Part of Sahih Al-Bukhari
· Lesson 23 of 113
Summary of Sahih Al-Bukhari | Episode (23) | Prayer book - 3
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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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Ifadah Center
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for Humanities Studies and Research
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presents:
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Abridgment of Sahih al-Bukhari.
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On the authority of Anas ibn Malik:
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The Messenger of Allah (peace and blessings of Allah be upon him) fell from his horse,
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and his leg—or his shoulder—was grazed.
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He swore an oath to stay away from his wives for a month,
0:31
so he stayed in an upper room of his,
0:33
whose steps were made of palm-trunks.
0:36
In another narration:
0:38
Umar came and asked,
0:40
"Have you divorced your wives?"
0:43
Then his Companions came to visit him in his illness,
0:46
and he led them in prayer sitting while they remained standing.
0:50
When he uttered the salam, he said,
0:52
"The imam is appointed only to be followed.
0:56
So when he says 'Allahu Akbar', say 'Allahu Akbar';
0:58
when he bows, bow;
1:01
in another narration:
1:03
when he rises, rise;
1:05
when he says, 'Allah hears the one who praises Him,'
1:08
say, 'Our Lord, and to You belongs all praise';
1:12
when he prostrates, prostrate;
1:15
and if he prays standing, pray standing."
1:19
In another narration:
1:21
"And if he prays sitting, pray sitting, all of you together."
1:26
And he came down after twenty-nine days,
1:29
so they said, "O Messenger of Allah,
1:32
you had sworn to stay away for a month."
1:35
He replied, "Indeed, the month is twenty-nine days."
1:40
Commentary on the Hadith:
1:43
"His leg was grazed" (fajuḥishat):
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meaning that the Messenger of Allah (peace be upon him) suffered,
1:49
from that fall along with the scratching,
1:51
bruising in his limbs and bodily pain,
1:55
which is why he was unable to stand for the prayer.
1:59
"He swore an oath regarding his wives" (ālā min nisā'ih):
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meaning he swore not to enter upon them for a month.
2:04
This does not refer to the technical term *īlā'* known among the jurists,
2:08
which is swearing an oath to withhold marital relations from one's wife for four months or more.
2:14
"In an upper room" (mashrubah):
2:16
a mashrubah is an elevated chamber,
2:18
and it is also a storeroom where one keeps food and drink.
2:24
"They visited him" (ya'ūdunah):
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*'iyādah* means visiting the sick.
2:29
"Only to be followed" (li-yu'tamma bih):
2:31
meaning to be emulated and adhered to in his actions.
2:34
Key Takeaways from the Hadith:
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The hadith establishes the legitimacy of taking an oath.
2:41
If someone swears to perform an action or abstain from it for a month,
2:45
and that month turns out to be twenty-nine days,
2:48
he has fulfilled his oath.
2:51
It also permits a standing person to pray behind a seated imam,
2:55
though there is juristic disagreement on the issue.
2:57
It proves the obligation of following the imam,
3:00
and that there is no obligation when there is incapacity.
3:05
Chapter: Praying on a Mat.
3:08
On the authority of Anas ibn Malik:
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His grandmother Mulaykah invited the Messenger of Allah (peace and blessings of Allah be upon him) for a meal she had prepared for him.
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He ate from it,
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and then said,
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"Stand up so that I may lead you in prayer."
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Anas said:
3:25
I went to a reed mat of ours
3:28
that had turned black from prolonged use,
3:31
and sprinkled it with water.
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The Messenger of Allah (peace be upon him) then stood up,
3:37
and the orphan and I lined up behind him,
3:40
while the old woman stood behind us.
3:43
In another narration:
3:45
"and my mother Umm Sulaym stood behind us."
3:48
The Messenger of Allah (peace be upon him) led us in praying two rak'ahs,
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and then departed.
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Commentary on the Hadith:
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"To a mat" (ḥaṣīr):
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it is a floor mat made of palm fronds and the like,
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which is then spread across the ground.
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"From prolonged use" (ṭūli mā lubis):
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it indicates that spreading and using a mat can linguistically be called "wearing" it.
