Part of Sahih Al-Bukhari
· Lesson 48 of 113
Summary of Sahih Al-Bukhari | Episode (48) | Chapters on shortening prayer - 3
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapter: The Virtue of One Who Wakes Up at Night and Prays
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From 'Ubadah Ibn al-Samit
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from the Prophet, peace and blessings of Allah be upon him, who said:
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"Whoever wakes up at night and says:
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'There is no god but Allah alone, He has no 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 capable of all things.
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Praise be to Allah,
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and glory be to Allah,
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and there is no god but Allah,
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and Allah is the Greatest,
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and there is no power nor strength except by Allah.'
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Then he says:
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'O Allah, forgive me,'
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or he supplicates,
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his supplication will be answered.
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If he then performs ablution and prays, his prayer will be accepted."
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Commentary on the hadith:
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"Wakes up" (ta'arra)
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means he becomes alert and awakens from his sleep.
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"His prayer will be accepted"
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means the attainment of reward for the correct performance of the act.
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From the benefits of the hadith:
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It is understood from the hadith
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that whoever wakes from his sleep should occupy himself with the declaration of Allah's oneness (tawhid).
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If he supplicates to Allah, He will answer him.
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And if he prays, his prayer will be accepted.
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It contains an encouragement to begin with the remembrance of Allah, the Exalted, after waking.
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The hadith indicates the two types of supplication: the supplication of praise and the supplication of request.
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It is proper for praise to precede the request and the petition.
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From Abu Hurayrah, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Indeed, he does not speak obscenities."
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He meant by this 'Abdullah Ibn Rawahah.
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"Among us is the Messenger of Allah, reciting His Book,
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when the light of dawn breaks forth clearly.
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He showed us guidance after blindness, so our hearts
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are certain that what he said is reality.
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He spends the night keeping his side away from his bed,
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while the beds of the polytheists are heavy with sleep."
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Commentary on the hadith:
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"He does not speak obscenities" means
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he does not speak poetry that contains falsehood or lewdness.
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"When the light of dawn breaks forth clearly"
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refers to his reciting the Book of Allah
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at the time of the breaking of the bright dawn.
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"After blindness" means after misguidance.
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"So our hearts are certain of it"
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means they are filled with certainty regarding what he brought.
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"Keeping his side away" (yujafi) means he distances it.
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"Beds" (madaji') means the places of sleep.
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From the benefits of the hadith:
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It is understood from the hadith
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the clarification of the virtue of 'Abdullah Ibn Rawahah, may Allah be pleased with him.
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The hadith shows that obscenity in speech and action
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is not among the morals of a Muslim.
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It permits the recitation of good poetry.
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It clarifies the virtue of the night prayer (qiyam al-layl).
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From Ibn 'Umar, may Allah be pleased with both of them,
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that some men among the Companions of the Prophet, peace and blessings of Allah be upon him,
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saw the Night of Decree (Laylat al-Qadr) in a dream
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during the last seven nights.
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"I see that your dreams have converged upon the last seven nights.
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So whoever is seeking it,
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let him seek it in the last seven nights."
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Commentary on the hadith:
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"Converged" (tawata'at) means they agreed.
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"Seeking it" (mutaharriha) means intending it and striving to find it.
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"In the last seven nights" means of Ramadan.
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In another narration, "the last ten nights."
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From the benefits of the hadith:
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It is understood from the hadith
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the legitimacy of relating a dream to a righteous person.
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The hadith shows the Prophet's interpretation
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of the dreams of his Companions.
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It clarifies the virtue of the Night of Decree.
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It encourages striving to seek the Night of Decree.
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The hadith indicates that the Night of Decree
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occurs in the last ten nights of the month of Ramadan.
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Chapter: What has been said regarding voluntary prayers being two units by two units
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From Jabir Ibn 'Abdullah, may Allah be pleased with both of them, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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used to teach us the prayer of seeking guidance (istikhara) in all matters,
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just as he taught us a surah from the Qur'an.
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He would say:
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"If one of you intends to do a matter,
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let him pray two units of prayer other than the obligatory ones.
