WEBVTT

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

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Ifadah Center

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for Humanities Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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On the authority of Anas ibn Malik:

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The Messenger of Allah (peace and blessings of Allah be upon him) fell from his horse,

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and his leg—or his shoulder—was grazed.

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He swore an oath to stay away from his wives for a month,

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so he stayed in an upper room of his,

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whose steps were made of palm-trunks.

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In another narration:

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Umar came and asked,

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"Have you divorced your wives?"

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Then his Companions came to visit him in his illness,

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and he led them in prayer sitting while they remained standing.

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When he uttered the salam, he said,

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"The imam is appointed only to be followed.

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So when he says 'Allahu Akbar', say 'Allahu Akbar';

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when he bows, bow;

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in another narration:

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when he rises, rise;

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when he says, 'Allah hears the one who praises Him,'

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say, 'Our Lord, and to You belongs all praise';

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when he prostrates, prostrate;

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and if he prays standing, pray standing."

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In another narration:

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"And if he prays sitting, pray sitting, all of you together."

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And he came down after twenty-nine days,

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so they said, "O Messenger of Allah,

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you had sworn to stay away for a month."

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He replied, "Indeed, the month is twenty-nine days."

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Commentary on the Hadith:

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"His leg was grazed" (fajuḥishat):

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meaning that the Messenger of Allah (peace be upon him) suffered,

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from that fall along with the scratching,

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bruising in his limbs and bodily pain,

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which is why he was unable to stand for the prayer.

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"He swore an oath regarding his wives" (ālā min nisā'ih):

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meaning he swore not to enter upon them for a month.

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This does not refer to the technical term *īlā'* known among the jurists,

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which is swearing an oath to withhold marital relations from one's wife for four months or more.

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"In an upper room" (mashrubah):

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a mashrubah is an elevated chamber,

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and it is also a storeroom where one keeps food and drink.

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"They visited him" (ya'ūdunah):

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*'iyādah* means visiting the sick.

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"Only to be followed" (li-yu'tamma bih):

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meaning to be emulated and adhered to in his actions.

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Key Takeaways from the Hadith:

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The hadith establishes the legitimacy of taking an oath.

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If someone swears to perform an action or abstain from it for a month,

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and that month turns out to be twenty-nine days,

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he has fulfilled his oath.

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It also permits a standing person to pray behind a seated imam,

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though there is juristic disagreement on the issue.

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It proves the obligation of following the imam,

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and that there is no obligation when there is incapacity.

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Chapter: Praying on a Mat.

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On the authority of Anas ibn Malik:

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His grandmother Mulaykah invited the Messenger of Allah (peace and blessings of Allah be upon him) for a meal she had prepared for him.

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He ate from it,

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and then said,

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"Stand up so that I may lead you in prayer."

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Anas said:

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I went to a reed mat of ours

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that had turned black from prolonged use,

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and sprinkled it with water.

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The Messenger of Allah (peace be upon him) then stood up,

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and the orphan and I lined up behind him,

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while the old woman stood behind us.

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In another narration:

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"and my mother Umm Sulaym stood behind us."

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The Messenger of Allah (peace be upon him) led us in praying two rak'ahs,

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and then departed.

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Commentary on the Hadith:

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"To a mat" (ḥaṣīr):

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it is a floor mat made of palm fronds and the like,

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which is then spread across the ground.

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"From prolonged use" (ṭūli mā lubis):

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it indicates that spreading and using a mat can linguistically be called "wearing" it.

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"I sprinkled it with water" (naḍaḥtuhu bi-mā'):

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meaning I splashed water upon it

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to soften it and prepare it to be sat upon,

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as it was made of palm fronds.

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"The orphan":

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his name was Damirah ibn Sa'd al-Himyari.

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"The old woman":

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she was Mulaykah, the grandmother of Anas.

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Key Takeaways from the Hadith:

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The benefits derived from the hadith include:

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The recommendation of accepting invitations to meals.

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The permissibility of praying voluntary prayers in congregation at home.

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The presumption that mats and similar items are inherently pure.

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Chapter: Praying on a Bed.

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On the authority of Aisha, the wife of the Prophet (peace and blessings of Allah be upon him), who said:

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In another narration:

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"How poorly you have equated us with dogs and donkeys!

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I used to sleep in front of the Messenger of Allah (peace and blessings of Allah be upon him) with my feet in his qiblah.

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In another narration:

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while she was between him and the qiblah on her family's bed, lying across like a funeral bier.

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So when he prostrated, he pinched me and I pulled back my feet, and when he stood up, I extended them."

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She said,

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"And the houses in those days had no lamps."

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Commentary on the Hadith:

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"He pinched me" (ghamazanī): meaning with his hand, to signal to me.

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"I pulled back my feet":

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meaning I drew my feet toward myself, away from his place of prostration.

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"I extended them" (basat-tuhumā):

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meaning I stretched them out again.

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"And the houses in those days had no lamps":

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Aisha (may Allah be pleased with her) stated this

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to explain her excuse for having required him (peace be upon him) to nudge her.

