WEBVTT

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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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In another narration:

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"After that, he never led us in prayer

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until Allah took his soul."

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Commentary on the Hadith:

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"And the emissaries" (al-Mursalat):

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The emissaries are the angels dispatched by Allah Almighty with His decrees governing cosmic affairs,

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as well as His legislative commands and revelations to His messengers.

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"'Urfa" (in succession / with goodness)

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means they are dispatched with recognized good, wisdom, and universal benefit,

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not with corruption or in vain.

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Key Takeaways from the Hadith:

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Derived from this hadith is

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that the Prophet (peace be upon him) is the ultimate criterion of guidance in both deeds and words.

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The hadith also affirms the existence of the angels.

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On the authority of Marwan ibn al-Hakam, who said:

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Zayd ibn Thabit said to me:

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"Why do you recite only from the short surahs (Qisar al-Mufassal) in Maghrib,

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when I have heard the Prophet (peace and blessings of Allah be upon him) recite the longer of the two longest chapters?"

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Commentary on the Hadith:

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"Why do you..." (Ma laka):

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An interrogative expression used here for disapproval.

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"From the short"

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refers to the short surahs of the Qur'an.

00:13:49.259 --> 00:13:51.259
"Recite the longer of the two longest chapters"

00:13:51.860 --> 00:13:53.860
means he recited Surat al-A'raf,

00:13:54.259 --> 00:13:56.759
which is longer than Surat al-An'am.

00:13:57.720 --> 00:14:00.019
Key Takeaways from the Hadith:

00:14:01.320 --> 00:14:02.820
Derived from this hadith is

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.

00:14:10.850 --> 00:14:14.649
It also establishes the permissibility of lengthening the recitation in the Maghrib prayer.

00:14:17.190 --> 00:14:18.990
Chapter: Audible Recitation in Maghrib.

00:14:20.210 --> 00:14:22.909
On the authority of Jubayr ibn Mut'im (may Allah be pleased with him)

00:14:23.610 --> 00:14:24.509
— and in one narration:

00:14:25.110 --> 00:14:27.509
he had come to negotiate the ransoming of the prisoners of Badr —

00:14:28.340 --> 00:14:28.840
who said:

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,

00:14:35.340 --> 00:14:39.139
and that was the very first time faith firmly settled in my heart."

00:14:40.519 --> 00:14:42.620
Commentary on the Hadith:

00:14:43.669 --> 00:14:44.370
"At-Tur":

00:14:44.769 --> 00:14:46.269
That is, Surat at-Tur.

00:14:46.870 --> 00:14:47.570
And "at-Tur"

00:14:47.769 --> 00:14:52.370
is the mountain upon which Allah spoke directly to His Prophet Moses (peace be upon him)

00:14:52.970 --> 00:14:56.169
and revealed to him the legal rulings He willed.

00:14:57.000 --> 00:14:59.000
"Faith firmly settled in my heart"

00:14:59.500 --> 00:15:02.299
means faith found rest and became deeply rooted in my heart.

00:15:03.389 --> 00:15:05.690
Key Takeaways from the Hadith:

00:15:06.990 --> 00:15:08.490
Derived from this hadith is

00:15:09.090 --> 00:15:11.490
the validity of a non-Muslim receiving and memorizing a hadith,

00:15:11.889 --> 00:15:13.889
and narrating it after embracing Islam.

00:15:14.590 --> 00:15:18.789
It also demonstrates the profound impact of the Qur'an on human hearts in general.

00:15:21.690 --> 00:15:23.590
Chapter: Audible Recitation in 'Isha'.

00:15:25.000 --> 00:15:26.799
On the authority of Abu Rafi', who said:

00:15:27.399 --> 00:15:29.899
"I prayed the 'Atamah ('Isha') prayer behind Abu Hurayrah,

00:15:30.500 --> 00:15:31.200
and he recited:

00:15:31.700 --> 00:15:34.500
'When the sky has split open,'

00:15:35.100 --> 00:15:35.899
and prostrated.

