Part of Sahih Al-Bukhari
· Lesson 47 of 113
Summary of Sahih Al-Bukhari | Episode (47) | Chapters on shortening prayer - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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Ifadah Center
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For Humanities Studies and Research
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Presents
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The Abridged Sahih al-Bukhari
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Chapter: Not Standing for the Sick
0:21
On the authority of Jundub Ibn Sufyan, may Allah be pleased with him, who said:
0:25
The Messenger of Allah, peace and blessings of Allah be upon him, fell ill,
0:29
and he did not stand [for night prayer] for two or three nights.
0:33
In another narration:
0:35
The revelation of Jibril, peace be upon him, was withheld
0:38
from the Prophet, peace be upon him.
0:42
A woman came and said:
0:44
"O Muhammad,
0:46
I truly hope that your devil has abandoned you;
0:50
I have not seen him near you for two or three nights."
0:55
Then Allah, the Almighty, revealed:
0:58
﴾By the morning brightness,﴿
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﴾And [by] the night when it covers with darkness.﴿
1:01
“Thy Lord hath not forsaken thee nor doth He hate thee,” (93:3)
1:06
Commentary on the hadith:
1:09
"Fell ill" (ishtaka):
1:11
Meaning, he became sick.
1:12
"A woman":
1:13
It is said she was the wife of Abu Lahab.
1:16
"By the morning brightness" (wa al-duha):
1:18
Meaning, when the light of the day spreads during the forenoon.
1:21
"And the night when it covers with darkness" (wa al-layli idha saja):
1:24
Meaning, when its darkness intensifies.
1:26
"Your Lord has not taken leave of you" (ma wadda'aka rabbuk):
1:28
Meaning, He has not abandoned you since He chose you.
1:31
Nor has He neglected you since He raised and cared for you.
1:35
"Nor has He detested [you]" (wa ma qala):
1:37
Meaning, He has not despised you since He loved you.
1:40
Benefits of the hadith:
1:44
The hadith encourages the performance of night prayer.
1:47
It confirms the reality of revelation.
1:49
It demonstrates the love of Allah, the Almighty,
1:52
for His Prophet, peace be upon him.
1:57
Chapter: The Prophet’s, peace be upon him, Encouragement
2:01
To perform night prayer and voluntary prayers,
2:04
without making them obligatory.
2:07
On the authority of 'Ali Ibn Abi Talib,
2:09
that the Messenger of Allah, peace be upon him,
2:12
visited him and Fatimah, the daughter of the Prophet, peace be upon him,
2:17
one night,
2:18
and said:
2:19
"Will you not pray?"
2:21
I said:
2:22
"O Messenger of Allah,
2:24
our souls are in the hand of Allah;
2:27
if He wills to awaken us,
2:29
He will awaken us."
2:30
He turned away when we said that,
2:33
and did not say anything back to me.
2:36
Then I heard him as he was leaving,
2:38
striking his thigh and saying:
2:41
“And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.” (18:54)
2:47
Commentary on the hadith:
2:50
"Visited him" (taraqahu):
2:51
Derived from *turuq*,
2:52
which means arriving at night.
2:55
"If He wills to awaken us, He will awaken us":
2:59
Meaning, if Allah willed for us to wake up, He would have enabled us.
3:03
"As he was leaving" (wa huwa muwall):
3:04
Meaning, at the moment of his departure.
3:06
“And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.” (18:54)
3:10
Meaning, arguing and contention.
3:13
The Prophet, peace be upon him, said this
3:17
in astonishment at the quickness of 'Ali's, may Allah be pleased with him, response,
3:21
and his disagreement with him regarding using this as an excuse.
3:25
That is why he struck his thigh.
3:28
Benefits of the hadith:
3:31
The hadith shows the permissibility of a father visiting his daughter's house at any time,
3:35
and commanding her to do good.
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It shows that silence may sometimes be the appropriate response.
3:42
It shows the permissibility of striking one's thigh when feeling regret or disappointment.
3:46
It shows the permissibility of quoting the Noble Qur'an,
3:49
provided it is done appropriately.
3:53
On the authority of 'Aishah, may Allah be pleased with her, who said:
3:57
The Messenger of Allah, peace be upon him,
4:00
would not abandon a deed
4:01
that he loved to perform,
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for fear that the people would perform it,
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and it would then be made obligatory upon them.