4:14
"I sprinkled it with water" (naḍaḥtuhu bi-mā'):
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meaning I splashed water upon it
4:18
to soften it and prepare it to be sat upon,
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as it was made of palm fronds.
4:25
"The orphan":
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his name was Damirah ibn Sa'd al-Himyari.
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"The old woman":
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she was Mulaykah, the grandmother of Anas.
4:35
Key Takeaways from the Hadith:
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The benefits derived from the hadith include:
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The recommendation of accepting invitations to meals.
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The permissibility of praying voluntary prayers in congregation at home.
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The presumption that mats and similar items are inherently pure.
4:53
Chapter: Praying on a Bed.
4:57
On the authority of Aisha, the wife of the Prophet (peace and blessings of Allah be upon him), who said:
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In another narration:
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"How poorly you have equated us with dogs and donkeys!
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I used to sleep in front of the Messenger of Allah (peace and blessings of Allah be upon him) with my feet in his qiblah.
5:15
In another narration:
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while she was between him and the qiblah on her family's bed, lying across like a funeral bier.
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So when he prostrated, he pinched me and I pulled back my feet, and when he stood up, I extended them."
5:32
She said,
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"And the houses in those days had no lamps."
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Commentary on the Hadith:
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"He pinched me" (ghamazanī): meaning with his hand, to signal to me.
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"I pulled back my feet":
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meaning I drew my feet toward myself, away from his place of prostration.
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"I extended them" (basat-tuhumā):
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meaning I stretched them out again.
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"And the houses in those days had no lamps":
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Aisha (may Allah be pleased with her) stated this
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to explain her excuse for having required him (peace be upon him) to nudge her.
6:10
"You have equated us" ('adaltumūnā):
6:12
meaning you have made us equivalent to them.
6:14
Key Takeaways from the Hadith:
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It is deduced from the hadith that touching a woman does not break wudu,
6:23
though there is a difference of opinion on this.
6:25
It shows the permissibility of making slight movements during prayer for its benefit.
6:32
Chapter: Prostrating on One's Garment in Intense Heat.
6:37
On the authority of Anas ibn Malik, who said:
6:40
We used to pray with the Prophet (peace and blessings of Allah be upon him),
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and one of us would place the edge of his garment at the place of prostration due to the intense heat.
6:51
Commentary on the Hadith:
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"Due to the intense heat":
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meaning to protect oneself from the burning ground.
6:59
Key Takeaways from the Hadith:
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It is derived from the hadith that a minor action during prayer does not invalidate it.
7:09
The hadith also demonstrates that necessary clarification must not be delayed beyond the time of need.
7:16
Chapter: Praying in Footwear.
7:20
On the authority of Abu Maslamah
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Sa'id ibn Yazid al-Azdi, who said:
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I asked Anas ibn Malik,
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"Did the Prophet (peace and blessings of Allah be upon him) pray wearing his sandals?"
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He said, "Yes."
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Commentary on the Hadith:
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"Did the Prophet (peace and blessings of Allah be upon him) pray wearing his sandals?":
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a question posed to seek clarification and knowledge.
7:47
Key Takeaways from the Hadith:
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It is derived from the hadith
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that as long as there is no impurity on the sandals,
7:56
there is no harm in praying while wearing them.
7:59
It also proves the permissibility of walking inside the mosque with clean sandals.
8:06
Chapter: Praying in Leather Socks (Khuffayn).
8:10
On the authority of Ibrahim,
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from Hammam ibn al-Harith, who said:
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I saw Jarir ibn Abdillah urinate,
8:18
then perform wudu and wipe over his leather socks,
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and then stand up and pray.
8:24
When he was asked about it,
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he replied,
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"I saw the Prophet (peace and blessings of Allah be upon him) do the same."
8:32
Ibrahim said,
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"They used to admire this narration,
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because Jarir was among the last to accept Islam."
8:41
Commentary on the Hadith:
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Ibrahim is al-Nakha'i.
8:47
"When he was asked":
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the questioner was Hammam ibn al-Harith.
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"Do the same":
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meaning wiping over his leather socks and praying in them.
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"They used to admire this narration,
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because Jarir was among the last to accept Islam":
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because his acceptance of Islam occurred after the revelation of the verse of wudu in Surah al-Ma'idah,
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which confirms that wiping over leather socks remains definitive and un-abrogated.
