Part of Sahih Al-Bukhari
· Lesson 46 of 113
Summary of Sahih Al-Bukhari | Episode (46) | Chapters on shortening prayer - 1
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapters on Shortening the Prayer (Qasr)
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Chapter: What has been narrated regarding shortening the prayer
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And how long one stays before shortening it
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On the authority of Ibn Abbas (may Allah be pleased with them both), who said:
0:33
The Prophet (peace and blessings of Allah be upon him) stayed in Makkah for nineteen days,
0:39
praying two rak'ahs [for each four-rak'ah prayer].
0:41
In another narration:
0:43
Ibn Abbas said:
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"We would shorten the prayer whenever we were between two places for nineteen days;
0:49
if we stayed longer, we would perform the full prayer."
0:53
Commentary on the hadith:
0:56
"And how long one stays before shortening it"
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Meaning: How many days does a traveler remain [in a place] for the purpose of shortening the prayer?
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"We would shorten"
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Meaning: The four-rak'ah prayer.
1:08
From the benefits of the hadith:
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The hadith contains the concession for a traveler to shorten the four-rak'ah prayer.
1:17
It also specifies the number of days a traveler is permitted to shorten the prayer.
1:24
On the authority of Yahya ibn Abi Ishaq,
1:27
on the authority of Anas, who said:
1:29
"We set out with the Prophet (peace be upon him) from Madinah to Makkah,
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and he continued to pray two rak'ahs by two rak'ahs
1:38
until we returned to Madinah."
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I asked, "Did you stay in Makkah for any time?"
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He replied, "We stayed there for ten days."
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Commentary on the hadith:
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"We set out with the Prophet (peace be upon him) from Madinah to Makkah"
1:58
"And he continued to pray two rak'ahs by two rak'ahs"
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Meaning: Dhuhr and 'Asr,
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and 'Isha' and Fajr,
2:06
except for Maghrib,
2:07
for he prayed it as three rak'ahs, as it is.
2:11
From the benefits of the hadith:
2:14
The hadith contains the concession for a traveler to shorten the four-rak'ah prayer.
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It also specifies the number of days a traveler is permitted to shorten the prayer.
2:26
Chapter: Prayer at Mina
2:30
On the authority of Abdullah ibn Umar (may Allah be pleased with them both), who said:
2:34
"I prayed with the Prophet (peace be upon him) at Mina two rak'ahs,
2:40
and [likewise] with Abu Bakr and Umar,
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and with Uthman during the early part of his caliphate;
2:45
then he began performing them in full."
2:47
Commentary on the hadith:
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"And with Uthman during the early part of his caliphate"
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Meaning: The beginning of his caliphate,
2:57
which was six years,
2:58
or eight years,
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or eight years—
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there is a difference of opinion regarding this.
3:05
"Then he began performing them in full"
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Meaning: He stopped shortening the prayer.
3:09
From the benefits of the hadith:
3:13
The hadith indicates the consideration given to the Sunnah of the Rightly Guided Caliphs.
3:18
It also shows that the action of the Imam resolves a valid difference of opinion.
3:25
On the authority of Harithah ibn Wahb al-Khuza'i (may Allah be pleased with him), who said:
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The Prophet (peace be upon him) led us in prayer
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at Mina, when we were more numerous than ever and most secure, for two rak'ahs.
3:40
Commentary on the hadith:
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"When we were more numerous than ever"
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Meaning: Greater in number.
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"And most secure"
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Meaning: Most safe and not in fear.
3:53
From the benefits of the hadith:
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The hadith shows that the condition of fear is not a prerequisite for shortening the prayer.
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It also indicates that a pilgrim arriving from outside Makkah may shorten the prayer.
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On the authority of Abd al-Rahman ibn Yazid, who said:
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Uthman ibn Affan (may Allah be pleased with him) led us in prayer at Mina for four rak'ahs.
4:18
This was mentioned to Abdullah ibn Mas'ud (may Allah be pleased with him),
4:23
so he recited the istirja' [saying 'Inna lillahi...'] and then said:
4:26
"I prayed with the Messenger of Allah (peace be upon him) at Mina for two rak'ahs,
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and I prayed with Abu Bakr al-Siddiq (may Allah be pleased with him) at Mina for two rak'ahs,
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and I prayed with Umar ibn al-Khattab (may Allah be pleased with him) at Mina for two rak'ahs."
