Part of Sahih Al-Bukhari
· Lesson 38 of 113
Summary of Sahih Al-Bukhari | Episode (38) | Adhan book - 7
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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Ifadah Center
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for Human Studies and Research
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presents:
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Abridgment of Sahih al-Bukhari.
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Chapter: Completing the Takbir in Ruku'.
0:20
On the authority of Mutarrif ibn 'Abdullah, who said:
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"I prayed behind 'Ali ibn Abi Talib (may Allah be pleased with him),
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along with 'Imran ibn Husayn.
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Whenever he prostrated, he said the takbir;
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whenever he raised his head, he said the takbir;
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and whenever he rose after the two rak'ahs, he said the takbir."
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When he finished the prayer,
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'Imran ibn Husayn took me by the hand and said:
0:46
"This man has just reminded me of the prayer of Muhammad (peace and blessings of Allah be upon him),"
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or he said:
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"He has led us in a prayer just like the prayer of Muhammad (peace and blessings of Allah be upon him)."
0:59
In another narration:
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He mentioned that he used to pronounce the takbir whenever he lowered himself and whenever he rose.
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Commentary on the hadith:
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"He has reminded me":
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this indicates that saying these takbirs had been neglected.
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"This man":
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meaning 'Ali ibn Abi Talib (may Allah be pleased with him).
1:21
Key benefits of the hadith:
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It is derived from the hadith
1:27
that the Companions were eager to propagate the guidance of the Prophet (peace be upon him)
1:31
through both word and deed.
1:33
It also shows that two followers stand behind the imam in congregational prayer.
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On the authority of Abu Hurayrah:
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He used to pronounce the takbir in every prayer, whether obligatory or otherwise,
1:48
during Ramadan and outside it.
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He would say the takbir when standing up,
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then say the takbir when bowing,
1:55
then say: "Allah listens to the one who praises Him,"
1:59
and then say: "Our Lord, to You belongs all praise," before prostrating.
2:04
Then he would say: "Allah is the Greatest,"
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as he dropped down in prostration.
2:09
Then he would say the takbir when raising his head from prostration,
2:13
then say the takbir when prostrating again,
2:16
then say the takbir when raising his head from prostration,
2:20
and then say the takbir when rising after sitting at the end of two rak'ahs.
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He would do that in every rak'ah until he completed the prayer.
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Then, upon completing the prayer, he would say:
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"By the One in Whose Hand is my soul,
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I indeed bear the closest resemblance among you to the prayer of the Messenger of Allah (peace and blessings of Allah be upon him);
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this was indeed his prayer until he departed this world."
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Commentary on the hadith:
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"He used to pronounce the takbir in every prayer":
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meaning he said the takbir whenever he lowered himself and whenever he rose.
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"Whether obligatory or otherwise":
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meaning in both obligatory and voluntary prayers.
3:01
"He would say the takbir when standing up":
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this refers to the opening takbir (takbirat al-ihram).
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"He dropped down in prostration":
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meaning he fell into prostration.
3:11
"When rising after sitting at the end of two rak'ahs":
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meaning after the first tashahhud.
3:17
"He would do that in every rak'ah":
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meaning he pronounced these takbirs.
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"I indeed bear the closest resemblance among you to the prayer of the Messenger of Allah (peace and blessings of Allah be upon him)":
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meaning I have demonstrated to you that which closely resembles and matches his prayer.
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"Until he departed this world":
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meaning he consistently prayed in the manner described,
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and none of it was ever abrogated.
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Key benefits of the hadith:
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It is derived from the hadith
3:45
that the default principle is that obligatory and voluntary prayers are identical in actions and spoken words.
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The hadith also establishes both the opening takbir and the transitional takbirs.
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It also serves as proof for those who maintain
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that the imam combines both the tasmi' and the tahmid.
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It also shows that the tahmid follows immediately after the tasmi',
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because the tahmid is the remembrance said while standing upright,
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whereas the tasmi' is the remembrance said while rising.
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It demonstrates the keenness of the Companions to adhere to the Prophet's guidance in prayer.
