WEBVTT 00:00:00.180 --> 00:00:03.540 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.540 --> 00:00:06.459 The Ifadah Center 00:00:06.459 --> 00:00:09.660 for Humanities Research and Studies 00:00:09.660 --> 00:00:10.939 presents: 00:00:10.939 --> 00:00:16.300 An Abridgment of Sahih al-Bukhari. 00:00:16.300 --> 00:00:18.829 Chapter: 00:00:18.829 --> 00:00:22.510 People of knowledge and virtue are most entitled to lead the prayer. 00:00:22.510 --> 00:00:25.739 On the authority of Abu Musa, who said: 00:00:25.739 --> 00:00:29.100 The Prophet (peace and blessings of Allah be upon him) fell ill, 00:00:29.100 --> 00:00:30.940 and his illness grew severe. 00:00:30.940 --> 00:00:32.539 So he said, 00:00:32.700 --> 00:00:36.700 "Command Abu Bakr to lead the people in prayer." 00:00:36.700 --> 00:00:38.539 'A'ishah said, 00:00:38.539 --> 00:00:40.939 "He is a tender-hearted man; 00:00:40.939 --> 00:00:43.100 if he stands in your place, 00:00:43.100 --> 00:00:46.780 he will not be able to lead the people in prayer." 00:00:46.780 --> 00:00:47.979 He said, 00:00:47.979 --> 00:00:52.060 "Command Abu Bakr to lead the people in prayer." 00:00:52.060 --> 00:00:53.500 She repeated her objection, 00:00:53.500 --> 00:00:54.939 so he said, 00:00:54.939 --> 00:00:58.619 "Tell Abu Bakr to lead the people in prayer, 00:00:58.619 --> 00:01:02.020 for you women are like the female companions of Joseph!" 00:01:02.020 --> 00:01:04.019 So the messenger went to him, 00:01:04.019 --> 00:01:10.319 and he led the people in prayer during the lifetime of the Prophet (peace be upon him). 00:01:10.319 --> 00:01:13.730 Commentary on the hadith: 00:01:13.730 --> 00:01:17.170 "The Prophet fell ill"— 00:01:17.170 --> 00:01:22.109 this refers to the terminal illness in which he passed away (peace be upon him). 00:01:22.109 --> 00:01:24.430 "He is a tender-hearted man"— 00:01:24.430 --> 00:01:27.950 that is, soft-hearted and easily moved to abundant weeping. 00:01:27.950 --> 00:01:29.230 "She repeated her objection"— 00:01:29.310 --> 00:01:34.189 meaning that 'A'ishah (may Allah be pleased with her) repeated her statement. 00:01:34.189 --> 00:01:36.269 "If he stands in your place"— 00:01:36.269 --> 00:01:38.909 that is, as the imam leading the people. 00:01:38.909 --> 00:01:41.950 "He will not be able to lead the people in prayer"— 00:01:41.950 --> 00:01:45.329 because of his tenderness and excessive weeping. 00:01:45.329 --> 00:01:48.129 "For you women are like the female companions of Joseph"— 00:01:48.129 --> 00:01:50.049 meaning, like his female companions 00:01:50.049 --> 00:01:54.129 in conspiring together for what they desire through persistent urging. 00:01:54.129 --> 00:01:58.290 This was because 'A'ishah and Hafsah (may Allah be pleased with them) 00:01:58.450 --> 00:02:04.640 went to great lengths in repeatedly insisting that he was too tender-hearted to do so. 00:02:04.640 --> 00:02:06.560 "So the messenger went to him"— 00:02:06.560 --> 00:02:09.710 namely, Bilal (may Allah be pleased with him). 00:02:09.710 --> 00:02:13.219 Benefits derived from the hadith: 00:02:13.219 --> 00:02:15.460 Among the lessons learned from this hadith is 00:02:15.460 --> 00:02:20.340 that the Prophet's illness grew severe 00:02:20.340 --> 00:02:23.139 so that Allah might magnify his reward. 00:02:23.139 --> 00:02:26.979 It also shows the permissibility of a woman discussing or questioning a matter with her husband. 00:02:27.060 --> 00:02:33.229 It demonstrates the profound love the Companions of the Messenger of Allah had for him. 00:02:33.229 --> 00:02:37.150 It highlights the Companions' deep awareness 00:02:37.150 --> 00:02:41.150 of the true standing and merit of Abu Bakr (may Allah be pleased with him). 00:02:41.150 --> 00:02:48.939 It affirms the precedence of Abu Bakr and his superiority over all the Companions. 00:02:48.939 --> 00:02:55.180 It permits comparing someone to another in a well-known characteristic. 00:02:55.259 --> 00:02:58.699 It indicates that if an imam faces an excuse or impediment, 00:02:58.699 --> 00:03:01.259 he appoints someone to take his place and lead the people, 00:03:01.259 --> 00:03:04.860 and he should only appoint the best and most virtuous among them. 00:03:04.860 --> 00:03:09.500 It establishes the permissibility of weeping during prayer for someone overcome by emotion. 00:03:09.500 --> 00:03:18.259 Furthermore, the hadith contains an allusion to Abu Bakr's rightful entitlement to the supreme leadership (the Caliphate). 00:03:18.259 --> 00:03:21.460 On the authority of Anas Ibn Malik al-Ansari, 00:03:21.460 --> 00:03:27.139 who followed the Prophet (peace be upon him), served him, and accompanied him: 00:03:27.139 --> 00:03:35.250 Abu Bakr used to lead them in prayer during the Prophet's illness in which he passed away. 00:03:35.250 --> 00:03:41.759 In one narration: The Prophet (peace be upon him) did not come out for three days. 00:03:41.759 --> 00:03:44.560 When Monday came, 00:03:44.560 --> 00:03:47.259 while they were aligned in rows in prayer— 00:03:47.259 --> 00:03:50.500 in one narration: during the dawn prayer (Fajr)— 00:03:50.500 --> 00:03:54.979 the Prophet (peace be upon him) drew aside the curtain of the room, 00:03:55.139 --> 00:03:58.180 looking at us while standing, 00:03:58.180 --> 00:04:01.379 as if his face were a page of the Mus-haf. 00:04:01.379 --> 00:04:04.000 Then he smiled and laughed. 