Part of Sahih Al-Bukhari
· Lesson 43 of 113
Summary of Sahih Al-Bukhari | Episode (43) | The continuation of the book on Friday, then the book on the two Eids
0:000:00
Transcript
Machine translation — may contain errors
0:00
In the name of Allah, the Most Gracious, the Most Merciful.
0:03
The Ifadah Center
0:06
for Human Studies and Research
0:09
presents:
0:10
An Abridgment of Sahih al-Bukhari.
0:16
Chapter: Raising the hands during the sermon.
0:20
On the authority of Sharik ibn 'Abdillah ibn Abi Namir,
0:24
that he heard Anas ibn Malik
0:27
mention that a man entered the mosque on Friday through a door facing the pulpit,
0:33
In one narration:
0:35
A Bedouin stood up,
0:36
and in another narration:
0:38
The people stood up,
0:40
while the Messenger of Allah (peace and blessings of Allah be upon him) was standing and delivering the sermon.
0:45
So he faced the Messenger of Allah (peace be upon him) while standing,
0:50
and said:
0:51
"O Messenger of Allah!
0:53
The livestock have perished,
0:55
and the roads have been cut off."
0:58
In one narration:
0:59
"The horses have perished, and the sheep have perished."
1:02
And in another narration:
1:04
"Wealth has perished, and children are starving."
1:07
And in another narration:
1:08
"The rain has withheld,
1:10
the trees have dried up,
1:12
and the beasts have perished.
1:14
So supplicate Allah to send us rain!"
1:17
Anas said:
1:18
Thereupon, the Messenger of Allah (peace be upon him) raised his hands,
1:23
and in one narration:
1:24
and the people raised their hands along with him, supplicating.
1:28
He then said:
1:29
"O Allah, grant us rain!
1:31
O Allah, grant us rain!
1:34
O Allah, grant us rain!"
1:36
In one narration:
1:38
"O Allah, relieve us with rain!
1:40
O Allah, relieve us with rain!
1:42
O Allah, relieve us with rain!"
1:45
Anas said:
1:46
"By Allah,
1:47
we could not see any cloud, nor a fleck of cloud, nor anything in the sky,
1:53
and between us and the mountain of Sal' there was no house or building."
1:57
He said:
1:59
"Then from behind it appeared a cloud like a shield,
2:03
and when it reached the middle of the sky,
2:05
it spread out and then began to rain."
2:08
In one narration:
2:10
"until the clouds swelled like mountains,
2:13
and he had not even descended from his pulpit
2:16
before I saw the rain dripping down his beard (peace and blessings of Allah be upon him)."
2:22
And in another narration:
2:24
"Then the sky opened its floodgates,
2:27
and we went out wading through the water
2:29
until we reached our homes."
2:32
And in another narration:
2:34
"until the watercourses of Medina flowed."
2:37
Anas said:
2:38
"By Allah, we did not see the sun for six days!
2:42
Then a man entered through that same door the following Friday,
2:46
while the Messenger of Allah (peace be upon him) was standing and delivering the sermon.
2:51
He faced him while standing,
2:54
and said:
2:55
'O Messenger of Allah!
2:57
Properties have been destroyed, and the roads have been cut off!'"
3:01
In one narration:
3:02
"'Buildings have collapsed, and wealth has been drowned!'"
3:05
And in another narration:
3:07
"'The traveler is stranded, and passage along the roads has been halted!
3:10
So supplicate Allah to hold back the rain!'"
3:13
Anas said:
3:14
In one narration:
3:16
The Prophet (peace be upon him) smiled,
3:20
and then the Messenger of Allah raised his hands
3:24
and said:
3:26
"O Allah, around us and not upon us!
3:29
O Allah, upon the plateaus, the mountains,
3:33
the thickets, the hillocks,
3:35
the valleys, and the places where trees grow!"
3:39
In one narration:
3:40
He repeated it two or three times.
