WEBVTT 00:00:00.180 --> 00:00:03.540 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:03.540 --> 00:00:06.459 Ifadah Center 00:00:06.459 --> 00:00:09.740 for Human Studies and Research 00:00:09.740 --> 00:00:12.060 presents: 00:00:12.060 --> 00:00:16.300 Abridgment of Sahih al-Bukhari. 00:00:16.300 --> 00:00:19.250 Chapter: 00:00:19.250 --> 00:00:22.370 The Mosques Located along the Routes of Madinah, 00:00:22.370 --> 00:00:27.250 and the Places Where the Prophet (peace and blessings of Allah be upon him) Prayed. 00:00:27.250 --> 00:00:30.850 On the authority of Musa ibn 'Uqbah, who said: 00:00:31.089 --> 00:00:37.409 I saw Salim ibn 'Abdullah seeking out certain spots along the road to pray at them, 00:00:37.409 --> 00:00:41.329 and he related that his father used to pray at them, 00:00:41.329 --> 00:00:47.070 and that he had seen the Prophet (peace and blessings of Allah be upon him) pray at those very spots. 00:00:47.070 --> 00:00:50.429 Nafi' also narrated to me from Ibn 'Umar 00:00:50.429 --> 00:00:53.950 that he used to pray at those places. 00:00:53.950 --> 00:00:55.950 I then asked Salim, 00:00:55.950 --> 00:01:01.070 and found that he agreed with Nafi' concerning all of the places, 00:01:01.070 --> 00:01:06.269 except that they differed regarding a mosque at Sharaf al-Rawha'. 00:01:06.269 --> 00:01:09.709 Commentary on the Hadith: 00:01:09.709 --> 00:01:11.150 "Seeking out" (yataharra): 00:01:11.150 --> 00:01:14.189 That is, intentionally aiming for, choosing, and making an effort to find. 00:01:14.189 --> 00:01:16.510 "Except that they differed": 00:01:16.510 --> 00:01:19.090 Meaning, Salim and Nafi', 00:01:19.090 --> 00:01:21.890 "regarding a mosque at Sharaf al-Rawha'." 00:01:21.890 --> 00:01:24.849 "Al-Sharaf" refers to an elevated place. 00:01:24.849 --> 00:01:26.290 And "al-Rawha'" 00:01:26.290 --> 00:01:30.129 is a major settlement two nights' travel from Madinah; 00:01:30.129 --> 00:01:32.290 the distance between al-Rawha' and Madinah 00:01:32.290 --> 00:01:35.489 is approximately 75 kilometers. 00:01:35.489 --> 00:01:39.489 Key Benefits of the Hadith: 00:01:39.489 --> 00:01:41.650 Derived from the hadith: 00:01:41.650 --> 00:01:45.090 A demonstration of the virtue of Ibn 'Umar (may Allah be pleased with him and his father), 00:01:45.090 --> 00:01:47.890 and his strict adherence to the Sunnah; 00:01:47.890 --> 00:01:55.010 it also shows the eagerness of the Companions and the Tabi'un to trace the footsteps of the Prophet (peace be upon him). 00:01:55.010 --> 00:01:58.670 On the authority of Nafi', 00:01:58.829 --> 00:02:01.629 that 'Abdullah ibn 'Umar informed him 00:02:01.629 --> 00:02:04.670 that the Messenger of Allah (peace and blessings of Allah be upon him) 00:02:04.670 --> 00:02:08.030 used to halt at Dhu al-Hulayfah whenever he performed 'Umrah, 00:02:08.030 --> 00:02:10.590 and during his Hajj pilgrimage, 00:02:10.590 --> 00:02:15.569 under an acacia tree where the mosque at Dhu al-Hulayfah now stands. 00:02:15.569 --> 00:02:19.969 Whenever he returned from a military expedition along that route, 00:02:19.969 --> 00:02:22.129 or from Hajj or 'Umrah, 00:02:22.129 --> 00:02:24.610 he would descend into the bottom of the valley; 00:02:24.610 --> 00:02:27.250 and when he emerged from the valley bottom, 00:02:27.330 --> 00:02:32.210 he would make his camel kneel at the wide, pebbled plain on the eastern bank of the valley. 00:02:32.210 --> 00:02:37.810 He would then rest there overnight until morning, not near the mosque built with stones, 00:02:37.810 --> 00:02:41.659 nor on the hillock upon which that mosque sits. 00:02:41.659 --> 00:02:45.580 There was a watercourse there beside which 'Abdullah used to pray; 00:02:45.580 --> 00:02:47.740 inside it were sand dunes 00:02:47.740 --> 00:02:52.780 where the Messenger of Allah (peace be upon him) used to pray, 00:02:52.780 --> 00:02:55.819 but the torrent leveled it with pebbles and sand, 00:02:55.900 --> 00:03:01.759 so that the spot where 'Abdullah used to pray was completely buried. 00:03:01.759 --> 00:03:04.800 And 'Abdullah ibn 'Umar narrated 00:03:04.800 --> 00:03:10.159 that the Prophet (peace be upon him) prayed where the small mosque stands, 00:03:10.159 --> 00:03:14.349 which is below the mosque located at Sharaf al-Rawha'. 00:03:14.349 --> 00:03:21.870 'Abdullah certainly knew the exact spot where the Prophet (peace be upon him) had prayed, 00:03:21.870 --> 00:03:23.229 and he would say: 00:03:23.310 --> 00:03:28.030 "It is there to your right when you stand up to pray in the mosque." 00:03:28.030 --> 00:03:32.110 That mosque is situated on the right side of the road 00:03:32.110 --> 00:03:34.669 as you head toward Makkah, 00:03:34.669 --> 00:03:40.800 and the distance between it and the larger mosque is about a stone's throw or so. 00:03:40.800 --> 00:03:46.639 Ibn 'Umar also used to pray towards the mountain ridge near the turning point of al-Rawha'. 00:03:46.639 --> 00:03:48.400 That ridge 00:03:48.400 --> 00:03:55.199 ends at the edge of the road, short of the mosque situated between it and the turning point 00:03:55.199 --> 00:03:58.219 as you head toward Makkah. 00:03:58.219 --> 00:04:00.780 A mosque was later built there, 00:04:00.780 --> 00:04:05.099 but 'Abdullah would not pray inside that mosque; 00:04:05.099 --> 00:04:08.539 instead, he would leave it to his left and behind him, 00:04:08.539 --> 00:04:12.210 and pray in front of it directly facing the ridge itself. 00:04:12.210 --> 00:04:15.650 'Abdullah would depart from al-Rawha' 00:04:15.729 --> 00:04:19.970 and would not perform the Zuhr prayer until he reached that spot, 00:04:19.970 --> 00:04:22.449 where he would then pray Zuhr. 00:04:22.449 --> 00:04:24.850 And whenever he arrived on his way back from Makkah, 00:04:24.850 --> 00:04:29.730 if he passed by it an hour before dawn or during the last part of the night, 00:04:29.730 --> 00:04:33.360 he would halt to rest until he prayed the Fajr prayer there. 