigh al-wudu')"

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Thorough ablution (isbagh al-wudu')

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means completing it properly and giving each limb its due right.

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"Recite whatever is easy for you from the Qur'an"

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This is interpreted as referring to al-Fatihah,

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as it is readily accessible,

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or to whatever is added after al-Fatihah,

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or to someone who is unable to recite al-Fatihah.

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"Until you are at ease in your bowing"

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Tranquility (al-tuma'ninah)

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means deliberate composure and stillness,

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such that the limbs come to rest for a brief moment.

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"Then do that throughout your entire prayer"

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meaning both obligatory and voluntary prayers.

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Benefits of the Hadith:

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Derived from the hadith are the following:

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The permissibility of sitting in the mosque outside of prayer times.

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The prescribed nature of enjoining good and forbidding wrong.

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The permissibility of repeating the instruction of enjoining good.

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That conveying an explanation must not be delayed beyond the time of need.

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The permissibility of taking an oath without being prompted to do so,

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in order to emphasize the matter.

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The hadith indicates that the acts of worship performed by an ignorant person without knowledge

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are invalid and insufficient.

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The obligation of performing ablution thoroughly.

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The obligation of facing the Qiblah during prayer.

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and maintaining humility and tranquil composure throughout all the pillars of prayer.

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It also indicates that repeating the prayer is obligatory for anyone who neglects any of its integral pillars.

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Furthermore, it guides toward teaching effectively with gentleness and kindness,

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and demonstrates that among the proper manners of a teacher

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is clarifying the issue and succinctly summarizing the core objectives.

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Among the proper manners of a student

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is submitting willingly to the godly scholar,

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and among the sanctioned legal etiquettes

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is acknowledging one's shortcomings.

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Chapter: Recitation in the Zuhr Prayer.

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On the authority of Abu Qatadah, who said:

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The Prophet (peace and blessings of Allah be upon him) used to recite in the first two rak'ahs of the Zuhr prayer

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the Opening of the Book (Surat al-Fatihah)

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and two surahs,

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lengthening the first rak'ah

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and shortening the second,

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and he would occasionally make a verse audible to us.

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In the 'Asr prayer, he used to recite

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the Opening of the Book

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and two surahs,

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and he would lengthen the first rak'ah.

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He also used to lengthen the first rak'ah of the Fajr prayer

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and shorten the second.

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Commentary on the Hadith:

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The word "kana" (he used to)

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signifies habitual continuation and regularity.

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"And two surahs"

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means a surah in each rak'ah.

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"Lengthens"

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denotes prolonging the recitation,

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and "shortens"

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denotes making it brief.

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"And he would occasionally make a verse audible"

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means he would sometimes recite a verse out loud in the silent prayer.

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Key Takeaways from the Hadith:

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Derived from this hadith is

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the obligation of reciting Surat al-Fatihah,

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and the recommendation to recite a short surah along with it.

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It also demonstrates the Companions' keen dedication to recording the guidance of the Prophet (peace be upon him).

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Chapter: Recitation in the Maghrib Prayer.

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On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:

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Umm al-Fadl heard him reciting:

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"By the winds sent forth in succession,"

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so she said:

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"O my dear son!

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By Allah, your recitation of this surah has reminded me

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that it was the very last thing I heard the Messenger of Allah (peace and blessings of Allah be upon him) recite in Maghrib."

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00:12:32,559 --> 00:12:33,460
In another narration:

247
00:12:34,159 --> 00:12:36,659
"After that, he never led us in prayer

248
00:12:36,960 --> 00:12:38,860
until Allah took his soul."

249
00:12:40,240 --> 00:12:42,440
Commentary on the Hadith:

250
00:12:43,549 --> 00:12:44,649
"And the emissaries" (al-Mursalat):

251
00:12:45,250 --> 00:12:52,149
The emissaries are the angels dispatched by Allah Almighty with His decrees governing cosmic affairs,

252
00:12:52,649 --> 00:12:56,049
as well as His legislative commands and revelations to His messengers.

