Part of Sahih Al-Bukhari
· Lesson 26 of 113
Summary of Sahih Al-Bukhari | Episode (26) | Prayer book - 6
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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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Ifadah Center
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for Humanities Studies and Research
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presents:
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Abridged Sahih al-Bukhari.
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Chapter: When one of you enters the mosque, let him pray two rak'ahs.
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On the authority of Abu Qatadah al-Sulami,
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that the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"When one of you enters the mosque,
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let him pray two rak'ahs before sitting down."
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Commentary on the Hadith:
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"Let him bow" means let him perform prayer.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that performing the mosque greeting prayer (Tahiyyat al-Masjid) is recommended,
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which is a prayer of two rak'ahs,
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and that whoever enters the mosque
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is discouraged from sitting down without praying,
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and this is a discouragement of avoidance (karahat tanziyah).
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But if he enters the mosque at a time when prayer is disliked,
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then there is scholarly disagreement regarding the recommendation of this prayer.
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Chapter: The Construction of the Mosque.
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On the authority of 'Abdullah Ibn 'Umar:
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In the era of the Messenger of Allah (peace be upon him), the mosque
1:22
was built of sun-dried mud bricks,
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its roof was made of palm branches,
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and its pillars were made of palm trunks.
1:29
Abu Bakr added nothing to it,
1:32
but 'Umar expanded it,
1:34
rebuilding it along the original design
1:36
of the era of the Messenger of Allah (peace be upon him),
1:40
with mud bricks and palm branches,
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and he renewed its pillars with wood.
1:44
Later, 'Uthman altered it,
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expanding it considerably;
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he built its walls with carved stone and gypsum plaster,
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made its pillars of carved stone,
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and roofed it with teakwood.
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Commentary on the Hadith:
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"Built of mud bricks" —
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mud bricks (*al-labin*) are molded from clay or similar material for construction.
2:11
"Its roof was made of palm branches" —
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the *jarid* refers to palm fronds stripped of their leaves;
2:16
if not stripped, they are called *sa'af*.
2:20
"Its pillars" refers to the columns upon which the mosque stands.
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"He expanded it" means in both length and width,
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without changing its basic architecture,
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rather rebuilding it along the design set by the Prophet (peace be upon him).
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*Al-qissah* refers to gypsum (*jiss*),
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which the people of Egypt call lime (*jir*),
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and the people of the Levant call *kils*.
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"And roofed it with teakwood"
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means he constructed its roof out of teak (*al-saj*),
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which is a type of wood
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imported from India.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that the Sunnah regarding the construction of mosques is moderation
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and avoiding extravagance in erecting them,
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out of fear of discord and boasting in their construction.
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It also directs one to take from worldly goods only with moderation and sufficiency,
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to renounce indulgence in worldly luxuries,
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and to prefer having only what is barely necessary.
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Chapter: Cooperation in Building the Mosque.
3:26
On the authority of 'Ikrimah, who said:
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Ibn 'Abbas told me and his son 'Ali:
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"Go to Abu Sa'id
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and listen to his hadiths."
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So we went,
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and found him tending to a garden wall of his.
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He took his cloak, sat with his knees pulled to his chest, wrapping the cloak around them,
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and began narrating hadiths to us,
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until he mentioned the construction of the mosque.
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He said:
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"We were carrying one brick at a time,
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while 'Ammar was carrying two bricks at a time.
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The Prophet (peace be upon him) saw him,
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brushed the dust off him, and said:
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'May Allah have mercy on 'Ammar!
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The rebellious group will kill him;
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he invites them to Paradise,
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and they invite him to the Fire.'"
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He said:
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"'Ammar would say:
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'I seek refuge in Allah from trials and tribulations.'"
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Commentary on the Hadith:
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"In a *ha'it*"
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means in an orchard or garden.
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"Sat with his knees pulled to his chest" (*ihtaba*)
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means he sat on his buttocks, raised his shins,
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and bound his garment around his waist and knees.
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"Began" (*ansha'a*)
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means he initiated and started.
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"*Wayh*"
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is an expression of sympathy and mercy for someone who meets an undeserved peril,
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just as "*wayl*" is an expression of punishment for someone who meets a deserved peril.