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It shows the permissibility of taking an oath without being asked to do so.
4:22
It shows the permissibility of a person mentioning a virtue they possess,
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provided they are safe from arrogance and self-conceit.
4:30
It indicates that teaching by practical demonstration is more firmly established in the mind.
4:34
It confirms that acts of worship are strictly contingent on divine revelation (tawqif).
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It establishes that the practice of the Prophet (peace be upon him) is the ultimate benchmark of guidance.
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Chapter: Completing the Takbir in Prostration.
4:50
On the authority of 'Ikrimah, who said:
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"I saw a man near the Maqam
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who was pronouncing the takbir every time he lowered himself and raised himself,
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and whenever he stood up and whenever he went down.
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So I informed Ibn 'Abbas (may Allah be pleased with them both)."
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In another narration:
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"I prayed behind an old man in Mecca
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who pronounced twenty-two takbirs,
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so I said to Ibn 'Abbas: 'He is a fool!'
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Thereupon he said: 'May your mother be bereaved of you!
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He said:
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Is that not the prayer of the Prophet (peace and blessings of Allah be upon him)?
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May you be deprived of a mother!'"
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Commentary on the hadith:
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"Near the Maqam":
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meaning the Station of Ibrahim (peace be upon him).
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"Pronouncing the takbir every time he lowered himself":
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meaning whenever he intended to bow or prostrate;
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"and raised himself":
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meaning from bowing or prostrating.
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"May you be deprived of a mother":
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an expression used by the Arabs for reprimand and warning.
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Key benefits of the hadith:
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It is derived from the hadith
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that it is permissible to ask a scholar about matters that seem confusing or problematic.
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It also shows that the true standard of guidance
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is that which the Prophet (peace be upon him) brought.
6:14
Chapter: Placing the Palms on the Knees in Ruku'.
6:18
On the authority of Mus'ab ibn Sa'd, who said:
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"I prayed beside my father,
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and I clasped my palms together (tatbiq)
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and placed them between my thighs.
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My father forbade me from doing so and said:
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'We used to do that,
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but we were forbidden from it,
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and we were commanded to place our hands on our knees.'"
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Commentary on the hadith:
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"I clasped my palms together and placed them between my thighs":
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tatbiq means interlacing the fingers of the hands
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and placing them between the knees during ruku' and tashahhud.
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Key benefits of the hadith:
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It is derived from the hadith
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that enjoining good and forbidding wrong is prescribed.
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It shows that a Companion's statement "we were commanded"
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carries the ruling of an explicitly attributed (marfu') report.
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It demonstrates the permissibility of abrogation in legal rulings.
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It firmly establishes that the practice of tatbiq in prayer has been abrogated.
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Chapter: The Extent of Completing the Ruku',
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Straightening Up in It, and Maintaining Tranquility.
7:27
On the authority of al-Bara', who said:
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"The bowing of the Prophet (peace and blessings of Allah be upon him),
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his prostration, his sitting between the two prostrations,
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and when he raised his head from bowing,
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with the exception of standing and sitting,
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were all nearly equal in duration."
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Commentary on the hadith:
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The verb "used to" signifies constancy and continuity.
7:51
"With the exception of standing and sitting":
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meaning except the standing that is dedicated to recitation,
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and except the sitting that is dedicated to the tashahhud,
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for both of these were longer than the other postures.
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"Nearly equal":
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meaning that those postures were very close in duration,
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even if some varied slightly.
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Key benefits of the hadith:
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It is derived from the hadith
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that the description mentioned in the hadith
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represents the most perfect manner of congregational prayer.
8:26
However, when a person prays individually,
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he may lengthen the bowing and the prostration
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far beyond the length of his standing,
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as well as the pause between the two prostrations,
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and between the rak'ah and the prostration.
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Chapter: Supplication during Ruku'.
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On the authority of 'A'ishah (may Allah be pleased with her),
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who said:
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"The Prophet (peace and blessings of Allah be upon him)
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frequently used to say in his bowing and prostration..."
