Summary of Sahih Al-Bukhari | Episode (34) | Adhan book - 3

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 The Ifadah Center

0:06 for Humanities Research and Studies

0:09 presents:

0:10 An Abridgment of Sahih al-Bukhari.

0:15 Chapter: The Obligation of the Congregational Prayer.

0:20 On the authority of Abu Hurayrah,

0:22 that the Messenger of Allah (peace and blessings of Allah be upon him) said:

0:27 "By Him in Whose Hand my soul is,

0:29 I was on the verge of ordering firewood to be gathered,

0:33 then commanding the prayer to be called for,

0:37 then ordering a man to lead the people,

0:41 and then going behind certain men to burn their houses down over them.

0:46 By Him in Whose Hand my soul is,

0:49 if one of them knew that he would find a fleshy bone

0:53 or two good trotters,

0:56 he would surely attend the 'Isha' prayer."

0:58 In another narration:

1:01 "No prayer is heavier upon the hypocrites than the Fajr and 'Isha' prayers;

1:06 and if they only knew what reward is in them,

1:08 they would come to them even if crawling."

1:15 "By Him in Whose Hand my soul is"

1:17 means: by Allah;

1:19 and it is an oath by which the Prophet (peace be upon him)

1:22 used to swear frequently.

1:24 "I was on the verge"

1:26 means: I resolved.

1:27 "To be gathered"

1:28 means: to be collected.

1:30 "And then going behind"

1:31 means: proceeding directly towards them, targeting them,

1:35 "certain men,"

1:37 meaning specifically men, excluding women and children.

1:40 "To burn... down"

1:41 signifies an extreme degree of burning.

1:44 "Would find a fleshy bone":

1:47 "al-'Arq"

1:48 refers to a bone retaining some leftover meat.

1:51 "Or two [good] trotters":

1:53 "al-Mirmah"

1:55 is the meat between the two hooves of a sheep,

1:58 and other meanings have also been stated.

2:00 "He would surely attend the 'Isha' prayer"

2:02 means: he would certainly be present for the 'Isha' prayer.

2:05 "No prayer is heavier upon the hypocrites than the Fajr"

2:09 because it coincides with the pleasure of sleep,

2:12 "and 'Isha'"

2:13 because it is a time of calm and rest.

2:17 Lessons derived from the hadith:

2:21 Among the points derived from the hadith are:

2:23 The permissibility of swearing an oath without being asked to do so.

2:26 It shows repelling harm by resorting to the lesser and milder alternative.

2:30 It demonstrates the permissibility of catching offenders off guard.

2:34 The permissibility of someone less qualified leading the prayer despite the presence of one more qualified,

2:38 when doing so serves a greater benefit.

2:41 It highlights the Prophetic methodology of drawing parables

2:45 to bring the meaning closer to comprehension.

2:47 It emphasizes eagerness for the benefits of the Hereafter

2:50 just as one is eager for worldly gains,

2:53 rather, even more intensely so.

2:57 Chapter: The Virtue of Congregational Prayer.

3:01 On the authority of 'Abdullah ibn 'Umar,

3:03 that the Messenger of Allah (peace and blessings of Allah be upon him) said:

3:07 "The congregational prayer exceeds the prayer of an individual

3:11 by twenty-seven degrees."

3:14 And on the authority of Abu Sa'id al-Khudri,

3:16 that he heard the Prophet (peace and blessings of Allah be upon him) saying:

3:21 "The congregational prayer exceeds the prayer of an individual

3:25 by twenty-five degrees."

3:29 Commentary on the hadith:

3:33 "Exceeds" means: surpasses.

3:35 "The prayer of an individual":

3:37 "al-Fadhdh" means the one praying alone;

3:40 the meaning is the person who performs the prayer by himself.

3:43 "By twenty-seven degrees"

3:46 refers to levels and ranks of virtue.