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"The rebellious group" (*al-fi'ah al-baghiyah*)
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refers to those who opposed the legitimate leader
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and renounced obedience to him based on an erroneous interpretation.
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Points of Benefit from the Hadith:
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A scholar may send his son to another scholar to learn from him,
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as no single person encompasses all knowledge.
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A scholar should compose himself and sit properly for narrating hadith.
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It directs one to refrain from teaching while engaged in manual labor.
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It shows the permissibility of enduring bearable hardship in doing righteous deeds.
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It directs one to honor laborers
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and treat them with kindness through both action and speech.
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It demonstrates the high virtue of 'Ammar (may Allah be pleased with him and his father).
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The hadith is among the clear signs of Prophethood,
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for what the Prophet (peace be upon him) foretold
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came to pass exactly as he said.
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It shows that a person should personally tend to his property and worldly affairs.
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It directs one to seek refuge in Allah from trials and tribulations.
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Chapter: Seeking the Help of Carpenters and Craftsmen for the Pulpit and Mosque Woodwork.
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On the authority of Jabir Ibn 'Abdullah (may Allah be pleased with them both),
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a woman from the Ansar said to the Messenger of Allah (peace be upon him):
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"O Messenger of Allah,
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shall I not make something for you to sit on?
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For I have a servant who is a carpenter."
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He said: "If you wish."
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He said: So she had the pulpit made for him.
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In another narration: The mosque was roofed upon palm trunks,
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and whenever the Prophet (peace be upon him) delivered a sermon, he would stand by one of the trunks.
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When Friday came,
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the Prophet (peace be upon him) sat upon the pulpit that had been made,
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and the palm trunk by which he used to preach cried out.
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In another narration: "We heard from the trunk a sound like the moaning of pregnant camels,
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until it was about to split apart."
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So the Prophet (peace be upon him) descended, went to it,
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and embraced it.
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It began to whimper like a weeping child being soothed,
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In another narration: "It whimpered like a child being calmed until it settled."
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He said: "It wept over the remembrance of Allah that it used to hear."
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Commentary on the Hadith:
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Chapter: Seeking the Help of Carpenters and Craftsmen for the Pulpit and Mosque Woodwork.
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Mentioning "carpenters and craftsmen" is conjunction of the general with the specific,
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as a carpenter is a craftsman.
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"For I have a servant who is a carpenter" —
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his name was Maymun, though other names have been suggested.
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"The palm trunk cried out"
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means the palm trunk wept out of yearning.
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"Until it was about to split apart"
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means crack open due to the intensity of its longing.
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"So the Prophet (peace be upon him) descended"
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means he came down from the pulpit.
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"It whimpered like a child being soothed"
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describes the state of a child when embraced by its mother after a bout of crying.
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"It settled" means it became calm and quiet.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that one is guided to seek the assistance of skilled craftsmen and experts in everything that benefits the Muslims.
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If someone makes a promise to another,
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it is permissible to ask for its fulfillment
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and encourage them to complete it.
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It is lawful to seek closeness to people of virtue through performing good deeds.
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It is recommended to accept an offered gift or service when it comes without asking.
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The hadith is among the signs of Prophethood,
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for the palm trunk yearned for and was comforted by the Prophet (peace be upon him).
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Chapter: Whoever Builds a Mosque.
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On the authority of 'Ubaydullah al-Khawlani,
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that he heard 'Uthman Ibn 'Affan saying, in response to what people said about him when he rebuilt the Prophet's Mosque:
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"You have spoken excessively,
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and I indeed heard the Prophet (peace be upon him) say:
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'Whoever builds a mosque seeking thereby the face of Allah,
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Allah will build for him the like of it in Paradise.'"
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Commentary on the Hadith:
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"You have spoken excessively"
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means you have indulged in too much talk and disapproval,
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because they preferred to leave the Prophet's Mosque in its original form as first built.
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"Seeking thereby the face of Allah"
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means being purely sincere in building it for Him.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that there is great virtue in building and erecting mosques,
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and this reward is attained by whoever renovates and expands them.
