Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 171 of 190
Riyadh Al-Salehin | Episode (181) | Chapter: It is disliked to talk after dinner
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: The Dislike of Conversing After the Late Night Prayer (Isha).
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This refers to conversation that is permissible at other times.
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Where doing it or leaving it is of no consequence.
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As for conversation that is forbidden or disliked at other times,
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it is even more strictly forbidden and disliked at this time.
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As for conversation regarding good matters, such as discussing knowledge,
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stories of the righteous, and noble character,
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or speaking with a guest, someone in need, and the like,
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there is no dislike in it; rather, it is recommended.
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Likewise, conversation due to an excuse or a pressing need is not disliked.
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Authentic hadiths have corroborated everything I have mentioned.
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On the authority of Abu Barzah, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him,
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used to dislike sleeping before Isha and conversing after it.
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Agreed upon.
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From the benefits of the hadith:
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The dislike of sleeping before Isha,
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for fear of missing its time.
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The dislike of conversing and staying up late after Isha,
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for fear of delaying sleep,
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which leads to not waking up and missing the Fajr prayer.
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The encouragement to maintain prayers at their appointed times,
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and the warning against neglecting them or becoming preoccupied with other things,
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or engaging in actions that lead to that.
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On the authority of Ibn Umar, may Allah be pleased with them both,
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that the Messenger of Allah, peace and blessings of Allah be upon him,
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prayed Isha at the end of his life.
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When he finished, he said,
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"Do you realize the significance of this night of yours?
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For at the turn of one hundred years,
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not one person who is on the face of the earth today will remain."
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Agreed upon.
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"Do you realize" means: inform me.
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From the benefits of the hadith:
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The permissibility of conversing after Isha regarding knowledge,
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due to the good that results from it.
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Included in this is what results in a benefit,
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such as speaking with one's wife and joking with her,
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to comfort her and be gentle with her.
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The encouragement to hasten in performing good deeds,
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and not to delay them,
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because death may take the servant by surprise,
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while he is unaware.
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A statement from the Messenger of Allah, peace and blessings of Allah be upon him,
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that the lifespans of his Ummah are short,
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compared to the lifespans of those who preceded them,
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from the past nations.
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This hadith is among the signs of Prophethood,
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for the Messenger of Allah, peace and blessings of Allah be upon him, informed
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of something unseen,
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and it occurred just as he informed.
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For the last person to pass away among those who were present was
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Abu al-Tufayl 'Amir ibn Wathilah.
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The scholars have agreed that he was
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the last of the Companions to die,
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and the latest date mentioned for it
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is that he died in the year 110 AH,
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which is at the turn of one hundred years
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from his statement, peace and blessings of Allah be upon him.
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On the authority of Anas, may Allah be pleased with him,
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that he was waiting for the Prophet, peace and blessings of Allah be upon him,
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and he came to them near the middle of the night,
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and he led them in prayer,
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meaning Isha.
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He said:
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Then he gave us a sermon and said,
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"Verily, the people have prayed,
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then they have slept,
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but you will remain in a state of prayer
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as long as you are waiting for the prayer."
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Narrated by al-Bukhari.
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"Middle of the night"
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means half of it.
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From the benefits of the hadith:
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The recommendation to delay the Isha prayer.
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The end of the time for Isha
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is the middle of the night.
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The permissibility of conversing after Isha about good things, discussing knowledge,
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enjoining good, and forbidding evil.
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Waiting for the prayer contains great good,
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for the one waiting receives the reward of the prayer as long as he is in his place of prayer.
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The bounty of Allah upon His servants is great,
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in that He gives them the reward as long as they are waiting for the prayer,
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even if they eat and drink during that time.
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Chapter: The Prohibition of a Woman Refusing Her Husband's Bed,
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if he calls her and she has no valid legal excuse.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"If a man calls his wife to his bed and she refuses,
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and he spends the night angry with her,
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the angels will curse her until morning."
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Agreed upon.
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In another narration: "until she returns."
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Chapter: The Prohibition of a Woman Fasting while Her Husband is Present,
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except with his permission.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"It is not lawful for a woman to fast while her husband is present,
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except with his permission,
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nor to allow anyone into his house except with his permission."
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Agreed upon.
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Chapter: The Prohibition of the Follower Raising His Head from Ruku' or Sujud Before the Imam.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"Does one of you not fear, when he raises his head before the Imam,
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that Allah will make his head the head of a donkey,
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or that Allah will make his appearance the appearance of a donkey?"
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Agreed upon.
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From the benefits of the hadith:
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The prohibition of preceding the Imam in prayer,
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because that invalidates the function of the Imam,
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which is that he is appointed to be followed.
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The possibility of metamorphosis (maskh) occurring in this Ummah.
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Evidence of the ignorance of the one who precedes the Imam and his lack of fiqh,
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because the donkey is known for stupidity.
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Chapter: The Dislike of Placing the Hand on the Waist (al-khasirah) During Prayer.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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"It was forbidden to place the hands on the waist during prayer."
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Agreed upon.
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"Al-khasr" means the middle of a person.
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From the benefits of the hadith:
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The prohibition of "ikhtisar" (placing hands on the waist) in prayer.
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Placing the hands on the waist in prayer
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is one of the characteristics of the arrogant.
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Chapter: The Dislike of Praying in the Presence of Food,
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when one's soul craves it,
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or while suppressing the urge to relieve oneself,
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which are urination and defecation.