4:44
In another narration:
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"Then your paths diverged;
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I wish my share of four rak'ahs were two accepted rak'ahs."
4:55
Commentary on the hadith:
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"He recited the istirja'"
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Meaning: He said, "Indeed we belong to Allah, and indeed to Him we will return."
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"My share" means my portion.
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"Two accepted rak'ahs"
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Acceptance is the attainment of reward for a correct action.
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From the benefits of the hadith:
5:19
The hadith indicates the consideration given to the Sunnah of the Rightly Guided Caliphs.
5:25
It also shows that it is part of the methodology of the Companions (may Allah be pleased with them)
5:28
to mention the superior action while avoiding the corruption of discord.
5:33
It also shows that the believer fears that his deeds might not be accepted
5:37
and does not rely solely on his own deeds.
5:42
Chapter: How long the Prophet (peace be upon him) stayed during his Hajj
5:48
On the authority of Ibn Abbas (may Allah be pleased with them both), who said:
5:52
"They used to consider performing 'Umrah during the months of Hajj
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to be among the most wicked of sins on earth.
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They would make the month of Muharram into Safar,
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saying: 'When the sores heal and the tracks fade,
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and Safar passes,
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'Umrah becomes permissible for those who wish to perform it.'"
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The Prophet (peace be upon him) and his Companions arrived on the morning of the fourth [of Dhu al-Hijjah] in the state of ihram for Hajj,
6:17
and he commanded them to change it to an 'Umrah.
6:21
In another narration: "Except for those who had the sacrificial animals with them."
6:25
And in another narration: "And that we should return to our wives [in a state of ihram]."
6:29
This caused much talk among them,
6:32
and they considered it a grave matter.
6:34
They said, "O Messenger of Allah, what kind of 'halal' [permissibility]?"
6:38
He said, "Complete permissibility."
6:42
Commentary on the hadith:
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"They used to" refers to the people of the Jahiliyyah.
6:48
"Among the most wicked of sins"
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Meaning: Among the greatest of sins.
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This was one of their invalid arbitrary rulings
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taken without any foundation.
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"Fujur" [wickedness/sin]
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is to persist in disobedience.
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"They would make the month of Muharram into Safar"
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Meaning: They would treat the month of Safar as one of the sacred months.
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"When the sores heal"
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The healing of the sores on the backs of camels after returning from Hajj.
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"Dabr" is the sore left by the saddle on the backs of camels due to friction.
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"And the tracks fade"
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Meaning: The traces of the sores have disappeared.
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"Insalakha" means it has passed.
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"He commanded them to change it to an 'Umrah"
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Meaning: He commanded them to convert their Hajj into an 'Umrah.
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"They considered it a grave matter"
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Meaning: It seemed great to them
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because it contradicted the worship they were accustomed to,
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which was delaying 'Umrah until after the months of Hajj.
7:45
From the benefits of the hadith:
7:48
It is derived from the hadith
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that the rituals of Hajj and 'Umrah
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are to be taken from the Prophet (peace be upon him).
7:56
It contains a warning against the invalid beliefs of the Jahiliyyah.
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It also indicates the recommendation of entering Makkah during the daytime.
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It shows that the sacred months
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are those which Allah the Almighty has made sacred.
8:09
It shows that the practice of Nasi' [intercalation] is an act of the Jahiliyyah,
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which is the advancing or delaying of some of the sacred months.
8:19
Chapter: At what distance one shortens the prayer
8:23
On the authority of Ibn Umar (may Allah be pleased with them both),
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and from the Prophet (peace be upon him), who said:
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"A woman shall not travel for three days
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except with a mahram."
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And on the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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The Prophet (peace be upon him) said:
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"It is not permissible for a woman who believes in Allah and the Last Day
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to travel for the distance of a day and a night
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without a mahram with her."
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Commentary on the hadith:
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"Three days"
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Meaning: A journey of three days.
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"Except with a mahram"
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A mahram is one whom a woman is permanently forbidden to marry.
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"Hurmah" means a mahram.
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From the benefits of the hadith:
9:15
The hadith provides evidence for those who say that a mahram
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is a condition for the obligation of Hajj upon a woman
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if there is between her and Makkah
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a journey of three days and their nights.
9:28
It also shows the requirement of a mahram for a woman's travel.
9:31
It also shows the legitimacy of addressing women specifically with exhortation and reminders.