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Key Takeaways from the Hadith:
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It is derived from the hadith
9:19
that it is permissible to urinate in the presence of another man,
9:22
although the Sunnah is to screen oneself from view.
9:26
It establishes the permissibility of wiping over leather socks,
9:29
and rejoicing over the continuity of an established legal ruling,
9:32
which confirms the absence of abrogation.
9:35
Furthermore, if the leather sock carries any filth,
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its ruling is identical to that of sandals.
9:43
Chapter: When One Does Not Complete Prostration.
9:46
On the authority of Abu Wa'il,
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from Hudhayfah,
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that he saw a man who did not complete his bowing or his prostration.
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When the man finished his prayer,
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Hudhayfah said to him,
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"You have not prayed."
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The narrator said,
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"And I think he added:
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'Had you died,
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you would have died upon a way other than the Sunnah of Muhammad (peace and blessings of Allah be upon him).'"
10:11
Commentary on the Hadith:
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"When he finished his prayer":
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meaning when he completed his prayer and turned away from it.
10:20
"You have not prayed":
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he negated the validity of his prayer
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due to his failure to perform the bowing and prostration properly.
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"Other than the Sunnah of Muhammad (peace be upon him)":
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meaning upon a way other than the path of the Prophet (peace be upon him).
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Key Takeaways from the Hadith:
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The hadith demonstrates the obligation of tranquility (ṭuma'nīnah) in prayer.
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It establishes the legitimacy of a scholar denouncing
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incorrect practices that occur in his presence.
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It shows that necessary clarification must not be delayed beyond the time of need.
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and that the benchmark for the acceptance of words and deeds
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is the Sunnah of the Prophet, peace and blessings of Allah be upon him.
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Chapter: Showing one's upper arms and keeping them away from the sides during prostration
11:10
On the authority of 'Abdullah ibn Malik ibn Buhaynah al-Asadi, who said:
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Whenever the Prophet (peace and blessings of Allah be upon him) prostrated,
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he would spread his arms apart
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until the whiteness of his armpits was visible.
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Commentary on the Hadith:
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"Chapter: Showing one's upper arms and keeping them away from the sides during prostration."
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*Al-dhab'* refers to the middle of the upper arm.
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*Yujafi* means he distances his upper arms from his sides
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and raises them away from them.
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"He spread his arms apart,"
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meaning he separated them.
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"The whiteness of his armpits":
11:49
It was said that the whiteness of his armpits (peace be upon him)
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was among the signs of his prophethood.
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Key Takeaways from the Hadith:
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From this hadith, it is derived that:
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Spreading the arms apart during prayer is a Sunnah for men,
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as opposed to women,
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because their posture is based upon modest concealment;
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and the forms and postures of prayer are strictly based on following prophetic precedent (*ittiba'*).
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Chapter: The virtue of facing the Qiblah
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On the authority of Anas ibn Malik, who said:
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"I have been commanded to fight the people
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until they testify that there is no god but Allah.
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So when they say it,
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pray our prayer,
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face our Qiblah,
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and slaughter as we slaughter,
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then their blood and their wealth become inviolable to us,
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except by rightful due;
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and their reckoning is with Allah."
12:54
In another narration:
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"Such a person is the Muslim,
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who is under the protection and covenant of Allah and His Messenger;
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so do not betray Allah regarding His covenant of protection."
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And in another narration:
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"He is indeed the Muslim:
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he enjoys the rights of a Muslim,
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and bears the obligations of a Muslim."
13:13
Commentary on the Hadith:
13:17
"Except by rightful due,"
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meaning the rights established by Islamic law,
13:21
such as the lawful execution of an inviolable life taken unjustly.
13:24
"The protection and covenant of Allah and His Messenger":
13:27
*Al-dhimmah* means security, covenant, and guarantee.
13:31
"Do not betray,"
13:33
meaning do not act treacherously or violate the covenant of Allah.