00:04:33.360 --> 00:04:35.680 And 'Abdullah narrated 00:04:35.680 --> 00:04:38.480 that the Prophet (peace be upon him) 00:04:38.480 --> 00:04:42.879 used to halt under a large evergreen tree short of al-Ruwaythah, 00:04:42.879 --> 00:04:44.879 on the right side of the road, 00:04:44.879 --> 00:04:49.310 facing the open path on an even, level ground, 00:04:49.310 --> 00:04:54.589 until it opens out from a hillock just two miles before the postal station of al-Ruwaythah. 00:04:54.589 --> 00:04:57.230 The top of that tree had broken off 00:04:57.230 --> 00:05:01.550 and bent inwards into its hollow while still standing on its trunk, 00:05:01.550 --> 00:05:04.850 and around its trunk were many mounds of sand. 00:05:04.850 --> 00:05:07.810 And 'Abdullah ibn 'Umar narrated 00:05:07.810 --> 00:05:10.610 that the Prophet (peace be upon him) 00:05:10.610 --> 00:05:14.449 prayed at the end of a ravine behind al-'Arj, 00:05:14.449 --> 00:05:17.410 as you head toward a plateau. 00:05:17.410 --> 00:05:21.250 Near that mosque were two or three graves 00:05:21.250 --> 00:05:24.050 with mounds of stones over them, 00:05:24.050 --> 00:05:26.209 located on the right side of the road 00:05:26.209 --> 00:05:28.449 by the acacia trees along the path; 00:05:28.449 --> 00:05:31.329 amidst those acacia trees, 00:05:31.329 --> 00:05:33.730 'Abdullah would depart from al-'Arj 00:05:33.730 --> 00:05:36.850 after the sun had declined past its midday peak, 00:05:36.850 --> 00:05:40.319 and he would pray Zuhr at that mosque. 00:05:40.319 --> 00:05:43.360 And 'Abdullah ibn 'Umar narrated 00:05:43.439 --> 00:05:46.560 that the Messenger of Allah (peace be upon him) 00:05:46.560 --> 00:05:50.240 halted near some evergreen trees on the left side of the road, 00:05:50.240 --> 00:05:53.120 in a watercourse short of Harsha. 00:05:53.120 --> 00:05:57.040 That watercourse adjoins the spur of Harsha, 00:05:57.040 --> 00:06:01.149 and between it and the road is approximately the distance of an arrow shot. 00:06:01.149 --> 00:06:04.110 'Abdullah used to pray facing an evergreen tree 00:06:04.110 --> 00:06:06.910 that was the closest of those trees to the road 00:06:06.910 --> 00:06:09.149 and the tallest of them. 00:06:09.149 --> 00:06:12.189 And 'Abdullah ibn 'Umar narrated 00:06:12.189 --> 00:06:14.829 that the Prophet (peace be upon him) 00:06:14.829 --> 00:06:17.069 used to halt in the watercourse 00:06:17.069 --> 00:06:19.389 situated at the lower end of Marr al-Zahran, 00:06:19.389 --> 00:06:23.550 facing Madinah, as one descends from al-Safrawat. 00:06:23.550 --> 00:06:26.350 He would halt in the bottom of that watercourse, 00:06:26.350 --> 00:06:30.509 on the left side of the road as you head toward Makkah; 00:06:30.509 --> 00:06:34.430 and between the resting place of the Messenger of Allah (peace be upon him) 00:06:34.430 --> 00:06:36.110 and the road 00:06:36.110 --> 00:06:39.040 was only a stone's throw. 00:06:39.040 --> 00:06:42.000 And 'Abdullah ibn 'Umar narrated 00:06:42.079 --> 00:06:44.800 that the Prophet (peace be upon him) 00:06:44.800 --> 00:06:47.279 used to halt at Dhu Tuwa 00:06:47.279 --> 00:06:49.839 and stay overnight until morning, 00:06:49.839 --> 00:06:53.470 performing the Fajr prayer there upon arriving at Makkah. 00:06:53.470 --> 00:06:56.750 The prayer place of the Messenger of Allah (peace be upon him) 00:06:56.750 --> 00:06:59.949 was upon a rugged, elevated hillock, 00:06:59.949 --> 00:07:03.069 not in the mosque that was later built there, 00:07:03.069 --> 00:07:05.550 but lower down than that, 00:07:05.550 --> 00:07:08.300 on a rugged hillock. 00:07:08.300 --> 00:07:10.699 And 'Abdullah narrated 00:07:10.699 --> 00:07:13.339 that the Prophet (peace be upon him) 00:07:13.339 --> 00:07:15.819 faced the two mountain passes 00:07:15.819 --> 00:07:19.019 that lay between him and the long mountain 00:07:19.019 --> 00:07:20.860 toward the Ka'bah, 00:07:20.860 --> 00:07:23.579 so that the mosque later built there 00:07:23.579 --> 00:07:25.100 was left to the left of the mosque site, 00:07:25.100 --> 00:07:27.019 at the edge of the hillock; 00:07:27.019 --> 00:07:29.980 while the actual prayer place of the Prophet (peace be upon him) 00:07:29.980 --> 00:07:31.180 was below it, 00:07:31.180 --> 00:07:33.660 on the black hillock. 00:07:33.660 --> 00:07:37.899 You should leave about ten cubits or so from the hillock 00:07:37.899 --> 00:07:39.180 and then pray, 00:07:39.259 --> 00:07:41.740 facing the two mountain passes of the mountain 00:07:41.740 --> 00:07:44.379 that stands between you and the Ka'bah. 00:07:44.379 --> 00:07:47.899 Commentary on the Hadith: 00:07:47.899 --> 00:07:50.319 "At Dhu al-Hulayfah": 00:07:50.319 --> 00:07:55.120 It is nine kilometers from Madinah on the road to Makkah. 00:07:55.120 --> 00:07:56.990 "Under a samurah": 00:07:56.990 --> 00:08:00.110 Meaning a thorny acacia tree. 00:08:00.110 --> 00:08:01.500 "He descended" (habata): 00:08:01.500 --> 00:08:03.629 That is, he went down and sloped downwards. 00:08:03.629 --> 00:08:05.629 "He made his camel kneel at al-Batha'": 00:08:05.629 --> 00:08:08.829 "Al-Batha'" refers to a wide, open space; 00:08:08.990 --> 00:08:10.990 it is also said to be a broad stream bed 00:08:10.990 --> 00:08:12.990 containing fine pebbles. 00:08:12.990 --> 00:08:15.120 "The bank of the valley": 00:08:15.120 --> 00:08:16.800 Meaning its edge. 00:08:16.800 --> 00:08:18.240 "So he rested" ('arrasa): 00:08:18.240 --> 00:08:22.240 That is, he halted for sleep and rest during a stopover. 