3:43
Anas said:
3:44
"So the rain stopped,
3:46
and we walked out in the sunlight."
3:49
In one narration:
3:50
"Whenever he pointed with his hand toward a part of the clouds,
3:54
it broke apart,
3:56
and Medina became like a circular clearing,
3:59
while the valley of Qanah flowed for an entire month,
4:02
and no one came from any region
4:05
without reporting heavy rainfall."
4:08
And in another narration:
4:09
"So the clouds parted from Medina just as an opening is cut in a garment."
4:13
And in another narration:
4:15
"I indeed saw the clouds scattering to the right and to the left,
4:19
raining all around while no rain fell upon the people of Medina."
4:23
And in another narration:
4:24
"Allah showed them the honor of His Prophet (peace be upon him)
4:28
and the answering of his supplication."
4:31
And in another narration:
4:33
"I looked at Medina,
4:35
and it was encircled as if with a crown."
4:38
Sharik said:
4:40
"I asked Anas ibn Malik:
4:42
'Was he the same man as the first?'
4:44
He replied:
4:45
'I do not know.'"
4:48
Commentary on the hadith:
4:51
"Facing the pulpit":
4:53
Meaning directly in front of it.
4:54
"The livestock have perished":
4:56
What is meant by their perishing
4:58
is the absence of sustenance to keep them alive, which was lost
5:02
due to the drought.
5:04
"The roads have been cut off":
5:06
Meaning the travel routes,
5:08
and the intended meaning
5:09
is the weakness of the camels
5:10
due to the scarcity of pasture, making it impossible to travel with them;
5:14
and other explanations have also been given.
5:16
"So supplicate Allah to send us rain":
5:18
Meaning, ask for rainfall.
5:20
"A cloud":
5:22
Clouds in general.
5:24
"Nor a fleck of cloud":
5:26
A small patch or wisp of cloud.
5:29
"Sal'":
5:30
It is a well-known mountain in Medina,
5:33
and today the urban expansion of Medina surrounds it on all sides.
5:38
"Al-Kura'":
5:39
A collective noun referring to horses.
5:42
"And the sheep have perished":
5:44
"Al-Sha'" is the plural of "shah" (sheep).
5:46
"The rain has withheld":
5:48
Meaning rain became scarce,
5:49
or did not fall at all.
5:52
"The trees have dried up":
5:54
Meaning their leaves withered and dried out.
5:56
"Like a shield":
5:57
The resemblance lies in its round shape, not in its size.
6:01
"We did not see the sun for six days":
6:03
Meaning six consecutive days,
6:05
referring to the interval between the two Fridays.
6:08
"And the roads have been cut off":
6:10
Meaning the routes,
6:11
due to the excess of torrential waters.
6:14
"So supplicate Allah to hold back the rain":
6:16
Meaning, to withhold the downpour and lift it.
6:19
"O Allah, around us and not upon us":
6:23
Meaning, O Allah, send down the rain in the surrounding regions,
6:26
and do not send it destructively upon us.
6:28
"Upon the plateaus":
6:30
Meaning the elevated hills.
6:31
"The thickets":
6:33
Referring to the fortresses of Medina,
6:35
or other features as has also been stated.
6:37
"The hillocks":
6:38
Meaning low, flat hills.
6:41
"And the places where trees grow":
6:43
Meaning the lands that produce vegetation and pasture.
6:46
"The clouds swelled":
6:48
Meaning they rose and expanded.
6:50
"Dripping":
6:51
Meaning flowing down and trickling.
6:54
"Its floodgates":
6:55
The lower outlet of a waterskin,
6:57
which is a spout fitted at one of its corners
7:00
through which its contents are emptied.
7:03
"The watercourses of Medina":
7:05
A "mith'ab" is an outlet or channel through which water flows.
7:08
"The traveler is stranded":
7:10
Meaning delayed and exhausted by hardship,
7:12
and other meanings have been suggested.