13:38
Key Takeaways from the Hadith:
13:41
From this hadith, it is derived that:
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Judgments are based on apparent outward actions,
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while Allah takes charge of people's innermost secrets;
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and it indicates the prohibition of violating inviolable lives and properties;
13:54
and it shows the great status of the Qiblah;
13:56
and that prayer is among the greatest acts of worship drawing near to Allah;
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and that consuming lawfully slaughtered meat is an established act of worship in every sacred law.
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Chapter: The statement of Allah Almighty:
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“And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).” (2:125)
14:16
On the authority of 'Amr ibn Dinar, who said:
14:19
We asked Ibn 'Umar about a man who performed Tawaf around the House for 'Umrah
14:23
but did not perform Sa'i between al-Safa and al-Marwah:
14:26
"May he have intimate relations with his wife?"
14:28
He replied:
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"The Prophet (peace and blessings of Allah be upon him) arrived,
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performed seven circuits around the House,
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prayed two rak'ahs behind the Maqam,
14:38
and performed Sa'i between al-Safa and al-Marwah."
14:42
“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)
14:47
And we asked Jabir ibn 'Abdullah,
14:50
and he said:
14:51
"He must not approach her until he performs Sa'i between al-Safa and al-Marwah."
14:57
Commentary on the Hadith:
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"Chapter: The statement of Allah Almighty":
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“And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).” (2:125)
15:06
It has been said
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that what is meant by this is the two rak'ahs of Tawaf,
15:11
and it is recommended that they be performed behind the Station of Ibrahim (Maqam Ibrahim).
15:15
And it has also been said
15:16
that the intended meaning is:
15:17
follow him in the rites of Hajj.
15:20
"May he have intimate relations with his wife?"
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meaning: is sexual intercourse permissible for him?
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And the point is:
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he has not achieved deconsecration (*tahallul*) prior to the Sa'i between al-Safa and al-Marwah.
15:31
"The Prophet (peace be upon him) arrived,"
15:35
meaning in the state of Ihram.
15:37
"An example,"
15:38
meaning a model to be followed.
15:40
"He must not approach her until he performs Sa'i between al-Safa and al-Marwah":
15:44
Intimate relations with a woman were specifically highlighted
15:47
because intercourse is among the weightiest prohibitions of Ihram,
15:51
so lesser restrictions apply all the more so.
15:54
Key Takeaways from the Hadith:
15:58
From this hadith, it is derived that:
16:00
Following the Prophet (peace be upon him) is obligatory;
16:04
and that Sa'i is an obligatory pillar in 'Umrah;
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and that deconsecration occurs only after the Sa'i;
16:10
and it highlights the virtue of the Companions and their transmission of this religion;
16:15
and that a Companion's position on purely devotional matters that cannot be derived by personal reasoning
16:21
holds the status of a directly attributed (*marfu'*) narration.
16:26
On the authority of Ibn 'Umar (may Allah be pleased with him and his father), who said:
16:30
The Prophet (peace and blessings of Allah be upon him) entered Makkah in the year of the Conquest,
16:34
riding al-Qaswa' with Usamah seated behind him,
16:38
accompanied by Bilal and 'Uthman ibn Talhah,
16:41
until he made his camel kneel near the House.
16:44
He then said to 'Uthman:
16:46
"Bring us the key."
16:49
So he brought him the key
16:51
and opened the door for him.
16:53
The Prophet (peace be upon him) entered
16:56
along with Usamah, Bilal, and 'Uthman,
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and they then locked the door behind them.
17:03
He remained inside for a long part of the day,
17:06
and then came out.
17:07
The people rushed to enter,
17:10
and I outpaced them,
17:11
finding Bilal standing behind the door.
17:15
So I said to him:
17:17
"Where did the Messenger of Allah (peace be upon him) pray?"
17:22
He replied:
17:23
"He prayed between those two front pillars."
17:28
In another narration:
17:29
"Between these two pillars."
17:32
Then he came out and prayed two rak'ahs facing the front of the Ka'bah.
17:37
And in another narration:
17:39
"Yes,
17:40
between the two Yamani pillars."
17:43
And in another narration:
17:45
He kept one pillar to his left,
17:47
one pillar to his right,
17:49
and three pillars behind him —
17:53
for the House was built upon six pillars in two rows —
17:57
and he prayed between the two pillars of the front row,
18:01
keeping the door of the House behind his back,
18:05
and facing the wall that is in front of you
18:07
when you enter the House,
18:09
between him and the wall.
