Part of Sahih Al-Bukhari
· Lesson 37 of 113
Summary of Sahih Al-Bukhari | Episode (37) | Adhan book - 6
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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: The Obligation of Recitation for the Imam and the Follower in All Prayers,
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whether resident or traveling,
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and in both aloud and silent prayers.
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On the authority of 'Abd al-Malik ibn 'Umayr,
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from Jabir ibn Samurah, who said:
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The people of Kufa complained about Sa'd to 'Umar, may Allah be pleased with him,
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so he dismissed him and appointed 'Ammar over them.
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They complained so much that they even claimed he did not know how to pray properly.
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Thereupon, 'Umar sent for him and said,
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"O Abu Ishaq,
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these people claim that you do not perform the prayer properly."
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Abu Ishaq replied,
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"As for me, by Allah,
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I used to lead them in the very prayer of the Messenger of Allah, peace and blessings of Allah be upon him,
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without departing from it in the least.
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I would lead the 'Isha' prayer,
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prolonging the first two rak'ahs
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and shortening the remaining two."
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In another narration: "and making them brief."
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'Umar said,
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"That is indeed what was expected of you, O Abu Ishaq!"
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Then he dispatched with him a man—or men—to Kufa.
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He inquired about him among the people of Kufa,
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leaving out no mosque without inquiring about him,
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and they all praised him highly and spoke well of him,
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until he entered a mosque belonging to Banu 'Abs.
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A man from among them stood up,
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called Usamah ibn Qatadah,
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whose kunyah was Abu Sa'dah.
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He said,
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"Now that you adjure us by Allah,
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Sa'd would never march out with military expeditions,
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nor would he distribute shares equitably,
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nor would he judge fairly in disputes."
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Sa'd said,
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"As for me, by Allah, I shall certainly supplicate with three prayers:
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O Allah, if this servant of Yours is lying,
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standing up only out of ostentation and seeking fame,
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then prolong his life,
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prolong his poverty,
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and expose him to trials."
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Later on, whenever that man was asked, he would say,
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"I am an old, decrepit man afflicted by trials;
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the supplication of Sa'd has struck me."
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'Abd al-Malik said,
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"I saw him afterward,
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his eyebrows drooping over his eyes from extreme old age,
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and he would accost young slave girls in the streets, pinching them."
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Commentary on the Hadith:
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"Sa'd"
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refers to Sa'd ibn Abi Waqqas, may Allah be pleased with him.
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"And he dismissed him"
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means relieved him of the governorship.
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"And appointed 'Ammar over them"
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means he made him their governor.
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"They complained"
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A complaint (al-shakwa)
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is reporting harm or injustice that has befallen you.
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"That they even claimed he did not know how to pray properly"
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indicates that their complaints were numerous,
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among which was the issue of the prayer.
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"They claim (yaz'umun)"
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means they allege.
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"Without departing from it in the least (ma akhramu 'anha)"
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means I do not omit anything from it.
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"Prolonging the first two (fa-arkudu fi al-ulayayn)"
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refers to the first two rak'ahs of the prayer.
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Al-rukud
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means staying firm and remaining still,
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and what is intended here is:
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"I linger and prolong recitation in both of them."
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"And shortening the remaining two"
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means in the final two rak'ahs,
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and shortening is achieved by avoiding elongation.
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"Then he dispatched with him a man"
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who was Muhammad ibn Maslamah al-Ansari,
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though another identity has also been mentioned.
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"Now that you adjure us (nashadtana)"
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means you ask us by Allah.
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"He would never march out with military expeditions"
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means he would not go out nor mobilize with the detachments.
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A sariyyah is a military detachment dispatched toward the enemy.
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"Nor would he distribute shares equitably"
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means he would not be fair in apportioning shares among the subjects.
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"Nor would he judge fairly in disputes"
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means he would not be just in governance and judicial rulings.
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"Standing up only out of ostentation and seeking fame"
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means to be seen and heard by people.
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"Prolong his life and prolong his poverty"
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because long life accompanied by persistent poverty
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is the most severe hardship that can afflict a man.
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"And expose him to trials"
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means make him vulnerable to tribulations.
