Part of Sahih Al-Bukhari
· Lesson 24 of 113
Summary of Sahih Al-Bukhari | Episode (24) | Prayer book - 4
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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Summary of Sahih al-Bukhari.
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Chapter: Scraping Off Spittle from the Mosque by Hand.
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On the authority of Ibn Umar, may Allah be pleased with them both,
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that the Prophet, peace and blessings of Allah be upon him, saw some sputum on the Qiblah wall of the mosque,
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and he became extremely angry with the people of the mosque.
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He said, "Indeed, Allah is in front of each of you,
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so whenever one is in his prayer, he must not spit,"
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or he said, "he must not expel sputum,"
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and in another narration:
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"So none of you should ever spit in front of his face while in prayer."
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Then he stepped down and scraped it off with his hand.
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And Ibn Umar, may Allah be pleased with him, said:
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"Whenever one of you needs to spit,
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let him spit to his left."
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And on the authority of Aisha, the Mother of the Believers,
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that the Messenger of Allah, peace and blessings of Allah be upon him,
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saw mucus on the Qiblah wall,
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or spittle, or sputum,
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and scraped it off.
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Commentary on the Hadith:
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"Sputum" (nukhamah):
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A person expels sputum when bringing up phlegm from his chest or head.
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"In the Qiblah of the mosque":
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Meaning on the wall facing the direction of the Qiblah.
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"He became extremely angry" (taghayyaza):
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Meaning he became filled with wrath.
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His anger, peace and blessings of Allah be upon him, indicates
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the vile nature of the act.
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"Qibala":
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Meaning facing in front of him.
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"He must not spit":
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Spittle (buzaq) is what comes out of the mouth.
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"Then he stepped down":
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An indication that he was upon the pulpit.
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"And scraped it off":
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Meaning he removed it.
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"Mucus, spittle, or sputum":
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Mucus is what flows from the nose,
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spittle is what flows from the mouth,
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and sputum is what comes up from the chest.
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"And scraped it off":
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Meaning he removed it and scraped it away completely.
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Key Takeaways from the Hadith:
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Derived from this hadith are:
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Veneration of mosques by keeping them free from spittle and mucus,
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and from impurities and filthy matters,
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which applies all the more so.
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It shows the sanctity of the direction of the Qiblah,
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and the obligation of removing spittle and other
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impurities and filthy matter from the mosque.
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It indicates that practical demonstration through action
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leaves a deeper impression on the recipient.
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It shows the obligation of enjoining what is right
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and forbidding what is wrong,
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and the legitimacy of expressing anger
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upon witnessing an evil deed.
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It provides guidance
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toward maintaining mosques
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and taking diligent care of their cleanliness.
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It highlights the legitimacy of
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rectifying an evil deed by hand
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when one has the ability to do so.
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Moreover, practical admonition and demonstration
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are far more impactful on the soul.
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Chapter: Scraping Mucus
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with a Pebble from the Mosque.
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On the authority of Abu Hurayrah and Abu Sa'id,
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that the Messenger of Allah,
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peace and blessings of Allah be upon him,
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saw some sputum on the wall
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of the mosque,
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so he took a pebble and scraped it off.
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Then he said:
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"Whenever one of you expels sputum,
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he must never spit toward
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his front nor to his right;
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rather, let him spit to his left
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or beneath his left foot."
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Commentary
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on the Hadith:
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"So he took a pebble and scraped it off":
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Meaning he picked up a pebble,
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and removed and scraped it away.
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This contains an indication
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that it was dry,
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as it required vigorous
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effort to remove.
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"Whenever one expels sputum":
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Meaning whenever he spits out phlegm.
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Chapter: One Should Spit
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to His Left
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or Beneath His Left Foot.
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On the authority of Abu Sa'id,
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that the Prophet, peace and blessings of Allah be upon him,
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saw some sputum
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on the Qiblah wall of the mosque
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and scraped it off with a pebble.
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Then he forbade a man
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from spitting in front of himself or to his right;
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rather, he should do so to his left
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or beneath his left foot.
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Commentary
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on the Hadith:
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"Saw":
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"On the Qiblah wall of the mosque":
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Meaning on the wall that is
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facing the direction of the Qiblah.