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In another narration:
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"The Prophet (peace and blessings of Allah be upon him) never offered
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any prayer after there was revealed to him:
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“When Allah's succour and the triumph cometh” (110:1)
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without saying in it:
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'Glory be to You, O Allah, our Lord, and all praise is Yours;
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O Allah, forgive me,'
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fulfilling the command of the Qur'an."
9:17
Commentary on the hadith:
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The verb signifies constancy and continuity.
9:24
"Fulfilling the command of the Qur'an":
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meaning putting into practice what he was commanded to do,
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which is found in the words of Allah Almighty:
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“Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy.” (110:3)
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Key benefits of the hadith:
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It is derived from the hadith
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that the best supplications are those transmitted
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in the Book and the Sunnah.
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It also shows that among the objectives of prayer
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is demonstrating servanthood and utter neediness before Allah, the Exalted and Majestic.
9:55
Chapter: The Virtue of Saying:
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"O Allah, our Lord, to You belongs all praise."
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On the authority of Abu Hurayrah (may Allah be pleased with him):
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"When the imam says:
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'Allah listens to the one who praises Him,'
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then say:
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'O Allah, our Lord, to You belongs all praise,'
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for whoever's statement coincides with that of the angels,
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all his previous sins will be forgiven."
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Commentary on the hadith:
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"When the imam says":
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meaning while he is raising his head from ruku'.
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"Whoever's statement coincides with that of the angels":
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meaning coincides with the supplication of the angels.
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Key benefits of the hadith:
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It is derived from the hadith
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that following the imam is obligatory.
10:48
The hadith also affirms the presence of angels during prayer,
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and that the actions of prayer are a means for the forgiveness of sins.
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On the authority of Abu Hurayrah (may Allah be pleased with him):
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The Messenger of Allah (peace and blessings of Allah be upon him),
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whenever he intended to supplicate against someone
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or supplicate in favor of someone,
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would perform the qunut after the bowing posture (ruku').
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In another narration:
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He would perform qunut in the final rak'ah of the Zuhr prayer,
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the 'Isha' prayer,
11:19
and the Fajr prayer.
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And he would sometimes say,
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after saying, "Allah hears whoever praises Him,"
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"O Allah, our Lord, to You belongs all praise."
11:30
In another narration:
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He would pray for specific men, calling them by their names:
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"O Allah, save al-Walid ibn al-Walid,
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Salamah ibn Hisham,
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and 'Ayyash ibn Abi Rabi'ah."
11:44
In another narration:
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"O Allah, rescue the oppressed believers!
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O Allah, tighten Your grip upon Mudar,
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and make them years of drought like the years of Yusuf!"
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In another narration:
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"May Allah forgive the tribe of Ghifar,
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and may Allah keep safe the tribe of Aslam."
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And in another narration:
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And the people of the east from Mudar were at that time opposing him.
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He would recite that aloud.
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And he used to say in some of his prayers, during the Fajr prayer:
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"O Allah, curse so-and-so and so-and-so,"
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referring to certain Arab tribes,
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until Allah revealed
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“It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers.” (3:128)
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the verse: [Not for you is the decision].
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Commentary on the hadith:
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"Supplicate against someone or supplicate in favor of someone"
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means he would invoke curses upon the disbelievers and pray for the believers.
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"He performed qunut":
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al-Qunut
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here means supplication (du'a').
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"O Allah, save al-Walid ibn al-Walid"
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means: I plead for and beseech the deliverance of al-Walid.
12:53
"O Allah, tighten Your grip upon Mudar"
12:56
means: seize them with a severe punishment.
12:59
"And make them years of drought like the years of Yusuf"
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means years of severe drought and famine.
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"Certain Arab tribes":
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a "hayy" is an encampment or tribal dwelling,
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named so because its members live and thrive together.
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“It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers.” (3:128)
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That is: your duty is only to convey the message, guide humanity,
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and show concern for their well-being,
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while the decree rests solely with Allah Almighty.
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He is the One Who directs all affairs,
13:26
guiding whom He wills and leaving astray whom He wills,
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so do not invoke curses against them;
13:32
rather, their affair is referred back to their Lord.