00:15:36.500 --> 00:15:37.200
So I said:

00:15:37.600 --> 00:15:38.600
'What prostration is this?'

00:15:39.230 --> 00:15:39.929
He replied:

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),

00:15:45.429 --> 00:15:49.129
and I shall never cease prostrating during it until I meet him.'"

00:15:50.240 --> 00:15:52.539
Commentary on the Hadith:

00:15:53.490 --> 00:15:54.389
"Al-'Atamah"

00:15:54.690 --> 00:15:56.190
refers to the 'Isha' prayer.

00:15:56.789 --> 00:15:58.590
"When the sky has split open"

00:15:59.090 --> 00:16:02.190
means it cracks and parts asunder,

00:16:02.590 --> 00:16:04.190
its stars scatter,

00:16:04.490 --> 00:16:06.990
and its sun and moon are eclipsed.

00:16:07.879 --> 00:16:10.279
Key Takeaways from the Hadith:

00:16:11.320 --> 00:16:12.919
Derived from this hadith is

00:16:13.220 --> 00:16:16.019
that the prostrations of Qur'anic recitation are divinely established through Sunnah (tawqifiyyah).

00:16:16.620 --> 00:16:21.419
It also reflects the Companions' meticulous adherence to the Prophet's guidance,

00:16:21.820 --> 00:16:24.120
and shows that asking questions is the key to knowledge.

00:16:26.769 --> 00:16:29.669
On the authority of al-Bara' (may Allah be pleased with him), who said:

00:16:30.269 --> 00:16:33.870
"I heard the Prophet (peace and blessings of Allah be upon him) recite:

00:16:34.370 --> 00:16:36.269
'By the fig and the olive,'

00:16:36.470 --> 00:16:37.470
during 'Isha'."

00:16:38.100 --> 00:16:39.100
In another narration:

00:16:39.500 --> 00:16:40.500
"while on a journey,

00:16:41.100 --> 00:16:44.299
and I never heard anyone with a more beautiful voice than his,

00:16:44.600 --> 00:16:45.700
or a more beautiful recitation."

00:16:46.779 --> 00:16:48.980
Commentary on the Hadith:

00:16:50.159 --> 00:16:51.860
"By the fig and the olive":

00:16:52.259 --> 00:16:55.960
These are two well-known trees possessing abundant benefits.

00:16:57.009 --> 00:16:59.409
Key Takeaways from the Hadith:

00:17:00.480 --> 00:17:02.080
Derived from this hadith is

00:17:02.580 --> 00:17:06.680
the Companions' keen observation of the Prophet's guidance

00:17:06.680 --> 00:17:08.180
both while resident and while traveling.

00:17:08.839 --> 00:17:12.140
The hadith also demonstrates keeping the recitation light during travel.

00:17:14.859 --> 00:17:16.960
Chapter: Recitation in the Fajr Prayer.

00:17:18.140 --> 00:17:21.240
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

00:17:21.839 --> 00:17:23.940
"In every prayer there is recitation:

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,

00:17:28.740 --> 00:17:30.039
we make audible to you,

00:17:30.539 --> 00:17:32.140
and whatever he kept concealed from us,

00:17:32.440 --> 00:17:34.140
we keep concealed from you.

00:17:34.740 --> 00:17:37.539
If you recite nothing more than the Mother of the Qur'an (Surat al-Fatihah),

00:17:37.940 --> 00:17:38.839
it suffices,

00:17:39.339 --> 00:17:41.539
and if you add to it, that is better."

00:17:43.009 --> 00:17:45.210
Commentary on the Hadith:

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"

00:17:50.460 --> 00:17:54.259
means whatever he recited aloud in the prayer.

00:17:55.119 --> 00:17:56.619
"And whatever he kept concealed from us"

00:17:57.119 --> 00:18:01.019
means whatever he recited silently in the prayer.

00:18:01.880 --> 00:18:03.180
"The Mother of the Qur'an"

00:18:03.579 --> 00:18:05.180
refers to Surat al-Fatihah.