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"In front of himself":
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Meaning toward the Qiblah.
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Key Takeaways from the Hadith:
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Derived from this hadith are:
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The permissibility of expelling sputum and spitting
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during prayer out of necessity;
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the distinction between
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moist and dry sputum,
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for moist sputum
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is wiped away with whatever easily
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removes it,
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whereas dry sputum is scraped off with a pebble or the like;
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that the mosque has
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etiquettes that must be observed,
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among which is
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protecting it from dirt and impurities;
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regular maintenance of the cleanliness
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of mosques;
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venerating the direction of the Qiblah
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in the mosque;
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and the virtue of the right side over the left.
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Chapter: The Expiation for Spitting
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in the Mosque.
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On the authority of Anas ibn Malik, who said:
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The Prophet,
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peace and blessings of Allah be upon him, said:
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"Spitting in the mosque is a sin,
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and its expiation
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is to bury it."
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Commentary on the Hadith:
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"Spitting in the mosque":
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Meaning spitting on the ground of the mosque.
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"Is a sin":
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Meaning an offense and a misdeed.
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"And its expiation":
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An expiation (kaffarah)
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is an act or virtue
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that serves to cover
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the sin and wipe it out.
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"Is to bury it":
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Meaning to conceal it and cover it up
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within the earthen floor of the mosque.
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If digging into the ground is not possible,
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then one should spit into his garment.
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Key Takeaways from the Hadith:
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Derived from this hadith is:
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That it is impermissible
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to spit, expel sputum,
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or the like inside the mosque.
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It also provides guidance toward
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maintaining public spaces
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free from spittle and sputum,
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by analogy to mosques.
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It reflects the mercy of Allah, the Exalted and Majestic,
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upon this Ummah,
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in that He has prescribed expiations for its sins.
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On the authority of Abu Hurayrah,
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on the authority of the Prophet, peace and blessings of Allah be upon him,
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who said:
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"Whenever one of you stands
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for prayer,
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he must not spit in front of himself,
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for he is conversing intimately with Allah
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as long as he remains in his prayer place,
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nor to his right,
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for there is an angel to his right;
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rather, let him spit to his left
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or beneath his foot,
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and bury it."
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Commentary on the Hadith:
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"Whenever one of you stands
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for prayer":
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Meaning commences it.
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"He must not spit in front of himself":
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Meaning toward the Qiblah.
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"As long as he remains in his prayer place":
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Spitting during prayer
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carries a greater sin in general,
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and spitting on the Qiblah wall
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is an even greater sin than doing so on other
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walls of the mosque.
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Key Takeaways from the Hadith:
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In this hadith:
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A clarification of the reason behind the prohibition
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of spitting to the right,
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which is the presence of an angel
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to the right of the person praying;
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and that whoever buries spit
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or phlegm,
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incurs no sin when burying it
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in the dirt of the mosque, if it has any,
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otherwise one must remove it outside.
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It also demonstrates the virtue of using the right side
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over the left side.
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Chapter: The Imam's Exhortation
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Concerning the Proper Performance of Prayer,
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and Mention of the Qiblah.
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On the authority of Abu Hurairah,
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the Messenger of Allah (peace and blessings of Allah be upon him)
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said:
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"Do you think my facing is only over here?
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By Allah, neither your state of reverence
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nor your bowing
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is hidden from me;
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indeed, I can clearly see you
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from behind my back."
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And on the authority of Anas ibn Malik,
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the Prophet (peace and blessings of Allah be upon him)
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said:
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in another narration,
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"The Prophet (peace be upon him) led us in prayer,
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and after finishing, he ascended
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the pulpit and said:
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'Properly establish
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the bowing and the prostration,
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for, by Allah, I surely see you
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from behind me'—
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or he may have said:
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'from behind my back, whenever
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you bow and prostrate.'"
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Commentary on the Hadith:
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"Do you think my facing
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is only over here?"
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is a rhetorical question denoting disapproval,
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meaning:
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my vision is not restricted
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solely to the direction of my Qiblah here,
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for I see those behind me
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just as I see what is in front of me.
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"Properly establish the bowing and the prostration"
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means: perform them fully
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and complete the bowing and prostration
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as you have been commanded.
