Summary of Sahih Al-Bukhari | Episode (22) | Prayer book - 2

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:04 The Ifadah Center

0:06 for Human Studies and Research

0:09 presents:

0:12 Abridged Sahih al-Bukhari.

0:17 Chapter: Tying the Waist-Wrapper around the Back of the Neck in Prayer.

0:22 On the authority of Muhammad ibn al-Munkadir, who said:

0:25 I entered upon Jabir ibn 'Abdillah while he was praying in a single garment, wrapped around him,

0:31 with his cloak set aside.

0:34 When he finished the prayer, we said: "O Abu 'Abdillah,

0:38 do you pray while your cloak is set aside?"

0:41 He replied: "Yes, I wanted the ignorant ones like you to see me;

0:46 for I saw the Prophet (peace and blessings of Allah be upon him) praying like this."

0:52 Commentary on the Hadith:

0:55 "Chapter: Tying the Waist-Wrapper around the Back of the Neck in Prayer"

0:59 *Al-qafa* refers to the back of the neck.

1:01 *Multahifan bihi* (wrapped in it):

1:03 *Al-Iltihaf*

1:04 is wrapping oneself in a garment in any manner,

1:08 which encompasses draping it over one shoulder (*al-tawashshuh*) and wrapping it around the body (*al-ishtimal*).

1:11 Al-Zuhri said:

1:13 "Crossing its two ends over his shoulders."

1:17 *Wa rida'uhu* (and his cloak):

1:18 The *rida'* is an upper garment,

1:20 and it is said to be the cloak that a person places over his shoulders and upper back above his other clothes.

1:27 Key Takeaways from the Hadith:

1:31 It is derived from the hadith:

1:33 The permissibility of praying in a single garment for someone who possesses more than that.

1:38 It shows that practical demonstration leaves a deeper impact on the soul.

1:42 A scholar may opt for the easiest permissible option despite being capable of more,

1:48 to make things easier for the common people so they may follow his example.

1:51 It also shows the permissibility of being stern when rebuking the ignorant.

1:58 Chapter: Praying in a Single Garment Wrapped around Oneself.

2:03 On the authority of 'Umar ibn Abi Salamah, who said:

2:06 I saw the Messenger of Allah (peace and blessings of Allah be upon him) praying in a single garment wrapped around him

2:13 in the house of Umm Salamah,

2:15 having crossed its two ends over his shoulders.

2:19 In another narration: "He had crossed its two ends."

2:25 And on the authority of Abu Hurayrah:

2:27 A questioner asked the Messenger of Allah (peace be upon him) about praying in a single garment,

2:34 so the Messenger of Allah (peace be upon him) said:

2:38 "Does every one of you have two garments?"

2:41 Commentary on the Hadith:

2:45 *Mujtamilan bihi* (wrapped around him):

2:46 *Al-Ishtimal* is wrapping the garment over both shoulders.

2:50 *'Ala 'atiqayhi* (over his shoulders):

2:52 *Al-'Atiqan* (the two shoulders)

2:53 refer to the area from the shoulders to the base of the neck.

2:56 "Does every one of you have two garments?"

2:59 This is a rhetorical question,

3:00 functioning as an observation of what he (peace be upon him) knew of their condition

3:06 regarding poverty and the scarcity of clothing;

3:09 thus, he informed them of the permissibility of praying in a single garment.

3:13 Key Takeaways from the Hadith:

3:17 It is derived from the hadith:

3:19 The permissibility of wrapping oneself in a single garment during prayer.

3:23 Wrapping oneself (*al-ishtimal*) takes various forms;

3:25 the prohibited form

3:26 is *ishtimal al-samma'*.

3:29 It also demonstrates the permissibility of praying in a single garment.

3:33 In the hadith:

3:34 Deriving a ruling through contextual implication (*al-fahwa*);

3:37 it is as if he (peace be upon him) meant:

3:40 "If covering the 'awrah is obligatory,

3:43 and prayer is mandatory,

3:45 yet not everyone possesses two garments,

3:48 how could they not realize that praying in a single garment is permissible?"

