WEBVTT

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

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Markaz Ifadah

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for Humanistic Studies and Research

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presents:

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*Abridged Sahih al-Bukhari*.

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Chapter: The Imam Turning to Face the People Upon Delivering the Salutation.

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Narrated Samurah ibn Jundab (may Allah be pleased with him):

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In another narration:

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Whenever the Prophet (peace and blessings of Allah be upon him) finished a prayer, he would turn his face toward us.

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The Messenger of Allah (peace and blessings of Allah be upon him) frequently used to ask his Companions:

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"Has any of you seen a dream?"

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He said:

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So whoever Allah willed would recount their dream to him.

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One morning he said:

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"Last night, two visitors came to me,

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and they raised me up."

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In another narration:

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"So they took me by the hand,

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and brought me out to the Holy Land.

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They said to me:

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'Proceed.'

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So I set out with them,

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and we came upon a man lying down,

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while another man was standing over him holding a boulder.

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He was hurling the boulder at his head,

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crushing his head with it.

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In another narration:

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He would shatter his head with it,

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and the stone would roll away over here.

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So he would go after the stone and retrieve it,

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and before he returned, the man's head would restore to its original state.

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Then he would return to him

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and do to him just as he did the first time.

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He said:

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I said to them:

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'Glory be to Allah! What are these two?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and came upon a man lying flat on his back,

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while another man stood over him with an iron hook.

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He would insert it into one side of his face,

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tearing his cheek to the back of his neck,

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his nostril to the back of his neck,

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and his eye to the back of his neck.

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He would tear it open,

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then turn to the other side

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and do to it as he had done to the first side.

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He would hardly finish with that side

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before the first side was restored to its original state.

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Then he would return to him

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and do just as he did the first time.

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He said:

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I said:

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'Glory be to Allah! What are these two?'

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He said:

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They said to me:

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'Proceed, proceed!'

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So we proceeded,

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and came upon the likes of a tannur oven,

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from which clamor and voices were echoing.

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He said:

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So we looked inside,

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and there were naked men and women.

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Flames were reaching them from beneath them,

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and whenever those flames reached them, they shrieked in agony.

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In another narration:

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So we proceeded to an opening like a tannur oven,

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narrow at the top and wide at the bottom,

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beneath which a fire was blazing.

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Whenever the flames surged,

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they rose until they almost came out;

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and whenever it subsided,

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they fell back into it.

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He said:

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I asked them: 'Who are these people?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and came upon a river red as blood.

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In the river was a man swimming,

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and on the riverbank stood a man who had gathered many stones beside him.

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The swimmer swam as much as he swam,

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then came to the one who had gathered the stones.

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The man opened his mouth wide for him,

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and he threw a stone into his mouth.

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Then he went off swimming again,

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and returned to him once more.

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Every time he returned, he opened his mouth wide,

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and he threw a stone into his mouth.

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He said:

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I asked them: 'What are these two?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and came upon a man of hideous appearance,

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as hideous as any man you could ever see.

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Beside him was a fire that he was rekindling and running around.

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He said:

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I asked them:

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'What is this?'

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He said:

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They said to me:

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'Proceed, proceed!'

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So we proceeded,

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and came upon a lush garden, dense with greenery,

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blooming with every color of spring blossom.

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In the midst of the garden

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was a very tall man,

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whose head I could hardly see due to his height reaching into the sky.

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Around him were more children than I had ever seen before.

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In another narration:

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So we proceeded until we reached a green garden,

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in which stood a magnificent tree.

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At its base was an old man and some children.

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Near the tree was a man

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stoking a fire in front of him.

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They took me up into the tree,

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and brought me into an abode better than any I had ever seen,

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wherein were elderly men, young men,

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women, and children.

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Then they brought me out of it

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and took me further up the tree,

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bringing me into an abode that was even finer and superior,

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wherein were elderly men and young men.

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He said:

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I asked them: 'What is this?

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Who are these people?'

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He said:

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They said to me:

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'Proceed, proceed!'

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He said:

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So we proceeded,

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and reached a magnificent garden,

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greater and finer than any garden I had ever seen.

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He said:

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They said to me:

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'Ascend into it.'

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He said:

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So we ascended into it,

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and reached a city built of bricks of gold and silver.

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We came to the city gate

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and asked for it to be opened;

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it was opened for us,

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and we entered it.

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There we were met by men whose half was as handsome as any you could see,

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while the other half was as ugly as any you could see.

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He said:

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They said to them:

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'Go and jump into that river.'

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He said:

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There was a river flowing across,

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its water as white as pure milk.

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So they went and jumped into it,

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then returned to us.

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That ugliness had departed from them,

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and they became of the finest form.

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He said:

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They said to me:

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'This is the Garden of Eden,

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and that is your dwelling place.'

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He said:

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My gaze looked upward,

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and there was a palace like a white cloud.

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He said:

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They said to me:

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'That is your dwelling place.'

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He said:

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I said to them:

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'May Allah bless you both!

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Let me enter it.'