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"From behind me"
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means from my rear.
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"He ascended the pulpit"
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means he went up onto the pulpit.
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Regarding the hadith:
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Among the lessons derived from this hadith are:
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enjoining what is good
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and forbidding what is wrong;
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that among his unique characteristics
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(peace and blessings of Allah be upon him)
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was that he could see behind him;
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the permissibility of taking an oath
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regarding a matter without being asked to swear;
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and that whenever the imam observes
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someone falling short in matters of their religion,
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he should urge them toward that which brings them
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the greatest share of benefit and reward.
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Chapter:
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Saying "The Mosque of So-and-So's Tribe."
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On the authority of 'Abdullah Ibn 'Umar:
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The Messenger of Allah
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(peace and blessings of Allah be upon him)
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arranged horse races between horses
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that had been specially trained and leaned down,
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starting from Al-Hafya'
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and ending at Thaniyyat Al-Wada';
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and he arranged races between horses
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that had not been specially trained,
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from the Thaniyyah to the mosque of
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the Banu Zurayq tribe;
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and 'Abdullah Ibn 'Umar
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was among those who raced in them.
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Commentary on the Hadith:
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"Trained and leaned down (udmirat)":
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the slimming preparation of horses (tadmir)
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means they are fed until they gain weight,
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then their fodder is reduced to bare sustenance
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so that they become lighter and swifter.
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"From Al-Hafya'":
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a place between which and Thaniyyat Al-Wada'
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is a distance of approximately six miles.
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"And its end point (amaduha)":
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the term al-amad means the finish line.
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"Thaniyyat Al-Wada'":
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a location toward the direction of the Levant,
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where people would bid farewell to
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those departing from Madinah.
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"The Mosque of Banu Zurayq":
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the distance between it and the Thaniyyah
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is about one mile.
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Among the benefits of the hadith:
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From this hadith, it is derived that
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it is permissible to ascribe
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righteous works to their founders or owners,
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provided there is no fear of fitnah (pride or strife);
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and it also shows the permissibility of
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reducing the feed of animals for the sake of
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their fitness, not out of cruelty.
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Chapter: One Who Is Invited
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to a Meal in the Mosque
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and Accepts the Invitation Therein.
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On the authority of Anas ibn Malik, who said:
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Abu Talhah said
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to Umm Sulaym:
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"I heard the voice of the Messenger of Allah
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(peace and blessings of Allah be upon him) sounding weak,
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and I recognized in it
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the signs of hunger.
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Do you have anything to eat?"
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She replied, "Yes."
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So she brought out several barley loaves,
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then took out a head covering of hers,
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wrapped the bread
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in part of it,
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tucked it under my arm,
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and wrapped the rest of it around me;
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then she sent me to the Messenger of Allah
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(peace and blessings of Allah be upon him).
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Anas said:
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"So I took it and went,
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and I found the Messenger of Allah (peace be upon him)
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in the mosque,
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sitting with some people.
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I stood near them,
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and the Messenger of Allah
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(peace and blessings of Allah be upon him) said to me:
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'Did Abu Talhah send you?'
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I said, 'Yes.'
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He asked, 'With food?'
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I said, 'Yes.'
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Thereupon, the Messenger of Allah (peace be upon him) said
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to those with him:
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'Stand up, let us go.'
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So he departed,
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and I ran ahead of them
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until I reached Abu Talhah
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and informed him.
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Abu Talhah said:
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'O Umm Sulaym!
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The Messenger of Allah (peace be upon him) has arrived
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with all the people,
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and we have nothing to feed them!'
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She replied:
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'Allah and His Messenger know best.'
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So Abu Talhah went out
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until he met the Messenger of Allah
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(peace and blessings of Allah be upon him).
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Then the Messenger of Allah
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(peace and blessings of Allah be upon him) approached,
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with Abu Talhah accompanying him.
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The Messenger of Allah
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(peace and blessings of Allah be upon him) said:
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'Bring out, O Umm Sulaym,
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whatever you have.'
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So she brought that bread,
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and the Messenger of Allah (peace be upon him)
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ordered that it be broken into pieces.
