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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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The Ifadah Center

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for Humanities Research and Studies

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presents:

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An Abridgment of Sahih al-Bukhari.

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Chapter:

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People of knowledge and virtue are most entitled to lead the prayer.

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On the authority of Abu Musa, who said:

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The Prophet (peace and blessings of Allah be upon him) fell ill,

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and his illness grew severe.

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So he said,

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"Command Abu Bakr to lead the people in prayer."

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'A'ishah said,

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"He is a tender-hearted man;

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if he stands in your place,

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he will not be able to lead the people in prayer."

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He said,

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"Command Abu Bakr to lead the people in prayer."

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She repeated her objection,

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so he said,

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"Tell Abu Bakr to lead the people in prayer,

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for you women are like the female companions of Joseph!"

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So the messenger went to him,

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and he led the people in prayer during the lifetime of the Prophet (peace be upon him).

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Commentary on the hadith:

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"The Prophet fell ill"—

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this refers to the terminal illness in which he passed away (peace be upon him).

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"He is a tender-hearted man"—

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that is, soft-hearted and easily moved to abundant weeping.

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"She repeated her objection"—

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meaning that 'A'ishah (may Allah be pleased with her) repeated her statement.

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"If he stands in your place"—

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that is, as the imam leading the people.

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"He will not be able to lead the people in prayer"—

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because of his tenderness and excessive weeping.

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"For you women are like the female companions of Joseph"—

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meaning, like his female companions

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in conspiring together for what they desire through persistent urging.

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This was because 'A'ishah and Hafsah (may Allah be pleased with them)

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went to great lengths in repeatedly insisting that he was too tender-hearted to do so.

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"So the messenger went to him"—

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namely, Bilal (may Allah be pleased with him).

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Benefits derived from the hadith:

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Among the lessons learned from this hadith is

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that the Prophet's illness grew severe

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so that Allah might magnify his reward.

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It also shows the permissibility of a woman discussing or questioning a matter with her husband.

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It demonstrates the profound love the Companions of the Messenger of Allah had for him.

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It highlights the Companions' deep awareness

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of the true standing and merit of Abu Bakr (may Allah be pleased with him).

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It affirms the precedence of Abu Bakr and his superiority over all the Companions.

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It permits comparing someone to another in a well-known characteristic.

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It indicates that if an imam faces an excuse or impediment,

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he appoints someone to take his place and lead the people,

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and he should only appoint the best and most virtuous among them.

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It establishes the permissibility of weeping during prayer for someone overcome by emotion.

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Furthermore, the hadith contains an allusion to Abu Bakr's rightful entitlement to the supreme leadership (the Caliphate).

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On the authority of Anas Ibn Malik al-Ansari,

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who followed the Prophet (peace be upon him), served him, and accompanied him:

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Abu Bakr used to lead them in prayer during the Prophet's illness in which he passed away.

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In one narration: The Prophet (peace be upon him) did not come out for three days.

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When Monday came,

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while they were aligned in rows in prayer—

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in one narration: during the dawn prayer (Fajr)—

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the Prophet (peace be upon him) drew aside the curtain of the room,

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looking at us while standing,

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as if his face were a page of the Mus-haf.

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Then he smiled and laughed.

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We were almost captivated and distracted with joy at seeing the Prophet (peace be upon him),

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so Abu Bakr stepped backward on his heels to join the row,

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thinking that the Prophet was coming out to pray.

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But the Prophet gestured to us

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to complete our prayer,

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and he let down the curtain;

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and he passed away on that very day.

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Commentary on the hadith:

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"He followed the Prophet (peace be upon him)"—

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meaning he believed in him and followed his guidance,

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and he served him for ten years.

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"Waja'" means illness.

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"He drew aside" means he lifted.

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"As if his face were a page of the Mus-haf"—

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referring to its beauty, radiance, and radiant clarity of complexion.

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"Then he smiled and laughed"—

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meaning out of joy at seeing their unity, harmony, and steadfast practice of his sacred law.

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"We were almost"—meaning we were on the verge of,

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"captivated and distracted with joy"—

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meaning bewildered and overcome with delight at seeing him (peace be upon him).

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"Abu Bakr stepped backward on his heels"—

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that is, he retreated backwards

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"to join the row"—

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derived from joining and connecting.

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"He let down the curtain"—

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referring to the drape of the room.

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Benefits derived from the hadith:

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Among the lessons learned from this hadith is

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an exposition of the supreme virtue of Abu Bakr (may Allah be pleased with him).

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The hadith also contains an allusion to Abu Bakr's rightful entitlement to the Caliphate.

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It shows that minor movement during prayer does not invalidate it.

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It establishes the permissibility of acting upon an understandable gesture in prayer.

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Chapter: When someone enters to lead the people in prayer,

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and then the primary imam arrives:

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whether the first person steps back or does not step back,

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his prayer is valid.

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On the authority of Sahl Ibn Sa'd al-Sa'idi:

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

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went to Banu 'Amr Ibn 'Awf to effect a reconciliation among them.