253
00:12:56,840 --> 00:12:57,639
"'Urfa" (in succession / with goodness)

254
00:12:58,139 --> 00:13:01,139
means they are dispatched with recognized good, wisdom, and universal benefit,

255
00:13:01,440 --> 00:13:03,340
not with corruption or in vain.

256
00:13:04,159 --> 00:13:06,559
Key Takeaways from the Hadith:

257
00:13:07,730 --> 00:13:09,429
Derived from this hadith is

258
00:13:09,830 --> 00:13:15,730
that the Prophet (peace be upon him) is the ultimate criterion of guidance in both deeds and words.

259
00:13:16,429 --> 00:13:19,429
The hadith also affirms the existence of the angels.

260
00:13:21,980 --> 00:13:24,279
On the authority of Marwan ibn al-Hakam, who said:

261
00:13:24,779 --> 00:13:26,679
Zayd ibn Thabit said to me:

262
00:13:27,279 --> 00:13:30,379
"Why do you recite only from the short surahs (Qisar al-Mufassal) in Maghrib,

263
00:13:30,879 --> 00:13:36,480
when I have heard the Prophet (peace and blessings of Allah be upon him) recite the longer of the two longest chapters?"

264
00:13:37,950 --> 00:13:40,149
Commentary on the Hadith:

265
00:13:41,360 --> 00:13:42,059
"Why do you..." (Ma laka):

266
00:13:42,559 --> 00:13:45,059
An interrogative expression used here for disapproval.

267
00:13:45,659 --> 00:13:46,559
"From the short"

268
00:13:47,059 --> 00:13:48,460
refers to the short surahs of the Qur'an.

269
00:13:49,259 --> 00:13:51,259
"Recite the longer of the two longest chapters"

270
00:13:51,860 --> 00:13:53,860
means he recited Surat al-A'raf,

271
00:13:54,259 --> 00:13:56,759
which is longer than Surat al-An'am.

272
00:13:57,720 --> 00:14:00,019
Key Takeaways from the Hadith:

273
00:14:01,320 --> 00:14:02,820
Derived from this hadith is

274
00:14:03,419 --> 00:14:10,019
the legitimacy of correcting an imam if he departs from the Sunnah of the Prophet (peace be upon him) in prayer.

275
00:14:10,850 --> 00:14:14,649
It also establishes the permissibility of lengthening the recitation in the Maghrib prayer.

276
00:14:17,190 --> 00:14:18,990
Chapter: Audible Recitation in Maghrib.

277
00:14:20,210 --> 00:14:22,909
On the authority of Jubayr ibn Mut'im (may Allah be pleased with him)

278
00:14:23,610 --> 00:14:24,509
— and in one narration:

279
00:14:25,110 --> 00:14:27,509
he had come to negotiate the ransoming of the prisoners of Badr —

280
00:14:28,340 --> 00:14:28,840
who said:

281
00:14:29,539 --> 00:14:34,639
"I heard the Prophet (peace and blessings of Allah be upon him) recite Surat at-Tur in the Maghrib prayer,

282
00:14:35,340 --> 00:14:39,139
and that was the very first time faith firmly settled in my heart."

283
00:14:40,519 --> 00:14:42,620
Commentary on the Hadith:

284
00:14:43,669 --> 00:14:44,370
"At-Tur":

285
00:14:44,769 --> 00:14:46,269
That is, Surat at-Tur.

286
00:14:46,870 --> 00:14:47,570
And "at-Tur"

287
00:14:47,769 --> 00:14:52,370
is the mountain upon which Allah spoke directly to His Prophet Moses (peace be upon him)

288
00:14:52,970 --> 00:14:56,169
and revealed to him the legal rulings He willed.

289
00:14:57,000 --> 00:14:59,000
"Faith firmly settled in my heart"

290
00:14:59,500 --> 00:15:02,299
means faith found rest and became deeply rooted in my heart.