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Then Umm Sulaym squeezed a butter-skin
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and seasoned the bread with it.
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Then the Messenger of Allah (peace be upon him) pronounced
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over it whatever Allah willed him to say,
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and said: 'Admit ten men.'
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So he invited them in, and they ate
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until they were full, then they left.
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Then he said: 'Admit ten men.'
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So he invited them in, and they ate
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until they were full, then they left.
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Then he said: 'Admit ten men.'
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So he invited them in, and they ate
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until they were full, then they left.
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Then he said: 'Admit ten men.'
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Thus, all the people ate and were completely full,
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and they were seventy or eighty
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men in total."
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Commentary on the Hadith:
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"The voice of the Messenger of Allah (peace be upon him)
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sounding weak, and I recognized in it the signs of hunger":
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he took the faintness of his voice as a sign of hunger.
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"Barley loaves":
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that is, bread made of barley.
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"Wrapped the bread":
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meaning she wrapped the bread in the head covering to conceal it.
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"Tucked it under my arm":
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meaning she hid it underneath my armpit.
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"And wrapped the rest of it around me":
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meaning she wound part of the veil around my head.
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"And I ran ahead of them":
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meaning in front of them.
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"And we have nothing to feed them":
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meaning not enough food to suffice them.
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"She replied: 'Allah and His Messenger know best'":
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it was as if she realized he had done this deliberately,
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So that the miraculous blessing of multiplying that food would become manifest.
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This indicates the astute intelligence of Umm Sulaym,
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May Allah be pleased with her.
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"Bring forth, O Umm Sulaym, whatever you have."
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The meaning is asking for whatever food she had available.
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"She crumbled [the bread]..."
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Meaning she broke the bread into small pieces.
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"She squeezed," meaning she pressed the small leather butter-skin,
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To extract whatever remnants of clarified butter remained inside it.
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The *'ukkah* is a leather vessel
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In which clarified butter is usually kept.
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"And seasoned it,"
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Making it a condiment for the crumbled bread.
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The Messenger of Allah, peace and blessings of Allah be upon him, said
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Over it whatever Allah willed him to say,
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Namely, supplicating for blessing.
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"Admit ten," meaning allow them to enter.
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Among the lessons derived from the hadith:
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It is derived from the hadith:
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The legitimacy of practicing hospitality toward guests.
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In the hadith, there is evidence for the permissibility of testifying.
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It demonstrates that a man should fulfill his companion's need
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When it befalls him, even without him asking for it.
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And this is among noble character traits.
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The hadith also shows going out onto the road
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To welcome a guest and visitor out of honor for him.
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And that there is no harm if a close friend gives instructions
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In his friend's house as he pleases,
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Regarding matters he knows will bring him joy,
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Due to the Prophet's instruction, peace be upon him.
16:37
It contains an explanation of the blessing in the dish of *tharid*.
16:40
It shows the permissibility of eating until one is full,
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And that satiety is permissible.
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It shows the permissibility of inviting a group to a meal meant for one person,
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And the obligation of answering an invitation.
16:52
The hadith shows the acceptance of a friend's solace and support,
16:55
The acceptance of his charity and gift,
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And eating his food.
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It contains a recommendation to accept a gift, even if it is small.
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Whoever is invited to a meal may invite someone else along,
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If he knows that the host
17:10
Does not dislike that and is not embarrassed by it.
17:13
The hadith demonstrates a miracle
17:16
Among the miracles of the Prophet, peace be upon him,
17:19
Which is the multiplication of food.
17:22
It shows the virtue of Umm Sulaym, may Allah be pleased with her,
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And the soundness of her intellect.
17:28
It also shows the permissibility of a woman giving food
17:31
From her husband's house as a gift or charity,
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If she knows he would be pleased with that.
17:37
Chapter: Judicial Rulings and *Li'an* (Invoking Mutual Curses) in the Mosque
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Between Men and Women.
17:46
On the authority of al-Zuhri, from Sahl ibn Sa'd:
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'Uwaymir came to 'Asim ibn 'Adi,
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Who was the chief of Banu 'Ajlan,
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And said: "What do you say about a man
17:58
Who finds another man with his wife?