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Then let him say:
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'O Allah, I seek Your guidance by Your knowledge,
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and I seek ability by Your power,
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and I ask You of Your great bounty.
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For You are able and I am not,
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and You know and I do not,
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and You are the Knower of the unseen.
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O Allah, if You know that this matter
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is good for me in my religion, my livelihood, and the outcome of my affair,'
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or he said,
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'my immediate and future affair,
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then decree it for me and make it easy for me.
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Then bless me in it.
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And if You know that this matter
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is evil for me in my religion, my livelihood, and the outcome of my affair,'
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or he said,
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'in my immediate and future affair,
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then turn it away from me and turn me away from it,
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and decree for me the good wherever it may be,
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then make me satisfied with it.'
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He said:
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'And he should mention his need.'"
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Commentary on the hadith:
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"Teaches us the istikhara"
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means the prayer of istikhara.
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"Khayrah" (goodness)
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is the seeking of the best of matters.
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"Khara Allah laka"
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means He gave you what is best for you.
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"Just as he taught us a surah from the Qur'an"
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indicates the great importance of the matter of istikhara.
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"If one of you intends"
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means if he desires.
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"And I seek ability by Your power"
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means I ask You to grant me the ability to perform it.
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"In my religion, my livelihood, and the outcome of my affair"
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or he said, "my immediate and future affair."
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When these four are gathered, it is complete goodness.
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"Then decree it for me"
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means write it for me.
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"Then bless me in it"
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comes from the word 'barakah' (blessing),
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meaning make it abundant and lasting.
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"Then turn it away from me"
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means avert it from me.
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"Then make me satisfied with it."
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Satisfaction (rida) is the tranquility of the soul regarding the decree and predestination of Allah.
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From the benefits of the hadith:
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It is understood from the hadith
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that what Allah, the Glorified and Exalted, has chosen for us is all goodness in religion and worldly life.
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It provides guidance to seek istikhara in all matters,
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both large and small.
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It shows that the istikhara supplication is not performed after an obligatory prayer.
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The hadith shows that the supplication in the istikhara prayer is fixed (tawqifi).
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The istikhara supplication includes complete humility and seeking help,
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and turning to the All-Powerful, the All-Knowing,
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and disavowal of one's own power and strength.
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The istikhara supplication contains both praise and request.
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The hadith shows that it is incumbent upon the believer to refer all matters to Allah, the Exalted.
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A note:
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It has not been reported in any of the chains of the istikhara hadiths that specific verses must be recited in the two units.
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Chapter: Maintaining the Two Units of Fajr
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And those who call them voluntary prayers.
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From 'Aishah, may Allah be pleased with her, who said:
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The Prophet, peace and blessings of Allah be upon him, was not
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more diligent in any voluntary prayer than he was in the two units of Fajr.
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Commentary on the hadith:
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"More diligent" (ashaddu ta'ahudan)
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'Ta'ahud' and 'ta'ahud'
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mean preserving a thing and being consistent with it.
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The intended meaning here is intense perseverance.
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From the benefits of the hadith:
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It is understood from the hadith
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the emphasis on the two units of Fajr,
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and that they are among the most noble of voluntary prayers,
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due to his, peace be upon him, perseverance and consistency in performing them.
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Chapter: What is recited in the two units of Fajr
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From 'Aishah, may Allah be pleased with her, who said:
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The Prophet, peace and blessings of Allah be upon him,
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used to lighten the two units that precede the morning prayer,
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to the point that I would say:
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"Did he recite the Mother of the Book (al-Fatihah)?"
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Commentary on the hadith:
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"Lighten the two units"
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means he would lighten them while still performing them completely.
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"Did he recite the Mother of the Book?"
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means did he recite the Opening of the Book in them or not?
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This is an exaggeration to emphasize the lightness.
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From the benefits of the hadith:
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The hadith is evidence for the exaggeration in lightening the voluntary prayer of Fajr.
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It contains an indication of the obligation of reciting al-Fatihah in prayer.