9:39
Chapter: Shortening the prayer when leaving one's place
9:43
On the authority of Anas (may Allah be pleased with him), who said:
9:46
The Messenger of Allah (peace be upon him) prayed,
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and we were with him in Madinah, the Dhuhr as four,
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and the 'Asr at Dhu al-Hulayfah as two rak'ahs.
9:56
Then he spent the night there until morning.
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Then he rode until his mount stood with him on the Bayda',
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he praised Allah, glorified Him, and declared His greatness,
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then he entered into the state of ihram for Hajj and 'Umrah,
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and the people entered into ihram for both.
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When we arrived, he commanded the people, and they exited ihram,
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until the Day of Tarwiyah, when they entered into ihram for Hajj.
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He said:
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"And the Prophet (peace be upon him) sacrificed,"
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and the Messenger of Allah (peace be upon him) slaughtered
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in Madinah two rams that were white and black.
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In another narration:
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"Seven camels while standing."
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And he offered sacrifice in Madinah.
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Commentary on the hadith:
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"At Dhu al-Hulayfah"
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It is the Miqat for the people of Madinah and those who pass by it from others.
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It is called Abyar 'Ali.
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"Until it stood with him"
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Meaning: His she-camel stood up with him,
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meaning it stood up with him while he was steady on its back.
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"On the Bayda'"
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Meaning: The elevated ground in front of Dhu al-Hulayfah.
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"Day of Tarwiyah"
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It is the eighth day of Dhu al-Hijjah.
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"Badanat"
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A badana is a camel.
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"Two rams that were white and black"
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"Amlah"
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is that which has both white and black,
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and its white is more predominant.
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Among the benefits of the hadith:
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It is derived from the hadith:
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That whoever intends to travel,
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Should not shorten their prayers until they have left the houses of their city.
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The hadith explicitly states that the Prophet (peace be upon him) performed Qiran (combining Hajj and Umrah).
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Chapter:
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Praying Maghrib as three rak'ahs while traveling.
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On the authority of Salim, who said:
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Ibn 'Umar (may Allah be pleased with them both) used to combine Maghrib and Isha at Muzdalifah.
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Ibn 'Umar delayed the Maghrib prayer,
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And he had been informed of the critical illness of his wife, Safiyyah bint Abi 'Ubayd.
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I said to him,
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"The prayer."
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He said,
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"Keep moving."
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I said,
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"The prayer."
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He said, "Keep moving."
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Until he had traveled two or three miles.
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Then he dismounted and prayed.
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Then he said,
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"This is how I saw the Prophet (peace be upon him) pray when he was in a hurry to travel."
12:25
'Abdullah said:
12:27
"I saw the Prophet (peace be upon him) when he was in a hurry to travel,
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He would delay the Maghrib prayer,
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Then pray it as three rak'ahs,
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Then perform the taslim.
12:37
Then he would wait only a short while before calling the iqamah for Isha,
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Then he would pray it as two rak'ahs,
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Then perform the taslim.
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He would not perform any voluntary prayers after Isha,
12:48
Until he stood up in the middle of the night."
12:51
Commentary on the hadith:
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"At Muzdalifah,"
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Meaning at the Mash'ar al-Haram.
12:58
"He had been informed of the critical illness of his wife,"
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Meaning he was informed of his wife's death.
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"When he was in a hurry to travel,"
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Meaning when the journey became urgent for him.
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"Then he would wait only a short while,"
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That brief interval,
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Was to attend to some of his necessary needs.
13:17
"He would not perform voluntary prayers,"
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Meaning he would not perform supererogatory prayers.
13:21
"In the middle of the night,"
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Meaning within it and in its center.
13:25
Among the benefits of the hadith:
13:29
The hadith indicates that the basis of worship is adherence to established precedent (tawqif).
13:33
It shows the keenness of the Companions (may Allah be pleased with them)
13:35
To follow the guidance of the Prophet (peace be upon him)
13:38
Both while traveling and while at home.
13:41
It emphasizes the night prayer (qiyam al-layl),
13:44
Because the Prophet (peace be upon him)
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Did not abandon it while traveling,
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So it is even more appropriate to observe it while at home.
13:51
It shows the scholar's way
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Of clarifying the correct path to one who objects.
13:55
It shows the permissibility of reminding people of virtue about their obligations.
14:01
Chapter: Voluntary prayer on a riding animal,
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Regardless of the direction it faces.