4:09
And the Messenger of Allah, peace be upon him, never prayed
4:12
the Duha prayer,
4:14
but I do pray it.
4:18
Commentary on the hadith:
4:21
"Would not abandon" (la yada'): meaning, he would not leave off.
4:24
"Duha prayer" (subhat al-duha): meaning, the prayer of Duha.
4:28
"I do pray it" (la-usalliha): meaning, I perform it.
4:32
Benefits of the hadith:
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It is understood from the hadith
4:38
that there is no one among the Companions
4:41
who did not miss some hadiths that others had memorized.
4:45
It encourages the performance of the Duha prayer.
4:51
Chapter: The Prophet’s, peace be upon him, Standing at Night
4:54
Until his feet became swollen.
4:58
On the authority of al-Mughirah, who said:
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The Prophet, peace be upon him, stood [in prayer]
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until his feet became swollen.
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It was said to him:
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“That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favour unto thee, and may guide thee on a right path,” (48:2)
5:12
He said:
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"Should I not be a thankful servant?"
5:17
Commentary on the hadith:
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"Stood" (qama):
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The intent is that he prayed at night.
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"Until his feet became swollen":
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Meaning, until his feet became inflamed.
5:32
"Should I not be a thankful servant?":
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Gratitude is a cause for forgiveness,
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and *tahajjud* (night prayer) is the expression of that gratitude.
5:40
Therefore, it should not be abandoned.
5:42
Benefits of the hadith:
5:45
It is understood from the hadith
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the Prophet’s, peace be upon him, consistency in performing night prayer.
5:52
It explains the virtue and meaning of the stations of gratitude.
5:58
Chapter: One Who Sleeps at the Time of Sahar (Pre-dawn)
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On the authority of 'Abdullah Ibn 'Amr Ibn al-'As, may Allah be pleased with them both,
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that the Messenger of Allah, peace be upon him, said to him:
6:11
"The most beloved prayer to Allah is the prayer of Dawud, peace be upon him,
6:16
and the most beloved fasting to Allah is the fasting of Dawud.
6:20
He used to sleep for half the night,
6:23
stand for a third,
6:25
and sleep for a sixth.
6:27
And he would fast one day and break his fast the next."
6:31
Commentary on the hadith:
6:34
Chapter: One Who Sleeps at the Time of Sahar
6:37
*Sahar* is the time just before dawn.
6:40
Benefits of the hadith:
6:43
It is understood from the hadith
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the importance of being gentle with oneself when there is a fear of becoming weary.
6:50
It shows that the best and most perfect of worshippers
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are the Prophets, peace be upon them.
6:58
On the authority of Masruq, who said:
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I asked 'Aishah, may Allah be pleased with her:
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"Which deed was most beloved to the Prophet, peace be upon him?"
7:09
She said:
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"The consistent one."
7:12
In another narration:
7:14
"The most beloved deed to the Messenger of Allah, peace be upon him,
7:18
was that which the person maintains consistently."
7:22
I said:
7:23
"When did he used to stand [for prayer]?"
7:25
She said:
7:26
"He used to stand when he heard the crowing."
7:30
Commentary on the hadith:
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"When did he used to stand?":
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Meaning, for the night prayer.
7:38
"He used to stand when he heard the crowing":
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The "crower" is the rooster.
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It only crows around the last third of the night,
7:47
which is the time of *sahar*.
7:49
"Consistent" (yadum):
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Meaning, he maintains it.
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Benefits of the hadith:
7:55
It is understood from the hadith
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the encouragement to be consistent in a deed, even if it is small.
8:01
It provides guidance toward moderation in worship,
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and prohibits going to extremes in it.
8:10
On the authority of 'Aishah, may Allah be pleased with her, who said:
8:13
"He would not reach the *sahar* with me except while sleeping,"
8:18
referring to the Prophet, peace be upon him.
8:22
Commentary on the hadith:
8:25
"He would not reach" (ma alfahu):
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Meaning, I would not find him.
8:28
"With me":
8:29
Meaning, during the turn of 'Aishah, may Allah be pleased with her.