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"Pinching them (yaghmuzuhunna)"
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Al-ghamz
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means squeezing and pressing with the hand and fingers.
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Benefits of the Hadith:
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Derived from the hadith are the following:
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When a ruler receives a complaint regarding his deputy,
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he should send for him and inquire into the matter.
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It indicates the permissibility of dismissing an official
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if he fears corruption or discord resulting from his continued governance,
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even if nothing has been proven that impairs his integrity or competence.
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It indicates the permissibility of praising an eminent person to his face,
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provided he is safe from being tempted by vanity or the like.
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It shows the necessity of not leaving the people without a leader;
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for this reason, 'Umar, may Allah be pleased with him, appointed
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'Ammar, may Allah be pleased with him, over them.
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It guides toward addressing an eminent man
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by his kunyah rather than by his personal name.
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It shows the permissibility of swearing an oath without being asked to swear.
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The hadith demonstrates that the benchmark for the validity of words and deeds
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is whatever originated from the Prophet, peace and blessings of Allah be upon him.
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It shows the obligation of having good thoughts regarding the Companions of the Prophet, peace be upon him.
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The hadith establishes that the default state of a Muslim is probity and moral integrity.
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It demonstrates the obligation of verifying claims and allegations.
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It highlights the virtue of Sa'd ibn Abi Waqqas, may Allah be pleased with him,
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and that his supplications were answered.
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It shows the permissibility of the oppressed praying against the oppressor.
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The hadith points to the answering of the oppressed person's supplication,
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and the hastened punishment of the oppressor in this worldly life.
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It contains an indication that justice is among the primary objectives of governance.
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On the authority of 'Ubadah ibn al-Samit,
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the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"There is no prayer for the one who does not recite the Opening of the Book (Surat al-Fatihah)."
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Commentary on the Hadith:
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"There is no prayer"
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The generality encompasses the prayer of one praying alone as well as the follower,
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both in silent and aloud prayers.
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Benefits of the Hadith:
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Derived from the hadith are the following:
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The obligation of reciting al-Fatihah for the follower in both silent and aloud prayers,
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though this matter is subject to scholarly debate.
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It indicates that reciting anything beyond al-Fatihah is not obligatory.
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On the authority of Abu Hurayrah, may Allah be pleased with him:
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A man entered the mosque
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while the Messenger of Allah, peace and blessings of Allah be upon him, was sitting in a corner of the mosque.
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He came and greeted him with salam,
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so the Messenger of Allah, peace and blessings of Allah be upon him, said to him:
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"And upon you be peace.
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Go back and pray, for you have not prayed."
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He went back and prayed,
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then returned and greeted him with salam.
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He said:
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"And upon you be peace.
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Go back and pray, for you have not prayed."
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On the second or subsequent occasion,
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according to one narration, the man said:
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"By the One Who sent you with the truth,
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I know no better than this,
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so teach me, O Messenger of Allah!"
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He said:
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"When you stand up for prayer, perform ablution thoroughly,
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then face the Qiblah and utter the takbir;
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then recite whatever is easy for you from the Qur'an;
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then bow until you are at ease in your bowing;
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then rise until you stand fully upright;
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then prostrate until you are at ease in your prostration;
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then rise until you are at ease sitting;
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then prostrate until you are at ease in your prostration;
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then rise until you are at ease sitting."
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In another narration:
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"Then rise until you stand fully upright.
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Then do that throughout your entire prayer."
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Commentary on the Hadith:
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"A man entered the mosque"
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This man was Khallad ibn Rafi', may Allah be pleased with him.
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"Perform ablution thoroughly (fa-asbigh al-wudu')"
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Thorough ablution (isbagh al-wudu')
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means completing it properly and giving each limb its due right.
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"Recite whatever is easy for you from the Qur'an"
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This is interpreted as referring to al-Fatihah,
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as it is readily accessible,
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or to whatever is added after al-Fatihah,
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or to someone who is unable to recite al-Fatihah.
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"Until you are at ease in your bowing"
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Tranquility (al-tuma'ninah)
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means deliberate composure and stillness,
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such that the limbs come to rest for a brief moment.
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"Then do that throughout your entire prayer"
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meaning both obligatory and voluntary prayers.