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On the authority of 'Amir ibn Rabi'ah, who said:
14:10
I saw the Messenger of Allah (peace be upon him)
14:14
While he was on his mount, performing voluntary prayers,
14:17
Signaling with his head in whatever direction it faced.
14:21
The Messenger of Allah (peace be upon him)
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Did not do that for the obligatory prayer.
14:32
"Performing voluntary prayers" means praying the nafilah.
14:35
"Signaling with his head,"
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Al-Ima' (signaling),
14:38
Is gesturing with one's limbs,
14:40
Such as the head, hand, eye, or eyebrow.
14:44
The intended meaning here is
14:45
Signaling with the head.
14:48
"In whatever direction it faced,"
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Meaning in whatever direction the mount turned,
14:54
Whether toward the Qiblah or otherwise.
14:57
"For the obligatory prayer,"
14:59
Meaning the fard (compulsory) prayer.
15:01
Among the benefits of the hadith:
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It is derived from the hadith:
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The recommendation of performing voluntary prayers while traveling.
15:10
The hadith contains an indication
15:12
That the basis of voluntary prayer while traveling is ease and lightness.
15:19
Chapter: Voluntary prayer on a donkey.
15:23
On the authority of Anas ibn Sirin, who said:
15:26
We met Anas ibn Malik when he arrived from the Levant (al-Sham),
15:30
And we encountered him at 'Ayn al-Tamr.
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I saw him praying on a donkey,
15:36
With his face toward that side,
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Meaning to the left of the Qiblah.
15:41
I said,
15:42
"I saw you praying facing other than the Qiblah."
15:46
He said,
15:47
"Had I not seen the Messenger of Allah (peace be upon him) do it,
15:52
I would not have done it."
15:55
Commentary on the hadith:
15:58
"'Ayn al-Tamr,"
15:59
Is a place on the edge of Iraq,
16:02
Adjacent to the lands of the Levant.
16:04
It is a town near al-Anbar.
16:08
"Facing other than the Qiblah,"
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Meaning toward a direction other than the Qiblah.
16:12
This applies to voluntary prayer.
16:15
Among the benefits of the hadith:
16:18
It is derived from the hadith:
16:20
That the devotional act of a Companion,
16:23
Especially in matters that cannot be reached through personal opinion,
16:25
Has the status of a marfu' (attributed to the Prophet) hadith.
16:28
It shows the permissibility of asking a scholar for clarification
16:30
If an unusual action is observed from him.
16:34
It shows the permissibility of performing voluntary prayer on a mount,
16:37
Even if not facing the Qiblah.
16:41
Chapter: Those who do not perform voluntary prayers while traveling,
16:44
Neither after nor before the prayer.
16:47
On the authority of Ibn 'Umar, who said:
16:49
I accompanied the Messenger of Allah (peace be upon him),
16:53
And he would not exceed two rak'ahs while traveling.
16:58
In one narration:
16:59
"I did not see him perform voluntary prayers while traveling."
17:02
Allah, the Glorious and Exalted, said:
17:05
“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (33:21)
17:09
Abu Bakr, 'Umar, and 'Uthman did the same,
17:13
May Allah be pleased with them.
17:16
Commentary on the hadith:
17:19
"Two rak'ahs,"
17:21
Meaning in the four-rak'ah prayer.
17:23
"And he would not perform voluntary prayers."
17:25
Among the benefits of the hadith:
17:29
The hadith indicates that the Sunnah of the Rightly Guided Caliphs is authoritative.
17:34
It shows the keenness of Ibn 'Umar (may Allah be pleased with them both)
17:37
To follow the guidance of the Prophet (peace be upon him)
17:40
And the Sunnah of the Caliphs.
17:45
Chapter: Those who perform voluntary prayers while traveling,
17:47
At times other than after or before the obligatory prayers.
17:51
On the authority of Ibn Abi Layla, who said:
17:54
No one informed us
17:55
That they saw the Prophet (peace be upon him)
17:58
Praying the Duha prayer,
18:00
Except for Umm Hani'.
18:02
She mentioned that the Prophet (peace be upon him),
18:05
On the day of the conquest of Makkah,
18:07
Performed ghusl in her house,
18:09
Then prayed eight rak'ahs.
18:12
I have never seen him pray a lighter prayer than that,
18:16
Except that he perfected the bowing and prostration.
18:20
Commentary on the hadith:
18:24
"Umm Hani',"
18:25
Is the daughter of Abu Talib (may Allah be pleased with her).
