Summary of Sahih Al-Bukhari | Episode (73) | The continuation of the book on fasting, then the book on Tarawih, then the chapters on seclusion

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:03 The Efadah Center

0:06 for Humanistic Studies and Research

0:09 presents:

0:10 A Summary of Sahih al-Bukhari.

0:16 Chapter: Fasting on the Day of Ashura.

0:21 Narrated by Humaid ibn Abd al-Rahman:

0:24 He heard Mu'awiyah ibn Abi Sufyan (may Allah be pleased with him and his father)

0:28 on the Day of Ashura, the year he performed the Hajj,

0:32 saying while upon the pulpit:

0:34 "O people of Madinah, where are your scholars?

0:38 I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

0:42 'This is the Day of Ashura,

0:45 and Allah has not prescribed its fasting upon you,

0:48 yet I am fasting.

0:50 So whoever wishes to fast may do so,

0:52 and whoever wishes to break his fast may do so.'"

0:55 Commentary on the Hadith:

0:59 "Where are your scholars?"

1:01 He apparently said this only

1:03 when he heard someone declaring it obligatory, forbidden, or disliked,

1:08 intending to inform them that it is neither obligatory, forbidden, nor disliked.

1:14 "And [Allah] has not prescribed"

1:15 means He has not made it mandatory or obligatory.

1:18 Benefits of the Hadith:

1:22 Derived from the hadith is

1:24 the recommendation of fasting on the Day of Ashura.

1:27 In it is a reminder for the scholar regarding what he might overlook

1:31 or fail to recall.

1:33 In it is also proof that nothing is obligatory except what Islamic law makes obligatory.

1:40 Narrated by Ibn Abbas (may Allah be pleased with him and his father):

1:44 The Prophet (peace and blessings of Allah be upon him) came to Madinah

1:48 and saw the Jews fasting on the Day of Ashura.

1:51 He asked, "What is this?"

1:54 They replied, "This is a righteous day."

1:58 In another narration: "This is a great day;

2:02 it is the day Allah saved the Children of Israel from their enemy,"

2:07 In another narration: "Allah granted Moses victory on it,"

2:11 In another narration: "Moses prevailed over Pharaoh on it,

2:16 so Moses fasted it."

2:18 In another narration: "So Moses fasted it out of gratitude to Allah,"

2:23 In another narration: "and we fast it to venerate it."

2:28 [The Prophet] said, "I am more worthy of Moses than you."

2:31 In another narration: "I have a greater right to Moses,"

2:34 In another narration: "We have a greater right to Moses."

2:38 So he fasted it and ordered that it be fasted.

2:41 Commentary on the Hadith:

2:45 "The Day of Ashura" refers to the tenth day of the month of Muharram.

2:50 "What is this?" means, what is the reason for this fasting?

2:54 "A righteous day" means it possesses merit in their view.

2:58 "Their enemy" refers to Pharaoh.

3:01 "So Moses fasted it" means out of gratitude to Allah, the Mighty and Sublime.

3:06 "More worthy" means having a greater right.

3:09 "Than you" means than the Jews.

3:12 "So he fasted it" means he fasted the Day of Ashura.

3:16 "Allah granted Moses victory on it":

3:19 Victory denotes help, triumph, success, and conquest over the enemy.

3:25 Benefits of the Hadith:

3:28 Derived from the hadith is

3:31 that the fasting of Ashura was initially an obligation,

3:33 which was later abrogated by the fast of Ramadan,

3:35 while the virtue of its fasting remains until the Day of Resurrection.

3:39 In it is also proof that Muslims have a greater right to express gratitude for the salvation of Moses (peace be upon him) than the Jews.

3:46 Narrated by Abu Musa (may Allah be pleased with him):

3:51 The Prophet (peace and blessings of Allah be upon him) entered Madinah

3:55 and found certain people among the Jews venerating Ashura.

3:59 In a narration:

4:01 The Jews treated it as an Eid

4:03 and fasted it.

