In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
For Humanities Studies and Research
Presents
Abridged Sahih al-Bukhari
Chapter: If an Animal Escapes During Prayer
On the authority of al-Azraq Ibn Qays, who said:
We were in al-Ahwaz fighting the Haruriyyah.
While I was on the bank of a river,
I saw a man praying,
with the reins of his mount in his hand.
The animal began to pull away from him,
and he began to follow it.
He was Abu Barzah al-Aslami.
A man from the Khawarij began to say,
"O Allah, deal with this old man!"
When the old man finished [his prayer],
he said,
"I have heard what you said.
In one narration,
'No one has rebuked me since I parted from the Messenger of Allah, peace and blessings of Allah be upon him.'
I fought alongside the Messenger of Allah, peace and blessings of Allah be upon him, in six,
or seven, or eight battles,
and I witnessed his ease [in religious matters].
In one narration,
'My home is far away,
and if I had prayed and left it [the animal],
I would not have reached my family until nightfall.
If I were to return with my mount,
it is more beloved to me than letting it return to its stable,
for that would be difficult for me.'"
Commentary on the hadith:
Chapter: If an Animal Escapes During Prayer
"Escaping" (infitlat) means to break free from something suddenly.
In al-Ahwaz:
A town between Basra and Fars.
The Haruriyyah:
A sect of the Khawarij,
named after the village of Harura in Kufa.
On the bank of a river:
Meaning the shore of a river from which the water has receded.
"Pulling away from him" (tunazi'uhu): meaning tugging at him.
"Follow it" (yatba'uha): meaning catching up to it.
Abu Barzah:
His name is Nadlah Ibn 'Ubayd, may Allah be pleased with him.
"O Allah, deal with this old man":
A supplication against him.
"I witnessed his ease":
Meaning the ease the Prophet, peace be upon him, showed his Ummah.
"To return with my mount":
Meaning to go back with it.
"Letting it" (ada'uha): meaning leaving it.
"To its stable" (ma'lafiha):
Meaning the place it is accustomed to,
for standing, resting, feeding, and sleeping.
"For that would be difficult for me":
Meaning hardship would befall me in that.
"No one has rebuked me" (ma 'annafani):
"Rebuking" (ta'nif) is scolding, harsh criticism, and blame.
"My home is far away" (mutarakhin):
Meaning distant.
From the benefits of the hadith:
It is derived from the hadith
that minor actions do not invalidate the prayer.
The hadith indicates the authority of a Companion's practice.
It shows the poor manners of the Khawarij.
It shows that the Companions are the most knowledgeable of this Ummah.
It shows that hardship brings about ease.
And that a person should be keen on what benefits him.
On the authority of 'A'ishah, who said:
The sun suffered an eclipse.
The Prophet, peace be upon him, stood up,
recited a long surah,
then bowed and prolonged it,
then raised his head,
then began another surah,
then bowed until he finished it, and prostrated.
Then he did the same in the second [rak'ah].
Then he said,
"They are two signs from the signs of Allah.
When you see that,
pray until it is cleared for you.
I have seen in this place of mine everything I have been promised,
to the point that I saw myself wanting to take a cluster of fruit from Paradise,
when you saw me stepping forward.
And I saw Hell, with its parts crushing one another,
when you saw me stepping back.
And I saw in it 'Amr Ibn Luhayy,
in one narration: dragging his intestines,
for he was the one who instituted the Sa'ibah [sacrificial animals]."
Commentary on the hadith:
Eclipse of the sun:
A known cosmic phenomenon.
"They are two signs from the signs of Allah":
Meaning the sun and the moon.
"When you see that":
Meaning the eclipse.
"Until it is cleared for you":
Meaning until the eclipse passes.
A cluster (qatf):
A cluster of grapes.
"Crushing one another" (yahtimu ba'duha ba'dan):
Meaning breaking one another.
It is said the Fire is called al-Hutamah [the Crusher]
because it consumes itself.
Instituted the Sa'ibah:
The Sa'ibah were livestock they left for their idols,
protecting their backs so they could not be ridden,
and leaving them to graze,
not prevented from pasture or water.