00:04:04.000 --> 00:04:10.719 We were almost captivated and distracted with joy at seeing the Prophet (peace be upon him), 00:04:10.719 --> 00:04:14.960 so Abu Bakr stepped backward on his heels to join the row, 00:04:14.960 --> 00:04:20.660 thinking that the Prophet was coming out to pray. 00:04:20.660 --> 00:04:24.819 But the Prophet gestured to us 00:04:24.819 --> 00:04:27.779 to complete our prayer, 00:04:27.779 --> 00:04:29.699 and he let down the curtain; 00:04:29.699 --> 00:04:32.779 and he passed away on that very day. 00:04:32.779 --> 00:04:36.160 Commentary on the hadith: 00:04:36.160 --> 00:04:39.439 "He followed the Prophet (peace be upon him)"— 00:04:39.439 --> 00:04:42.509 meaning he believed in him and followed his guidance, 00:04:42.509 --> 00:04:45.550 and he served him for ten years. 00:04:45.550 --> 00:04:48.300 "Waja'" means illness. 00:04:48.300 --> 00:04:51.259 "He drew aside" means he lifted. 00:04:51.259 --> 00:04:53.899 "As if his face were a page of the Mus-haf"— 00:04:53.980 --> 00:04:58.259 referring to its beauty, radiance, and radiant clarity of complexion. 00:04:58.259 --> 00:05:00.420 "Then he smiled and laughed"— 00:05:00.420 --> 00:05:06.720 meaning out of joy at seeing their unity, harmony, and steadfast practice of his sacred law. 00:05:06.720 --> 00:05:09.759 "We were almost"—meaning we were on the verge of, 00:05:09.759 --> 00:05:11.920 "captivated and distracted with joy"— 00:05:11.920 --> 00:05:17.060 meaning bewildered and overcome with delight at seeing him (peace be upon him). 00:05:17.060 --> 00:05:19.860 "Abu Bakr stepped backward on his heels"— 00:05:19.860 --> 00:05:22.050 that is, he retreated backwards 00:05:22.050 --> 00:05:23.649 "to join the row"— 00:05:23.649 --> 00:05:26.480 derived from joining and connecting. 00:05:26.480 --> 00:05:27.920 "He let down the curtain"— 00:05:27.920 --> 00:05:30.699 referring to the drape of the room. 00:05:30.699 --> 00:05:34.370 Benefits derived from the hadith: 00:05:34.370 --> 00:05:36.449 Among the lessons learned from this hadith is 00:05:36.449 --> 00:05:40.000 an exposition of the supreme virtue of Abu Bakr (may Allah be pleased with him). 00:05:40.000 --> 00:05:46.399 The hadith also contains an allusion to Abu Bakr's rightful entitlement to the Caliphate. 00:05:46.399 --> 00:05:51.600 It shows that minor movement during prayer does not invalidate it. 00:05:51.600 --> 00:05:57.680 It establishes the permissibility of acting upon an understandable gesture in prayer. 00:05:57.680 --> 00:06:00.399 Chapter: When someone enters to lead the people in prayer, 00:06:00.399 --> 00:06:02.800 and then the primary imam arrives: 00:06:02.800 --> 00:06:06.000 whether the first person steps back or does not step back, 00:06:06.000 --> 00:06:09.089 his prayer is valid. 00:06:09.089 --> 00:06:11.810 On the authority of Sahl Ibn Sa'd al-Sa'idi: 00:06:11.810 --> 00:06:14.689 The Messenger of Allah (peace and blessings of Allah be upon him) 00:06:14.689 --> 00:06:19.069 went to Banu 'Amr Ibn 'Awf to effect a reconciliation among them. 00:06:19.069 --> 00:06:20.589 In one narration: 00:06:20.589 --> 00:06:25.550 The people of Quba' fought until they pelted one another with stones, 00:06:25.550 --> 00:06:30.029 so the Messenger of Allah was informed of that, 00:06:30.029 --> 00:06:31.470 and he said, 00:06:31.470 --> 00:06:34.800 "Let us go and make peace between them." 00:06:34.800 --> 00:06:36.860 Then the time for prayer arrived. 00:06:36.860 --> 00:06:38.300 In one narration: 00:06:38.300 --> 00:06:39.819 He prayed Zuhr, 00:06:39.819 --> 00:06:42.779 and then went to them to make peace between them. 00:06:42.779 --> 00:06:45.970 When the time for the 'Asr prayer arrived, 00:06:45.970 --> 00:06:49.009 the mu'adh-dhin came to Abu Bakr 00:06:49.009 --> 00:06:50.290 and said, 00:06:50.290 --> 00:06:53.490 "Will you lead the people in prayer so that I may call the iqamah?" 00:06:53.490 --> 00:06:55.009 He replied, "Yes." 00:06:55.009 --> 00:06:57.170 So Abu Bakr began to lead the prayer. 00:06:57.170 --> 00:07:00.449 Then the Messenger of Allah (peace be upon him) arrived 00:07:00.449 --> 00:07:02.610 while the people were in prayer, 00:07:02.610 --> 00:07:06.129 and he made his way through until he stood in the row. 00:07:06.129 --> 00:07:08.209 The people began clapping their hands. 00:07:08.209 --> 00:07:09.649 In one narration: 00:07:09.649 --> 00:07:12.529 The Prophet (peace be upon him) came, 00:07:12.529 --> 00:07:16.050 walking through the rows, passing through them, 00:07:16.050 --> 00:07:19.089 until he stood in the first row. 00:07:19.170 --> 00:07:22.079 The people began clapping. 00:07:22.079 --> 00:07:26.290 Abu Bakr would never turn around during his prayer, 00:07:26.290 --> 00:07:29.250 but when the people clapped excessively, 00:07:29.250 --> 00:07:30.449 he turned around 00:07:30.449 --> 00:07:34.639 and saw the Messenger of Allah (peace be upon him). 00:07:34.639 --> 00:07:39.040 The Messenger of Allah gestured to him 00:07:39.040 --> 00:07:41.360 to remain in your place. 