Part of Sahih Al-Bukhari
· Lesson 39 of 113
Summary of Sahih Al-Bukhari | Episode (39) | Adhan book - 8
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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The Ifadah Center
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For Humanistic Studies and Research
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Presents
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The Abridgment of Sahih al-Bukhari
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Chapter: Prostrating on Seven Bones
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On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:
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The Prophet (peace be upon him) said:
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"I have been commanded to prostrate on seven bones:
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On the forehead—
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and he pointed with his hand to his nose—
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the two hands,
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the two knees,
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and the ends of the two feet;
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and that we should not tuck up our garments or hair."
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Commentary on the Hadith:
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"I have been commanded"
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The One who commands is Allah, Glorified and Exalted be He.
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"And that we should not tuck up our garments or hair"
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That is, we should not gather or fold our garments together.
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Benefits derived from the hadith:
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It is derived from the hadith
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that the actions and words of prayer are divinely ordained (*tawqifiyyah*).
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And that a command from Allah Almighty denotes obligation.
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The hadith also indicates that the limbs of prostration are seven,
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and one should prostrate on all of them,
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prostrating on both the forehead and the nose together.
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It also establishes the validity of acting upon an understandable gesture.
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Chapter: Not Spreading One's Arms in Prostration
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On the authority of Anas ibn Malik (may Allah be pleased with him),
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from the Prophet (peace be upon him), who said:
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"Be balanced in prostration,
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and let none of you spread his forearms as a dog spreads them."
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Commentary on the Hadith:
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"Be balanced in prostration"
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That is, adopt a middle posture between resting the arms flat on the ground and pulling them in tightly.
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"And let none of you spread"
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That is, let him not lay out flat nor stretch out his arms.
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Benefits derived from the hadith:
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The dislikeability of resting the arms flat like a dog or other beasts of prey.
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It also shows that the wisdom behind being balanced in prostration
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is that it is closer to humility,
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more effective in firmly placing the forehead on the ground,
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and furthest removed from postures of laziness.
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Chapter: One Who Sits Up Straight in an Odd-Numbered Unit of His Prayer, Then Rises
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On the authority of Malik ibn al-Huwayrith al-Laythi (may Allah be pleased with him),
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that he saw the Prophet (peace be upon him) praying,
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and whenever he was in an odd-numbered unit (*watr*) of his prayer,
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he would not rise until he sat up straight.
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Commentary on the Hadith:
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"Whenever he was in an odd-numbered unit of his prayer"
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Meaning, when he was in the first or third rak'ah of his prayer.
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"He would not rise"
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Meaning, to the second or fourth rak'ah.
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Benefits derived from the hadith:
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The hadith provides evidence for those who hold the view of the posture of rest (*jalsat al-istirahah*).
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It also emphasizes tranquility (*itmi'nan*) in the actions of prayer.
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It highlights the intense eagerness of the Companions (may Allah be pleased with them)
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to adhere to the guidance of the Prophet (peace be upon him).
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Chapter: Saying 'Allahu Akbar' While Rising from the Two Prostrations
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On the authority of Sa'id ibn al-Harith, who said:
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Abu Sa'id (may Allah be pleased with him) led us in prayer,
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and he uttered the takbir aloud when he raised his head from prostration,
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when he prostrated,
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when he raised his head,
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and when he stood up after the two rak'ahs.
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And he said:
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"This is how I saw the Prophet (peace be upon him) pray."
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Commentary on the Hadith:
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Chapter: Saying 'Allahu Akbar' While Rising from the Two Prostrations
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Meaning, the worshiper utters the takbir while rising from the two rak'ahs.
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"He uttered the takbir aloud"
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Referring to the takbirs of transition.
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Benefits derived from the hadith:
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It is derived from the hadith
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that it is prescribed to utter the takbirs of transition aloud.
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It indicates that the guidance of the Prophet (peace be upon him)
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is the criterion for all words and actions.
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It shows the eagerness of the Companions (may Allah be pleased with them)
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and the Tabi'un to follow the guidance of the Prophet (peace be upon him).
