Part of Sahih Al-Bukhari
· Lesson 36 of 113
Summary of Sahih Al-Bukhari | Episode (36) | Adhan book - 5
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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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Abridged Sahih al-Bukhari.
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Chapter: Straightening the Rows upon the Iqamah and After It.
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On the authority of al-Nu'man ibn Bashir, who said:
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The Prophet, peace and blessings of Allah be upon him, said:
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"You shall surely straighten your rows,
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or Allah will surely cause discord to arise between your faces."
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Commentary on the Hadith:
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"You shall surely straighten your rows":
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Straightening the rows
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means that those standing in them align evenly along a single line;
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it also means
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filling any gaps found in the row.
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"Or Allah will surely cause discord to arise between your faces":
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This is a threat of punishment directed at those who do not straighten the rows,
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imposing a penalty of the same nature as their offense,
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owing to their physical discrepancy in standing.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that the imam should diligently see to it that the people straighten their rows,
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and the people themselves should attend to doing so.
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It also indicates that the recompense is of the same nature as the deed.
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It further indicates the possibility of physical metamorphosis occurring as a punishment.
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On the authority of Anas ibn Malik, who said:
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The prayer was called with the iqamah,
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so the Messenger of Allah, peace and blessings of Allah be upon him, turned his face toward us
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and said, "Straighten your rows and stand shoulder-to-shoulder,
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for indeed I see you from behind my back."
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Commentary on the Hadith:
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"Straighten," that is, align them evenly;
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"and stand shoulder-to-shoulder," that is, draw close and press together,
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so that the space between you is continuous and unbroken.
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Anas, may Allah be pleased with him, explained it by saying:
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"Each of us would join his shoulder to his companion's shoulder,
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and his foot to his foot."
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"For indeed I see you from behind my back":
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This was one of the unique characteristics of the Prophet, peace be upon him.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that it is permissible to speak between the iqamah and entering the prayer;
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it establishes the prescribed nature of enjoining good and forbidding wrong;
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that if an imam notices someone falling short in religious duties,
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he should urge him toward that which brings immense reward;
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and it demonstrates that among his unique characteristics, peace be upon him,
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was that he could see those behind him.
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Chapter:
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Straightening the Row is Part of the Completeness of Prayer.
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On the authority of Abu Hurayrah,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"The imam is appointed only to be followed,
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so do not differ from him."
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In another narration:
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"When he says the takbir, say the takbir;
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when he bows, bow;
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and when he says,
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'Allah hears whoever praises Him,'
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say,
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'Our Lord, to You belongs all praise.'
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When he prostrates, prostrate;
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and if he prays sitting,
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pray sitting, all of you.
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And straighten the row in prayer,
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for straightening the row is part of the excellence of prayer."
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And on the authority of Anas ibn Malik,
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from the Prophet, peace and blessings of Allah be upon him, who said:
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"Straighten your rows,
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for straightening the rows is part of establishing the prayer."
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Commentary on the Hadith:
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"To be followed":
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that is, to be taken as a model and complied with,
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such that he is neither preceded nor moved in exact unison with.
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"So do not differ from him":
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that is, do not oppose your imam
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in the sayings and actions of the prayer,
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but rather remain compliant followers of his.
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"Part of the excellence of prayer":
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The excellence of a thing is an addition to its mere completeness,
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representing something beyond bare obligation.
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"Part of establishing the prayer":
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that is, part of the sound and perfect establishment of the prayer.
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Points of Benefit from the Hadith:
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The hadith proves that the follower
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must not precede the imam in bowing or prostration;
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whoever precedes his imam in either of them and does not follow him,
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his prayer is invalidated.
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It also indicates that the congregant
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must attentively watch the imam's actions and sayings
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in order to follow him properly.
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It shows that the legally responsible person
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should enhance his prayer by observing its Sunnah acts
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and whatever completes it.
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Chapter: The Sin of One Who Does Not Complete the Rows.
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On the authority of Anas ibn Malik,
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who arrived in Medina,
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and it was said to him:
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"What fault have you found with us since the days you knew the Messenger of Allah, peace and blessings of Allah be upon him?"
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He said:
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"I have found nothing amiss,
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except that you do not straighten the rows."
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Commentary on the Hadith:
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"The days you knew":
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refers to the era of the Prophet, peace and blessings of Allah be upon him,
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meaning his lifetime and period, peace be upon him.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that the Tabi'un were eager to acquire beneficial knowledge;
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that asking questions is the key to knowledge;
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and that whoever fails to straighten the rows
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is not required to repeat the prayer,
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because Anas, may Allah be pleased with him,
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did not command them to repeat it.