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In one narration:

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The people of Quba' fought until they pelted one another with stones,

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so the Messenger of Allah was informed of that,

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and he said,

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"Let us go and make peace between them."

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Then the time for prayer arrived.

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In one narration:

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He prayed Zuhr,

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and then went to them to make peace between them.

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When the time for the 'Asr prayer arrived,

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the mu'adh-dhin came to Abu Bakr

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and said,

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"Will you lead the people in prayer so that I may call the iqamah?"

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He replied, "Yes."

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So Abu Bakr began to lead the prayer.

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Then the Messenger of Allah (peace be upon him) arrived

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while the people were in prayer,

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and he made his way through until he stood in the row.

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The people began clapping their hands.

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In one narration:

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The Prophet (peace be upon him) came,

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walking through the rows, passing through them,

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until he stood in the first row.

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The people began clapping.

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Abu Bakr would never turn around during his prayer,

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but when the people clapped excessively,

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he turned around

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and saw the Messenger of Allah (peace be upon him).

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The Messenger of Allah gestured to him

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to remain in your place.

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Abu Bakr (may Allah be pleased with him) raised his hands

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and praised Allah for what the Messenger of Allah had commanded him to do.

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Then Abu Bakr stepped back until he stood level in the row.

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In one narration:

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Then he retreated backwards on his heels,

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and the Messenger of Allah (peace be upon him) stepped forward and led the prayer.

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When he finished, he said,

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"O Abu Bakr!

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What prevented you from staying put when I commanded you?"

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Abu Bakr replied,

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"It was not fitting for Ibn Abi Quhafah to pray in front of the Messenger of Allah."

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

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"Why did I see you clapping so much?

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Whoever notices something amiss in his prayer should glorify Allah."

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In one narration:

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"Whoever is confronted by something in his prayer

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should say: 'Subhanallah' (Glory be to Allah);

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for if he glorifies Allah, attention will be paid to him.

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Clapping is only for women."

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Commentary on the hadith:

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Banu 'Amr Ibn 'Awf:

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They were from the descendants of Malik Ibn al-Aws of the Ansar,

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and they resided in Quba'.

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"Then the time for prayer arrived"—

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meaning the time for the 'Asr prayer was due.

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"The mu'adh-dhin came"—

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namely, Bilal (may Allah be pleased with him).

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"Will you lead the people in prayer"—

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meaning, will you lead the people as their imam?

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"He made his way through until he stood in the row"—

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that is, he cleared his way through the rows

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until he reached the first row.

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"Abu Bakr would never turn around during his prayer"—

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this was due to his knowledge of the prohibition against doing so.

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"Remain in your place"—

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meaning he commanded him to stay and remain steadfast where he was.

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"Then he stepped back"—

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meaning he moved backward;

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that is, he retreated to the rear

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"until he stood level in the row"—

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meaning he stood aligned in the first row.

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"When he finished"—

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referring to the Messenger of Allah (peace be upon him).

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"When I commanded you"—

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meaning at the time I instructed you.

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"For Ibn Abi Quhafah"—

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referring to Abu Bakr himself (may Allah be pleased with him).

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"To pray in front of the Messenger of Allah"—

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that is, ahead of him as an imam.

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"Why did I see you"—

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meaning, what was the matter with you?

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"Clapping so much"—

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meaning you clapped excessively.

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"Raba"—

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meaning something doubtsome or amiss occurred to him.

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"Should glorify Allah"—

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that is, he should say: 'Subhanallah'.

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"Tasfih"—

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tasfih carries the same meaning as clapping (tasfiq).

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"Al-qahqara"—

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this refers to moving or retreating backwards.

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"Whoever is afflicted by something..."

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meaning, whoever is struck by an incident or event.

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Key benefits of the hadith:

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From this hadith we derive:

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the virtue of reconciling between people,

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severing the roots of discord among them,

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and uniting them upon a single word.

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It also highlights the superior virtue of Abu Bakr (may Allah be pleased with him),

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and establishes the legitimacy of having someone other than the regular imam lead when he is delayed,

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provided there is no fear of discord or reprimand from that imam.

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It guides toward appointing the most fitting and worthy person to lead prayer,

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and permits the muezzin or others to invite an esteemed person to step forward, with his agreement.

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It indicates that the iqamah is valid only when intending to enter into the prayer immediately,

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and that whoever makes the call to prayer should preferably pronounce the iqamah.

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It also demonstrates the virtue of performing the prayer at the beginning of its designated time,

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and the importance of safeguarding prayer times.

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The hadith demonstrates that minimal action during prayer does not invalidate it,

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and points to the dislike of turning away casually in prayer.

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It shows the permissibility of acting upon an understood gesture during prayer.

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Malik said: "Whoever receives joyful news while praying

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and praises Allah Almighty, it does not harm his prayer."

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It contains an encouragement to persistently praise Allah Almighty for standing in high religious regard,

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recognizing that this is among the greatest blessings.

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It shows that addressing an elder by his kunyah is a mark of honor,

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and that a leader should inquire about the reason behind noncompliance before reprimanding someone.