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Benefits of the Hadith:
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Derived from the hadith are the following:
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The permissibility of sitting in the mosque outside of prayer times.
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The prescribed nature of enjoining good and forbidding wrong.
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The permissibility of repeating the instruction of enjoining good.
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That conveying an explanation must not be delayed beyond the time of need.
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The permissibility of taking an oath without being prompted to do so,
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in order to emphasize the matter.
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The hadith indicates that the acts of worship performed by an ignorant person without knowledge
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are invalid and insufficient.
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The obligation of performing ablution thoroughly.
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The obligation of facing the Qiblah during prayer.
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and maintaining humility and tranquil composure throughout all the pillars of prayer.
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It also indicates that repeating the prayer is obligatory for anyone who neglects any of its integral pillars.
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Furthermore, it guides toward teaching effectively with gentleness and kindness,
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and demonstrates that among the proper manners of a teacher
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is clarifying the issue and succinctly summarizing the core objectives.
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Among the proper manners of a student
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is submitting willingly to the godly scholar,
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and among the sanctioned legal etiquettes
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is acknowledging one's shortcomings.
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Chapter: Recitation in the Zuhr Prayer.
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On the authority of Abu Qatadah, who said:
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The Prophet (peace and blessings of Allah be upon him) used to recite in the first two rak'ahs of the Zuhr prayer
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the Opening of the Book (Surat al-Fatihah)
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and two surahs,
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lengthening the first rak'ah
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and shortening the second,
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and he would occasionally make a verse audible to us.
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In the 'Asr prayer, he used to recite
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the Opening of the Book
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and two surahs,
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and he would lengthen the first rak'ah.
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He also used to lengthen the first rak'ah of the Fajr prayer
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and shorten the second.
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Commentary on the Hadith:
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The word "kana" (he used to)
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signifies habitual continuation and regularity.
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"And two surahs"
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means a surah in each rak'ah.
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"Lengthens"
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denotes prolonging the recitation,
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and "shortens"
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denotes making it brief.
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"And he would occasionally make a verse audible"
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means he would sometimes recite a verse out loud in the silent prayer.
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Key Takeaways from the Hadith:
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Derived from this hadith is
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the obligation of reciting Surat al-Fatihah,
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and the recommendation to recite a short surah along with it.
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It also demonstrates the Companions' keen dedication to recording the guidance of the Prophet (peace be upon him).
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Chapter: Recitation in the Maghrib Prayer.
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On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:
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Umm al-Fadl heard him reciting:
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"By the winds sent forth in succession,"
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so she said:
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"O my dear son!
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By Allah, your recitation of this surah has reminded me
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that it was the very last thing I heard the Messenger of Allah (peace and blessings of Allah be upon him) recite in Maghrib."
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In another narration:
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"After that, he never led us in prayer
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until Allah took his soul."
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Commentary on the Hadith:
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"And the emissaries" (al-Mursalat):
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The emissaries are the angels dispatched by Allah Almighty with His decrees governing cosmic affairs,
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as well as His legislative commands and revelations to His messengers.
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"'Urfa" (in succession / with goodness)
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means they are dispatched with recognized good, wisdom, and universal benefit,
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not with corruption or in vain.
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Key Takeaways from the Hadith:
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Derived from this hadith is
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that the Prophet (peace be upon him) is the ultimate criterion of guidance in both deeds and words.
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The hadith also affirms the existence of the angels.
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On the authority of Marwan ibn al-Hakam, who said:
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Zayd ibn Thabit said to me:
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"Why do you recite only from the short surahs (Qisar al-Mufassal) in Maghrib,
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when I have heard the Prophet (peace and blessings of Allah be upon him) recite the longer of the two longest chapters?"
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Commentary on the Hadith:
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"Why do you..." (Ma laka):
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An interrogative expression used here for disapproval.
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"From the short"
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refers to the short surahs of the Qur'an.
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"Recite the longer of the two longest chapters"
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means he recited Surat al-A'raf,
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which is longer than Surat al-An'am.
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Key Takeaways from the Hadith:
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Derived from this hadith is
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the legitimacy of correcting an imam if he departs from the Sunnah of the Prophet (peace be upon him) in prayer.
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It also establishes the permissibility of lengthening the recitation in the Maghrib prayer.