4:05 So the Prophet (peace and blessings of Allah be upon him) said:

4:09 "We have a greater right to fast it."

4:11 In a narration:

4:14 "So fast it yourselves."

4:16 And he commanded its fasting.

4:18 Commentary on the Hadith:

4:21 "They venerated Ashura"

4:24 means the Jews exalted the Day of Ashura

4:27 and took it as a festival,

4:29 "and fasted it"

4:31 out of gratitude.

4:33 "Greater right"

4:34 means more entitled to venerate and fast this day than the Jews.

4:38 Benefits of the Hadith:

4:42 Derived from the hadith is

4:44 an exposition of the virtue of fasting the Day of Ashura.

4:48 In it is proof that the people of innovation venerating virtuous days

4:52 does not prevent orthodox believers from venerating them properly.

4:54 Narrated by Ibn Abbas (may Allah be pleased with him and his father):

5:01 "I never saw the Prophet (peace and blessings of Allah be upon him)

5:04 eagerly seeking to fast any day, considering it superior to others,

5:08 except this day—

5:10 the Day of Ashura—

5:12 and this month,"

5:14 meaning the month of Ramadan.

5:16 Commentary on the Hadith:

5:19 "Eagerly seeking"

5:21 means seeking out;

5:23 and diligence (al-taharri)

5:24 is striving eagerly and making utmost effort to attain a thing.

5:28 "Superior to others":

5:29 The intended meaning is

5:30 that he fasted it due to its established virtue.

5:33 "The Day of Ashura"

5:35 means the tenth day of the month of Muharram.

5:38 Benefits of the Hadith:

5:41 Derived from the hadith is

5:44 the recommendation of eagerly seeking to fast virtuous days.

5:48 In it is proof that no virtue belongs to any place or time

5:52 except through explicit textual evidence.

5:54 Book of Tarawih Prayers.

5:59 Chapter: The Virtue of Performing Night Prayers in Ramadan.

6:04 Narrated by Abd al-Rahman ibn Abd al-Qari:

6:10 "I went out with Umar ibn al-Khattab (may Allah be pleased with him) one night in Ramadan to the mosque,

6:16 and the people were in separate groups:

6:20 a man praying by himself,

6:22 and another man praying with a small group following his prayer.

6:26 Umar said:

6:28 'I think that if I gathered these people behind a single reciter,

6:32 it would be better.'

6:34 Then he resolved upon it and gathered them behind Ubayy ibn Ka'b.

6:38 Later, I went out with him on another night,

6:41 and the people were praying behind their reciter.

6:45 Umar remarked:

6:47 'What an excellent innovation this is!

6:49 Yet the prayer they sleep through is better than the one they perform,'

6:53 referring to the end of the night,

6:56 whereas the people used to perform the night prayer in the earlier part of the night."

6:59 Commentary on the Hadith:

7:02 "To the mosque" means the Mosque of Madinah.

7:07 "And the people were" indicates his surprise at their state.

7:11 "Separate groups" means scattered gatherings.

7:15 "In separate groups" is emphasized to highlight their division in prayer;

7:20 the intended meaning is that they were offering voluntary prayers in the mosque

7:24 after the Isha prayer in scattered groups.

7:28 "A small group" (rahṭ) refers to a group numbering between three and ten.

7:32 "I think" stems from personal judgment and ijtihad.

7:35 "If I gathered these people" refers to those praying in separate groups,

7:39 "behind a single reciter" to lead them as imam.

7:43 "Better" (amthal) means more ideal and appropriate.

7:48 "Resolved" means he made a firm and decisive determination.

7:51 "Innovation" was used considering the outward appearance of the matter;

7:55 thus it is understood in its linguistic sense, not its technical jurisprudential definition.

7:59 Benefits of the Hadith:

8:03 Derived from the hadith is

8:05 the virtue of performing night prayers, especially during the nights of Ramadan.