291
00:15:03,389 --> 00:15:05,690
Key Takeaways from the Hadith:

292
00:15:06,990 --> 00:15:08,490
Derived from this hadith is

293
00:15:09,090 --> 00:15:11,490
the validity of a non-Muslim receiving and memorizing a hadith,

294
00:15:11,889 --> 00:15:13,889
and narrating it after embracing Islam.

295
00:15:14,590 --> 00:15:18,789
It also demonstrates the profound impact of the Qur'an on human hearts in general.

296
00:15:21,690 --> 00:15:23,590
Chapter: Audible Recitation in 'Isha'.

297
00:15:25,000 --> 00:15:26,799
On the authority of Abu Rafi', who said:

298
00:15:27,399 --> 00:15:29,899
"I prayed the 'Atamah ('Isha') prayer behind Abu Hurayrah,

299
00:15:30,500 --> 00:15:31,200
and he recited:

300
00:15:31,700 --> 00:15:34,500
'When the sky has split open,'

301
00:15:35,100 --> 00:15:35,899
and prostrated.

302
00:15:36,500 --> 00:15:37,200
So I said:

303
00:15:37,600 --> 00:15:38,600
'What prostration is this?'

304
00:15:39,230 --> 00:15:39,929
He replied:

305
00:15:40,429 --> 00:15:44,929
'I prostrated during its recitation behind Abu al-Qasim (peace and blessings of Allah be upon him),

306
00:15:45,429 --> 00:15:49,129
and I shall never cease prostrating during it until I meet him.'"

307
00:15:50,240 --> 00:15:52,539
Commentary on the Hadith:

308
00:15:53,490 --> 00:15:54,389
"Al-'Atamah"

309
00:15:54,690 --> 00:15:56,190
refers to the 'Isha' prayer.

310
00:15:56,789 --> 00:15:58,590
"When the sky has split open"

311
00:15:59,090 --> 00:16:02,190
means it cracks and parts asunder,

312
00:16:02,590 --> 00:16:04,190
its stars scatter,

313
00:16:04,490 --> 00:16:06,990
and its sun and moon are eclipsed.

314
00:16:07,879 --> 00:16:10,279
Key Takeaways from the Hadith:

315
00:16:11,320 --> 00:16:12,919
Derived from this hadith is

316
00:16:13,220 --> 00:16:16,019
that the prostrations of Qur'anic recitation are divinely established through Sunnah (tawqifiyyah).

317
00:16:16,620 --> 00:16:21,419
It also reflects the Companions' meticulous adherence to the Prophet's guidance,

318
00:16:21,820 --> 00:16:24,120
and shows that asking questions is the key to knowledge.

319
00:16:26,769 --> 00:16:29,669
On the authority of al-Bara' (may Allah be pleased with him), who said:

320
00:16:30,269 --> 00:16:33,870
"I heard the Prophet (peace and blessings of Allah be upon him) recite:

321
00:16:34,370 --> 00:16:36,269
'By the fig and the olive,'

322
00:16:36,470 --> 00:16:37,470
during 'Isha'."

323
00:16:38,100 --> 00:16:39,100
In another narration:

324
00:16:39,500 --> 00:16:40,500
"while on a journey,

325
00:16:41,100 --> 00:16:44,299
and I never heard anyone with a more beautiful voice than his,

326
00:16:44,600 --> 00:16:45,700
or a more beautiful recitation."

327
00:16:46,779 --> 00:16:48,980
Commentary on the Hadith:

328
00:16:50,159 --> 00:16:51,860
"By the fig and the olive":

329
00:16:52,259 --> 00:16:55,960
These are two well-known trees possessing abundant benefits.

330
00:16:57,009 --> 00:16:59,409
Key Takeaways from the Hadith:

331
00:17:00,480 --> 00:17:02,080
Derived from this hadith is

332
00:17:02,580 --> 00:17:06,680
the Companions' keen observation of the Prophet's guidance

333
00:17:06,680 --> 00:17:08,180
both while resident and while traveling.