3:55 Chapter:

3:56 When one prays in a single garment,

3:59 he should drape part of it over his shoulders.

4:02 On the authority of Abu Hurayrah, who said:

4:05 The Prophet (peace and blessings of Allah be upon him) said:

4:08 "None of you should pray in a single garment

4:11 without having anything over his shoulders."

4:15 In another narration:

4:16 "Whoever prays in a single garment,

4:19 let him cross its two ends over his shoulders."

4:22 Commentary on the Hadith:

4:26 "None of you should pray":

4:27 The prohibition here denotes recommendation against rather than strict unlawfulness (*tanzih*, not *tahrim*).

4:32 Key Takeaways from the Hadith:

4:35 It is derived from the hadith:

4:37 If someone prays without any part of his garment covering his shoulder,

4:42 his prayer is valid according to the majority of scholars.

4:45 It highlights the benefit of crossing the garment's ends

4:48 and the permissible manner of wrapping oneself:

4:50 so that the worshipper does not see his own 'awrah when bowing,

4:54 nor does the cloak fall off during bowing.

5:00 Chapter:

5:01 When the Garment is Tight.

5:04 On the authority of Sa'id ibn al-Harith, who said:

5:07 We asked Jabir ibn 'Abdillah about praying in a single garment,

5:12 and he said:

5:14 "I accompanied the Prophet (peace and blessings of Allah be upon him) on one of his journeys,

5:19 and I came to him one night for an errand.

5:22 I found him praying

5:24 while I was wearing only a single garment,

5:26 so I wrapped myself in it

5:28 and prayed beside him.

5:30 When he finished the prayer,

5:32 he said:

5:33 'What brings you at this hour of the night, Jabir?'

5:35 I told him of my errand,

5:38 and when I finished,

5:39 he said:

5:40 'What was this wrapping of the garment that I saw?'

5:44 I said:

5:45 'It was a garment—'

5:46 meaning that it was tight.

5:48 He said:

5:49 'If it is ample, wrap yourself in it;

5:52 but if it is tight, tie it as a waist-wrapper.'"

5:56 Commentary on the Hadith:

6:00 "On one of his journeys":

6:01 That is, during the Expedition of Buwat.

6:04 "For an errand":

6:06 Meaning, for some personal need.

6:08 "When he finished":

6:10 Meaning, when he completed the prayer and turned away from facing the Qiblah.

6:13 "What brings you at this hour of the night, Jabir?":

6:15 An inquiry regarding the reason for his night arrival.

6:19 "What was this wrapping?":

6:21 A rhetorical question of disapproval,

6:22 understood as referring to *ishtimal al-samma'*.

6:26 "Tie it as a waist-wrapper":

6:28 Key Takeaways from the Hadith:

6:31 It is derived from the hadith:

6:34 The wrapping disapproved of by the Prophet (peace be upon him)

6:39 is *ishtimal al-samma'*,

6:41 which consists of completely enveloping oneself in the garment

6:45 without leaving an opening on either side,

6:47 such that one cannot free his hands except from underneath,

6:51 causing a risk that his 'awrah might be exposed in doing so.

6:56 It indicates the permissibility of approaching a ruler at night for one's needs,

7:00 and the permissibility of visiting someone at night due to necessity.

7:05 The hadith also indicates:

7:06 If the garment is spacious,

7:09 one crosses its ends over the shoulders;

7:11 but if it is tight,

7:13 one ties it as a waist-wrapper.

7:15 It emphasizes the importance of covering the 'awrah during prayer.

7:18 On the authority of Sahl, who said:

7:23 Men used to pray alongside the Prophet (peace and blessings of Allah be upon him)

7:28 with their waist-wrappers tied around their necks

7:31 like young boys.

7:34 In another narration:

7:35 "They tied their waist-wrappers around their necks due to their small size."