00:07:41.360 --> 00:07:44.959 Abu Bakr (may Allah be pleased with him) raised his hands 00:07:45.040 --> 00:07:52.029 and praised Allah for what the Messenger of Allah had commanded him to do. 00:07:52.029 --> 00:07:56.660 Then Abu Bakr stepped back until he stood level in the row. 00:07:56.660 --> 00:07:58.180 In one narration: 00:07:58.180 --> 00:08:01.490 Then he retreated backwards on his heels, 00:08:01.490 --> 00:08:06.610 and the Messenger of Allah (peace be upon him) stepped forward and led the prayer. 00:08:06.610 --> 00:08:09.009 When he finished, he said, 00:08:09.009 --> 00:08:10.689 "O Abu Bakr! 00:08:10.689 --> 00:08:14.129 What prevented you from staying put when I commanded you?" 00:08:14.129 --> 00:08:16.129 Abu Bakr replied, 00:08:16.129 --> 00:08:23.899 "It was not fitting for Ibn Abi Quhafah to pray in front of the Messenger of Allah." 00:08:23.899 --> 00:08:27.819 The Messenger of Allah (peace be upon him) then said, 00:08:27.819 --> 00:08:31.500 "Why did I see you clapping so much? 00:08:31.500 --> 00:08:35.980 Whoever notices something amiss in his prayer should glorify Allah." 00:08:35.980 --> 00:08:37.500 In one narration: 00:08:37.500 --> 00:08:40.220 "Whoever is confronted by something in his prayer 00:08:40.220 --> 00:08:43.070 should say: 'Subhanallah' (Glory be to Allah); 00:08:43.070 --> 00:08:46.269 for if he glorifies Allah, attention will be paid to him. 00:08:46.269 --> 00:08:50.110 Clapping is only for women." 00:08:50.110 --> 00:08:53.299 Commentary on the hadith: 00:08:53.299 --> 00:08:55.139 Banu 'Amr Ibn 'Awf: 00:08:55.139 --> 00:08:58.580 They were from the descendants of Malik Ibn al-Aws of the Ansar, 00:08:58.580 --> 00:09:01.019 and they resided in Quba'. 00:09:01.019 --> 00:09:02.779 "Then the time for prayer arrived"— 00:09:02.779 --> 00:09:05.419 meaning the time for the 'Asr prayer was due. 00:09:05.419 --> 00:09:07.179 "The mu'adh-dhin came"— 00:09:07.179 --> 00:09:10.029 namely, Bilal (may Allah be pleased with him). 00:09:10.029 --> 00:09:11.950 "Will you lead the people in prayer"— 00:09:12.029 --> 00:09:15.250 meaning, will you lead the people as their imam? 00:09:15.250 --> 00:09:18.370 "He made his way through until he stood in the row"— 00:09:18.370 --> 00:09:20.929 that is, he cleared his way through the rows 00:09:20.929 --> 00:09:24.100 until he reached the first row. 00:09:24.100 --> 00:09:27.779 "Abu Bakr would never turn around during his prayer"— 00:09:27.779 --> 00:09:31.220 this was due to his knowledge of the prohibition against doing so. 00:09:31.220 --> 00:09:33.139 "Remain in your place"— 00:09:33.139 --> 00:09:37.179 meaning he commanded him to stay and remain steadfast where he was. 00:09:37.179 --> 00:09:38.860 "Then he stepped back"— 00:09:38.860 --> 00:09:40.139 meaning he moved backward; 00:09:40.220 --> 00:09:42.700 that is, he retreated to the rear 00:09:42.700 --> 00:09:44.860 "until he stood level in the row"— 00:09:44.860 --> 00:09:47.840 meaning he stood aligned in the first row. 00:09:47.840 --> 00:09:49.279 "When he finished"— 00:09:49.279 --> 00:09:52.990 referring to the Messenger of Allah (peace be upon him). 00:09:52.990 --> 00:09:54.429 "When I commanded you"— 00:09:54.429 --> 00:09:56.850 meaning at the time I instructed you. 00:09:56.850 --> 00:09:58.690 "For Ibn Abi Quhafah"— 00:09:58.690 --> 00:10:01.710 referring to Abu Bakr himself (may Allah be pleased with him). 00:10:01.710 --> 00:10:06.509 "To pray in front of the Messenger of Allah"— 00:10:06.509 --> 00:10:09.409 that is, ahead of him as an imam. 00:10:09.490 --> 00:10:11.409 "Why did I see you"— 00:10:11.409 --> 00:10:13.679 meaning, what was the matter with you? 00:10:13.679 --> 00:10:15.840 "Clapping so much"— 00:10:15.840 --> 00:10:18.480 meaning you clapped excessively. 00:10:18.480 --> 00:10:19.679 "Raba"— 00:10:19.679 --> 00:10:21.500 meaning something doubtsome or amiss occurred to him. 00:10:21.500 --> 00:10:23.019 "Should glorify Allah"— 00:10:23.019 --> 00:10:25.940 that is, he should say: 'Subhanallah'. 00:10:25.940 --> 00:10:27.539 "Tasfih"— 00:10:27.539 --> 00:10:30.639 tasfih carries the same meaning as clapping (tasfiq). 00:10:30.639 --> 00:10:32.080 "Al-qahqara"— 00:10:32.080 --> 00:10:34.669 this refers to moving or retreating backwards. 00:10:34.669 --> 00:10:36.029 "Whoever is afflicted by something..." 00:10:36.029 --> 00:10:39.250 meaning, whoever is struck by an incident or event. 00:10:39.250 --> 00:10:42.720 Key benefits of the hadith: 00:10:42.720 --> 00:10:44.879 From this hadith we derive: 00:10:44.879 --> 00:10:47.759 the virtue of reconciling between people, 00:10:47.759 --> 00:10:50.480 severing the roots of discord among them, 00:10:50.480 --> 00:10:53.629 and uniting them upon a single word. 00:10:53.629 --> 00:10:57.629 It also highlights the superior virtue of Abu Bakr (may Allah be pleased with him), 00:10:57.629 --> 00:11:01.950 and establishes the legitimacy of having someone other than the regular imam lead when he is delayed, 00:11:01.950 --> 00:11:05.899 provided there is no fear of discord or reprimand from that imam. 00:11:05.980 --> 00:11:10.620 It guides toward appointing the most fitting and worthy person to lead prayer, 00:11:10.620 --> 00:11:16.539 and permits the muezzin or others to invite an esteemed person to step forward, with his agreement. 