18:01
Should he kill him, whereupon you would execute him in retaliation,
18:04
Or what should he do?
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Ask the Messenger of Allah, peace and blessings of Allah be upon him,
18:10
About that for me."
18:13
So 'Asim went to the Prophet, peace be upon him,
18:16
And said: "O Messenger of Allah..."
18:19
But the Messenger of Allah, peace be upon him, disliked
18:22
Such questions.
18:25
Then 'Uwaymir asked him.
18:28
He disliked such hypothetical questions and faulted them—in another narration: so much so that what 'Asim heard from the Messenger of Allah, peace be upon him, weighed heavily upon him. When 'Asim returned
18:40
To his family, 'Uwaymir came and asked: "O 'Asim, what did the Messenger of Allah, peace be upon him, say to you?" 'Asim replied: "You brought me no good!" 'Uwaymir said:
18:56
"By Allah, I will not rest until I ask the Messenger of Allah, peace be upon him, about it myself." So 'Uwaymir came and said: "O Messenger of Allah, a man finds another man with his wife;
19:10
Should he kill him, whereupon you would execute him, or what should he do?" The Messenger of Allah, peace be upon him, replied: "Allah has revealed Qur'anic verses regarding you and your spouse." So the Messenger of Allah, peace be upon him, ordered them
19:26
To perform *mula'anah* as Allah prescribed in His Book. So he performed *li'an* against her—in another narration: they performed *li'an* in the mosque while I was present as a witness, and in another narration: while I was a boy of fifteen years.
19:42
Then he said: "O Messenger of Allah, if I keep her, I would be wronging her." So he divorced her, and this became the Sunnah for all who perform *li'an* after them. Then the Messenger of Allah, peace be upon him, said:
19:59
"Watch her: if she gives birth to a dark-skinned child with deep black eyes, large buttocks, and fleshy calves, then I cannot but think that 'Uwaymir spoke the truth about her;
20:13
But if she gives birth to a reddish child resembling a red lizard, then I cannot but think that 'Uwaymir lied about her." She later gave birth to a child matching the exact description the Messenger of Allah, peace be upon him, gave, which corroborated 'Uwaymir.
20:30
Thereafter, the child was attributed solely to his mother—in another narration: she was pregnant, and he disowned the pregnancy, so her son was called by her name. The Sunnah then became established regarding inheritance that he inherits from her, and she inherits from him what Allah has ordained for her.
20:50
Commentary on the hadith:
20:53
"What do you say about a man who finds another man with his wife?" contains an allusion to adultery; "or what should he do?" because speaking out and remaining silent in such a situation are both agonizing and heavy on the soul.
21:10
"The Messenger of Allah, peace be upon him, disliked such questions," because 'Asim asked about a hypothetical scenario that had not yet occurred and was unneeded, and it involved spreading scandalous talk among Muslim men and women and tarnishing Muslim honor; "and he faulted them," meaning due to their heinous nature; "I will not rest," meaning I will not refrain.
21:36
"Allah has revealed Qur'anic verses regarding you and your spouse," referring to the verse of *li'an*; "if I keep her," meaning if I retain her as my wife; "she gives birth to him," meaning to the child; *as-ham* means pitch-black; *ad'aj al-'aynayn* means having intensely black eyes; *'azim al-alyatayn* refers to having large buttocks.
22:04
*Khadallaj al-saqayn* means having full, thick calves; "I cannot but think," meaning I can only assume; *uhaymir* is the diminutive of red, and it is said: intensely fair-complexioned with a reddish hue; *waharah* is a small reddish creeping creature, or a type of gecko; *'ala al-na't* means matching the exact description.
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"Thereafter, he was attributed to his mother," meaning after the child was born, he was called So-and-so, son of So-and-so (his mother).
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Among the lessons derived from the hadith:
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Especially regarding matters that spread scandalous indecency among the Muslims.
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It contains taking physical resemblance into consideration, for the Prophet, peace be upon him, considered resemblance; however, he did not issue a legal ruling based solely on resemblance because there was stronger evidence than mere resemblance.
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It shows that a man's protective jealousy (*ghayrah*) over his mahrams is commendable, and it contains guidance to avoid places of suspicion.