3:49 Lessons derived from the hadith:

3:52 Among the points derived from the hadith is

3:55 that the reward for congregational prayer

3:57 varies according to the worshipers:

4:00 for some it is twenty-five degrees,

4:03 and for others it is twenty-seven degrees,

4:05 depending on the perfection of the prayer,

4:07 the size of the congregation and their merit,

4:10 the sacredness of the location, and similar factors.

4:13 It also contains an emphatic confirmation to maintain

4:15 the congregational prayer regularly.

4:17 Chapter: The Virtue of the Fajr Prayer in Congregation.

4:23 On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

4:26 I heard the Messenger of Allah (peace and blessings of Allah be upon him)

4:30 saying:

4:31 "The congregational prayer exceeds

4:33 the prayer of one of you performed alone

4:35 by twenty-five portions;

4:38 and the angels of the night

4:41 and the angels of the day gather together

4:43 at the Fajr prayer."

4:44 Then Abu Hurayrah would say:

4:47 "Recite, if you wish:

4:49 “Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.” (17:78)

4:54 Commentary on the hadith:

4:57 'Indeed, the recitation of dawn'

5:00 means the Fajr prayer;

5:02 and it was called 'recitation'

5:04 due to the prescription of prolonging the Qur'an recitation therein,

5:07 longer than in other prayers.

5:09 'Is ever witnessed'

5:11 means it is witnessed by Allah the Exalted,

5:13 as well as the angels of the night and the angels of the day.

5:17 Lessons derived from the hadith:

5:21 Among the points derived from the hadith is

5:23 a clarification of the virtue of congregational prayer in general.

5:27 It also notes the angels' attendance at the Fajr prayer.

5:31 The hadith indicates the recommendation of lengthening recitation during the Fajr prayer.

5:36 It also shows that among the primary methodologies of Tafsir

5:39 is explaining the Qur'an by what has been established in the authentic Sunnah.

5:45 On the authority of Umm al-Darda', who said:

5:48 Abu al-Darda' entered upon me in an angry state,

5:52 so I asked:

5:53 "What has angered you?"

5:55 He replied:

5:56 "By Allah, I recognize nothing of the Ummah of Muhammad (peace and blessings of Allah be upon him)

6:02 except that they still pray together in congregation."

6:07 Commentary on the hadith:

6:10 "In an angry state":

6:12 anger

6:13 is an emotional agitation that results from the boiling of the blood

6:16 due to an impression affecting the heart.

6:18 Lessons derived from the hadith:

6:22 Among the points derived from the hadith is

6:24 the permissibility of becoming angry when the religion and people's conditions are altered.

6:28 The hadith also shows repudiating wrong through anger

6:32 when one is unable to do more than that;

6:35 and that the criterion for what is good and what is reprehensible

6:38 is the guidance of the Prophet (peace be upon him)

6:41 and the way of his noble Companions (may Allah be pleased with them).

6:45 On the authority of Abu Musa, who said:

6:50 The Prophet (peace and blessings of Allah be upon him) said:

6:53 "The people who receive the greatest reward for the prayer

6:56 are those who live furthest away, step by step;

7:00 and the one who waits for the prayer in order to perform it with the imam

7:04 has a greater reward than the one who prays and then sleeps."

7:09 Commentary on the hadith:

7:12 "Those who live furthest away, step by step"

7:16 means those whose distance is greatest,

7:18 due to the abundance of their footsteps.

7:20 Lessons derived from the hadith:

7:23 Among the points derived from the hadith is

7:25 that reward multiplies according to the abundance of steps taken to the mosque.

7:29 It also clarifies the virtue of waiting for the prayer.

7:33 Chapter: Seeking Reward for Footsteps Taken to the Mosque.

7:38 On the authority of Anas (may Allah be pleased with him), who said:

7:42 Banu Salimah desired to move close to the mosque,

7:47 but the Messenger of Allah (peace and blessings of Allah be upon him) disliked

7:51 that the city should be left vacant,

7:53 so he said: "O Banu Salimah,

7:56 will you not seek reward for your footsteps?"

7:59 So they remained where they were.

8:01 Commentary on the hadith:

8:04 "Banu Salimah"

8:07 was a clan of the Ansar.