00:08:22.240 --> 00:08:23.870 "There" (thamma): 00:08:23.870 --> 00:08:26.110 Meaning in that specific place. 00:08:26.110 --> 00:08:27.870 "Upon the akamah": 00:08:27.870 --> 00:08:30.829 An "akamah" is a hill or an elevated mound. 00:08:30.829 --> 00:08:32.799 "There was a khalij": 00:08:32.799 --> 00:08:34.399 Meaning a tributary or offshoot of a river, 00:08:34.399 --> 00:08:36.399 as if drawn away from it; 00:08:36.399 --> 00:08:37.679 it is also said to mean 00:08:37.840 --> 00:08:39.200 a deep valley 00:08:39.200 --> 00:08:42.379 branching off from a larger one. 00:08:42.379 --> 00:08:44.379 "Inside it were kathab (dunes)": 00:08:44.379 --> 00:08:45.580 A "kathib" (dune) 00:08:45.580 --> 00:08:47.019 is an accumulation of sand, 00:08:47.019 --> 00:08:49.980 elongated and defined in shape. 00:08:49.980 --> 00:08:52.379 "The torrent leveled it with pebbles and sand 00:08:52.379 --> 00:08:55.299 until it buried that place": 00:08:55.299 --> 00:08:56.259 "Daha" 00:08:56.259 --> 00:08:57.539 means flattened out and spread; 00:08:57.539 --> 00:08:58.820 the meaning is 00:08:58.820 --> 00:09:01.700 that it leveled it with the fine gravel it carried. 00:09:01.700 --> 00:09:02.980 "Al-Batha'" 00:09:02.980 --> 00:09:05.230 consists of small pebbles and sand. 00:09:05.230 --> 00:09:07.230 "At Sharaf al-Rawha'": 00:09:07.230 --> 00:09:10.740 Meaning at an elevated place in al-Rawha'. 00:09:10.740 --> 00:09:12.899 "At the edge of the road": 00:09:12.899 --> 00:09:15.460 Meaning by the side of the road. 00:09:15.460 --> 00:09:17.460 "A stone's throw": 00:09:17.460 --> 00:09:20.879 That is, the distance and measure of throwing a stone. 00:09:20.879 --> 00:09:23.360 "He used to pray toward al-'irq": 00:09:23.360 --> 00:09:24.480 "Al-'Irq" 00:09:24.480 --> 00:09:26.960 is a salt-flat that grows tamarisk shrubs, 00:09:26.960 --> 00:09:29.120 and other meanings have also been stated. 00:09:29.120 --> 00:09:31.440 "At the turning point of al-Rawha'": 00:09:31.440 --> 00:09:33.470 Meaning at its end. 00:09:33.470 --> 00:09:35.789 "A mosque was built there": 00:09:35.870 --> 00:09:38.559 Meaning a mosque was later constructed at that spot. 00:09:38.559 --> 00:09:40.080 "If he passed by it": 00:09:40.080 --> 00:09:42.080 Meaning if he passed by that mountain ridge. 00:09:42.080 --> 00:09:43.279 "He rested" ('arrasa): 00:09:43.279 --> 00:09:46.559 Meaning he halted for sleep or rest. 00:09:46.559 --> 00:09:48.799 "Under a huge sarhah": 00:09:48.799 --> 00:09:51.759 That is, a magnificent, fruit-bearing tree, 00:09:51.759 --> 00:09:54.159 also known as the sukhmah. 00:09:54.159 --> 00:09:55.919 "Short of al-Ruwaythah": 00:09:55.919 --> 00:09:58.720 Meaning: beneath it and near it. 00:09:58.720 --> 00:10:00.159 Ar-Ruwaythah 00:10:00.159 --> 00:10:05.860 is a village about 85 kilometers from Medina. 00:10:06.019 --> 00:10:07.779 "Facing the road" 00:10:07.779 --> 00:10:09.649 means opposite it, 00:10:09.649 --> 00:10:11.409 in a flat, open area, 00:10:11.409 --> 00:10:13.919 meaning in a spacious place 00:10:13.919 --> 00:10:15.120 that leads out— 00:10:15.120 --> 00:10:16.830 that is, it opens out— 00:10:16.830 --> 00:10:19.950 two miles before the postal station of Ar-Ruwaythah; 00:10:19.950 --> 00:10:26.049 meaning there are two miles between it and the place where the postal station at Ar-Ruwaythah is situated. 00:10:26.049 --> 00:10:27.330 "Then he turned," 00:10:27.330 --> 00:10:29.230 meaning he veered off 00:10:29.230 --> 00:10:30.509 into its hollow, 00:10:30.509 --> 00:10:32.529 meaning its interior, 00:10:32.529 --> 00:10:34.769 standing on a single trunk, 00:10:34.769 --> 00:10:36.529 meaning like an upright structure, 00:10:36.529 --> 00:10:41.379 not wide at the bottom and narrow at the top, 00:10:41.379 --> 00:10:43.220 at the edge of a watercourse. 00:10:43.220 --> 00:10:47.779 A tal'ah is a channel through which water flows from high ground to low ground. 00:10:47.779 --> 00:10:49.700 "Beyond al-'Arj": 00:10:49.700 --> 00:10:52.419 Al-'Arj is a valley south of Medina, 00:10:52.419 --> 00:10:56.129 about one hundred and thirteen kilometers away, 00:10:56.129 --> 00:10:57.730 leading to a hillock. 00:10:57.730 --> 00:11:01.009 A hadhabah is a hill higher than a sand dune 00:11:01.009 --> 00:11:03.980 and lower than a mountain in elevation. 00:11:03.980 --> 00:11:05.179 "A heap of stones," 00:11:05.179 --> 00:11:08.240 meaning large white stones, 00:11:08.240 --> 00:11:10.559 near the salam trees by the road. 00:11:10.559 --> 00:11:11.759 The salam 00:11:11.759 --> 00:11:16.379 is a tree whose leaves yield the acacia pods used for tanning hides. 00:11:16.379 --> 00:11:17.899 "During the midday heat": 00:11:17.899 --> 00:11:22.370 al-hajirah is the middle of the day when the heat becomes intense, 00:11:22.370 --> 00:11:23.649 in a watercourse, 00:11:23.649 --> 00:11:25.710 meaning in a slope, 00:11:25.710 --> 00:11:27.389 before Harsha. 00:11:27.389 --> 00:11:29.870 It is a mountain in the region of Tihamah, 00:11:29.870 --> 00:11:34.159 located at the junction of the routes leading to the Levant and Medina, 00:11:34.240 --> 00:11:36.080 at the spur of Harsha, 00:11:36.080 --> 00:11:38.080 meaning at its edge, 00:11:38.080 --> 00:11:39.440 about an arrow-shot away, 00:11:39.440 --> 00:11:41.539 meaning the distance of a bowshot. 