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He said:

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'Not now,

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but you shall surely enter it.'

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In another narration:

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'Raise your head.'

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So I raised my head,

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and behold, above me was the likes of a cloud.

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They said:

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'That is your dwelling place.'

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I said:

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'Let me enter my dwelling place.'

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They said:

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'You still have a lifespan remaining that you have not yet completed.

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Were you to complete it,

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you would enter your dwelling place.'

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He said:

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I said to them:

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'Tonight I have seen truly wondrous things!

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What is the meaning of all that I have seen?'

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In another narration:

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'You have taken me on a journey tonight,

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"So inform me about what I have seen."

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He said,

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"They said to me,

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'As for us, we will inform you.

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As for the first man you came upon whose head was being smashed with a stone,

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he is the man who learns the Qur'an and then rejects it,

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and sleeps past the prescribed prayer.

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As for the man you came upon

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whose cheek was being torn to the back of his neck,

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his nostril to the back of his neck,

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and his eye to the back of his neck,

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he is the man who goes out from his home in the morning

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and tells a lie that reaches the horizons.

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In a narration:

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So this is done to him until the Day of Resurrection.

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As for the naked men and women who were inside the structure resembling an oven,

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they are the male and female adulterers.

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As for the man you came upon swimming in the river and being fed stones,

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he is the devourer of usury (*riba*).

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As for the hideous-looking man

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who was by the Fire, stoking it and running around it,

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he is Malik,

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the keeper of Hell.

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As for the tall man in the garden,

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he is Abraham, peace be upon him.

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As for the children around him,

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they are every child who died upon the innate natural disposition (*fitrah*).'

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In a narration:

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'And the first abode you entered

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is the abode of the general believers.

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As for this abode,

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it is the abode of the martyrs.

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I am Gabriel,

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and this is Michael.'"

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He said,

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"Some of the Muslims asked,

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'O Messenger of Allah,

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what about the children of the polytheists?'

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The Messenger of Allah, peace and blessings of Allah be upon him, replied,

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'And the children of the polytheists as well.'

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'As for the people whose one side was handsome

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and whose other side was ugly,

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they are a people who mixed a righteous deed

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with another that was evil,

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and Allah has pardoned them.'"

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Commentary on the Hadith:

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*Yagdu* (he goes out in the morning).

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*Al-ghadat* is the period between the Dawn prayer and sunrise.

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"Two visitors came to me tonight,"

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meaning Gabriel and Michael, peace be upon them.

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"They dispatched me,"

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meaning they sent me.

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"He hurls the rock down,"

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meaning he drops it.

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"And smashes,"

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meaning he breaks.

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"The stone rolls away,"

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meaning it tumbles and descends from above to below.

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"Until his head becomes whole again,"

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meaning until it heals and recombines.

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"With an iron hook (*kallub*),"

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meaning a curved hook.

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A hook is any curved piece of iron.

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"One side," meaning one of the two sides.

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"So he tears,"

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meaning he cuts and splits open.

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"Cheek (*shidq*),"

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meaning the side of his mouth.

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"And his nostril,"

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the nostril is the nasal opening.

00:11:28.690 --> 00:11:30.210
"So he does not finish,"

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meaning he does not complete doing so,

00:11:32.370 --> 00:11:35.889
"until that side becomes whole again as it was,"

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meaning it returns sound and intact as it was before.

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"Then he repeats what he did the first time,"

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referring to the splitting and cutting.

00:11:45.460 --> 00:11:47.539
"Resembling an oven (*tannur*),"

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in which bread is baked.

00:11:49.840 --> 00:11:51.919
"In it were clamor and voices,"

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meaning a din and shouting whose meaning cannot be understood.

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"So we looked inside it,"

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meaning we peered into the oven.

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The flame is the tongue of the fire.

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"They shrieked,"

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meaning they raised a commotion and cried out.

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*Al-Dawda'*

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refers to clamor and loud noise.

00:12:10.799 --> 00:12:12.240
"I said to the two,"

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meaning to the two angels.

00:12:14.240 --> 00:12:15.519
"It subsided,"

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meaning it abated.

00:12:17.840 --> 00:12:19.720
"He opens his mouth wide for him,"

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meaning he opens his mouth.

00:12:21.600 --> 00:12:23.519
"And feeds him a stone,"

00:12:23.519 --> 00:12:24.960
from *ilqam* (force-feeding),

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which originally means placing a morsel into the mouth.

00:12:28.240 --> 00:12:30.799
"Upon a hideous-looking man,"

00:12:30.799 --> 00:12:33.039
meaning foul in appearance.

00:12:33.039 --> 00:12:36.399
"As hideous as any man you could ever see in appearance,"

00:12:36.399 --> 00:12:38.159
meaning in visual sight.

00:12:38.159 --> 00:12:40.559
"Beside him was a fire he was stoking,"

00:12:40.559 --> 00:12:43.440
meaning stirring it and gathering firewood for it

00:12:43.440 --> 00:12:45.039
so that it would blaze.