334
00:17:08,839 --> 00:17:12,140
The hadith also demonstrates keeping the recitation light during travel.

335
00:17:14,859 --> 00:17:16,960
Chapter: Recitation in the Fajr Prayer.

336
00:17:18,140 --> 00:17:21,240
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

337
00:17:21,839 --> 00:17:23,940
"In every prayer there is recitation:

338
00:17:24,539 --> 00:17:28,440
whatever the Messenger of Allah (peace and blessings of Allah be upon him) made audible to us,

339
00:17:28,740 --> 00:17:30,039
we make audible to you,

340
00:17:30,539 --> 00:17:32,140
and whatever he kept concealed from us,

341
00:17:32,440 --> 00:17:34,140
we keep concealed from you.

342
00:17:34,740 --> 00:17:37,539
If you recite nothing more than the Mother of the Qur'an (Surat al-Fatihah),

343
00:17:37,940 --> 00:17:38,839
it suffices,

344
00:17:39,339 --> 00:17:41,539
and if you add to it, that is better."

345
00:17:43,009 --> 00:17:45,210
Commentary on the Hadith:

346
00:17:46,259 --> 00:17:49,859
"Whatever the Messenger of Allah (peace and blessings of Allah be upon him) made audible to us"

347
00:17:50,460 --> 00:17:54,259
means whatever he recited aloud in the prayer.

348
00:17:55,119 --> 00:17:56,619
"And whatever he kept concealed from us"

349
00:17:57,119 --> 00:18:01,019
means whatever he recited silently in the prayer.

350
00:18:01,880 --> 00:18:03,180
"The Mother of the Qur'an"

351
00:18:03,579 --> 00:18:05,180
refers to Surat al-Fatihah.

352
00:18:05,970 --> 00:18:06,869
"It suffices"

353
00:18:07,269 --> 00:18:09,769
means it fulfills the basic legal obligation.

354
00:18:10,660 --> 00:18:13,059
Key Takeaways from the Hadith:

355
00:18:14,099 --> 00:18:15,700
Derived from this hadith is

356
00:18:16,099 --> 00:18:19,900
that reciting aloud or silently in prayer is governed strictly by divine revelation (tawqifi).

357
00:18:20,599 --> 00:18:24,000
It also proves the obligation of reciting al-Fatihah in every rak'ah,

358
00:18:24,500 --> 00:18:27,099
while reciting an additional surah remains recommended.

359
00:18:29,920 --> 00:18:32,920
Chapter: Audible Recitation in the Fajr Prayer.

360
00:18:34,289 --> 00:18:38,190
On the authority of 'Abdullah ibn 'Abbas (may Allah be pleased with him and his father), who said:

361
00:18:38,920 --> 00:18:44,119
"The Prophet (peace and blessings of Allah be upon him) set out with a group of his Companions,

362
00:18:44,519 --> 00:18:46,920
heading for the marketplace of 'Ukaz.

363
00:18:47,519 --> 00:18:51,319
By that time, the devils had been blocked from hearing the news of heaven,

364
00:18:51,720 --> 00:18:53,819
and shooting stars were hurled against them.

365
00:18:54,480 --> 00:18:57,180
So the devils returned to their people,

366
00:18:57,579 --> 00:18:59,380
who asked them, 'What is the matter with you?'

367
00:18:59,880 --> 00:19:00,779
They replied,

368
00:19:01,079 --> 00:19:04,079
'We have been barred from the news of heaven,

369
00:19:04,480 --> 00:19:06,480
and shooting stars were hurled against us.'

370
00:19:07,119 --> 00:19:07,920
Their leaders said,

371
00:19:08,319 --> 00:19:11,420
'Nothing could have barred you from the news of heaven

372
00:19:11,519 --> 00:19:13,319
except some momentous event that has recently occurred!

373
00:19:13,940 --> 00:19:17,140
Therefore, traverse the east and west of the earth,

374
00:19:17,539 --> 00:19:22,440
and find out what has barred you from the news of heaven.'