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It also indicates that the era of the Prophet, peace be upon him,
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is the ultimate standard for correctness and merit.
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Chapter: When There Is a Wall or Barrier Between the Imam and the People.
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On the authority of 'A'ishah, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, used to pray at night in his room,
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and the wall of the room was low,
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so the people could see the silhouette of the Prophet, peace and blessings of Allah be upon him.
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Some people stood up and began praying along with his prayer,
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and in the morning they talked about it.
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Then he stood to pray the second night,
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and people again stood with him, praying along with his prayer.
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They did that for two or three nights,
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until on a subsequent night,
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the Messenger of Allah, peace and blessings of Allah be upon him, sat down and did not come out.
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When morning came, the people mentioned that to him,
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so he said:
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"I feared that the night prayer would be made obligatory upon you."
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Commentary on the Hadith:
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"In his room":
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The room is a partitioned section of the house.
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"The silhouette of the Prophet, peace and blessings of Allah be upon him":
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"Silhouette" refers to the dark outline of a person seen from afar;
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it was phrased using this term
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because it took place at night,
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and they could discern nothing of him except his dark outline.
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"Praying along with his prayer":
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that is, following him in it.
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"He did not come out":
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meaning, to the customary spot where he had prayed during those previous nights,
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and thus they could not see his silhouette.
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"Would be made obligatory upon you":
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meaning, prescribed as an obligation for you.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that it is permissible to follow an imam who did not intend to lead that specific prayer,
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since the people followed him, peace be upon him, from behind the wall
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without him having formed the intention with them to act as imam.
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It also shows that performing voluntary prayers at home is superior;
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it demonstrates the permissibility of praying voluntary prayers in congregation;
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it highlights the Prophet's complete compassion toward his Ummah, peace be upon him;
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it illustrates the Companions' eagerness to emulate the actions and states of the Prophet, peace be upon him;
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it indicates that clarification must not be delayed beyond the time of need;
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and it shows that the more critical matter should be prioritized when a benefit clashes with the fear of harm.
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Chapter: The Night Prayer.
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On the authority of 'A'ishah, may Allah be pleased with her:
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The Prophet, peace and blessings of Allah be upon him, used to partition off a mat at night,
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praying upon it, and spread it out by day to sit on it.
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People then began gathering around the Prophet, peace be upon him,
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praying along with his prayer, until they grew numerous.
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He turned toward them and said:
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"O people, take on only those deeds which you are capable of performing,
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for Allah does not grow weary until you grow weary.
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Indeed, the most beloved of deeds to Allah
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are those that are most consistent, even if they are few."
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Commentary on the Hadith:
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"Used to" is a phrasing denoting permanence and continuity.
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"Partition off":
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that is, he fashioned it like an enclosure to pray inside.
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"Gathering around":
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meaning, assembling together.
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"Which you are capable of performing":
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that is, what you have the capacity to carry out.
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"Until you grow weary":
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meaning, until you become fatigued and bored.
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Weariness:
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abandoning an act out of finding it burdensome and distasteful,
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after having initially had keenness and love for it.
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"Most consistent": meaning, sustained over time.
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Points of Benefit from the Hadith:
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It is derived from the hadith
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that a small, consistent deed is better than a copious, interrupted one,
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because with the continuity of a small deed, obedience endures and bears fruit.
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It also shows the permissibility of following someone who did not intend to lead that prayer,
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as well as the permissibility of offering voluntary prayers in congregation.
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It illustrates his compassion and gentleness, peace be upon him,
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as he guided them to what was in their best interest,
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which is what they can consistently maintain without hardship.
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It also emphasizes restricting oneself to what can be borne in worship,
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and avoiding the overexertion of taking on what is unbearable.
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On the authority of Zayd ibn Thabit,
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that the Prophet, peace and blessings of Allah be upon him,
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made an enclosure out of a mat inside the mosque.
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In another narration:
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during Ramadan.
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The Messenger of Allah (peace and blessings of Allah be upon him) prayed in it for several nights,
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until people gathered behind him.
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Then one night they no longer heard his voice,
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so they assumed he had gone to sleep.
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Some of them began clearing their throats
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so that he would come out to them.
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In another narration:
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They raised their voices and pelted small pebbles at the door,
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whereupon he came out to them in anger
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and said:
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"What I saw of your conduct persisted so much
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that I feared it might be made obligatory upon you;
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and had it been made obligatory upon you, you would not have been able to maintain it.