18:28
Her name is Fakhitah.
18:30
It is also said to be Fatimah,
18:32
And other names have been mentioned.
18:34
Umm Hani' embraced Islam on the day of the conquest.
18:38
Among the benefits of the hadith:
18:42
It is derived from the hadith:
18:44
The permissibility of a man performing ghusl in the house of his relatives.
18:48
The hadith shows the consistency in performing voluntary prayers while traveling.
18:54
Chapter: Combining Maghrib and Isha while traveling.
18:59
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
19:03
The Prophet (peace be upon him)
19:06
Used to combine the Maghrib and Isha prayers while traveling.
19:11
Commentary on the hadith:
19:14
"Used to" (kana) implies continuity and regularity.
19:18
Among the benefits of the hadith:
19:22
It is derived from the hadith:
19:24
The permissibility of combining Maghrib and Isha for a traveler.
19:29
It shows that the basis of worship is adherence to established precedent.
19:34
Chapter: Delaying Dhuhr until 'Asr if one departs before the sun passes its zenith.
19:41
On the authority of Anas ibn Malik, who said:
19:44
The Messenger of Allah (peace be upon him),
19:47
If he departed before the sun passed its zenith,
19:50
Would delay Dhuhr until the time of 'Asr,
19:53
Then he would dismount and combine them.
19:56
If the sun passed its zenith before he departed,
19:59
He would pray Dhuhr, then mount his ride.
20:03
Commentary on the hadith:
20:06
"Departed" means he began his journey.
20:09
"Before the sun passes its zenith" means before it inclines.
20:13
The intended meaning is before the time for Dhuhr begins.
20:17
"Before he departed" means before he began his travel.
20:22
Among the benefits of the hadith:
20:25
The hadith emphasizes observing the prayer at its proper time.
20:29
It shows the importance of hastening to pray at the beginning of its time.
20:36
Chapter: The prayer of one who is sitting.
20:39
On the authority of 'Imran ibn Husayn (may Allah be pleased with him),
20:42
Who suffered from hemorrhoids,
20:44
He said:
20:45
"I asked the Messenger of Allah (peace be upon him)
20:48
About a man praying while sitting."
20:51
He said:
20:53
"If he prays standing, it is better.
20:56
Whoever prays sitting has half the reward of the one who stands.
21:01
And whoever prays lying down has half the reward of the one who sits."
21:06
Commentary on the hadith:
21:10
"Who suffered from hemorrhoids,"
21:11
Meaning he was afflicted with hemorrhoids.
21:14
It is also called a fistula,
21:16
Which is an ailment that occurs in the posterior.
21:20
"It is better,"
21:21
Meaning more complete in reward and merit.
21:24
Whoever prays while sitting receives half the reward of one who prays standing.
21:28
This applies to voluntary prayer when one is physically able to stand.
21:34
Among the benefits of the hadith:
21:37
The hadith clarifies the ruling on the prayer of the sick.
21:40
It contains an indication that the pillar of standing in prayer is waived due to inability.
21:46
The hadith states that whoever performs a voluntary prayer while sitting, despite being able to stand,
21:52
receives half the reward of one who prays standing.
21:54
However, whoever prays sitting due to an inability to stand,
21:58
or lying on their side due to an inability to sit,
22:01
their reward is the same as if they were standing; it is not diminished.
22:07
If one cannot pray sitting, they should pray on their side.
22:12
On the authority of 'Imran Ibn Husayn, may Allah be pleased with him, who said:
22:16
"I suffered from hemorrhoids,
22:19
so I asked the Prophet, peace and blessings of Allah be upon him, about the prayer.
22:23
He said:
22:25
'Pray standing;
22:27
if you cannot, then sitting;
22:30
and if you cannot, then on your side.'"
22:34
Commentary on the hadith:
22:37
"I suffered from hemorrhoids."
22:39
Hemorrhoids and fistulas
22:42
are ailments that occur in the posterior.
22:45
Among the benefits of the hadith:
22:49
The hadith indicates that the pillars of prayer are waived due to inability.
22:53
It shows that there is no obligation when one is unable to fulfill it.
22:56
It confirms that hardship brings ease.
22:59
And that what is possible is not waived by what is difficult.
23:05
Chapter: If one prays sitting,
23:08
then recovers or feels relief,
23:11
they should complete what remains.