8:34
Benefits of the hadith:
8:37
It is understood from the hadith
8:39
the permissibility of sleeping at the time of *sahar*.
8:42
It shows that resting at *sahar*
8:44
is for relief from the fatigue of standing in prayer,
8:47
and to gain strength for the long standing in the morning prayer.
8:51
It shows the legitimacy of a wife checking on the condition of her husband,
8:55
and that she is the most knowledgeable about his state.
9:00
Chapter: Long Standing in Night Prayer
9:05
On the authority of 'Abdullah, may Allah be pleased with him, who said:
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I prayed with the Prophet, peace be upon him, one night,
9:12
and he remained standing until I contemplated a bad idea.
9:17
We said: "And what did you contemplate?"
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He said:
9:21
"I contemplated sitting down and leaving the Prophet, peace be upon him."
9:27
Commentary on the hadith:
9:30
"Until I contemplated" (hamma):
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Meaning, until I resolved and intended.
9:34
"A bad idea":
9:36
This "badness" refers to the lack of proper etiquette and disobeying the Imam.
9:41
"Leaving" (adhar):
9:42
Meaning, I would abandon.
9:44
Benefits of the hadith:
9:48
The hadith provides guidance on etiquette with senior Imams,
9:52
and that disobeying the Imam is a bad matter.
9:58
Chapter: The Prophet’s, peace be upon him, Standing at Night from His Sleep
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And what was abrogated regarding night prayer.
10:07
On the authority of Humayd, who said:
10:09
I asked Anas, may Allah be pleased with him, about the fasting of the Prophet, peace be upon him.
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He said:
10:16
"I would not wish to see him fasting in a month but I saw him,
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nor [would I wish to see him] not fasting but I saw him."
10:25
In another narration:
10:27
The Messenger of Allah (peace be upon him) would sometimes refrain from fasting during a month,
10:31
to the point that we would think he would not fast at all during it.
10:35
And he would fast until we thought he would not refrain from it at all.
10:40
I never saw him standing in prayer at night,
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nor sleeping,
10:47
but that I had touched neither velvet nor silk
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softer than the palm of the Messenger of Allah (peace be upon him).
10:55
And I have never smelled musk or ambergris
10:59
In another narration:
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Nor silk softer than the palm of the Prophet (peace be upon him).
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And I have never smelled a scent or fragrance
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more pleasant than the scent of the Messenger of Allah (peace be upon him).
11:17
Commentary on the hadith:
11:20
Chapter: The Prophet’s (peace be upon him) night prayer after sleeping,
11:25
and what was abrogated regarding the night prayer.
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Meaning, the obligation of the night prayer was abrogated.
11:31
"Nor have I touched," meaning what my hand has touched.
11:35
"Velvet" (khazz) is a well-known fabric.
11:38
It is a garment woven from wool and silk.
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"Nor silk,"
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Silk is well-known.
11:46
"Nor have I smelled musk,"
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Musk is a well-known perfume.
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"Nor ambergris" (‘abir),
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‘Abir is saffron or mixtures of perfumes.
11:57
From the benefits of the hadith:
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The hadith indicates that his prayer and sleep (peace be upon him)
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varied at night.
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He did not set a specific time,
12:10
but rather prayed whenever it was easy for him to do so.
12:13
It contains the recommendation of voluntary night prayer,
12:16
and the recommendation of voluntary fasting every month.
12:20
And that voluntary fasting is unrestricted,
12:22
not limited to any specific time except what has been forbidden.
12:26
The hadith shows that the Prophet (peace be upon him)
12:30
did not fast the entire year,
12:31
nor did he spend the entire night in prayer.
12:34
He refrained from that
12:36
so that it would not be taken as a mandatory practice, which would be a burden on the Ummah.
12:39
It also shows that among the characteristics of the Prophet (peace be upon him)
12:44
is that he was pleasant-scented.
12:49
Chapter: The devil tying knots on the back of the head
12:52
if one does not pray at night.
12:55
On the authority of Abu Hurayrah (may Allah be pleased with him),
12:58
that the Messenger of Allah (peace be upon him) said:
13:02
"The devil ties three knots on the back of the head of one of you when he sleeps.
13:09
He strikes every knot:
13:11
'You have a long night, so sleep.'"