00:18:05.970 --> 00:18:06.869
"It suffices"

00:18:07.269 --> 00:18:09.769
means it fulfills the basic legal obligation.

00:18:10.660 --> 00:18:13.059
Key Takeaways from the Hadith:

00:18:14.099 --> 00:18:15.700
Derived from this hadith is

00:18:16.099 --> 00:18:19.900
that reciting aloud or silently in prayer is governed strictly by divine revelation (tawqifi).

00:18:20.599 --> 00:18:24.000
It also proves the obligation of reciting al-Fatihah in every rak'ah,

00:18:24.500 --> 00:18:27.099
while reciting an additional surah remains recommended.

00:18:29.920 --> 00:18:32.920
Chapter: Audible Recitation in the Fajr Prayer.

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:

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,

00:18:44.519 --> 00:18:46.920
heading for the marketplace of 'Ukaz.

00:18:47.519 --> 00:18:51.319
By that time, the devils had been blocked from hearing the news of heaven,

00:18:51.720 --> 00:18:53.819
and shooting stars were hurled against them.

00:18:54.480 --> 00:18:57.180
So the devils returned to their people,

00:18:57.579 --> 00:18:59.380
who asked them, 'What is the matter with you?'

00:18:59.880 --> 00:19:00.779
They replied,

00:19:01.079 --> 00:19:04.079
'We have been barred from the news of heaven,

00:19:04.480 --> 00:19:06.480
and shooting stars were hurled against us.'

00:19:07.119 --> 00:19:07.920
Their leaders said,

00:19:08.319 --> 00:19:11.420
'Nothing could have barred you from the news of heaven

00:19:11.519 --> 00:19:13.319
except some momentous event that has recently occurred!

00:19:13.940 --> 00:19:17.140
Therefore, traverse the east and west of the earth,

00:19:17.539 --> 00:19:22.440
and find out what has barred you from the news of heaven.'

00:19:23.240 --> 00:19:26.940
So those who set out toward Tihamah proceeded

00:19:27.240 --> 00:19:30.039
toward the Prophet (peace and blessings of Allah be upon him)

00:19:30.539 --> 00:19:31.740
while he was at Nakhlah,

00:19:32.240 --> 00:19:34.539
on his way to the market of 'Ukaz,

00:19:35.140 --> 00:19:38.339
leading his Companions in the Fajr prayer.

00:19:39.059 --> 00:19:40.960
When they heard the Qur'an,

00:19:41.359 --> 00:19:42.559
they listened attentively to it

00:19:42.960 --> 00:19:43.960
and said,

00:19:44.460 --> 00:19:48.960
'By Allah, this is what has prevented you from receiving the news of heaven!'

00:19:49.789 --> 00:19:52.789
Thereupon, they returned to their people

00:19:53.089 --> 00:19:55.289
and said: 'O our people,

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)

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)

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)

00:20:06.750 --> 00:20:10.650
So Allah revealed to His Prophet (peace and blessings of Allah be upon him):

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)

00:20:16.680 --> 00:20:19.680
and what was revealed to him were the words of the jinn."

00:20:20.990 --> 00:20:23.190
Commentary on the Hadith:

00:20:24.339 --> 00:20:25.339
"'Amidin" (heading)

00:20:25.640 --> 00:20:26.839
means intending and making their way

00:20:27.440 --> 00:20:28.940
"to the market of 'Ukaz":

00:20:29.440 --> 00:20:30.740
It was a famous market

00:20:31.140 --> 00:20:36.240
situated thirty-five kilometers northeast of Ta'if,

00:20:36.839 --> 00:20:39.640
near the modern town of al-Hawiyah.

00:20:40.269 --> 00:20:40.970
"Hila" (blocked)

00:20:41.269 --> 00:20:42.769
means intercepted and prevented.

00:20:43.500 --> 00:20:44.299
Shooting stars (al-shuhub):

00:20:44.799 --> 00:20:45.599
A shooting star (al-shihab)

00:20:45.700 --> 00:20:47.599
is a radiant flame of fire,

00:20:48.000 --> 00:20:50.099
resembling a falling meteor.

