Part of Sahih Al-Bukhari
· Lesson 41 of 113
Summary of Sahih Al-Bukhari | Episode (41) | A continuation of the book on the call to prayer, then the book on Friday
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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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The Ifadah Center
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for Humanities Research and Studies
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presents
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An Abridgment of Sahih al-Bukhari.
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Chapter: The Ablution of Children,
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When Ritual Bathing and Purification Become Obligatory upon Them,
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Their Attendance at Congregational, Eid, and Funeral Prayers,
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and Their Rows.
0:28
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
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In one narration:
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A person whom the Messenger of Allah (peace and blessings of Allah be upon him) used to visit fell ill and died,
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dying during the night,
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so they buried him at night.
0:44
When morning came, they informed him
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that the Messenger of Allah, peace be upon him,
0:50
passed by a grave of someone buried at night.
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In another narration:
0:55
By an isolated grave,
0:57
so he aligned them in rows and said four takbirs.
1:00
He asked,
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"When was this person buried?"
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They replied,
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"Last night."
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He said,
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"Why did you not inform me?"
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They said,
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"We buried him in the dark of night,
1:14
and we disliked waking you."
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So he stood,
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and we formed rows behind him.
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Ibn 'Abbas said,
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"And I was among them,"
1:23
and he prayed over him.
1:25
Commentary on the Hadith:
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"He passed by an isolated grave" (qabr manbudh)
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means set apart on its own.
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"Last night" (al-barihah)
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refers to the most recent night that has passed.
1:37
"Why did you not inform me?" (afala adhantumuni)
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means: Why did you not notify me?
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Key takeaways from the hadith:
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The hadith demonstrates the keenness of the Prophet, peace be upon him,
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to perform the funeral prayer over his Companions,
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as his prayer was a mercy and blessing for them.
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It also shows the deep love of the Companions for the Prophet, peace be upon him.
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It indicates the importance of attending to children and training them in the rites of Islam,
2:06
and having them attend congregations so they become accustomed to them,
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making it a habitual practice for them.
2:14
On the authority of Abu Sa'id, who said:
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I testify that the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"Taking a bath on Friday is obligatory upon every person who has reached puberty,
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as well as using the tooth-stick (siwak),
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and applying perfume if it is available."
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Commentary on the Hadith:
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"Taking a bath on Friday is obligatory"
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means highly emphasized and confirmed in his case.
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"Upon every person who has reached puberty" (muhtalim)
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means one who has reached full maturity,
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as experiencing wet dreams entails reaching puberty.
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"Using the tooth-stick" (an yastanna)
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means employing the siwak.
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"Applying perfume" (an yamassa tibba)
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means putting on some fragrance.
2:56
Key takeaways from the hadith:
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It is derived from the hadith that
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bathing, applying perfume, and using the siwak are recommended for whoever intends to attend the Friday prayer.
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The hadith also implies that the Friday prayer is not obligatory upon a child.
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Chapter: Women Going out to the Mosques at Night and in the Darkness of Dawn.
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On the authority of Ibn 'Umar, who said:
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A wife of 'Umar used to attend the Dawn and Night prayers in congregation at the mosque.
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It was said to her,
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"Why do you go out
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when you know that 'Umar dislikes that and feels protective jealousy?"
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She said,
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"What prevents him from forbidding me?"
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He replied,
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"What prevents him is the statement of the Messenger of Allah, peace be upon him:
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'Do not prevent the female servants of Allah from the mosques of Allah.'"
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In another narration:
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"If your women ask your permission at night to go to the mosque,
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give them permission."
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Commentary on the Hadith:
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"Al-Ghalas" refers to the remaining darkness at the end of the night.
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The wife of 'Umar was 'Atikah bint Zayd ibn 'Amr ibn Nufayl.
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"Tash-had" means she attends the congregation,
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that is, she attends the congregational prayer.
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"It was said to her":
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It is said that the one who addressed her was 'Umar ibn al-Khattab, may Allah be pleased with him.
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"And feels protective jealousy" (yaghar):
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Protective jealousy (ghayrah) is a man's safeguarding of his womenfolk against anything shameful,
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referring here to a man's protective sense toward his female dependents.
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"The female servants of Allah" means the believing women.
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Key takeaways from the hadith:
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It is derived from the hadith that
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protective jealousy in its proper place is praiseworthy,
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and that the command of the Messenger of Allah, peace be upon him, must be prioritized
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over personal inclinations, reasoning, and desires.