00:12:45.039 --> 00:12:46.879
"And running around it,"

00:12:46.879 --> 00:12:48.799
meaning around the Fire.

00:12:48.799 --> 00:12:50.399
"To a garden (*rawdah*),"

00:12:50.399 --> 00:12:51.759
the origin of *rawdah*

00:12:51.759 --> 00:12:53.360
is a pool of water,

00:12:53.360 --> 00:12:55.919
named so due to the pooling (*istiradah*) of water in it.

00:12:55.919 --> 00:13:00.720
Later, it was applied to low-lying land rich in grass and vegetation,

00:13:00.720 --> 00:13:02.909
and it is also said: elevated land.

00:13:02.909 --> 00:13:04.350
"Lush (*mu'timah*),"

00:13:04.350 --> 00:13:06.669
meaning abundant in plants,

00:13:06.669 --> 00:13:08.750
"with all the colors of spring,"

00:13:08.750 --> 00:13:11.070
meaning with all its flowers.

00:13:11.070 --> 00:13:13.629
"And behold, in the midst of the garden,"

00:13:13.629 --> 00:13:15.659
meaning in its center.

00:13:15.659 --> 00:13:19.899
"And behold, around the man were more children than I had ever seen,"

00:13:19.899 --> 00:13:22.539
*wildan* is the plural of *walad* (child),

00:13:22.620 --> 00:13:27.019
and what is meant here is the deceased children of the Muslims.

00:13:27.019 --> 00:13:28.460
"I said to the two,"

00:13:28.460 --> 00:13:30.379
meaning to the two angels.

00:13:30.379 --> 00:13:33.659
"I have never seen a garden greater than it,"

00:13:33.659 --> 00:13:35.100
meaning in status,

00:13:35.100 --> 00:13:36.700
"nor more beautiful,"

00:13:36.700 --> 00:13:38.700
meaning nor more splendid.

00:13:38.700 --> 00:13:39.980
"They said to me,

00:13:39.980 --> 00:13:41.659
'Ascend into it,'"

00:13:41.659 --> 00:13:43.889
meaning climb up and rise.

00:13:43.889 --> 00:13:49.730
"So we reached a city built of bricks of gold and bricks of silver,"

00:13:49.730 --> 00:13:52.049
*laban* is the plural of *labinah* (brick),

00:13:52.049 --> 00:13:55.409
and originally a brick is made from clay.

00:13:55.409 --> 00:13:56.610
"An old man,"

00:13:56.610 --> 00:14:00.080
the old man is Abraham, peace be upon him.

00:14:00.080 --> 00:14:01.759
"So we asked for it to be opened,"

00:14:01.759 --> 00:14:05.120
meaning we requested that the gate be opened to enter.

00:14:05.120 --> 00:14:07.200
"One side of their form,"

00:14:07.200 --> 00:14:09.120
meaning half of their form,

00:14:09.120 --> 00:14:11.039
referring to their physical appearance.

00:14:11.039 --> 00:14:14.080
"'Go and plunge into that river,'"

00:14:14.080 --> 00:14:18.269
a command to enter and bathe in that river.

00:14:18.269 --> 00:14:20.429
"And behold, a river flowing across,"

00:14:20.509 --> 00:14:22.429
meaning flowing horizontally.

00:14:22.429 --> 00:14:25.710
"As if its water were pure milk,"

00:14:25.710 --> 00:14:28.509
meaning pure milk unmixed with water.

00:14:28.509 --> 00:14:31.070
"That ugliness left them,"

00:14:31.070 --> 00:14:32.750
meaning the deformity vanished,

00:14:32.750 --> 00:14:36.460
so the ugly half became like the handsome half.

00:14:36.460 --> 00:14:37.820
"They said to me,"

00:14:37.820 --> 00:14:39.980
meaning the two angels said,

00:14:39.980 --> 00:14:41.659
"'The Garden of Eden (*'Adn*).'"

00:14:41.659 --> 00:14:43.899
*'Adan* means he resided,

00:14:43.899 --> 00:14:45.500
and it was named so

00:14:45.500 --> 00:14:48.059
because it is the Abode of Everlasting Residence.

00:14:48.059 --> 00:14:49.740
"So my gaze raised,"

00:14:49.740 --> 00:14:51.740
meaning he looked upward,

00:14:51.740 --> 00:14:53.019
ascending,

00:14:53.019 --> 00:14:55.259
meaning rising high.

00:14:55.259 --> 00:14:57.419
"A white cloud (*rababah*),"

00:14:57.419 --> 00:15:00.049
meaning a white cloud.

00:15:00.049 --> 00:15:01.250
"Leave me,"

00:15:01.250 --> 00:15:03.169
meaning allow me.

00:15:03.169 --> 00:15:04.529
"As for now,"

00:15:04.529 --> 00:15:07.120
meaning in the worldly life.

00:15:07.120 --> 00:15:08.720
"He smashes his head,"

00:15:08.720 --> 00:15:11.120
meaning he crushes it with a stone.