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It contains an exhortation toward sincerity in deeds.
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Chapter: Holding Arrows by Their Tips When Passing Through the Mosque.
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On the authority of Jabir:
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A man passed through the mosque carrying arrows with their iron tips exposed,
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so he was commanded to hold them by their tips,
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lest he scratch a Muslim.
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Commentary on the Hadith:
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Chapter: Holding Arrows by Their Tips When Passing Through the Mosque.
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*Nabl* means arrows.
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"Exposed" means revealed.
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"Their tips" (*nusuuluha*) —
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the tip of an arrow (*nasl*)
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is its iron arrowhead that inflicts wounds.
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"To hold"
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means to grasp firmly.
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"Lest he scratch a Muslim"
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means lest he wound him,
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and a scratch is the slightest of wounds.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that the sanctity of a Muslim is firmly emphasized,
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so he must not be harmed in the mosque,
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for the mosque is a gathering place for people.
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It also demonstrates the compassion of the Prophet, peace and blessings of Allah be upon him,
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and his mercy toward the believers.
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It also shows the permissibility of bringing weapons into the mosque,
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provided there is safety against harming Muslims.
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Chapter: Passing Through the Mosque
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On the authority of Abu Musa,
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from the Prophet (peace be upon him), who said:
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"If one of you passes through our mosque
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or through our marketplace
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carrying arrows,
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let him hold them by their points,"
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and in another narration:
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"let him grasp them by their points,
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lest he wound a Muslim with his palm,"
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or he said:
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"let him clench his hand over them,
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lest any of them should strike a Muslim."
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Commentary on the hadith:
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"Or through our marketplace"
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means places where people gather.
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"Lest they strike"
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means lest they cause harm through a scratch or the like.
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Key benefits of the hadith:
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It is derived from the hadith:
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The permissibility of passing through the mosque carrying a weapon,
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provided there is safety against inflicting harm.
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It also indicates the prohibition of inflicting harm upon Muslims
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in public gatherings.
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Chapter: Poetry in the Mosque
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On the authority of Sa'id ibn al-Musayyab, who said:
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'Umar passed through the mosque while Hassan was reciting poetry,
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so Hassan said:
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"I used to recite poetry in it
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while in it was one better than you."
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Then he turned to Abu Hurayrah and said:
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"I adjure you by Allah,
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did you hear the Messenger of Allah (peace be upon him) say:
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'Respond on my behalf;
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O Allah, support him with the Holy Spirit'?"
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He replied, "Yes."
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Commentary on the hadith:
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"While Hassan was reciting"
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means reciting poetry.
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"One better than you"
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refers to the Prophet, peace and blessings of Allah be upon him.
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"I adjure you by Allah"
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means: I ask you by Allah.
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"Respond on my behalf"
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means: lampoon them in defense of me.
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"O Allah, support..."
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The Prophet (peace be upon him) prayed for him to be aided
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"with the Holy Spirit,"
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which refers to Jibril, peace be upon him.
13:52
Key benefits of the hadith:
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It is derived from the hadith:
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The permissibility of acceptable poetry in the mosque.
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It also guides toward safeguarding the mosque
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against foul speech.
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It highlights the virtue of Hassan ibn Thabit (may Allah be pleased with him),
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the virtue of striving (jihad) with the tongue,
14:14
and the obligation of defending the Prophet, peace and blessings of Allah be upon him.
14:19
Chapter: The Spear-Bearers in the Mosque
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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"The Messenger of Allah (peace be upon him) entered upon me
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while two young slave-girls were singing the songs of Bu'ath,"
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and in another narration:
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"during the days of Mina, beating the tambourine (duff).
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He lay down on the bed
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and turned his face away.
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Then Abu Bakr entered
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and scolded me,
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saying:
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'The flute of Satan in the presence of the Messenger of Allah (peace be upon him)?!'
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Thereupon, the Messenger of Allah (peace be upon him) turned to him
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and said:
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'Let them be.'
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In another narration:
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'Every people has a festival (Eid),
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and this is our Eid.'
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When he became distracted,
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I signaled them with my eyes, and they left."
