Part of Sahih Al-Bukhari
· Lesson 21 of 113
Summary of Sahih Al-Bukhari | Episode (21) | The book of tayammum is completed, then the book of prayer
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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The Ifadah Center
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for Humanities Studies and Research
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presents:
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Abridged Sahih al-Bukhari.
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Chapter:
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Clean Earth is the Muslim's Ablution
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That Suffices Him in Place of Water.
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On the authority of 'Imran, who said:
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We were traveling with the Prophet (peace and blessings of Allah be upon him),
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and we traveled by night until we were at the end of the night,
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then we halted and lay down to rest—
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and no rest is sweeter to a traveler than that—
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and nothing woke us except the heat of the sun.
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The first to wake up was so-and-so,
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then so-and-so,
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then so-and-so,
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and 'Umar Ibn al-Khattab was the fourth.
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When the Prophet (peace be upon him) slept,
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he was not awakened until he woke up on his own,
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because we did not know what was being revealed to him in his sleep.
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When 'Umar woke up and saw what had happened to the people—
1:12
and he was a robust, resolute man—
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he began reciting takbir and raised his voice with it.
1:19
In one narration:
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Abu Bakr sat by his head,
1:24
and 'Umar continued proclaiming takbir and raising his voice with it,
1:28
until the Prophet (peace be upon him) awoke to his voice.
1:33
When he awoke,
1:35
they complained to him about what had happened to them.
1:38
He said, "There is no harm,"
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or "It will not harm you;
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depart."
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So he departed,
1:45
and rode on not far away.
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Then he stopped and called for water to perform ablution,
1:51
and he made ablution.
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The call for prayer was made,
1:54
and he led the people in prayer.
1:56
When he concluded his prayer,
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he suddenly saw a man standing apart who had not prayed with the people.
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He asked, "What prevented you, O so-and-so, from praying with the people?"
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He replied, "Major ritual impurity has affected me, and there is no water."
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He said, "Use the clean earth,
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for it is sufficient for you."
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Then the Prophet (peace be upon him) traveled on,
2:23
and the people complained to him of thirst.
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So he halted,
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called so-and-so and called 'Ali,
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and said,
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"Go and seek water."
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So they set out,
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and met a woman carrying two large waterskins
2:40
—or two water bags—
2:42
full of water upon her camel.
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They said to her,
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"Where is the water?"
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She said,
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"I was at the water yesterday at this exact hour,
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and our men have left us behind."
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They said to her,
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"Come along, then."
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She asked,
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"To where?"
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They said,
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"To the Messenger of Allah (peace be upon him)."
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She asked,
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"The one who is called the Sabi' (the one who abandoned his ancestral religion)?"
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They said,
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"He is the one you mean,
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so proceed."
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So they brought her to the Prophet (peace be upon him),
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and related the story to him.
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In one narration:
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She told him the same as she had told us,
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except that she told him she was a widow with orphans.
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He said:
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So they helped her dismount from her camel,
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and the Prophet (peace be upon him) called for a vessel.
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He poured water into it from the mouths of the two large waterskins
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—or water bags—
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then tied their mouths and opened the lower spouts.
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A call was made among the people:
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"Drink and give drink, and fetch water!"
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So whoever wished drank,
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and whoever wished drew water to carry.
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In one narration:
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We, forty thirsty men, drank until our thirst was fully quenched,
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and we filled every waterskin and leather pouch we had with us,
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though we did not water any camels.
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And the last of that was
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that he gave the man who was in major ritual impurity a vessel of water,
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and said,
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"Go and pour this over yourself."
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She was standing by, looking at what was being done with her water.
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By Allah,
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when he finished with it,
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it seemed to us that the bags were even fuller than when he had first begun with them.
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Then the Prophet (peace be upon him) said,
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"Collect provisions for her."
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So they collected for her from pressed dates, flour, and roasted barley meal,
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until they gathered a large amount of food for her.
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They placed it in a garment,
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loaded her onto her camel,
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and placed the bundle of food before her.