00:11:16.539 --> 00:11:22.620 It indicates that the iqamah is valid only when intending to enter into the prayer immediately, 00:11:22.620 --> 00:11:25.740 and that whoever makes the call to prayer should preferably pronounce the iqamah. 00:11:25.740 --> 00:11:29.580 It also demonstrates the virtue of performing the prayer at the beginning of its designated time, 00:11:29.580 --> 00:11:33.299 and the importance of safeguarding prayer times. 00:11:33.379 --> 00:11:38.500 The hadith demonstrates that minimal action during prayer does not invalidate it, 00:11:38.500 --> 00:11:41.940 and points to the dislike of turning away casually in prayer. 00:11:41.940 --> 00:11:45.870 It shows the permissibility of acting upon an understood gesture during prayer. 00:11:45.870 --> 00:11:49.710 Malik said: "Whoever receives joyful news while praying 00:11:49.710 --> 00:11:54.210 and praises Allah Almighty, it does not harm his prayer." 00:11:54.210 --> 00:11:59.730 It contains an encouragement to persistently praise Allah Almighty for standing in high religious regard, 00:11:59.730 --> 00:12:02.750 recognizing that this is among the greatest blessings. 00:12:02.750 --> 00:12:07.629 It shows that addressing an elder by his kunyah is a mark of honor, 00:12:07.629 --> 00:12:16.450 and that a leader should inquire about the reason behind noncompliance before reprimanding someone. 00:12:16.450 --> 00:12:17.649 Chapter: 00:12:17.649 --> 00:12:21.940 "The Imam Is Appointed Only to Be Followed" 00:12:21.940 --> 00:12:24.740 On the authority of 'A'ishah (may Allah be pleased with her): 00:12:24.740 --> 00:12:31.549 Some people entered upon the Prophet (peace and blessings of Allah be upon him) to visit him during his illness. 00:12:31.549 --> 00:12:33.299 In another narration: 00:12:33.379 --> 00:12:39.419 The Messenger of Allah (peace be upon him) prayed in his home while ailing, 00:12:39.419 --> 00:12:41.899 so he led them sitting down, 00:12:41.899 --> 00:12:44.860 while they proceeded to pray standing. 00:12:44.860 --> 00:12:48.220 He gestured to them: "Sit down." 00:12:48.220 --> 00:12:50.539 When he finished, he said: 00:12:50.539 --> 00:12:53.629 "The imam is appointed only to be followed." 00:12:53.629 --> 00:12:55.149 In another narration: 00:12:55.149 --> 00:12:58.110 "The imam is made only to be followed: 00:12:58.110 --> 00:13:00.590 when he bows, bow; 00:13:00.590 --> 00:13:03.149 when he rises, rise; 00:13:03.149 --> 00:13:08.379 and if he prays sitting, pray sitting." 00:13:08.379 --> 00:13:11.889 Commentary on the hadith: 00:13:11.889 --> 00:13:13.409 "They visit him": 00:13:13.409 --> 00:13:16.509 *'Iyadah* means visiting the sick. 00:13:16.509 --> 00:13:18.029 "So he led them": 00:13:18.029 --> 00:13:20.000 that is, within his home. 00:13:20.000 --> 00:13:21.440 "When he finished": 00:13:21.440 --> 00:13:23.440 meaning, when he concluded the prayer. 00:13:23.440 --> 00:13:26.000 "The imam is appointed only to be followed": 00:13:26.000 --> 00:13:28.480 meaning, the follower must strictly emulate him, 00:13:28.480 --> 00:13:31.279 neither anticipating him nor doing actions simultaneously with him, 00:13:31.279 --> 00:13:33.179 but following closely behind him. 00:13:33.179 --> 00:13:34.779 "While ailing": 00:13:34.779 --> 00:13:36.980 that is, suffering from illness. 00:13:36.980 --> 00:13:40.539 Key benefits of the hadith: 00:13:40.539 --> 00:13:42.539 From this hadith we derive: 00:13:42.539 --> 00:13:45.019 that the follower must never precede the imam 00:13:45.019 --> 00:13:47.580 in bowing or prostration. 00:13:47.580 --> 00:13:50.379 It also shows that whoever precedes his imam in either 00:13:50.379 --> 00:13:51.659 and fails to wait for him 00:13:51.659 --> 00:13:53.700 invalidates his prayer. 00:13:53.700 --> 00:13:55.139 It shows the permissibility of acting 00:13:55.139 --> 00:13:57.570 upon an understood gesture during prayer, 00:13:57.570 --> 00:13:59.730 and that an understood gesture 00:13:59.730 --> 00:14:02.450 while praying does not invalidate it. 00:14:02.450 --> 00:14:08.259 It also demonstrates the virtue of visiting the sick. 00:14:08.259 --> 00:14:09.539 Chapter: 00:14:09.539 --> 00:14:13.470 "When the Person Behind the Imam Prostrates" 00:14:13.470 --> 00:14:16.429 On the authority of al-Bara' ibn 'Azib, who said: 00:14:16.429 --> 00:14:21.070 "We used to pray behind the Prophet (peace and blessings of Allah be upon him), 00:14:21.070 --> 00:14:22.509 and whenever he said, 00:14:22.509 --> 00:14:25.070 'Allah listens to him who praises Him,' 00:14:25.070 --> 00:14:27.870 none of us would bend his back 00:14:27.870 --> 00:14:34.210 until the Prophet (peace be upon him) placed his forehead upon the ground." 00:14:34.210 --> 00:14:37.500 Commentary on the hadith: 00:14:37.500 --> 00:14:40.220 "None of us would bend his back": 00:14:40.220 --> 00:14:42.379 meaning, no one would curve his spine to descend, 00:14:42.379 --> 00:14:43.659 and the intent is: 00:14:43.659 --> 00:14:46.419 none of us would go down into prostration 00:14:46.419 --> 00:14:51.570 until the Prophet (peace be upon him) placed his forehead upon the ground. 