8:09 "To move"

8:11 means to relocate near the mosque of the Prophet (peace be upon him).

8:16 "That the city should be left vacant"

8:18 means leaving its outskirts desolate,

8:20 that is, empty and unoccupied quarters.

8:23 "Will you not seek reward"

8:25 means: do you not anticipate the favor and reward of Allah for

8:28 "your footsteps,"

8:30 meaning your steps?

8:32 "So they remained where they were"

8:35 means they did not relocate.

8:37 Lessons derived from the hadith:

8:40 Among the points derived from the hadith is

8:43 an explanation of the virtue of living far from the mosque

8:46 on account of the multitude of steps taken.

8:49 The hadith also indicates that averting harm

8:52 takes precedence over securing a benefit.

8:55 It also demonstrates that righteous deeds,

8:57 when performed with sincere devotion,

8:59 have their associated traces recorded as good deeds.

9:04 Chapter: One Who Sits in the Mosque

9:06 Waiting for the Prayer,

9:08 and the Virtue of Mosques.

9:10 On the authority of Abu Hurayrah (may Allah be pleased with him),

9:13 on the authority of the Prophet (peace and blessings of Allah be upon him), who said:

9:17 "There are seven whom Allah the Exalted will shade under His shade

9:21 on the Day when there is no shade except His:

9:24 a just ruler;

9:27 a youth who grew up in the worship of Allah;

9:30 a man whose heart is attached to the mosques;

9:34 two men who love one another for the sake of Allah,

9:37 meeting for His sake and parting for His sake;

9:41 a man whom a woman of noble status and beauty invites to sin,

9:46 but he says, 'I fear Allah';

9:50 a man who gives charity

9:53 and conceals it so that his left hand does not know what his right hand has spent;

9:59 and a man who remembers Allah in seclusion,

10:02 and his eyes overflow with tears."

10:04 Commentary on the hadith:

10:08 "On a day when there is no shade but His"

10:11 means the Day of Resurrection.

10:13 "A just leader"

10:15 stands in contrast to injustice and tyranny.

10:18 "And a youth who grew up worshipping Allah"

10:21 means who was raised and nurtured from the beginning,

10:23 having no youthful folly or indulgence in sin,

10:25 due to the predominance of piety in him.

10:28 "And a man whose heart is attached to the mosques"

10:32 means he deeply loves them and is constant in attending the congregational prayers in them.

10:37 "Who meet for His sake and part for His sake"

10:40 means based upon the love of Allah,

10:42 not for any worldly gain;

10:44 and that is genuine love.

10:46 "And a man who is seduced by a woman"

10:48 meaning invited to commit immorality,

10:50 "of high social standing"

10:52 meaning of prestige, nobility, and lineage.

10:55 "And hides it"

10:58 means he gives his charity secretly.

11:00 "Remembers Allah in seclusion"

11:02 meaning when no one is with him,

11:05 "and his eyes overflow"

11:07 with tears, out of awe, fear, and tenderness of heart.

11:10 Among the benefits of the hadith:

11:13 It is derived from the hadith:

11:16 An illustration of the virtue of the just leader,

11:19 for through the just leader Allah sets right the servants,

11:22 and through him benefit spreads across the lands.

11:25 It also contains an illustration of the virtue of the youth who grows up worshipping his Lord, the Mighty and Majestic.

11:31 It contains an illustration of the virtue of loving for the sake of Allah the Exalted.

11:35 It illustrates the virtue of fearing and dreading Allah, the Mighty and Majestic.

11:39 It illustrates the virtue of the one who conceals his charity,

11:42 because that is closer to sincerity and further from ostentation.

11:46 It contains an illustration of the virtue of remembering Allah in seclusion,

11:50 accompanied by the overflowing of tears from one's eyes.

11:53 Chapter: The Virtue of Going to the Mosque in the Morning and in the Evening

11:59 On the authority of Abu Hurayrah,

12:01 on the authority of the Prophet (peace and blessings of Allah be upon him), who said:

12:05 "Whoever goes to the mosque in the morning or the evening,

12:08 Allah prepares for him a hospitable reception in Paradise every time he goes in the morning

12:13 or goes in the evening."