375
00:19:23,240 --> 00:19:26,940
So those who set out toward Tihamah proceeded

376
00:19:27,240 --> 00:19:30,039
toward the Prophet (peace and blessings of Allah be upon him)

377
00:19:30,539 --> 00:19:31,740
while he was at Nakhlah,

378
00:19:32,240 --> 00:19:34,539
on his way to the market of 'Ukaz,

379
00:19:35,140 --> 00:19:38,339
leading his Companions in the Fajr prayer.

380
00:19:39,059 --> 00:19:40,960
When they heard the Qur'an,

381
00:19:41,359 --> 00:19:42,559
they listened attentively to it

382
00:19:42,960 --> 00:19:43,960
and said,

383
00:19:44,460 --> 00:19:48,960
'By Allah, this is what has prevented you from receiving the news of heaven!'

384
00:19:49,789 --> 00:19:52,789
Thereupon, they returned to their people

385
00:19:53,089 --> 00:19:55,289
and said: 'O our people,

386
00:19:55,690 --> 00:19:58,990
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,” (72:1)

387
00:19:59,490 --> 00:20:02,490
“Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.” (72:2)

388
00:20:02,990 --> 00:20:05,890
“Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.” (72:2)

389
00:20:06,750 --> 00:20:10,650
So Allah revealed to His Prophet (peace and blessings of Allah be upon him):

390
00:20:11,349 --> 00:20:15,950
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,” (72:1)

391
00:20:16,680 --> 00:20:19,680
and what was revealed to him were the words of the jinn."

392
00:20:20,990 --> 00:20:23,190
Commentary on the Hadith:

393
00:20:24,339 --> 00:20:25,339
"'Amidin" (heading)

394
00:20:25,640 --> 00:20:26,839
means intending and making their way

395
00:20:27,440 --> 00:20:28,940
"to the market of 'Ukaz":

396
00:20:29,440 --> 00:20:30,740
It was a famous market

397
00:20:31,140 --> 00:20:36,240
situated thirty-five kilometers northeast of Ta'if,

398
00:20:36,839 --> 00:20:39,640
near the modern town of al-Hawiyah.

399
00:20:40,269 --> 00:20:40,970
"Hila" (blocked)

400
00:20:41,269 --> 00:20:42,769
means intercepted and prevented.

401
00:20:43,500 --> 00:20:44,299
Shooting stars (al-shuhub):

402
00:20:44,799 --> 00:20:45,599
A shooting star (al-shihab)

403
00:20:45,700 --> 00:20:47,599
is a radiant flame of fire,

404
00:20:48,000 --> 00:20:50,099
resembling a falling meteor.

405
00:20:51,019 --> 00:20:53,819
"Traverse the eastern and western parts of the earth,"

406
00:20:54,319 --> 00:20:56,420
meaning: journey throughout the entire earth.

407
00:20:57,180 --> 00:20:58,480
"So they departed,"

408
00:20:58,779 --> 00:21:00,180
meaning the devils,

409
00:21:00,680 --> 00:21:01,980
"toward Tihamah."

410
00:21:02,380 --> 00:21:06,180
Tihamah is the southern coastal region of the Hijaz.

411
00:21:06,779 --> 00:21:07,980
"While he was at Nakhlah,"

412
00:21:08,380 --> 00:21:10,980
which is a location between Mecca and al-Ta'if.

413
00:21:11,609 --> 00:21:12,809
"They listened to him,"

414
00:21:13,109 --> 00:21:14,309
meaning they paid close attention.

415
00:21:14,940 --> 00:21:17,539
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,” (72:1)

416
00:21:17,940 --> 00:21:21,740
Meaning: full of precious wonders and lofty objectives.

417
00:21:22,470 --> 00:21:23,970
"Guiding to uprightness."

418
00:21:24,470 --> 00:21:25,369
Uprightness (al-rushd)

419
00:21:25,569 --> 00:21:31,170
is a comprehensive term for everything that guides people to their religious and worldly welfare.