7:14
"Except that it broke apart":
7:16
Meaning cleared away.
7:17
"Like a circular clearing":
7:19
Meaning round like a circular basin,
7:22
with the waters surrounding it.
7:25
"The valley of Qanah":
7:26
Qanah
7:27
is the name of one of the major valleys of Medina.
7:31
"Heavy rainfall":
7:32
Meaning abundant and widespread rain.
7:35
"So the clouds parted from Medina just as an opening is cut in a garment":
7:38
Meaning they cleared away from Medina just as a neck-opening is separated from a garment.
7:43
"Like a crown":
7:45
Meaning encircled like a diadem.
7:47
Points of benefit from the hadith:
7:51
Among the lessons derived from the hadith:
7:53
The permissibility of speaking during the sermon out of necessity.
7:56
It demonstrates the recommendation to request supplication from a righteous person during calamities.
8:01
It demonstrates the permissibility of voicing a grievance in order to remove harm,
8:05
and that this does not constitute discontentment or impatience with divine decree.
8:08
It shows the utmost compassion of the Prophet (peace be upon him) toward the people
8:14
and his mercy toward creation.
8:16
It shows the recommendation to pray for the cessation of rain over residential dwellings
8:20
when it becomes excessive and causes harm.
8:23
The hadith indicates that the supplication for rain is an invocation of hopeful longing,
8:27
just as the eclipse prayer supplication is an invocation of awe and fear.
8:31
It also shows the legitimacy of repeating the supplication three times.
8:35
Furthermore, the hadith contains a manifest miracle of the Prophet, peace and blessings of Allah be upon him,
8:40
for he did not ask for the rain to cease entirely;
8:44
rather, he asked for its harm to be averted.
8:46
It demonstrates the permissibility of reiterating the request for rain,
8:50
as well as the permissibility of raising the hands during the prayer for rain.
8:53
It also shows the desirability of supplicating for the removal of hardship.
8:57
The hadith proves that supplicating for harm to be removed does not contradict reliance upon Allah,
9:02
nor does it contradict contentment with Allah's divine decree.
9:05
It also demonstrates the legitimacy of incorporating the supplication for rain into the Friday sermon,
9:10
and supplicating from upon the pulpit.
9:13
It shows that the Friday prayer suffices in place of the independent prayer for rain.
9:18
It also indicates the permissibility of taking an oath without being asked to do so, in order to emphasize speech.
9:23
It demonstrates the legitimacy of delivering the sermon while standing.
9:29
Chapter: Remaining Silent on Friday While the Imam Delivers the Sermon.
9:34
On the authority of Abu Hurayrah,
9:36
the Messenger of Allah, peace and blessings of Allah be upon him, said:
9:40
"If you say to your companion on Friday, 'Listen attentively,'
9:44
while the imam is delivering the sermon,
9:46
you have engaged in idle talk."
9:48
Commentary on the hadith:
9:52
"To your companion" means to the person sitting beside you.
9:55
"Listen attentively" means be quiet.
9:57
Attentive listening denotes keeping silent in order to hear.
10:01
"You have engaged in idle talk":
10:03
What is meant
10:04
is that you have lost the complete reward and virtue of the Friday prayer,
10:07
because you failed to comply with the command of total silence.
10:12
Points of benefit derived from the hadith:
10:15
It is derived from the hadith that
10:17
all manner of speech is strictly forbidden during the sermon.
10:21
It also directs one to abstain from all speech that is devoid of benefit and utility.
10:29
Chapter: The Special Hour on Friday.
10:33
On the authority of Abu Hurayrah, who said:
10:36
Abu al-Qasim, peace be upon him, said:
10:40
"Indeed, there is an hour on Friday
10:42
during which no Muslim servant stands in prayer,
10:46
asking Allah for good,
10:49
except that He grants it to him."