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"You have equated us" ('adaltumūnā):

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meaning you have made us equivalent to them.

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Key Takeaways from the Hadith:

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It is deduced from the hadith that touching a woman does not break wudu,

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though there is a difference of opinion on this.

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It shows the permissibility of making slight movements during prayer for its benefit.

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Chapter: Prostrating on One's Garment in Intense Heat.

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On the authority of Anas ibn Malik, who said:

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We used to pray with the Prophet (peace and blessings of Allah be upon him),

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and one of us would place the edge of his garment at the place of prostration due to the intense heat.

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Commentary on the Hadith:

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"Due to the intense heat":

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meaning to protect oneself from the burning ground.

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Key Takeaways from the Hadith:

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It is derived from the hadith that a minor action during prayer does not invalidate it.

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The hadith also demonstrates that necessary clarification must not be delayed beyond the time of need.

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Chapter: Praying in Footwear.

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On the authority of Abu Maslamah

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Sa'id ibn Yazid al-Azdi, who said:

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I asked Anas ibn Malik,

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"Did the Prophet (peace and blessings of Allah be upon him) pray wearing his sandals?"

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He said, "Yes."

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Commentary on the Hadith:

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"Did the Prophet (peace and blessings of Allah be upon him) pray wearing his sandals?":

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a question posed to seek clarification and knowledge.

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Key Takeaways from the Hadith:

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It is derived from the hadith

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that as long as there is no impurity on the sandals,

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there is no harm in praying while wearing them.

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It also proves the permissibility of walking inside the mosque with clean sandals.

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Chapter: Praying in Leather Socks (Khuffayn).

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On the authority of Ibrahim,

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from Hammam ibn al-Harith, who said:

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I saw Jarir ibn Abdillah urinate,

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then perform wudu and wipe over his leather socks,

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and then stand up and pray.

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When he was asked about it,

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he replied,

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"I saw the Prophet (peace and blessings of Allah be upon him) do the same."

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Ibrahim said,

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"They used to admire this narration,

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because Jarir was among the last to accept Islam."

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Commentary on the Hadith:

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Ibrahim is al-Nakha'i.

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"When he was asked":

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the questioner was Hammam ibn al-Harith.

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"Do the same":

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meaning wiping over his leather socks and praying in them.

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"They used to admire this narration,

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because Jarir was among the last to accept Islam":

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because his acceptance of Islam occurred after the revelation of the verse of wudu in Surah al-Ma'idah,

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which confirms that wiping over leather socks remains definitive and un-abrogated.

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Key Takeaways from the Hadith:

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It is derived from the hadith

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that it is permissible to urinate in the presence of another man,

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although the Sunnah is to screen oneself from view.

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It establishes the permissibility of wiping over leather socks,

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and rejoicing over the continuity of an established legal ruling,

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which confirms the absence of abrogation.

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Furthermore, if the leather sock carries any filth,

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its ruling is identical to that of sandals.

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Chapter: When One Does Not Complete Prostration.

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On the authority of Abu Wa'il,

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from Hudhayfah,

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that he saw a man who did not complete his bowing or his prostration.

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When the man finished his prayer,

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Hudhayfah said to him,

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"You have not prayed."

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The narrator said,

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"And I think he added:

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'Had you died,

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you would have died upon a way other than the Sunnah of Muhammad (peace and blessings of Allah be upon him).'"

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Commentary on the Hadith:

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"When he finished his prayer":

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meaning when he completed his prayer and turned away from it.

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"You have not prayed":

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he negated the validity of his prayer

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due to his failure to perform the bowing and prostration properly.

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"Other than the Sunnah of Muhammad (peace be upon him)":

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meaning upon a way other than the path of the Prophet (peace be upon him).

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Key Takeaways from the Hadith:

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The hadith demonstrates the obligation of tranquility (ṭuma'nīnah) in prayer.

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It establishes the legitimacy of a scholar denouncing

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incorrect practices that occur in his presence.

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It shows that necessary clarification must not be delayed beyond the time of need.

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and that the benchmark for the acceptance of words and deeds

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is the Sunnah of the Prophet, peace and blessings of Allah be upon him.

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Chapter: Showing one's upper arms and keeping them away from the sides during prostration

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On the authority of 'Abdullah ibn Malik ibn Buhaynah al-Asadi, who said:

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

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he would spread his arms apart

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until the whiteness of his armpits was visible.

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Commentary on the Hadith:

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"Chapter: Showing one's upper arms and keeping them away from the sides during prostration."

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*Al-dhab'* refers to the middle of the upper arm.

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*Yujafi* means he distances his upper arms from his sides

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and raises them away from them.

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"He spread his arms apart,"

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meaning he separated them.

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"The whiteness of his armpits":

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It was said that the whiteness of his armpits (peace be upon him)

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was among the signs of his prophethood.

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Key Takeaways from the Hadith:

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From this hadith, it is derived that:

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Spreading the arms apart during prayer is a Sunnah for men,

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as opposed to women,

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because their posture is based upon modest concealment;

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and the forms and postures of prayer are strictly based on following prophetic precedent (*ittiba'*).