00:11:41.539 --> 00:11:43.299 Marr az-Zahran 00:11:43.299 --> 00:11:47.860 is a valley sixteen miles from Mecca, 00:11:47.860 --> 00:11:49.379 toward Medina, 00:11:49.379 --> 00:11:51.230 meaning in its direction, 00:11:51.230 --> 00:11:53.070 from as-Safrawat, 00:11:53.070 --> 00:11:57.360 which are valleys or mountains beyond Marr az-Zahran, 00:11:57.360 --> 00:11:58.799 at Dhi Tuwa, 00:11:58.799 --> 00:12:01.230 which is a valley in Mecca, 00:12:01.230 --> 00:12:03.389 atop a rugged knoll, 00:12:03.389 --> 00:12:05.919 meaning a large hill. 00:12:05.919 --> 00:12:08.480 "He faced the mountain pass": 00:12:08.480 --> 00:12:12.419 the mountain pass is the entrance of the path leading into it, 00:12:12.419 --> 00:12:14.100 toward the Ka'bah, 00:12:14.100 --> 00:12:17.389 meaning facing the direction and orientation of the Ka'bah, 00:12:17.389 --> 00:12:19.070 at the edge of the knoll, 00:12:19.070 --> 00:12:20.669 beside it. 00:12:20.669 --> 00:12:21.870 An akamah 00:12:21.870 --> 00:12:24.799 is a hill or an elevated mound. 00:12:24.799 --> 00:12:28.460 Among the benefits of the hadith: 00:12:28.460 --> 00:12:30.539 It is derived from the hadith 00:12:30.539 --> 00:12:33.899 that it illustrates the virtue of Ibn 'Umar (may Allah be pleased with him and his father), 00:12:33.899 --> 00:12:40.740 and the meticulous care with which he traced the places where the Messenger of Allah (peace and blessings of Allah be upon him) halted. 00:12:40.740 --> 00:12:49.409 It also shows Ibn 'Umar's tracing of the locations where the Prophet (peace be upon him) prayed, 00:12:49.409 --> 00:12:56.850 and the eager desire of the Companions and the Tabi'un to follow in the footsteps of the Prophet (peace be upon him). 00:12:56.850 --> 00:13:05.769 It provides a description of the geographical locations along the path of the Prophet (peace be upon him) to Mecca during 'Umrah and Hajj, 00:13:05.769 --> 00:13:11.629 and it shows that passing through these places is neither a Sunnah nor an obligatory ritual of Hajj. 00:13:11.629 --> 00:13:18.230 It also demonstrates the permissibility of tracing the places where the Messenger of Allah (peace be upon him) prayed, 00:13:18.230 --> 00:13:20.570 provided there is no extremism. 00:13:20.570 --> 00:13:27.409 Malik was once asked about praying in the places where the Prophet (peace be upon him) prayed, 00:13:27.409 --> 00:13:32.970 and he said, "I do not care for that except at the Mosque of Quba', 00:13:32.970 --> 00:13:38.169 because he (peace be upon him) used to visit it riding and walking, 00:13:38.169 --> 00:13:41.610 whereas he did not do so intentionally for those other places." 00:13:41.610 --> 00:13:49.519 It also indicates that some of the locations mentioned in the report still exist today, while others have disappeared. 00:13:49.559 --> 00:13:56.840 It demonstrates the permissibility of building a mosque at the sites where the Prophet (peace be upon him) prayed. 00:13:56.840 --> 00:14:02.759 It shows that a traveler may pray wherever and whenever it is most convenient for him, 00:14:02.759 --> 00:14:06.919 and that the entire earth has been made a mosque and a pure place for the Muslim. 00:14:06.919 --> 00:14:12.679 It indicates the permissibility of bypassing a roadside mosque to pray in another place, 00:14:12.679 --> 00:14:17.279 as well as the permissibility of praying in a mosque adjacent to a graveyard. 00:14:17.279 --> 00:14:22.960 It establishes the prescription of setting up a sutrah during prayer, both while traveling and while resident, 00:14:22.960 --> 00:14:28.480 and that what is required for one who cannot directly see the Ka'bah is to face its general direction. 00:14:28.480 --> 00:14:34.289 It distinguishes in rulings between a temporary place of prayer and a permanent mosque. 00:14:34.289 --> 00:14:43.649 The hadith also highlights the vital importance of prayer in the life of a Muslim, whether traveling or resident. 00:14:43.649 --> 00:14:48.600 Chapters on the worshiper's sutrah. 00:14:49.360 --> 00:14:53.600 The sutrah of the imam serves as the sutrah for those behind him. 00:14:53.600 --> 00:14:56.440 On the authority of Nafi', from Ibn 'Umar: 00:14:56.440 --> 00:15:02.000 Whenever the Messenger of Allah (peace be upon him) went out on the day of Eid, 00:15:02.000 --> 00:15:05.419 he would order a short spear—in one narration, 00:15:05.419 --> 00:15:08.259 a staff—to be carried before him, 00:15:08.259 --> 00:15:11.559 and it would be planted in the prayer ground in front of him, 00:15:11.559 --> 00:15:13.720 so it was set before him, 00:15:13.720 --> 00:15:17.320 and he would pray facing it while the people stood behind him; 00:15:17.519 --> 00:15:20.519 and he used to do that while traveling, 00:15:20.519 --> 00:15:24.299 which is why the rulers subsequently adopted the practice. 00:15:24.299 --> 00:15:28.039 Commentary on the hadith: 00:15:28.039 --> 00:15:30.639 Chapters on the worshiper's sutrah. 00:15:30.639 --> 00:15:34.159 A sutrah is an object that the worshiper sets up in front of himself, 00:15:34.159 --> 00:15:36.159 such as a staff or something else, 00:15:36.159 --> 00:15:39.590 to prevent anyone from passing directly before him. 00:15:39.590 --> 00:15:43.700 The verb "used to" denotes regular and continued practice. 00:15:43.700 --> 00:15:45.740 "Whenever he went out on the day of Eid," 00:15:45.740 --> 00:15:47.860 meaning to the prayer ground. 00:15:47.860 --> 00:15:49.259 "With a short spear": 00:15:49.259 --> 00:15:50.379 a harbah 00:15:50.379 --> 00:15:53.039 is a spear with a broad blade. 00:15:53.039 --> 00:15:55.120 "So it was set before him," 00:15:55.120 --> 00:16:00.169 meaning the short spear was planted in front of him (peace be upon him). 00:16:00.169 --> 00:16:02.250 "Which is why the rulers adopted the practice": 00:16:02.250 --> 00:16:05.009 this statement is from the words of Nafi', 00:16:05.009 --> 00:16:09.000 the freed slave of Ibn 'Umar (may Allah be pleased with him and his father). 