8:08 In it is guidance for the leader to monitor the spiritual state of the people in worship

8:13 and unite them upon the best condition.

8:16 In the report is an indication of the condemnation of division and disunity.

8:20 In the report is an indication of adhering to the Sunnah of the Rightly-Guided Caliphs.

8:26 In it is the permissibility of praying Tarawih at home,

8:30 because his statement:

8:31 "Later, I went out with him on another night,

8:34 and the people were praying behind their reciter,"

8:37 indicates that Umar prayed it in his own home.

8:41 In it is proof that the practice of the Rightly-Guided Caliphs established

8:44 that the Tarawih prayer is performed in the early part of the night.

8:48 Al-Shatibi said regarding the statement of Umar (may Allah be pleased with him),

8:51 "What an excellent innovation":

8:53 "He only called it an innovation considering the outward state of affairs,

8:57 in that the Messenger of Allah (peace and blessings of Allah be upon him) had left it,

9:01 and it happened that it was not practiced during the time of Abu Bakr (may Allah be pleased with him)—

9:06 not that it was an innovation in the technical religious sense.

9:09 So whoever terms it an innovation based on this consideration,

9:12 there is no dispute over mere terminology.

9:15 Consequently,

9:16 it is not permissible to use this statement as proof for the validity of religious innovation

9:20 in the jurisprudentially debated sense,

9:22 as that would be a form of distorting words from their proper contexts."

9:26 Chapter: Seeking the Night of Decree in the Odd Nights of the Last Ten Days.

9:33 Narrated by Aisha (may Allah be pleased with her):

9:35 "The Messenger of Allah (peace and blessings of Allah be upon him)

9:39 used to observe i'tikaf during the last ten days of Ramadan

9:42 and say:

9:44 'Seek the Night of Decree in the odd nights of the last ten days of Ramadan.'"

9:48 In a narration:

9:51 "Search for it,"

9:53 And in another narration:

9:55 "in the odd nights."

9:56 Commentary on the Hadith:

9:59 "Observed i'tikaf" (yujāwir)

10:01 means he entered spiritual retreat in the mosque.

10:03 "Seek"

10:04 means search for it and strive diligently to attain it.

10:08 Benefits of the Hadith:

10:11 Derived from the hadith is

10:14 the virtue of i'tikaf during the last ten days of Ramadan.

10:18 In it is an encouragement to strive in acts of worship during the last ten days.

10:23 Narrated by Ibn Abbas (may Allah be pleased with him and his father):

10:28 The Prophet (peace and blessings of Allah be upon him) said:

10:32 "Seek it in the last ten days of Ramadan—

10:36 the Night of Decree—

10:38 when nine nights remain,

10:40 when seven nights remain,

10:42 when five nights remain."

10:45 In a narration:

10:47 "among the nine that have passed,

10:49 or among the seven that remain."

10:51 Commentary on the Hadith:

10:55 "Seek it out—

10:57 meaning, search for it—

11:00 on the ninth remaining night,

11:02 the seventh remaining night,

11:04 or the fifth remaining night."

11:06 That is, if the month is complete (thirty days),

11:09 the interpretation would be that it falls on an odd-numbered night,

11:12 whereas if the month is incomplete (twenty-nine days),

11:15 it would fall on an even-numbered night.

11:17 Among the benefits of this hadith:

11:21 We learn from the hadith

11:23 that Laylat al-Qadr occurs during the last ten nights of Ramadan,

11:27 and it is most hope-for on the odd-numbered nights.

11:29 It also contains an encouragement to seek out Laylat al-Qadr.

11:33 Chapter: Devotional Deeds During the Last Ten Nights of Ramadan.

11:39 On the authority of 'A'ishah (may Allah be pleased with her), who said:

11:42 "Whenever the Prophet (peace be upon him)

11:45 entered the last ten days of Ramadan,

11:47 he would tighten his waistwrapper,

11:49 keep his night alive with prayer,

11:51 and awaken his family."