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He said to her,
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"You know that we have not diminished anything from your water,
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but it was Allah Who gave us drink."
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So she returned to her people, having been detained away from them.
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They asked,
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"What kept you, O so-and-so?"
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She said,
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"A wonder!
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Two men met me
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and took me to this one who is called the Sabi',
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and he did such and such.
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By Allah, he is truly either the greatest sorcerer between this and that"—
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and she gestured with her middle and index fingers,
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raising them toward the sky,
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meaning between the heaven and the earth—
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"or he is truly the Messenger of Allah!"
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After that, the Muslims used to raid the polytheists around her territory,
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but they never attacked the clan from which she came.
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One day she said to her people,
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"I do not think these people are sparing you by accident,
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so would you consider accepting Islam?"
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They obeyed her and entered Islam.
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Commentary on the Hadith:
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"We were traveling"
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refers to when he returned from the Battle of Khaybar,
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though other opinions were also stated.
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"We traveled by night"
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means we journeyed during the night.
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"We halted and lay down to rest"
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means we fell into a deep sleep.
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"And no rest is sweeter to a traveler than that"
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means that the night journey and sleeplessness had exhausted them,
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so they found deep comfort in that sleep.
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"And he was a robust, resolute man":
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"al-jalid" means strong and resilient.
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"They complained to him about what had happened to them,"
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meaning that they had missed the prayer.
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"There is no harm"
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means what occurred brings no sin,
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said to comfort their hearts
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on account of the grief that overwhelmed them
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for having missed the prayer during its prescribed time,
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because they had not done so intentionally.
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"So he rode on not far away,"
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meaning away from the encampment where the unmindful sleep had occurred.
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"He concluded,"
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meaning he finished and turned from the prayer.
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"A man standing apart,"
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meaning isolated from the congregation.
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"And there is no water,"
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meaning I possess no water.
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"Use the clean earth"
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means perform dry ablution (tayammum).
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"For it is sufficient for you"
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means it is valid for you and substitutes for water
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in its physical or legal absence.
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"He called so-and-so":
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he was 'Imran Ibn al-Husayn (may Allah be pleased with him).
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"Seek water,"
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meaning the two of them sought it out.
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"Between two large waterskins":
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the mazadah is larger than a standard waterskin,
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and is made only of leather.
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"Two water bags":
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the satihah is equivalent to a mazadah.
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"Our men":
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nafr refers to a group between three and ten persons.
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"Have left us behind,"
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meaning they departed and left the women and luggage behind.
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"The Sabi'"
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is anyone who departs from one religion to another.
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"They helped her dismount from her camel,"
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meaning they brought her down from her mount.
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"The mouths of the two large waterskins,"
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meaning the main openings of the two skins.
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"He tied,"
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meaning he fastened securely.
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"And opened the lower spouts":
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the 'azal is the drainage outlet of the waterskin,
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a leather duct fitted into one of its sides
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through which its contents are emptied.
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"Drink and give drink, and fetch water!"
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meaning for themselves and for others.
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"By Allah,"
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an oath,
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which is among the expressions of swearing.
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"He finished with it,"
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meaning he ceased drawing water from it.
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"It seemed to us that the bags were even fuller than when he had first begun with them,"
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meaning the water remaining in them appeared greater than it was at the start.
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"'Ajwah"
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is a premium type of Madinan dates.
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"Suwayqah"
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meaning dry flour.
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"You know"
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means: "to the best of my knowledge."
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"We have not suffered any loss,"
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meaning: "nothing was diminished from our water."
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"I was detained away from them,"
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meaning: "I was held back and delayed from returning to them."
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"A mother of orphans,"
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meaning: a woman with orphan children to support.
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"Wonder,"
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meaning: "an extraordinary occurrence detained me,"
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which is a matter that causes amazement due to its strangeness.
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"Either the greatest sorcerer among people,"
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meaning: the most profoundly practiced in magic,
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"or between this and that,"
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meaning: suspended between the heavens and the earth,
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as indicated by her pointing gesture.