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The hadith implies that a woman's home is better for her.
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It highlights a great virtue of 'Umar, may Allah be pleased with him,
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namely his total submission to the command of Allah Almighty and the command of His Messenger, peace be upon him,
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even if it runs contrary to his personal inclinations.
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On the authority of Yahya ibn Sa'id,
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from 'Amrah,
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from 'A'ishah, may Allah be pleased with her, who said:
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"Had the Messenger of Allah (peace and blessings of Allah be upon him) witnessed what women have introduced,
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he would have forbidden them from the mosques just as the women of the Children of Israel were forbidden."
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I asked 'Amrah,
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"Were they forbidden?"
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She said, "Yes."
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Commentary on the Hadith:
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"What women have introduced"
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refers to ostentatious adornment, perfume, fine clothing, and the like.
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"He would have forbidden them"
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means from going out to the mosques.
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"Just as the women of the Children of Israel were forbidden":
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It is possible that prohibition was their original religious law,
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or that they were prohibited after it had previously been permissible.
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Key takeaways from the hadith:
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The hadith demonstrates that warding off harm takes precedence over procuring benefits.
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It provides evidence for the obligation of blocking the means that lead to temptation and tribulation.
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It shows that the norm for a woman is modesty and concealment,
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even in earlier religious laws.
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The Book of Friday Prayer.
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Chapter: The Virtue of Bathing on Friday,
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and Whether Friday Attendance Is Obligatory upon Children
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or Women.
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On the authority of 'Abdullah ibn 'Umar, may Allah be pleased with them both, who said:
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I heard the Prophet (peace and blessings of Allah be upon him) delivering a sermon from the pulpit,
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saying:
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"Whoever comes to the Friday prayer should take a bath."
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And on the authority of Ibn 'Umar, may Allah be pleased with them both,
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that while 'Umar ibn al-Khattab was standing delivering the Friday sermon,
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a man from the early Emigrants among the Companions of the Prophet, peace be upon him, entered.
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'Umar called out to him,
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"What hour is this?!"
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The man replied,
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"I was busy,
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and did not return to my family until I heard the call to prayer,
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so I did no more than perform ablution."
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'Umar said,
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"Only ablution, as well?!
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When you well know that the Messenger of Allah, peace be upon him, used to command bathing!"
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In another narration:
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"Did you not hear that the Prophet, peace be upon him, said:
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'When one of you goes to the Friday prayer, let him take a bath'?"
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Commentary on the Hadith:
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"Whether Friday attendance is obligatory upon children":
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"Shuhud" means attending.
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The man was 'Uthman ibn 'Affan, may Allah be pleased with him.
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"The early Emigrants"
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refers to those who were present at the Pledge of Ridwan,
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and it is also said they were those who prayed toward both Qiblahs.
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"What hour is this?!"
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is an interrogative expression of disapproval,
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with the word "ayyah" made feminine to match "sa'ah" (hour).
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"I was busy"
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means in the marketplace.
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"I did not return to my family"
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means I did not go back home to them
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"until I heard the call to prayer,"
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meaning the adhan.
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"I did no more than perform ablution"
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means: I did not take a bath
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and contented myself with ablution alone.
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"Only ablution, as well?!"
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is an interrogative expression of disapproval.
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"Raha" means went.
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Key takeaways from the hadith:
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The hadith shows the permissibility of engaging in work and business on Friday prior to the call to prayer.
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It highlights the merit of arriving early for the Friday prayer.
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It establishes the legitimacy of the preacher drawing a worshiper's attention to virtuous deeds.
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It demonstrates that pointing out a mistake accompanied by evidence is more impactful on the soul.
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Chapter: The Virtue of Friday.
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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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"Whoever takes a bath on Friday like the bath for major ritual impurity,
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then sets out in the earliest hour,
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it is as if he sacrificed a camel;
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and whoever sets out in the second hour,
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it is as if he sacrificed a cow;
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and whoever sets out in the third hour,
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it is as if he sacrificed a horned ram;
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and whoever sets out in the fourth hour,
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it is as if he offered a chicken;
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and whoever sets out in the fifth hour,
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it is as if he offered an egg.
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Then, when the Imam comes out,
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the angels arrive to listen to the remembrance."
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Commentary on the Hadith:
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"Then sets out" (thumma raha)
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means goes in the early part of the day.
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"It is as if he sacrificed a camel" (badanah)
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means he gave a camel in charity seeking closeness to Allah Almighty.