13:35
Key takeaways from the hadith:
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From this hadith it is derived:
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The permissibility of reciting the qunut during calamities (nawazil);
13:44
and that the qunut may be performed in the obligatory prayers;
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and that it is permissible to pray for a specific person by name in the qunut;
13:51
as well as to supplicate against a specific individual in the qunut.
13:57
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
14:02
"The qunut used to be performed in the Maghrib and Fajr prayers."
14:05
Commentary on the hadith:
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The verb "used to" (kana) denotes continuity and recurrence.
14:12
Key takeaways from the hadith:
14:16
From this hadith it is derived:
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The permissibility of reciting the qunut during the obligatory prayers,
14:22
and specifically designating the Maghrib and Fajr prayers for the qunut.
14:28
On the authority of Rifa'ah ibn Rafi' az-Zuraqi, who said:
14:32
"One day we were praying behind the Prophet (peace be upon him),
14:37
and when he raised his head from bowing, he said,
14:41
'Allah hears whoever praises Him.'
14:44
A man behind him said,
14:46
'Our Lord, and to You belongs all praise,
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abundant, good, and blessed praise.'
14:53
When the Prophet finished the prayer, he asked,
14:56
'Who spoke just now?' The man replied, 'I did.'
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He said, 'I saw over thirty angels racing each other,
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as to which of them would record it first.'"
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Commentary on the hadith:
15:12
"A man" refers to Rifa'ah ibn Rafi' (may Allah be pleased with him),
15:17
the narrator of the report. "Good"
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means pure and free from ostentation and seeking reputation.
15:23
"Blessed" means carrying abundant goodness.
15:27
"Over thirty":
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"bid'" denotes a number between three and nine.
15:33
"Racing each other"
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means rushing to seize it and record it.
15:39
Key takeaways from the hadith:
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From this hadith it is derived:
15:44
An explanation of the immense virtue and reward of praising Allah and remembering Him, Mighty and Majestic;
15:49
and the permissibility of raising one's voice with words of remembrance,
15:52
provided it does not disturb those praying alongside him;
15:55
and that explanation must not be delayed past the time of need.
16:01
Chapter: Remaining at Ease When Raising One's Head from Bowing
16:06
On the authority of Thabit,
16:08
from Anas ibn Malik (may Allah be pleased with him), who said:
16:12
"I spare no effort in leading you in prayer just as I saw the Prophet (peace be upon him) leading us."
16:20
Thabit said:
16:22
"Anas ibn Malik used to do something that I do not see you doing:
16:27
when he raised his head from bowing,
16:31
he would remain standing until an onlooker would say, 'He must have forgotten,'
16:35
and between the two prostrations,
16:37
he would sit until an onlooker would say, 'He must have forgotten.'"
16:41
Commentary on the hadith:
16:45
"I spare no effort"
16:46
means: I do not fall short.
16:48
"He used to do something"
16:50
means: he would perform an action during the prayer.
16:53
"He must have forgotten"
16:54
means: forgotten to move to the subsequent posture.
16:58
Key takeaways from the hadith:
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From this hadith it is derived:
17:04
That the guidance of the Prophet (peace be upon him) is the ultimate benchmark for all words and actions;
17:10
and it shows the keen dedication of the Companions (may Allah be pleased with them)
17:14
to adhering to the guidance of the Prophet (peace be upon him).
17:20
Chapter: The Virtue of Prostration
17:23
On the authority of Abu Hurayrah, who said:
17:25
Some people asked, "O Messenger of Allah,
17:28
will we see our Lord on the Day of Resurrection?"
17:31
He replied,
17:33
"Do you face any difficulty in seeing the sun when no cloud obscures it?"
17:37
They said, "No, O Messenger of Allah."
17:40
He said,
17:41
"Verily, you will see Him on the Day of Resurrection just like that.
17:45
Allah will gather the people,
17:48
and He will proclaim,
17:50
'Whoever used to worship anything, let him follow it.'
17:54
So whoever worshipped the sun will follow it,
17:56
whoever worshipped the moon will follow it,
17:59
and whoever worshipped false deities will follow them.