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Chapter: Audible Recitation in Maghrib.
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On the authority of Jubayr ibn Mut'im (may Allah be pleased with him)
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— and in one narration:
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he had come to negotiate the ransoming of the prisoners of Badr —
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who said:
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"I heard the Prophet (peace and blessings of Allah be upon him) recite Surat at-Tur in the Maghrib prayer,
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and that was the very first time faith firmly settled in my heart."
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Commentary on the Hadith:
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"At-Tur":
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That is, Surat at-Tur.
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And "at-Tur"
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is the mountain upon which Allah spoke directly to His Prophet Moses (peace be upon him)
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and revealed to him the legal rulings He willed.
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"Faith firmly settled in my heart"
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means faith found rest and became deeply rooted in my heart.
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Key Takeaways from the Hadith:
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Derived from this hadith is
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the validity of a non-Muslim receiving and memorizing a hadith,
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and narrating it after embracing Islam.
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It also demonstrates the profound impact of the Qur'an on human hearts in general.
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Chapter: Audible Recitation in 'Isha'.
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On the authority of Abu Rafi', who said:
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"I prayed the 'Atamah ('Isha') prayer behind Abu Hurayrah,
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and he recited:
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'When the sky has split open,'
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and prostrated.
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So I said:
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'What prostration is this?'
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He replied:
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'I prostrated during its recitation behind Abu al-Qasim (peace and blessings of Allah be upon him),
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and I shall never cease prostrating during it until I meet him.'"
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Commentary on the Hadith:
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"Al-'Atamah"
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refers to the 'Isha' prayer.
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"When the sky has split open"
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means it cracks and parts asunder,
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its stars scatter,
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and its sun and moon are eclipsed.
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Key Takeaways from the Hadith:
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Derived from this hadith is
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that the prostrations of Qur'anic recitation are divinely established through Sunnah (tawqifiyyah).
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It also reflects the Companions' meticulous adherence to the Prophet's guidance,
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and shows that asking questions is the key to knowledge.
16:26
On the authority of al-Bara' (may Allah be pleased with him), who said:
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"I heard the Prophet (peace and blessings of Allah be upon him) recite:
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'By the fig and the olive,'
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during 'Isha'."
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In another narration:
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"while on a journey,
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and I never heard anyone with a more beautiful voice than his,
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or a more beautiful recitation."
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Commentary on the Hadith:
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"By the fig and the olive":
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These are two well-known trees possessing abundant benefits.
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Key Takeaways from the Hadith:
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Derived from this hadith is
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the Companions' keen observation of the Prophet's guidance
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both while resident and while traveling.
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The hadith also demonstrates keeping the recitation light during travel.
17:14
Chapter: Recitation in the Fajr Prayer.
17:18
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
17:21
"In every prayer there is recitation:
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whatever the Messenger of Allah (peace and blessings of Allah be upon him) made audible to us,
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we make audible to you,
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and whatever he kept concealed from us,
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we keep concealed from you.
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If you recite nothing more than the Mother of the Qur'an (Surat al-Fatihah),
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it suffices,
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and if you add to it, that is better."
17:43
Commentary on the Hadith:
17:46
"Whatever the Messenger of Allah (peace and blessings of Allah be upon him) made audible to us"
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means whatever he recited aloud in the prayer.
17:55
"And whatever he kept concealed from us"
17:57
means whatever he recited silently in the prayer.
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"The Mother of the Qur'an"
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refers to Surat al-Fatihah.
18:05
"It suffices"
18:07
means it fulfills the basic legal obligation.
18:10
Key Takeaways from the Hadith:
18:14
Derived from this hadith is
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that reciting aloud or silently in prayer is governed strictly by divine revelation (tawqifi).
18:20
It also proves the obligation of reciting al-Fatihah in every rak'ah,
18:24
while reciting an additional surah remains recommended.
18:29
Chapter: Audible Recitation in the Fajr Prayer.
18:34
On the authority of 'Abdullah ibn 'Abbas (may Allah be pleased with him and his father), who said:
18:38
"The Prophet (peace and blessings of Allah be upon him) set out with a group of his Companions,
18:44
heading for the marketplace of 'Ukaz.