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"In the second hour":
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The hours begin from the start of the day.
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"It is as if he sacrificed a horned ram (aqran)":
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It was described as horned
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Because it is the most complete and excellent form of it.
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"And when the imam comes out,"
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meaning, when he sits upon the pulpit,
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"they listen to the remembrance,"
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meaning, the sermon.
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Among the lessons of the hadith:
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It is derived from the hadith
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that performing ghusl on Friday is recommended;
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it clarifies the virtue of arriving early for Friday prayer;
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that people's ranks in virtue correspond to their deeds;
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that the term charity (sadaqah) applies to both little and much;
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and that the angels attend the sermon and the prayer.
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Chapter: Applying Oil for Friday Prayer.
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On the authority of Salman al-Farsi, who said
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that the Prophet (peace and blessings of Allah be upon him) said:
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"No man bathes on Friday,
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purifies himself as much as he can,
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oils his hair,
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or applies perfume from his house,
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then goes out and does not separate between two people,
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then prays whatever is decreed for him,
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then listens attentively when the imam speaks,
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but that he is forgiven for whatever occurred between it and the next Friday."
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Commentary on the hadith:
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"Purifies himself as much as he can" —
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what is meant
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is going to great lengths in cleansing the body and clothes.
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"Oils his hair,"
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meaning he touches and rubs oil into it.
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"From the perfume of his house,"
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meaning from the perfume stored in his home,
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and it is said: from his wife's perfume.
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"And does not separate between two people,"
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meaning he does not step over the necks of people,
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nor does he squeeze between two men to push himself between them.
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"Then listens attentively,"
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meaning he remains silent.
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Among the lessons of the hadith:
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It is derived from the hadith
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that performing ghusl on Friday is recommended;
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that cleaning one's garments is recommended;
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that stepping over people on Friday is disliked;
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that it is permissible to offer as many voluntary prayers as one wishes before the Friday prayer;
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that listening attentively is obligatory due to the explicit command for it;
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that it is from the Sunnah to acquire perfume for oneself
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and to make its use a habit;
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and that attending Friday prayer fulfilling the conditions mentioned in the narration
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is a cause for forgiveness.
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On the authority of Tawus, who said:
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I said to Ibn Abbas:
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"They mentioned that the Prophet (peace be upon him) said:
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'Perform ghusl on Friday and wash your heads,
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even if you are not in a state of ritual impurity (janabah),
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and apply perfume.'"
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Ibn Abbas said:
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"As for ghusl, yes;
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but as for perfume, I do not know."
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Commentary on the hadith:
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"They mentioned" —
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what is apparent is that this refers to Abu Hurayrah (may Allah be pleased with him).
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"And wash your heads" is for emphasis.
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"Apply perfume,"
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meaning use perfume.
13:38
Among the lessons of the hadith:
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It is derived from the hadith
13:44
that performing ghusl and being meticulous in cleansing on Friday is recommended;
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and that acquiring perfume is recommended.
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Chapter: Wearing the Best Clothes One Can Find.
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On the authority of Abdullah Ibn Umar,
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that Umar Ibn al-Khattab saw a silk-striped suit (hullat sayra') near the door of the mosque.
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In one narration:
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Umar took a cloak of brocade being sold in the market.
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And in another narration:
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a silk suit.
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He said:
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"O Messenger of Allah,
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would that you bought this
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and wore it on Friday and for the delegations."
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In one narration:
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"Adorn yourself with it for Eid and for the delegations
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when they come to you."
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
14:36
"Only he wears this who has no share of good in the Hereafter."
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Later, some suits of that kind were brought to the Messenger of Allah (peace be upon him),
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and he gave Umar Ibn al-Khattab (may Allah be pleased with him) a suit from them.
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In one narration:
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a brocade cloak.
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Umar said:
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"O Messenger of Allah,
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you give it to me to wear when you said what you said regarding the suit of Utarid?"
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The Messenger of Allah (peace be upon him) said:
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"I did not give it to you for you to wear it."
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In one narration:
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"You may sell it or fulfill your need with it."
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And in another narration:
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"or give it to someone to wear."
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So Umar Ibn al-Khattab (may Allah be pleased with him) gave it to a polytheist brother of his in Mecca.
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Commentary on the hadith:
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"Suit" (hullah):
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meaning a waist-wrapper (izar) and an upper cloak (rida');
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a hullah consists of two garments.
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"Sayra'":
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meaning silk,
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and other meanings have been stated.