18:02
[As mentioned earlier in the hadith:]
18:07
And whoever worshipped false deities will follow them, while this Ummah will remain, including its hypocrites.
18:15
Then Allah will come to them in an appearance other than the one they recognize,
18:20
and He will say, 'I am your Lord.'
18:23
They will say, 'We seek refuge in Allah from you!
18:27
This is our place until our Lord comes to us;
18:31
and when our Lord comes to us, we shall recognize Him.'
18:36
Then Allah will come to them in the appearance they recognize,
18:40
and He will say, 'I am your Lord.'
18:43
They will say, 'You are our Lord,'
18:47
and they will follow Him.
18:49
Then the bridge over Hellfire will be set up."
18:51
The Messenger of Allah (peace be upon him) said:
18:55
"And I will be the first of the messengers to cross over it.
18:58
The prayer of the messengers on that Day will be:
19:01
'O Allah, grant safety, grant safety!'
19:04
Along it are hooks like the thorns of the Sa'dan plant.
19:08
Have you ever seen the thorns of the Sa'dan?"
19:11
They said, "Yes, O Messenger of Allah."
19:14
He said, "Indeed, they resemble the thorns of the Sa'dan,
19:18
except that none knows their immense size but Allah.
19:23
They will snatch people away according to their deeds:
19:26
some will be ruined because of their deeds,
19:28
and some will be severely lacerated and then saved.
19:32
Then, when Allah finishes judging among His servants,
19:36
and wills to take out of the Fire whomever He pleases
19:40
of those who bore witness that there is no god but Allah,
19:44
He will command the angels to bring them forth.
19:48
They will recognize them by the marks left by prostration,
19:52
for Allah has forbidden the Fire to consume from the son of Adam the trace of prostration.
19:57
So they will bring them out, having been burnt to charcoal,
20:01
and water called the Water of Life will be poured over them,
20:06
whereupon they will sprout like seeds in the silt carried by a flood.
20:10
One man will remain, his face turned toward the Fire,
20:15
and he will say, 'O Lord, its stench has poisoned me, and its fierce heat has scorched me;
20:22
so turn my face away from the Fire!'
20:25
He will keep supplicating Allah,
20:28
until Allah says, 'Perhaps if I grant you that, you will ask Me for something else?'
20:34
He will reply, 'No, by Your might, I will not ask You for anything else!'
20:39
So his face will be turned away from the Fire.
20:42
Then after that he will say, 'O Lord, bring me closer to the gate of Paradise!'
20:49
Allah will say, 'Did you not claim that you would not ask Me for anything else?
20:54
Woe to you, O son of Adam! How treacherous you are!'
20:58
But he will keep supplicating,
21:00
so Allah will say, 'Perhaps if I grant you that, you will ask Me for something else?'
21:06
He will reply, 'No, by Your might, I will not ask You for anything else!'
21:11
And he will give Allah whatever solemn pledges and covenants He wills that he will ask for nothing else.
21:16
So He will bring him closer to the gate of Paradise.
21:20
When he sees what is inside it, he will remain silent for as long as Allah wills him to remain silent,
21:25
then he will say, 'O Lord, admit me into Paradise!'
21:30
Allah will say, 'Did you not claim that you would not ask Me for anything else?
21:35
Woe to you, O son of Adam! How treacherous you are!'
21:39
He will say, 'O Lord, let me not be the most wretched of Your creation!'
21:45
And he will keep pleading until Allah laughs;
21:49
and when He laughs at him, He will permit him to enter it.
21:54
When he enters it, it will be said to him,
21:57
'Wish for such-and-such,' and he will wish;
22:00
then it will be said to him, 'Wish for such-and-such,' and he will wish,
22:06
until all his desires are exhausted.
22:09
Then He will say to him, 'All of this is yours, and the like of it along with it.'"
22:15
Abu Hurayrah said:
22:17
"And that man will be the very last of the people of Paradise to enter it."
22:22
Abu Sa'id al-Khudri was sitting with Abu Hurayrah,
22:26
not objecting to anything in his narration,
22:29
until he reached his words:
22:32
"All of this is yours, and the like of it along with it."