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She continued:
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"It was the day of Eid,
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and the Abyssinians were playing with leather shields and spears.
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Either I asked the Messenger of Allah (peace be upon him),
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or he asked:
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'Would you like to watch?'
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She said, 'Yes.'
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So he stood me behind him,
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with my cheek against his cheek,"
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and in another narration:
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"'Umar rebuked them,
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but the Prophet said:
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'Carry on, O Banu Arfida!'
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until when I grew tired,
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he said:
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'Is that enough for you?'
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I said, 'Yes.'
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He said:
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'Then you may go.'"
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In another narration:
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"So appreciate the desire of a young girl
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eager for entertainment."
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Commentary on the hadith:
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"Two young slave-girls"
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means they were below the age of puberty.
16:10
"Bu'ath"
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is a famous battle day among the Arabs
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in which a great battle took place between the Aws and the Khazraj.
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"He scolded me"
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means he rebuked me.
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"The flute of Satan"
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refers to singing or the tambourine.
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"He turned to him"
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means toward Abu Bakr (may Allah be pleased with him).
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"Let them be"
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means leave them alone.
16:36
"He became distracted"
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means he engaged in another matter.
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"I signaled them" (ghamztuhuma)
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Al-Ghamz
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means gesturing with the eye and eyebrow,
16:46
or signaling with the hand and subtle gestures.
16:48
"The dark-skinned people" (al-Sudan)
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refers to the Abyssinians (al-Habashah),
16:51
also called al-Habash.
16:54
"With leather shields" (al-daraq)
16:55
A daraqah is a shield made of leather.
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"Either I asked"
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means I requested from the Messenger of Allah (peace be upon him).
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"They were beating the tambourine" (tudafficfan)
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means playing the duff.
17:10
"Carry on, O Banu Arfida"
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Arfida is a title for the Abyssinians,
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or the name of their ancient forefather,
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and other explanations have been given.
17:19
"I grew tired" (maliltu)
17:21
means I became weary.
17:22
"Is that enough for you?" (hasbuki)
17:23
means: is this amount sufficient for you?
17:26
Key benefits of the hadith:
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It is derived from the hadith:
17:32
The permissibility of watching permissible entertainment.
17:35
It also highlights the virtue of 'A'ishah (may Allah be pleased with her)
17:39
and her great status in the eyes of the Messenger of Allah (peace be upon him).
17:44
It directs that the places of virtuous people be kept free from frivolous pastimes,
17:50
even if not inherently sinful,
17:52
except with their permission.
17:54
It demonstrates the obligation of enjoining good and forbidding wrong.
17:58
It also shows that any activity containing a benefit for the religion and its adherents
18:04
is permissible in the mosque.
18:07
It indicates that expressing joy on the days of Eid is among the symbols of the religion.
18:12
Chapter: Mentioning Buying and Selling from the Pulpit in the Mosque
18:20
On the authority of 'A'ishah (may Allah be pleased with her), who said:
18:23
"Barirah came to me and said:
18:26
'I have contracted for my freedom with my masters for nine uqiyahs,
18:29
one uqiyah each year,'"
18:32
and in another narration:
18:34
"'and she owed five uqiyahs scheduled over five years,
18:40
so assist me.'
18:42
I said:
18:43
'If your masters wish that I count it out for them in a single sum
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and that the right of loyalty (wala') belong to me, I will do so.'
18:50
So Barirah went to her masters
18:53
and told them,
18:55
but they refused her offer.
18:57
She returned from them while the Messenger of Allah (peace be upon him) was seated,
19:03
and said:
19:04
'I presented that to them,
19:07
but they refused unless the wala' belongs to them.'
19:11
The Prophet (peace be upon him) heard this,
19:16
and 'A'ishah informed the Prophet (peace be upon him).
19:20
Thereupon he said:
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'Buy her and stipulate that the wala' belongs to them,
19:25
for the wala' belongs only to the one who manumits.'"
19:28
In another narration:
19:30
"'The wala' belongs to the one who gives the silver
19:32
and confers the favor of freedom.'
19:34
So 'A'ishah did so.