10:51
And he gestured with his hand—
10:52
placing his fingertip upon the palm side of his middle finger and pinky—
10:57
we said, indicating how short it is.
11:00
Commentary on the hadith:
11:03
"No [servant] meets it"
11:05
means encounters it or coincides with it.
11:07
This expression is general, encompassing whether one intentionally seeks it out
11:11
or coincidentally happens to make supplication during it.
11:14
"Except that He grants it to him"
11:16
means He answers his prayer.
11:18
"And placed his fingertip":
11:20
The fingertips are the tips of the fingers.
11:24
"Upon the palm side of the middle finger"
11:26
refers to the middle finger.
11:28
"Indicating how short it is"
11:29
means minimizing its duration;
11:31
he meant that this hour is a very brief moment.
11:35
Points of benefit derived from the hadith:
11:38
It is derived from the hadith that
11:40
the virtue of Friday is made manifest.
11:43
It also encourages seeking out the hour of response on Friday,
11:48
and the most correct view is that it occurs after 'Asr prayer.
11:53
Chapter:
11:54
When people disperse away from the imam during the Friday prayer,
11:58
the prayer of the imam and those who remain is valid.
12:03
On the authority of Jabir, may Allah be pleased with him, who said:
12:06
While we were praying with the Prophet, peace and blessings of Allah be upon him,
12:11
a trade caravan arrived from the Levant.
12:14
In another narration:
12:15
A caravan on a Friday
12:17
carrying food provisions.
12:20
The people turned away toward it,
12:22
until no one remained with the Prophet, peace be upon him,
12:26
except twelve men.
12:28
Thereupon, the verse was revealed:
12:30
"And when they saw a transaction or an amusement,
12:33
they rushed to it."
12:36
Commentary on the hadith:
12:39
"Caravan" refers to camels carrying merchandise,
12:43
whether food or anything else.
12:46
"The people turned away toward it"
12:47
means they departed toward the caravan.
12:50
"And when they saw a transaction or an amusement,
12:53
they rushed to it"
12:55
means they left the mosque,
12:57
eager for that amusement and trade,
13:00
leaving behind that which is truly good.
13:02
Points of benefit derived from the hadith:
13:06
It is derived from the hadith that
13:08
the virtue of Friday is emphasized.
13:10
It also shows the obligation of abandoning trade
13:13
and everything that distracts from the Friday prayer.
13:18
Chapter: The Sunnah Prayer Before and After the Friday Prayer.
13:23
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
13:26
I memorized ten units of prayer from the Prophet, peace and blessings of Allah be upon him:
13:31
two rak'ahs before Zuhr,
13:34
two rak'ahs after it,
13:36
two rak'ahs after Maghrib in his house,
13:39
two rak'ahs after 'Isha' in his house,
13:43
and two rak'ahs before the Fajr prayer.
13:46
It was an hour during which no one entered upon the Prophet, peace be upon him.
13:53
In another narration:
13:54
And he would not pray after the Friday prayer until he departed,
13:59
whereupon he would pray two rak'ahs.
14:02
Commentary on the hadith:
14:05
"It was an hour during which no one entered upon the Prophet, peace be upon him":
14:11
His sister Hafsah, may Allah be pleased with her, informed him of the prayer during that hour.
14:17
Points of benefit derived from the hadith:
14:20
It is derived from the hadith that
14:23
the number of rak'ahs of the confirmed Sunnah prayers is clarified.
14:26
It also indicates that performing voluntary prayers at home is preferable.
14:30
It illustrates the excellence of Ibn 'Umar, may Allah be pleased with them both,
14:34
and his diligent observance of the Sunnah.
14:39
Chapter: The Statement of Allah Almighty:
14:42
“And when the prayer is ended, then disperse in the land and seek of Allah's bounty, and remember Allah much, that ye may be successful.” (62:10)
14:49
On the authority of Sahl ibn Sa'd, may Allah be pleased with him,
14:52
that he said:
14:54
We used to rejoice on Fridays.