420
00:21:35,210 --> 00:21:37,710
The hadith affirms the existence of the jinn,

421
00:21:38,009 --> 00:21:41,809
and that they came as a delegation to the Prophet, peace and blessings of Allah be upon him.

422
00:21:42,410 --> 00:21:43,609
The hadith also indicates

423
00:21:43,710 --> 00:21:47,410
that shooting stars were only cast at the beginning of Islam

424
00:21:47,710 --> 00:21:50,210
to prevent the devils from eavesdropping,

425
00:21:50,710 --> 00:21:54,509
although their casting had occurred both before Islam and after it.

426
00:21:55,339 --> 00:22:00,240
The hadith also indicates the legitimacy of congregational prayer during travel,

427
00:22:00,640 --> 00:22:03,240
and that it was prescribed from the very beginning of prophethood,

428
00:22:03,940 --> 00:22:08,640
and that the Prophet (peace be upon him) was sent to both mankind and jinn.

429
00:22:09,240 --> 00:22:10,140
The hadith also shows

430
00:22:10,440 --> 00:22:14,740
that the Noble Qur'an is guidance and uprightness for all people,

431
00:22:15,140 --> 00:22:17,039
in their religious and worldly affairs,

432
00:22:17,640 --> 00:22:21,539
and that the Noble Qur'an calls to pure monotheism (Tawhid).

433
00:22:24,440 --> 00:22:26,440
On the authority of Ibn 'Abbas, who said:

434
00:22:27,039 --> 00:22:30,740
"The Prophet (peace be upon him) recited aloud where he was commanded,

435
00:22:31,140 --> 00:22:33,039
and remained silent where he was commanded."

436
00:22:33,640 --> 00:22:36,140
“We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -” (19:64)

437
00:22:36,740 --> 00:22:40,839
“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (33:21)

438
00:22:42,019 --> 00:22:44,220
Commentary on the hadith:

439
00:22:45,200 --> 00:22:48,799
"The Prophet (peace be upon him) recited aloud where he was commanded,"

440
00:22:49,400 --> 00:22:52,799
meaning he recited audibly in the prayer where he was commanded,

441
00:22:53,470 --> 00:22:55,269
"and remained silent where he was commanded,"

442
00:22:55,670 --> 00:22:59,269
meaning he recited silently in the prayer where he was commanded.

443
00:23:00,119 --> 00:23:00,720
"A role model" (Uswah),

444
00:23:01,119 --> 00:23:02,119
meaning an exemplar to be followed.

445
00:23:03,079 --> 00:23:05,480
Key points of benefit from the hadith:

446
00:23:06,740 --> 00:23:08,339
It is derived from the hadith

447
00:23:08,740 --> 00:23:14,039
that the guidance of the Prophet (peace be upon him) is the standard of correctness and truth,

448
00:23:14,640 --> 00:23:17,240
and that acts of worship are fundamentally restricted to divine instruction (tawqif),

449
00:23:17,839 --> 00:23:22,640
and that reciting aloud or silently in prayer is an established matter of divine decree.

450
00:23:23,299 --> 00:23:24,299
The hadith also shows

451
00:23:24,599 --> 00:23:29,000
that the Prophet (peace be upon him) is the absolute role model,

452
00:23:29,769 --> 00:23:33,069
and it illustrates the keenness of the Companions (may Allah be pleased with them)

453
00:23:33,170 --> 00:23:37,769
to adhere to the guidance of the Prophet (peace be upon him) in all matters.

454
00:23:38,599 --> 00:23:39,700
The hadith further indicates

455
00:23:40,000 --> 00:23:43,900
that Allah Almighty perfected the religion and completed His favor,

456
00:23:44,789 --> 00:23:48,990
and it implicitly conveys a prohibition against introducing innovations into the religion.

457
00:23:52,029 --> 00:23:55,130
Chapter: Combining Two Surahs in a Single Rak'ah

458
00:23:56,440 --> 00:23:58,240
On the authority of Abu Wa'il, who said:

459
00:23:58,940 --> 00:24:01,940
A man came to Ibn Mas'ud and said,

460
00:24:02,640 --> 00:24:05,440
"I recited the Mufassal surahs tonight in a single rak'ah."