7:40 And it was said to the women:

7:42 "Do not raise your heads

7:45 until the men are fully seated upright."

7:49 Commentary on the Hadith:

7:52 "With their waist-wrappers tied around their necks":

7:55 Meaning, wrapped around them;

7:58 this is understood to be distinct from the prohibited *ishtimal al-samma'*.

8:03 "Do not raise your heads":

8:05 Meaning, from prostration.

8:07 Key Takeaways from the Hadith:

8:11 It is derived from the hadith:

8:13 Wrapping oneself is preferable to merely wearing a waist-wrapper,

8:16 as it provides greater coverage.

8:18 It urges guarding the 'awrah by all available means.

8:22 It also highlights the obligation of lowering the gaze from private areas.

8:28 Chapter: The Dislike of Nakedness in Prayer and Otherwise.

8:33 On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:

8:38 When the Ka'bah was being rebuilt,

8:40 the Prophet (peace and blessings of Allah be upon him)

8:43 and 'Abbas went to carry stones.

8:46 'Abbas said to the Prophet (peace be upon him):

8:51 "Put your waist-wrapper over your neck to protect yourself from the stones."

8:56 So he fell to the ground,

8:58 with his eyes gazing up toward the sky.

9:01 Then he regained consciousness

9:02 and said:

9:03 "My waist-wrapper! My waist-wrapper!"

9:06 So his waist-wrapper was fastened around him.

9:08 In another narration:

9:10 "He (peace and blessings of Allah be upon him) was never seen naked after that."

9:16 Commentary on the Hadith:

9:19 "When the Ka'bah was being rebuilt":

9:21 That is, before the advent of his Prophetic mission.

9:23 *Yaqika* (to protect you):

9:24 That is, to shield and protect you.

9:27 *Fa-kharra* (he fell):

9:28 That is, he collapsed unconscious.

9:31 *Wa-tammahat 'aynahu* (his eyes gazed upward):

9:32 That is, his eyes turned toward the sky.

9:34 "My waist-wrapper!":

9:36 Meaning, "Hand me my waist-wrapper."

9:39 Key Takeaways from the Hadith:

9:42 It is derived from the hadith:

9:44 Modesty and covering oneself are innate human dispositions (*fitrah*).

9:48 And the Prophet (peace and blessings of Allah be upon him)

9:51 was protected from the vices of the pre-Islamic era of ignorance (*Jahiliyyah*),

9:54 naturally dispositioned toward the noblest of manners.

9:57 Chapter: What Must Be Covered of the 'Awrah.

10:02 On the authority of Abu Sa'id (may Allah be pleased with him), who said:

10:07 The Prophet (peace and blessings of Allah be upon him) forbade

10:10 fasting on the Day of Fitr and the Day of Nahr,

10:12 and against the *samma'* wrap,

10:14 and against a man sitting with his knees drawn up (*ihtiba'*) wrapped in a single garment,

10:18 and against praying after the morning and 'Asr prayers.

10:22 Commentary on the hadith:

10:25 *Al-Samma'*:

10:27 *Ishtimal al-samma'*

10:29 is for a person to cover and wrap his entire body with a single lower garment or cloak,

10:34 drawing it from his right side over his left arm and left shoulder,

10:40 and then wrapping it again from behind him over his right arm and right shoulder,

10:45 thereby covering them both completely.

10:48 "And against sitting with knees drawn up (*ihtiba'*)"—

10:50 *Al-Ihtiba'*

10:51 is for a person to sit on his buttocks with his shins upright,

10:55 binding the garment around his waist and knees,

10:59 leaving his private parts exposed.

11:01 Key takeaways from the hadith:

11:05 It is derived from the hadith

11:07 that fasting on the days of Eid is prohibited,

11:10 and it contains the prohibition of the *samma'* wrap,

11:13 as well as the prohibition of postures in which private parts may be uncovered,

11:17 such as sitting with the knees drawn up (*ihtiba'*).