00:14:51.570 --> 00:14:52.850 The intended meaning is: 00:14:52.850 --> 00:14:54.370 they remained upright 00:14:54.370 --> 00:14:59.580 until they actually saw the Prophet (peace be upon him) prostrating. 00:14:59.580 --> 00:15:03.169 Key benefits of the hadith: 00:15:03.169 --> 00:15:05.169 From this hadith we derive: 00:15:05.169 --> 00:15:07.809 the obligation of following the imam's movements, 00:15:07.809 --> 00:15:11.970 and that the Companions were the most exemplary people in their adherence. 00:15:11.970 --> 00:15:18.799 Some scholars also inferred from this hadith the obligation of tranquility in prayer. 00:15:18.799 --> 00:15:23.580 Chapter: "The Sin of Raising One's Head Before the Imam" 00:15:23.580 --> 00:15:25.179 On the authority of Abu Hurayrah, 00:15:25.179 --> 00:15:29.179 from the Prophet (peace and blessings of Allah be upon him), who said: 00:15:29.179 --> 00:15:31.419 "Does not one of you fear, 00:15:31.419 --> 00:15:33.899 or does he not fear, 00:15:33.899 --> 00:15:37.019 when he raises his head before the imam, 00:15:37.019 --> 00:15:40.620 that Allah will transform his head into the head of a donkey, 00:15:40.620 --> 00:15:45.500 or transform his form into the form of a donkey?" 00:15:45.500 --> 00:15:48.850 Commentary on the hadith: 00:15:48.850 --> 00:15:51.009 "Does not one of you fear": 00:15:51.009 --> 00:15:53.570 meaning, is one of you not afraid? 00:15:53.570 --> 00:15:57.200 This rhetorical question carries severe reproach and condemnation. 00:15:57.200 --> 00:15:58.960 "When he raises his head": 00:15:58.960 --> 00:16:01.870 that is, from bowing or prostration. 00:16:01.870 --> 00:16:03.230 "His form": 00:16:03.230 --> 00:16:05.889 meaning his outward shape and appearance. 00:16:05.889 --> 00:16:07.730 "The form of a donkey": 00:16:07.730 --> 00:16:09.889 The donkey was singled out among other animals 00:16:09.889 --> 00:16:12.610 due to its proverbially dull wit and lack of comprehension, 00:16:12.610 --> 00:16:16.190 making the recompense fit the exact nature of the offense. 00:16:16.190 --> 00:16:19.820 Key benefits of the hadith: 00:16:19.820 --> 00:16:22.059 From this hadith we derive: 00:16:22.059 --> 00:16:27.179 the complete compassion of the Prophet (peace be upon him) toward his Ummah, 00:16:27.179 --> 00:16:29.259 as he clearly explained legal rulings to them 00:16:29.259 --> 00:16:33.649 along with their associated rewards and punishments. 00:16:33.649 --> 00:16:37.970 It also highlights that physical transformation (*maskh*) is an incomparable chastisement, 00:16:38.049 --> 00:16:42.879 so this striking example was given to warn people against such an act. 00:16:42.879 --> 00:16:45.679 It establishes the obligation of following the imam 00:16:45.679 --> 00:16:50.590 and strongly cautions against preceding him. 00:16:50.590 --> 00:16:54.620 Chapter: "The Prayer Leadership of an Enslaved Person or a Freed Slave" 00:16:54.620 --> 00:16:57.500 On the authority of 'Abdullah ibn 'Umar, who said: 00:16:57.500 --> 00:17:01.500 "When the earliest Emigrants arrived at al-'Usobah, 00:17:01.500 --> 00:17:03.500 a locality in Quba', 00:17:03.500 --> 00:17:07.740 before the arrival of the Messenger of Allah (peace and blessings of Allah be upon him), 00:17:07.740 --> 00:17:12.400 Salim, the freed slave of Abu Hudhayfah, used to lead them in prayer. 00:17:12.400 --> 00:17:13.920 In another narration: 00:17:13.920 --> 00:17:15.839 In the mosque of Quba', 00:17:15.839 --> 00:17:18.240 among them were Abu Bakr, 'Umar, 00:17:18.240 --> 00:17:20.400 Abu Salamah, Zayd, 00:17:20.400 --> 00:17:22.740 and 'Amir ibn Rabi'ah, 00:17:22.740 --> 00:17:26.740 and he was the most versed of them in the Qur'an." 00:17:26.740 --> 00:17:30.180 Commentary on the hadith: 00:17:30.180 --> 00:17:34.420 "Before the arrival of the Messenger of Allah (peace be upon him)": 00:17:34.420 --> 00:17:39.069 meaning prior to the migration of the Prophet (peace be upon him). 00:17:39.069 --> 00:17:42.480 Key benefits of the hadith: 00:17:42.480 --> 00:17:44.720 From this hadith we derive: 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. 00:17:49.599 --> 00:17:56.849 The hadith also points to the high virtue of the earliest Emigrants. 00:17:56.849 --> 00:17:58.690 On the authority of Anas ibn Malik, 00:17:58.690 --> 00:18:02.769 from the Prophet (peace and blessings of Allah be upon him), who said: 00:18:02.769 --> 00:18:05.500 "Listen and obey." 00:18:05.500 --> 00:18:07.099 In another narration, 00:18:07.099 --> 00:18:11.660 the Prophet (peace be upon him) said to Abu Dharr: 00:18:11.660 --> 00:18:14.130 "Listen and obey, 00:18:14.130 --> 00:18:19.920 even if an Ethiopian whose head resembles a raisin is placed in authority over you." 00:18:19.920 --> 00:18:23.549 Commentary on the hadith: 00:18:23.549 --> 00:18:25.470 "Listen and obey": 00:18:25.470 --> 00:18:29.740 Hearing and obeying is strictly in what is righteous, not in disobedience. 00:18:29.740 --> 00:18:31.420 "Even if he is placed in authority": 00:18:31.420 --> 00:18:34.109 that is, even if he is appointed as a governor or leader. 