00:15:11.120 --> 00:15:13.759
"He takes the Qur'an and rejects it,"

00:15:13.759 --> 00:15:17.039
rejection (*rafd*) is discarding a thing and abandoning it;

00:15:18.000 --> 00:15:21.230
he recites the Qur'an but does not act upon it.

00:15:21.230 --> 00:15:22.990
"The man goes out early in the morning,"

00:15:22.990 --> 00:15:26.029
meaning he departs from his house early.

00:15:26.029 --> 00:15:27.789
"And tells a lie,"

00:15:27.789 --> 00:15:29.549
meaning a single lie.

00:15:29.549 --> 00:15:31.149
"The devourer of usury,"

00:15:31.149 --> 00:15:33.470
meaning the one who engages in usurious transactions (*riba*).

00:15:33.470 --> 00:15:34.590
Usury (*riba*)

00:15:34.590 --> 00:15:35.950
linguistically means increase.

00:15:35.950 --> 00:15:37.389
It is of two types:

00:15:37.389 --> 00:15:38.669
*Riba al-Fadl* (usury of surplus)

00:15:38.669 --> 00:15:40.509
and *Riba al-Nasi'ah* (usury of delay).

00:15:40.509 --> 00:15:44.269
The Muslims have reached consensus on its prohibition in general,

00:15:44.350 --> 00:15:48.100
even though they differed regarding its precise defining criteria and specific branches.

00:15:48.100 --> 00:15:49.940
"Hideous in appearance,"

00:15:49.940 --> 00:15:52.240
meaning foul to look at.

00:15:52.240 --> 00:15:54.960
"Who was by the Fire, stoking it,"

00:15:54.960 --> 00:15:59.549
meaning stirring it and gathering firewood for it so that it blazes.

00:15:59.549 --> 00:16:00.909
Natural disposition (*fitrah*):

00:16:00.909 --> 00:16:02.909
the origin of *fitrah* in the language

00:16:02.909 --> 00:16:04.830
is the initial creation.

00:16:04.830 --> 00:16:06.509
Its reality

00:16:06.509 --> 00:16:10.669
is that which Allah Almighty has instilled in the hearts of all creation:

00:16:10.750 --> 00:16:14.830
an inclination toward the outward and inward rulings of the Sacred Law,

00:16:14.830 --> 00:16:19.519
just as He instilled in their hearts the love of truth and preferring it.

00:16:19.519 --> 00:16:22.080
"They are a people who mixed,"

00:16:22.080 --> 00:16:25.919
meaning they mixed righteous deeds with evil deeds,

00:16:25.919 --> 00:16:28.799
such as daring to commit certain prohibitions

00:16:28.799 --> 00:16:31.519
and falling short in performing certain duties,

00:16:31.519 --> 00:16:33.519
while acknowledging that,

00:16:33.519 --> 00:16:36.750
And hoping that Allah would forgive them,

00:16:36.750 --> 00:16:38.990
May Allah pardon them,

00:16:38.990 --> 00:16:42.700
Meaning He forgave them and pardoned them.

00:16:42.700 --> 00:16:46.210
Among the points of benefit from the hadith:

00:16:46.210 --> 00:16:48.289
Derived from the hadith is:

00:16:48.289 --> 00:16:53.169
The recommendation for the imam to turn toward his companions after saying the taslim.

00:16:53.169 --> 00:16:56.850
In it is that the wisdom behind facing the congregants

00:16:56.850 --> 00:17:00.289
Is to teach them what they need to know,

00:17:00.289 --> 00:17:04.369
And it was said: to inform anyone entering that the prayer has ended,

00:17:04.369 --> 00:17:07.089
For if the imam remained in his position,

00:17:07.089 --> 00:17:09.890
It might give the false impression that he is still in the tashahhud.

00:17:10.049 --> 00:17:13.650
In it is guidance toward giving importance to dreams,

00:17:13.650 --> 00:17:17.869
The recommendation to ask about them, and to mention them after the prayer.

00:17:17.869 --> 00:17:21.150
In it is an illustration of the eagerness of the Companions (may Allah be pleased with them)

00:17:21.150 --> 00:17:25.630
To relate dreams to the Prophet (peace and blessings of Allah be upon him).

00:17:25.630 --> 00:17:27.950
From their action, it is derived:

00:17:27.950 --> 00:17:31.869
The recommendation to relate a dream to one who is knowledgeable in its interpretation.

00:17:31.869 --> 00:17:35.869
In the hadith is the Prophet's (peace and blessings of Allah be upon him) interpretation

00:17:35.869 --> 00:17:37.869
Of his Companions' dreams.

00:17:37.950 --> 00:17:43.309
In it is guidance for the dream interpreter to hasten to interpret them at the beginning of the day,

00:17:43.309 --> 00:17:48.430
Before his mind becomes preoccupied with his worldly livelihood,

00:17:48.430 --> 00:17:53.789
And because the dreamer's memory of it is still fresh and nothing has occurred to confuse it,

00:17:53.789 --> 00:17:57.710
And because it may contain something that is recommended to expedite,

00:17:57.710 --> 00:18:01.859
Such as encouraging good or warning against sin.