00:16:09.000 --> 00:16:12.860 Among the benefits of the hadith: 00:16:12.860 --> 00:16:15.019 It is derived from the hadith 00:16:15.059 --> 00:16:17.620 that adopting a sutrah in prayer is recommended 00:16:17.620 --> 00:16:19.899 for both the imam and the individual praying alone; 00:16:19.899 --> 00:16:22.220 it is an encouraged Sunnah, 00:16:22.220 --> 00:16:24.639 and the one who abandons it is blameworthy. 00:16:24.639 --> 00:16:26.720 The hadith also shows that the Eid prayer 00:16:26.720 --> 00:16:28.919 is held in an open prayer ground. 00:16:28.919 --> 00:16:31.120 It proves the permissibility of using a short spear, 00:16:31.120 --> 00:16:32.679 a pointed staff, or a walking stick 00:16:32.679 --> 00:16:34.799 both during travel and while resident. 00:16:34.799 --> 00:16:36.399 It demonstrates the obligation to take precautions 00:16:36.399 --> 00:16:38.840 and carry an instrument to repel enemies, 00:16:38.840 --> 00:16:41.029 particularly during travel. 00:16:41.029 --> 00:16:42.710 It also shows the permissibility of having an attendant 00:16:42.710 --> 00:16:46.049 and seeking assistance in certain matters pertaining to prayer. 00:16:46.049 --> 00:16:47.809 Some jurists deduced 00:16:47.809 --> 00:16:49.610 from the narrator's words, 00:16:49.610 --> 00:16:51.289 "he would order a short spear," 00:16:51.289 --> 00:16:54.970 the standard considered for the height and width of a sutrah, 00:16:54.970 --> 00:16:58.529 which is whatever equals the height and width of a short spear; 00:16:58.529 --> 00:17:03.389 though there is detailed discussion regarding this issue. 00:17:03.389 --> 00:17:05.230 Chapter: The required distance 00:17:05.230 --> 00:17:09.690 between the worshiper and the sutrah. 00:17:09.690 --> 00:17:11.849 On the authority of Sahl, who said: 00:17:11.849 --> 00:17:13.970 Between the place where the Messenger of Allah 00:17:13.970 --> 00:17:15.809 (peace be upon him) prayed 00:17:15.809 --> 00:17:17.769 and the wall— 00:17:17.769 --> 00:17:19.250 and in one narration: 00:17:19.250 --> 00:17:21.089 between the wall of the mosque 00:17:21.089 --> 00:17:22.490 adjacent to the qiblah 00:17:22.490 --> 00:17:24.289 and the pulpit— 00:17:24.289 --> 00:17:26.470 was enough space for a sheep to pass. 00:17:26.470 --> 00:17:28.630 And on the authority of Salamah, who said: 00:17:28.630 --> 00:17:31.829 The wall of the mosque near the pulpit was so close 00:17:31.829 --> 00:17:35.559 that a sheep could hardly pass through. 00:17:35.559 --> 00:17:38.990 Commentary on the hadith: 00:17:38.990 --> 00:17:40.269 "The place where he prayed" 00:17:40.269 --> 00:17:42.069 refers to the spot where he prayed 00:17:42.069 --> 00:17:46.440 and stood, namely the Prophet (peace be upon him). 00:17:46.440 --> 00:17:47.880 "The wall" 00:17:47.880 --> 00:17:51.190 refers to the wall of the mosque on the side of the qiblah. 00:17:51.190 --> 00:17:52.869 "Space for a sheep to pass" 00:17:52.869 --> 00:17:55.920 means a clearance sufficient for a sheep to pass through. 00:17:55.920 --> 00:17:57.680 "The wall of the mosque" 00:17:57.680 --> 00:18:01.240 means the wall of the Mosque of the Prophet (peace be upon him) 00:18:01.240 --> 00:18:03.180 on the side of the qiblah. 00:18:03.180 --> 00:18:05.980 "A sheep could hardly pass through" 00:18:05.980 --> 00:18:09.359 refers to the clearance needed for a sheep to pass. 00:18:09.359 --> 00:18:13.250 Among the benefits of the hadith: 00:18:13.250 --> 00:18:17.769 Both hadiths indicate that standing close to the sutrah is sought after, 00:18:17.809 --> 00:18:20.410 and that the distance mentioned in both hadiths 00:18:20.410 --> 00:18:22.690 between the worshiper and the sutrah 00:18:22.690 --> 00:18:25.130 is an amount that enables the worshiper 00:18:25.130 --> 00:18:27.809 to ward off anyone trying to pass in front of him 00:18:27.809 --> 00:18:32.150 within arm's reach. 00:18:32.150 --> 00:18:36.119 Chapter: Praying facing a pillar. 00:18:36.119 --> 00:18:39.400 On the authority of Yazid ibn Abi 'Ubayd, who said: 00:18:39.400 --> 00:18:42.720 I used to accompany Salamah ibn al-Akwa', 00:18:42.720 --> 00:18:47.359 and he would pray near the pillar by the copy of the Qur'an. 00:18:47.359 --> 00:18:49.880 So I said, "O Abu Muslim, 00:18:49.880 --> 00:18:54.319 I see you deliberately seeking to pray near this pillar." 00:18:54.319 --> 00:18:55.559 He replied, 00:18:55.559 --> 00:18:59.000 "Indeed, I saw the Prophet (peace be upon him) 00:18:59.000 --> 00:19:02.519 deliberately seeking to pray near it." 00:19:02.519 --> 00:19:06.160 Commentary on the hadith: 00:19:06.160 --> 00:19:07.640 "The pillar" 00:19:07.640 --> 00:19:10.240 refers to the column or post. 00:19:10.240 --> 00:19:11.880 "By the copy of the Qur'an": 00:19:11.880 --> 00:19:15.079 it is the third pillar from the pulpit, 00:19:15.079 --> 00:19:17.319 the third from the qiblah, 00:19:17.319 --> 00:19:19.599 and the third from the grave; 00:19:19.640 --> 00:19:23.960 it is also called the Pillar of 'A'ishah (may Allah be pleased with her), 00:19:23.960 --> 00:19:28.519 and is likewise known as the Pillar of the Emigrants. 00:19:28.519 --> 00:19:30.279 "Deliberately seeking to pray" 00:19:30.279 --> 00:19:35.619 means purposely intending and choosing to pray in that specific spot. 00:19:35.619 --> 00:19:39.200 Among the benefits of the hadith: 00:19:39.200 --> 00:19:40.359 The hadith indicates 00:19:40.359 --> 00:19:43.960 that a pillar and anything similar serves as a sutrah, 00:19:43.960 --> 00:19:46.599 and it is preferable to a short spear. 00:19:46.599 --> 00:19:50.240 The pillar must be directly in front of the worshiper, 00:19:50.240 --> 00:19:52.440 not at his side, 00:19:52.440 --> 00:19:55.480 so that nothing disrupts the rows. 00:19:55.480 --> 00:20:02.059 It also shows the permissibility of keeping copies of the Qur'an in mosques. 