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Chapter: The Sunnah of Sitting during the Tashahhud
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On the authority of 'Abdullah ibn 'Abdullah,
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that he used to see 'Abdullah ibn 'Umar (may Allah be pleased with him and his father)
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sit cross-legged in prayer whenever he sat.
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"So I did the same, as I was a young boy at the time.
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But 'Abdullah ibn 'Umar forbade me,
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and said:
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'The Sunnah of prayer
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is to keep your right foot upright and fold your left foot.'
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So I said:
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'But you do that!'
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He replied:
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'My legs can no longer bear me.'"
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Commentary on the Hadith:
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"Young"
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Meaning, small in age.
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"Keep your right foot upright"
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Meaning, do not press it flat against the ground.
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"Fold your left foot"
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Meaning, bend it beneath you.
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"My legs can no longer bear me"
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Meaning, to perform the Sunnah posture.
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Benefits derived from the hadith:
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It is derived from the hadith
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that when a Companion says, "It is Sunnah,"
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he means the Sunnah of the Prophet (peace be upon him).
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In the hadith, there is
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an example of asking about the reason behind a scholar's apparent departure from the Sunnah.
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It indicates the permissibility of omitting a Sunnah due to necessity or physical inability.
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It shows that a scholar ought to clarify the Sunnah verbally,
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even if he is unable to perform it physically.
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On the authority of Muhammad ibn 'Amr ibn 'Ata',
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that he was sitting with a group of the Companions of the Prophet (peace be upon him),
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and they discussed the prayer of the Prophet (peace be upon him).
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Abu Humayd al-Sa'idi said:
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"I am the most knowledgeable among you regarding the prayer of the Messenger of Allah (peace be upon him).
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I saw him when he uttered the takbir,
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he raised his hands level with his shoulders;
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when he bowed, he placed his hands firmly on his knees,
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then bent his back straight;
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when he raised his head,
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he stood up straight until every vertebra returned to its place;
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when he prostrated,
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he placed his hands without spreading them flat or tucking them in,
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and pointed the tips of his toes toward the qiblah;
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when he sat after two rak'ahs,
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he sat on his left foot
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and kept his right foot upright;
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and when he sat in the last rak'ah,
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he brought forward his left foot,
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kept the other upright,
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and sat upon his posterior."
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Commentary on the Hadith:
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"With a group" (*nafar*)
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A *nafar* is a group of men ranging from three to ten,
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and they were ten on that occasion.
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"I am the most knowledgeable among you regarding the prayer of the Messenger of Allah (peace be upon him)"
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Meaning, due to his careful observation and tracking of that from the Messenger of Allah (peace be upon him).
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"He raised his hands level with his shoulders"
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Level (*hiza'*), meaning opposite and parallel to them.
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The shoulder (*mankib*) is the joint connecting the upper arm bone and the shoulder blade.
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"He placed his hands firmly on his knees"
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Meaning, he gripped his knees with his hands.
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"Bent his back straight" (*hasara zahrah*)
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Meaning, he extended his back evenly without arching or curving it.
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"Straight" (*istiwa'*) means upright.
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"Until every vertebra returned"
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Vertebrae (*faqar*) are the aligned bones
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known as the joints of the spine.
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"Without spreading them flat," referring to his hands and forearms,
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"nor tucking them in."
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Tucking in (*qabd*) means drawing them closely against himself.
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"When he sat after two rak'ahs"
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Meaning, after the first two units to recite the initial *tashahhud*.
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"And sat upon his posterior"
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Referring to the *tawarruk* posture of sitting.
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Benefits derived from the hadith:
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It is derived from the hadith
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that reviewing and studying the Sunnah was part of the guidance of the Companions (may Allah be pleased with them).
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It illustrates the profound eagerness of the Companions to adhere to the guidance of the Prophet (peace be upon him).
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It shows that acts of worship are founded upon compliance (*ittiba'*),
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and that the practice of the Prophet (peace be upon him)
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is the standard for the postures of prayer.