00:18:01.859 --> 00:18:06.500
In it is an explanation of the virtue of spending time in discussing knowledge.

00:18:06.500 --> 00:18:11.730
In it is the permissibility of turning one's back to the qiblah when sitting for knowledge or other matters.

00:18:11.730 --> 00:18:17.009
In it is the recommendation to say "Subhan Allah" (Glory be to Allah) when expressing wonder.

00:18:17.009 --> 00:18:22.609
In the hadith is that the visions of the prophets (peace be upon them) are divine revelation and truth.

00:18:22.609 --> 00:18:25.410
In the hadith is that Hellfire is real,

00:18:25.410 --> 00:18:27.809
That Hellfire has descending levels,

00:18:27.809 --> 00:18:31.009
And that Hellfire is already created and currently exists.

00:18:31.009 --> 00:18:35.170
In the hadith is an explanation of the various forms of punishment in the Hereafter,

00:18:35.170 --> 00:18:39.809
And that the punishment continues as long as Allah Almighty wills,

00:18:39.809 --> 00:18:44.609
And that the punishment is repeated upon the punished as it began the first time,

00:18:44.609 --> 00:18:47.970
And that among the types of punishment is the crushing of the head,

00:18:47.970 --> 00:18:52.289
And among the types of punishment is the tearing of the mouth, nose, and eye.

00:18:52.289 --> 00:18:57.490
In it is an indication to guard the senses against sins and transgressions.

00:18:57.490 --> 00:19:03.250
And among the types of punishment is swimming in a river of blood while swallowing stones.

00:19:03.250 --> 00:19:06.289
In it is that the recompense is of the same nature as the deed,

00:19:06.289 --> 00:19:10.529
And that whoever sends forth good will find it tomorrow on the Day of Resurrection,

00:19:10.529 --> 00:19:13.890
"Every soul is held in pledge for what it has earned."

00:19:13.890 --> 00:19:17.890
In the hadith is that Paradise is created and currently exists,

00:19:17.890 --> 00:19:21.329
And that its bricks are made of gold and silver,

00:19:21.329 --> 00:19:24.369
And that Paradise has stations and degrees,

00:19:24.369 --> 00:19:28.049
And that people's ranks in it will correspond to their deeds.

00:19:28.049 --> 00:19:31.890
In the hadith is a clarification of the fate of the deceased children of the Muslims,

00:19:31.890 --> 00:19:35.569
And that they are under the care of Ibrahim (peace be upon him).

00:19:35.569 --> 00:19:40.740
As for the children of the polytheists, the scholarly disagreement regarding them is well known.

00:19:40.740 --> 00:19:46.420
In the hadith is the Prophet's (peace and blessings of Allah be upon him) sight of his residence in Paradise,

00:19:46.420 --> 00:19:48.980
His sight of the Gardens of Eden,

00:19:48.980 --> 00:19:52.180
His sight of Malik, the keeper of Hellfire,

00:19:52.180 --> 00:19:55.299
And his sight of Ibrahim (peace be upon him).

00:19:55.299 --> 00:19:59.140
Ibrahim (peace be upon him) was singled out for that status

00:19:59.140 --> 00:20:01.700
Because he is the father of the Muslims.

00:20:01.700 --> 00:20:06.259
In the hadith is a mention and description of some of the rivers of Paradise.

00:20:06.259 --> 00:20:11.619
In it is that Paradise is the abode of permanent residence for the people of Tawheed in the Hereafter.

00:20:11.619 --> 00:20:16.420
In it is a severe prohibition against abandoning the Qur'an, whether in recitation or implementation.

00:20:16.420 --> 00:20:20.099
In it is a warning against lying in speech and in state,

00:20:20.099 --> 00:20:22.740
And against conveying unverified accounts.

00:20:22.740 --> 00:20:24.819
In it is the prohibition of adultery and fornication,

00:20:24.819 --> 00:20:26.900
And the severe emphasis on its gravity.

00:20:26.900 --> 00:20:31.460
The suitability of nudity for them is because they deserve to be exposed,

00:20:31.460 --> 00:20:34.500
Since their habit was to conceal themselves in privacy,

00:20:34.500 --> 00:20:36.420
So they were punished by having their privacy violated.

00:20:36.420 --> 00:20:39.460
The wisdom behind the punishment coming upon them from beneath them

00:20:39.460 --> 00:20:43.220
Is that their crime was committed through their lower limbs.

00:20:43.220 --> 00:20:46.660
In it is an explanation of the punishment of the one who deals in usury (riba),

00:20:46.660 --> 00:20:50.180
Who consumes it and is never sated by illicit gain.

00:20:50.180 --> 00:20:54.900
In the hadith is a comparison of the one who mixes a righteous deed with an evil deed

00:20:54.900 --> 00:20:58.210
To a handsome face paired with an ugly face.