00:20:02.059 --> 00:20:04.980 On the authority of Anas ibn Malik, who said: 00:20:04.980 --> 00:20:07.819 Whenever the muezzin called the adhan, 00:20:07.819 --> 00:20:12.140 some of the Companions of the Prophet (peace be upon him) would stand 00:20:12.140 --> 00:20:14.619 rushing to the pillars 00:20:14.619 --> 00:20:18.099 until the Prophet (peace and blessings of Allah be upon him) came out, 00:20:18.099 --> 00:20:20.039 while they were in that state, 00:20:20.039 --> 00:20:23.519 praying the two rak'ahs before the Maghrib prayer. 00:20:23.519 --> 00:20:28.430 And there was scarcely any time between the adhan and the iqamah. 00:20:28.430 --> 00:20:31.910 Commentary on the hadith: 00:20:31.910 --> 00:20:35.549 "Among the Companions of the Prophet (peace and blessings of Allah be upon him)" 00:20:35.549 --> 00:20:40.059 refers to the senior Companions of the Prophet (peace be upon him). 00:20:40.059 --> 00:20:42.259 "Rushing to the pillars" 00:20:42.259 --> 00:20:45.140 means hastening to the pillars of the mosque 00:20:45.140 --> 00:20:49.500 to take them as sutrahs for praying the two rak'ahs. 00:20:49.500 --> 00:20:53.099 "And there was scarcely any time between the adhan and the iqamah" 00:20:53.099 --> 00:20:56.299 means that between the Maghrib adhan and the iqamah there was only 00:20:56.299 --> 00:20:59.130 a very brief interval. 00:20:59.130 --> 00:21:02.700 Key points of benefit from the hadith: 00:21:02.700 --> 00:21:04.819 Derived from the hadith is 00:21:04.819 --> 00:21:08.859 the recommendation of praying two rak'ahs before the Maghrib prayer, 00:21:08.859 --> 00:21:11.210 though there is scholarly disagreement on the matter. 00:21:11.210 --> 00:21:14.210 It also contains encouragement to hasten toward acts of obedience, 00:21:14.210 --> 00:21:16.920 and to perform many voluntary prayers. 00:21:16.920 --> 00:21:21.519 The hadith also indicates the briefness of the time for the Maghrib prayer. 00:21:21.519 --> 00:21:24.759 It also shows that the practice of the Companions (may Allah be pleased with them) 00:21:24.759 --> 00:21:29.680 in matters of worship in the presence of the Prophet (peace be upon him) 00:21:29.680 --> 00:21:34.640 constitutes tacit Sunnah. 00:21:34.640 --> 00:21:37.789 Chapter: Praying toward a bed. 00:21:37.789 --> 00:21:39.430 On the authority of 'A'ishah: 00:21:39.430 --> 00:21:42.309 It was mentioned in her presence what invalidates the prayer: 00:21:42.309 --> 00:21:45.470 a dog, a donkey, and a woman. 00:21:45.470 --> 00:21:46.750 So she said: 00:21:46.750 --> 00:21:50.140 "You have equated us to donkeys and dogs! 00:21:50.140 --> 00:21:51.579 In another narration: 00:21:51.579 --> 00:21:55.029 "Have you made us equal to dogs and donkeys? 00:21:55.029 --> 00:21:59.990 By Allah, I saw the Prophet (peace and blessings of Allah be upon him) praying, 00:21:59.990 --> 00:22:04.710 while I was lying down on the bed between him and the qiblah. 00:22:04.710 --> 00:22:06.829 Then a need would occur to me, 00:22:06.829 --> 00:22:09.109 but I disliked sitting up—" 00:22:09.109 --> 00:22:10.589 in another narration: 00:22:10.589 --> 00:22:13.210 "so I disliked passing directly in front of him," 00:22:13.210 --> 00:22:14.809 and in another narration: 00:22:14.809 --> 00:22:17.519 "so I disliked facing him, 00:22:17.519 --> 00:22:21.359 thereby distracting the Prophet (peace be upon him)— 00:22:21.359 --> 00:22:24.599 so I would quietly slip away from near his feet." 00:22:24.599 --> 00:22:26.079 In another narration: 00:22:26.079 --> 00:22:29.240 "so that I would slip out from under my blanket." 00:22:29.240 --> 00:22:30.960 And in another narration: 00:22:30.960 --> 00:22:34.190 "so I would slip away gently and slowly." 00:22:34.190 --> 00:22:37.640 Commentary on the hadith: 00:22:37.640 --> 00:22:40.599 "You have equated us to donkeys and dogs" 00:22:40.599 --> 00:22:43.039 means regarding the issue of invalidating the prayer, 00:22:43.039 --> 00:22:47.319 since it was reported that a donkey and a dog invalidate the prayer. 00:22:47.319 --> 00:22:48.599 "Would occur" 00:22:48.599 --> 00:22:51.210 means a need would arise and present itself. 00:22:51.210 --> 00:22:52.529 "So I would quietly slip away" 00:22:52.529 --> 00:22:54.809 means I would move out with deliberation and gentleness, 00:22:54.809 --> 00:22:57.480 little by little. 00:22:57.480 --> 00:22:59.680 "So I disliked passing directly in front of him" 00:22:59.680 --> 00:23:02.920 means passing before him across his field of vision from right to left; 00:23:02.920 --> 00:23:04.200 what is meant is: 00:23:04.200 --> 00:23:07.759 I disliked getting in his way during his prayer. 00:23:07.759 --> 00:23:11.529 Key points of benefit from the hadith: 00:23:11.529 --> 00:23:13.450 Derived from the hadith is 00:23:13.450 --> 00:23:16.210 that a woman does not invalidate the prayer, 00:23:16.210 --> 00:23:19.890 and likewise a human being passing in front of a worshiper 00:23:19.890 --> 00:23:23.210 does not invalidate the prayer, a fortiori. 00:23:23.210 --> 00:23:26.289 It also shows the permissibility of praying facing a bed, 00:23:26.289 --> 00:23:29.849 and the permissibility of praying toward someone who is asleep or lying down, 00:23:29.849 --> 00:23:33.130 though the jurists have detailed nuances regarding this. 00:23:33.130 --> 00:23:35.690 The hadith also shows the importance of not distracting a praying person 00:23:35.690 --> 00:23:38.849 by movement, noise, or the like, 00:23:38.849 --> 00:23:40.089 as indicated by 00:23:40.089 --> 00:23:42.890 the gentle withdrawal of 'A'ishah (may Allah be pleased with her). 