12:15 Commentary on the hadith:

12:19 "Whoever goes in the morning" means walks at the beginning of the day,

12:23 and "goes in the evening" means walks at the beginning of the night.

12:28 "Allah prepares for him a hospitable reception in Paradise":

12:31 The *nuzul* is the hospitality and sustenance prepared for an arriving guest.

12:36 Among the benefits of the hadith:

12:39 It is derived from the hadith that there is encouragement to attend congregational prayers,

12:44 and to frequent mosques regularly for the prayers.

12:47 It shows that mosques are the houses of Allah, the Mighty and Majestic,

12:51 and that those who come to His houses are treated like guests,

12:56 so a hospitable reception is prepared for their coming and going.

13:00 It also shows that whoever enters the mosque at any time, whether night or day,

13:05 Allah will grant him his reward from Paradise,

13:08 because Allah the Exalted is the Most Generous of the generous,

13:11 and He does not allow the reward of the doers of good to be lost.

13:14 Chapter:

13:15 When the Prayer Is Called, There Is No Prayer Except the Prescribed One

13:22 On the authority of 'Abdullah ibn Malik ibn Buhaynah—

13:27 or Malik ibn Buhaynah—

13:29 that the Messenger of Allah (peace and blessings of Allah be upon him) saw a man, after the prayer had been called,

13:35 praying two rak'ahs.

13:38 When the Messenger of Allah (peace be upon him) finished praying,

13:42 the people crowded around the man,

13:44 and the Messenger of Allah (peace be upon him) said to him:

13:48 "Is Fajr four rak'ahs?

13:50 Is Fajr four rak'ahs?"

13:52 Commentary on the hadith:

13:56 "When the prayer is called, there is no prayer except the prescribed one":

14:01 "The prescribed one"

14:02 means the obligatory prayer which Allah the Exalted made mandatory upon His servants.

14:07 "He saw a man":

14:09 It was 'Abdullah,

14:10 the narrator of the hadith.

14:12 "When the Messenger of Allah (peace be upon him) finished,"

14:16 meaning from the prayer,

14:18 "the people crowded around him,"

14:20 meaning gathered around him and encircled him.

14:23 Among the benefits of the hadith:

14:26 It is derived from the hadith:

14:29 The instruction to distinguish between the obligatory prayer and the supererogatory prayer.

14:33 It indicates that when the obligatory prayer is at hand,

14:36 the servant should not occupy himself with a supererogatory prayer.

14:40 It demonstrates the permissibility of denouncing an action using a rhetorical question,

14:44 and repeating the rebuke.

14:46 The hadith also contains an indication of the virtue of catching the obligatory prayer from its very beginning.

14:52 Chapter:

14:55 Does the Imam Pray with Whoever Is Present?

14:58 And Does He Deliver the Friday Sermon in the Rain?

15:01 On the authority of Abu Salamah, who said:

15:05 I went to Abu Sa'id al-Khudri

15:08 and said,

15:10 "Will you not walk with us to the palm trees so we can talk?"

15:14 So he went out,

15:15 and I said,

15:16 "Tell me

15:18 what you heard from the Prophet (peace and blessings of Allah be upon him) regarding the Night of Decree."

15:24 He said:

15:25 The Messenger of Allah (peace and blessings of Allah be upon him) observed i'tikaf during the first ten days of Ramadan,

15:31 and we observed i'tikaf with him.

15:33 Then Gabriel came to him and said,

15:36 "That which you seek is ahead of you."

15:39 So the Prophet (peace be upon him) stood to deliver a sermon on the morning of the twentieth of Ramadan.

15:46 In another narration:

15:47 until the night of the twenty-first arrived,

15:51 which was the night following the morning of which he would end his i'tikaf.