19:36
Then the Messenger of Allah (peace be upon him) stood up among the people,
19:41
praised and glorified Allah,
19:44
and then said:
19:46
'To proceed:
19:47
What is the matter with people who lay down conditions not found in the Book of Allah?
19:53
Any condition not found in the Book of Allah is invalid,
19:58
even if it were a hundred conditions.
20:00
The decree of Allah is more rightful,
20:03
the condition of Allah is more binding,
20:05
and the wala' belongs only to the one who manumits.'"
20:08
Commentary on the hadith:
20:12
"I have contracted" (katabtu)
20:15
Al-Mukatabah is when a master manumits his slave in exchange for money paid in installments.
20:20
"My masters" (ahli)
20:21
refers to her masters who owned her.
20:24
"Uqiyah"
20:26
An uqiyah is forty silver dirhams,
20:29
and its measure in contemporary weights
20:32
is approximately one hundred and twenty grams.
20:35
"So help me."
20:37
Meaning: "Assist me."
20:39
"I will pay it."
20:41
Meaning: "I will disburse it."
20:43
"And your loyalty (wala')."
20:44
Wala'
20:45
is a bond between the emancipator and the freed slave,
20:48
resembling lineage in a certain respect.
20:51
"Yet they refused."
20:52
Meaning: they declined.
20:54
"Take her."
20:55
Meaning: buy her and set her free.
20:58
"What is the matter with people..."
21:00
Meaning: "What is their excuse..."
21:02
And this was his manner, peace and blessings of Allah be upon him,
21:05
to conceal the identity of the offender in his public exhortations.
21:09
"Even if it were a hundred conditions."
21:11
This is used for hyperbole.
21:13
"The judgment of Allah is more binding."
21:16
Meaning: the ruling of Allah has greater right and is more deserving of compliance
21:19
than any conditions that contradict Islamic law.
21:22
"And the condition of Allah is more reliable."
21:25
Meaning: upholding His bounds is firmer and more obligatory.
21:28
"Loyalty belongs only to the one who emancipates."
21:31
Meaning: the right of wala' belongs solely to the person who frees the slave.
21:34
Wala' is like kinship:
21:36
it can neither be sold nor gifted.
21:39
Among the lessons of the hadith:
21:42
It is derived from the hadith
21:44
that whoever stipulates an unlawful condition in a sale,
21:48
the condition is void,
21:50
while other conditions are subject to detailed rulings among the jurists.
21:54
It also demonstrates the permissibility of rhymed prose if it is natural and unforced.
21:58
It demonstrates the obligation of enjoining good
22:01
and forbidding evil,
22:03
as well as the obligation of clinging firmly to the Book and the Sunnah.
22:06
Chapter: Demanding Repayment of Debts and Detaining the Debtor in the Mosque
22:12
On the authority of Ka'b:
22:14
He demanded repayment of a debt from Ibn Abi Hadrad
22:18
that was owed to him, while in the mosque.
22:21
Their voices rose
22:23
until they were heard by a man—
22:26
until the Messenger of Allah, peace and blessings of Allah be upon him, heard them
22:30
while he was in his house.
22:32
So he came out to them,
22:34
lifting the curtain of his chamber,
22:37
and called out: "O Ka'b!"
22:40
He replied: "Here I am at your service, O Messenger of Allah."
22:43
He said: "Remit this much of your debt,"
22:47
gesturing to him to indicate half.
22:50
He said: "I have done so, O Messenger of Allah."
22:54
He said: "Get up and pay him."
22:57
Commentary on the hadith:
23:01
Taqadi:
23:03
Taqadi means demanding one's due from an adversary,
23:06
whether a debt or otherwise.
23:08
Sijf is a curtain;
23:10
it is also said that every doorway draped with two joined curtains,
23:14
each half of it is called a sijf.
23:17
"Labbayk" means: "I respond to you
23:20
and remain steadfast in your obedience."
23:24
Meaning: he gestured to him.
23:26
"Al-shatr" means: half.
23:30
"Faqdih" means: pay his debt.
23:37
It is derived from the hadith
23:39
that acting upon an understood gesture is permissible.