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Chapter: The Duha Prayer while Traveling
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From Muwarriq, who said:
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I said to Ibn 'Umar, may Allah be pleased with both of them:
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"Do you pray the Duha prayer?"
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He said, "No."
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I said, "What about 'Umar?"
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He said, "No."
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I said, "What about Abu Bakr?"
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He said, "No."
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I said, "What about the Prophet, peace and blessings of Allah be upon him?"
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He said, "I do not think so."
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Commentary on the hadith:
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"I do not think so" (la ikhaluhu) means I do not suppose it.
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He denied it based on his supposition,
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despite the intensity of Ibn 'Umar's, may Allah be pleased with both of them,
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Regarding the guidance of the Prophet, peace be upon him.
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From the benefits of the hadith:
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The hadith demonstrates Ibn 'Umar’s (may Allah be pleased with them both) adherence to the Sunnah of the two Sheikhs,
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Abu Bakr and 'Umar (may Allah be pleased with them).
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It also shows the Companions' recognition of the high status of the two Sheikhs.
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The hadith indicates that supererogatory prayers are not emphasized while traveling.
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Chapter: The Duha (mid-morning) prayer while at home.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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"My beloved [the Prophet] advised me to do three things,
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which I will not abandon until I die:
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to fast three days of every month,
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to perform the Duha prayer, and to sleep after having performed the Witr prayer."
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Commentary on the hadith:
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"My beloved advised me":
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The *khalil* (beloved friend) is the sincere, intimate friend,
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whose love has permeated the heart and settled within its depths,
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meaning, within its innermost core.
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"I will not abandon them," meaning I will not leave them.
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From the benefits of the hadith:
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One may derive from the hadith
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the intensity of the love the Companions (may Allah be pleased with them) had
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for the Prophet, peace be upon him.
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It also clarifies that fasting and prayer
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are among the most noble of physical acts of worship.
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Chapter: The two rak'ahs before the Dhuhr prayer.
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On the authority of 'A'ishah (may Allah be pleased with her),
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that the Prophet, peace be upon him,
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would never omit four rak'ahs before Dhuhr,
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and two rak'ahs before the dawn prayer.
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Commentary on the hadith:
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"Would" (kana) implies continuity and consistency.
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"Never omit," meaning he would never leave them.
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"Before the dawn prayer,"
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meaning before the Fajr prayer.
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From the benefits of the hadith:
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The hadith highlights the importance of the regular Sunnah prayers (al-sunan al-rawatib).
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It also shows that the Prophet’s (peace be upon him) persistence in performing some of them
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indicates the confirmed recommendation of doing so.
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Chapter: Prayer before the Maghrib prayer.
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On the authority of 'Abdullah al-Muzani,
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that the Prophet, peace be upon him, said:
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"Pray before the Maghrib prayer."
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He said it a third time,
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"For whoever wishes,"
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out of dislike that people might take it as a binding Sunnah.
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Commentary on the hadith:
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"Out of dislike that people might take it as a Sunnah":
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A Sunnah,
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meaning a mandatory practice that they would strictly adhere to.
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From the benefits of the hadith:
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The hadith demonstrates the perfection of the Prophet’s (peace be upon him) compassion
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and his making things easier for his Ummah.
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It also indicates the recommendation of praying two rak'ahs before the Maghrib prayer.
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On the authority of Marthad ibn 'Abdullah al-Yazani, who said:
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"I came to 'Uqbah ibn 'Amir al-Juhani and said,
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'Shall I not amaze you with Abu Tamim?
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He prays two rak'ahs before the Maghrib prayer.'
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'Uqbah replied,
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'We used to do that during the time of the Messenger of Allah, peace be upon him.'
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I asked,
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'Then what prevents you now?'
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He said,
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'Being busy.'"
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Commentary on the hadith:
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"Shall I not amaze you":
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Meaning, shall I mention something to you that you might find strange?
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"With Abu Tamim":
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He is 'Abdullah ibn Malik al-Jayshani.
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"We used to do that during the time of the Messenger of Allah, peace be upon him":
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Meaning, we used to pray them during the time of the Prophet, peace be upon him.