461
00:24:06,339 --> 00:24:07,039
Thereupon he said:

462
00:24:07,640 --> 00:24:09,440
"This is like the rapid recitation of poetry!

463
00:24:10,369 --> 00:24:16,470
I certainly know the paired surahs that the Prophet (peace be upon him) used to combine."

464
00:24:17,269 --> 00:24:20,269
He then mentioned twenty surahs from the Mufassal;

465
00:24:21,160 --> 00:24:21,960
in one narration:

466
00:24:22,660 --> 00:24:25,559
eighteen surahs from the Mufassal

467
00:24:26,160 --> 00:24:28,859
and two surahs from the family of Ha-Mim;

468
00:24:29,460 --> 00:24:30,559
and in another narration:

469
00:24:31,059 --> 00:24:34,559
from the beginning of the Mufassal according to the arrangement of Ibn Mas'ud,

470
00:24:35,059 --> 00:24:37,059
the last of them being the Hawamim:

471
00:24:37,559 --> 00:24:39,660
Ha-Mim al-Dukhan

472
00:24:39,960 --> 00:24:41,960
and 'Amma Yatasa'alun,

473
00:24:42,720 --> 00:24:45,220
two surahs in each rak'ah.

474
00:24:46,599 --> 00:24:48,799
Commentary on the hadith:

475
00:24:49,880 --> 00:24:50,579
"A man":

476
00:24:50,980 --> 00:24:52,779
he was Nuhayk ibn Sinan.

477
00:24:53,500 --> 00:24:55,000
"I recited the Mufassal":

478
00:24:55,500 --> 00:24:56,599
the Mufassal section

479
00:24:56,799 --> 00:24:58,799
begins with Surah Qaf,

480
00:24:59,099 --> 00:25:00,799
though other opinions have been stated.

481
00:25:01,539 --> 00:25:03,339
"This is like the rapid recitation of poetry":

482
00:25:03,940 --> 00:25:04,640
al-haddh

483
00:25:04,940 --> 00:25:08,240
means speed and excessive haste in recitation.

484
00:25:08,960 --> 00:25:10,359
"I know the paired surahs (al-naza'ir)":

485
00:25:10,859 --> 00:25:15,160
meaning the surahs that resemble one another in length.

486
00:25:15,960 --> 00:25:17,460
"He used to combine them":

487
00:25:17,859 --> 00:25:19,559
meaning he would join them together.

488
00:25:20,450 --> 00:25:22,750
Key points of benefit from the hadith:

489
00:25:23,920 --> 00:25:28,220
The hadith illustrates presenting one's nightly worship to a scholar for evaluation and correction;

490
00:25:28,920 --> 00:25:31,920
it contains a prohibition against rushing through the recitation;

491
00:25:32,680 --> 00:25:35,880
it encourages reciting at a deliberate pace with contemplation;

492
00:25:36,480 --> 00:25:39,480
and it shows the desirability of lengthening recitation in prayer.

493
00:25:40,250 --> 00:25:45,650
The hadith also indicates that his night prayer (peace be upon him)

494
00:25:46,049 --> 00:25:47,750
consisted of ten rak'ahs,

495
00:25:48,049 --> 00:25:49,650
and he would conclude them with a single rak'ah of Witr,

496
00:25:50,250 --> 00:25:55,049
because he (peace be upon him) would combine twenty surahs,

497
00:25:55,549 --> 00:25:57,349
two surahs in each rak'ah.

498
00:26:00,099 --> 00:26:02,400
Chapter: The Imam Saying "Amin" Aloud

499
00:26:03,970 --> 00:26:05,069
On the authority of Abu Hurayrah,

500
00:26:05,670 --> 00:26:08,970
that the Prophet (peace be upon him) said:

501
00:26:09,769 --> 00:26:12,470
"When the imam says 'Amin', say 'Amin',

502
00:26:13,230 --> 00:26:17,230
for whoever's saying of 'Amin' coincides with that of the angels

503
00:26:17,730 --> 00:26:20,630
will have his past sins forgiven."