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"They raid,"
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referring to launching cavalry raids in warfare.
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"Yet they never strike,"
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meaning: they never launch a raid against us.
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"The encampment" (al-sirm)
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refers to a cluster of people's dwellings grouped together.
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"They leave you alone,"
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meaning: they intentionally spare you
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deliberately,
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meaning: by design,
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neither out of oversight nor out of heedlessness toward you.
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Among the legal and spiritual benefits derived from the hadith:
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It is deduced from this hadith
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that matters are judged according to the prevailing and customary circumstance;
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for they did not awaken the Prophet, peace and blessings of Allah be upon him,
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out of reverence and apprehension that revelation might be descending upon him,
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just as a sleeping person is customarily assumed to have broken their state of ritual purity,
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even though that might not actually have occurred,
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and despite this, the prayer time elapsed.
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It also demonstrates proper etiquette when waking a master or leader,
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as demonstrated by 'Umar, may Allah be pleased with him;
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for he did not awaken him by calling out his name,
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but rather awakened him by raising his voice in the remembrance of Allah, the Exalted and Majestic.
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It indicates that whoever is afflicted by a religious trial or corruption in a land
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should depart from it
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and flee with their faith to protect it from trial,
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just as the Prophet, peace be upon him, did
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by departing from the heart of that valley,
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on account of the presence of Satan and negligence there.
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It demonstrates the legitimacy of expressing regret and sorrow
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over missing any religious obligation or matter of faith,
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and that there is no sin upon one who misses a prayer
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without any negligence on their part.
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It shows the permissibility of making up a missed prayer
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with an excuse in a relaxed, non-immediate manner,
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whereas without an excuse it must be made up immediately,
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though there is juristic disagreement concerning this.
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It indicates that whoever misses a prayer
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and experiences a brief delay before hastening to make it up
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is not considered heedless or forgetful of it.
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It shows that whoever remembers a missed prayer
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may proceed with whatever preparations are necessary for their prayer,
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such as ritual purification and ablution,
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as well as selecting a suitable spot where one feels serene to pray.
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It indicates the prescription of calling the adhan and performing missed prayers in congregation.
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It also shows that a scholar, upon witnessing an ambiguous act,
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should inquire of the doer regarding its motive
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so that the correct perspective becomes clear to them.
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It highlights the recommendation of gentleness and kind demeanor
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when expressing disapproval to someone regarding an action they have taken.
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It emphasizes the encouragement to perform prayer in congregation,
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and the prescription to object to someone abandoning prayer
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in the presence of worshippers without a valid excuse.
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It establishes that making up missed prayers is obligatory,
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that it is never waived by delay,
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and that one incurs sin by delaying it without a valid excuse.
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The hadith also illustrates seeking water for drinking and ablution
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and dispatching people on missions to find it.
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Furthermore, this hadith is among the clear signs of Prophethood,
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containing the miracle of the multiplication of water,
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and the permissibility of taking water owned by another in exchange for compensation
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out of dire thirst.
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It indicates prioritizing the thirsty person over the ritually impure person (junub)
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when distributing scarce water among people.
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It shows the validity of mutual delivery and receipt (mu'atah) in gifts
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without explicit verbal offer and acceptance from both parties.
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It demonstrates prioritizing the vital interest of providing drink to humans
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and animals over other needs,
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such as ritual purification with water.
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It demonstrates the permissibility of seclusion with a non-mahram woman
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when there is safety from temptation
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and in situations of legal necessity.
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It establishes the permissibility of using the vessels of polytheists
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as long as no impurity is known with certainty to be in them.
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It demonstrates the permissibility for a person in need to take what they require
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with the consent of the owner,
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or even without their consent if survival strictly depends on it.
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It provides guidance on respecting
13:13
and honoring the covenant of protection granted to a non-Muslim,
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just as the Prophet, peace be upon him, upheld it.
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It indicates the permissibility of taking an oath without being prompted or asked to swear.