11:19 On the authority of Abu Hurayrah (may Allah be pleased with him):

11:23 The Messenger of Allah (peace and blessings of Allah be upon him) prohibited two types of sales,

11:28 two types of garments,

11:30 and two times of prayer.

11:32 He prohibited praying after Fajr until the sun rises,

11:36 and after 'Asr until the sun sets;

11:40 he prohibited wrapping oneself in the *samma'* fashion;

11:42 and he prohibited sitting with the knees drawn up in a single garment

11:45 in such a way that exposes one's private parts to the sky;

11:48 and he prohibited *munabadhah* and *mulamasah* sales.

11:52 Commentary on the hadith:

11:55 "Exposing one's private parts to the sky"

11:58 means showing and uncovering one's nakedness without any covering.

12:02 "And *munabadhah*"

12:04 refers to a transaction where a person throws his garment to finalize the sale before the buyer inspects it or looks at it,

12:10 and it has various forms.

12:12 "*Mulamasah*"

12:14 refers to merely touching a garment to finalize the sale without looking at it,

12:17 and it also has various forms.

12:19 Key takeaways from the hadith:

12:22 It is derived from the hadith

12:24 that wearing garments that do not conceal the private parts is prohibited,

12:28 as well as the prohibition of specific forms of acts of worship and commercial transactions.

12:36 On the authority of Humayd ibn 'Abd al-Rahman ibn 'Awf,

12:39 Abu Hurayrah said:

12:42 "Abu Bakr sent me during that Hajj among the criers on the Day of Sacrifice

12:48 to announce at Mina:

12:50 'No polytheist shall perform Hajj after this year,

12:53 nor shall anyone circumambulate the House naked.'"

12:56 In another narration:

12:58 "And the Day of the Greatest Hajj is the Day of Sacrifice."

13:01 Humayd ibn 'Abd al-Rahman said:

13:05 "Then the Messenger of Allah (peace be upon him) sent 'Ali to follow him,

13:10 and commanded him to proclaim the declaration of disavowal (*Bara'ah*)."

13:13 Abu Hurayrah said:

13:15 "'Ali joined us in making the proclamation to the people of Mina on the Day of Sacrifice:

13:20 'No polytheist shall perform Hajj after this year,

13:23 nor shall anyone circumambulate the House naked.'"

13:26 Commentary on the hadith:

13:30 "During that Hajj"

13:32 refers to the pilgrimage over which the Messenger of Allah (peace be upon him) appointed al-Siddiq (may Allah be pleased with him) as leader,

13:39 which took place one year before the Farewell Pilgrimage.

13:42 "Nor shall anyone circumambulate the House naked"

13:45 was the abolition of the pre-Islamic Jahiliyyah practice of performing Tawaf in the nude.

13:51 "Then the Messenger of Allah (peace be upon him) sent 'Ali to follow him"

13:56 means that the Messenger of Allah (peace be upon him) dispatched 'Ali ibn Abi Talib (may Allah be pleased with him)

14:03 after Abu Bakr (may Allah be pleased with him),

14:06 "to proclaim the declaration of disavowal (*Bara'ah*),"

14:08 meaning the opening verses of Surat al-Tawbah.

14:12 Key takeaways from the hadith:

14:15 It is derived from the hadith

14:17 that covering the private parts is obligatory during Tawaf and elsewhere,

14:21 along with the clarification of the virtue of Abu Bakr,

14:24 and the virtue of 'Ali ibn Abi Talib.

14:29 Chapter: What has been mentioned regarding the thigh.

14:33 On the authority of Anas:

14:36 The Messenger of Allah (peace be upon him) raided Khaybar,

14:40 and we prayed the morning prayer near it in the darkness before dawn.

14:44 In another narration:

14:46 Whenever the Prophet (peace be upon him) went on a campaign with us against a people,

14:51 he would not attack them until morning came and he observed them;

14:55 if he heard the call to prayer, he would refrain from attacking them,

14:58 and if he did not hear the call to prayer, he would launch the raid against them.