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The hadith demonstrates that the sitting posture in the first *tashahhud*
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differs from the sitting posture in the final *tashahhud*.
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It contains an encouragement to attain tranquility (*tuma'ninah*) in prayer.
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It highlights acknowledging the merit of those who possess merit.
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And whoever has memorized the hadith possesses a stronger argument.
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It shows the permissibility of a person describing himself as more knowledgeable than others
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if there is no fear of self-admiration and the intention is clarification and instruction.
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The hadith indicates that certain rulings received from the Prophet (peace be upon him)
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were unknown to many of the Companions,
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but one might recall them when reminded.
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Chapter: Whoever Did Not Regard the First Tashahhud as Obligatory
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Because the Prophet (peace be upon him) stood up after two rak'ahs and did not return to sit.
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On the authority of 'Abdullah ibn Buhaynah (may Allah be pleased with him), who was from Azd Shanu'ah
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and an ally of the tribe of Banu 'Abd Manaf,
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and he was one of the Companions of the Prophet (peace be upon him):
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The Prophet (peace be upon him) led them in the Zuhr prayer,
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and he stood up after the first two rak'ahs without sitting.
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The people stood up with him, until when he completed the prayer
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and the people waited for his salutation of peace,
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he uttered the takbir while seated
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and performed two prostrations before uttering the salutation of peace, then he uttered it.
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Commentary on the Hadith:
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"Without sitting," meaning for the first *tashahhud*.
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"Completed the prayer," meaning he performed it in full.
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Benefits derived from the hadith:
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In the hadith, companionship (*suhbah*) is established by the testimony of the Tabi'i narrator.
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It shows that the follower (*ma'mum*) must follow the imam when the latter forgets.
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Chapter: The Final Tashahhud
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On the authority of 'Abdullah (may Allah be pleased with him), in a narration:
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"The Messenger of Allah (peace be upon him) taught me
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while my palm was between his palms—
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the *tashahhud* as he would teach me a surah from the Qur'an:
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'When we prayed behind the Prophet (peace be upon him),
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we used to say: Peace be upon Allah before His servants,
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peace be upon Jibril,
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"Peace be upon Mika'il,"
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"Peace be upon so-and-so."
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When the Prophet (peace and blessings of Allah be upon him) finished the prayer,
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he turned his face toward us
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and said: "Indeed, Allah Himself is As-Salam (Peace).
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Therefore, when one of you sits in prayer, he should say: 'All greetings, prayers, and good utterances are due to Allah.
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Peace be upon you, O Prophet, and the mercy of Allah and His blessings.
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Peace be upon us and upon the righteous servants of Allah.'
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For if he says that, it reaches every righteous servant in the heavens and the earth:
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'I bear witness that there is no deity worthy of worship except Allah,
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and I bear witness that Muhammad is His servant and His Messenger.'"
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In one narration, there is the addition: "while he was amongst us."
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"When he passed away, we said: 'Peace...'—meaning upon the Prophet (peace and blessings of Allah be upon him)."
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"Then he may choose whatever speech he wishes."
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In another narration: "Then he may choose whichever supplication he pleases and supplicate."
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In another narration: "Then he may choose whatever praise he wishes."
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Commentary on the hadith:
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"Indeed, Allah Himself is As-Salam"—meaning He is free from any resemblance to creation or imperfection,
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and from everything that contradicts His perfection.
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"When one of you sits in prayer"—meaning in the Tashahhud.
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"All greetings are due to Allah"—meaning praise and glorification belong to Allah,
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along with all forms of veneration as is His right and due.
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"And prayers"—meaning our prayers are devoted sincerely to Him, not to anyone else.
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"And good utterances"—meaning the purest and most wholesome speech,
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with which Allah Almighty is praised or through which He is invoked;
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among these are the Most Beautiful Names of Allah.
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"His blessings"—blessing (barakah) refers to abundant, lasting good in all things.