14:58
We had an elderly woman who would take beetroots from our garden,
15:02
which we used to plant along our water channels,
15:06
and she would place them into her cooking pot,
15:09
adding a few grains of barley to it.
15:12
He said:
15:13
It contained neither fat nor meat grease.
15:16
When we finished the Friday prayer, we would visit her,
15:20
and she would serve it to us,
15:23
and we used to rejoice on Fridays because of that.
15:27
We would neither eat lunch nor take our midday nap except after the Friday prayer.
15:33
Commentary on the hadith:
15:36
"From beetroots":
15:38
Beetroot is a well-known vegetable.
15:41
"We used to plant along our water channels":
15:44
The word refers to the edges of irrigation basins, rivulets, and watercourses.
15:49
"Fat" refers to animal fat and the like.
15:53
"Nor meat grease":
15:55
Grease is the melted fat and oil extracted from meat.
16:00
"And she would serve it to us"
16:02
means she presented it before us.
16:04
"We would neither eat lunch":
16:06
Lunch refers to the meal eaten in the first part of the day.
16:10
"Nor take our midday nap":
16:11
The midday nap entails resting around noon,
16:14
even if it does not involve actual sleep.
16:17
Points of benefit derived from the hadith:
16:21
It is derived from the hadith that
16:23
it is commendable to draw close to Allah through good deeds, even if small.
16:27
It reveals the contentment and modest lifestyle of the Companions,
16:32
and their lack of longing for this worldly life and its pleasures.
16:36
It encourages hastening toward acts of obedience.
16:39
It also highlights the recommendation of taking a midday nap
16:41
to help in fulfilling one's obligations.
16:45
It demonstrates the virtue of feeding others.
16:48
It also indicates the virtue of bringing joy to the heart of a Muslim.
16:53
It emphasizes the importance of ongoing charity, even if modest in quantity.
17:00
Chapter: The Fear Prayer.
17:04
On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, who said:
17:08
I took part in a military expedition with the Messenger of Allah, peace and blessings of Allah be upon him, toward Najd.
17:13
We stood parallel to the enemy,
17:15
and we drew up in battle lines facing them.
17:17
Then the Messenger of Allah, peace be upon him, stood to lead us in prayer,
17:22
so one group stood with him to pray,
17:26
while another group faced the enemy.
17:29
The Messenger of Allah bowed with those who were with him
17:33
and prostrated twice.
17:35
Then they moved back to take the place of the group that had not yet prayed,
17:39
and the other group came forward.
17:41
The Messenger of Allah, peace be upon him, prayed one rak'ah with them
17:45
and prostrated twice,
17:47
then concluded the prayer with the taslim.
17:49
Then each one of them stood up
17:51
and prayed one rak'ah individually, followed by two prostrations.
17:56
Ibn 'Umar added, narrating from the Prophet, peace and blessings of Allah be upon him:
18:00
"And if the danger is greater than that,
18:03
then let them pray standing or riding."
18:06
Commentary on the hadith:
18:10
"I took part in a military expedition with the Messenger of Allah, peace be upon him":
18:14
This was the Battle of Dhat al-Riqa'.
18:17
"Toward Najd" means in the direction of Najd,
18:20
and Najd is a region of the Arabian Peninsula.
18:24
"We stood parallel to the enemy" denotes lining up opposite them,
18:27
which means facing one another.
18:29
"We drew up in battle lines" comes from the word for ranks.
18:32
"Riding" is the plural of a rider mounted on a beast.
18:36
Points of benefit derived from the hadith:
18:39
It is derived from the hadith that
18:42
the paramount importance of the prayer is underscored,
18:44
and that it is never abandoned even in times of war.
18:47
It also demonstrates that the obligatory components of the prayer
18:50
are waived in cases of actual or legal inability.