Dragging his intestines (qasabah):
The intestines.
From the benefits of the hadith:
The hadith explains the manner of the eclipse prayer.
It is two rak'ahs,
with two bowings in each rak'ah,
and a long recitation.
It is evidence for those who say that prayer is recommended
upon the occurrence of any great sign,
such as an earthquake.
It shows the legitimacy of the Imam exhorting the people
during such signs and commanding them to perform righteous deeds.
It shows that Paradise and Hell
are created and currently exist.
It shows that grapes are among the fruits of Paradise.
The hadith warns against the practices of the Age of Ignorance [Jahiliyyah],
and warns against directing acts of worship to other than Allah the Exalted.
Chapter: Do Not Return the Greeting During Prayer
On the authority of Jabir Ibn 'Abdullah, may Allah be pleased with them both, who said:
The Messenger of Allah, peace be upon him, sent me on an errand for Allah.
I went,
then returned having fulfilled it.
I came to the Prophet, peace be upon him,
and greeted him,
but he did not return the greeting.
Something occurred in my heart that only Allah knows.
I said to myself,
"Perhaps the Messenger of Allah, peace be upon him, is upset with me
because I was slow in returning."
Then I greeted him again,
but he did not return the greeting.
What I felt in my heart was worse than the first time.
Then I greeted him [a third time],
and he returned the greeting.
He said, "What prevented me from returning your greeting
was that I was praying."
He was on his mount, facing a direction other than the Qiblah.
Commentary on the hadith:
"Something occurred in my heart":
Meaning out of sadness.
"Upset with me" (wajada 'alayya):
Meaning angry with me.
"Slow in returning" (abta'tu 'alayhi):
Meaning I was late.
"He was on his mount, facing a direction other than the Qiblah":
This was during a voluntary prayer.
From the benefits of the hadith:
It is derived from the hadith
the encouragement for the Companions to strive to fulfill each other's needs.
If a scholar does something that causes sadness,
he may explain the reason to dispel it.
It permits voluntary prayer on a mount while facing other than the Qiblah.
The hadith indicates the dislike of greeting one who is praying.
It shows the prohibition of speaking during prayer for matters unrelated to it.
It shows the intensity of the Companions' love for the Prophet, peace be upon him,
and their fear of doing anything that might anger him, peace be upon him.
Chapter: Placing Hands on the Waist During Prayer
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
The Prophet, peace be upon him, forbade a man from praying with his hands on his waist.
Commentary on the hadith:
"A man": The ruling is general for both men and women.
Mentioning "man" is a common linguistic convention.
"With his hands on his waist" (mukhtasiran):
This means placing one's hand on one's waist during prayer.
From the benefits of the hadith:
It is derived from the hadith that the postures of prayer are fixed by religious law.
It prohibits placing hands on the waist during prayer.
Chapter: If a Man Thinks About Something During Prayer
On the authority of Abu Hurayrah, who said:
"People say Abu Hurayrah narrates too much."
I met a man and said,
"What did the Messenger of Allah, peace be upon him, recite last night during the 'Atamah [Isha] prayer?"
He said, "I do not know."
I said, "Were you not present?"
He said, "Yes, I was."
I said, "But I know;
he recited such-and-such surah."
Commentary on the hadith:
Chapter: If a Man Thinks About Something During Prayer
Wandering thoughts are a common occurrence that cannot be avoided in prayer or otherwise,
because of the path Allah has allowed the devils to have over man.
However, if it is about an otherworldly or religious matter,
it is lighter than if it is about a worldly matter.
"Abu Hurayrah narrates too much":
Meaning he narrates too many hadiths from the Prophet, peace be upon him.
"During the 'Atamah":
Meaning the late night prayer [Isha].
From the benefits of the hadith:
Benefits derived from the hadith:
Encouragement to achieve khushu' (humility), presence of heart, and mindfulness during prayer.
It highlights the merit of Abu Hurayrah, may Allah be pleased with him.
And that he is the primary narrator of Islam.