18:47
By that time, the devils had been blocked from hearing the news of heaven,
18:51
and shooting stars were hurled against them.
18:54
So the devils returned to their people,
18:57
who asked them, 'What is the matter with you?'
18:59
They replied,
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'We have been barred from the news of heaven,
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and shooting stars were hurled against us.'
19:07
Their leaders said,
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'Nothing could have barred you from the news of heaven
19:11
except some momentous event that has recently occurred!
19:13
Therefore, traverse the east and west of the earth,
19:17
and find out what has barred you from the news of heaven.'
19:23
So those who set out toward Tihamah proceeded
19:27
toward the Prophet (peace and blessings of Allah be upon him)
19:30
while he was at Nakhlah,
19:32
on his way to the market of 'Ukaz,
19:35
leading his Companions in the Fajr prayer.
19:39
When they heard the Qur'an,
19:41
they listened attentively to it
19:42
and said,
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'By Allah, this is what has prevented you from receiving the news of heaven!'
19:49
Thereupon, they returned to their people
19:53
and said: 'O our people,
19:55
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,” (72:1)
19:59
“Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.” (72:2)
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“Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.” (72:2)
20:06
So Allah revealed to His Prophet (peace and blessings of Allah be upon him):
20:11
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,” (72:1)
20:16
and what was revealed to him were the words of the jinn."
20:20
Commentary on the Hadith:
20:24
"'Amidin" (heading)
20:25
means intending and making their way
20:27
"to the market of 'Ukaz":
20:29
It was a famous market
20:31
situated thirty-five kilometers northeast of Ta'if,
20:36
near the modern town of al-Hawiyah.
20:40
"Hila" (blocked)
20:41
means intercepted and prevented.
20:43
Shooting stars (al-shuhub):
20:44
A shooting star (al-shihab)
20:45
is a radiant flame of fire,
20:48
resembling a falling meteor.
20:51
"Traverse the eastern and western parts of the earth,"
20:54
meaning: journey throughout the entire earth.
20:57
"So they departed,"
20:58
meaning the devils,
21:00
"toward Tihamah."
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Tihamah is the southern coastal region of the Hijaz.
21:06
"While he was at Nakhlah,"
21:08
which is a location between Mecca and al-Ta'if.
21:11
"They listened to him,"
21:13
meaning they paid close attention.
21:14
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an,” (72:1)
21:17
Meaning: full of precious wonders and lofty objectives.
21:22
"Guiding to uprightness."
21:24
Uprightness (al-rushd)
21:25
is a comprehensive term for everything that guides people to their religious and worldly welfare.
21:35
The hadith affirms the existence of the jinn,
21:38
and that they came as a delegation to the Prophet, peace and blessings of Allah be upon him.
21:42
The hadith also indicates
21:43
that shooting stars were only cast at the beginning of Islam
21:47
to prevent the devils from eavesdropping,
21:50
although their casting had occurred both before Islam and after it.
21:55
The hadith also indicates the legitimacy of congregational prayer during travel,
22:00
and that it was prescribed from the very beginning of prophethood,
22:03
and that the Prophet (peace be upon him) was sent to both mankind and jinn.
22:09
The hadith also shows
22:10
that the Noble Qur'an is guidance and uprightness for all people,
22:15
in their religious and worldly affairs,
22:17
and that the Noble Qur'an calls to pure monotheism (Tawhid).
22:24
On the authority of Ibn 'Abbas, who said:
22:27
"The Prophet (peace be upon him) recited aloud where he was commanded,
22:31
and remained silent where he was commanded."
22:33
“We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful -” (19:64)
22:36
“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (33:21)
22:42
Commentary on the hadith:
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"The Prophet (peace be upon him) recited aloud where he was commanded,"
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meaning he recited audibly in the prayer where he was commanded,
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"and remained silent where he was commanded,"
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meaning he recited silently in the prayer where he was commanded.
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"A role model" (Uswah),
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meaning an exemplar to be followed.
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Key points of benefit from the hadith:
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It is derived from the hadith
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that the guidance of the Prophet (peace be upon him) is the standard of correctness and truth,
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and that acts of worship are fundamentally restricted to divine instruction (tawqif),
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and that reciting aloud or silently in prayer is an established matter of divine decree.