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Therefore, O people, pray in your homes,
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for the best prayer of a person is in his home,
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except for the prescribed prayer."
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Commentary on the hadith:
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"Then one night they no longer heard his voice,"
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meaning they did not hear him praying.
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"And they pelted small pebbles at the door,"
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meaning they threw pebbles at it,
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which are small stones,
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to alert him.
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"Of your conduct,"
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referring to your keenness to perform the Tarawih prayer.
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"That it might be made obligatory upon you,"
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meaning that the night vigil of Ramadan might be made an obligation upon you.
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"Except for the prescribed prayer":
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This exception applies to men, not women,
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for their prayer in their homes remains superior.
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Benefits derived from the hadith:
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From this hadith it is deduced that:
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Performing voluntary prayers at home is superior to performing them in mosques;
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recitation in the night prayer is done aloud;
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it is permissible to follow an imam who did not initially intend to lead that prayer;
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voluntary prayers may be offered in congregation;
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clearing the throat is permissible when asking permission;
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and the hadith illustrates what the Prophet (peace be upon him) possessed
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of deep compassion for his Ummah
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and consideration for their welfare,
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making it obligatory to follow his example in that regard.
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The hadith also contains an indication of the obligation of the congregational prayer.
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Chapter:
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Raising the hands with the opening takbir,
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simultaneous with the commencement.
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On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:
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"I saw the Prophet (peace and blessings of Allah be upon him) open the prayer with the takbir,
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raising his hands as he uttered the takbir
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until he brought them level with his shoulders.
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When he uttered the takbir for bowing, he did the same;
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and when he said, 'Allah hears whoever praises Him,'
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he did the same and said,
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'Our Lord, and to You belongs all praise.'
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But he did not do that when prostrating,
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nor when raising his head from prostration."
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Commentary on the hadith:
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"Raising the hands with the opening takbir, simultaneous with the commencement":
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The commencement (iftitah) refers to entering into the prayer.
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"He opened the prayer with the takbir,"
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meaning he began the prayer with the takbir.
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"Raising his hands as he uttered the takbir,"
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meaning he synchronized the raising of the hands with the takbir.
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"Until he brought them level with his shoulders":
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Being level (hidha') means directly opposite and facing;
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the shoulder (mankib) is the joint connecting the upper arm and the shoulder blade.
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"When he uttered the takbir for bowing, he did the same,"
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meaning he raised his hands level with his shoulders.
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"Allah hears whoever praises Him,"
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meaning He answers whoever praises Him and accepts it from him.
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"He did not do that when prostrating,"
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meaning he did not raise his hands when initiating prostration.
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Benefits derived from the hadith:
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From this hadith it is deduced that:
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The opening key of the prayer is the takbir,
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and no other expression of exaltation suffices;
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it shows the keenness of the Companions to learn the guidance of the Prophet (peace be upon him)
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regarding the magnificent pillars of Islam;
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the hadith clarifies the positions where the hands are raised in prayer;
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and it indicates not raising the hands when going down into prostration or rising from it.
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On the authority of Abu Qilabah,
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that he saw Malik Ibn al-Huwayrith:
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When he prayed, he uttered the takbir and raised his hands;
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when he intended to bow, he raised his hands;
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and when he raised his head from bowing, he raised his hands;
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and he narrated that the Messenger of Allah (peace and blessings of Allah be upon him) used to do so.
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Commentary on the hadith:
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"That the Messenger of Allah (peace be upon him) used to do so,"
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meaning he raised his hands in those positions.
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Benefits derived from the hadith:
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From this hadith it is deduced that:
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The Tabi'un were eager to learn the practical Sunnahs directly from the Companions;
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and demonstration through practical action leaves a deeper impression on the mind.
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Chapter: Placing the right hand over the left in prayer.
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On the authority of Sahl Ibn Sa'd, who said:
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"The people were commanded that a man should place his right hand
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over his left forearm in prayer."
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Benefits derived from the hadith:
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From this hadith it is deduced that:
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A Companion's statement, "The people were commanded,"
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carries the ruling of being marfu' (traced back to the Prophet);
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and the hadith explains the manner of placing the right hand
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over the left in prayer.
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Chapter: What to say after the opening takbir.
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On the authority of Anas Ibn Malik,
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that the Prophet (peace and blessings of Allah be upon him),
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Abu Bakr, and 'Umar (may Allah be pleased with them both)
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used to open the prayer with "Praise be to Allah, Lord of the worlds."