15:03 The Prophet of Allah (peace be upon him) rode,

15:06 Abu Talhah rode,

15:08 and I was riding behind Abu Talhah.

15:11 The Prophet of Allah (peace be upon him) galloped through the lanes of Khaybar,

15:17 and my knee was touching the thigh of the Prophet of Allah (peace be upon him).

15:23 Then the lower garment was uncovered from his thigh,

15:25 until I could see the whiteness of the thigh of the Prophet of Allah (peace be upon him).

15:32 When he entered the town, he said:

15:35 "Allah is the Greatest!

15:36 Khaybar is ruined!

15:38 Indeed, whenever we descend upon the open square of a people,

15:41 evil will be the morning of those who were warned."

15:44 He repeated it three times.

15:46 He said:

15:48 The people had come out to their daily labor,

15:50 and they said:

15:51 "Muhammad and the army (*khamis*)!"

15:56 He said:

15:56 We took it by force,

15:59 and the captives were rounded up.

16:01 In another narration:

16:02 The Messenger of Allah (peace be upon him) prevailed over them,

16:07 the combatants were killed, and the dependents were taken captive.

16:10 Dihyah al-Kalbi (may Allah be pleased with him) came

16:14 and said:

16:15 "O Prophet of Allah,

16:17 grant me a slave-girl from the captives."

16:20 He said:

16:21 "Go and take a slave-girl."

16:23 So he took Safiyyah bint Huyayy.

16:26 Then a man came to the Prophet (peace be upon him)

16:30 and said:

16:32 "O Prophet of Allah,

16:33 you gave Dihyah Safiyyah bint Huyayy,

16:37 the chief lady of Qurayzah and al-Nadir,

16:40 and she is suitable only for you."

16:42 He said:

16:43 "Call him to bring her."

16:45 So he brought her,

16:47 and when the Prophet (peace be upon him) looked at her,

16:51 he said:

16:52 "Take another slave-girl from the captives."

16:56 He said:

16:57 The Prophet (peace be upon him) then manumitted her and married her.

17:02 Thabit asked him:

17:04 "O Abu Hamzah,

17:06 what was her dowry?"

17:08 He replied:

17:09 "Her own self;

17:10 he manumitted her and made that her marriage."

17:13 On the way back,

17:16 Umm Sulaym prepared her for him

17:18 and brought her to him as a bride during the night,

17:21 so the Prophet (peace be upon him) became a bridegroom by morning.

17:26 He said:

17:27 "Whoever has anything with him, let him bring it."

17:31 And he spread out a leather dining mat.

17:33 One man began bringing dates,

17:35 another began bringing clarified butter,

17:38 and he said:

17:39 "I think he also mentioned parched barley (*sawiq*)."

17:43 He said:

17:44 So they mixed it into a sweet dish (*hays*),

17:46 and that was the wedding feast (*walimah*) of the Messenger of Allah (peace be upon him).

17:52 Commentary on the hadith:

17:55 "Chapter: What has been mentioned regarding the thigh"—

17:58 al-Bukhari did not make a definitive ruling in the chapter heading regarding whether the thigh is considered *'awrah* (private parts)

18:02 due to the strong scholarly difference on that matter.

18:05 "He raided Khaybar"

18:07 took place in the seventh year after the Hijrah.

18:09 *Al-Ghadah*

18:11 refers to the Fajr prayer.

18:12 *Bi-ghalas*:

18:14 *al-ghalas* is the darkness of the end of the night.

18:17 "He galloped"

18:18 means he sped up his riding mount.

18:21 "Through the lanes" (*ziqaq*):

18:22 *al-ziqaq*

18:24 refers to the alleyways and pathways between houses.

18:27 "Uncovered" (*hasara*)

18:28 means it was exposed.

18:29 "The town" (*al-qaryah*)

18:30 refers to Khaybar.