11:54 Commentary on the hadith:

11:56 The auxiliary verb *kana* indicates continuity and habituality.

12:00 "The ten"

12:02 refers to the last ten nights of Ramadan.

12:04 "His waistwrapper" (*mi'zar*)

12:06 means his *izar*.

12:08 This expression is a metonymy either for abstaining from marital relations,

12:10 or for preparing oneself

12:12 and striving earnestly in worship,

12:14 or for both of these meanings combined.

12:17 "And kept his night alive"

12:19 means with prayer and devotion.

12:21 "His family"

12:24 means his wives.

12:26 Among the benefits of this hadith:

12:29 We learn from the hadith

12:31 the virtue of the last ten nights of Ramadan

12:33 and the importance of increasing worship during them.

12:36 It also shows that a man should regularly urge his family to perform virtuous acts of worship.

12:41 Chapters on Itikaf (Spiritual Retreat).

12:46 *Itikaf*

12:48 is remaining and residing in the mosque for the purpose of drawing closer to Allah Almighty.

12:56 Chapter: Itikaf During the Last Ten Days,

12:59 and Itikaf in All Mosques.

13:02 On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:

13:07 "The Messenger of Allah (peace be upon him)

13:10 used to observe itikaf during the last ten days of Ramadan."

13:15 Commentary on the hadith:

13:18 The verb *kana* denotes constancy and continuity.

13:21 Among the benefits of this hadith:

13:25 We learn from the hadith

13:28 the recommended nature of observing itikaf during the last ten days of the month of Ramadan.

13:33 It also demonstrates the virtue of the last ten days of Ramadan.

13:37 On the authority of 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace be upon him):

13:44 "The Prophet (peace be upon him)

13:47 used to observe itikaf during the last ten days of Ramadan

13:50 until Allah took his soul,

13:53 and his wives observed itikaf after him."

13:56 Commentary on the hadith:

14:00 "And his wives observed itikaf after him"

14:03 means that its ruling remained continuous after his death, even for women,

14:07 and it was not exclusive to him.

14:10 Among the benefits of this hadith:

14:13 We learn from the hadith

14:16 the importance of persisting in virtuous deeds during blessed times.

14:21 It also establishes the validity of women observing itikaf.

14:24 Chapter: Observing Itikaf for a Single Night.

14:29 On the authority of 'Abdullah Ibn 'Umar—

14:31 in a narration:

14:33 "When we returned from Hunayn,

14:35 'Umar asked the Prophet (peace be upon him) about a vow..."

14:40 On the authority of 'Umar Ibn al-Khattab (may Allah be pleased with him),

14:44 that he said:

14:46 "O Messenger of Allah,

14:48 I made a vow during the Days of Ignorance (*Jahiliyyah*) to observe itikaf for a night in al-Masjid al-Haram."

14:54 The Prophet (peace be upon him) said to him:

14:58 "Fulfill your vow."

15:00 So he observed itikaf for a night.

15:02 Commentary on the hadith:

15:04 "During the Days of Ignorance (*Jahiliyyah*)"

15:07 means before Islam.

15:09 Among the benefits of this hadith:

15:13 The hadith provides evidence that itikaf is permissible without fasting.

15:18 It also shows the obligation to fulfill a vow made during the Jahiliyyah, provided it is an act of obedience.

15:22 Chapter: Women Observing Itikaf.

15:27 On the authority of 'A'ishah (may Allah be pleased with her), who said:

15:30 "The Messenger of Allah (peace be upon him)

15:33 used to observe itikaf every Ramadan;

15:36 after he prayed the morning prayer,

15:38 he would enter his place of retreat.

15:41 'A'ishah asked his permission to observe itikaf,

15:44 and he granted her permission,

15:46 so she pitched a tent there.

15:49 Hafsah heard about it

15:51 and pitched a tent,

15:53 and Zaynab heard about it

15:55 and pitched another tent.