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On the authority of 'Aishah, may Allah be pleased with her, who said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"There is no prayer in the presence of food,
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nor while one is suppressing the two impurities."
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Narrated by Muslim.
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"In the presence of food"
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means its presence while one desires it.
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"The two impurities" means urination and defecation.
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From the benefits of the hadith:
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The dislike of praying while there is a distraction from it,
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which diminishes its khushu' (humility/focus),
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such as hunger with food present,
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or thirst with drink available.
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The dislike of praying for someone who has a need
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to urinate or defecate,
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because of the disturbance it causes to the mind,
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and the preoccupation of the heart that prevents khushu'.
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The dislike decreases as the time becomes tight.
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So whoever fears missing the prayer and its time expiring,
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he should pray it in its time,
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then eat, drink, and relieve himself.
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And Allah knows best.
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Chapter: The Prohibition of Raising One's Eyes to the Sky During Prayer.
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On the authority of Anas ibn Malik, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"What is the matter with people who raise their eyes
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to the sky during their prayer?"
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He spoke sternly about this until he said:
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"They must stop this,
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or their sight will be snatched away."
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Narrated by al-Bukhari.
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"What is the matter" means: what is the situation.
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"Their sight will be snatched away"
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means it will be taken away and will not return to them.
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From the benefits of the hadith:
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The prohibition of raising the eyes to the sky during prayer.
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The evidence for the prohibition
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is the sternness of the Prophet's, peace and blessings of Allah be upon him, words regarding it,
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and his threat to the one who does it that his sight will be snatched away and not return.
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Accountability for an action occurs after knowledge of its prohibition.
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Chapter: The Dislike of Looking Around (al-iltifat) in Prayer Without an Excuse.
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On the authority of 'Aishah, may Allah be pleased with her, who said:
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I asked the Messenger of Allah, peace and blessings of Allah be upon him, about looking around in prayer.
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He said:
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"It is a snatching that the Shaytan steals from the servant's prayer."
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Narrated by al-Bukhari.
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"Snatching" (ikhtilas) is taking something quickly by surprise.
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From the benefits of the hadith:
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The prohibition of looking around in prayer without a need.
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Looking around in prayer
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is a distraction from the Shaytan for the servant until his khushu' is gone.
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Therefore, looking around without an excuse
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is an indication of heedlessness and a lack of khushu'.
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On the authority of Anas, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said to me:
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"Beware of looking around in prayer,
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for looking around in prayer is ruin.
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If it is necessary,
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then do it in voluntary prayer, not in the obligatory prayer."
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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This hadith is weak and cannot be used as an argument.
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Therefore, looking around is not permissible,
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in the obligatory or the voluntary prayer alike,
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especially since there are hadiths that forbid
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looking around in prayer generally.
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And Allah knows best.
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Chapter: The Prohibition of Praying Towards Graves.
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On the authority of Abu Marthad
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Kinaz ibn al-Husayn, may Allah be pleased with him, said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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Do not pray facing graves,
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and do not sit upon them.
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Narrated by Muslim.
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Among the benefits of this hadith:
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The prohibition of praying toward graves.
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The prohibition of sitting upon graves.
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It is not permissible to venerate graves or turn them into places of worship,
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as this leads to shirk (polytheism).
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Likewise, it is not permissible to treat them with disrespect or contempt,
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because a Muslim possesses sanctity both in life and in death.
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Chapter: The prohibition of passing in front of a person who is praying.
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On the authority of Abu al-Juhaym,
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'Abdullah ibn al-Harith ibn al-Simmah al-Ansari, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, said:
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If the person who passes in front of someone praying knew what burden he incurs,
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he would prefer to stand for forty,
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rather than pass in front of him.
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The narrator said:
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I do not know
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whether he said forty days,
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or forty months,
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or forty years.
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Agreed upon.
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"He would prefer to stand for forty":
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Meaning, if he knew the magnitude of the sin that befalls him by passing in front of the one praying,
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he would choose to stand for that duration so as not to incur the sin.
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Among the benefits of this hadith:
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The prohibition of passing in front of someone praying,
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regardless of whether the prayer is obligatory or voluntary,
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and whether it is in the mosque or elsewhere.
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The permissibility of using the word "if" in the context of warnings.
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This does not fall under the category of prohibited speech.
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Chapter: The dislike of a follower (ma'mum) beginning a voluntary prayer
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after the mu'adhdhin has begun the iqamah for the obligatory prayer.
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This applies whether the voluntary prayer is the Sunnah associated with that prayer or otherwise.
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May Allah be pleased with him, from the Prophet, peace be upon him, who said:
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When the iqamah for prayer is called, there is no prayer except the obligatory one.
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Narrated by Muslim.
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"The obligatory one" means the fard (compulsory) prayer.
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The intent is the current prayer among the five daily prayers
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for which the iqamah has been called.
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Among the benefits of this hadith:
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It is not permissible to perform a voluntary prayer once the obligatory prayer has been signaled by the iqamah,
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whether one began it before the iqamah or after it.
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The recommendation to break off a voluntary prayer when the obligatory prayer is being established.
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The warning against differing with the Imams and opposing them.
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The recommendation to devote oneself entirely to the obligatory prayer,
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and not to be distracted from it by anything else,
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even if it is an act of obedience at another time.
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This includes attending it at its proper time,
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and maintaining its requirements.
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Riyadh al-Salihin, O Riyadh al-Salihin.