00:18:34.109 --> 00:18:35.430 "A raisin": 00:18:35.430 --> 00:18:38.430 meaning a dried grape. 00:18:38.430 --> 00:18:42.049 Key benefits of the hadith: 00:18:42.049 --> 00:18:44.210 From this hadith we derive: 00:18:44.289 --> 00:18:49.039 the obligation of obeying the ruler in anything that is not disobedience to Allah Almighty. 00:18:49.039 --> 00:18:53.200 The hadith strongly implies avoiding rebellion against leaders, 00:18:53.200 --> 00:18:56.240 given the catastrophic harms that result from it. 00:18:56.240 --> 00:19:03.099 It also emphasizes the virtue of communal harmony and unity. 00:19:03.099 --> 00:19:08.779 Chapter: "When the Imam Does Not Complete the Prayer Fully, but Those Behind Him Do" 00:19:08.779 --> 00:19:10.380 On the authority of Abu Hurayrah: 00:19:10.380 --> 00:19:14.700 The Messenger of Allah (peace and blessings of Allah be upon him) said: 00:19:14.700 --> 00:19:16.859 "They lead the prayer for you: 00:19:16.859 --> 00:19:19.339 if they perform it correctly, it is to your benefit; 00:19:19.339 --> 00:19:23.950 and if they err, it is to your benefit and against them." 00:19:23.950 --> 00:19:27.490 Commentary on the hadith: 00:19:27.490 --> 00:19:29.089 "If they perform it correctly": 00:19:29.089 --> 00:19:31.680 meaning, if they perform the prayer properly and completely. 00:19:31.680 --> 00:19:33.920 "And if they err, it is to your benefit": 00:19:33.920 --> 00:19:35.680 that is, its reward is credited to you, 00:19:35.680 --> 00:19:37.119 "and against them": 00:19:37.119 --> 00:19:39.380 meaning the sin or deficiency falls solely upon them. 00:19:39.380 --> 00:19:43.140 Key benefits of the hadith: 00:19:43.140 --> 00:19:45.220 From this hadith we derive: 00:19:45.220 --> 00:19:49.940 the permissibility of praying behind both the righteous and the corrupt ruler if feared, 00:19:49.940 --> 00:19:53.539 and that if the imam performs imperfect bowings or prostrations, 00:19:53.539 --> 00:19:56.180 the prayer of those behind him is not invalidated, 00:19:56.180 --> 00:19:59.700 unless he leaves out an obligatory pillar of the prayer. 00:19:59.700 --> 00:20:02.339 It indicates that the imam bears responsibility, 00:20:02.339 --> 00:20:09.579 and points to the imperative of preserving prayer times. 00:20:09.579 --> 00:20:14.059 Chapter: "The Prayer Leadership of One Put to Trial or an Innovator" 00:20:14.059 --> 00:20:17.339 On the authority of 'Ubaydullah ibn 'Adi ibn Khiyar: 00:20:17.339 --> 00:20:21.500 He entered upon 'Uthman ibn 'Affan (may Allah be pleased with him) 00:20:21.500 --> 00:20:23.339 while he was besieged, 00:20:23.339 --> 00:20:24.700 and said: 00:20:24.700 --> 00:20:27.019 "You are the general leader of the Muslims, 00:20:27.019 --> 00:20:29.420 yet there has befallen you what we see, 00:20:29.420 --> 00:20:32.059 and a leader of sedition leads us in prayer, 00:20:32.059 --> 00:20:34.049 which makes us feel uneasy." 00:20:34.049 --> 00:20:35.410 'Uthman replied: 00:20:35.410 --> 00:20:38.849 "Prayer is the best deed people can perform; 00:20:38.849 --> 00:20:40.849 so if the people do good, 00:20:40.849 --> 00:20:42.690 join them in their good, 00:20:42.690 --> 00:20:44.450 and if they do evil, 00:20:44.450 --> 00:20:47.490 avoid their wrongdoing." 00:20:47.490 --> 00:20:50.539 Commentary on the hadith: 00:20:50.539 --> 00:20:52.140 "While he was besieged": 00:20:52.140 --> 00:20:56.210 meaning confined to his home, prevented from managing public affairs. 00:20:56.210 --> 00:20:57.890 "A general leader": 00:20:57.890 --> 00:21:00.190 meaning the legitimate leader of the community. 00:21:00.190 --> 00:21:02.269 "There has befallen you what we see": 00:21:02.269 --> 00:21:05.470 Meaning, from the siege and rebellion against you. 00:21:05.470 --> 00:21:07.150 "A leader of discord and trial (fitnah)"— 00:21:07.150 --> 00:21:10.430 he was 'Abd al-Rahman ibn 'Udays al-Balawi, 00:21:10.430 --> 00:21:11.549 and it was also said 00:21:11.549 --> 00:21:13.390 Kinanah ibn Bishr, 00:21:13.390 --> 00:21:16.059 one of the ringleaders of the Kharijites. 00:21:16.059 --> 00:21:17.740 "And we feel hesitation," 00:21:17.819 --> 00:21:20.700 meaning, we fear falling into sin. 00:21:20.700 --> 00:21:21.980 "Then avoid," 00:21:21.980 --> 00:21:24.079 meaning, leave and shun it. 00:21:24.079 --> 00:21:27.619 Benefits of the hadith: 00:21:27.619 --> 00:21:29.779 Among the points derived from the hadith is 00:21:29.779 --> 00:21:33.490 a stern warning against tribulation (fitnah) and becoming embroiled in it. 00:21:33.490 --> 00:21:37.970 The hadith also shows that praying behind someone behind whom prayer is disliked 00:21:37.970 --> 00:21:40.750 takes precedence over suspending the congregational prayer altogether. 00:21:40.750 --> 00:21:44.269 It also emphasizes maintaining the establishment of prayers, 00:21:44.269 --> 00:21:48.349 urging attendance at congregational prayers during times of civil strife, 00:21:48.430 --> 00:21:51.869 lest affairs deviate and unity fracture, 00:21:51.869 --> 00:21:55.069 reinforcing division and partisan zealotry. 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. 