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Chapter:

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"The Imam Is Appointed Only to Be Followed"

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On the authority of 'A'ishah (may Allah be pleased with her):

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Some people entered upon the Prophet (peace and blessings of Allah be upon him) to visit him during his illness.

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In another narration:

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The Messenger of Allah (peace be upon him) prayed in his home while ailing,

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so he led them sitting down,

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while they proceeded to pray standing.

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He gestured to them: "Sit down."

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When he finished, he said:

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"The imam is appointed only to be followed."

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In another narration:

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"The imam is made only to be followed:

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when he bows, bow;

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when he rises, rise;

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and if he prays sitting, pray sitting."

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Commentary on the hadith:

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"They visit him":

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*'Iyadah* means visiting the sick.

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"So he led them":

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that is, within his home.

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"When he finished":

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meaning, when he concluded the prayer.

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"The imam is appointed only to be followed":

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meaning, the follower must strictly emulate him,

249
00:13:28,480 --> 00:13:31,279
neither anticipating him nor doing actions simultaneously with him,

250
00:13:31,279 --> 00:13:33,179
but following closely behind him.

251
00:13:33,179 --> 00:13:34,779
"While ailing":

252
00:13:34,779 --> 00:13:36,980
that is, suffering from illness.

253
00:13:36,980 --> 00:13:40,539
Key benefits of the hadith:

254
00:13:40,539 --> 00:13:42,539
From this hadith we derive:

255
00:13:42,539 --> 00:13:45,019
that the follower must never precede the imam

256
00:13:45,019 --> 00:13:47,580
in bowing or prostration.

257
00:13:47,580 --> 00:13:50,379
It also shows that whoever precedes his imam in either

258
00:13:50,379 --> 00:13:51,659
and fails to wait for him

259
00:13:51,659 --> 00:13:53,700
invalidates his prayer.

260
00:13:53,700 --> 00:13:55,139
It shows the permissibility of acting

261
00:13:55,139 --> 00:13:57,570
upon an understood gesture during prayer,

262
00:13:57,570 --> 00:13:59,730
and that an understood gesture

263
00:13:59,730 --> 00:14:02,450
while praying does not invalidate it.

264
00:14:02,450 --> 00:14:08,259
It also demonstrates the virtue of visiting the sick.

265
00:14:08,259 --> 00:14:09,539
Chapter:

266
00:14:09,539 --> 00:14:13,470
"When the Person Behind the Imam Prostrates"

267
00:14:13,470 --> 00:14:16,429
On the authority of al-Bara' ibn 'Azib, who said:

268
00:14:16,429 --> 00:14:21,070
"We used to pray behind the Prophet (peace and blessings of Allah be upon him),

269
00:14:21,070 --> 00:14:22,509
and whenever he said,

270
00:14:22,509 --> 00:14:25,070
'Allah listens to him who praises Him,'

271
00:14:25,070 --> 00:14:27,870
none of us would bend his back

272
00:14:27,870 --> 00:14:34,210
until the Prophet (peace be upon him) placed his forehead upon the ground."

273
00:14:34,210 --> 00:14:37,500
Commentary on the hadith:

274
00:14:37,500 --> 00:14:40,220
"None of us would bend his back":

275
00:14:40,220 --> 00:14:42,379
meaning, no one would curve his spine to descend,

276
00:14:42,379 --> 00:14:43,659
and the intent is:

277
00:14:43,659 --> 00:14:46,419
none of us would go down into prostration

278
00:14:46,419 --> 00:14:51,570
until the Prophet (peace be upon him) placed his forehead upon the ground.

279
00:14:51,570 --> 00:14:52,850
The intended meaning is:

280
00:14:52,850 --> 00:14:54,370
they remained upright

281
00:14:54,370 --> 00:14:59,580
until they actually saw the Prophet (peace be upon him) prostrating.

282
00:14:59,580 --> 00:15:03,169
Key benefits of the hadith:

283
00:15:03,169 --> 00:15:05,169
From this hadith we derive:

284
00:15:05,169 --> 00:15:07,809
the obligation of following the imam's movements,

285
00:15:07,809 --> 00:15:11,970
and that the Companions were the most exemplary people in their adherence.

286
00:15:11,970 --> 00:15:18,799
Some scholars also inferred from this hadith the obligation of tranquility in prayer.

287
00:15:18,799 --> 00:15:23,580
Chapter: "The Sin of Raising One's Head Before the Imam"

288
00:15:23,580 --> 00:15:25,179
On the authority of Abu Hurayrah,

289
00:15:25,179 --> 00:15:29,179
from the Prophet (peace and blessings of Allah be upon him), who said:

290
00:15:29,179 --> 00:15:31,419
"Does not one of you fear,

291
00:15:31,419 --> 00:15:33,899
or does he not fear,

292
00:15:33,899 --> 00:15:37,019
when he raises his head before the imam,

293
00:15:37,019 --> 00:15:40,620
that Allah will transform his head into the head of a donkey,

294
00:15:40,620 --> 00:15:45,500
or transform his form into the form of a donkey?"