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Chapter: The virtue of facing the Qiblah

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On the authority of Anas ibn Malik, who said:

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

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"I have been commanded to fight the people

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until they testify that there is no god but Allah.

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So when they say it,

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pray our prayer,

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face our Qiblah,

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and slaughter as we slaughter,

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then their blood and their wealth become inviolable to us,

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except by rightful due;

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and their reckoning is with Allah."

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In another narration:

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"Such a person is the Muslim,

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who is under the protection and covenant of Allah and His Messenger;

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so do not betray Allah regarding His covenant of protection."

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And in another narration:

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"He is indeed the Muslim:

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he enjoys the rights of a Muslim,

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and bears the obligations of a Muslim."

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Commentary on the Hadith:

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"Except by rightful due,"

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meaning the rights established by Islamic law,

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such as the lawful execution of an inviolable life taken unjustly.

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"The protection and covenant of Allah and His Messenger":

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*Al-dhimmah* means security, covenant, and guarantee.

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"Do not betray,"

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meaning do not act treacherously or violate the covenant of Allah.

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Key Takeaways from the Hadith:

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From this hadith, it is derived that:

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Judgments are based on apparent outward actions,

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while Allah takes charge of people's innermost secrets;

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and it indicates the prohibition of violating inviolable lives and properties;

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and it shows the great status of the Qiblah;

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and that prayer is among the greatest acts of worship drawing near to Allah;

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and that consuming lawfully slaughtered meat is an established act of worship in every sacred law.

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Chapter: The statement of Allah Almighty:

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“And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).” (2:125)

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On the authority of 'Amr ibn Dinar, who said:

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We asked Ibn 'Umar about a man who performed Tawaf around the House for 'Umrah

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but did not perform Sa'i between al-Safa and al-Marwah:

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"May he have intimate relations with his wife?"

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He replied:

00:14:30.019 --> 00:14:32.940
"The Prophet (peace and blessings of Allah be upon him) arrived,

00:14:32.940 --> 00:14:35.580
performed seven circuits around the House,

00:14:35.580 --> 00:14:38.980
prayed two rak'ahs behind the Maqam,

00:14:38.980 --> 00:14:42.330
and performed Sa'i between al-Safa and al-Marwah."

00:14:42.330 --> 00:14:47.250
“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)

00:14:47.250 --> 00:14:50.049
And we asked Jabir ibn 'Abdullah,

00:14:50.049 --> 00:14:51.370
and he said:

00:14:51.370 --> 00:14:57.480
"He must not approach her until he performs Sa'i between al-Safa and al-Marwah."

00:14:57.480 --> 00:15:00.899
Commentary on the Hadith:

00:15:00.899 --> 00:15:02.700
"Chapter: The statement of Allah Almighty":

00:15:02.700 --> 00:15:06.899
“And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).” (2:125)

00:15:06.899 --> 00:15:07.860
It has been said

00:15:07.860 --> 00:15:11.139
that what is meant by this is the two rak'ahs of Tawaf,

00:15:11.139 --> 00:15:15.100
and it is recommended that they be performed behind the Station of Ibrahim (Maqam Ibrahim).

00:15:15.100 --> 00:15:16.259
And it has also been said

00:15:16.259 --> 00:15:17.539
that the intended meaning is:

00:15:17.539 --> 00:15:20.879
follow him in the rites of Hajj.

00:15:20.879 --> 00:15:22.720
"May he have intimate relations with his wife?"

00:15:22.720 --> 00:15:25.240
meaning: is sexual intercourse permissible for him?

00:15:25.240 --> 00:15:26.600
And the point is:

00:15:26.600 --> 00:15:31.889
he has not achieved deconsecration (*tahallul*) prior to the Sa'i between al-Safa and al-Marwah.

00:15:31.889 --> 00:15:35.289
"The Prophet (peace be upon him) arrived,"

00:15:35.289 --> 00:15:37.179
meaning in the state of Ihram.

00:15:37.179 --> 00:15:38.379
"An example,"

00:15:38.379 --> 00:15:40.139
meaning a model to be followed.

00:15:40.139 --> 00:15:44.740
"He must not approach her until he performs Sa'i between al-Safa and al-Marwah":

00:15:44.740 --> 00:15:47.340
Intimate relations with a woman were specifically highlighted

00:15:47.340 --> 00:15:51.139
because intercourse is among the weightiest prohibitions of Ihram,

00:15:51.139 --> 00:15:54.700
so lesser restrictions apply all the more so.

00:15:54.700 --> 00:15:58.289
Key Takeaways from the Hadith:

00:15:58.289 --> 00:16:00.289
From this hadith, it is derived that:

00:16:00.289 --> 00:16:04.289
Following the Prophet (peace be upon him) is obligatory;

00:16:04.289 --> 00:16:07.289
and that Sa'i is an obligatory pillar in 'Umrah;

00:16:07.289 --> 00:16:10.090
and that deconsecration occurs only after the Sa'i;

00:16:10.090 --> 00:16:15.889
and it highlights the virtue of the Companions and their transmission of this religion;

00:16:15.889 --> 00:16:21.490
and that a Companion's position on purely devotional matters that cannot be derived by personal reasoning

00:16:21.490 --> 00:16:26.259
holds the status of a directly attributed (*marfu'*) narration.