Characterized by precision and rigorous accuracy.
The hadith indicates that presence of heart and contemplation
Are paths to knowledge and retention.
It permits referring to the Isha prayer as 'al-'atamah'.
It permits speaking about the blessings Allah has specifically bestowed upon a woman,
Provided one does not fear vanity or arrogance.
It establishes the legitimacy of refuting an accusation with evidence.
The hadith points to the importance of congregational prayer.
Chapter: If one is spoken to while praying,
He may gesture with his hand and listen.
On the authority of Kurayb,
That Ibn Abbas, Miswar Ibn Makhramah,
And Abd al-Rahman Ibn Azhar, may Allah be pleased with them,
Sent him to Aisha, may Allah be pleased with her.
They said, "Convey our greetings to her,
And ask her about the two rak'ahs after the Asr prayer.
Tell her,
'We have been informed that you pray them,
And it has reached us that the Prophet, peace be upon him, forbade them.'"
Ibn Abbas said,
"I used to strike people [to prevent them from doing this] alongside Umar Ibn al-Khattab."
Kurayb said,
"I entered upon Aisha, may Allah be pleased with her,
And conveyed to her what they had sent me for."
She said,
"Ask Umm Salamah."
I went out to them
And informed them of her response.
They sent me back to Umm Salamah
With the same message they had sent me to Aisha with.
Umm Salamah, may Allah be pleased with her, said,
"I heard the Prophet, peace be upon him, forbidding them.
Then I saw him praying them after he had prayed Asr.
Then he entered upon me while I had some women from Banu Haram of the Ansar with me,
So I sent the slave girl to him,
And I said,
'Stand beside him and say to him,
"Umm Salamah says to you,
O Messenger of Allah,
I heard you forbidding these two,
Yet I see you praying them."
If he gestures with his hand,
Then step back from him.'"
The slave girl did so,
And he gestured with his hand,
So she stepped back from him.
When he finished, he said,
"O daughter of Abu Umayyah,
You asked about the two rak'ahs after Asr.
Some people from Abd al-Qays came to me,
And they distracted me from the two rak'ahs after Dhuhr.
So these are they."
Commentary on the hadith:
"I used to strike people alongside Umar Ibn al-Khattab regarding them"
Refers to corporal punishment.
It is said it was narrated with the wording "I would prevent them."
"Forbidding them"
Meaning: forbidding prayer after the Asr prayer.
"So I sent to him"
Meaning: to the Prophet, peace be upon him.
"The slave girl"
Her name is unknown.
"Step back"
Meaning: move away from him.
"The slave girl did so"
Meaning: she said, "O Messenger of Allah,"
And spoke to him just as Umm Salamah, may Allah be pleased with her, had instructed her.
"He gestured with his hand"
Meaning: he commanded her to wait and step back.
"She stepped back from him"
Meaning: she moved away to wait.
"When he finished"
Meaning: from the prayer.
"O daughter of Abu Umayyah"
Abu Umayyah was the father of Umm Salamah, may Allah be pleased with her.
Benefits of the hadith:
The hadith shows that asking questions is the key to knowledge.
And that whoever is asked about a matter of knowledge
Should direct the inquirer to someone more knowledgeable than himself.
It demonstrates the recognition by the Companions, may Allah be pleased with them,
Of the status of the Mothers of the Believers, may Allah be pleased with them.
The hadith shows that a person praying gesturing with their hand or similar light actions
Does not invalidate the prayer.
It shows the acceptance of the report of a single individual, including women,
Even when it is possible to verify the matter through direct hearing.
The hadith shows the politeness of a student or follower when asking about a scholar's ambiguous actions.
The hadith indicates the intelligence of Umm Salamah, may Allah be pleased with her,
And her concern for religious matters.
It shows the importance of honoring guests.
As Umm Salamah, may Allah be pleased with her, did not order one of the women who were with her [to go herself].
It shows the legitimacy of women visiting other women, even if the husband is present.
The hadith shows there is no harm in a person referring to themselves by their kunyah (patronymic)
If they are not known by any other name.