22:35
Abu Sa'id then said:
22:37
"I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
22:41
'This is for you, along with ten times as much.'"
22:44
Abu Hurayrah said:
22:46
"I memorized from him: 'along with its equivalent as well.'"
22:48
Commentary on the Hadith:
22:52
"Do you suffer any harm [tudarrun]?"
22:55
That is, will you suffer any injury [dayr],
22:57
which means harm.
22:59
Meaning, you will not harm anyone,
23:01
nor will anyone harm you through disputing, arguing, or crowding;
23:06
nor will you contradict one another so as to accuse each other of lying.
23:10
"Without any clouds beneath it,"
23:12
meaning completely clear.
23:14
"On the night of the full moon,"
23:16
meaning the fifteenth night of the lunar month.
23:18
"Allah will gather the people,"
23:20
meaning He will resurrect and assemble them.
23:22
"The false deities [at-tawaghit],"
23:24
meaning whatever is worshipped besides Allah, Exalted and Glorious.
23:28
"This is our place until our Lord comes to us,"
23:32
meaning they said, "This is our place,"
23:34
because among them were hypocrites who do not deserve to see Him,
23:39
and who are screened off from their Lord.
23:42
"The bridge of Hell is struck,"
23:44
meaning it is set up across the Sirat.
23:46
"The first to cross,"
23:48
meaning the first to traverse and pass over it.
23:52
"O Allah, grant safety!"
23:54
Meaning safety from falling into Hell.
23:56
"And on it are hooks [kalalib],"
23:58
meaning grapples,
24:00
and a grapple is any curved piece of iron.
24:03
"The thorns of the Sa'dan,"
24:05
which is a thorny plant
24:07
that provides good pasture.
24:09
"The magnitude of their size,"
24:11
meaning how enormous they are.
24:13
"They will snatch people,"
24:15
meaning they will seize them swiftly according to the measure of their sins.
24:20
"The one destroyed by his deed,"
24:22
meaning the one doomed to perish because of his misdeeds.
24:24
"The one cut to pieces [al-mukhardal],"
24:26
meaning the one shredded by the hooks of the Sirat
24:29
until he tumbles into the Fire.
24:31
"They will recognize them by the mark of the traces of prostration,"
24:35
meaning by the places where those traces were left.
24:37
"They have already been scorched,"
24:39
meaning burned and turned black.
24:41
"The Water of Life,"
24:43
an allusion indicating that no destruction will ever befall them after that.
24:47
They will come to life after being bathed in it,
24:49
and will never die,
24:51
while their bodies are rejuvenated and flourished.
24:53
"The seed [al-habbah],"
24:55
a collective noun for all seeds of wild herbs;
24:58
they split when they dry out,
25:00
and whenever it rains the following season, they sprout.
25:03
"In the silt brought by a flood,"
25:05
the silt [al-hamil]
25:07
is whatever the flood carries along of everything,
25:09
including mud and the like;
25:11
so when the seed strengthens within it,
25:13
it germinates in a single day and night.
25:15
Thus, the Lawgiver informed of the swiftness of their growth.
25:18
"Its stench has poisoned me,"
25:21
meaning the smoke of the Fire has filled his nostrils
25:24
and choked off his breath,
25:26
as though he were made to drink poison.
25:28
"And its blaze has scorched me,"
25:30
meaning its flame and blazing flare,
25:33
and the intensity of its heat.
25:35
"How treacherous you are!"
25:37
Treachery means breaching one's pledge.
25:39
"Wish for such-and-such,"
25:41
and he will wish,
25:43
meaning whatever desires he pleases,
25:45
until his wishes run out,
25:48
meaning he no longer knows what else to wish for.
25:51
"This is for you,"
25:54
meaning all that you have asked for in your wishes,
25:56
"along with its equivalent as well,"
25:58
meaning an additional act of grace and benevolence from the Creator, Exalted and Glorious.
26:03
That man is the last of the people of Paradise to enter it,
26:07
indicating that he is the lowest of the people of Paradise in rank.