00:16:26.259 --> 00:16:30.100
On the authority of Ibn 'Umar (may Allah be pleased with him and his father), who said:

00:16:30.100 --> 00:16:34.500
The Prophet (peace and blessings of Allah be upon him) entered Makkah in the year of the Conquest,

00:16:34.500 --> 00:16:38.100
riding al-Qaswa' with Usamah seated behind him,

00:16:38.100 --> 00:16:41.700
accompanied by Bilal and 'Uthman ibn Talhah,

00:16:41.700 --> 00:16:44.700
until he made his camel kneel near the House.

00:16:44.700 --> 00:16:46.700
He then said to 'Uthman:

00:16:46.700 --> 00:16:49.299
"Bring us the key."

00:16:49.299 --> 00:16:51.500
So he brought him the key

00:16:51.500 --> 00:16:53.899
and opened the door for him.

00:16:53.899 --> 00:16:56.899
The Prophet (peace be upon him) entered

00:16:56.899 --> 00:17:00.299
along with Usamah, Bilal, and 'Uthman,

00:17:00.299 --> 00:17:03.299
and they then locked the door behind them.

00:17:03.299 --> 00:17:06.099
He remained inside for a long part of the day,

00:17:06.099 --> 00:17:07.500
and then came out.

00:17:07.500 --> 00:17:10.099
The people rushed to enter,

00:17:10.099 --> 00:17:11.700
and I outpaced them,

00:17:11.700 --> 00:17:15.900
finding Bilal standing behind the door.

00:17:15.900 --> 00:17:17.500
So I said to him:

00:17:17.500 --> 00:17:22.099
"Where did the Messenger of Allah (peace be upon him) pray?"

00:17:22.099 --> 00:17:23.500
He replied:

00:17:23.500 --> 00:17:28.119
"He prayed between those two front pillars."

00:17:28.119 --> 00:17:29.720
In another narration:

00:17:29.720 --> 00:17:32.920
"Between these two pillars."

00:17:32.920 --> 00:17:37.980
Then he came out and prayed two rak'ahs facing the front of the Ka'bah.

00:17:37.980 --> 00:17:39.579
And in another narration:

00:17:39.579 --> 00:17:40.579
"Yes,

00:17:40.579 --> 00:17:43.779
between the two Yamani pillars."

00:17:43.779 --> 00:17:45.380
And in another narration:

00:17:45.380 --> 00:17:47.779
He kept one pillar to his left,

00:17:47.779 --> 00:17:49.980
one pillar to his right,

00:17:49.980 --> 00:17:53.430
and three pillars behind him —

00:17:53.430 --> 00:17:57.829
for the House was built upon six pillars in two rows —

00:17:57.829 --> 00:18:01.829
and he prayed between the two pillars of the front row,

00:18:01.829 --> 00:18:05.029
keeping the door of the House behind his back,

00:18:05.029 --> 00:18:07.829
and facing the wall that is in front of you

00:18:07.829 --> 00:18:09.630
when you enter the House,

00:18:09.630 --> 00:18:12.390
between him and the wall.

00:18:12.390 --> 00:18:13.589
He said:

00:18:13.589 --> 00:18:17.349
"And I forgot to ask him how many rak'ahs he prayed."

00:18:17.349 --> 00:18:19.950
And at the spot where he prayed,

00:18:19.950 --> 00:18:23.019
there was a red marble slab.

00:18:23.019 --> 00:18:26.369
Commentary on the Hadith:

00:18:26.369 --> 00:18:28.170
"Riding with Usamah seated behind him,"

00:18:28.170 --> 00:18:29.900
meaning behind him on the mount.

00:18:29.900 --> 00:18:31.299
"Al-Qaswa'":

00:18:31.299 --> 00:18:35.529
The name of the Prophet's she-camel.

00:18:35.529 --> 00:18:36.730
"He made his camel kneel,"

00:18:36.730 --> 00:18:39.329
meaning he made the she-camel kneel down.

00:18:39.329 --> 00:18:40.730
"To 'Uthman,"

00:18:40.730 --> 00:18:42.589
meaning Ibn Talhah.

00:18:42.589 --> 00:18:44.190
"The key,"

00:18:44.190 --> 00:18:46.519
meaning the key to the Ka'bah.

00:18:46.519 --> 00:18:47.720
"He remained,"

00:18:47.720 --> 00:18:49.980
meaning he stayed inside for some time.

00:18:49.980 --> 00:18:52.380
"The people rushed to enter,"

00:18:52.380 --> 00:18:55.579
meaning they raced and hastened to enter.

00:18:55.579 --> 00:18:56.980
"So I said to him,"

00:18:56.980 --> 00:19:00.079
meaning to Bilal.

00:19:00.079 --> 00:19:04.079
"Where did the Messenger of Allah (peace be upon him) pray?"