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It shows the permissibility of citizens voicing complaints to the ruler or leader
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when severe hardship befalls them.
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It shows the recommendation of resting late at night during travel (ta'ris)
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whenever sleep overcomes the travelers.
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It demonstrates the permissibility of the Companions, may Allah be pleased with them, exercising ijtihad
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in the presence of the Prophet, peace be upon him.
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It clarifies the sublime virtue of 'Umar ibn al-Khattab,
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may Allah be pleased with him,
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during the Prophet's lifetime,
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may Allah be pleased with him,
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and that he was the most steadfast and resolute of the Muslims
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in upholding the command of Allah, the Exalted.
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It encourages winning hearts through kindness and generosity
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in the hope that they will embrace Islam,
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and shows the legitimacy of wishing good and guidance for one's people.
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The Book of Prayer.
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Chapter: How Prayer was Made Obligatory during the Night Journey (al-Isra').
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On the authority of Ibn Shihab,
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from Anas ibn Malik, who said:
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It is narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"The roof of my house was opened while I was in Makkah,
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and Gabriel descended.
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He opened my chest
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and washed it with Zamzam water.
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Then he brought a golden basin
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filled with wisdom and faith,
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poured it into my chest,
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and then closed it up.
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He then took me by the hand
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and ascended with me to the lowest heaven.
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When I arrived at the lowest heaven,
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Gabriel said to the gatekeeper of heaven:
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'Open!'
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He asked: 'Who is this?'
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Gabriel replied: 'This is Gabriel.'
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He asked: 'Is there anyone with you?'
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He replied: 'Yes,
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Muhammad, peace and blessings of Allah be upon him, is with me.'
15:14
The gatekeeper asked:
15:15
'Has he been sent for?'
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Gabriel said: 'Yes.'
15:19
When it was opened,
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we ascended into the lowest heaven,
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and behold, there was a man sitting,
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with a multitude of souls on his right
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and a multitude of souls on his left.
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When he looked toward his right, he smiled,
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and when he looked toward his left, he wept.
15:37
He then said:
15:38
'Welcome, O righteous Prophet and righteous son!'
15:43
I asked Gabriel:
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'Who is this?'
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He replied:
15:47
'This is Adam,
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and these souls on his right and on his left
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are the souls of his offspring.
15:54
Those on the right are the people of Paradise,
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and the souls on his left are the people of the Fire.
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Thus, when he looks toward his right, he smiles,
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and when he looks toward his left, he weeps.'
16:09
Then Gabriel ascended with me to the second heaven
16:13
and said to its gatekeeper:
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'Open!'
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The gatekeeper said to him the same as the first one had said,
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and then opened."
16:22
Anas said:
16:24
"He mentioned that he found in the heavens Adam, Idris,
16:28
Moses, Jesus, and Abraham,
16:31
may the blessings of Allah be upon them,
16:34
though the exact order of their abodes was not decisively fixed,
16:37
except that he mentioned finding Adam in the lowest heaven
16:42
and Abraham in the sixth heaven."
16:45
Anas said:
16:46
"When Gabriel passed by Idris with the Prophet, peace and blessings of Allah be upon him,
16:52
Idris said:
16:53
'Welcome, O righteous Prophet and righteous brother!'
16:57
I asked: 'Who is this?'
16:59
Gabriel replied: 'This is Idris.'
17:02
Then I passed by Moses,
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and he said:
17:06
'Welcome, O righteous Prophet and righteous brother!'
17:10
I asked: 'Who is this?'
17:12
Gabriel replied: 'This is Moses.'
17:14
Then I passed by Jesus,
17:17
and he said:
17:18
'Welcome, O righteous brother and righteous Prophet!'
17:22
I asked: 'Who is this?'
17:24
Gabriel replied: 'This is Jesus.'
17:27
Then I passed by Abraham,
17:29
and he said:
17:31
'Welcome, O righteous Prophet and righteous son!'
17:34
I asked: 'Who is this?'