00:22:02.529 --> 00:22:04.930 Chapter: When the Imam prolongs the prayer 00:22:04.930 --> 00:22:07.170 and a man has a pressing need, 00:22:07.170 --> 00:22:10.299 so he leaves and prays on his own. 00:22:10.299 --> 00:22:14.289 On the authority of Jabir ibn 'Abdullah al-Ansari, who said: 00:22:14.289 --> 00:22:15.809 In one narration: 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, 00:22:21.250 --> 00:22:24.579 and then return to lead his people in prayer. 00:22:24.579 --> 00:22:26.900 A man arrived leading two draught camels 00:22:26.900 --> 00:22:29.059 when night had already fallen, 00:22:29.059 --> 00:22:31.859 and he found Mu'adh praying. 00:22:31.859 --> 00:22:33.619 So he tethered his draught camel 00:22:33.619 --> 00:22:35.940 and came forward to join Mu'adh. 00:22:35.940 --> 00:22:40.019 Mu'adh recited Surah al-Baqarah or an-Nisa', 00:22:40.019 --> 00:22:41.940 so the man departed, 00:22:41.940 --> 00:22:45.339 and it later reached him that Mu'adh had criticized him; 00:22:45.339 --> 00:22:46.859 in one narration, 00:22:46.859 --> 00:22:50.289 he said, "He is indeed a hypocrite!" 00:22:50.289 --> 00:22:53.569 The man then went to the Prophet, peace and blessings of Allah be upon him, 00:22:53.569 --> 00:22:56.369 and complained to him about Mu'adh. 00:22:56.369 --> 00:22:59.809 Thereupon, the Prophet, peace be upon him, said: 00:22:59.809 --> 00:23:01.089 "O Mu'adh! 00:23:01.089 --> 00:23:03.089 Are you putting people to trial?! 00:23:03.089 --> 00:23:05.009 Or: Are you driving them away?!" 00:23:05.009 --> 00:23:07.039 repeating it three times: 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), 00:23:10.400 --> 00:23:12.559 'By the sun and its brightness' (Surah ash-Shams), 00:23:12.559 --> 00:23:15.119 and 'By the night when it covers' (Surah al-Layl)? 00:23:15.119 --> 00:23:21.220 For behind you pray the elderly, the weak, and the person with pressing needs." 00:23:21.220 --> 00:23:24.619 Commentary on the hadith: 00:23:24.619 --> 00:23:27.980 "A man"—he was Haram ibn Milhan, 00:23:27.980 --> 00:23:29.859 and it was also said someone else. 00:23:29.859 --> 00:23:31.460 "With two draught camels"— 00:23:31.460 --> 00:23:36.420 the *nadih* is a camel used for drawing water to irrigate date palms and crops. 00:23:36.420 --> 00:23:37.940 "Night had fallen," 00:23:37.940 --> 00:23:40.430 meaning, its darkness had fully set in. 00:23:40.430 --> 00:23:41.630 "He found," 00:23:41.630 --> 00:23:43.470 meaning, he coincided with. 00:23:43.470 --> 00:23:45.470 "And came forward to join Mu'adh," 00:23:45.549 --> 00:23:47.650 meaning, to pray along with him. 00:23:47.650 --> 00:23:48.690 "He recited"— 00:23:48.690 --> 00:23:51.569 referring to Mu'adh, may Allah be pleased with him. 00:23:51.569 --> 00:23:52.849 "He criticized him," 00:23:52.849 --> 00:23:54.880 meaning, he spoke ill of him. 00:23:54.880 --> 00:23:56.400 "Are you putting people to trial?!" 00:23:56.400 --> 00:23:58.880 is an interrogative expressing disapproval; 00:23:58.880 --> 00:24:03.539 for unduly prolonging the prayer drives people away from attending the congregation. 00:24:03.539 --> 00:24:05.220 "Three times," 00:24:05.220 --> 00:24:06.660 meaning, he repeated this statement 00:24:06.660 --> 00:24:09.309 to emphasize his stern rebuke. 00:24:09.309 --> 00:24:11.069 "Why did you not rather pray..." 00:24:11.069 --> 00:24:13.970 meaning, why did you not recite in the prayer: 00:24:13.970 --> 00:24:15.089 "the elderly," 00:24:15.089 --> 00:24:16.690 meaning, advanced in age; 00:24:16.690 --> 00:24:17.890 "the weak," 00:24:17.890 --> 00:24:19.329 meaning, frail in physical strength, 00:24:19.329 --> 00:24:22.220 due to illness or other frailties; 00:24:22.220 --> 00:24:23.740 "and the person with pressing needs," 00:24:23.740 --> 00:24:28.160 meaning, whoever has an errand whose fulfillment is being delayed. 00:24:28.160 --> 00:24:31.759 Benefits of the hadith: 00:24:31.759 --> 00:24:33.839 Derived from the hadith is 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. 00:24:37.839 --> 00:24:39.839 The apparent wording of the hadith also indicates 00:24:39.839 --> 00:24:43.039 that a follower behind an imam is permitted to break away from the imam 00:24:43.039 --> 00:24:45.599 and complete the prayer individually, 00:24:45.599 --> 00:24:47.490 though this is a matter of scholarly discussion. 00:24:47.490 --> 00:24:51.089 It also indicates that since the Lawgiver commanded moderation and brevity, 00:24:51.089 --> 00:24:53.569 the one who unduly prolongs it acts contrary to this instruction, 00:24:53.569 --> 00:24:55.890 so parting from him is permissible, 00:24:55.890 --> 00:24:59.490 because obedience is only due in what is recognized as right. 00:24:59.490 --> 00:25:01.809 It also highlights the recommendation of keeping the prayer light and brief 00:25:01.809 --> 00:25:04.849 out of consideration for the condition of the congregants. 00:25:04.849 --> 00:25:10.130 It demonstrates that a worldly necessity serves as a valid reason for keeping the prayer concise. 00:25:10.130 --> 00:25:12.450 It also proves the permissibility of praying individually 00:25:12.450 --> 00:25:16.289 in a mosque where a congregational prayer is taking place. 