18:12
He said:
18:13
"And I forgot to ask him how many rak'ahs he prayed."
18:17
And at the spot where he prayed,
18:19
there was a red marble slab.
18:23
Commentary on the Hadith:
18:26
"Riding with Usamah seated behind him,"
18:28
meaning behind him on the mount.
18:29
"Al-Qaswa'":
18:31
The name of the Prophet's she-camel.
18:35
"He made his camel kneel,"
18:36
meaning he made the she-camel kneel down.
18:39
"To 'Uthman,"
18:40
meaning Ibn Talhah.
18:42
"The key,"
18:44
meaning the key to the Ka'bah.
18:46
"He remained,"
18:47
meaning he stayed inside for some time.
18:49
"The people rushed to enter,"
18:52
meaning they raced and hastened to enter.
18:55
"So I said to him,"
18:56
meaning to Bilal.
19:00
"Where did the Messenger of Allah (peace be upon him) pray?"
19:04
meaning inside the Ka'bah.
19:06
"And the House was,"
19:08
meaning prior to being dismantled and rebuilt in the era of Ibn al-Zubayr.
19:12
"You enter,"
19:13
meaning you step inside.
19:15
"The two pillars":
19:17
An *ustuwanah* is a column or pillar.
19:21
"A red marble slab":
19:23
*Marmar*
19:24
is a well-known, precious type of marble.
19:28
Key Takeaways from the Hadith:
19:32
From this hadith, it is derived that:
19:34
It is permissible to carry a passenger behind on a riding animal if it can bear the weight;
19:38
and it indicates the permissibility of entering the interior of the Ka'bah;
19:42
and the recommendation to pray two rak'ahs inside the Ka'bah;
19:46
and it shows the eagerness of the Companions
19:49
to trace the Prophet's practices
19:54
by asking one another about what was hidden from them;
19:58
and it demonstrates the virtue of Ibn 'Umar
20:02
and his strict adherence to the Sunnah of the Prophet (peace be upon him);
20:08
and that asking questions is the key to knowledge;
20:10
and the hadith contains a detailed description of the interior construction of the Ka'bah.
20:17
On the authority of Ibn 'Abbas, who said:
20:20
When the Prophet (peace and blessings of Allah be upon him) entered the House,
20:24
he supplicated in all its corners
20:27
and did not pray until he exited it.
20:30
When he came out, he prayed two rak'ahs facing the front of the Ka'bah,
20:36
and said: "This is the Qiblah."
20:39
Commentary on the Hadith:
20:43
"The Prophet (peace be upon him) entered the House,"
20:47
meaning the Ka'bah.
20:48
"In all its corners":
20:50
A *nahiyah* is a side or corner,
20:52
and what is meant is from within the interior.
20:55
"And did not pray":
20:56
What is definitively established is that he (peace be upon him) did pray two rak'ahs,
21:01
and each Companion narrated according to what reached him,
21:04
and the affirming report takes precedence over the negating report.
21:08
"Facing the front of the Ka'bah,"
21:09
Meaning what is directly in front of it and what is faced of it.
21:13
"This Qiblah"
21:15
is a reference to the Ka'bah.
21:18
Among the points of benefit from the hadith:
21:21
It is derived from the hadith
21:23
that the matter of the Qiblah was permanently established upon facing this House,
21:28
and facing it is one of the conditions of the prayer.
21:31
Whoever sees the House and observes it directly must face its exact structure,
21:35
unlike one who is away from it, who must face its general direction.
21:42
Chapter: Facing toward the Qiblah wherever one may be.
21:46
On the authority of Jabir, who said:
21:48
The Messenger of Allah (peace and blessings of Allah be upon him)
21:51
used to pray atop his riding mount whichever way it turned.
21:56
In a narration:
21:57
I saw the Prophet (peace be upon him)
22:00
during the expedition of Anmar
22:02
praying atop his riding mount.
22:05
In a narration:
22:06
other than the Qiblah.
22:08
And in another narration:
22:09
toward the east.