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The hadith also shows
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that the Prophet (peace be upon him) is the absolute role model,
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and it illustrates the keenness of the Companions (may Allah be pleased with them)
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to adhere to the guidance of the Prophet (peace be upon him) in all matters.
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The hadith further indicates
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that Allah Almighty perfected the religion and completed His favor,
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and it implicitly conveys a prohibition against introducing innovations into the religion.
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Chapter: Combining Two Surahs in a Single Rak'ah
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On the authority of Abu Wa'il, who said:
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A man came to Ibn Mas'ud and said,
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"I recited the Mufassal surahs tonight in a single rak'ah."
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Thereupon he said:
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"This is like the rapid recitation of poetry!
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I certainly know the paired surahs that the Prophet (peace be upon him) used to combine."
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He then mentioned twenty surahs from the Mufassal;
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in one narration:
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eighteen surahs from the Mufassal
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and two surahs from the family of Ha-Mim;
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and in another narration:
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from the beginning of the Mufassal according to the arrangement of Ibn Mas'ud,
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the last of them being the Hawamim:
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Ha-Mim al-Dukhan
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and 'Amma Yatasa'alun,
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two surahs in each rak'ah.
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Commentary on the hadith:
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"A man":
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he was Nuhayk ibn Sinan.
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"I recited the Mufassal":
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the Mufassal section
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begins with Surah Qaf,
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though other opinions have been stated.
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"This is like the rapid recitation of poetry":
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al-haddh
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means speed and excessive haste in recitation.
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"I know the paired surahs (al-naza'ir)":
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meaning the surahs that resemble one another in length.
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"He used to combine them":
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meaning he would join them together.
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Key points of benefit from the hadith:
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The hadith illustrates presenting one's nightly worship to a scholar for evaluation and correction;
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it contains a prohibition against rushing through the recitation;
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it encourages reciting at a deliberate pace with contemplation;
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and it shows the desirability of lengthening recitation in prayer.
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The hadith also indicates that his night prayer (peace be upon him)
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consisted of ten rak'ahs,
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and he would conclude them with a single rak'ah of Witr,
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because he (peace be upon him) would combine twenty surahs,
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two surahs in each rak'ah.
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Chapter: The Imam Saying "Amin" Aloud
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On the authority of Abu Hurayrah,
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that the Prophet (peace be upon him) said:
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"When the imam says 'Amin', say 'Amin',
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for whoever's saying of 'Amin' coincides with that of the angels
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will have his past sins forgiven."
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Commentary on the hadith:
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"When the imam says 'Amin', say 'Amin'":
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“The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.” (1:7)
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meaning say "Amin."
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"Whoever's saying of 'Amin' coincides with that of the angels":
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meaning when one of you says "Amin" in prayer,
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and the angels in heaven say "Amin,"
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and the two coincide with one another.
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Key points of benefit from the hadith:
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It is derived from the hadith
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that following the imam is obligatory,
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and that racing ahead of him in outward words and actions is forbidden.
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The hadith also indicates that forgiveness of sins is attained by saying "Amin"
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if it coincides with the "Amin" of the angels.
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It affirms the existence of the angels,
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and that they say "Amin" alongside the recitation of the children of Adam.
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Chapter: Bowing Before Reaching the Row
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On the authority of Abu Bakrah,
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that he reached the Prophet (peace be upon him)
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while he was in the bowing posture (ruku'),
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so he bowed before reaching the row.
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He mentioned that to the Prophet (peace be upon him),
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who said:
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"May Allah increase your eagerness,
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but do not repeat it."
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Commentary on the hadith:
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"May Allah increase your eagerness,"
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meaning: for goodness.
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"And do not repeat it,"
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meaning: do not bow before reaching the row;
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and it is also said:
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do not hasten to the prayer with a pace
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that leaves you out of breath;
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and other interpretations have also been stated.
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Key points of benefit from the hadith:
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It is derived from the hadith
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that a slight movement in prayer and for its sake
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does not invalidate the prayer.
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The hadith also indicates the validity of the prayer of someone standing alone behind the row,
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and that whoever catches the imam in any posture
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should immediately do as the imam is doing.