00:19:04.079 --> 00:19:06.500
meaning inside the Ka'bah.

00:19:06.500 --> 00:19:08.099
"And the House was,"

00:19:08.099 --> 00:19:12.500
meaning prior to being dismantled and rebuilt in the era of Ibn al-Zubayr.

00:19:12.500 --> 00:19:13.500
"You enter,"

00:19:13.500 --> 00:19:15.099
meaning you step inside.

00:19:15.099 --> 00:19:17.099
"The two pillars":

00:19:17.099 --> 00:19:21.160
An *ustuwanah* is a column or pillar.

00:19:21.160 --> 00:19:23.160
"A red marble slab":

00:19:23.160 --> 00:19:24.359
*Marmar*

00:19:24.359 --> 00:19:28.380
is a well-known, precious type of marble.

00:19:28.380 --> 00:19:32.039
Key Takeaways from the Hadith:

00:19:32.039 --> 00:19:34.240
From this hadith, it is derived that:

00:19:34.240 --> 00:19:38.670
It is permissible to carry a passenger behind on a riding animal if it can bear the weight;

00:19:38.670 --> 00:19:42.269
and it indicates the permissibility of entering the interior of the Ka'bah;

00:19:42.269 --> 00:19:46.500
and the recommendation to pray two rak'ahs inside the Ka'bah;

00:19:46.500 --> 00:19:49.900
and it shows the eagerness of the Companions

00:19:49.900 --> 00:19:54.299
to trace the Prophet's practices

00:19:54.299 --> 00:19:58.539
by asking one another about what was hidden from them;

00:19:58.539 --> 00:20:02.539
and it demonstrates the virtue of Ibn 'Umar

00:20:02.539 --> 00:20:08.029
and his strict adherence to the Sunnah of the Prophet (peace be upon him);

00:20:08.029 --> 00:20:10.829
and that asking questions is the key to knowledge;

00:20:10.829 --> 00:20:17.609
and the hadith contains a detailed description of the interior construction of the Ka'bah.

00:20:17.609 --> 00:20:20.210
On the authority of Ibn 'Abbas, who said:

00:20:20.210 --> 00:20:24.410
When the Prophet (peace and blessings of Allah be upon him) entered the House,

00:20:24.410 --> 00:20:27.410
he supplicated in all its corners

00:20:27.410 --> 00:20:30.809
and did not pray until he exited it.

00:20:30.809 --> 00:20:36.009
When he came out, he prayed two rak'ahs facing the front of the Ka'bah,

00:20:36.009 --> 00:20:39.920
and said: "This is the Qiblah."

00:20:39.920 --> 00:20:43.200
Commentary on the Hadith:

00:20:43.200 --> 00:20:47.000
"The Prophet (peace be upon him) entered the House,"

00:20:47.000 --> 00:20:48.700
meaning the Ka'bah.

00:20:48.700 --> 00:20:50.299
"In all its corners":

00:20:50.299 --> 00:20:52.500
A *nahiyah* is a side or corner,

00:20:52.500 --> 00:20:55.130
and what is meant is from within the interior.

00:20:55.130 --> 00:20:56.730
"And did not pray":

00:20:56.730 --> 00:21:01.730
What is definitively established is that he (peace be upon him) did pray two rak'ahs,

00:21:01.730 --> 00:21:04.930
and each Companion narrated according to what reached him,

00:21:04.930 --> 00:21:08.190
and the affirming report takes precedence over the negating report.

00:21:08.190 --> 00:21:09.990
"Facing the front of the Ka'bah,"

00:21:09.990 --> 00:21:13.549
Meaning what is directly in front of it and what is faced of it.

00:21:13.549 --> 00:21:15.349
"This Qiblah"

00:21:15.349 --> 00:21:18.329
is a reference to the Ka'bah.

00:21:18.329 --> 00:21:21.859
Among the points of benefit from the hadith:

00:21:21.859 --> 00:21:23.859
It is derived from the hadith

00:21:23.859 --> 00:21:28.259
that the matter of the Qiblah was permanently established upon facing this House,

00:21:28.259 --> 00:21:31.619
and facing it is one of the conditions of the prayer.

00:21:31.619 --> 00:21:35.819
Whoever sees the House and observes it directly must face its exact structure,

00:21:35.819 --> 00:21:42.140
unlike one who is away from it, who must face its general direction.

00:21:42.140 --> 00:21:46.970
Chapter: Facing toward the Qiblah wherever one may be.

00:21:46.970 --> 00:21:48.970
On the authority of Jabir, who said:

00:21:48.970 --> 00:21:51.970
The Messenger of Allah (peace and blessings of Allah be upon him)

00:21:51.970 --> 00:21:56.369
used to pray atop his riding mount whichever way it turned.

00:21:56.369 --> 00:21:57.970
In a narration:

00:21:57.970 --> 00:22:00.769
I saw the Prophet (peace be upon him)

00:22:00.769 --> 00:22:02.369
during the expedition of Anmar

00:22:02.369 --> 00:22:05.099
praying atop his riding mount.