295
00:15:45,500 --> 00:15:48,850
Commentary on the hadith:

296
00:15:48,850 --> 00:15:51,009
"Does not one of you fear":

297
00:15:51,009 --> 00:15:53,570
meaning, is one of you not afraid?

298
00:15:53,570 --> 00:15:57,200
This rhetorical question carries severe reproach and condemnation.

299
00:15:57,200 --> 00:15:58,960
"When he raises his head":

300
00:15:58,960 --> 00:16:01,870
that is, from bowing or prostration.

301
00:16:01,870 --> 00:16:03,230
"His form":

302
00:16:03,230 --> 00:16:05,889
meaning his outward shape and appearance.

303
00:16:05,889 --> 00:16:07,730
"The form of a donkey":

304
00:16:07,730 --> 00:16:09,889
The donkey was singled out among other animals

305
00:16:09,889 --> 00:16:12,610
due to its proverbially dull wit and lack of comprehension,

306
00:16:12,610 --> 00:16:16,190
making the recompense fit the exact nature of the offense.

307
00:16:16,190 --> 00:16:19,820
Key benefits of the hadith:

308
00:16:19,820 --> 00:16:22,059
From this hadith we derive:

309
00:16:22,059 --> 00:16:27,179
the complete compassion of the Prophet (peace be upon him) toward his Ummah,

310
00:16:27,179 --> 00:16:29,259
as he clearly explained legal rulings to them

311
00:16:29,259 --> 00:16:33,649
along with their associated rewards and punishments.

312
00:16:33,649 --> 00:16:37,970
It also highlights that physical transformation (*maskh*) is an incomparable chastisement,

313
00:16:38,049 --> 00:16:42,879
so this striking example was given to warn people against such an act.

314
00:16:42,879 --> 00:16:45,679
It establishes the obligation of following the imam

315
00:16:45,679 --> 00:16:50,590
and strongly cautions against preceding him.

316
00:16:50,590 --> 00:16:54,620
Chapter: "The Prayer Leadership of an Enslaved Person or a Freed Slave"

317
00:16:54,620 --> 00:16:57,500
On the authority of 'Abdullah ibn 'Umar, who said:

318
00:16:57,500 --> 00:17:01,500
"When the earliest Emigrants arrived at al-'Usobah,

319
00:17:01,500 --> 00:17:03,500
a locality in Quba',

320
00:17:03,500 --> 00:17:07,740
before the arrival of the Messenger of Allah (peace and blessings of Allah be upon him),

321
00:17:07,740 --> 00:17:12,400
Salim, the freed slave of Abu Hudhayfah, used to lead them in prayer.

322
00:17:12,400 --> 00:17:13,920
In another narration:

323
00:17:13,920 --> 00:17:15,839
In the mosque of Quba',

324
00:17:15,839 --> 00:17:18,240
among them were Abu Bakr, 'Umar,

325
00:17:18,240 --> 00:17:20,400
Abu Salamah, Zayd,

326
00:17:20,400 --> 00:17:22,740
and 'Amir ibn Rabi'ah,

327
00:17:22,740 --> 00:17:26,740
and he was the most versed of them in the Qur'an."

328
00:17:26,740 --> 00:17:30,180
Commentary on the hadith:

329
00:17:30,180 --> 00:17:34,420
"Before the arrival of the Messenger of Allah (peace be upon him)":

330
00:17:34,420 --> 00:17:39,069
meaning prior to the migration of the Prophet (peace be upon him).

331
00:17:39,069 --> 00:17:42,480
Key benefits of the hadith:

332
00:17:42,480 --> 00:17:44,720
From this hadith we derive:

333
00:17:44,720 --> 00:17:49,599
The one who knows the Book of Allah Almighty best is to be given precedence in prayer leadership.

334
00:17:49,599 --> 00:17:56,849
The hadith also points to the high virtue of the earliest Emigrants.

335
00:17:56,849 --> 00:17:58,690
On the authority of Anas ibn Malik,

336
00:17:58,690 --> 00:18:02,769
from the Prophet (peace and blessings of Allah be upon him), who said:

337
00:18:02,769 --> 00:18:05,500
"Listen and obey."

338
00:18:05,500 --> 00:18:07,099
In another narration,

339
00:18:07,099 --> 00:18:11,660
the Prophet (peace be upon him) said to Abu Dharr:

340
00:18:11,660 --> 00:18:14,130
"Listen and obey,

341
00:18:14,130 --> 00:18:19,920
even if an Ethiopian whose head resembles a raisin is placed in authority over you."

342
00:18:19,920 --> 00:18:23,549
Commentary on the hadith:

343
00:18:23,549 --> 00:18:25,470
"Listen and obey":

344
00:18:25,470 --> 00:18:29,740
Hearing and obeying is strictly in what is righteous, not in disobedience.

345
00:18:29,740 --> 00:18:31,420
"Even if he is placed in authority":

346
00:18:31,420 --> 00:18:34,109
that is, even if he is appointed as a governor or leader.

347
00:18:34,109 --> 00:18:35,430
"A raisin":

348
00:18:35,430 --> 00:18:38,430
meaning a dried grape.