15:58 When the Messenger of Allah (peace be upon him) finished the morning prayer,

16:03 he saw four tents

16:05 and asked: 'What is this?'

16:08 He was informed of their situation,

16:10 so he said: 'What prompted them to do this?

16:14 Righteousness?'

16:15 In a narration:

16:18 'Do you think they were motivated by righteousness?'

16:21 In another narration:

16:23 'Do you deem this to be righteousness?'

16:25 And in a narration:

16:27 'Did they intend righteousness by this?'

16:29 'I am not observing itikaf.

16:32 Dismantle them so I do not see them!'

16:35 So they were dismantled,

16:37 and he did not observe itikaf in Ramadan,

16:39 but instead observed it during the last ten days of Shawwal."

16:43 Commentary on the hadith:

16:47 The verb *kana* denotes constancy and continuity.

16:50 "Every Ramadan"

16:52 means during the last ten days.

16:54 "He prayed the morning prayer"

16:56 means he prayed the Fajr prayer.

16:58 "He entered his place of retreat"

17:01 means he entered his designated area in the mosque that he had set aside for itikaf,

17:07 which was the location of his tent.

17:09 "A tent" (*qubbah*)

17:10 means a small tent or enclosure.

17:12 "From the morning prayer"

17:14 means after completing the Fajr prayer.

17:16 "He saw"

17:17 means he observed.

17:19 "Four tents"

17:21 refers to one tent for the Prophet (peace be upon him)

17:24 and three tents for his wives (may Allah be pleased with them).

17:28 "What prompted them"

17:30 refers to their motive and incentive.

17:33 "Righteousness"

17:34 is phrased as a rhetorical question expressing disapproval.

17:38 Righteousness (*al-birr*) means obedience and goodness.

17:41 "Dismantle them"

17:43 means remove them.

17:45 "So I do not see them"

17:47 means so I no longer see the aforementioned tents.

17:50 "So they were dismantled"

17:51 means they were taken down.

17:53 Among the benefits of this hadith:

17:56 We learn from the hadith

17:59 that the beginning of itikaf starts from the early part of the day.

18:02 It also shows that the mosque is a prerequisite condition for itikaf.

18:06 It establishes the permissibility of setting up tents inside the mosque

18:09 and designating specific spots for retreat.

18:13 It highlights the harmful consequence of excessive jealousy,

18:15 as it stemmed from rivalry that led to abandoning what was superior.

18:20 It demonstrates that a superior action may be set aside for a greater benefit,

18:24 and that whoever fears ostentation in their act of worship

18:27 is permitted to leave or discontinue it.

18:29 It indicates that itikaf does not become obligatory merely by intention.

18:33 As for his (peace be upon him) making up the retreat later,

18:37 it was by way of recommendation,

18:39 because whenever he performed a deed, he would maintain it consistently.

18:42 For this reason, it is not reported that his wives observed itikaf with him in Shawwal.

18:47 It shows that a woman should not observe itikaf until she seeks her husband's permission,

18:52 and if she observes itikaf without his permission,

18:55 he has the right to remove her;

18:57 even if it was with his permission,

18:59 he may revoke it and forbid her.

19:02 It shows the prescribed nature of making up a missed itikaf.

19:05 It indicates that jealousy is a natural human inclination,

19:08 provided it does not lead to a violation of religious command.

19:11 Chapter:

19:14 May a Person in Itikaf Go out to the Door of the Mosque for His Needs?

19:19 On the authority of Safiyyah, wife of the Prophet (peace be upon him),

19:24 that she came to the Messenger of Allah (peace be upon him)

19:28 to visit him during his itikaf in the mosque

19:31 during the last ten days of Ramadan.

19:34 She conversed with him for an hour,

19:36 then stood up to return home.

19:39 The Prophet (peace be upon him) stood up

19:42 with her to escort her back.

19:44 In a narration:

19:46 "The Prophet (peace be upon him) was in the mosque,

19:49 and his wives were with him,

19:51 so they departed.