It shows that if interests and tasks conflict,
One should begin with the most important.
It encourages maintaining voluntary prayers.
It shows the desirability of making up for a missed voluntary prayer.
Book of Funerals.
Chapter on Funerals.
Whoever's last words are 'La ilaha illa Allah' (There is no god but Allah).
On the authority of Abu Dharr, who said in a narration:
I came to the Prophet, peace be upon him,
While he was wearing a white garment,
And he was asleep.
Then I came to him again after he had awakened.
I was walking with the Prophet, peace be upon him, in the rocky terrain of Medina one evening.
In a narration:
I went out one night,
And there was the Messenger of Allah, peace be upon him, walking alone,
With no one with him.
He said:
I thought he might dislike anyone walking with him.
He said:
So I began walking in the moonlight.
He turned and saw me,
And said:
"Who is this?"
Someone met us.
He said:
"O Abu Dharr,
I would not love to have gold equal to [Mount] Uhud for me,
Such that a night or three nights pass over me
While I have a dinar of it remaining,
Except what I set aside for a debt,
Unless I spend it on the servants of Allah
Like this, and like this, and like this."
And he gestured with his hand.
Then he said:
"O Abu Dharr."
I said: "I am at your service and ready to obey you, O Messenger of Allah."
He said:
"The wealthy are the poor,
Except for those who say like this and like this."
In a narration:
"Except for those whom Allah has given wealth,
And he spends it to his right and his left,
And in front of him and behind him,
And does good with it."
Then he said to me:
"Stay where you are, do not move, O Abu Dharr,
Until I return."
He went off until he disappeared from my sight.
Then I heard a sound,
And I feared that something might have happened to the Messenger of Allah, peace be upon him.
I wanted to go [to him],
Then I remembered the words of the Messenger of Allah, peace be upon him:
"Do not move."
So I remained.
I said: "O Messenger of Allah,
I heard a sound,
And I feared that something had happened to you,
Then I remembered your words."
So I stood still.
The Prophet, peace be upon him, said:
"That was Jibril.
He came to me and informed me that whoever from my Ummah dies without associating anything with Allah,
Will enter Paradise."
In a narration:
"There is no servant who says 'La ilaha illa Allah',
Then dies upon that,
But will enter Paradise."
I said: "O Messenger of Allah,
Even if he committed adultery and even if he stole?"
He said:
"Even if he committed adultery and even if he stole."
In a narration:
I said: "Even if he committed adultery and even if he stole?"
He said:
"Even if he committed adultery and even if he stole."
I said: "Even if he committed adultery and even if he stole?"
He said:
"Even if he committed adultery and even if he stole,"
Despite the reluctance of Abu Dharr.
In a narration:
"Yes, even if he drank wine."
"Even if he drank wine."
Commentary on the hadith:
The rocky terrain of Medina (Harrah):
It is land on the outskirts of Medina,
Containing many black stones.
"I set aside" (arsudu):
Meaning: I prepare it for a debt.
"On the servants of Allah":
Meaning: spending on them,
And providing for them.
"Labbayk":
Meaning: I am constant in obeying you,
Responding again and again,
And answering call after call.
"Wa sa'dayk":
Meaning: I am happy to obey you,
Finding happiness again and again.
"The wealthy":
Meaning: in terms of wealth.
They are the ones with the least.
Meaning, in terms of reward.
"Stay in your place."
Meaning, remain where you are.
"Do not depart."
Meaning, do not leave the place or move away from it.
I feared there might be an occurrence.
Meaning, I feared there might be.
Someone appearing upon him.
Or that some harm might befall him.
So I remained.
Meaning, I stayed in my place.
In the shadow of the moon.
Meaning, in a place where the moon.
Had no light, so as to conceal himself.
He continued walking.
Due to the possibility that there might arise.
For the Prophet, peace be upon him.
A need, so he would be.
Close to him.
Then I remembered your words.
Meaning, "Do not depart."
So I stood, meaning I remained in my place.
From the benefits of the hadith.
In the hadith is that the world.
Was in the hand of the Prophet.