349
00:18:38,430 --> 00:18:42,049
Key benefits of the hadith:

350
00:18:42,049 --> 00:18:44,210
From this hadith we derive:

351
00:18:44,289 --> 00:18:49,039
the obligation of obeying the ruler in anything that is not disobedience to Allah Almighty.

352
00:18:49,039 --> 00:18:53,200
The hadith strongly implies avoiding rebellion against leaders,

353
00:18:53,200 --> 00:18:56,240
given the catastrophic harms that result from it.

354
00:18:56,240 --> 00:19:03,099
It also emphasizes the virtue of communal harmony and unity.

355
00:19:03,099 --> 00:19:08,779
Chapter: "When the Imam Does Not Complete the Prayer Fully, but Those Behind Him Do"

356
00:19:08,779 --> 00:19:10,380
On the authority of Abu Hurayrah:

357
00:19:10,380 --> 00:19:14,700
The Messenger of Allah (peace and blessings of Allah be upon him) said:

358
00:19:14,700 --> 00:19:16,859
"They lead the prayer for you:

359
00:19:16,859 --> 00:19:19,339
if they perform it correctly, it is to your benefit;

360
00:19:19,339 --> 00:19:23,950
and if they err, it is to your benefit and against them."

361
00:19:23,950 --> 00:19:27,490
Commentary on the hadith:

362
00:19:27,490 --> 00:19:29,089
"If they perform it correctly":

363
00:19:29,089 --> 00:19:31,680
meaning, if they perform the prayer properly and completely.

364
00:19:31,680 --> 00:19:33,920
"And if they err, it is to your benefit":

365
00:19:33,920 --> 00:19:35,680
that is, its reward is credited to you,

366
00:19:35,680 --> 00:19:37,119
"and against them":

367
00:19:37,119 --> 00:19:39,380
meaning the sin or deficiency falls solely upon them.

368
00:19:39,380 --> 00:19:43,140
Key benefits of the hadith:

369
00:19:43,140 --> 00:19:45,220
From this hadith we derive:

370
00:19:45,220 --> 00:19:49,940
the permissibility of praying behind both the righteous and the corrupt ruler if feared,

371
00:19:49,940 --> 00:19:53,539
and that if the imam performs imperfect bowings or prostrations,

372
00:19:53,539 --> 00:19:56,180
the prayer of those behind him is not invalidated,

373
00:19:56,180 --> 00:19:59,700
unless he leaves out an obligatory pillar of the prayer.

374
00:19:59,700 --> 00:20:02,339
It indicates that the imam bears responsibility,

375
00:20:02,339 --> 00:20:09,579
and points to the imperative of preserving prayer times.

376
00:20:09,579 --> 00:20:14,059
Chapter: "The Prayer Leadership of One Put to Trial or an Innovator"

377
00:20:14,059 --> 00:20:17,339
On the authority of 'Ubaydullah ibn 'Adi ibn Khiyar:

378
00:20:17,339 --> 00:20:21,500
He entered upon 'Uthman ibn 'Affan (may Allah be pleased with him)

379
00:20:21,500 --> 00:20:23,339
while he was besieged,

380
00:20:23,339 --> 00:20:24,700
and said:

381
00:20:24,700 --> 00:20:27,019
"You are the general leader of the Muslims,

382
00:20:27,019 --> 00:20:29,420
yet there has befallen you what we see,

383
00:20:29,420 --> 00:20:32,059
and a leader of sedition leads us in prayer,

384
00:20:32,059 --> 00:20:34,049
which makes us feel uneasy."

385
00:20:34,049 --> 00:20:35,410
'Uthman replied:

386
00:20:35,410 --> 00:20:38,849
"Prayer is the best deed people can perform;

387
00:20:38,849 --> 00:20:40,849
so if the people do good,

388
00:20:40,849 --> 00:20:42,690
join them in their good,

389
00:20:42,690 --> 00:20:44,450
and if they do evil,

390
00:20:44,450 --> 00:20:47,490
avoid their wrongdoing."

391
00:20:47,490 --> 00:20:50,539
Commentary on the hadith:

392
00:20:50,539 --> 00:20:52,140
"While he was besieged":

393
00:20:52,140 --> 00:20:56,210
meaning confined to his home, prevented from managing public affairs.

394
00:20:56,210 --> 00:20:57,890
"A general leader":

395
00:20:57,890 --> 00:21:00,190
meaning the legitimate leader of the community.

396
00:21:00,190 --> 00:21:02,269
"There has befallen you what we see":

397
00:21:02,269 --> 00:21:05,470
Meaning, from the siege and rebellion against you.

398
00:21:05,470 --> 00:21:07,150
"A leader of discord and trial (fitnah)"—

399
00:21:07,150 --> 00:21:10,430
he was 'Abd al-Rahman ibn 'Udays al-Balawi,

400
00:21:10,430 --> 00:21:11,549
and it was also said

401
00:21:11,549 --> 00:21:13,390
Kinanah ibn Bishr,

402
00:21:13,390 --> 00:21:16,059
one of the ringleaders of the Kharijites.