18:32 "Ruined" (*kharibat*)

18:33 means it fell into devastation.

18:36 "Upon the open square" (*bi-sahah*):

18:37 *al-sahah*

18:38 is the open space between dwellings.

18:41 "Evil will be" (*fa-sa'a*)

18:42 is derived from misfortune and distress.

18:43 "The morning of those who were warned":

18:46 the warned person is one who has received a warning,

18:49 which is to incite caution by notifying someone of impending harm.

18:52 "*Al-Khamis*" (the army):

18:54 the army is called *khamis*

18:56 because it is divided into five sections:

18:59 the vanguard/center, the right flank, the left flank,

19:01 and the two wings/rearguard.

19:04 "We took it by force (*'anwah*)"

19:06 means we conquered it through victory and compulsion.

19:08 "She is suitable only for you"

19:10 because she descended from a noble lineage and a household of leadership.

19:15 "What was her dowry (*asdaqaha*)":

19:17 *al-sadaq* is the bridal gift (*mahr*).

19:19 "She prepared her"

19:21 means she adorned and readied her.

19:23 "She brought her"

19:25 means she escorted her as a bride to him.

19:27 "A bridegroom" (*'arus*):

19:29 *al-'arus* is a term applied to both the man and the woman upon marriage.

19:32 "And he spread out a leather mat (*nit'a*)":

19:34 *al-nit'a* is a mat made of cured leather.

19:37 *Al-Sawiq*

19:39 is roasted wheat or barley that is subsequently ground,

19:42 to take it as travel provision.

19:44 So they prepared a dish of *hays*.

19:46 *Hays*

19:47 is a dish made of dates, dried curd (*aqit*), and clarified butter.

19:51 A wedding feast (*walimah*),

19:53 meaning the food served for a wedding.

19:55 Key takeaways from the hadith:

19:59 It is derived from the hadith:

20:01 It is permissible for two people to ride on a mount if it can bear the weight.

20:06 It highlights the virtue of jihad in the cause of Allah Almighty.

20:10 The hadith indicates that the thigh is not part of the nakedness (*'awrah*).

20:14 It establishes the recommendation of remembering Allah and proclaiming His greatness (*takbir*) during battle.

20:18 It is recommended for a master to manumit his female slave and marry her,

20:23 and it has been authentically established that he receives a double reward.

20:25 It shows the permissibility of holding the wedding consummation by night or by day.

20:30 It is recommended for the groom’s companions and neighbors to assist him with the wedding feast by contributing food of their own.

20:37 The hadith also indicates

20:39 that the wedding feast is fulfilled with whatever food is available,

20:42 and is not contingent upon slaughtering a sheep;

20:44 the Sunnah is fulfilled even without meat.

20:50 Chapter:

20:51 In how many garments should a woman pray?

20:55 On the authority of 'A'ishah, who said:

20:57 "The believing women used to attend the Fajr prayer with the Messenger of Allah (peace and blessings of Allah be upon him),

21:04 wrapped closely in their woolen sheets (*murut*),

21:07 then they would return to their homes as soon as they finished the prayer,

21:12 unrecognized by anyone because of the darkness before dawn (*ghalas*)."

21:16 Commentary on the hadith:

21:20 "They used to attend" (*yashhadna*), meaning they were present.

21:22 "Wrapped closely" (*mutalaffi'at*), meaning covered all over

21:26 in their woolen sheets (*bi-murutihinna*).

21:28 The *mirt*

21:28 is a patterned garment made of wool or other materials.

21:32 "They would return" (*yanqalibna*), meaning they would go back.

21:36 *Al-Ghalas*

21:37 is the darkness at the end of the night.

21:40 Key takeaways from the hadith:

21:44 The hadith indicates the preference of praying Fajr in the darkness before dawn (*taghlis*) and early in its time,

21:48 though there is a scholarly difference of opinion on the matter.

21:50 It shows the permissibility of women going out at night,

21:53 which is permissible provided there is safety from temptation (*fitnah*).