13:15
If he wakes up and remembers Allah,
13:17
one knot is untied.
13:20
If he performs ablution,
13:21
one knot is untied.
13:23
If he prays,
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one knot is untied,
13:27
and he wakes up energetic and in good spirits.
13:30
Otherwise, he wakes up in a foul mood and lazy.
13:34
Commentary on the hadith:
13:38
"The devil ties,"
13:40
The meaning of the knots
13:41
is making sleep heavy and prolonged for him.
13:44
It is as if he has blocked him off and tied knots upon him.
13:50
"Back of the head" (qafiyah),
13:51
the nape of the neck.
13:53
"He strikes every knot,"
13:55
meaning he strikes it with his hand.
13:57
It is also said he strikes it by inducing sleep.
13:59
"You have a long night, so sleep,"
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meaning he informs him about the length of the night,
14:05
then commands him to sleep,
14:07
meaning slumber.
14:09
"Energetic,"
14:10
meaning due to his joy at the obedience Allah the Almighty has granted him.
14:15
"In good spirits,"
14:17
due to the removal of the devil's knots from him.
14:20
"Foul mood,"
14:22
meaning because he abandoned what he was accustomed to,
14:24
or what he intended of doing good.
14:27
"Lazy,"
14:28
due to the lingering effect of the devil’s discouragement upon him.
14:32
From the benefits of the hadith:
14:36
The hadith establishes the devil’s enmity toward man,
14:40
and his diligence in diverting him from good deeds.
14:43
The hadith shows that remembrance (dhikr) drives away the devil,
14:47
as do ablution and prayer.
14:49
It is best to remember Allah the Almighty
14:52
with the transmitted supplications for one who wakes up at night.
14:55
Its wording will follow.
14:57
The hadith explains the effect of night prayer, remembrance, and prayer in the life of a Muslim,
15:03
and the blessing of that.
15:07
Chapter: If one sleeps and does not pray,
15:09
the devil urinates in his ear.
15:13
On the authority of ‘Abdullah (may Allah be pleased with him), he said:
15:16
A man was mentioned in the presence of the Prophet (peace be upon him),
15:21
and it was said:
15:22
"He kept sleeping until morning,
15:25
he did not get up for prayer."
15:28
He said:
15:29
"The devil urinated in his ear."
15:33
Commentary on the hadith:
15:36
"The devil urinated in his ear,"
15:38
this is a metaphor.
15:40
It likens the heaviness of his sleep and his negligence of prayer
15:44
to the state of someone who has urine in his ear, which dulls his hearing and corrupts his senses.
15:49
Even if the intended meaning is the literal act of urination by the devil himself,
15:54
it is not to be denied,
15:56
if he possesses this attribute.
15:59
From the benefits of the hadith:
16:03
The hadith shows that laziness regarding prayer comes from the devil.
16:07
It shows the devil’s belittlement and contempt for man,
16:12
for it is the habit of one who belittles something to urinate on it,
16:16
because in his intense contempt for it,
16:19
he treats it like a latrine meant for urination.
16:24
Chapter: Supplication in prayer during the last part of the night.
16:29
On the authority of Abu Hurayrah (may Allah be pleased with him),
16:32
that the Messenger of Allah (peace be upon him) said:
16:36
"Our Lord, Blessed and Exalted is He, descends every night to the lowest heaven
16:43
when the last third of the night remains.
16:46
He says:
16:48
'Who is calling upon Me, that I may answer him?
16:51
Who is asking Me, that I may give him?
16:54
Who is seeking My forgiveness, that I may forgive him?'"
16:58
Commentary on the hadith:
17:01
"Our Lord, Blessed and Exalted is He, descends,"
17:04
a descent befitting His Majesty, Glory be to Him, the Exalted.
17:08
“The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer.” (42:11)
17:13
From the benefits of the hadith:
17:17
The hadith establishes the attribute of Highness (‘uluw) for Allah the Almighty.
17:21
It explains the virtue of seeking forgiveness in the early hours of the morning.
17:27
Chapter: One who sleeps at the beginning of the night and keeps the last part alive.
17:32
On the authority of al-Aswad, he said:
17:34
I asked ‘A’ishah (may Allah be pleased with her):
17:37
"How was the Prophet’s (peace be upon him) night prayer?"