18:53
The hadith emphasizes the obligation of taking caution and vigilance against enemies.
18:58
It also highlights the immense virtue of striving in the cause of Allah Almighty.
19:03
Chapter: Guarding One Another During the Fear Prayer.
19:09
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
19:14
The Prophet, peace and blessings of Allah be upon him, stood up,
19:18
and the people stood along with him.
19:20
He proclaimed the takbir, and they proclaimed it with him;
19:23
then he bowed, and a group of them bowed with him;
19:27
then he prostrated, and they prostrated with him.
19:30
Then he stood for the second rak'ah.
19:32
The group that had prostrated and guarded their brothers then stood up,
19:36
and the other group came
19:39
and bowed and prostrated with him,
19:41
while all the people were engaged in prayer,
19:44
yet guarding one another.
19:47
Commentary on the hadith:
19:50
Chapter: Guarding One Another During the Fear Prayer.
19:55
"Guarding" (al-hirāsah) means protection and surveillance.
19:58
"Yet guarding..."
20:00
Guarding in the cause of Allah
20:02
means remaining vigilant and protecting the Muslims
20:05
from being harmed by the enemy's plot.
20:08
Benefits derived from the hadith:
20:11
From this hadith, we learn:
20:14
An explanation of the virtue of standing guard in the cause of Allah Almighty.
20:18
The hadith contains a command to maintain the prayer.
20:22
The hadith indicates that the fear prayer takes various forms,
20:27
which the Prophet (peace and blessings of Allah be upon him) performed
20:30
on different occasions and in diverse manners,
20:34
seeking in all of them what was most cautious for the prayer
20:38
and most effective for guarding.
20:40
It shows that the leader of the prayer during the fear prayer
20:43
is the leader of jihad,
20:45
who leads both groups in prayer.
20:48
Chapter: The Prayer of the Pursuer and the Pursued,
20:53
Mounted and by Gestures.
20:55
On the authority of Ibn 'Umar (may Allah be pleased with him), who said:
20:59
The Prophet (peace and blessings of Allah be upon him) said to us
21:02
when he returned from the Battle of the Ahzab (the Trench):
21:05
"None of you should pray 'Asr
21:07
except at Banu Qurayzah."
21:10
Time for 'Asr overtook some of them on the way,
21:13
so some of them said,
21:15
"We will not pray until we reach it,"
21:18
while others said,
21:20
"Rather, we will pray now;
21:22
he did not intend that from us."
21:24
That was mentioned to the Prophet (peace and blessings of Allah be upon him),
21:27
and he did not rebuke a single one of them.
21:30
Commentary on the hadith:
21:34
Chapter: The Prayer of the Pursuer and the Pursued,
21:37
Mounted and by Gestures.
21:39
The pursuer is the one seeking out the enemy,
21:42
and the pursued is the one being sought by the enemy.
21:46
"Gestures" (al-īmā') refers to signaling with body parts,
21:50
such as the head, hand, eye, or eyebrow,
21:53
and what is meant here is the head.
21:56
"Al-Ahzab" refers to the Battle of the Trench.
21:59
"None of you should pray 'Asr,"
22:02
meaning the 'Asr prayer,
22:04
"except at Banu Qurayzah,"
22:06
which was a Jewish tribe.
22:08
"He did not rebuke,"
22:10
meaning he did not reprimand or speak harshly to them.
22:14
Benefits derived from the hadith:
22:18
The hadith provides evidence that every two qualified jurists (mujtahids) who differ
22:23
in subsidiary matters of fiqh are both rewarded.
22:26
It guides us to refrain from rebuking a mujtahid
22:29
even if he errs, provided he exerts his utmost effort.
22:32
It shows that whoever acts upon a plausible interpretation
22:36
incurs no blame.
22:41
The Book of the Two 'Eids.
22:43
Chapter: The Sunnah of the Two 'Eids for the People of Islam.