00:20:58.289 --> 00:21:02.450
In it is an explanation of the vastness of Allah's mercy, Mighty and Majestic, toward His creation,

00:21:02.450 --> 00:21:07.569
In that He accepts their good deeds and pardons the ugly ones.

00:21:07.569 --> 00:21:13.940
In the hadith, the keeper of Hellfire is named Malik.

00:21:13.940 --> 00:21:18.259
On the authority of Zayd ibn Khalid al-Juhani (may Allah be pleased with him), he said:

00:21:18.259 --> 00:21:24.259
"The Messenger of Allah (peace be upon him) led us in the Fajr prayer at al-Hudaybiya

00:21:24.259 --> 00:21:28.099
Following rainfall that had fallen during the night.

00:21:28.099 --> 00:21:32.579
When he finished, he turned to the people and said:

00:21:32.579 --> 00:21:35.940
'Do you know what your Lord has said?'

00:21:35.940 --> 00:21:39.940
They replied, 'Allah and His Messenger know best.'

00:21:39.940 --> 00:21:45.440
He said: 'Allah said: "This morning, some of My servants became believers in Me, and some became disbelievers.

00:21:45.440 --> 00:21:50.400
As for him who said: 'We have been given rain by the grace of Allah and His mercy,'

00:21:50.400 --> 00:21:56.799
—And in a narration: 'We have been given rain by the mercy of Allah, His provision, and His grace'—

00:21:56.799 --> 00:22:01.200
He is a believer in Me and a disbeliever in the star.

00:22:01.200 --> 00:22:05.599
But as for him who said: 'We have been given rain by such-and-such a star,'

00:22:05.599 --> 00:22:09.039
—And in a narration: 'We have been given rain by a star'—

00:22:09.039 --> 00:22:14.180
He is a disbeliever in Me and a believer in the star."'

00:22:14.180 --> 00:22:17.440
Commentary on the hadith:

00:22:17.440 --> 00:22:19.039
"At al-Hudaybiya":

00:22:19.039 --> 00:22:23.759
Al-Hudaybiya is located 22 kilometers west of Mecca,

00:22:23.759 --> 00:22:26.400
On the old Jeddah road,

00:22:26.400 --> 00:22:29.470
And it was named after a well there.

00:22:29.470 --> 00:22:32.990
"Following rainfall" means right after the rain.

00:22:32.990 --> 00:22:37.890
The rain was called "sama'" (sky) because it descends from the sky.

00:22:37.890 --> 00:22:40.930
"By a star" means attributed to the influence of the star.

00:22:40.930 --> 00:22:45.250
It was said that "now'" refers to the setting and disappearance of a star,

00:22:45.250 --> 00:22:47.819
And other opinions were also stated.

00:22:47.819 --> 00:22:51.259
Among the points of benefit from the hadith:

00:22:51.259 --> 00:22:55.019
In the hadith, the imam poses a question to his companions

00:22:55.099 --> 00:22:59.420
To alert them to ponder its subtle meaning.

00:22:59.420 --> 00:23:04.299
In it is a demonstration of the exalted status of the Prophet (peace be upon him),

00:23:04.299 --> 00:23:08.299
As he related directly from Allah, Mighty and Majestic,

00:23:08.299 --> 00:23:12.779
Which is technically termed a Hadith Qudsi (sacred hadith).

00:23:12.779 --> 00:23:18.859
In it is that Allah Almighty has created a cause for everything, to which a ruling is ascribed,

00:23:18.859 --> 00:23:22.460
While in reality the true Doer is Allah Almighty,

00:23:22.460 --> 00:23:24.940
Who is Omnipotent over all things.

00:23:24.940 --> 00:23:33.180
In it is that people's belief regarding this matter falls into two categories, as stated in the hadith.

00:23:33.180 --> 00:23:38.049
Chapter: The Imam Remaining in His Place of Prayer After the Taslim

00:23:38.049 --> 00:23:40.289
On the authority of Nafi', he said:

00:23:40.289 --> 00:23:46.369
"Ibn Umar used to pray voluntary prayers in the same spot where he performed the prescribed prayer."

00:23:46.369 --> 00:23:49.339
Commentary on the hadith:

00:23:49.339 --> 00:23:53.259
Chapter: The Imam Remaining in His Place of Prayer After the Taslim.

00:23:53.259 --> 00:23:57.819
Meaning the imam staying seated in the spot where he prayed,

00:23:57.819 --> 00:24:01.279
After finishing the prayer.

00:24:01.279 --> 00:24:04.589
Among the points of benefit from the hadith:

00:24:04.589 --> 00:24:06.509
Derived from the hadith is:

00:24:06.509 --> 00:24:09.630
The prescribed nature of a worshiper remaining in his place of prayer

00:24:09.630 --> 00:24:14.829
For remembrance, supplication, teaching, or performing voluntary prayer.

00:24:14.829 --> 00:24:21.390
The narration indicates the permissibility of offering voluntary prayer in the same spot where the obligatory prayer was performed,

00:24:21.470 --> 00:24:27.279
Though there is a well-known scholarly disagreement and detail regarding this.