21:57 It demonstrates that the fundamental principle regarding a woman's state is concealment.

22:03 Chapter: If one prays in a garment with markings

22:07 and looks at its markings.

22:10 On the authority of 'A'ishah,

22:11 that the Prophet (peace and blessings of Allah be upon him) prayed in a patterned woolen cloak (*khamisah*) that had markings.

22:17 He cast a glance at its markings,

22:20 and when he finished the prayer,

22:22 he said:

22:23 "Take this *khamisah* of mine to Abu Jahm,

22:27 and bring me the plain, coarse cloak (*anbijaniyyah*) of Abu Jahm,

22:31 for it has just distracted me from my prayer."

22:36 In another narration:

22:37 "I was looking at its markings while in prayer,

22:41 and I feared it would distract me."

22:44 Commentary on the hadith:

22:47 A *khamisah* is a garment made of wool or silk-blend (*khazz*),

22:51 thin, square-shaped, and having decorative markings.

22:55 "Markings" (*a'lam*) refers to the embroidery and stripes found on garments.

23:00 Abu Jahm is 'Amir ibn Hudhayfah (may Allah be pleased with him).

23:05 "An *anbijaniyyah*"

23:07 is a coarse cloak without any markings,

23:10 said to be named after a place called Anbijan.

23:14 "It distracted me" (*alhatni*), meaning it preoccupied my attention.

23:18 "Just now" (*anifan*), meaning moments ago.

23:21 Key takeaways from the hadith:

23:25 It is derived from the hadith:

23:27 It is permissible to pray in a garment that has markings.

23:30 A minor wandering of the mind during prayer does not invalidate it.

23:35 It emphasizes seeking humility and presence of heart (*khushu'*) in prayer,

23:40 and removing anything that preoccupies the heart and distracts it.

23:43 It is permissible for an imam or scholar to call someone of lesser standing by their agnomen (*kunyah*).

23:50 Chapter: If one prays in a garment with crosses or images,

23:54 does it invalidate his prayer,

23:56 and what has been prohibited regarding that?

23:59 On the authority of Anas, who said:

24:02 'A'ishah had a patterned curtain (*qiram*)

24:04 with which she screened a side of her house.

24:07 The Prophet (peace be upon him) said:

24:10 "Remove this curtain of yours from our sight,

24:14 for its images have not ceased to present themselves before me during my prayer."

24:19 Commentary on the hadith:

24:22 *Qiram*

24:24 is a screen or curtain featuring decorative patterns.

24:26 "A side of her house",

24:28 what is meant

24:29 is the wall.

24:31 "Remove" (*amiti*),

24:32 meaning take it away.

24:34 "Its images" (*tasawiruhu*),

24:35 meaning its decorative patterns.

24:37 "Present themselves" (*ta'ridu*),

24:38 meaning appear before me.

24:40 Key takeaways from the hadith:

24:44 It is derived from the hadith:

24:46 One should avoid whatever impairs humility and presence of heart in prayer,

24:49 and eliminate the causes of distraction.

24:52 The hadith also provides evidence that all forms of prohibited imagery are forbidden.

24:59 Chapter: One who prays in a silk tunic (*farruj*) and then removes it.

25:05 On the authority of 'Uqbah ibn 'Amir, who said:

25:08 A silk tunic was gifted to the Prophet (peace be upon him),

25:13 so he put it on and prayed in it.

25:15 Then he finished the prayer,

25:17 took it off forcefully as though he disliked it,

25:21 and said, "This is not fitting for the God-fearing."

25:26 Commentary on the hadith:

25:29 "Was gifted":

25:31 The person who gifted it was Ukaydir, the ruler of Dumah al-Jandal.

25:35 A "silk tunic" (*farruj harir*)

25:37 is a garment with tight sleeves and waist,

25:40 slit from behind,

25:42 worn tucked up for ease of movement in battle and travel,

25:45 and was typically the attire of non-Arabs.