15:56 He said,

15:58 "Whoever..."—how could it be the twentieth night?—

16:05 he said:

16:06 "Whoever observed i'tikaf with the Prophet (peace be upon him), let him return,

16:12 for I was shown the Night of Decree,

16:15 but then I was made to forget it;

16:17 and it is in the last ten nights, on an odd-numbered night.

16:21 And I saw myself as if prostrating in mud and water."

16:26 The roof of the mosque was made of palm branches,

16:31 and we did not see a single cloud in the sky.

16:34 Then a patch of cloud came,

16:36 and rain poured upon us.

16:38 In another narration:

16:41 until the roof leaked.

16:43 And in another narration:

16:45 so the mosque leaked onto the prayer place of the Prophet (peace be upon him),

16:49 on the night of the twenty-first.

16:52 So the Prophet (peace be upon him) led us in prayer,

16:56 until I saw the trace of mud and water

16:59 on the forehead of the Messenger of Allah (peace be upon him) and the tip of his nose,

17:04 confirming his vision.

17:07 Commentary on the hadith:

17:09 "I went"

17:12 means I walked quickly.

17:14 "To the palm trees"

17:15 means to the place of the date palms and their orchard.

17:19 "The Messenger of Allah (peace be upon him) observed i'tikaf":

17:23 I'tikaf

17:24 is staying in the mosque with a specific intention.

17:27 "That which you seek"

17:29 means what you wish to encounter of the Night of Decree

17:33 "is ahead of you,"

17:34 meaning in the nights yet to come.

17:37 "The Prophet (peace be upon him) stood to deliver a sermon,"

17:41 as was his custom when explaining important matters.

17:45 "Let him return"

17:47 means return to i'tikaf.

17:49 "I was shown"

17:50 means it was revealed to me—

17:52 "the Night of Decree,"

17:54 meaning its timing within the month.

17:56 "On an odd-numbered night"

17:58 means on the singular-numbered nights.

18:00 "Palm branches":

18:03 The *jaridah*

18:04 is a long palm frond,

18:06 and it is also said to be a palm branch stripped of its leaves.

18:10 "And we did not see a single thing in the sky,"

18:13 meaning of clouds.

18:15 "Then a patch of cloud came,"

18:17 meaning a small portion of a cloud.

18:19 "The trace of mud and water"

18:21 means the remnants of mud and water.

18:24 "The tip of his nose"

18:25 refers to the soft end of his nose.

18:27 "Confirming his vision"

18:29 means its fulfillment in reality,

18:30 for it was true.

18:32 "Leaked"

18:33 means dripped with water.

18:35 Among the benefits of the hadith:

18:39 It is derived from the hadith:

18:41 An illustration of the virtue of reviewing religious knowledge.

18:44 The student putting the teacher at ease when seeking some private time with him,

18:48 so that he may ask what he wishes.

18:52 The hadith contains mention of the angels

18:55 and the role of Gabriel (peace be upon him).

18:57 It illustrates the virtue of observing i'tikaf alongside a scholar and people of virtue.

19:02 It shows the legitimacy of delivering a sermon while standing.

19:05 It indicates that the dreams of the prophets (peace be upon them) are divine revelation.

19:10 It contains guidance for people to follow their leader in recommended acts of obedience.

19:16 It urges seeking out and exerting effort to coincide with seasons of goodness.

19:22 The hadith also shows that the basic default state of mud and water is ritual purity.

19:28 On the authority of Anas ibn Sirin, who said:

19:33 I heard Anas ibn Malik say:

19:36 A man from the Ansar said,

19:39 "I am unable to pray with you,"

19:42 and he was a heavy-set man.

19:45 So he prepared food for the Prophet (peace and blessings of Allah be upon him)

19:49 and invited him to his home.

19:52 He spread out a mat for him

19:54 and sprinkled water on an edge of the mat,

19:56 and the Prophet prayed two rak'ahs upon it.

19:59 In another narration it adds:

20:01 and he supplicated for them.

20:03 A man from the family of al-Jarud said to Anas ibn Malik,

20:07 "Did the Prophet (peace be upon him) use to pray the Duha prayer?"