00:24:27.279 --> 00:24:33.039
Chapter: One Who Led the People in Prayer, Remembered a Need, and Stepped Over Them

00:24:33.039 --> 00:24:35.039
On the authority of Uqbah (may Allah be pleased with him), he said:

00:24:35.039 --> 00:24:40.319
"I prayed the Asr prayer behind the Prophet (peace be upon him) in Medina.

00:24:40.319 --> 00:24:43.680
He pronounced the taslim, then stood up quickly,

00:24:43.680 --> 00:24:48.079
Stepping over the necks of the people to reach one of his wives' apartments.

00:24:48.079 --> 00:24:50.880
The people were startled by his haste.

00:24:50.880 --> 00:24:52.640
Then he came out to them,

00:24:52.720 --> 00:24:56.029
And seeing that they were astonished at his speed,

00:24:56.029 --> 00:24:57.390
He said:

00:24:57.390 --> 00:25:01.039
'I remembered a piece of uncoined gold that was with us.'

00:25:01.039 --> 00:25:02.480
In a narration:

00:25:02.480 --> 00:25:06.140
'I left a piece of uncoined gold at home that was from charity,

00:25:06.140 --> 00:25:08.880
And I disliked that it should detain me.'

00:25:08.880 --> 00:25:10.319
In a narration:

00:25:10.319 --> 00:25:13.700
'That it should remain with us overnight or until evening,

00:25:13.700 --> 00:25:16.559
So I ordered that it be distributed.'"

00:25:16.559 --> 00:25:19.789
Commentary on the hadith:

00:25:19.789 --> 00:25:23.230
"He stepped over" means he passed between them.

00:25:23.230 --> 00:25:24.670
"The people were startled"

00:25:24.670 --> 00:25:25.950
Meaning they felt alarmed,

00:25:25.950 --> 00:25:30.670
And that was their habit whenever they saw him do something contrary to his usual custom,

00:25:30.670 --> 00:25:34.579
Fearing that some revelation causing them distress might have been sent down.

00:25:34.579 --> 00:25:35.700
"I remembered"

00:25:35.700 --> 00:25:37.890
Meaning while I was in prayer,

00:25:37.890 --> 00:25:39.730
"A piece of uncoined gold."

00:25:39.730 --> 00:25:43.650
"Tibr" refers to gold that has not been minted into coin.

00:25:43.650 --> 00:25:44.769
It was also said:

00:25:44.769 --> 00:25:48.769
It refers to all earth gems extracted from mines,

00:25:48.769 --> 00:25:51.329
Before being crafted and used,

00:25:51.410 --> 00:25:53.759
And other opinions were stated.

00:25:53.759 --> 00:25:57.119
"That it should detain me" means on the Day of Resurrection.

00:25:57.119 --> 00:25:58.319
It was also said:

00:25:58.319 --> 00:26:04.369
Preoccupying my thoughts away from turning and devoting myself to Allah Almighty.

00:26:04.369 --> 00:26:08.029
Among the points of benefit from the hadith:

00:26:08.029 --> 00:26:10.190
Derived from the hadith is:

00:26:10.190 --> 00:26:16.269
The permissibility of stepping over people's necks for a pressing need that people cannot avoid,

00:26:16.269 --> 00:26:20.430
Such as a nosebleed, an urgent need to urinate, or similar matters.

00:26:20.430 --> 00:26:24.990
In it is that thinking during prayer about a matter unrelated to it

00:26:24.990 --> 00:26:30.799
Does not invalidate it, nor does it detract from its completeness.

00:26:30.799 --> 00:26:35.680
Chapter: Turning Away and Departing to the Right or Left

00:26:35.680 --> 00:26:38.000
On the authority of Abdullah (may Allah be pleased with him), he said:

00:26:38.000 --> 00:26:42.400
"None of you should give Satan a share of his prayer

00:26:42.400 --> 00:26:47.200
By thinking that it is obligatory upon him to depart only to his right.

00:26:47.200 --> 00:26:53.660
Indeed, I often saw the Prophet (peace be upon him) depart to his left."

00:26:53.660 --> 00:26:56.799
Commentary on the hadith:

00:26:56.799 --> 00:26:59.779
"Thinks" means believes.

00:26:59.779 --> 00:27:03.329
Among the points of benefit from the hadith:

00:27:03.329 --> 00:27:05.329
Derived from the hadith is:

00:27:05.329 --> 00:27:08.130
A warning against the deception of Iblis (Satan),

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For Satan entices a human being in his acts of worship

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By making him imagine a need for excess scrupulousness.

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In the hadith is an indication that acts of worship are strictly based on textual authority (tawqif),

00:27:20.450 --> 00:27:25.470
And personal opinion has no scope in them.

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Chapter: What Has Been Related Regarding Raw Garlic, Onions, and Leeks

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On the authority of Ibn Umar (may Allah be pleased with them both),

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The Prophet (peace be upon him) said during the Battle of Khaybar:

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"Whoever eats from this plant—meaning garlic—

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Must not approach our mosque."