22:49
On the authority of Al-Bara' ibn 'Azib (may Allah be pleased with him and his father), who said:
22:53
The Prophet (peace and blessings of Allah be upon him) delivered a sermon to us
22:56
on the Day of Sacrifice ('Eid al-Adha) after the prayer.
22:59
In a narration:
23:01
The Prophet (peace and blessings of Allah be upon him) went out
23:04
on the Day of Sacrifice to Al-Baqi'
23:06
and prayed two rak'ahs,
23:08
then turned his face toward us
23:11
and said—
23:14
in another narration:
23:16
"The first thing we begin with on this day of ours
23:19
is to pray,
23:21
then return and slaughter our sacrifices.
23:23
Whoever prays our prayer
23:26
and slaughters as we slaughter
23:28
has fulfilled the sacred rite correctly;
23:30
but whoever slaughters before the prayer,
23:33
that sacrifice was made before the prayer
23:35
and is not counted as a sacred rite."
23:37
Abu Burdah ibn Niyar,
23:39
the maternal uncle of Al-Bara', said,
23:41
"O Messenger of Allah,
23:43
I slaughtered my sheep before the prayer,
23:46
knowing that today is a day of eating and drinking,
23:49
and I wished for my sheep to be the first slaughtered in my house;
23:54
so I slaughtered my sheep
23:56
and ate lunch before coming to the prayer."
23:59
In a narration:
24:01
"And I fed my family and my neighbors."
24:04
In another narration:
24:06
They had a guest,
24:08
so he ordered his family to slaughter before he returned
24:12
so that their guest could eat.
24:14
He said,
24:15
"Your sheep was merely a sheep for meat."
24:19
He said,
24:20
"O Messenger of Allah,
24:22
we have a young female goat, a jad'ah (under one year),
24:25
which is dearer to me than two adult sheep."
24:28
In a narration:
24:30
"...better than a mature sheep.
24:32
Will it suffice on my behalf?"
24:34
He said,
24:35
"Yes,
24:36
but it will not suffice for anyone after you."
24:39
In a narration:
24:41
"And it will not be valid for anyone else."
24:43
In another narration:
24:45
"And it will not fulfill the requirement for anyone else."
24:47
Commentary on the hadith:
24:50
Chapter: The Sunnah of the Two 'Eids for the People of Islam,
24:54
meaning the tradition that distinguishes them on their 'Eid.
24:57
"Prays our prayer,"
24:59
meaning the 'Eid prayer.
25:01
"And slaughters as we slaughter..."
25:03
The "nusuk" is the sacrifice,
25:06
referring here to the Udhiyah (Qurban).
25:08
"Has fulfilled the sacred rite correctly,"
25:10
meaning the prescribed method of the sacrifice,
25:12
which is the Udhiyah.
25:14
"And whoever slaughters,"
25:15
meaning whoever performs the slaughter.
25:17
"Then we slaughter,"
25:18
meaning we offer our sacrifices.
25:20
"Your sheep was merely a sheep for meat,"
25:22
meaning it is not a valid Udhiyah sacrifice,
25:24
nor is there reward for it as an Udhiyah;
25:27
rather, it is ordinary meat from which you benefit.
25:30
"We have a young female goat,"
25:33
'anāq being a young female goat.
25:36
"Jada'ah,"
25:37
meaning it has not yet completed one full year.
25:40
"Dearer to me than two sheep,"
25:43
meaning in terms of the quality, fatness,
25:46
and high value of its meat.
25:48
Benefits derived from the hadith:
25:52
The hadith proves that the people of Islam have an 'Eid
25:56
by which they are distinguished in sacred law and way of life;
26:01
that the Sunnah is to deliver the sermon after the prayer;
26:04
and that the Udhiyah sacrifice is among the ritual symbols of Islam.
26:08
The hadith highlights the keen devotion of the Companions (may Allah be pleased with them)
26:12
to the ritual sacrifice of Udhiyah.