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"The righteous servants of Allah"—
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a righteous person is one who fulfills the rights due to Allah Almighty
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and the rights due to fellow servants.
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Points of benefit from the hadith:
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The hadith indicates that the remembrances (adhkar) of prayer are divinely dictated (tawqifiyyah).
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It shows that the specific wording of the Tashahhud is prescribed.
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It also indicates that after the Tashahhud,
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the servant may choose whatever supplication he wishes,
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and the best supplications are those reported in the Sunnah.
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The hadith shows that the Names of Allah Almighty are divinely dictated (tawqifiyyah).
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Chapter: Supplicating Before the Taslim
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Narrated 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him):
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She reported that the Messenger of Allah (peace and blessings of Allah be upon him)
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used to supplicate during the prayer:
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"O Allah, I seek refuge in You from the punishment of the grave,
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I seek refuge in You from the trial of the False Messiah (al-Masih ad-Dajjal),
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I seek refuge in You from the trials of life and death,
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and O Allah, I seek refuge in You from sin and heavy debt."
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Someone said to him,
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"How often you seek refuge from heavy debt!"
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He replied, "When a man incurs debt,
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he speaks and lies, and he makes a promise and breaks it."
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Commentary on the hadith:
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"He used to supplicate during the prayer"—
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meaning at the end of the prayer, after the Tashahhud and before the Taslim.
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"From the trial of"—
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trial (fitnah)
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means affliction and tribulation.
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"The False Messiah (al-Masih ad-Dajjal)"—
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so named because his creation is effaced and deformed,
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for his eye is blind/effaced,
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and all goodness has been stripped away from him.
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"From sin"—
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meaning committing sins.
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"And heavy debt"—
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meaning financial debt.
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"And breaks it"—
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meaning he fails to fulfill his promise.
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Points of benefit from the hadith:
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Among the benefits derived from the hadith:
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It is recommended to seek refuge from these matters between the Tashahhud and the Taslim.
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It affirms the punishment and trial of the grave.
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It affirms the trial of the False Messiah,
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as established in authentic hadiths.
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The hadith indicates that this worldly life is an abode of trial and tribulation,
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so a person must remain cautious of it.
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It warns against debt and its negative consequences.
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It indicates the prohibition of lying.
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The hadith points to the obligation of fulfilling trusts and keeping promises.
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Narrated Abu Bakr as-Siddiq (may Allah be pleased with him):
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He said to the Messenger of Allah (peace and blessings of Allah be upon him),
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"Teach me a supplication that I may recite in my prayer."
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He said:
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"Say:
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'O Allah, I have wronged myself greatly,
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and no one forgives sins except You.
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So grant me forgiveness from You,
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and have mercy on me; indeed, You are the All-Forgiving, the Most Merciful.'"
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Commentary on the hadith:
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"That I may recite in my prayer"—
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meaning while sitting after the Tashahhud and before the Taslim.
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"O Allah, I have wronged myself greatly"—
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meaning by falling short in achieving complete servitude,
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or by committing that which incurs punishment,
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or by diminishing one's spiritual reward.
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"And no one forgives sins except You"—
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an affirmation that Allah Almighty alone forgives sins,
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and that this belongs to no one else,
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which constitutes an affirmation of Divine Oneness (Tawhid).
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Points of benefit from the hadith:
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Among the benefits derived from the hadith:
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It is prescribed to seek knowledge from the scholar regarding everything that contains good,
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especially comprehensive supplications (jawami' al-kalim).
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The hadith demonstrates admitting one's shortcomings
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and attributing wrong to oneself.
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It includes an acknowledgment that Allah, Glorified be He, is the One who bestows favor and grants gifts from Himself
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out of mercy to His servants, not merely in exchange for good deeds.
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It shows the recommendation of reciting supplications at the end of the prayer from those reported in the Sunnah,
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or those that resemble the expressions of the Qur'an.