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"And for the delegations" (wa lil-wafd):
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"wafd" is the plural of "wafid,"
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which refers to an emissary, a visitor, or one seeking a gift.
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"Has no share" (la khalaqa lahu):
15:52
meaning he has no portion or share of goodness and righteousness.
15:56
"The suit of Utarid":
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he is Utarid Ibn Hajib Ibn Zurarah;
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he used to sell these suits,
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so it was attributed to him.
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"A polytheist brother of his in Mecca":
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he was Uthman Ibn Hakim,
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and there is disagreement regarding his acceptance of Islam.
16:13
Among the lessons of the hadith:
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It is derived from the hadith
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that the Companions (may Allah be pleased with them) loved
16:21
beautifying oneself in general;
16:23
that buying and selling near the door of the mosque is permissible outside the times of prohibition;
16:29
that it is permissible for the righteous and virtuous to engage directly in buying and selling;
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that it is permissible to buy and sell what one is not permitted to wear;
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that it is permissible to gift it to someone who may wear it;
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it demonstrates the Prophet's (peace be upon him) generosity and openhandedness;
16:49
and it shows maintaining ties with brothers and companions through gifts.
16:54
Chapter: Using the Siwak on Friday.
16:58
On the authority of Abu Hurayrah (may Allah be pleased with him),
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that the Messenger of Allah (peace be upon him) said:
17:05
"Were it not that I would cause hardship for my Ummah — or for the people —
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I would have commanded them to use the siwak with every prayer."
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And on the authority of Anas, who said:
17:16
The Messenger of Allah (peace be upon him) said:
17:19
"I have emphasized the use of the siwak to you repeatedly."
17:23
Commentary on the hadith:
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"Were it not that I would cause hardship for my Ummah":
17:29
the obligation was withheld because hardship was established.
17:32
"I have emphasized the use of the siwak to you repeatedly,"
17:35
meaning I have urged you intensely regarding the matter of the siwak.
17:38
Among the lessons of the hadith:
17:42
It is derived from the hadith
17:44
that using the siwak when standing for prayer is recommended,
17:47
because it is a state of drawing near to Allah Almighty,
17:51
which necessitates that it be a state of perfection and cleanliness,
17:54
manifesting the honor of the act of worship;
17:57
it demonstrates the Prophet's (peace be upon him) complete compassion for his Ummah;
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and that hardship brings about ease.
18:09
Chapter: One Who Uses Another Person's Siwak.
18:13
On the authority of Aisha, who said:
18:15
"It was among the blessings of Allah upon me
18:18
that the Messenger of Allah (peace be upon him)
18:21
passed away in my house, on my turn,
18:24
— in one narration:
18:26
and one of us used to recite protective prayers for him when he was ill,
18:31
so I went to recite them for him —
18:33
and between my chest and my neck.
18:36
In one narration:
18:37
between my collarbone and my chin.
18:41
So I never dislike the severity of death for anyone
18:44
after the Prophet (peace be upon him).
18:48
And that Allah united my saliva with his saliva at his death:
18:53
Abd al-Rahman entered upon me
18:56
holding a siwak,
18:57
while I was supporting the Messenger of Allah (peace be upon him).
19:02
I saw him looking at it,
19:05
and I knew that he loved the siwak,
19:08
so I said:
19:09
'Shall I take it for you?'
19:11
He nodded his head in assent.
19:14
So I took it,
19:16
but it was too hard for him.
19:18
I said:
19:19
'Shall I soften it for you?'
19:21
He nodded his head in assent.
19:24
So I softened it,
19:25
and he brushed with it.
19:27
In one narration:
19:29
So I bit off its end,
19:30
shook it, and prepared it,
19:33
then handed it to the Prophet (peace be upon him),
19:37
and he brushed with it.
19:39
I never saw the Messenger of Allah (peace be upon him)
19:42
brush his teeth better than that.
19:46
There was in front of him a leather vessel or a container with water in it,
19:51
and he began dipping his hands into the water
19:54
and wiping his face with them,
19:56
saying:
19:57
'None has the right to be worshiped but Allah;
20:00
indeed, death has its agonies.'
20:03
Then he raised his hand
20:04
and began saying:
20:06
'In the Highest Companionship.'
20:09
In one narration:
20:11
three times,
20:12
until he was taken and his hand tilted."
20:16
Commentary on the hadith:
20:19
"Passed away in my house":
20:21
The Messenger of Allah (peace be upon him) used to ask during his terminal illness,
20:27
He would ask:
20:28
"Where am I tomorrow?"