Peace be upon him.
Not in his heart.
And in it is that wealth is.
A blessing for one who gives.
The rights associated with it.
And in the hadith is an indication.
Toward asceticism and having little of the world.
And in it is an explanation.
Of the virtue of charity in the path of Allah.
The Almighty.
And in it is an explanation of the intense love.
Of the Companions, may Allah be pleased with them, for the Prophet.
Peace be upon him.
And their fear for him.
Peace be upon him.
That some harm might befall him.
And in it is the obligation to prioritize.
The command of the Prophet, peace be upon him.
Over the whims of the self.
And its impulses.
And in the hadith is evidence that.
Those who commit major sins among the monotheists.
Are not definitively consigned to the Fire.
And that if they enter it.
They will emerge from it.
From 'Abdullah, may Allah be pleased with him.
He said.
The Messenger of Allah, peace be upon him, said.
"Whoever dies while associating with Allah.
Anything.
Will enter the Fire."
And I said.
"Whoever dies while not associating with Allah.
Anything will enter.
Paradise."
Commentary on the hadith.
And I said.
Meaning Ibn Mas'ud, may Allah be pleased with him.
And his statement.
Is either from his own words.
Or acting upon the concept of the opposite implication.
And the evidence of the discourse.
Or that he heard it from the Prophet.
Peace be upon him, without certainty.
So he paused regarding it.
From the benefits.
Of the hadith.
In the hadith is that those who commit major sins.
Among the monotheists are not definitively.
Consigned to the Fire.
And that if they enter it.
They will emerge from it.
And in it is that whoever dies a disbeliever.
Is definitively to abide in the Fire.
Chapter: The Command.
To follow funeral processions.
From Al-Bara' Ibn 'Azib.
May Allah be pleased with him, he said.
The Prophet, peace be upon him, forbade us.
From seven things.
He forbade the gold ring.
Or he said.
The gold band.
And silk and Istabraq (thick silk).
In one narration.
And Sundus (fine silk).
And Dibaj (brocade).
The red Maytharah (saddlecloth).
And Qassi (silk-blend fabric).
And silver vessels.
And he commanded us with seven things.
Visiting the sick.
Following funeral processions.
Saying "Yarhamuk Allah" to the sneezer.
Returning the greeting of peace.
In one narration.
And spreading the greeting of peace.
Accepting an invitation.
Fulfilling an oath.
And helping the oppressed.
From Abu Hurayrah, may Allah be pleased with him.
He said.
I heard the Messenger of Allah, peace be upon him.
Say.
"The right of a Muslim over a Muslim.
Is five."
Returning the greeting of peace.
Visiting the sick.
Following funeral processions.
Accepting the invitation.
And saying "Yarhamuk Allah" to the sneezer.
Commentary on the hadith.
Gold band.
Meaning the gold ring for a man.
Istabraq.
Meaning the thick type of silk.
Dibaj.
Meaning the fine type of silk.
The red Maytharah.
It is a cushion.
That women used to make for their husbands.
For saddles.
And most of it is made of silk.
And it is from the mounts of the non-Arabs.
Qassi.
Attributed to a town.
And it is garments made of linen.
Mixed with silk.
Visiting the sick.
Meaning visiting him and asking about his condition.
Following funeral processions.
Meaning walking along with it.
Saying "Yarhamuk Allah" to the sneezer.
Meaning it is said to him.
"May Allah have mercy on you."
Accepting the inviter.
Meaning to food.
Fulfilling an oath.
Which is that one does what he was asked.
To do.
The right of the Muslim.
Includes both the obligatory and the recommended.
Spreading the greeting of peace.
Meaning broadcasting and propagating it.
From the benefits of the hadith.
It is derived from the hadith.
The recommendation of fulfilling an oath.
As long as there is no.
Corruption in it.
Or fear of harm.
Or something similar.
And in the hadith is the observance of the rights of Islam.
Both the obligatory and the recommended.
And in it is an explanation that rights.
Are of two types.
A right for Allah, the Almighty.
And a right for the servants.
Between them is a shared right that is predominant.