17:37
Gabriel replied: 'This is Abraham, peace and blessings of Allah be upon him.'"
17:41
Ibn Shihab said:
17:43
"Ibn Hazm informed me that Ibn 'Abbas and Abu Habbah al-Ansari used to say:
17:50
'The Prophet, peace be upon him, said: Then I was ascended until I reached a level where I could hear the scratching of the pens.'"
18:00
Ibn Hazm and Anas ibn Malik said that the Prophet, peace be upon him, said:
18:07
"'Then Allah, the Exalted and Majestic, ordained fifty prayers upon my Ummah. I returned with that decree until I passed by Moses,
18:16
who asked: What has Allah ordained for your Ummah? I replied: He ordained fifty prayers. Moses said: Return to your Lord, for your Ummah will not be able to bear that.
18:31
So I returned to my Lord, and He reduced them by half. I returned to Moses and said: He has reduced them by half. Moses said: Return to your Lord, for your Ummah will not be able to bear that.
18:45
So I went back, and He remitted half of them. I returned to Moses, who said, 'Return to your Lord, for your Ummah will not be able to bear that.'
18:57
So I returned to Him, and He said, 'They are five, yet they are fifty; the Word changes not with Me.' I returned to Moses, and he said, 'Return to your Lord,' but I replied, 'I feel too shy before my Lord.'
19:15
Then he took me until he brought me to Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary), which was enveloped in colors I could not comprehend. Then I was admitted into Paradise, and behold, in it were ropes—or in another narration, domes—of pearl, and its soil was musk.
19:37
Commentary on the Hadith
19:41
The Book of Prayer
19:44
When the author finished clarifying ritual purity, which is a prerequisite for prayer,
19:49
he began expounding prayer itself, which is the conditioned act, because a prerequisite precedes what it conditions.
19:55
Prayer consists of specific words and actions, beginning with the takbir and concluding with the taslim.
20:03
'Opened' (furiqa) means slit open and uncovered.
20:07
'With a basin' (tast/tasht): a well-known vessel used for washing.
20:12
'Wisdom': it is said to be Prophethood, or the Qur'an, or other things.
20:20
'Closed up': meaning it was sealed, just as a filled vessel is sealed.
20:25
'Then he ascended' (ʿaraja): meaning he went up.
20:28
'To the lowest heaven' (al-sama' al-dunya): named dunya because of its proximity to the inhabitants of the earth.
20:35
To the gatekeeper of heaven: 'Open!'
20:38
Had the Isra' not been with his physical body, peace and blessings of Allah be upon him,
20:43
Gabriel, peace be upon him, would not have asked for the gate to be opened.
20:46
'When it was opened, we ascended the lowest heaven': meaning we rose and climbed up.
20:52
'Figures' (aswada) is the plural of sawad, which means a silhouette or person,
20:57
because a person appears dark from afar; al-asawid refers to groups of people.
21:04
'He looked toward his right': meaning he turned his gaze to the right side.
21:08
'He laughed': meaning he expressed joy.
21:11
'And when he looked toward his left, he wept.'
21:14
The laughter and weeping of Adam, peace be upon him,
21:17
was due to a father's compassion for his offspring:
21:20
his joy was over their good state,
21:23
while his grief and weeping were over their wretched state.
21:26
'Welcome' (marhaban): meaning you have met with vastness and ease;
21:31
be at ease and do not feel estranged.
21:34
'To the righteous Prophet':
21:36
the righteous person is the one who fulfills the rights of Allah and the rights of His servants.
21:41
They specifically addressed the Prophet, peace be upon him, with this title
21:45
because it encompasses all praiseworthy, lauded traits:
21:49
truthfulness, trustworthiness, chastity, upholding ties of kinship, and virtue.
21:54
'And the righteous son':
21:56
for Adam, peace be upon him, is the father of mankind.
21:59
'The souls (nasam) of his offspring':
22:01
the nasamah is the soul (nafs),
22:03
and what is meant are the spirits of the children of Adam.