00:22:05.099 --> 00:22:06.500
In a narration:

00:22:06.500 --> 00:22:08.099
other than the Qiblah.

00:22:08.099 --> 00:22:09.500
And in another narration:

00:22:09.500 --> 00:22:11.579
toward the east.

00:22:11.579 --> 00:22:13.579
But whenever he intended to perform the obligatory prayer,

00:22:13.579 --> 00:22:16.900
he would dismount and face the Qiblah.

00:22:16.900 --> 00:22:20.240
Commentary on the hadith:

00:22:20.240 --> 00:22:23.039
"He used to pray," meaning the voluntary prayer,

00:22:23.039 --> 00:22:24.839
"atop his riding mount."

00:22:24.839 --> 00:22:29.420
A riding mount refers to any ridden beast, such as a camel or other animals.

00:22:29.420 --> 00:22:33.119
Among the points of benefit from the hadith:

00:22:33.119 --> 00:22:35.119
It is derived from the hadith

00:22:35.119 --> 00:22:40.150
that facing the Qiblah in an obligatory prayer must not be omitted except with a valid excuse.

00:22:40.150 --> 00:22:41.549
And in the hadith:

00:22:41.549 --> 00:22:47.930
The conditions for voluntary prayer are lighter than the conditions for obligatory prayer.

00:22:47.930 --> 00:22:49.529
On the authority of Ibrahim,

00:22:49.529 --> 00:22:51.529
on the authority of 'Alqamah, who said:

00:22:51.529 --> 00:22:53.329
'Abdullah said:

00:22:53.329 --> 00:22:57.160
The Prophet (peace and blessings of Allah be upon him) prayed—

00:22:57.160 --> 00:22:58.559
in a narration:

00:22:58.559 --> 00:23:01.359
the Prophet (peace be upon him) prayed

00:23:01.359 --> 00:23:03.359
Zuhr as five rak'ahs.

00:23:03.359 --> 00:23:05.160
Ibrahim said:

00:23:05.160 --> 00:23:08.359
I do not know whether he added or omitted.

00:23:08.359 --> 00:23:09.960
So when he said the salam,

00:23:09.960 --> 00:23:11.160
it was said to him:

00:23:11.160 --> 00:23:12.759
"O Messenger of Allah,

00:23:12.759 --> 00:23:15.359
has something new been introduced into the prayer?"

00:23:15.359 --> 00:23:16.359
He said:

00:23:16.359 --> 00:23:17.759
"And what is that?"

00:23:17.759 --> 00:23:18.759
They said:

00:23:18.759 --> 00:23:21.359
"You prayed such and such."

00:23:21.359 --> 00:23:22.759
So he bent his legs,

00:23:22.759 --> 00:23:24.359
faced the Qiblah,

00:23:24.359 --> 00:23:26.359
performed two prostrations,

00:23:26.359 --> 00:23:28.160
and then said the salam.

00:23:28.160 --> 00:23:30.759
When he turned his face toward us,

00:23:30.759 --> 00:23:31.960
he said:

00:23:31.960 --> 00:23:36.359
"Indeed, had anything new occurred in the prayer, I would surely have informed you of it.

00:23:36.359 --> 00:23:39.759
But I am only a human being like you;

00:23:39.759 --> 00:23:42.160
I forget just as you forget.

00:23:42.160 --> 00:23:44.960
So whenever I forget, remind me.

00:23:44.960 --> 00:23:47.960
And if any of you is in doubt regarding his prayer—"

00:23:47.960 --> 00:23:49.359
in a narration:

00:23:49.359 --> 00:23:52.559
"These two prostrations are for the one who does not know

00:23:52.559 --> 00:23:55.759
whether he added to his prayer or omitted—

00:23:55.759 --> 00:23:57.359
let him seek what is correct,

00:23:57.359 --> 00:23:59.160
complete it upon that basis,

00:23:59.160 --> 00:24:00.960
then say the salam,

00:24:00.960 --> 00:24:04.269
and then perform two prostrations."

00:24:04.269 --> 00:24:07.549
Commentary on the hadith:

00:24:07.549 --> 00:24:10.950
The Prophet (peace be upon him) prayed—

00:24:10.950 --> 00:24:12.150
it was said: Zuhr,

00:24:12.150 --> 00:24:14.049
and it was said: 'Asr.

00:24:14.049 --> 00:24:16.450
"Has something new been introduced into the prayer?"

00:24:16.450 --> 00:24:20.049
meaning, has revelation descended requiring a change in the ruling of the prayer,

00:24:20.049 --> 00:24:22.940
by way of addition or omission?

00:24:22.940 --> 00:24:24.539
"I would surely have informed you of it,"

00:24:24.539 --> 00:24:26.809
meaning, I would have told you about it.

00:24:26.809 --> 00:24:28.410
"So remind me,"

00:24:28.410 --> 00:24:31.740
meaning, during the prayer by saying tasbih and the like.

00:24:31.740 --> 00:24:33.400
"And if any of you is in doubt"—

00:24:33.400 --> 00:24:36.400
doubt is wavering between two possibilities

00:24:36.400 --> 00:24:39.700
such that one does not incline toward either of them.