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"Then what prevents you now?":
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Meaning, from praying those two rak'ahs.
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From the benefits of the hadith:
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One may derive from the hadith
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that the standard of guidance is the actions and statements of the Prophet, peace be upon him,
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and that the statement of a Companion,
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"We used to do so,"
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carries the status of a prophetic attribution (marfu').
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Chapter: The virtue of prayer in the mosques of Makkah and Madinah.
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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that the Prophet, peace be upon him, said:
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"Do not undertake a journey except to three mosques:
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the Sacred Mosque (al-Masjid al-Haram),
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the Mosque of the Messenger, peace be upon him,
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and the Al-Aqsa Mosque."
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Commentary on the hadith:
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"Do not undertake a journey":
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Meaning, it is not permissible to travel for the purpose of worship to any place other than those excepted.
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From the benefits of the hadith:
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One may derive from the hadith
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that there is a prohibition against traveling for worship to a specific location
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except to these three mosques.
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It also shows that the honor and virtue of places are established by textual evidence, not by opinion.
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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that the Prophet, peace be upon him, said:
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"A prayer in this mosque of mine
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is better than a thousand prayers elsewhere,
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except for the Sacred Mosque."
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Commentary on the hadith:
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"A prayer":
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Meaning, both the supererogatory and the obligatory.
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"Better than a thousand prayers":
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Meaning, greater in reward and recompense.
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From the benefits of the hadith:
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One may derive from the hadith
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that the virtue of times and places is a matter of divine decree (tawqifi) that cannot be grasped by opinion.
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It also indicates that prayer in the Sacred Mosque is absolutely superior.
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Chapter: The Quba Mosque.
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On the authority of Nafi',
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that Ibn 'Umar (may Allah be pleased with them both) would not perform the Duha prayer except on two days:
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the day he arrived in Makkah,
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for he would arrive in the morning (duha),
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perform Tawaf around the House,
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and then pray two rak'ahs behind the Maqam [of Ibrahim],
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and the day he came to the Quba Mosque,
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for he would visit it every Saturday,
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and when he entered the mosque,
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he disliked leaving it until he had prayed in it.
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He said,
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"And he used to report that the Messenger of Allah, peace be upon him,
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would visit it riding and walking."
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Commentary on the hadith:
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"Behind the Maqam":
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Meaning the Maqam of Ibrahim, peace be upon him.
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"He comes to the Quba Mosque":
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The Quba Mosque is located
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south of the Prophet’s Mosque.
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"He used to come to it every Saturday":
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"Used to" (kana) implies continuity and consistency.
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From the benefits of the hadith:
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One may derive from the hadith
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that designating specific times for acts of worship
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is a matter of divine decree.
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Likewise, establishing the virtue of a place can only be done through textual evidence.
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Chapter: The virtue of what is between the grave and the pulpit.
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On the authority of 'Abdullah ibn Zayd al-Mazini (may Allah be pleased with him),
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that the Messenger of Allah, peace be upon him, said:
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"What is between my house and my pulpit is a garden from the gardens of Paradise."
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And on the authority of Abu Hurayrah (may Allah be pleased with him),
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that the Prophet, peace be upon him, said:
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"What is between my house and my pulpit is a garden from the gardens of Paradise,
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and my pulpit is upon my Basin (Hawd)."
18:52
Commentary on the hadith:
18:55
Chapter: The virtue of what is between the grave and the pulpit.
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"The grave":
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Meaning the grave of the Prophet, peace be upon him,
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which is in his house.
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This contains an indication that the Prophet, peace be upon him,
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knew he would be buried in his house.
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The hadith with the wording,
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"What is between my grave and my pulpit,"
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is not according to the criteria of Al-Bukhari.
19:19
"A garden":
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The intended meaning is
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the blessed spot
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that lies between the house of the Prophet, peace be upon him, and his grave.
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"And my pulpit is upon my Basin":
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It has been said
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that this very pulpit
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Allah the Exalted will restore it at his Basin.
19:39
From the benefits of the hadith:
19:42
The hadith confirms the existence of the Basin.