22:06
Their respective stations were not explicitly fixed in every narration;
22:09
that is, Abu Dharr, may Allah be pleased with him, did not specify a particular heaven for every prophet,
22:14
other than mentioning that he found Adam, peace be upon him, in the lowest heaven,
22:20
and Abraham, peace be upon him, in the sixth,
22:23
though other narrations have clarified their specific ranks and stations.
22:27
'Until I reached' (zahartu): meaning I ascended and rose
22:31
'to a level': meaning to an exalted place
22:35
'where I heard the screeching of the pens,'
22:37
meaning the sound of their movement and writing upon the inscribed sheets,
22:41
recording what the angels write of Allah Almighty's decrees,
22:45
transcribing from the Preserved Tablet (al-Lawh al-Mahfuz),
22:48
or whatever Allah Almighty wills of His command and governance.
22:52
'Will not be able to bear that' (la tutiq dhalik):
22:54
meaning they will not have the strength or capacity for it.
22:57
'So I returned':
22:59
meaning I returned to my Lord.
23:01
'And He remitted half of them':
23:03
meaning He reduced them by half;
23:05
shatr here means a portion, namely half.
23:08
'The Word changes not with Me':
23:11
what is meant
23:13
is that the reward of five prayers equals that of fifty.
23:16
'I feel too shy before my Lord':
23:18
that is, because of having gone back to Him so many times.
23:20
'He brought me':
23:22
meaning he arrived with me
23:24
'to Sidrat al-Muntaha.'
23:26
Al-Sidr is the lote tree (nabq),
23:29
and Sidrat al-Muntaha is above the seventh heaven,
23:32
though it is also said to be in the seventh.
23:34
'And it was enveloped in colors':
23:36
meaning of divine lights,
23:38
and other things are also said.
23:40
'Ropes of pearl' (habayil al-lu'lu'):
23:42
meaning elevated mounds,
23:44
like dunes of sand.
23:46
'Domes' (janabidh):
23:48
meaning raised structures,
23:50
like vaulted domes.
23:53
Points of Benefit from the Hadith:
23:56
Scholars are unanimously agreed that
23:58
the obligation of prayer was established during the Night Journey (al-Isra').
24:00
The hadith also indicates
24:02
that the heart of the noble Prophet,
24:04
peace and blessings of Allah be upon him,
24:06
can never be incited or corrupted by Satan,
24:08
and that he is protected,
24:10
infallible, and unapproachable
24:12
by any devil.
24:14
It also shows that when wisdom is paired
24:16
with faith, it is beneficial—
24:18
as opposed to the case of someone
24:20
who received wisdom among
24:22
the ancients devoid of faith,
24:24
so it brought no benefit.
24:26
The hadith also shows that heaven
24:28
is a protected canopy,
24:30
and that it has real gates which do not open
24:32
except by the command of Allah, Glorified is He,
24:34
and it has a gatekeeper.
24:36
The gates of heaven are physical realities,
24:38
and they have guardian angels
24:40
entrusted with them.
24:42
The hadith also affirms the prescription
24:44
of seeking permission to enter, and guides
24:46
toward maintaining proper etiquette for the one
24:48
who seeks permission: that he should state
24:50
his specific name and not say
24:52
'It is I,' for there is no benefit in that
24:54
since the ambiguity remains.
24:56
It also shows that Adam,
24:58
peace be upon him, is the father of all
25:00
humanity,
25:02
and that he is in the lowest
25:04
heaven.
25:06
It also shows that he spoke to the Prophet,
25:08
peace be upon him, in Arabic,
25:10
as evidenced by his saying 'Welcome' (marhaban),
25:12
which is a word used
25:14
by the Arabs to greet an arriving guest.
25:16
It also shows that the righteous deeds of the children of Adam
25:18
bring joy to Adam,
25:20
peace be upon him,
25:22
while their evil deeds grieve him.
25:24
It also illustrates the compassion
25:26
of a father for his child
25:28
when he is in a good state.