00:24:39.700 --> 00:24:41.900
"Let him seek what is correct"—

00:24:41.900 --> 00:24:47.160
seeking what is correct entails intent and exerting effort in striving for correctness and certainty.

00:24:47.160 --> 00:24:48.960
"Let him complete it upon that basis,"

00:24:49.160 --> 00:24:54.009
meaning let him complete his prayer by building upon what is certain.

00:24:54.009 --> 00:24:57.509
Among the points of benefit from the hadith:

00:24:57.509 --> 00:24:59.710
It is derived from the hadith

00:24:59.710 --> 00:25:03.309
that forgetfulness is permissible for the Prophet (peace be upon him)

00:25:03.309 --> 00:25:05.109
in matters of worship

00:25:05.109 --> 00:25:06.910
for the purpose of legislation.

00:25:06.910 --> 00:25:09.710
And his saying (peace be upon him),

00:25:09.710 --> 00:25:11.710
"Had anything new occurred in the prayer,

00:25:11.710 --> 00:25:13.509
I would surely have informed you of it,"

00:25:13.509 --> 00:25:15.910
indicates the perfection of the religion.

00:25:15.910 --> 00:25:19.910
It also indicates that clarification is not delayed past the time of need,

00:25:19.910 --> 00:25:22.509
and that the default presumption is the absence of abrogation.

00:25:22.509 --> 00:25:26.509
And in the hadith: the prostration of forgetfulness consists of two prostrations,

00:25:26.509 --> 00:25:29.710
and their placement is either before the salam or after it,

00:25:29.710 --> 00:25:31.509
regarding which there is a scholarly difference of opinion.

00:25:31.509 --> 00:25:34.579
It also shows that certainty is not removed by doubt,

00:25:34.579 --> 00:25:41.380
and it provides guidance toward adopting caution in matters of worship.

00:25:41.380 --> 00:25:43.779
Chapter: What has been mentioned regarding the Qiblah,

00:25:43.779 --> 00:25:46.779
and the view of whoever does not deem repetition obligatory for one who forgot

00:25:46.779 --> 00:25:50.289
and consequently prayed facing other than the Qiblah.

00:25:50.289 --> 00:25:52.089
On the authority of Anas, who said:

00:25:52.089 --> 00:25:53.490
'Umar said:

00:25:53.490 --> 00:25:56.089
"I was in accord with Allah in three matters,"

00:25:56.089 --> 00:25:59.289
or "My Lord was in accord with me in three matters.

00:25:59.289 --> 00:26:01.490
I said: 'O Messenger of Allah,

00:26:01.490 --> 00:26:05.549
if only you were to take the Station of Ibrahim as a place of prayer.'"

00:26:05.549 --> 00:26:06.950
In a narration:

00:26:06.950 --> 00:26:08.150
And so there was revealed:

00:26:08.150 --> 00:26:12.619
“And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).” (2:125)

00:26:12.619 --> 00:26:14.819
"And I said: 'O Messenger of Allah,

00:26:14.819 --> 00:26:17.819
both the righteous and the wicked enter upon you;

00:26:17.819 --> 00:26:21.819
if only you would command the Mothers of the Believers to observe the hijab.'"

00:26:21.819 --> 00:26:25.180
So Allah revealed the verse of the hijab.

00:26:25.180 --> 00:26:26.380
He said:

00:26:26.380 --> 00:26:30.180
"And it reached me that the Prophet (peace be upon him) reproached

00:26:30.180 --> 00:26:32.099
some of his wives."

00:26:32.099 --> 00:26:33.700
In a narration:

00:26:33.700 --> 00:26:37.099
The wives of the Prophet (peace be upon him) united

00:26:37.099 --> 00:26:39.170
in their jealousy regarding him.

00:26:39.170 --> 00:26:40.970
So I entered upon them

00:26:40.970 --> 00:26:42.170
and said:

00:26:42.170 --> 00:26:43.769
"You must either desist,

00:26:43.769 --> 00:26:47.769
or Allah will surely replace for His Messenger (peace be upon him)

00:26:47.769 --> 00:26:49.769
wives better than you."

00:26:49.769 --> 00:26:52.569
Until I came to one of his wives,

00:26:52.569 --> 00:26:53.769
and she said:

00:26:53.769 --> 00:26:54.970
"O 'Umar,

00:26:54.970 --> 00:26:58.170
is there not in the Messenger of Allah (peace be upon him)

00:26:58.170 --> 00:27:00.170
that which suffices to admonish his wives,

00:27:00.170 --> 00:27:02.769
such that you must admonish them yourself?"

00:27:02.769 --> 00:27:04.369
So Allah revealed:

00:27:04.369 --> 00:27:07.369
"Perhaps his Lord, if he divorces you,

00:27:07.369 --> 00:27:10.569
“It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, devout, inclined to fasting, widows and maids.” (66:5)

00:27:10.569 --> 00:27:13.569
[will substitute for him wives better] than you—submissive [to Allah]..."

00:27:13.569 --> 00:27:15.680
the verse.