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Commentary on the hadith:
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"They used to open the prayer":
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What is meant is that they began their recitation with it.
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Benefits derived from the hadith:
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The hadith demonstrates the significance of the Sunnah of the two Shaykhs,
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Abu Bakr and 'Umar (may Allah be pleased with them both);
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and it serves as evidence for those who hold that the Basmalah should not be recited aloud in prayer.
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On the authority of Abu Hurayrah, who said:
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The Messenger of Allah (peace and blessings of Allah be upon him)
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used to remain silent between the takbir and the recitation
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for a brief pause.
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So I said:
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"May my father and mother be ransomed for you, O Messenger of Allah!
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In your silence between the takbir and the recitation, what do you say?"
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He said:
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"I say:
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'O Allah, distance me from my sins
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as You have distanced the East from the West.
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O Allah, cleanse me of sins
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as a white garment is cleansed of filth.
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O Allah, wash away my sins with water, snow, and hail.'"
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Commentary on the hadith:
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The verb "used to" (kana) denotes consistency and regularity.
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"Between the takbir and the recitation,"
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meaning after the opening takbir (takbirat al-ihram) and before the recitation.
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"A pause" (iskatah) comes from sukut (silence),
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and what is meant is refraining from audible speech,
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not absolute silence,
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for in his silence he was engaged in remembrance and supplication.
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"Brief" (hunayyah) denotes a short period of time.
18:41
"O Allah, distance me from my sins":
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Distancing here refers to
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remitting accountability,
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that is, putting them far away so that they cannot harm him.
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"Cleanse me":
18:54
Cleansing (tanqiyah) means removing sins and obliterating their traces.
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"Sins" (khataya) refers to offenses and misdeeds.
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"Filth" (danas) refers to dirt or impurity.
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"With water, snow, and hail":
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An emphatic expression for thorough purification from sins;
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and all three are purifying agents sent down from the sky.
19:15
Benefits derived from the hadith:
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From this hadith it is deduced that:
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The opening supplication (du'a' al-istiftah) is prescribed
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according to the wording transmitted in the hadith;
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it demonstrates the Companions' meticulous attention to the guidance of the Prophet (peace be upon him)
19:31
in his movements and pauses;
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asking questions is the key to knowledge;
19:37
it directs one toward politeness when questioning people of knowledge
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in order to extract valuable treasures of understanding;
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it is permissible to ransom the Prophet (peace be upon him)
19:47
with one's parents,
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a matter on which there is scholarly consensus;
19:52
the hadith mentions types of purifying agents sent down from heaven,
19:57
complete purification being attainable through any of them;
20:02
the threefold division of the supplication
20:04
likely corresponds to the three dimensions of time:
20:08
distancing pertains to the future,
20:11
cleansing pertains to the present,
20:13
and washing pertains to the past;
20:15
and the hadith implies that sins are a spiritual impurity
20:19
from which one must be purified,
20:21
quenching the burning sensation they cause within the heart.
20:28
Chapter:
20:29
On the authority of Asma' bint Abi Bakr al-Siddiq (may Allah be pleased with them both),
20:34
that the Prophet (peace and blessings of Allah be upon him) performed the eclipse prayer:
20:39
He stood and prolonged his standing;
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then he bowed and prolonged his bowing;
20:45
then he stood and prolonged his standing;
20:48
then he bowed and prolonged his bowing;
20:51
then he rose;
20:52
then he prostrated and prolonged his prostration;
20:56
then he rose;
20:57
then he prostrated and prolonged his prostration;
21:01
then he stood and prolonged his standing;
21:04
then he bowed and prolonged his bowing;
21:06
then he rose and prolonged his standing;
21:09
then he bowed and prolonged his bowing;
21:13
then he rose;
21:14
then he prostrated and prolonged his prostration;
21:17
then he rose;
21:19
then he prostrated and prolonged his prostration;
21:22
then he concluded the prayer
21:24
and said:
21:25
"Paradise was brought so close to me
21:28
that had I dared reach for it,
21:30
I would have brought you one of its clusters of fruit;
21:34
and the Fire was brought so close to me
21:36
that I said:
21:38
'O my Lord, am I to be among them?'
21:41
There I saw a woman being scratched by a cat,
21:44
I asked,
21:45
"What is the matter with this cat?"
21:47
They replied,
21:48
"She confined it until it starved to death:
21:52
she neither fed it,
21:54
nor let it loose to feed on the vermin of the earth."
22:00
Commentary on the hadith:
22:03
"Then he finished,"
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meaning from the prayer.