25:30
It also contains an encouragement to welcome
25:32
every person warmly
25:34
upon meeting them, according them the most honorable
25:36
station and closest proximity.
25:38
It is recommended to greet
25:40
a person with his best qualities
25:42
and the most comprehensive, beautiful praise
25:44
for him; do you not see
25:46
that all of them addressed him as 'the righteous'?
25:48
The hadith also shows
25:50
that the Prophets, peace
25:52
be upon them, met Muhammad,
25:54
peace and blessings of Allah be upon him,
25:56
and that despite the nobility
25:58
of their stations and the loftiness of their ranks, they greeted him thus.
26:00
It also demonstrates the permissibility
26:02
of praising a person to his face
26:04
when there is no fear of vanity
26:06
or other sources of trial.
26:08
The hadith also proves
26:10
that the Night Journey and Ascension (al-Isra' wal-Mi'raj)
26:12
took place with both body and soul
26:14
together.
26:16
This event encompassed a multitude
26:18
of miraculous signs,
26:20
such as instantaneous, extraordinary travel
26:22
and the opening of the chest.
26:24
It also affirms
26:26
the attribute of Exaltedness (al-'Uluww) for Allah,
26:28
the Mighty and Majestic.
26:30
The hadith also indicates
26:32
that revelation and divine decrees are written
26:34
in the Preserved Tablet with pens.
26:36
It also shows the permissibility of intercession
26:38
and repeatedly returning to intercede
26:40
time after time.
26:42
It also demonstrates feeling shy
26:44
about asking for too much,
26:46
out of fear of falling short in fulfilling
26:48
the gratitude due for it.
26:50
The hadith also indicates
26:52
that from the vastness of Allah Almighty's grace,
26:54
the reward of the prayer is multiplied
26:56
tenfold.
26:58
The hadith also contains
27:00
proof that
27:02
Paradise is already created and currently exists,
27:04
and that it is in the heavens.
27:06
The lote tree was chosen
27:09
for this honor over all other
27:11
trees because it
27:13
is distinguished by three characteristics:
27:15
extensive shade,
27:17
delicious fruit,
27:19
and a fragrant aroma.
27:21
Thus it resembles faith, which
27:23
combines speech, action, and intention:
27:25
its shade
27:27
corresponds to action in faith,
27:29
because of its outward extension;
27:31
its taste corresponds to intention,
27:33
because it is hidden inward;
27:35
and its fragrance corresponds to speech,
27:37
because of its outward manifestation.
27:39
It also indicates that the colors known
27:41
to human beings in this world and named by them
27:43
are limited and confined,
27:45
unlike the colors
27:47
of the Hereafter.
27:49
The rulings of Islam
27:51
are built upon facilitation
27:53
and the removal of hardship.
27:55
The hadith does not imply the permissibility of
27:57
using gold vessels,
27:59
because this was an act of the angels
28:01
and occurred prior to the prohibition of
28:03
using gold vessels.
28:07
On the authority of 'A'ishah, Mother of the Believers,
28:09
who said: "Allah prescribed
28:11
the prayer when He first ordained it
28:13
as two units (rak'ahs) each,
28:15
both while resident and while traveling.
28:17
Then the prayer of
28:19
travel was confirmed as it was,
28:21
and additions were made to the resident prayer."
28:24
Commentary on the hadith:
28:26
"Prescribed"
28:28
means: ordained and measured.
28:30
"The prayer"
28:32
refers to the obligatory four-unit prayers.
28:34
"The prayer of travel was confirmed"
28:36
means it remained permissible to restrict it to two units.
28:38
"And additions were made to the resident prayer"
28:40
by way of
28:42
strict obligation.
28:45
Key lessons from the hadith:
28:48
It is derived from this hadith
28:50
that shortening the four-unit prayer
28:52
during travel is a concession (rukhsah),
28:54
though some have said it is an emphatic duty ('azimah).
28:56
It also demonstrates the permissibility of abrogation (naskh)
28:58
regarding acts of worship.