23:14
On the authority of 'A'ishah, the Mother of the Believers, may Allah be pleased with her:
23:18
In one narration,
23:20
she never saw the Messenger of Allah, peace be upon him,
23:24
pray the night prayer sitting at all,
23:27
until he grew old.
23:29
The Messenger of Allah, peace be upon him,
23:32
would pray sitting,
23:35
reciting while seated.
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When about thirty or forty verses of his recitation remained,
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he would stand and recite them while standing,
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then bow and prostrate.
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He would do the same in the second rak'ah.
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When he finished his prayer, he would look;
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if I were awake, he would talk to me,
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and if I were asleep, he would lie down.
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In one narration:
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"Until the call to prayer was made."
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Commentary on the hadith:
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Chapter: If one prays sitting, then recovers or feels relief,
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they should complete what remains.
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Meaning, if he finds relief,
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he should complete the remainder of his prayer standing.
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"He would pray sitting,"
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meaning the night prayer.
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"He would look,"
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meaning toward 'A'ishah, may Allah be pleased with her.
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"If I were awake,"
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meaning alert.
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Among the benefits of the hadith:
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One learns from the hadith
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the permissibility of talking after the night prayer and before dawn.
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It shows the permissibility of praying the night prayer both standing and sitting.
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It shows the legitimacy of lengthening the recitation in the night prayer.
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It demonstrates the excellent companionship of the Prophet, peace be upon him, with his wives.
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Chapter: Tahajjud (Night Prayer).
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On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
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When the Prophet, peace be upon him, would rise at night to perform Tahajjud,
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he would say:
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"O Allah, to You be praise;
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You are the Sustainer of the heavens and the earth and whoever is within them.
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To You be praise;
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Yours is the dominion of the heavens and the earth and whoever is within them.
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To You be praise;
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You are the Light of the heavens and the earth and whoever is within them.
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To You be praise;
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You are the King of the heavens and the earth."
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In one narration:
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"You are the Lord of the heavens and the earth."
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"To You be praise;
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You are the Truth,
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Your promise is true,
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the meeting with You is true,
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Your word is true,
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Paradise is true,
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the Fire is true,
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the Prophets are true,
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Muhammad, peace be upon him, is true,
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and the Hour is true.
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O Allah, to You I have submitted,
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in You I have believed,
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upon You I have relied,
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to You I have turned in repentance,
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by You I have contended,
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and to You I have brought my judgment.
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So forgive me for what I have sent forth and what I have delayed,
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what I have concealed and what I have declared.
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You are the Advancer and You are the Delayer."
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“And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.” (21:87)
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In one narration:
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"You are my God,"
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“And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.” (21:87)
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or "There is no god but You."
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And in one narration, it adds:
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"There is no power and no strength except by Allah."
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Commentary on the hadith:
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"He would perform Tahajjud,"
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meaning the night prayer.
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"You are the Sustainer of the heavens and the earth and whoever is within them,"
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the One who exists by Himself,
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whose attributes are magnificent,
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who is independent of all His creation,
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and by whom the earth and the heavens subsist,
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along with all the creatures within them.
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He is the One who brought them into existence and sustains them,
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and prepared everything necessary for their survival, well-being, and stability.
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He is independent of them in every respect,
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while they are in need of Him in every respect.
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"The meeting with You is true."
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The meeting
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is the Resurrection,
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or the vision of Allah the Exalted.
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"Your word is true,"
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meaning truthful and just.
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"O Allah, to You I have submitted,"
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meaning I have yielded and submitted to Your commands and prohibitions.
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"To You I have turned in repentance,"
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meaning I have returned to You in all my affairs.
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"By You I have contended,"
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meaning by the evidence and proof You have given me.
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"To You I have brought my judgment,"
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meaning I have made You the judge between me and my opponent.
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"You are the Advancer and You are the Delayer."
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The Advancer and the Delayer are among His beautiful, paired, and contrasting names,
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which are not to be applied to Allah individually
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except in conjunction with the other,
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for perfection lies in their combination.
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He, the Exalted, advances whom He wills and delays whom He wills by His wisdom.
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Among the benefits of the hadith:
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The hadith contains one of the formulas for the opening supplication of prayer.
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This formula includes all types of Tawhid (monotheism).
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It includes both the supplication of praise and the supplication of request.
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It shows the recommendation of offering praise before making a request.
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In summary,
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this hadith is among the comprehensive words of the Prophet.
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It contains the obligation of faith, submission, reliance, repentance, and more.