26:11
"He did not alter anything of his hadith,"
26:15
meaning he agreed with him in his narration.
26:18
The hadith of Abu Sa'id al-Khudri (may Allah be pleased with him) has already preceded.
26:24
From the lessons of the hadith:
26:28
It is derived from the hadith:
26:30
The proofs have cooperatively established from the Book and the Sunnah,
26:33
as well as the consensus of the Companions and the salaf (early generations) of the Ummah,
26:36
the affirmation of the believers seeing Allah, Exalted and Glorious, in the Hereafter;
26:41
and that what is meant by his statement (peace be upon him):
26:45
"You will surely see Him on the Day of Resurrection just like that,"
26:49
is a comparison of seeing to seeing in its clarity,
26:52
the dispelling of doubt, and the elimination of disagreement;
26:55
it is not meant to compare the One seen to what is seen.
26:59
In the hadith is proof of Allah's highness, Exalted and Glorious, above His creation.
27:04
It also shows that the people on that Day
27:07
will remain upon the creeds they held in the worldly life.
27:10
In it is the obligation of beseeching Allah Almighty in supplication
27:13
to remove hardship from them.
27:16
In the hadith is a refutation of the hypocrites' presumption
27:19
that shielding themselves behind the believers in the Hereafter
27:22
would benefit them out of their ignorance, just as it benefited them in the worldly life.
27:27
In it is that the believer will recognize his Lord on the Day of Resurrection.
27:31
The hadith contains a description of the Sirat,
27:34
which is a bridge over Hell,
27:36
and that people's crossing over it will be according to their deeds.
27:40
In the hadith is that the first person to cross the Sirat
27:44
is the Prophet (peace be upon him).
27:47
In the hadith is that a group of the disobedient monotheists will enter the Fire,
27:53
and will subsequently be brought out of it;
27:55
the textual proofs have corroborated this,
27:58
and it is the consensus of those whose scholarly opinion is relied upon.
28:01
In it is that the perpetrators of major sins do not abide in the Fire eternally;
28:06
the Book, the Sunnah,
28:09
and the consensus of the salaf of the Ummah have proven this.
28:11
In the hadith is an affirmation of intercession.
28:14
In the hadith is that the Fire does not consume the trace of prostration.
28:18
In it is the salvation of whoever says, "There is no god but Allah,"
28:22
with a heart sincerely devoted to it.
28:24
In it is an exposition of the varying superiority among the people of faith in their deeds and ranks on the Day of Resurrection.
28:30
In the hadith is that the Fire and Paradise are already created and currently in existence.
28:35
In it is that Paradise has gates.
28:38
In it is an eloquent inducement for the servants toward obedience;
28:42
for if He is so gentle with His disobedient servants as has been mentioned,
28:46
how then will be His gentleness toward His righteous, doing-good servants,
28:49
given that the mercy of the Almighty is indeed near to the doers of good?
28:53
In the hadith is an indication attributing to Allah Almighty the omnipotence to bestow blessings,
28:59
relieve distress, and unveil what is hidden,
29:02
in contradistinction to idols from which neither goodness nor righteousness can be expected,
29:08
nor any benefit or harm.
29:10
In it is a warning against the worship of false deities.
29:13
In the hadith is an affirmation of the attribute of laughter for the Most Merciful, Exalted and Glorious.
29:18
In the hadith is an exposition that prayer is the most virtuous of deeds,
29:22
because of the prostration it contains.
29:25
In it is an exposition of the generosity of the Most Generous of the generous, Glorified and Exalted,
29:29
the greatness of His gentleness, and the vastness of His grace.
29:32
In it is that Allah, Exalted and Glorious, multiplies His bestowal for the believers on the Day of Resurrection.
29:38
In the hadith is that the Sirat is real,
29:41
Paradise is real,
29:43
Hell is real,
29:44
the Gathering is real,
29:46
the Resurrection is real,
29:47
and the Questioning is real.
29:49
The hadith demonstrates that Paradise has ascending ranks.
29:53
And in the hadith is an allusion praising the fulfillment of pledges
29:57
and condemning treachery and betrayal.