403
00:21:16,059 --> 00:21:17,740
"And we feel hesitation,"

404
00:21:17,819 --> 00:21:20,700
meaning, we fear falling into sin.

405
00:21:20,700 --> 00:21:21,980
"Then avoid,"

406
00:21:21,980 --> 00:21:24,079
meaning, leave and shun it.

407
00:21:24,079 --> 00:21:27,619
Benefits of the hadith:

408
00:21:27,619 --> 00:21:29,779
Among the points derived from the hadith is

409
00:21:29,779 --> 00:21:33,490
a stern warning against tribulation (fitnah) and becoming embroiled in it.

410
00:21:33,490 --> 00:21:37,970
The hadith also shows that praying behind someone behind whom prayer is disliked

411
00:21:37,970 --> 00:21:40,750
takes precedence over suspending the congregational prayer altogether.

412
00:21:40,750 --> 00:21:44,269
It also emphasizes maintaining the establishment of prayers,

413
00:21:44,269 --> 00:21:48,349
urging attendance at congregational prayers during times of civil strife,

414
00:21:48,430 --> 00:21:51,869
lest affairs deviate and unity fracture,

415
00:21:51,869 --> 00:21:55,069
reinforcing division and partisan zealotry.

416
00:21:55,069 --> 00:22:02,529
It also highlights the eagerness to align with the community in righteous deeds, while abstaining from their wrongdoing.

417
00:22:02,529 --> 00:22:04,930
Chapter: When the Imam prolongs the prayer

418
00:22:04,930 --> 00:22:07,170
and a man has a pressing need,

419
00:22:07,170 --> 00:22:10,299
so he leaves and prays on his own.

420
00:22:10,299 --> 00:22:14,289
On the authority of Jabir ibn 'Abdullah al-Ansari, who said:

421
00:22:14,289 --> 00:22:15,809
In one narration:

422
00:22:15,809 --> 00:22:21,250
Mu'adh ibn Jabal used to pray with the Prophet, peace and blessings of Allah be upon him,

423
00:22:21,250 --> 00:22:24,579
and then return to lead his people in prayer.

424
00:22:24,579 --> 00:22:26,900
A man arrived leading two draught camels

425
00:22:26,900 --> 00:22:29,059
when night had already fallen,

426
00:22:29,059 --> 00:22:31,859
and he found Mu'adh praying.

427
00:22:31,859 --> 00:22:33,619
So he tethered his draught camel

428
00:22:33,619 --> 00:22:35,940
and came forward to join Mu'adh.

429
00:22:35,940 --> 00:22:40,019
Mu'adh recited Surah al-Baqarah or an-Nisa',

430
00:22:40,019 --> 00:22:41,940
so the man departed,

431
00:22:41,940 --> 00:22:45,339
and it later reached him that Mu'adh had criticized him;

432
00:22:45,339 --> 00:22:46,859
in one narration,

433
00:22:46,859 --> 00:22:50,289
he said, "He is indeed a hypocrite!"

434
00:22:50,289 --> 00:22:53,569
The man then went to the Prophet, peace and blessings of Allah be upon him,

435
00:22:53,569 --> 00:22:56,369
and complained to him about Mu'adh.

436
00:22:56,369 --> 00:22:59,809
Thereupon, the Prophet, peace be upon him, said:

437
00:22:59,809 --> 00:23:01,089
"O Mu'adh!

438
00:23:01,089 --> 00:23:03,089
Are you putting people to trial?!

439
00:23:03,089 --> 00:23:05,009
Or: Are you driving them away?!"

440
00:23:05,009 --> 00:23:07,039
repeating it three times:

441
00:23:07,039 --> 00:23:10,400
"Why did you not rather pray reciting 'Glorify the name of your Lord the Most High' (Surah al-A'la),

442
00:23:10,400 --> 00:23:12,559
'By the sun and its brightness' (Surah ash-Shams),

443
00:23:12,559 --> 00:23:15,119
and 'By the night when it covers' (Surah al-Layl)?

444
00:23:15,119 --> 00:23:21,220
For behind you pray the elderly, the weak, and the person with pressing needs."

445
00:23:21,220 --> 00:23:24,619
Commentary on the hadith:

446
00:23:24,619 --> 00:23:27,980
"A man"—he was Haram ibn Milhan,

447
00:23:27,980 --> 00:23:29,859
and it was also said someone else.

448
00:23:29,859 --> 00:23:31,460
"With two draught camels"—

449
00:23:31,460 --> 00:23:36,420
the *nadih* is a camel used for drawing water to irrigate date palms and crops.

450
00:23:36,420 --> 00:23:37,940
"Night had fallen,"

451
00:23:37,940 --> 00:23:40,430
meaning, its darkness had fully set in.

452
00:23:40,430 --> 00:23:41,630
"He found,"

453
00:23:41,630 --> 00:23:43,470
meaning, he coincided with.

454
00:23:43,470 --> 00:23:45,470
"And came forward to join Mu'adh,"

455
00:23:45,549 --> 00:23:47,650
meaning, to pray along with him.