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"It drew near,"
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meaning it came close.
22:09
"I ventured toward it,"
22:11
meaning I stepped forward.
22:13
"A cluster,"
22:14
meaning a bunch of grapes.
22:16
"O Lord, while I am among them?"
22:19
The meaning is:
22:20
"Would You punish them while I am in their midst?"
22:23
"A cat was clawing her,"
22:25
meaning scratching and wounding her.
22:28
"Nor let it loose,"
22:29
meaning nor did she release the cat to hunt and eat
22:34
"from the vermin of the earth,"
22:37
meaning the earth's insects and creeping creatures.
22:40
Benefits of the hadith:
22:44
It is derived from the hadith:
22:46
An explanation of how the eclipse prayer is performed;
22:49
that it is a Sunnah according to the majority of scholars;
22:51
that it is offered in congregation in the mosque;
22:54
that the hadith serves as proof for the prolonged standing in the eclipse prayer;
22:59
that one should hasten to prayer during tribulations;
23:03
that Paradise and Hellfire are already created and presently exist,
23:08
which is the doctrine of Ahl al-Sunnah;
23:10
the prohibition against torturing animals;
23:13
and that a wronged animal
23:15
will be given power over its abuser on the Day of Resurrection;
23:19
and an indication of the permissibility of owning and keeping a cat.
23:27
Chapter: Looking at the Imam during Prayer.
23:31
On the authority of Abu Ma'mar, who said:
23:33
We asked Khabbab,
23:35
"Did the Messenger of Allah, peace and blessings of Allah be upon him,
23:39
recite during the Zuhr and 'Asr prayers?"
23:41
He replied, "Yes."
23:43
We said,
23:44
"By what did you recognize that?"
23:47
He said,
23:48
"By the movement of his beard."
23:51
Commentary on the hadith:
23:54
"On the authority of Abu Ma'mar":
23:56
he is 'Abdullah ibn Sakhbarah.
23:58
"By what did you recognize that?"
24:01
Meaning: how did you discern his recitation, peace be upon him?
24:07
"By the movement of his beard,"
24:09
meaning by its moving motion.
24:11
Benefits of the hadith:
24:15
It is derived from the hadith:
24:17
A demonstration of the keenness of the Companions and the Tabi'un to emulate the Prophet's guidance, peace be upon him;
24:23
the obligation of recitation in the Zuhr and 'Asr prayers;
24:27
the legitimacy of relying on contextual indicators (qara'in),
24:30
for the movement of the beard during prayer is an indication of recitation;
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and that the lips must move during recitation in prayer.
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Chapter: Raising One's Gaze to the Sky during Prayer.
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On the authority of Anas ibn Malik, who said:
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The Prophet, peace and blessings of Allah be upon him, said:
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"What is the matter with people who raise their eyes to the sky during their prayer?"
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His words grew severe regarding that,
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until he said:
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"They must certainly desist from this,
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or else their sight will surely be snatched away."
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Commentary on the hadith:
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"What is the matter with people?"
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Meaning: what is their state and condition?
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"His words grew severe regarding that,"
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meaning the statement of the Prophet, peace be upon him,
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concerning raising the gaze to the sky during prayer.
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"They must certainly desist from this,
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or else their sight will surely be snatched away,"
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meaning they must either stop raising their gaze
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to the sky in prayer,
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or their sight will be snatched away;
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and the snatching of sight refers to blindness.
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Benefits of the hadith:
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It is derived from the hadith:
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The prohibition against raising one's gaze to the sky during prayer;
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that clarification should not be delayed beyond the time of need;
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the obligation of enjoining what is good and forbidding what is evil;
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the propriety of gentleness when rebuking violations,
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phrasing them generally,
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because public admonition is humiliation.
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Chapter: Looking Around during Prayer.
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On the authority of 'A'ishah, who said:
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I asked the Messenger of Allah, peace and blessings of Allah be upon him,
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about looking around during prayer,
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and he said:
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"It is a snatching that Satan pilfers
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from the servant's prayer."
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Commentary on the hadith:
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"A snatching" (ikhtilas) means swift abduction.
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Benefits of the hadith:
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It is derived from the hadith:
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An exhortation for the worshiper to maintain
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presence of mind and intention for converse with his Lord,
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without becoming preoccupied with worldly matters;
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the importance of preserving humility and focus (khushu'),
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for whoever turns his gaze loses his focus;
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and a warning against the footsteps and tricks of Satan;
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and a warning against the footsteps and tricks of Satan.