17:43
She said:
17:44
"He would sleep at the beginning of it and stand for the last part,
17:48
then pray, then return to his bed.
17:52
When the mu’adhdhin called, he would spring up.
17:55
If he had a need, he would perform ghusl,
17:58
otherwise, he would perform ablution and go out."
18:01
Commentary on the hadith:
18:04
"Spring up," meaning he rose quickly.
18:08
"If he had a need,"
18:10
meaning from sexual intercourse.
18:12
From the benefits of the hadith:
18:15
The hadith shows that he (peace be upon him)
18:18
would sleep while in a state of major ritual impurity (junub) before performing ghusl.
18:22
It shows the importance of worship and approaching it with energy.
18:27
It shows that he (peace be upon him)
18:30
would fulfill his needs with his wives after keeping the night alive.
18:35
Thus, worship takes precedence over other things.
18:41
Chapter: The Prophet’s (peace be upon him) night prayer in Ramadan and other times.
18:48
On the authority of Abu Salamah ibn ‘Abd al-Rahman,
18:51
that he asked ‘A’ishah (may Allah be pleased with her):
18:55
"How was the Messenger of Allah’s (peace be upon him) prayer in Ramadan?"
19:01
She said:
19:03
"The Messenger of Allah (peace be upon him)
19:06
would not increase in Ramadan or at other times
19:09
beyond eleven rak‘ahs.
19:12
He would pray four,
19:14
and do not ask about their beauty and length.
19:18
Then he would pray four,
19:20
and do not ask about their beauty and length.
19:24
Then he would pray three."
19:27
‘A’ishah said:
19:29
"I said: 'O Messenger of Allah,
19:31
do you sleep before you pray witr?'
19:34
He said:
19:35
'O ‘A’ishah,
19:37
my eyes sleep, but my heart does not sleep.'"
19:42
Commentary on the hadith:
19:45
"In Ramadan,"
19:47
meaning during the nights of Ramadan.
19:50
"Do not ask about their beauty and length,"
19:53
meaning they were at the pinnacle of perfection in beauty and length.
19:58
"My eyes sleep, but my heart does not sleep,"
20:02
this is one of his (peace be upon him) characteristics.
20:06
From the benefits of the hadith:
20:10
The hadith shows that the Prophet’s (peace be upon him) practice
20:14
was consistent in the month of Ramadan and at other times.
20:18
And that he (peace be upon him)
20:20
would, if he performed a deed, establish it and persist in it.
20:25
It shows the legitimacy of providing a comprehensive answer when asked about something.
20:30
The Tabi‘i asked about the Messenger of Allah’s (peace be upon him) prayer
20:35
specifically in Ramadan,
20:37
but the answer was general.
20:39
The hadith shows that sleep invalidates ritual purity.
20:45
Chapter: The virtue of purification at night and during the day,
20:49
and the virtue of prayer after ablution at night and during the day.
20:54
On the authority of Abu Hurayrah (may Allah be pleased with him),
20:57
that the Prophet (peace be upon him)
21:00
said to Bilal at the time of the dawn prayer:
21:03
"O Bilal,
21:05
tell me about the most hopeful deed you have done in Islam,
21:09
for I heard the sound of your footsteps in front of me in Paradise."
21:14
He said:
21:15
"I have not done a deed more hopeful to me
21:18
than that I never performed ablution at any hour of the night or day
21:23
but that I prayed with that ablution what was written for me to pray."
21:29
Commentary on the hadith:
21:33
At the time of the dawn prayer.
21:35
An indication that this occurred in a dream.
21:38
"With the most hopeful deed," from the concept of hope.
21:42
Meaning: the best deed for which you hope for a reward from Allah, the Almighty and Exalted.
21:46
"I heard your footsteps."
21:49
Meaning: the sound of your footsteps as you were walking.
21:52
"I did not perform purification," meaning ablution.
21:56
From the benefits of the hadith.
22:00
It is derived from the hadith:
22:02
That prayer is the best of deeds after faith.
22:05
It contains a clarification of the virtue of ablution.
22:08
And a clarification of the virtue of prayer after ablution.
22:12
And a clarification of the merit of Bilal, may Allah be pleased with him.
22:15
The hadith indicates that Paradise is already created and exists.