19:45
It also confirms the existence of Paradise,
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and that there is a pulpit for the Prophet, peace be upon him, within it.
19:54
Chapter: What is forbidden of speech during prayer.
19:59
On the authority of 'Abdullah (may Allah be pleased with him), who said:
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"We used to greet the Prophet, peace be upon him,
20:06
while he was praying, and he would return the greeting to us.
20:10
But when we returned from the Negus (Najashi),
20:13
we greeted him,
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and he did not return the greeting to us.
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So we said,
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'O Messenger of Allah,
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we used to greet you and you would return it to us.'
20:24
He said,
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'Indeed, in prayer there is a preoccupation.'"
20:28
Commentary on the hadith:
20:32
"And he would return it to us":
20:33
Meaning the greeting (salam).
20:35
"When we returned from the Negus":
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Their return was from Abyssinia to Madinah.
20:42
"Indeed, in prayer there is a preoccupation":
20:45
The intended meaning is
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the heart’s preoccupation with turning toward Allah the Exalted.
20:51
From the benefits of the hadith:
20:54
One may derive from the hadith
20:56
the permissibility of sequence in acts of worship.
20:59
The hadith also points to the virtue of spreading the greeting of peace.
21:05
On the authority of Zayd ibn Arqam, who said:
21:08
"We used to speak during prayer in the time of the Prophet, peace be upon him;
21:14
one of us would speak to his companion about his need,
21:18
until it was revealed:
21:20
“Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.” (2:238)
21:23
So we were commanded to be silent."
21:26
Commentary on the hadith:
21:30
"One of us would speak to his companion about his need":
21:33
Meaning, he would speak to the person next to him about what he wanted.
21:36
"And stand before Allah in devout obedience":
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“Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.” (2:238)
21:44
performing it at its proper time, with its conditions, pillars, and humility,
21:48
And all that it entails of obligatory and recommended acts.
21:52
By maintaining the prayers,
21:54
one achieves the maintenance of all other acts of worship.
21:58
It serves to forbid indecency and wrongdoing,
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especially if one completes it as commanded by His saying:
22:05
﴾And stand before Allah, devoutly obedient﴿, meaning humble.
22:09
It contains the command to stand and be devout, and the prohibition of speaking.
22:14
And the command to have humility.
22:16
This is along with peace of mind and tranquility.
22:19
From the benefits of the hadith:
22:23
The hadith indicates the permissibility of abrogation in acts of worship.
22:27
It contains the prohibition of speaking during prayer.
22:30
Whoever speaks in prayer intentionally, their prayer is invalidated.
22:35
It contains the obligation to maintain the prayers.
22:38
The hadith contains the command to maintain the middle prayer.
22:42
Scholars have mentioned many opinions regarding it.
22:46
The most prominent is that the middle prayer is the Asr prayer.
22:52
Chapter: Clapping for Women.
22:55
On the authority of Abu Hurayrah, may Allah be pleased with him,
22:58
from the Prophet, peace and blessings of Allah be upon him, who said:
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"Tasbih (saying SubhanAllah) is for men,
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and clapping is for women."
23:08
Commentary on the hadith:
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Tasbih means the praying person saying "SubhanAllah."
23:16
Clapping is striking one hand against the other.
23:20
From the benefits of the hadith:
23:24
One learns from the hadith the possibility of the Imam making a mistake.
23:28
It contains the legitimacy of alerting the Imam to what he intends in prayer.
23:33
It shows that if the Imam makes a mistake in prayer,
23:37
it is Sunnah for men to perform Tasbih,
23:39
and it is Sunnah for women to clap.
23:42
The hadith indicates that the state of the Muslim woman is based on modesty and concealment.
23:50
Chapter: If a Mother Calls Her Son During Prayer.
23:55
On the authority of Abu Hurayrah,
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from the Prophet, peace and blessings of Allah be upon him, who said:
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"None spoke in the cradle except for three:
24:05
Isa (Jesus),
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and there was a man among the Children of Israel called Jurayj.
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He was praying,
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when his mother came and called him.
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He said, 'Should I answer her or continue my prayer?'