20:32
Meaning he desired the day assigned to 'A'ishah (may Allah be pleased with her).
20:35
So his wives granted him permission to stay wherever he wished,
20:39
and he stayed at the house of 'A'ishah (may Allah be pleased with her).
20:43
*Sahri* means my upper chest,
20:46
*Nahri* means my lower neck,
20:49
and Allah joined my saliva with his saliva,
20:52
because she softened the miswak with her saliva,
20:55
and then the Prophet (peace and blessings of Allah be upon him) cleaned his teeth with it.
21:00
*Haqinati*
21:01
refers to the pit between the collarbone and the neck ligament,
21:04
though other definitions have also been suggested,
21:07
and *Dhaqinati*
21:08
refers to the upper part of the chest reached by the chin.
21:11
The summary is that the Prophet (peace and blessings of Allah be upon him) passed away with his head resting between her chin and chest.
21:18
"So she softened it,"
21:20
meaning she severed and bit it with the tips of her teeth until it became soft.
21:25
"So he passed it over his teeth,"
21:26
meaning he brushed his teeth with it.
21:28
*Rakwah*
21:29
means a vessel,
21:31
or a small container,
21:32
specifically a milk bucket made of leather.
21:34
"Indeed, death has its agonies,"
21:36
meaning its severity.
21:38
Benefits derived from the hadith:
21:42
It is derived from the hadith:
21:44
A clarification of the merit of 'A'ishah (may Allah be pleased with her),
21:48
and her keen understanding of the Prophet (peace be upon him) even through a mere gesture.
21:52
It indicates the recommendation for a wife to fulfill the desire of her sick husband.
21:57
It shows the permissibility of a brother visiting his sister's house,
22:01
and the permissibility of a woman reciting incantations (*ruqyah*) over her husband,
22:04
as well as seeking protection for him through supplication when he is ill.
22:07
The hadith serves as evidence for the purity of human saliva.
22:12
It provides guidance on preparing, adjusting, and softening the miswak for use.
22:17
It emphasizes the sunnah of using the miswak.
22:20
It highlights the legitimacy of acting upon an informative gesture or physical movement.
22:27
Chapter: What is recited in the Dawn Prayer on Friday.
22:32
Narrated Abu Hurairah (may Allah be pleased with him):
22:36
The Prophet (peace and blessings of Allah be upon him) used to recite in the Dawn Prayer on Friday:
22:43
*Alif-Lam-Mim Tanzeel* (Surah As-Sajdah),
22:47
and *Hal Ata 'Ala Al-Insani Hinum Min Ad-Dahr* (Surah Al-Insan).
22:52
Commentary on the hadith:
22:55
*Alif-Lam-Mim Tanzeel* (Surah As-Sajdah)
22:59
means in the first unit of prayer (*rak'ah*).
23:01
*Hal Ata 'Ala Al-Insani Hinum Min Ad-Dahr* (Surah Al-Insan)
23:05
means in the second unit of prayer (*rak'ah*).
23:07
The wisdom behind this
23:09
is the allusion to what these two surahs contain regarding the creation of Adam,
23:13
the events of the Day of Resurrection,
23:16
and the fact that it will occur on a Friday.
23:19
Benefits derived from the hadith:
23:22
It is derived from the hadith:
23:24
The recommendation to recite Surah As-Sajdah and Surah Al-Insan in the Dawn Prayer on Friday.
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It highlights the recommendation to lengthen the recitation in the Dawn Prayer.
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Chapter: Holding Friday prayers in villages and towns.
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Narrated Ibn 'Abbas:
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The first Friday prayer held after the Friday prayer in the mosque of the Messenger of Allah (peace and blessings of Allah be upon him)
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was in the mosque of 'Abd al-Qays at Juwatha in Bahrain.
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Commentary on the hadith:
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*Jumma'at* comes from the gathering of people,
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meaning they attended the Friday congregational prayer.
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*Juwatha*
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is a fortress belonging to the tribe of 'Abd al-Qays in Bahrain,
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and it was also said to be a city.
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Benefits derived from the hadith:
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The hadith serves as evidence for the requirement of settled residence (*istiqan*) for establishing Friday prayer.
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It indicates the obligation of Friday prayer upon the residents of major towns.
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Narrated 'Abdullah ibn 'Umar (may Allah be pleased with them both):
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He heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
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"Every one of you is a guardian and is responsible for his charge.