20:12 He replied, "I never saw him pray it except on that day."

20:18 Commentary on the hadith:

20:22 "A man from the Ansar":

20:24 It was said that he was 'Itban ibn Malik.

20:27 "I cannot pray with you,"

20:30 meaning in the congregational prayer at the mosque.

20:33 "He was a large-bodied man,"

20:35 meaning overweight.

20:37 And 'dakhm' denotes anything thick and bulky.

20:40 "And he sprinkled the corner of the mat,"

20:42 meaning he dampened it;

20:44 the word can also denote washing.

20:46 It was dampened to soften it and prepare it for praying and sitting upon.

20:52 Points of benefit from the hadith:

20:54 It is derived from the hadith that an obligation is waived in the case of incapacity.

20:59 It shows the recommendation of accepting an invitation.

21:02 It shows the permissibility of praying on a mat without dislike.

21:06 And in the same category is anything made from the plants of the earth.

21:10 It demonstrates the permissibility of performing voluntary prayers in congregation.

21:15 It highlights the recommendation to supplicate for the people of the household when visiting them and eating in their home.

21:21 Some scholars have derived from the hadith

21:24 the permissibility of skipping the congregational prayer due to extreme obesity,

21:28 though this matter is subject to further scholarly discussion.

21:32 Chapter:

21:33 When food is served and the prayer is called.

21:36 On the authority of 'A'ishah,

21:38 on the authority of the Prophet (peace and blessings of Allah be upon him) that he said:

21:42 "When dinner is served and the prayer is called,

21:46 — in one narration:

21:48 'When the prayer is called and dinner is served' —

21:52 begin with dinner."

21:54 And on the authority of Anas ibn Malik:

21:57 The Messenger of Allah (peace be upon him) said:

22:01 "When dinner is served,

22:04 begin with it before you pray the Maghrib prayer,

22:08 and do not hasten through your dinner."

22:11 Commentary on the hadith:

22:14 "When it is served,"

22:17 meaning when it is present, prepared, and laid out.

22:20 "Dinner,"

22:21 referring to the evening meal.

22:23 "And do not hasten through your dinner,"

22:26 meaning eat until your appetite is satisfied,

22:29 if one strongly craves it.

22:33 Points of benefit from the hadith:

22:37 It is derived from the hadith

22:39 that one is urged to clear the heart of worldly distractions before entering into prayer.

22:45 It indicates giving precedence to the virtue of presence of heart over the virtue of praying at the earliest time.

22:50 It contains guidance toward taking one's time while eating.

22:53 The hadith indicates that the presence of food is an excuse to miss the congregational prayer,

22:59 though this is subject to further scholarly discussion.

23:00 On the authority of Nafi',

23:05 on the authority of Ibn 'Umar, who said:

23:07 The Messenger of Allah (peace be upon him) said:

23:11 "When the dinner of one of you is served and the prayer is called,

23:15 begin with dinner,

23:17 and let him not rush until he finishes it."

23:21 In another narration:

23:22 "...until he satisfies his need."

23:25 Food used to be served to Ibn 'Umar

23:28 while the prayer was being called,

23:30 and he would not join it until he had finished,

23:33 even though he could hear the recitation of the imam.

23:37 Commentary on the hadith:

23:41 "And let him not rush until he finishes it,"

23:44 meaning he should not hurry,

23:45 but rather take his full need of food;

23:49 this applies when one feels an appetite for food.

23:55 "And Ibn 'Umar used to..."

23:57 His action (may Allah be pleased with him and his father) was a practical application of the hadith,

24:01 and he is most knowledgeable regarding what he narrated.

24:03 Points of benefit from the hadith:

24:06 It is derived from the hadith

24:09 to take one's time when eating,

24:11 and not to stand up until one's need for it is satisfied,

24:15 even if the prayer has been called.

24:17 It indicates giving precedence to the virtue of presence of heart over the virtue of praying at the earliest time.