19:52 He said to Safiyyah bint Huyayy:

19:55 'Do not hurry, so that I may walk back with you.'

19:58 Her home was in the residence of Usamah.

20:01 When she reached the door of the mosque,

20:04 near the door of Umm Salamah,

20:06 two men from the Ansar passed by

20:09 and greeted the Messenger of Allah (peace be upon him).

20:13 The Prophet (peace be upon him) said to them:

20:17 'Slow down,

20:19 she is only Safiyyah bint Huyayy.'

20:22 They exclaimed:

20:23 'Glory be to Allah, O Messenger of Allah!'

20:26 and felt distressed that he thought he needed to explain.

20:28 Thereupon the Prophet (peace be upon him) said:

20:32 'Satan reaches inside man as far as the blood reaches.'

20:36 In a narration:

20:38 "runs through the son of Adam like blood."

20:41 "And I feared lest he cast something into your hearts,"

20:46 or according to another narration:

20:47 "into your minds,"

20:49 and according to another narration:

20:51 "some evil."

20:52 Commentary on the Hadith:

20:55 "She was returning,"

20:57 meaning returning to her home.

21:00 "He walked her back,"

21:01 meaning he escorted her back to her house.

21:04 "Two men,"

21:05 namely Usaid ibn Hudayr and 'Abbad ibn Bishr (may Allah be pleased with them).

21:10 "Go at your leisure,"

21:12 meaning slow down and do not rush.

21:15 "It weighed heavily upon them,"

21:17 meaning it felt grave and distressful to them both.

21:20 "The reach of blood,"

21:21 meaning akin to the flow of blood.

21:23 The point of similarity in the comparison

21:26 is the extreme closeness and constant presence.

21:30 "I feared lest he cast something into your hearts."

21:34 Al-Shafi'i said:

21:36 "He feared disbelief for them,

21:38 had they harbored any suspicion against him."

21:40 So he hastened to inform them of their situation

21:43 out of sincere concern for their spiritual well-being,

21:46 before Satan could cast something into their hearts

21:49 that would cause their destruction.

21:51 "Do not hurry until I leave with you."

21:54 The Prophet (peace and blessings of Allah be upon him) was occupied,

21:57 so he asked her to wait a moment.

21:59 Benefits derived from the hadith:

22:03 From this hadith, it is deduced that

22:05 it is permissible for a person in i'tikaf to engage in lawful matters,

22:09 such as seeing off a visitor, standing up with them, and conversing with them.

22:13 It also indicates that one in i'tikaf may recite the Qur'an, study hadith,

22:18 teach, write on religious matters, and listen to sacred knowledge.

22:22 It indicates the permissibility of a person in i'tikaf being alone with his wife.

22:27 It indicates the permissibility of a woman visiting someone in i'tikaf.

22:31 It demonstrates the perfection of the Prophet's (peace and blessings of Allah be upon him) compassion for his Ummah,

22:37 and his guidance toward whatever protects them from sin.

22:41 It shows that it is recommended to guard oneself against exposed suspicion,

22:45 to seek safety from misinterpretation, and to offer valid explanations.

22:49 It shows the permissibility of a woman going out at night, provided there is no risk of temptation.

22:54 Chapter: Observing I'tikaf During the Middle Ten Days of Ramadan

23:00 On the authority of Abu Hurairah (may Allah be pleased with him), who said:

23:27 Commentary on the Hadith:

23:30 "Would review," referring to Gabriel (peace be upon him).

23:34 "Was taken," meaning he passed away.

23:37 Benefits derived from the hadith:

23:40 From the hadith, it is derived that it is prescribed to observe i'tikaf throughout the whole month of Ramadan.

23:46 It also highlights the recommendation to increase good deeds

23:50 as a person reaches the later stages of life.

Summary of Sahih Al-Bukhari | Episode (73) | The continuation of the book on fasting, then the book on Tarawih, then the chapters on seclusion

Transcript