25:48 "He took it off":

25:49 because silk is prohibited for men.

25:53 "Not fitting" (*la yanbaghi*),

25:54 meaning it is not permissible.

25:57 Key takeaways from the hadith:

26:01 It is derived from the hadith:

26:03 Wearing silk is strictly forbidden for men.

26:06 The prayer performed in a silk garment remains valid,

26:08 though there is a scholarly difference of opinion on the matter.

26:11 It shows the permissibility of accepting a gift from a polytheist.

26:17 Chapter: Praying on roofs, the pulpit, and wooden structures.

26:22 On the authority of Abu Hazim ibn Dinar,

26:24 that some men came to Sahl ibn Sa'd al-Sa'idi

26:28 when they had differed concerning the pulpit,

26:31 as to what type of wood it was made of.

26:33 So they asked him about that,

26:35 and he said:

26:36 "By Allah, I surely know what it is made of,

26:40 and I saw it the very first day it was set up,

26:43 and the first day the Messenger of Allah (peace be upon him) sat upon it.

26:49 The Messenger of Allah (peace be upon him) sent a message to so-and-so,"

26:54 a woman whom Sahl named,

26:57 "saying: 'Instruct your carpenter slave

26:59 to make wooden steps for me

27:01 so that I may sit upon them when I address the people.'

27:05 So she gave the order,

27:06 and he made them from the tamarisk wood of the Forest (*al-Ghabah*).

27:09 Then he brought it,

27:11 and she sent it to the Messenger of Allah (peace be upon him).

27:16 He then gave the instruction for it,

27:18 and it was placed right here.

27:20 Then I saw the Messenger of Allah (peace be upon him) pray upon it;

27:25 he uttered the *takbir* while standing on it,

27:28 then bowed while on it,

27:31 then stepped backward

27:33 and prostrated at the base of the pulpit.

27:35 Then he returned to it,

27:37 and when he finished,

27:39 he turned to the people and said:

27:41 'O people,

27:43 I have only done this

27:45 so that you may follow me and learn my manner of prayer.'"

27:50 Commentary on the hadith:

27:54 "They differed" (*imtaraw*),

27:55 meaning they were in doubt,

27:56 and it is also said they debated.

27:59 "What type of wood it was made of" (*min mu'awwadih*),

28:00 meaning from which tree it was crafted.

28:03 "And I saw it the very first day it was set up,

28:06 and the first day the Messenger of Allah (peace be upon him) sat upon it."

28:12 This emphatic addition, reinforced by the particle *la-* and the word *qad*,

28:16 serves to demonstrate his firm and precise knowledge of what they asked him.

28:20 "Instruct your slave":

28:22 His name was Maymun,

28:23 and other names have also been reported.

28:26 "From tamarisk" (*min tarfa'*):

28:27 This is a well-known desert tree.

28:31 *Al-Ghabah*

28:32 is an area located nine miles from Medina,

28:36 where the camels of the Prophet (peace be upon him)

28:39 used to stay for grazing.

28:42 "Then he stepped backward" (*nazala al-qahqara*),

28:44 meaning he moved backward without turning around.

28:46 "And prostrated at the base of the pulpit",

28:49 meaning upon the ground

28:50 beside its lowest step.

28:54 Key takeaways from the hadith:

28:57 It is derived from the hadith:

28:59 It is recommended to review knowledge and engage in scholarly discussion about it.

29:03 The one who was present and memorized the details

29:05 is an authority over the one who did not.

29:08 Asking the scholar is the key to knowledge and understanding.

29:13 Walking a few steps during prayer does not invalidate it,

29:17 and likewise, minor movement done for the benefit of the prayer does not invalidate it.

29:22 The hadith also shows

29:24 that the imam may teach the congregation the actions of prayer through practical demonstration,

29:28 which is far more impactful and effective in the mind.

Summary of Sahih Al-Bukhari | Episode (22) | Prayer book - 2

Transcript