00:20:51.019 --> 00:20:53.819
"Traverse the eastern and western parts of the earth,"

00:20:54.319 --> 00:20:56.420
meaning: journey throughout the entire earth.

00:20:57.180 --> 00:20:58.480
"So they departed,"

00:20:58.779 --> 00:21:00.180
meaning the devils,

00:21:00.680 --> 00:21:01.980
"toward Tihamah."

00:21:02.380 --> 00:21:06.180
Tihamah is the southern coastal region of the Hijaz.

00:21:06.779 --> 00:21:07.980
"While he was at Nakhlah,"

00:21:08.380 --> 00:21:10.980
which is a location between Mecca and al-Ta'if.

00:21:11.609 --> 00:21:12.809
"They listened to him,"

00:21:13.109 --> 00:21:14.309
meaning they paid close attention.

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)

00:21:17.940 --> 00:21:21.740
Meaning: full of precious wonders and lofty objectives.

00:21:22.470 --> 00:21:23.970
"Guiding to uprightness."

00:21:24.470 --> 00:21:25.369
Uprightness (al-rushd)

00:21:25.569 --> 00:21:31.170
is a comprehensive term for everything that guides people to their religious and worldly welfare.

00:21:35.210 --> 00:21:37.710
The hadith affirms the existence of the jinn,

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.

00:21:42.410 --> 00:21:43.609
The hadith also indicates

00:21:43.710 --> 00:21:47.410
that shooting stars were only cast at the beginning of Islam

00:21:47.710 --> 00:21:50.210
to prevent the devils from eavesdropping,

00:21:50.710 --> 00:21:54.509
although their casting had occurred both before Islam and after it.

00:21:55.339 --> 00:22:00.240
The hadith also indicates the legitimacy of congregational prayer during travel,

00:22:00.640 --> 00:22:03.240
and that it was prescribed from the very beginning of prophethood,

00:22:03.940 --> 00:22:08.640
and that the Prophet (peace be upon him) was sent to both mankind and jinn.

00:22:09.240 --> 00:22:10.140
The hadith also shows

00:22:10.440 --> 00:22:14.740
that the Noble Qur'an is guidance and uprightness for all people,

00:22:15.140 --> 00:22:17.039
in their religious and worldly affairs,

00:22:17.640 --> 00:22:21.539
and that the Noble Qur'an calls to pure monotheism (Tawhid).

00:22:24.440 --> 00:22:26.440
On the authority of Ibn 'Abbas, who said:

00:22:27.039 --> 00:22:30.740
"The Prophet (peace be upon him) recited aloud where he was commanded,

00:22:31.140 --> 00:22:33.039
and remained silent where he was commanded."

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)

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)

00:22:42.019 --> 00:22:44.220
Commentary on the hadith:

00:22:45.200 --> 00:22:48.799
"The Prophet (peace be upon him) recited aloud where he was commanded,"

00:22:49.400 --> 00:22:52.799
meaning he recited audibly in the prayer where he was commanded,

00:22:53.470 --> 00:22:55.269
"and remained silent where he was commanded,"

00:22:55.670 --> 00:22:59.269
meaning he recited silently in the prayer where he was commanded.

00:23:00.119 --> 00:23:00.720
"A role model" (Uswah),

00:23:01.119 --> 00:23:02.119
meaning an exemplar to be followed.

00:23:03.079 --> 00:23:05.480
Key points of benefit from the hadith:

00:23:06.740 --> 00:23:08.339
It is derived from the hadith

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,

00:23:14.640 --> 00:23:17.240
and that acts of worship are fundamentally restricted to divine instruction (tawqif),

00:23:17.839 --> 00:23:22.640
and that reciting aloud or silently in prayer is an established matter of divine decree.