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The ruler is a guardian and is responsible for his subjects.
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A man is a guardian over his family and is responsible for his charge.
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A woman is a guardian in the home of her husband,
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over her husband's household and his child,
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and she is responsible for her charge.
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A servant is a guardian over the property of his master
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and is responsible for his charge."
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I heard these from the Messenger of Allah (peace be upon him),
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and I believe the Prophet (peace be upon him) also said:
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"And a man is a guardian over the property of his father and is responsible for his charge.
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So every one of you is a guardian and every one of you is responsible for his charge."
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Commentary on the hadith:
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"Every one of you is a guardian"
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"Every one of you is a guardian":
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The guardian (*ra'i*) is the protector and trustee,
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committed to the well-being of whatever he oversees and whatever is under his care.
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"The ruler is a guardian,"
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meaning by establishing the prescribed legal penalties and rulings among them according to the path of the Sacred Law.
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"A man is a guardian over his family,"
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meaning by managing their affairs and fulfilling their rights regarding maintenance and good companionship.
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"A woman is a guardian in the home of her husband,"
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meaning through good management in her husband's home, sincere counsel to him, and trustworthiness regarding his wealth and herself.
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"A servant is a guardian over the property of his master,"
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meaning by safeguarding the property in his custody
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and carrying out the duties required of his service.
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"And a man is a guardian over the property of his father,"
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referring to a son.
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As for one who is not a ruler,
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nor has a family, a master, or a father,
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and similar cases,
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his guardianship extends to his friends and companions.
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Benefits derived from the hadith:
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It is derived from the hadith:
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Guidance toward fulfilling justice in positions of authority,
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and that a person must discharge required duties
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and attend to the welfare of whatever he has been entrusted with.
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Chapter: From where the Friday prayer is attended,
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and upon whom it is obligatory.
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Narrated 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him):
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The people used to attend the Friday prayer in turns
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from their homes and the high grounds (*al-'awali*).
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In another narration:
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The people were their own laborers.
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In another narration:
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They used to do their own manual work,
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so they would arrive covered in dust,
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affected by the dust and sweat,
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with sweat dripping from them.
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In another narration:
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Strong odors used to emanate from them.
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One of them came to the Messenger of Allah (peace be upon him)
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while he was with me,
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so the Prophet (peace be upon him) said:
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"If only you would cleanse yourselves for this day of yours."
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In another narration:
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"If only you would perform total ablution (*ghusl*)."
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Commentary on the hadith:
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*Kana* denotes continuity and permanence.
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*Yantabun*
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means they attended in turns,
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such that one group came one time and another came another time.
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*Al-'Awali*
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refers to villages near Medina,
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situated on the eastern side;
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the nearest of them to Medina is two miles or more away,
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while the farthest is eight miles away.
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"If only you would cleanse yourselves"
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emphasizes thoroughness in purification
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"for this day of yours,"
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referring to Friday.
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Benefits derived from the hadith:
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It is derived from the hadith:
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The recommendation to perform total ablution (*ghusl*) and purify oneself for Friday.
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It indicates the permissibility of visiting people of knowledge on Friday.
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The hadith demonstrates gentleness in enjoining good,
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and the obligation to avoid harming a Muslim in any way.
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It illustrates the enthusiasm of the Companions (may Allah be pleased with them) to comply with commands,
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even if it proved difficult for them.
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Chapter: The time of Friday prayer is when the sun passes the meridian.
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Narrated Anas ibn Malik (may Allah be pleased with him):
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The Prophet (peace and blessings of Allah be upon him)
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used to offer the Friday prayer
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when the sun inclined past the meridian.
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Narrated Anas ibn Malik:
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We used to offer the Friday prayer early,
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and take a midday nap (*qailulah*) after the Friday prayer.
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Commentary on the hadith:
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"When the sun inclined"
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refers to the time when the sun moves away from the zenith of the sky.
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"We used to offer early"
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means we hastened to perform it.
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"And we took a midday nap":
29:34
*Al-Qailulah* is rest taken in the middle of the day,
29:37
even if it does not involve actual sleep.
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Benefits derived from the hadith:
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The hadith shows that the time for Friday prayer is after the sun passes the meridian,
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which is the time for the Zuhr prayer.
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It indicates that the prescribed times for acts of worship are fixed by divine decree (*tawqifiyyah*).
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It highlights the merit of going early to the Friday prayer,
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as well as the recommendation of the midday nap,
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and that it is delayed until after the Friday prayer.