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Chapter: The Taslim
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Narrated Umm Salamah, the wife of the Prophet (peace and blessings of Allah be upon him):
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During the time of the Messenger of Allah (peace and blessings of Allah be upon him), women,
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upon concluding the prescribed prayer with Taslim, would stand up immediately,
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while the Messenger of Allah (peace and blessings of Allah be upon him) remained seated,
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as did the men who prayed, for as long as Allah willed.
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Then, when the Messenger of Allah (peace and blessings of Allah be upon him) stood up,
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the men stood up as well.
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Commentary on the hadith:
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"Would stand up"—
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meaning they would return to their homes
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before the Messenger of Allah (peace and blessings of Allah be upon him) departed.
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"Remained seated"—
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meaning he stayed in his place.
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Points of benefit from the hadith:
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Among the benefits derived from the hadith:
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It is permissible for women to attend the mosques and to leave before the men.
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The imam should linger in his place of prayer.
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Az-Zuhri said:
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"So that the women could depart
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before any of the men could overtake them."
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The hadith indicates that intermingling with women is a potential cause of fitnah.
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Chapter: Remembrance After Prayer
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Narrated Ibn 'Abbas (may Allah be pleased with him and his father):
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Raising the voice in remembrance (dhikr)
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when people finished the prescribed prayer
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was the practice during the time of the Prophet (peace and blessings of Allah be upon him).
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Ibn 'Abbas added:
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"I used to know when they had finished the prayer by hearing that."
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In another wording:
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"I used to recognize the conclusion of the Prophet's prayer (peace be upon him) by the Takbir."
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Commentary on the hadith:
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"I used to recognize the conclusion of the Prophet's prayer (peace be upon him) by the Takbir"—
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that worshipers would raise their voices in Takbir and dhikr immediately after the prescribed prayer.
20:20
Benefits derived from the hadith:
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The statement of a Companion that a practice occurred "during the time of the Prophet (peace be upon him)"
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carries the ruling of a marfu' (directly attributed) tradition.
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It indicates the permissibility of raising the voice in dhikr immediately following the prayer.
20:33
Narrated Abu Hurairah (may Allah be pleased with him):
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The poor came to the Prophet (peace and blessings of Allah be upon him) and said,
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"The wealthy have taken the highest degrees and everlasting delight.
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They pray as we pray,
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they fast as we fast,
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but they have excess wealth
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with which they perform Hajj and 'Umrah,
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and engage in Jihad and give charity."
21:04
He said, "Shall I not teach you something by which you will overtake those who preceded you,
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and no one after you will overtake you,
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and you will be the best among those you live with—
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except for one who does the like of what you do?
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Recite SubhanAllah, Alhamdulillah, and Allahu Akbar thirty-three times after every prayer."
21:27
In another narration:
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"Recite SubhanAllah ten times, Alhamdulillah ten times, and Allahu Akbar ten times after every prayer."
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We then differed among ourselves,
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and some of us said,
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"We say SubhanAllah thirty-three times,
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Alhamdulillah thirty-three times,
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and Allahu Akbar thirty-four times."
21:49
So I returned to him,
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and he said:
21:53
"Say:
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'SubhanAllah,'
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'Alhamdulillah,'
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and 'Allahu Akbar,'
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until all of them together equal thirty-three."
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Commentary on the hadith:
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"The wealthy"—
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meaning those possessing abundant wealth.
22:11
"The highest degrees"—
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meaning the lofty rewards for righteous financial deeds.
22:18
"Everlasting delight"—
22:20
meaning the bliss enjoyed in Paradise,
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and "everlasting"
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means eternal.
22:25
"Excess"—
22:26
meaning surplus wealth.
22:27
"Shall I not teach you something by which you will overtake those who preceded you"—
22:32
meaning: shall I not inform you of something
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which, if you do it, will earn you the equivalent of their virtue?
22:38
"And no one after you will overtake you"—
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for companionship with the Messenger of Allah (peace be upon him) is a unique virtue
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that nothing can match,
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nor can its status be attained through deeds alone.
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"Among those you live with"—
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meaning those among whom you reside.