00:23:23.299 --> 00:23:24.299
The hadith also shows

00:23:24.599 --> 00:23:29.000
that the Prophet (peace be upon him) is the absolute role model,

00:23:29.769 --> 00:23:33.069
and it illustrates the keenness of the Companions (may Allah be pleased with them)

00:23:33.170 --> 00:23:37.769
to adhere to the guidance of the Prophet (peace be upon him) in all matters.

00:23:38.599 --> 00:23:39.700
The hadith further indicates

00:23:40.000 --> 00:23:43.900
that Allah Almighty perfected the religion and completed His favor,

00:23:44.789 --> 00:23:48.990
and it implicitly conveys a prohibition against introducing innovations into the religion.

00:23:52.029 --> 00:23:55.130
Chapter: Combining Two Surahs in a Single Rak'ah

00:23:56.440 --> 00:23:58.240
On the authority of Abu Wa'il, who said:

00:23:58.940 --> 00:24:01.940
A man came to Ibn Mas'ud and said,

00:24:02.640 --> 00:24:05.440
"I recited the Mufassal surahs tonight in a single rak'ah."

00:24:06.339 --> 00:24:07.039
Thereupon he said:

00:24:07.640 --> 00:24:09.440
"This is like the rapid recitation of poetry!

00:24:10.369 --> 00:24:16.470
I certainly know the paired surahs that the Prophet (peace be upon him) used to combine."

00:24:17.269 --> 00:24:20.269
He then mentioned twenty surahs from the Mufassal;

00:24:21.160 --> 00:24:21.960
in one narration:

00:24:22.660 --> 00:24:25.559
eighteen surahs from the Mufassal

00:24:26.160 --> 00:24:28.859
and two surahs from the family of Ha-Mim;

00:24:29.460 --> 00:24:30.559
and in another narration:

00:24:31.059 --> 00:24:34.559
from the beginning of the Mufassal according to the arrangement of Ibn Mas'ud,

00:24:35.059 --> 00:24:37.059
the last of them being the Hawamim:

00:24:37.559 --> 00:24:39.660
Ha-Mim al-Dukhan

00:24:39.960 --> 00:24:41.960
and 'Amma Yatasa'alun,

00:24:42.720 --> 00:24:45.220
two surahs in each rak'ah.

00:24:46.599 --> 00:24:48.799
Commentary on the hadith:

00:24:49.880 --> 00:24:50.579
"A man":

00:24:50.980 --> 00:24:52.779
he was Nuhayk ibn Sinan.

00:24:53.500 --> 00:24:55.000
"I recited the Mufassal":

00:24:55.500 --> 00:24:56.599
the Mufassal section

00:24:56.799 --> 00:24:58.799
begins with Surah Qaf,

00:24:59.099 --> 00:25:00.799
though other opinions have been stated.

00:25:01.539 --> 00:25:03.339
"This is like the rapid recitation of poetry":

00:25:03.940 --> 00:25:04.640
al-haddh

00:25:04.940 --> 00:25:08.240
means speed and excessive haste in recitation.

00:25:08.960 --> 00:25:10.359
"I know the paired surahs (al-naza'ir)":

00:25:10.859 --> 00:25:15.160
meaning the surahs that resemble one another in length.

00:25:15.960 --> 00:25:17.460
"He used to combine them":

00:25:17.859 --> 00:25:19.559
meaning he would join them together.

00:25:20.450 --> 00:25:22.750
Key points of benefit from the hadith:

00:25:23.920 --> 00:25:28.220
The hadith illustrates presenting one's nightly worship to a scholar for evaluation and correction;

00:25:28.920 --> 00:25:31.920
it contains a prohibition against rushing through the recitation;

00:25:32.680 --> 00:25:35.880
it encourages reciting at a deliberate pace with contemplation;

00:25:36.480 --> 00:25:39.480
and it shows the desirability of lengthening recitation in prayer.

00:25:40.250 --> 00:25:45.650
The hadith also indicates that his night prayer (peace be upon him)

00:25:46.049 --> 00:25:47.750
consisted of ten rak'ahs,

00:25:48.049 --> 00:25:49.650
and he would conclude them with a single rak'ah of Witr,

00:25:50.250 --> 00:25:55.049
because he (peace be upon him) would combine twenty surahs,

00:25:55.549 --> 00:25:57.349
two surahs in each rak'ah.