23:42
It also contains the recommendation of interceding with the rightful claimant,
23:46
and the recommendation to accept intercession in matters that do not involve sin.
23:52
Chapter: Sweeping the Mosque
23:54
and Picking Up Scraps of Cloth, Dirt, and Twigs
23:57
On the authority of Abu Hurayrah, may Allah be pleased with him:
24:01
A Black person—either a man or a woman—
24:04
used to sweep the mosque.
24:07
The person died, but the Prophet, peace and blessings of Allah be upon him, was not informed of their death.
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One day he remembered the person and asked:
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"What happened to that person?"
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They replied: "They passed away, O Messenger of Allah."
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He said: "Why did you not notify me?"
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They explained the matter, saying such and such,
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as they had deemed the person of little consequence.
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He said: "Direct me to the grave."
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So he went to the grave and prayed over it.
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Commentary on the hadith:
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Chapter: Sweeping the Mosque and Picking Up Scraps of Cloth, Dirt, and Twigs
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Sweeping the mosque:
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meaning, removing refuse from it.
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Picking up means to come upon something without intentionally seeking it out.
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Dirt and twigs refer to pieces of wood, straw, and the like.
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"Yaqummu" means: he removes the refuse.
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"Did you not notify me?" Meaning: why did you not inform me of the death so I could offer the funeral prayer?
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"They deemed the person of little consequence":
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meaning, they belittled the person's status.
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Among the lessons of the hadith:
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It is derived from the hadith
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an affirmation of the virtue of maintaining and serving the mosque.
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It provides guidance to check on companions and notice their absence.
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It highlights the desirability of praying for and showing mercy to whoever dedicates themselves to the service and benefit of Muslims.
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It indicates the recommendation of announcing a death.
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It also guides toward attending the funerals of the righteous.
25:51
Chapter: Prohibition of the Sale of Wine in the Mosque
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On the authority of 'A'ishah, who said:
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When the verses regarding usury from Surah al-Baqarah were revealed,
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the Prophet, peace and blessings of Allah be upon him, went out to the mosque
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and recited them to the people.
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Then he prohibited the trade of wine.
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Commentary on the hadith:
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He prohibited the trade of wine:
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meaning, the buying and selling of wine.
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Chapter: Tying a Prisoner or a Debtor in the Mosque
26:29
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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"An 'ifrit from among the jinn suddenly assaulted me last night,"
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or a similar phrase,
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"to interrupt my prayer.
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But Allah gave me power over him,
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and I intended to tie him to one of the pillars of the mosque
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so that you all might see him in the morning.
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Then I remembered the supplication of my brother Sulayman."
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“He said: My Lord! Forgive me and bestow on me sovereignty such as shall not belong to any after me. Lo! Thou art the Bestower.” (38:35)
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So he turned him back frustrated.
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Commentary on the hadith:
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"An 'ifrit":
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An 'ifrit is a rebellious, wicked jinni.
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"Suddenly assaulted me":
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meaning, he confronted me unexpectedly last night.
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Meaning: the night just passed.
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"Allah gave me power over him":
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meaning, He strengthened me and granted me victory over him.
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"Sariyah":
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meaning, a pillar.
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"He turned him back frustrated":
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meaning, humiliated, abased, and driven away.
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Among the lessons of the hadith:
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It is derived from the hadith
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an affirmation of the existence of the jinn
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and the possibility of human beings seeing them.
27:51
The hadith indicates that the jinn are of various categories:
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among them is the rebellious 'ifrit,
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and among them are those lesser than that.
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It shows the permissibility of quoting from the Qur'an
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by citing an expression without intending it as formal recitation.
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It demonstrates the obligation of seeking refuge in Allah, the Exalted and Majestic,
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to protect oneself from the evils of the jinn.
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The hadith contains proof that the jinn do not permanently retain their original fiery form.
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It shows that the subjugation of the jinn
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was among the evidentiary signs of the prophethood of Sulayman, peace be upon him.
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It proves the permissibility of relating extraordinary experiences that happen to a person
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by way of reminder and admonition.
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It also indicates that minor movements do not invalidate the prayer.