504
00:26:22,170 --> 00:26:24,369
Commentary on the hadith:

505
00:26:25,349 --> 00:26:27,549
"When the imam says 'Amin', say 'Amin'":

506
00:26:28,049 --> 00:26:32,650
“The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.” (1:7)

507
00:26:33,150 --> 00:26:34,849
meaning say "Amin."

508
00:26:35,740 --> 00:26:38,740
"Whoever's saying of 'Amin' coincides with that of the angels":

509
00:26:39,339 --> 00:26:42,740
meaning when one of you says "Amin" in prayer,

510
00:26:43,339 --> 00:26:46,539
and the angels in heaven say "Amin,"

511
00:26:47,039 --> 00:26:49,339
and the two coincide with one another.

512
00:26:50,269 --> 00:26:52,569
Key points of benefit from the hadith:

513
00:26:53,799 --> 00:26:55,299
It is derived from the hadith

514
00:26:55,799 --> 00:26:57,700
that following the imam is obligatory,

515
00:26:58,099 --> 00:27:01,799
and that racing ahead of him in outward words and actions is forbidden.

516
00:27:02,400 --> 00:27:05,900
The hadith also indicates that forgiveness of sins is attained by saying "Amin"

517
00:27:06,299 --> 00:27:09,400
if it coincides with the "Amin" of the angels.

518
00:27:10,200 --> 00:27:12,500
It affirms the existence of the angels,

519
00:27:12,900 --> 00:27:16,400
and that they say "Amin" alongside the recitation of the children of Adam.

520
00:27:19,180 --> 00:27:21,579
Chapter: Bowing Before Reaching the Row

521
00:27:22,950 --> 00:27:24,049
On the authority of Abu Bakrah,

522
00:27:24,650 --> 00:27:28,250
that he reached the Prophet (peace be upon him)

523
00:27:28,250 --> 00:27:29,450
while he was in the bowing posture (ruku'),

524
00:27:29,950 --> 00:27:32,650
so he bowed before reaching the row.

525
00:27:33,480 --> 00:27:37,180
He mentioned that to the Prophet (peace be upon him),

526
00:27:37,680 --> 00:27:38,480
who said:

527
00:27:39,079 --> 00:27:40,980
"May Allah increase your eagerness,

528
00:27:41,279 --> 00:27:42,480
but do not repeat it."

529
00:27:43,529 --> 00:27:45,730
Commentary on the hadith:

530
00:27:46,849 --> 00:27:48,650
"May Allah increase your eagerness,"

531
00:27:49,049 --> 00:27:50,250
meaning: for goodness.

532
00:27:50,980 --> 00:27:51,880
"And do not repeat it,"

533
00:27:52,380 --> 00:27:54,480
meaning: do not bow before reaching the row;

534
00:27:55,079 --> 00:27:55,980
and it is also said:

535
00:27:56,380 --> 00:27:59,079
do not hasten to the prayer with a pace

536
00:27:59,079 --> 00:28:00,980
that leaves you out of breath;

537
00:28:01,380 --> 00:28:03,079
and other interpretations have also been stated.

538
00:28:04,029 --> 00:28:06,430
Key points of benefit from the hadith:

539
00:28:07,660 --> 00:28:09,359
It is derived from the hadith

540
00:28:09,759 --> 00:28:12,859
that a slight movement in prayer and for its sake

541
00:28:13,059 --> 00:28:14,460
does not invalidate the prayer.

542
00:28:15,160 --> 00:28:19,859
The hadith also indicates the validity of the prayer of someone standing alone behind the row,

543
00:28:20,420 --> 00:28:23,619
and that whoever catches the imam in any posture

544
00:28:23,619 --> 00:28:26,720
should immediately do as the imam is doing.