22:20
The hadith serves as an example of the tacit Sunnah.
22:26
Chapter: What is disliked regarding being overly rigorous in worship.
22:31
On the authority of Anas ibn Malik, may Allah be pleased with him, who said:
22:35
The Prophet, peace and blessings of Allah be upon him, entered,
22:38
And there was a rope stretched between two pillars.
22:42
He asked, "What is this rope?"
22:46
They replied, "This is a rope for Zaynab;
22:50
when she feels weary, she holds onto it."
22:53
The Prophet, peace and blessings of Allah be upon him, said,
22:56
"No, untie it.
22:59
One of you should pray while he is energetic;
23:01
when he feels weary, he should sit down."
23:05
Commentary on the hadith.
23:08
Chapter: What is disliked regarding being overly rigorous in worship.
23:12
Out of fear of boredom and lethargy.
23:15
"Between the two pillars."
23:16
Meaning: between two columns in the mosque.
23:19
"For Zaynab," she is the Mother of the Believers,
23:22
Zaynab bint Jahsh, may Allah be pleased with her.
23:26
"When she feels weary," meaning when she becomes too lazy to stand.
23:30
"She holds onto it," meaning she grasps the rope.
23:34
"His energy," meaning the duration of his energy.
23:38
From the benefits of the hadith.
23:42
It is derived from the hadith:
23:44
The permissibility of sitting during a voluntary prayer after having started it standing.
23:49
It contains an encouragement toward moderation in worship,
23:52
And engaging in it while one is energetic.
23:56
It contains the legitimacy of removing an objectionable matter by hand for one who is capable of it.
24:01
It contains the permissibility of women performing voluntary prayers in the mosque.
24:07
Chapter: What is disliked regarding abandoning the night prayer for one who used to perform it.
24:13
On the authority of Abdullah ibn Amr ibn al-As, may Allah be pleased with them both, who said:
24:18
The Messenger of Allah, peace and blessings of Allah be upon him, said to me,
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"O Abdullah, do not be like so-and-so;
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he used to pray at night, then he abandoned the night prayer."
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Commentary on the hadith.
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"He used to pray at night," meaning a portion of the night.
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From the benefits of the hadith.
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It is derived from the hadith:
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The desirability of being vague in admonition for the sake of concealment.
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It contains the permissibility of mentioning a person by a fault they possess,
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If the intention behind it is to warn against their action.
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It contains the desirability of maintaining the good deeds one is accustomed to without negligence.
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On the authority of Abdullah ibn Amr ibn al-As, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said to me,
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"O Abdullah,
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have I not been informed that you fast during the day and pray at night?"
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In one narration:
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My father married me to a woman of noble lineage.
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He would check on his daughter-in-law,
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and ask her about her husband.
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She would say,
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"What an excellent man he is!
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He has not shared our bed,
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nor has he approached us since we came to him."
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When this went on for a long time,
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it was mentioned to the Prophet, peace and blessings of Allah be upon him.
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He said,
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"Let me meet him."
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I met him afterward,
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and he said,
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"How do you fast?"
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I said,
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"Every day."
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He said,
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"And how do you complete the Qur'an?"
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I said,
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"Every night."
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In one narration:
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The Prophet, peace and blessings of Allah be upon him, was told about my fasting,
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so he came to me.
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I offered him a leather cushion stuffed with palm fibers.
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He sat on the floor,
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and the cushion was between me and him.
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I said,
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"Yes, O Messenger of Allah."
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He said,
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"Do not do that."
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In one narration:
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"For if you do that,
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your eyes will sink and your soul will become exhausted.
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Indeed, your soul has a right over you,
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and your family has a right over you.
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Fast and break your fast,
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and pray and sleep.
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For your body has a right over you,
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and your eyes have a right over you,
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and your wife has a right over you,
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and your guest has a right over you.
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It is sufficient for you to fast three days every month,
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for you will have ten times the reward for every good deed,
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and that is equivalent to fasting the entire year."
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I insisted,
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I insisted upon myself.
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In one narration:
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I said, "I am capable of more than that."
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He said,
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"Then fast one day and break your fast for two days."
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I said, "I am capable of more than that."
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In one narration:
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He said,
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I said, "O Messenger of Allah,"
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He said,
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"Five."