456
00:23:47,650 --> 00:23:48,690
"He recited"—

457
00:23:48,690 --> 00:23:51,569
referring to Mu'adh, may Allah be pleased with him.

458
00:23:51,569 --> 00:23:52,849
"He criticized him,"

459
00:23:52,849 --> 00:23:54,880
meaning, he spoke ill of him.

460
00:23:54,880 --> 00:23:56,400
"Are you putting people to trial?!"

461
00:23:56,400 --> 00:23:58,880
is an interrogative expressing disapproval;

462
00:23:58,880 --> 00:24:03,539
for unduly prolonging the prayer drives people away from attending the congregation.

463
00:24:03,539 --> 00:24:05,220
"Three times,"

464
00:24:05,220 --> 00:24:06,660
meaning, he repeated this statement

465
00:24:06,660 --> 00:24:09,309
to emphasize his stern rebuke.

466
00:24:09,309 --> 00:24:11,069
"Why did you not rather pray..."

467
00:24:11,069 --> 00:24:13,970
meaning, why did you not recite in the prayer:

468
00:24:13,970 --> 00:24:15,089
"the elderly,"

469
00:24:15,089 --> 00:24:16,690
meaning, advanced in age;

470
00:24:16,690 --> 00:24:17,890
"the weak,"

471
00:24:17,890 --> 00:24:19,329
meaning, frail in physical strength,

472
00:24:19,329 --> 00:24:22,220
due to illness or other frailties;

473
00:24:22,220 --> 00:24:23,740
"and the person with pressing needs,"

474
00:24:23,740 --> 00:24:28,160
meaning, whoever has an errand whose fulfillment is being delayed.

475
00:24:28,160 --> 00:24:31,759
Benefits of the hadith:

476
00:24:31,759 --> 00:24:33,839
Derived from the hadith is

477
00:24:33,839 --> 00:24:37,839
the validity of someone offering an obligatory prayer behind an imam who is offering a voluntary prayer.

478
00:24:37,839 --> 00:24:39,839
The apparent wording of the hadith also indicates

479
00:24:39,839 --> 00:24:43,039
that a follower behind an imam is permitted to break away from the imam

480
00:24:43,039 --> 00:24:45,599
and complete the prayer individually,

481
00:24:45,599 --> 00:24:47,490
though this is a matter of scholarly discussion.

482
00:24:47,490 --> 00:24:51,089
It also indicates that since the Lawgiver commanded moderation and brevity,

483
00:24:51,089 --> 00:24:53,569
the one who unduly prolongs it acts contrary to this instruction,

484
00:24:53,569 --> 00:24:55,890
so parting from him is permissible,

485
00:24:55,890 --> 00:24:59,490
because obedience is only due in what is recognized as right.

486
00:24:59,490 --> 00:25:01,809
It also highlights the recommendation of keeping the prayer light and brief

487
00:25:01,809 --> 00:25:04,849
out of consideration for the condition of the congregants.

488
00:25:04,849 --> 00:25:10,130
It demonstrates that a worldly necessity serves as a valid reason for keeping the prayer concise.

489
00:25:10,130 --> 00:25:12,450
It also proves the permissibility of praying individually

490
00:25:12,450 --> 00:25:16,289
in a mosque where a congregational prayer is taking place.

491
00:25:16,289 --> 00:25:22,819
It shows the permissibility of sternness and repetition when reprimanding a wrong.

492
00:25:22,819 --> 00:25:24,019
Chapter:

493
00:25:24,019 --> 00:25:28,829
When one prays by himself, let him prolong it as much as he wishes.

494
00:25:28,829 --> 00:25:30,509
On the authority of Abu Hurayrah,

495
00:25:30,509 --> 00:25:35,099
the Messenger of Allah, peace and blessings of Allah be upon him, said:

496
00:25:35,099 --> 00:25:39,259
"When one of you leads the people in prayer, let him keep it light,

497
00:25:39,259 --> 00:25:43,420
for among them are the weak, the sick, and the elderly;

498
00:25:43,500 --> 00:25:49,900
and when one of you prays by himself, let him prolong it as much as he wishes."

499
00:25:49,900 --> 00:25:53,250
Commentary on the hadith:

500
00:25:53,250 --> 00:25:58,210
"When one of you leads the people in prayer," meaning, prays as an imam;

501
00:25:58,210 --> 00:26:02,769
"let him keep it light," meaning, without compromising its obligatory components;

502
00:26:02,769 --> 00:26:05,859
"the sick" refers to those who are ailing;

503
00:26:05,859 --> 00:26:11,299
"and when one of you prays by himself," meaning, prays alone.

504
00:26:11,299 --> 00:26:14,829
Benefits of the hadith:

505
00:26:14,910 --> 00:26:17,069
Derived from the hadith is that

506
00:26:17,069 --> 00:26:20,430
imams of congregational prayers ought to keep the prayer light;

507
00:26:20,430 --> 00:26:23,390
for the Prophet, peace and blessings of Allah be upon him, made clear

508
00:26:23,390 --> 00:26:26,109
the underlying reason that necessitates keeping it brief,

509
00:26:26,109 --> 00:26:31,069
which is an unavoidable reality for any congregational imam.