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Chapter: When One Enters a House, He Prays Wherever He Pleases or Wherever He Is Directed, and Does Not Snoop Around.
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Mahmud claimed that he heard 'Itban ibn Malik al-Ansari, may Allah be pleased with him,
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Who was among those who witnessed Badr alongside the Messenger of Allah, peace and blessings of Allah be upon him,
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Saying: "I used to lead my people, Banu Salim, in prayer.
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A valley lay between me and them, and whenever heavy rain fell, it became difficult for me to cross it toward their mosque.
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So I came to the Messenger of Allah, peace be upon him,
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And said to him: 'My eyesight has deteriorated,
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And the valley between me and my people floods when it rains, making it difficult for me to cross it.
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I would love for you to come and pray in a spot in my house that I may take as a place of prayer.'
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The Messenger of Allah, peace be upon him, said: 'I shall do so.'
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The next morning, the Messenger of Allah, peace be upon him, and Abu Bakr, may Allah be pleased with him, came to me
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After the day had advanced.
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The Messenger of Allah, peace be upon him, asked permission to enter,
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And I granted him permission.
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He did not sit down until he asked:
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'Where in your house would you like me to pray?'
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So I pointed to the place where I liked to pray.
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The Messenger of Allah, peace be upon him, stood up,
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Pronounced the *takbir*, and we lined up in rows behind him.
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He led us in praying two rak'ahs,
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Then said the *taslim*,
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And we said the *taslim* when he did.
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I detained him for some *khazirah* that was being prepared for him.
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The people of the neighborhood heard that the Messenger of Allah, peace be upon him, was in my house,
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So many of their men gathered,
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Until the house was crowded with men.
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One of them said:
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'What happened to Malik?
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I do not see him.'
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Another man among them said:
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'That man is a hypocrite who does not love Allah and His Messenger!'
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The Messenger of Allah, peace be upon him, said:
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'Do not say that!
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Do you not see that he has said: "There is no god but Allah,"
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Seeking thereby the face of Allah?'
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The man replied:
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'Allah and His Messenger know best.
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As for us,
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By Allah, we only see his affection and conversation directed toward the hypocrites.'
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The Messenger of Allah, peace be upon him, said:
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'Indeed, Allah has forbidden the Fire for anyone who says: "There is no god but Allah,"
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Seeking thereby the face of Allah.'
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Mahmud said:
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"I narrated this hadith to a group among whom was Abu Ayyub,
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The Companion of the Messenger of Allah, peace be upon him,
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During his expedition in which he passed away,
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While Yazid ibn Mu'awiyah was commanding them in the land of the Romans.
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Abu Ayyub rejected this narration from me,
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Saying: 'By Allah, I do not think the Messenger of Allah, peace be upon him,
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Ever said what you just said!'
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That weighed heavily upon me,
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So I vowed to Allah that if He preserved me safely until I returned from my expedition,
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I would ask 'Itban ibn Malik, may Allah be pleased with him, about it,
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If I found him alive in the mosque of his people.
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When I returned,
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I entered into ihram for Hajj or 'Umrah,
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Then traveled on until I arrived in Medina.
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I went to Banu Salim,
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And there was 'Itban, an elderly, blind man leading his people in prayer.
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When he completed the prayer with the *taslim*,
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I greeted him, informed him of who I was,
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And then asked him about that hadith.
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He narrated it to me exactly as he had narrated it the first time."
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Commentary on the hadith:
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"He does not snoop around,"
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Meaning he does not scrutinize the place where he prays.
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"Claimed" (*za'ama*),
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"Claimed"
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Means reported or stated.
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"A valley lay between me and them,
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And whenever heavy rain fell, it became difficult for me to cross it,"
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Meaning the rain would form a barrier,
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Preventing me from reaching the mosque of my people.
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"Toward their mosque" (*qibala masjidihim*),
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Meaning in the direction of their mosque.
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"My eyesight has deteriorated" (*ankartu basari*),
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He meant by this blindness
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Or impaired vision.
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"I would love" (*wadirrtu*),
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Meaning I wished.
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Meaning: I would designate it as a place for prayer.
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"The day had advanced,"
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Meaning the sun had risen high.