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In one narration:
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She said, 'O Jurayj!'
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He said, 'O Allah, my mother or my prayer?'
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So she said, 'O Allah, do not let him die until he sees the faces of harlots.'
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Jurayj was in his hermitage.
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A woman propositioned him and spoke to him.
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In one narration:
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A shepherdess who tended sheep used to take shelter near his hermitage.
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She gave birth,
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and she went to a shepherd and allowed him to have his way with her.
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She gave birth to a boy.
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She said, 'It is from Jurayj.'
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They came to him,
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tore down his hermitage,
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brought him down, and insulted him.
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He performed ablution and prayed.
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Then he came to the boy
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and said,
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'Who is your father, O boy?'
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In one narration:
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'O little one, who is your father?'
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He said,
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'The shepherd.'
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They said,
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'We will rebuild your hermitage with gold.'
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He said,
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'No,
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only with mud.'
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There was a woman nursing her son among the Children of Israel.
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A man passed by her, riding and well-dressed.
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She said,
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'O Allah, make my son like him.'
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He left her breast, turned to the rider, and said,
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'O Allah, do not make me like him.'
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Then he returned to her breast and suckled.
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Abu Hurayrah said:
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'It is as if I am looking at the Prophet, peace be upon him, sucking his finger.'
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Then he passed by a woman,
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and she said,
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'O Allah, do not make my son like her.'
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He left her breast and said,
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'O Allah, make me like her.'
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She asked,
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'Why is that?'
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He said,
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'The rider is a tyrant among the tyrants,
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and this woman,
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they say, "You have stolen, you have committed adultery,"
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yet she did not do it.'
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In one narration:
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'And she says, "Allah is sufficient for me."'
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Commentary on the hadith:
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The cradle is the bed of the nursing infant.
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Harlots,
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meaning prostitutes and immoral women.
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In his hermitage:
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The hermitage is a building with a pointed top,
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where monks worship.
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A woman propositioned him,
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saying, 'I will tempt Jurayj.'
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But he refused,
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meaning he refrained from the sin.
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She allowed him to have his way with her,
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meaning she accused him of adultery.
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And they insulted him,
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meaning they cursed him.
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Well-dressed,
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meaning possessing beauty and elegance.
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On her breast sucking it,
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meaning nursing.
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By a woman,
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in one narration:
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'By a woman who is being dragged and toyed with.'
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From the benefits of the hadith:
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One learns from the hadith:
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The permissibility of speaking in prayer in the laws of those before us.
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It contains the prohibition of adultery in all religious laws.
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The hadith shows that ablution existed in the laws of those before us.
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It contains the glorification of the rights of parents,
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and that the prayer of a parent is answered.
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The hadith confirms the miracles of the righteous.
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It shows that whoever takes refuge in Allah, the Almighty and Majestic,
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He will suffice him and honor him.
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It shows that in important matters, one should turn to Allah the Exalted,
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by directing oneself to Him in prayer.
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It shows that miracles may occur through extraordinary events of all kinds.
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It clarifies that relief comes with strong certainty and sound hope.
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The hadith indicates that whoever adopts strictness in matters of worship is better,
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provided he knows he has the strength for it.
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The hadith shows that the law of those before us is a law for us,
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though there is a difference of opinion on this.
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It contains a warning against praying against one's children.
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It contains the permissibility of interrupting a voluntary prayer for a need.
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Chapter: Smoothing Pebbles During Prayer.
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On the authority of Mu'ayqib,
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that the Prophet, peace and blessings of Allah be upon him,
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said regarding a man who levels the earth where he prostrates:
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"If you must do it, then only once."
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Commentary on the hadith:
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He mentioned "the man" because it is the general case.
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Otherwise, the ruling includes both men and women.
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Levels the earth,
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meaning he makes it level.
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Where he prostrates, meaning the place of his prostration.
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From the benefits of the hadith:
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One learns from the hadith:
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That minor movement does not invalidate the prayer.
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The hadith provides guidance to the one praying,
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that his mind should not be occupied with something that distracts him from the prayer and the mercy facing him,
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lest he lose his share.