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I said, "O Messenger of Allah,"
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He said,
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"Seven."
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I said, "O Messenger of Allah,"
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He said,
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"Nine."
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I said, "O Messenger of Allah,"
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He said,
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"Eleven."
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Then the Prophet, peace and blessings of Allah be upon him, said,
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"There is no fast better than the fast of David, peace be upon him, which is half of the year:
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fast one day and break your fast one day."
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I said, "O Messenger of Allah,
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I find strength."
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He said,
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"Then fast the fast of the Prophet of Allah, David, peace be upon him,
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and do not exceed it."
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I said,
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"And what was the fast of the Prophet of Allah, David, peace be upon him?"
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He said,
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"Half of the year."
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In one narration:
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He used to fast one day and break his fast one day,
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and he would not flee when he met the enemy.
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In one narration:
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The Prophet, peace and blessings of Allah be upon him, said,
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"He who fasts forever has not fasted,"
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repeating it twice.
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And in one narration, he added:
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He said,
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"Read the Qur'an every month."
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I said,
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"I am capable of more."
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He continued until he said,
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"In three days."
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Abdullah used to say after he grew old,
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"I wish I had accepted the concession of the Prophet, peace and blessings of Allah be upon him."
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Commentary on the hadith.
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"For your guest,"
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meaning for your visitor.
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"It is sufficient for you,"
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meaning it is enough for you.
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"I find strength,"
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meaning capability and energy.
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"And do not exceed it,"
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meaning do not exceed the fast of David, peace be upon him.
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"After he grew old,"
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meaning he became weak.
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"I wish I had accepted the concession of the Prophet, peace and blessings of Allah be upon him,"
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meaning in terms of lightening the burden and adopting the small, consistent deed.
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"He would check on,"
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meaning he would inquire about.
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"Daughter-in-law,"
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the daughter-in-law is the wife of one's son.
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"Her husband,"
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meaning her spouse.
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"He has not shared our bed,"
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meaning he has not slept with us so as to touch our bed.
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"Nor has he approached us,"
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"The side,"
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the covering and the flank.
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The intended meaning is:
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He did not come near her.
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"A leather cushion,"
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meaning a pillow made of leather.
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"Stuffed with palm fibers,"
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the fibers are what grow at the base of palm fronds.
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Cushions and mattresses are stuffed with them,
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and ropes are twisted from them.
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"Your eyes will sink,"
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meaning they will become sunken and their vision will weaken due to excessive staying awake.
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"Your soul will become exhausted,"
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meaning it will become weary and tired.
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"Your family has a right over you,"
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the intended meaning of "family" is:
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The wife,
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or more generally, anyone whose maintenance is his responsibility.
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"I am capable of more than that,"
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from "capacity,"
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which is ability and power.
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"There is no fast better than the fast of David, peace be upon him,"
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Meaning that there is no fast more excellent than the fast of Dawud, peace be upon him.
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Half of the year.
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Meaning half of the lifetime.
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And he does not flee when he encounters [the enemy].
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Meaning he does not flee from the battlefield.
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Among the benefits of the hadith.
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It is derived from the hadith.
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Such as the permissibility of a person speaking about the good deeds he has resolved to perform.
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It also contains guidance for the leader to look after the affairs of those under his care.
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And to teach them what is beneficial for them.
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The hadith also contains the reasoning behind a ruling for those who have the capacity to understand it.
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It also indicates that the priority in acts of worship.
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Is to perform the obligatory duties before the recommended ones.
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It also shows that whoever imposes excessive burdens upon himself beyond his natural capacity.
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Will, in most cases, fall into deficiency.
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And he may be overcome and become unable to continue.
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It also encourages consistency in worship.
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Without taking on hardships that lead to abandoning it altogether.
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It also provides guidance not to neglect the rights of one's family and others.
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It also establishes the legitimacy of balancing the benefits and harms resulting from one's actions.
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The hadith shows that the most perfect of people in worship are the prophets, peace be upon them.
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It also points to the fact that the foundation of acts of worship is based on divine instruction and ease.
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Not on personal opinion and severity.
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It also illustrates the perfect compassion of the Prophet, peace and blessings of Allah be upon him, for his Ummah.