00:25:16.289 --> 00:25:22.819 It shows the permissibility of sternness and repetition when reprimanding a wrong. 00:25:22.819 --> 00:25:24.019 Chapter: 00:25:24.019 --> 00:25:28.829 When one prays by himself, let him prolong it as much as he wishes. 00:25:28.829 --> 00:25:30.509 On the authority of Abu Hurayrah, 00:25:30.509 --> 00:25:35.099 the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:25:35.099 --> 00:25:39.259 "When one of you leads the people in prayer, let him keep it light, 00:25:39.259 --> 00:25:43.420 for among them are the weak, the sick, and the elderly; 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." 00:25:49.900 --> 00:25:53.250 Commentary on the hadith: 00:25:53.250 --> 00:25:58.210 "When one of you leads the people in prayer," meaning, prays as an imam; 00:25:58.210 --> 00:26:02.769 "let him keep it light," meaning, without compromising its obligatory components; 00:26:02.769 --> 00:26:05.859 "the sick" refers to those who are ailing; 00:26:05.859 --> 00:26:11.299 "and when one of you prays by himself," meaning, prays alone. 00:26:11.299 --> 00:26:14.829 Benefits of the hadith: 00:26:14.910 --> 00:26:17.069 Derived from the hadith is that 00:26:17.069 --> 00:26:20.430 imams of congregational prayers ought to keep the prayer light; 00:26:20.430 --> 00:26:23.390 for the Prophet, peace and blessings of Allah be upon him, made clear 00:26:23.390 --> 00:26:26.109 the underlying reason that necessitates keeping it brief, 00:26:26.109 --> 00:26:31.069 which is an unavoidable reality for any congregational imam. 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. 00:26:37.259 --> 00:26:43.730 It shows the recommendation of lengthening the prayer when praying individually. 00:26:43.730 --> 00:26:48.450 Chapter: Keeping the prayer concise while making it complete. 00:26:48.450 --> 00:26:51.519 On the authority of Anas ibn Malik, who said: 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. 00:27:00.660 --> 00:27:03.700 Indeed, he would hear the crying of a child 00:27:03.700 --> 00:27:08.400 and would lighten the prayer out of fear that his mother might be distressed." 00:27:08.400 --> 00:27:11.759 Commentary on the hadith: 00:27:11.759 --> 00:27:12.829 "Never" (qatt) 00:27:12.829 --> 00:27:15.539 serves to emphasize the negation of past action. 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," 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. 00:27:27.519 --> 00:27:28.880 "He would lighten," 00:27:28.880 --> 00:27:30.640 meaning, he would abbreviate it; 00:27:30.640 --> 00:27:33.599 "out of fear," meaning, dreading 00:27:33.599 --> 00:27:35.519 "that his mother might be distressed," 00:27:35.519 --> 00:27:37.839 meaning, distracted from her prayer 00:27:37.839 --> 00:27:43.230 due to her heart being occupied with his crying. 00:27:43.230 --> 00:27:48.109 Chapter: One who lightens the prayer upon hearing the crying of a child. 00:27:48.109 --> 00:27:49.869 On the authority of Abu Qatadah, 00:27:49.869 --> 00:27:53.950 from the Prophet, peace and blessings of Allah be upon him, who said: 00:27:53.950 --> 00:27:58.910 "Indeed, I stand up for prayer intending to prolong it, 00:27:58.910 --> 00:28:01.390 but then I hear the crying of a child, 00:28:01.390 --> 00:28:03.710 so I abbreviate my prayer 00:28:03.710 --> 00:28:07.660 out of dislike of causing hardship for his mother." 00:28:07.660 --> 00:28:09.500 And on the authority of Anas ibn Malik, 00:28:09.500 --> 00:28:13.579 that the Prophet, peace and blessings of Allah be upon him, said: 00:28:13.579 --> 00:28:18.539 "Indeed, I enter into the prayer intending to lengthen it, 00:28:18.539 --> 00:28:21.019 but then I hear the crying of a child, 00:28:21.019 --> 00:28:23.339 so I abbreviate my prayer 00:28:23.339 --> 00:28:29.470 because of what I know of his mother's profound anguish over his crying." 00:28:29.470 --> 00:28:32.779 Commentary on the hadith: 00:28:32.779 --> 00:28:35.500 "Intending," meaning, having the intention to do so; 00:28:35.500 --> 00:28:38.779 "so I abbreviate," meaning, I shorten it, 00:28:38.779 --> 00:28:41.839 the intention being to shorten the recitation. 00:28:41.839 --> 00:28:44.880 "Out of dislike of causing hardship for his mother," 00:28:44.880 --> 00:28:48.079 meaning, because of the distress that befalls her 00:28:48.079 --> 00:28:52.319 due to her heart being consumed by the weeping of her child. 00:28:52.319 --> 00:28:55.970 "Her anguish," meaning, her deep grief and anxiety. 00:28:55.970 --> 00:28:59.630 Benefits of the hadith: 00:28:59.630 --> 00:29:01.950 Derived from the hadith is 00:29:01.950 --> 00:29:04.910 that the guidance of the Prophet, peace and blessings of Allah be upon him, 00:29:04.910 --> 00:29:08.900 is the true standard of balance and moderation in all matters. 00:29:08.900 --> 00:29:13.539 It also proves the permissibility of women praying alongside men in the mosque, 00:29:13.539 --> 00:29:17.059 and the permissibility of bringing young children into the mosque. 00:29:17.140 --> 00:29:21.539 It also clearly demonstrates the perfection of the Prophet's compassion 00:29:21.539 --> 00:29:23.059 toward his Ummah, 00:29:23.059 --> 00:29:25.059 and his mindful consideration of their conditions.