00:23:43.849 --> 00:23:47.579 Chapter: 00:23:47.579 --> 00:23:51.880 The worshiper repelling whoever passes in front of him. 00:23:51.880 --> 00:23:54.839 On the authority of Abu Salih al-Samman, who said: 00:23:54.839 --> 00:23:58.759 I saw Abu Sa'id al-Khudri on a Friday 00:23:58.759 --> 00:24:02.920 praying toward an object that served as a sutrah shielding him from the people, 00:24:02.920 --> 00:24:06.160 when a young man from Banu Abi Mu'ayt wanted 00:24:06.160 --> 00:24:08.779 to pass in front of him. 00:24:08.779 --> 00:24:12.059 So Abu Sa'id pushed him in the chest. 00:24:12.059 --> 00:24:13.779 The young man looked, 00:24:13.980 --> 00:24:17.539 but found no way out except right in front of him, 00:24:17.539 --> 00:24:19.819 so he returned to pass again. 00:24:19.819 --> 00:24:23.779 Abu Sa'id then pushed him more forcefully than the first time, 00:24:23.779 --> 00:24:26.059 whereupon the youth insulted Abu Sa'id. 00:24:26.059 --> 00:24:28.420 He then entered upon Marwan 00:24:28.420 --> 00:24:32.059 and complained to him of what he had encountered from Abu Sa'id. 00:24:32.059 --> 00:24:35.859 Then Abu Sa'id entered upon Marwan right after him, 00:24:35.859 --> 00:24:37.180 so Marwan said: 00:24:37.180 --> 00:24:40.859 "What is the matter between you and the son of your brother, O Abu Sa'id?" 00:24:40.859 --> 00:24:42.059 He replied: 00:24:42.059 --> 00:24:46.539 "I heard the Prophet (peace and blessings of Allah be upon him) say: 00:24:46.539 --> 00:24:51.500 'When one of you prays toward something that shields him from the people, 00:24:51.500 --> 00:24:55.140 and someone wishes to pass in front of him, 00:24:55.140 --> 00:24:57.160 let him push him away.'" 00:24:57.160 --> 00:24:58.519 In another narration: 00:24:58.519 --> 00:25:00.160 "let him prevent him." 00:25:00.160 --> 00:25:01.519 "If he refuses, 00:25:01.519 --> 00:25:03.470 let him prevent him; 00:25:03.470 --> 00:25:04.869 and if he still refuses, 00:25:04.869 --> 00:25:06.549 let him fight him, 00:25:06.549 --> 00:25:10.089 for he is only a devil." 00:25:10.089 --> 00:25:13.509 Commentary on the hadith: 00:25:13.549 --> 00:25:16.369 "Repels" means pushes away. 00:25:16.369 --> 00:25:19.089 "A young man from Banu Abi Mu'ayt": 00:25:19.089 --> 00:25:21.410 it was said that he was al-Walid ibn 'Uqbah, 00:25:21.410 --> 00:25:23.349 and others said otherwise. 00:25:23.349 --> 00:25:25.349 "Pass in front of him" 00:25:25.349 --> 00:25:27.559 means walk directly ahead of him. 00:25:27.559 --> 00:25:31.000 "He found no way out except right in front of him" 00:25:31.000 --> 00:25:35.240 means he found no passage through which he could pass. 00:25:35.240 --> 00:25:37.359 "Whereupon he insulted Abu Sa'id" 00:25:37.359 --> 00:25:39.829 means he reviled and abused him. 00:25:39.829 --> 00:25:42.150 "Then he entered upon Marwan" 00:25:42.190 --> 00:25:45.390 refers to Marwan ibn al-Hakam the Umayyad. 00:25:45.390 --> 00:25:46.829 "Let him push him away" 00:25:46.829 --> 00:25:50.099 means by gesturing and gentle deterrence. 00:25:50.099 --> 00:25:51.500 "If he refuses"— 00:25:51.500 --> 00:25:52.660 that is, the person passing by— 00:25:52.660 --> 00:25:54.900 and declines to turn back, 00:25:54.900 --> 00:25:56.579 "let him fight him," 00:25:56.579 --> 00:25:58.299 meaning push him back firmly 00:25:58.299 --> 00:26:01.009 and compel him to turn back. 00:26:01.009 --> 00:26:03.410 "For he is only a devil" 00:26:03.410 --> 00:26:06.450 because his refusal to turn back from passing 00:26:06.450 --> 00:26:09.400 is among the deeds of Satan. 00:26:09.400 --> 00:26:13.089 Key points of benefit from the hadith: 00:26:13.130 --> 00:26:15.250 Derived from the hadith is: 00:26:15.250 --> 00:26:18.940 The instruction to set up a sutrah in prayer; 00:26:18.940 --> 00:26:21.460 and that whoever is negligent in placing a sutrah 00:26:21.460 --> 00:26:24.700 or stands farther from it than what is prescribed, 00:26:24.700 --> 00:26:27.019 and someone passes in front of him, 00:26:27.019 --> 00:26:30.210 he should not push him away due to his own negligence. 00:26:30.210 --> 00:26:35.490 It also shows that a slight movement in prayer for its benefit is not harmful. 00:26:35.490 --> 00:26:40.329 It also shows the legitimacy of applying the term "devil" to a rebellious human being, 00:26:40.329 --> 00:26:42.750 which is permissible and widespread. 00:26:42.750 --> 00:26:45.109 It also shows that warding off the worse evil 00:26:45.109 --> 00:26:48.839 should be done by the gentlest means first, then the next. 00:26:48.839 --> 00:26:53.119 And that disputes must be referred to the ruler, 00:26:53.119 --> 00:26:56.170 and an aggrieved party should not take retribution into his own hands. 00:26:56.170 --> 00:27:01.289 The hadith also contains an indication of the prohibition of passing in front of a praying person, 00:27:01.289 --> 00:27:05.779 even if the worshiper was negligent regarding the sutrah. 00:27:05.779 --> 00:27:11.339 It also shows that describing the one who insists on passing in front of a worshiper as a devil 00:27:11.380 --> 00:27:17.039 demonstrates the religious reprehensibility of this act. 00:27:17.039 --> 00:27:21.619 Chapter: The sin of the one who passes in front of a praying person. 00:27:21.619 --> 00:27:25.460 On the authority of Abu al-Nadr, the freed slave of 'Umar ibn 'Ubaydullah, 00:27:25.460 --> 00:27:27.460 from Busr ibn Sa'id, 00:27:27.460 --> 00:27:32.539 that Zayd ibn Khalid sent him to Abu Juhaym to ask him 00:27:32.539 --> 00:27:36.420 what he had heard from the Messenger of Allah (peace and blessings of Allah be upon him) 00:27:36.420 --> 00:27:39.799 concerning the one who passes in front of a praying person. 00:27:39.799 --> 00:27:41.839 Abu Juhaym said: 00:27:41.839 --> 00:27:45.680 The Messenger of Allah (peace and blessings of Allah be upon him) said: 00:27:45.680 --> 00:27:50.119 "If the one passing in front of a praying person knew what sin was upon him, 00:27:50.119 --> 00:27:56.190 waiting for forty would be better for him than passing in front of him." 00:27:56.190 --> 00:27:59.109 Abu al-Nadr said: "I do not know 00:27:59.109 --> 00:28:05.059 whether he said forty days, months, or years." 