00:27:46.289 --> 00:27:48.450
And on the authority of Jabir ibn Abdullah (may Allah be pleased with them both),

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The Prophet (peace be upon him) said:

00:27:52.529 --> 00:27:55.170
"Whoever eats garlic or onions

00:27:55.170 --> 00:27:57.250
Should keep away from us,"

00:27:57.250 --> 00:27:58.609
Or he said:

00:27:58.609 --> 00:28:01.329
"Should keep away from our mosque."

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In a narration:

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"Must not attend our mosques,

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And let him sit in his home."

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And the Prophet (peace be upon him) was brought a cooking pot—

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In a narration:

00:28:14.619 --> 00:28:16.380
Was brought a dish—

00:28:17.099 --> 00:28:20.940
And he was informed that it contained green vegetables.

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He detected an odor from it,

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So he asked,

00:28:24.460 --> 00:28:27.579
And was informed of the vegetables it contained.

00:28:27.579 --> 00:28:29.099
He said:

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"Bring it near,"

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Pointing to one of his Companions who was with him.

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When the Companion saw it, he disliked eating it.

00:28:36.289 --> 00:28:37.490
The Prophet said:

00:28:37.490 --> 00:28:38.450
"Eat,

00:28:38.450 --> 00:28:41.970
for I hold private converse with those with whom you do not converse."

00:28:41.970 --> 00:28:45.279
Commentary on the hadith:

00:28:45.440 --> 00:28:47.839
"and onions and leeks."

00:28:47.839 --> 00:28:52.559
Leeks are a green herb with an offensive odor.

00:28:52.559 --> 00:28:54.160
"He was brought a pot"—

00:28:54.160 --> 00:28:57.500
the pot in which food is cooked—

00:28:57.500 --> 00:28:58.539
and he found [it to have an odor].

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That is, the Prophet (peace and blessings of Allah be upon him).

00:29:02.180 --> 00:29:02.660
"Eat,

00:29:02.660 --> 00:29:05.539
for I hold private converse with those with whom you do not converse"—

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meaning the angel.

00:29:06.900 --> 00:29:09.140
This hadith explains the reason for the prohibition,

00:29:09.140 --> 00:29:10.900
which rests on two causes:

00:29:10.900 --> 00:29:12.259
First,

00:29:12.259 --> 00:29:13.859
causing harm to fellow Muslims;

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and second,

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causing annoyance to the angels.

00:29:17.329 --> 00:29:20.930
Benefits derived from the hadith:

00:29:20.930 --> 00:29:23.170
It is derived from the hadith that:

00:29:23.170 --> 00:29:25.569
It is permissible to eat garlic and onions,

00:29:25.569 --> 00:29:27.650
and doing so is not unlawful.

00:29:27.650 --> 00:29:30.930
It also contains an instruction to refrain from coming to the mosque

00:29:30.930 --> 00:29:33.250
after consuming garlic or similar foods.

00:29:33.250 --> 00:29:36.369
In its general application, this extends to all public gatherings,

00:29:36.369 --> 00:29:40.589
such as the Eid prayer grounds, funeral prayers, and banquet venues.

00:29:40.589 --> 00:29:46.660
It also highlights the obligation to avoid anything that harms or offends Muslims.

00:29:46.660 --> 00:29:49.059
On the authority of 'Abd al-'Aziz, who said:

00:29:49.059 --> 00:29:51.700
A man asked Anas ibn Malik,

00:29:51.700 --> 00:29:55.140
"What did you hear the Prophet of Allah (peace and blessings of Allah be upon him)

00:29:55.140 --> 00:29:57.299
say regarding garlic?"

00:29:57.299 --> 00:29:58.660
He replied,

00:29:58.660 --> 00:30:02.099
"The Prophet (peace and blessings of Allah be upon him) said:

00:30:02.099 --> 00:30:04.259
'Whoever eats from this plant

00:30:04.259 --> 00:30:06.259
should not approach us,'

00:30:06.259 --> 00:30:09.599
or 'should not pray with us.'"

00:30:09.599 --> 00:30:12.609
Commentary on the hadith:

00:30:12.609 --> 00:30:14.210
"Should not approach us"—

00:30:14.210 --> 00:30:17.470
meaning, should not come near our mosque.

00:30:17.470 --> 00:30:20.910
Benefits derived from the hadith:

00:30:20.910 --> 00:30:22.990
It is derived from the hadith that:

00:30:22.990 --> 00:30:26.750
It is obligatory to stay away from anything that causes harm to people.

00:30:26.750 --> 00:30:28.589
Some scholars have stated:

00:30:28.589 --> 00:30:32.349
If someone is known to afflict others with the evil eye,

00:30:32.349 --> 00:30:35.230
people ought to avoid him and guard themselves against him.

00:30:35.230 --> 00:30:38.910
The ruler should also prevent him from mingling with people

00:30:38.910 --> 00:30:41.470
and order him to remain in his home,

00:30:41.470 --> 00:30:46.109
because his harm is far greater than the harm caused by someone who has eaten garlic or onions.