510
00:26:31,069 --> 00:26:37,259
It also indicates that keeping it light does not mean neglecting the pillars and duties of the prayer.

511
00:26:37,259 --> 00:26:43,730
It shows the recommendation of lengthening the prayer when praying individually.

512
00:26:43,730 --> 00:26:48,450
Chapter: Keeping the prayer concise while making it complete.

513
00:26:48,450 --> 00:26:51,519
On the authority of Anas ibn Malik, who said:

514
00:26:51,519 --> 00:27:00,660
"I never prayed behind any imam a prayer lighter yet more complete than that of the Prophet, peace and blessings of Allah be upon him.

515
00:27:00,660 --> 00:27:03,700
Indeed, he would hear the crying of a child

516
00:27:03,700 --> 00:27:08,400
and would lighten the prayer out of fear that his mother might be distressed."

517
00:27:08,400 --> 00:27:11,759
Commentary on the hadith:

518
00:27:11,759 --> 00:27:12,829
"Never" (qatt)

519
00:27:12,829 --> 00:27:15,539
serves to emphasize the negation of past action.

520
00:27:15,539 --> 00:27:20,980
"A prayer lighter yet more complete than that of the Prophet, peace and blessings of Allah be upon him,"

521
00:27:20,980 --> 00:27:27,519
meaning, the Prophet, peace be upon him, would make the prayer concise while performing it with utmost perfection.

522
00:27:27,519 --> 00:27:28,880
"He would lighten,"

523
00:27:28,880 --> 00:27:30,640
meaning, he would abbreviate it;

524
00:27:30,640 --> 00:27:33,599
"out of fear," meaning, dreading

525
00:27:33,599 --> 00:27:35,519
"that his mother might be distressed,"

526
00:27:35,519 --> 00:27:37,839
meaning, distracted from her prayer

527
00:27:37,839 --> 00:27:43,230
due to her heart being occupied with his crying.

528
00:27:43,230 --> 00:27:48,109
Chapter: One who lightens the prayer upon hearing the crying of a child.

529
00:27:48,109 --> 00:27:49,869
On the authority of Abu Qatadah,

530
00:27:49,869 --> 00:27:53,950
from the Prophet, peace and blessings of Allah be upon him, who said:

531
00:27:53,950 --> 00:27:58,910
"Indeed, I stand up for prayer intending to prolong it,

532
00:27:58,910 --> 00:28:01,390
but then I hear the crying of a child,

533
00:28:01,390 --> 00:28:03,710
so I abbreviate my prayer

534
00:28:03,710 --> 00:28:07,660
out of dislike of causing hardship for his mother."

535
00:28:07,660 --> 00:28:09,500
And on the authority of Anas ibn Malik,

536
00:28:09,500 --> 00:28:13,579
that the Prophet, peace and blessings of Allah be upon him, said:

537
00:28:13,579 --> 00:28:18,539
"Indeed, I enter into the prayer intending to lengthen it,

538
00:28:18,539 --> 00:28:21,019
but then I hear the crying of a child,

539
00:28:21,019 --> 00:28:23,339
so I abbreviate my prayer

540
00:28:23,339 --> 00:28:29,470
because of what I know of his mother's profound anguish over his crying."

541
00:28:29,470 --> 00:28:32,779
Commentary on the hadith:

542
00:28:32,779 --> 00:28:35,500
"Intending," meaning, having the intention to do so;

543
00:28:35,500 --> 00:28:38,779
"so I abbreviate," meaning, I shorten it,

544
00:28:38,779 --> 00:28:41,839
the intention being to shorten the recitation.

545
00:28:41,839 --> 00:28:44,880
"Out of dislike of causing hardship for his mother,"

546
00:28:44,880 --> 00:28:48,079
meaning, because of the distress that befalls her

547
00:28:48,079 --> 00:28:52,319
due to her heart being consumed by the weeping of her child.

548
00:28:52,319 --> 00:28:55,970
"Her anguish," meaning, her deep grief and anxiety.

549
00:28:55,970 --> 00:28:59,630
Benefits of the hadith:

550
00:28:59,630 --> 00:29:01,950
Derived from the hadith is

551
00:29:01,950 --> 00:29:04,910
that the guidance of the Prophet, peace and blessings of Allah be upon him,

552
00:29:04,910 --> 00:29:08,900
is the true standard of balance and moderation in all matters.

553
00:29:08,900 --> 00:29:13,539
It also proves the permissibility of women praying alongside men in the mosque,

554
00:29:13,539 --> 00:29:17,059
and the permissibility of bringing young children into the mosque.

555
00:29:17,140 --> 00:29:21,539
It also clearly demonstrates the perfection of the Prophet's compassion

556
00:29:21,539 --> 00:29:23,059
toward his Ummah,

557
00:29:23,059 --> 00:29:25,059
and his mindful consideration of their conditions.