22:11
But whenever he intended to perform the obligatory prayer,
22:13
he would dismount and face the Qiblah.
22:16
Commentary on the hadith:
22:20
"He used to pray," meaning the voluntary prayer,
22:23
"atop his riding mount."
22:24
A riding mount refers to any ridden beast, such as a camel or other animals.
22:29
Among the points of benefit from the hadith:
22:33
It is derived from the hadith
22:35
that facing the Qiblah in an obligatory prayer must not be omitted except with a valid excuse.
22:40
And in the hadith:
22:41
The conditions for voluntary prayer are lighter than the conditions for obligatory prayer.
22:47
On the authority of Ibrahim,
22:49
on the authority of 'Alqamah, who said:
22:51
'Abdullah said:
22:53
The Prophet (peace and blessings of Allah be upon him) prayed—
22:57
in a narration:
22:58
the Prophet (peace be upon him) prayed
23:01
Zuhr as five rak'ahs.
23:03
Ibrahim said:
23:05
I do not know whether he added or omitted.
23:08
So when he said the salam,
23:09
it was said to him:
23:11
"O Messenger of Allah,
23:12
has something new been introduced into the prayer?"
23:15
He said:
23:16
"And what is that?"
23:17
They said:
23:18
"You prayed such and such."
23:21
So he bent his legs,
23:22
faced the Qiblah,
23:24
performed two prostrations,
23:26
and then said the salam.
23:28
When he turned his face toward us,
23:30
he said:
23:31
"Indeed, had anything new occurred in the prayer, I would surely have informed you of it.
23:36
But I am only a human being like you;
23:39
I forget just as you forget.
23:42
So whenever I forget, remind me.
23:44
And if any of you is in doubt regarding his prayer—"
23:47
in a narration:
23:49
"These two prostrations are for the one who does not know
23:52
whether he added to his prayer or omitted—
23:55
let him seek what is correct,
23:57
complete it upon that basis,
23:59
then say the salam,
24:00
and then perform two prostrations."
24:04
Commentary on the hadith:
24:07
The Prophet (peace be upon him) prayed—
24:10
it was said: Zuhr,
24:12
and it was said: 'Asr.
24:14
"Has something new been introduced into the prayer?"
24:16
meaning, has revelation descended requiring a change in the ruling of the prayer,
24:20
by way of addition or omission?
24:22
"I would surely have informed you of it,"
24:24
meaning, I would have told you about it.
24:26
"So remind me,"
24:28
meaning, during the prayer by saying tasbih and the like.
24:31
"And if any of you is in doubt"—
24:33
doubt is wavering between two possibilities
24:36
such that one does not incline toward either of them.
24:39
"Let him seek what is correct"—
24:41
seeking what is correct entails intent and exerting effort in striving for correctness and certainty.
24:47
"Let him complete it upon that basis,"
24:49
meaning let him complete his prayer by building upon what is certain.
24:54
Among the points of benefit from the hadith:
24:57
It is derived from the hadith
24:59
that forgetfulness is permissible for the Prophet (peace be upon him)
25:03
in matters of worship
25:05
for the purpose of legislation.
25:06
And his saying (peace be upon him),
25:09
"Had anything new occurred in the prayer,
25:11
I would surely have informed you of it,"
25:13
indicates the perfection of the religion.
25:15
It also indicates that clarification is not delayed past the time of need,
25:19
and that the default presumption is the absence of abrogation.
25:22
And in the hadith: the prostration of forgetfulness consists of two prostrations,
25:26
and their placement is either before the salam or after it,
25:29
regarding which there is a scholarly difference of opinion.
25:31
It also shows that certainty is not removed by doubt,
25:34
and it provides guidance toward adopting caution in matters of worship.
25:41
Chapter: What has been mentioned regarding the Qiblah,
25:43
and the view of whoever does not deem repetition obligatory for one who forgot
25:46
and consequently prayed facing other than the Qiblah.
25:50
On the authority of Anas, who said:
25:52
'Umar said:
25:53
"I was in accord with Allah in three matters,"
25:56
or "My Lord was in accord with me in three matters.
25:59
I said: 'O Messenger of Allah,
26:01
if only you were to take the Station of Ibrahim as a place of prayer.'"