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"I detained him,"
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Meaning I held him back from departing,
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"For some *khazirah*,"
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Which is a dish prepared with meat and coarse flour,
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"Being prepared for him,"
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Meaning for the sake of the Prophet, peace be upon him.
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"The people of the house heard,"
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Meaning the people of the neighborhood.
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"Gathered" (*thaba*),
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Meaning came and assembled.
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"Malik"
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Is Ibn al-Dukhshum.
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"I do not see"
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Pertains to visual sight.
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"Seeking thereby the face of Allah,"
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Meaning desiring Allah's pleasure alone,
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Meaning he said it with sincerity,
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Fulfilling the obligatory duties
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And avoiding the prohibited matters.
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"We do not see his affection,"
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Meaning his companionship,
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"Nor his conversation,"
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Meaning his counsel and discourse.
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"Indeed, Allah has forbidden to the Fire,"
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It is said to mean forbidding eternal damnation in the Fire.
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"During his expedition in which he passed away,"
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Meaning in the year 50 AH,
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Or, as reported, thereafter.
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In that expedition, they reached Constantinople
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And besieged it,
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and Yazid ibn Mu'awiyah was over them—
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meaning he was their commander.
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"So he rejected it"—
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meaning the story.
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"So it became momentous"—
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meaning it weighed heavily upon him.
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"Shall I return..."
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referring to 'Umrah.
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*Ihlal* means raising one's voice with the *Talbiyah*,
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and what is meant here
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is entering the state of Ihram accompanied by the *Talbiyah*.
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Among the derived benefits of the hadith:
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It is deduced from the hadith
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the permissibility of missing congregational prayer at the mosque due to mud and darkness.
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It also demonstrates the validity of a person performing obligatory and voluntary prayers at home,
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and that mentioning one's ailments by way of offering an excuse does not constitute prohibited complaining.
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It illustrates the kindness and mercy of the Prophet (peace and blessings of Allah be upon him) toward his Companions,
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and his readiness to grant their requests in a manner that brings comfort to their hearts.
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It also highlights the superior virtue of Abu Bakr al-Siddiq (may Allah be pleased with him),
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and his close, constant companionship with the Prophet (peace be upon him).
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It highlights the virtue of those who attended the Battle of Badr among the Companions of the Prophet (peace be upon him).
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It shows that the owner of a house knows best regarding the layout and private quarters of his home,
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and that proper Islamic etiquette dictates that a visitor should refrain from gazing or looking around the home he visits.
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It contains a prohibition against spying, probing into hidden matters, and seeking out people's private faults.
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It also demonstrates the permissibility of praying voluntary prayers in congregation at home,
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and shows that voluntary prayers during the day are offered two by two, just like the night prayers.
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It clarifies that the prohibition against reserving a specific spot for prayer
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applies exclusively to mosques, not to private homes.
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It indicates the legitimacy of preparing food for a guest, even if they did not request it in advance.
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It encourages avoiding excessive extravagance when preparing food for a guest;
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indeed, the Prophet (peace be upon him) never belittled or criticized any food.
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It establishes that judgments are based on outward actions, while Allah alone oversees the inward secrets of the heart.
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It highlights the virtue and noble status of Tawhid and of acting in accordance with its requirements.
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It urges defending a companion in their absence and protecting their honor.
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It shows the virtue of traveling in pursuit of knowledge.
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It establishes the permissibility of combining the intention of Hajj or 'Umrah with that of seeking knowledge.
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It proves the permissibility of a blind person leading the prayer.
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It allows mentioning a person's physical condition purely for identification purposes, without it being backbiting or derogatory,
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as illustrated by the mention of 'Itban's blindness (may Allah be pleased with him).
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It establishes the validity of acting upon an understandable gesture or sign.
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It highlights the recommendation to gather at the location visited by a dignitary or a scholar,
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so people may fulfill their duty toward him and benefit from his presence.
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It indicates the reprehensibility of showing inclination toward hypocrites in conversation or sitting in their company.
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It shows the obligation of asking permission before entering and the recommendation of fulfilling one's promises.
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It confirms that the people of Tawhid will not remain in the Hellfire eternally.
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Finally, the hadith contains a refutation against both the Murji'ah and the Kharijites.