00:27:15.680 --> 00:27:18.990
Commentary on the hadith:

00:27:18.990 --> 00:27:20.589
"I was in accord with Allah"—

00:27:20.589 --> 00:27:21.990
being in accord means

00:27:21.990 --> 00:27:25.390
that words were spoken by him regarding that matter,

00:27:25.390 --> 00:27:29.789
and then the Qur'an was revealed in accordance with what occurred or agreed with it.

00:27:29.789 --> 00:27:30.990
"In three,"

00:27:30.990 --> 00:27:32.390
meaning three instances;

00:27:32.390 --> 00:27:34.190
and they are in fact more than three,

00:27:34.190 --> 00:27:37.390
so the number carries no restrictive legal implication here.

00:27:37.390 --> 00:27:39.190
"The Station of Ibrahim,"

00:27:39.190 --> 00:27:43.690
meaning the stone bearing the imprint of his standing, peace be upon him.

00:27:43.690 --> 00:27:44.890
"A place of prayer,"

00:27:44.890 --> 00:27:46.890
meaning in front of the Qiblah,

00:27:46.890 --> 00:27:49.380
where the imam stands.

00:27:49.380 --> 00:27:50.380
"The righteous,"

00:27:50.380 --> 00:27:52.019
meaning the upright;

00:27:52.019 --> 00:27:53.420
"and the wicked,"

00:27:53.420 --> 00:27:55.299
meaning the transgressor.

00:27:55.299 --> 00:27:56.900
"Some of his wives,"

00:27:56.900 --> 00:28:00.740
meaning Hafsah and 'A'ishah (may Allah be pleased with them).

00:28:00.740 --> 00:28:02.339
"One of his wives"—

00:28:02.339 --> 00:28:05.339
she was Umm Salamah (may Allah be pleased with her),

00:28:05.339 --> 00:28:09.539
and it was also said: Zaynab bint Jahsh (may Allah be pleased with her).

00:28:09.539 --> 00:28:10.539
"Admonishes,"

00:28:10.539 --> 00:28:14.539
meaning counsels, reminds of good, and warns against evil,

00:28:14.539 --> 00:28:19.019
and the like through which the heart of the listener is softened.

00:28:19.019 --> 00:28:22.430
Among the points of benefit from the hadith:

00:28:22.430 --> 00:28:24.430
It is derived from the hadith

00:28:24.430 --> 00:28:26.630
the virtue of 'Umar (may Allah be pleased with him)

00:28:26.630 --> 00:28:28.829
and his alignment with the truth.

00:28:28.829 --> 00:28:33.029
In it is the importance of sincere counsel and reminding others of good.

00:28:33.029 --> 00:28:39.900
In it is also the virtue of keeping company with the righteous and welcoming them into homes.

00:28:39.900 --> 00:28:42.700
On the authority of 'Abdullah Ibn 'Umar, who said:

00:28:42.700 --> 00:28:44.700
While the people were at Quba'

00:28:44.700 --> 00:28:46.500
during the dawn prayer,

00:28:46.500 --> 00:28:49.700
someone came to them and said:

00:28:49.900 --> 00:28:53.099
"Indeed, to the Messenger of Allah (peace and blessings of Allah be upon him)

00:28:53.099 --> 00:28:56.299
Qur'an has been revealed tonight,

00:28:56.299 --> 00:28:59.299
and he has been commanded to face the Ka'bah,

00:28:59.299 --> 00:29:01.299
so face it!"

00:29:01.299 --> 00:29:04.099
Their faces had been toward ash-Sham,

00:29:04.099 --> 00:29:07.319
so they turned around toward the Ka'bah.

00:29:07.319 --> 00:29:10.500
Commentary on the hadith:

00:29:10.500 --> 00:29:11.700
"Bayna,"

00:29:11.700 --> 00:29:13.099
meaning "while" (baynama),

00:29:13.099 --> 00:29:16.299
an adverb of time conveying a sudden occurrence.

00:29:16.299 --> 00:29:17.500
"At Quba',"

00:29:17.500 --> 00:29:19.539
meaning the Mosque of Quba'.

00:29:19.539 --> 00:29:21.539
"Someone came to them"—

00:29:21.539 --> 00:29:25.539
the person who arrived was 'Abbad Ibn Haykar (may Allah be pleased with him).

00:29:25.539 --> 00:29:28.660
"Qur'an has been revealed tonight,"

00:29:28.660 --> 00:29:30.660
meaning the saying of Allah the Exalted:

00:29:30.660 --> 00:29:34.660
“We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.” (2:144)

00:29:34.660 --> 00:29:35.660
the verse.

00:29:35.660 --> 00:29:40.099
Among the points of benefit from the hadith:

00:29:40.099 --> 00:29:42.099
It is derived from the hadith

00:29:42.099 --> 00:29:44.099
the permissibility of abrogation,

00:29:44.099 --> 00:29:48.099
and that minor movement for the benefit of the prayer does not invalidate it.

00:29:48.099 --> 00:29:54.099
And in it is that a praying person's hearing the speech of someone outside the prayer causes no harm.