00:28:05.059 --> 00:28:08.599 Commentary on the hadith: 00:28:08.599 --> 00:28:10.119 Abu Juhaym: 00:28:10.160 --> 00:28:14.319 his name is 'Abdullah ibn Juhaym (may Allah be pleased with him). 00:28:14.319 --> 00:28:15.680 "What was upon him" 00:28:15.680 --> 00:28:18.430 refers to sin and wrongdoing. 00:28:18.430 --> 00:28:23.079 "In front of him" means directly ahead of him, in close proximity. 00:28:23.079 --> 00:28:26.720 Key points of benefit from the hadith: 00:28:26.720 --> 00:28:28.680 Derived from the hadith is 00:28:28.680 --> 00:28:32.119 the strict prohibition of passing in front of a praying person, 00:28:32.119 --> 00:28:35.759 and that sin is incurred only by one who knows of the prohibition. 00:28:35.759 --> 00:28:39.640 It also shows the legitimacy of appointing a deputy in seeking knowledge. 00:28:39.680 --> 00:28:44.000 It also guides scholars to learn from one another, 00:28:44.000 --> 00:28:48.200 and to accept narrating through an intermediary despite the ability to take it directly. 00:28:48.200 --> 00:28:53.299 It also demonstrates the acceptance of solitary narrations. 00:28:53.299 --> 00:28:57.079 Chapter: Praying behind a sleeping person. 00:28:57.079 --> 00:28:59.279 On the authority of 'A'ishah, who said: 00:28:59.279 --> 00:29:04.240 "The Prophet (peace and blessings of Allah be upon him) used to pray while I was lying down, 00:29:04.240 --> 00:29:07.059 stretched out across his bed. 00:29:07.059 --> 00:29:09.420 When he wanted to pray the Witr, 00:29:09.420 --> 00:29:12.509 he would awaken me, and I would pray the Witr." 00:29:12.549 --> 00:29:15.559 Commentary on the hadith: 00:29:15.559 --> 00:29:19.559 "The Prophet (peace be upon him) used to pray": 00:29:19.559 --> 00:29:23.250 such a phrasing denotes habitual repetition. 00:29:23.250 --> 00:29:26.450 "While I was lying down" means asleep. 00:29:26.450 --> 00:29:28.809 "Stretched out across his bed" 00:29:28.809 --> 00:29:31.369 means lying horizontally in the direction of the qiblah. 00:29:31.369 --> 00:29:33.609 "He would awaken me, and I would pray the Witr" 00:29:33.609 --> 00:29:38.130 shows the recommendation of waking a sleeping person for acts of worship. 00:29:38.130 --> 00:29:41.839 Key points of benefit from the hadith: 00:29:41.839 --> 00:29:43.839 Derived from the hadith is 00:29:43.880 --> 00:29:47.759 an emphasis on the established Sunnah of the Witr prayer. 00:29:47.759 --> 00:29:51.000 It also contains an explanation of the virtue of the night prayer. 00:29:51.000 --> 00:29:57.819 It also contains encouragement to attend to one's family regarding acts of worship. 00:29:57.819 --> 00:30:03.880 Chapter: Carrying a little girl upon one's neck during prayer. 00:30:03.880 --> 00:30:06.640 On the authority of Abu Qatadah al-Ansari: 00:30:06.640 --> 00:30:11.599 The Messenger of Allah (peace and blessings of Allah be upon him) was praying 00:30:11.599 --> 00:30:14.400 while carrying Umamah, daughter of Zaynab, 00:30:14.400 --> 00:30:18.240 the daughter of the Messenger of Allah (peace be upon him), 00:30:18.240 --> 00:30:22.119 fathered by Abu al-'As ibn Rabi'ah ibn 'Abd Shams. 00:30:22.119 --> 00:30:24.680 When he prostrated, he would put her down, 00:30:24.680 --> 00:30:27.710 and when he stood up, he would pick her up. 00:30:27.710 --> 00:30:29.490 In another narration: 00:30:29.490 --> 00:30:31.609 "When he bowed, he would put her down, 00:30:31.609 --> 00:30:35.000 and when he rose, he would pick her up. 00:30:35.000 --> 00:30:38.380 Commentary on the hadith: 00:30:38.380 --> 00:30:40.579 Umamah, the daughter of Zaynab— 00:30:40.579 --> 00:30:44.339 that is, the daughter of the Messenger of Allah, peace and blessings of Allah be upon him. 00:30:44.380 --> 00:30:47.980 She was attributed to her mother as a mark of honor. 00:30:47.980 --> 00:30:50.299 "So when he prostrated, he would put her down," 00:30:50.299 --> 00:30:52.240 meaning upon the ground, 00:30:52.240 --> 00:30:54.400 "and when he stood up, he would carry her," 00:30:54.400 --> 00:30:56.920 meaning upon his shoulder. 00:30:56.920 --> 00:31:00.250 Among the benefits derived from the hadith: 00:31:00.250 --> 00:31:02.559 It is derived from the hadith 00:31:02.559 --> 00:31:05.200 that the prayer of one carrying a human being is valid, 00:31:05.200 --> 00:31:07.670 as is carrying anything that is ritually pure. 00:31:07.670 --> 00:31:11.349 It also indicates the ritual purity of children's clothes and bodies 00:31:11.349 --> 00:31:14.490 unless an impurity is definitively verified. 00:31:14.529 --> 00:31:18.210 It also demonstrates that slight movement does not invalidate the prayer, 00:31:18.210 --> 00:31:20.970 nor does significant movement if it is separated and not continuous. 00:31:20.970 --> 00:31:25.890 It shows humility toward children, showing them gentleness, and treating them with mercy. 00:31:25.890 --> 00:31:29.569 It also shows the permissibility of bringing children into mosques. 00:31:29.569 --> 00:31:33.970 It provides guidance on honoring the children of one's close kin by carrying them, 00:31:33.970 --> 00:31:36.730 to bring joy to them and to their parents. 00:31:36.730 --> 00:31:39.490 The hadith also demonstrates applying the principle of presumption of the default state, 00:31:39.490 --> 00:31:42.170 which is purity, as is prevailing. 00:31:42.170 --> 00:31:46.690 It also shows that since carrying young children does not invalidate the prayer, 00:31:46.690 --> 00:31:51.009 their passing in front of the one praying likewise does not harm it.