26:05
In a narration:
26:06
And so there was revealed:
26:08
“And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).” (2:125)
26:12
"And I said: 'O Messenger of Allah,
26:14
both the righteous and the wicked enter upon you;
26:17
if only you would command the Mothers of the Believers to observe the hijab.'"
26:21
So Allah revealed the verse of the hijab.
26:25
He said:
26:26
"And it reached me that the Prophet (peace be upon him) reproached
26:30
some of his wives."
26:32
In a narration:
26:33
The wives of the Prophet (peace be upon him) united
26:37
in their jealousy regarding him.
26:39
So I entered upon them
26:40
and said:
26:42
"You must either desist,
26:43
or Allah will surely replace for His Messenger (peace be upon him)
26:47
wives better than you."
26:49
Until I came to one of his wives,
26:52
and she said:
26:53
"O 'Umar,
26:54
is there not in the Messenger of Allah (peace be upon him)
26:58
that which suffices to admonish his wives,
27:00
such that you must admonish them yourself?"
27:02
So Allah revealed:
27:04
"Perhaps his Lord, if he divorces you,
27:07
“It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, devout, inclined to fasting, widows and maids.” (66:5)
27:10
[will substitute for him wives better] than you—submissive [to Allah]..."
27:13
the verse.
27:15
Commentary on the hadith:
27:18
"I was in accord with Allah"—
27:20
being in accord means
27:21
that words were spoken by him regarding that matter,
27:25
and then the Qur'an was revealed in accordance with what occurred or agreed with it.
27:29
"In three,"
27:30
meaning three instances;
27:32
and they are in fact more than three,
27:34
so the number carries no restrictive legal implication here.
27:37
"The Station of Ibrahim,"
27:39
meaning the stone bearing the imprint of his standing, peace be upon him.
27:43
"A place of prayer,"
27:44
meaning in front of the Qiblah,
27:46
where the imam stands.
27:49
"The righteous,"
27:50
meaning the upright;
27:52
"and the wicked,"
27:53
meaning the transgressor.
27:55
"Some of his wives,"
27:56
meaning Hafsah and 'A'ishah (may Allah be pleased with them).
28:00
"One of his wives"—
28:02
she was Umm Salamah (may Allah be pleased with her),
28:05
and it was also said: Zaynab bint Jahsh (may Allah be pleased with her).
28:09
"Admonishes,"
28:10
meaning counsels, reminds of good, and warns against evil,
28:14
and the like through which the heart of the listener is softened.
28:19
Among the points of benefit from the hadith:
28:22
It is derived from the hadith
28:24
the virtue of 'Umar (may Allah be pleased with him)
28:26
and his alignment with the truth.
28:28
In it is the importance of sincere counsel and reminding others of good.
28:33
In it is also the virtue of keeping company with the righteous and welcoming them into homes.
28:39
On the authority of 'Abdullah Ibn 'Umar, who said:
28:42
While the people were at Quba'
28:44
during the dawn prayer,
28:46
someone came to them and said:
28:49
"Indeed, to the Messenger of Allah (peace and blessings of Allah be upon him)
28:53
Qur'an has been revealed tonight,
28:56
and he has been commanded to face the Ka'bah,
28:59
so face it!"
29:01
Their faces had been toward ash-Sham,
29:04
so they turned around toward the Ka'bah.
29:07
Commentary on the hadith:
29:10
"Bayna,"
29:11
meaning "while" (baynama),
29:13
an adverb of time conveying a sudden occurrence.
29:16
"At Quba',"
29:17
meaning the Mosque of Quba'.
29:19
"Someone came to them"—
29:21
the person who arrived was 'Abbad Ibn Haykar (may Allah be pleased with him).
29:25
"Qur'an has been revealed tonight,"
29:28
meaning the saying of Allah the Exalted:
29:30
“We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.” (2:144)
29:34
the verse.
29:35
Among the points of benefit from the hadith:
29:40
It is derived from the hadith
29:42
the permissibility of abrogation,
29:44
and that minor movement for the benefit of the prayer does not invalidate it.
29:48
And in it is that a praying person's hearing the speech of someone outside the prayer causes no harm.