24:23 It indicates that the presence of food is an excuse to miss the congregational prayer,

24:27 though this is subject to further scholarly discussion.

24:29 The practice of the Companions (may Allah be pleased with them)

24:32 is an implementation of the Prophetic guidance.

24:37 Chapter:

24:38 One who was attending to the needs of his family, and when the prayer was called, he went out.

24:44 On the authority of al-Aswad, who said:

24:46 I asked 'A'ishah:

24:48 "What did the Prophet (peace be upon him) use to do in his home?"

24:53 She said:

24:54 "He used to be in the service of his family,"

24:57 meaning serving his family,

24:59 "and when the prayer was due, he would go out to the prayer."

25:03 In another narration:

25:05 "And when he heard the adhan, he would go out."

25:08 Commentary on the hadith:

25:12 "What did he use to do (yasna')?"

25:13 meaning what actions he performed.

25:15 "He used to (kana)"

25:16 signifies continuity and habit.

25:19 "Be in the service of his family (mihnah)":

25:22 'al-mihnah'

25:23 means skill in service and work;

25:26 the meaning intended

25:27 is engaging in their chores, serving them, and attending to their welfare.

25:32 "Serving his family"

25:34 is an explanatory gloss from the teacher of al-Bukhari.

25:38 Points of benefit from the hadith:

25:42 It is derived from the hadith

25:44 that asking questions is the key to knowledge.

25:47 It highlights the virtue and knowledge of the Mothers of the Believers (may Allah be pleased with them),

25:52 and their transmission of matters that no one else could observe.

25:57 The hadith also shows

25:58 that leaders and virtuous people attend to their household chores themselves,

26:04 and that this is the practice of the righteous in following his example.

26:10 Chapter:

26:11 One who leads people in prayer intending solely to teach them the prayer of the Prophet (peace be upon him) and his Sunnah.

26:19 On the authority of Ayyub,

26:22 on the authority of Abu Qilabah,

26:24 that Malik ibn al-Huwayrith said to his companions:

26:28 "Shall I not show you how the Messenger of Allah (peace be upon him) prayed?"

26:33 He said:

26:34 And that was not at the time of an obligatory prayer.

26:37 So he stood up,

26:38 then bowed and said the takbir,

26:40 then raised his head

26:42 and stood for a short while,

26:44 then prostrated,

26:46 then raised his head for a short while,

26:49 praying like this shaykh of ours, 'Amr ibn Salamah.

26:53 Ayyub said:

26:55 "He used to do something I did not see them do:

26:59 he used to sit in the third and the fourth rak'ah."

27:02 In another narration:

27:04 "And when he raised his head from the second prostration,

27:08 he sat and leaned upon the ground,

27:10 then he stood up."

27:12 Commentary on the hadith:

27:16 "One who leads people in prayer intending solely to teach them the prayer of the Prophet (peace be upon him),"

27:23 meaning the motive that prompted him to do so was the intention to teach.

27:28 "On the authority of Abu Qilabah":

27:31 he is 'Abdullah ibn Zayd al-Jarmi.

27:34 "Shall I not show you?"

27:36 meaning: shall I not inform you?

27:38 "And that..."

27:40 meaning he said those words

27:42 "not at the time of an obligatory prayer,"

27:44 meaning outside the prescribed prayer times.

27:47 "And stood for a short while (hunayyah),"

27:49 meaning he paused standing for a brief, brief moment.

27:52 "Then raised his head for a short while,"

27:55 meaning he sat for a brief sitting.

27:58 Points of benefit from the hadith:

28:02 It is derived from the hadith

28:04 that the default principle regarding acts of worship is adherence to divine revelation (tawqif).

28:07 It demonstrates the permissibility of initiating the teaching of knowledge to people without them asking for it.

28:12 It shows that teaching and demonstration through practical action make a stronger impression on minds.

28:17 The hadith provides evidence for establishing the sitting of rest (jalsat al-istirahah),

28:22 though this issue remains subject to scholarly disagreement.

Summary of Sahih Al-Bukhari | Episode (34) | Adhan book - 3

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