26:15
It clarifies the age requirement and proper time for the Udhiyah sacrifice.
26:19
It provides guidance to be generous to one's family on the Day of Sacrifice.
26:23
Chapter: Eating on the Day of Fast-Breaking ('Eid al-Fitr) Before Going Out.
26:29
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
26:32
The Messenger of Allah (peace and blessings of Allah be upon him)
26:35
would never go out on the morning of the Day of Fast-Breaking
26:38
until he had eaten some dates.
26:41
Commentary on the hadith:
26:45
"Would never go out," meaning he would not head forth
26:48
until he had eaten some dates.
26:52
Benefits derived from the hadith:
26:55
From this hadith, we learn that it is part of the Sunnah
26:59
for a person not to head out to the prayer ground on the day of 'Eid al-Fitr
27:03
until after eating an odd number of dates.
27:07
The wisdom behind recommending dates
27:10
lies in sweet food strengthening the eyesight,
27:13
which fasting weakens,
27:16
and it is easier to digest than other foods
27:19
before the 'Eid al-Fitr prayer,
27:22
so that no one presumes fasting remains obligatory on the day of 'Eid al-Fitr
27:25
until one performs the 'Eid prayer—
27:28
while following the example of the Messenger of Allah (peace and blessings of Allah be upon him).
27:32
Chapter: Eating on the Day of Sacrifice ('Eid al-Adha).
27:37
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
27:41
The Prophet (peace and blessings of Allah be upon him) said on the Day of Sacrifice:
27:45
"Whoever slaughtered before the prayer must repeat his sacrifice."
27:49
A man stood up and said,
27:52
"O Messenger of Allah, this is a day
27:55
in which meat is greatly craved"—
27:58
and he mentioned his neighbors; in a narration:
28:01
"...and he mentioned some hardship among his neighbors";
28:04
in another narration, he said either:
28:07
"...they suffer severe need," or he said:
28:10
"...they suffer poverty—
28:13
and I have a young goat (jad'ah)," and in a narration:
28:16
"...a young female goat ('anāq) that is better than two sheep raised for meat."
28:19
So he granted him a special dispensation for that.
28:22
"And I do not know whether this dispensation reached
28:25
anyone besides him or not."
28:28
Then the Prophet (peace and blessings of Allah be upon him) turned
28:31
toward two rams and slaughtered them,
28:34
and the people went to some sheep
28:37
and distributed them among themselves—or he said:
28:40
"...divided them among themselves."
28:45
"Whoever slaughtered," meaning his sacrifice,
28:48
"before the prayer," meaning the 'Eid prayer,
28:52
"must repeat it," meaning he must slaughter another one,
28:55
for it is merely a sheep for meat, not a sheep
28:58
for Udhiyah. "A man stood up,"
29:01
who was Abu Burdah. "This is
29:04
a day in which meat is craved,"
29:07
meaning people yearn on the Day of Sacrifice
29:10
...would be suitable for eating, even a young goat.
29:13
A young goat under two years of age...
29:16
The Prophet, peace and blessings of Allah be upon him, overturned...
29:19
Meaning livestock.
29:22
And the people went toward a flock of sheep—
29:25
Meaning a small herd of sheep—
29:28
And distributed them, meaning they divided them among themselves.
29:31
"And they distributed them,"
29:34
Meaning they divided them among themselves.
29:37
And he mentioned a certain thing.
29:40
Among the benefits derived from the hadith:
29:44
It is derived from the hadith
29:47
the recommendability of honoring the guest and the neighbor.
29:50
The hadith also indicates that a young goat under one year of age is not sufficient for sacrifice.
29:53
It also shows that a special concession is not general in application,
29:56
nor should it be broadened.
29:59
It further demonstrates the keenness of the Companions, may Allah be pleased with them,
30:02
to observe the ritual of the sacrifice.