22:56
"Except for one who does the like of what you do"—
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meaning among the rich who also perform these remembrances.
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"Recite SubhanAllah, Alhamdulillah, and Allahu Akbar"—
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beginning with Tasbih,
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which implies negating all defects from Allah, Glorified and Exalted be He;
23:11
followed by Tahmid,
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which affirms perfection for Allah Almighty;
23:16
Then comes the magnification of Allah (Takbir).
23:18
For whoever is far exalted above all imperfections,
23:20
and deserving of all praise,
23:23
it is obligatory to venerate Him;
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and that is achieved through Takbir.
23:27
Among the benefits of the hadith:
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From this hadith, we derive:
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A clear demonstration of the eagerness of the Companions, may Allah be pleased with them, to perform good deeds and attain the highest ranks.
23:39
In it is also an indication of the virtue of righteous wealth.
23:43
It also highlights the virtue of discussing and revising hadiths among companions.
23:47
The hadith also shows that the specific counts prescribed in utterances of remembrance (dhikr)
23:51
contain a wisdom that is lost if they are omitted,
23:54
while exceeding them constitutes transgression in supplication.
23:58
Furthermore, the hadith serves as evidence for those who weigh the virtue of poverty versus wealth,
24:02
a topic regarding which scholars hold various views.
24:04
In it is an encouragement to compete in performing deeds that yield elevated ranks.
24:10
On the authority of Wurrad, the scribe of Al-Mughirah,
24:15
who said:
24:16
Mu'awiyah wrote to Al-Mughirah:
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"Write to me what you heard from the Messenger of Allah, peace and blessings of Allah be upon him."
24:24
So he wrote to him:
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"The Prophet of Allah, peace and blessings of Allah be upon him,
24:29
used to say at the conclusion of every prayer—"
24:32
in one narration:
24:34
"prescribed prayer—"
24:36
"There is no god but Allah, Alone, without partner;
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“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)
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and He is over all things Omnipotent."
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In one narration:
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"three times—"
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"O Allah, none can withhold what You give,
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nor can any give what You withhold,
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and no worldly effort or fortune can avail the fortunate person against You."
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He also wrote to him:
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"He used to forbid idle gossip,"
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in one narration:
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"And He dislikes for you..."
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"asking too many questions,
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and squandering wealth.
25:13
He also used to forbid disrespect toward mothers,"
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in one narration:
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"Indeed, Allah has forbidden to you..."
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"and burying daughters alive,
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and withholding rights while demanding what is not one's own."
25:25
Commentary on the hadith:
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"At the conclusion of every prayer"
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means immediately following every obligatory prayer.
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“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)
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Since Allah is the Sovereign Owner of all dominion,
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He alone deserves all praise, to the exclusion of anyone else.
25:44
"And no worldly effort or fortune can avail the fortunate person against You":
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"Fortune" (*al-jadd*) here means wealth,
25:50
and it is also said to mean good luck or grandeur.
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"Idle gossip" (*qila wa-qala*) and "asking too many questions"
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mean engaging in questions about matters that offer no benefit.
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"Squandering wealth"
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means spending it on unlawful or disliked things.
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"Disrespect toward mothers"
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means harming them and disobeying them,
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for filial disrespect (*'uquq*) is the exact opposite of dutiful piety (*birr*).
26:11
"Burying daughters alive"
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means burying female infants while they are still living.
26:17
"Withholding rights while demanding what is not one's own" (*man'an wa-hat*)
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means that a person withholds the rights obligated upon him,
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or demands that to which he has no right.
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Among the benefits of the hadith:
26:30
From this hadith, we derive:
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The recommendation of reciting this remembrance after the prayers,
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because of the expressions of monotheism (Tawhid) it contains.
26:38
In it is a warning that engaging in excessive gossip
26:41
leads to lying
26:43
and preoccupies one with harmful matters rather than beneficial ones.
26:46
In it, the specific mention of disrespecting mothers
26:49
serves as a alert to the greatness of her right,
26:52
and does not imply that disrespecting the father is permissible.