00:26:00.099 --> 00:26:02.400
Chapter: The Imam Saying "Amin" Aloud

00:26:03.970 --> 00:26:05.069
On the authority of Abu Hurayrah,

00:26:05.670 --> 00:26:08.970
that the Prophet (peace be upon him) said:

00:26:09.769 --> 00:26:12.470
"When the imam says 'Amin', say 'Amin',

00:26:13.230 --> 00:26:17.230
for whoever's saying of 'Amin' coincides with that of the angels

00:26:17.730 --> 00:26:20.630
will have his past sins forgiven."

00:26:22.170 --> 00:26:24.369
Commentary on the hadith:

00:26:25.349 --> 00:26:27.549
"When the imam says 'Amin', say 'Amin'":

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)

00:26:33.150 --> 00:26:34.849
meaning say "Amin."

00:26:35.740 --> 00:26:38.740
"Whoever's saying of 'Amin' coincides with that of the angels":

00:26:39.339 --> 00:26:42.740
meaning when one of you says "Amin" in prayer,

00:26:43.339 --> 00:26:46.539
and the angels in heaven say "Amin,"

00:26:47.039 --> 00:26:49.339
and the two coincide with one another.

00:26:50.269 --> 00:26:52.569
Key points of benefit from the hadith:

00:26:53.799 --> 00:26:55.299
It is derived from the hadith

00:26:55.799 --> 00:26:57.700
that following the imam is obligatory,

00:26:58.099 --> 00:27:01.799
and that racing ahead of him in outward words and actions is forbidden.

00:27:02.400 --> 00:27:05.900
The hadith also indicates that forgiveness of sins is attained by saying "Amin"

00:27:06.299 --> 00:27:09.400
if it coincides with the "Amin" of the angels.

00:27:10.200 --> 00:27:12.500
It affirms the existence of the angels,

00:27:12.900 --> 00:27:16.400
and that they say "Amin" alongside the recitation of the children of Adam.

00:27:19.180 --> 00:27:21.579
Chapter: Bowing Before Reaching the Row

00:27:22.950 --> 00:27:24.049
On the authority of Abu Bakrah,

00:27:24.650 --> 00:27:28.250
that he reached the Prophet (peace be upon him)

00:27:28.250 --> 00:27:29.450
while he was in the bowing posture (ruku'),

00:27:29.950 --> 00:27:32.650
so he bowed before reaching the row.

00:27:33.480 --> 00:27:37.180
He mentioned that to the Prophet (peace be upon him),

00:27:37.680 --> 00:27:38.480
who said:

00:27:39.079 --> 00:27:40.980
"May Allah increase your eagerness,

00:27:41.279 --> 00:27:42.480
but do not repeat it."

00:27:43.529 --> 00:27:45.730
Commentary on the hadith:

00:27:46.849 --> 00:27:48.650
"May Allah increase your eagerness,"

00:27:49.049 --> 00:27:50.250
meaning: for goodness.

00:27:50.980 --> 00:27:51.880
"And do not repeat it,"

00:27:52.380 --> 00:27:54.480
meaning: do not bow before reaching the row;

00:27:55.079 --> 00:27:55.980
and it is also said:

00:27:56.380 --> 00:27:59.079
do not hasten to the prayer with a pace

00:27:59.079 --> 00:28:00.980
that leaves you out of breath;

00:28:01.380 --> 00:28:03.079
and other interpretations have also been stated.

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Key points of benefit from the hadith:

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It is derived from the hadith

00:28:09.759 --> 00:28:12.859
that a slight movement in prayer and for its sake

00:28:13.059 --> 00:28:14.460
does not invalidate the prayer.

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The hadith also indicates the validity of the prayer of someone standing alone behind the row,

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and that whoever catches the imam in any posture

00:28:23.619 --> 00:28:26.720
should immediately do as the imam is doing.