Part of Sahih Al-Bukhari
· Lesson 29 of 113
Summary of Sahih Al-Bukhari | Episode (29) | Continuation of the prayer book, then the chapters on the praying person’s sutrah
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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 Human Studies and Research
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presents:
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Abridgment of Sahih al-Bukhari.
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Chapter:
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The Mosques Located along the Routes of Madinah,
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and the Places Where the Prophet (peace and blessings of Allah be upon him) Prayed.
0:27
On the authority of Musa ibn 'Uqbah, who said:
0:31
I saw Salim ibn 'Abdullah seeking out certain spots along the road to pray at them,
0:37
and he related that his father used to pray at them,
0:41
and that he had seen the Prophet (peace and blessings of Allah be upon him) pray at those very spots.
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Nafi' also narrated to me from Ibn 'Umar
0:50
that he used to pray at those places.
0:53
I then asked Salim,
0:55
and found that he agreed with Nafi' concerning all of the places,
1:01
except that they differed regarding a mosque at Sharaf al-Rawha'.
1:06
Commentary on the Hadith:
1:09
"Seeking out" (yataharra):
1:11
That is, intentionally aiming for, choosing, and making an effort to find.
1:14
"Except that they differed":
1:16
Meaning, Salim and Nafi',
1:19
"regarding a mosque at Sharaf al-Rawha'."
1:21
"Al-Sharaf" refers to an elevated place.
1:24
And "al-Rawha'"
1:26
is a major settlement two nights' travel from Madinah;
1:30
the distance between al-Rawha' and Madinah
1:32
is approximately 75 kilometers.
1:35
Key Benefits of the Hadith:
1:39
Derived from the hadith:
1:41
A demonstration of the virtue of Ibn 'Umar (may Allah be pleased with him and his father),
1:45
and his strict adherence to the Sunnah;
1:47
it also shows the eagerness of the Companions and the Tabi'un to trace the footsteps of the Prophet (peace be upon him).
1:55
On the authority of Nafi',
1:58
that 'Abdullah ibn 'Umar informed him
2:01
that the Messenger of Allah (peace and blessings of Allah be upon him)
2:04
used to halt at Dhu al-Hulayfah whenever he performed 'Umrah,
2:08
and during his Hajj pilgrimage,
2:10
under an acacia tree where the mosque at Dhu al-Hulayfah now stands.
2:15
Whenever he returned from a military expedition along that route,
2:19
or from Hajj or 'Umrah,
2:22
he would descend into the bottom of the valley;
2:24
and when he emerged from the valley bottom,
2:27
he would make his camel kneel at the wide, pebbled plain on the eastern bank of the valley.
2:32
He would then rest there overnight until morning, not near the mosque built with stones,
2:37
nor on the hillock upon which that mosque sits.
2:41
There was a watercourse there beside which 'Abdullah used to pray;
2:45
inside it were sand dunes
2:47
where the Messenger of Allah (peace be upon him) used to pray,
2:52
but the torrent leveled it with pebbles and sand,
2:55
so that the spot where 'Abdullah used to pray was completely buried.
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And 'Abdullah ibn 'Umar narrated
3:04
that the Prophet (peace be upon him) prayed where the small mosque stands,
3:10
which is below the mosque located at Sharaf al-Rawha'.
3:14
'Abdullah certainly knew the exact spot where the Prophet (peace be upon him) had prayed,
3:21
and he would say:
3:23
"It is there to your right when you stand up to pray in the mosque."
3:28
That mosque is situated on the right side of the road
3:32
as you head toward Makkah,
3:34
and the distance between it and the larger mosque is about a stone's throw or so.
3:40
Ibn 'Umar also used to pray towards the mountain ridge near the turning point of al-Rawha'.
3:46
That ridge
3:48
ends at the edge of the road, short of the mosque situated between it and the turning point
3:55
as you head toward Makkah.
3:58
A mosque was later built there,
4:00
but 'Abdullah would not pray inside that mosque;
4:05
instead, he would leave it to his left and behind him,
4:08
and pray in front of it directly facing the ridge itself.
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'Abdullah would depart from al-Rawha'
4:15
and would not perform the Zuhr prayer until he reached that spot,
4:19
where he would then pray Zuhr.
4:22
And whenever he arrived on his way back from Makkah,
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if he passed by it an hour before dawn or during the last part of the night,
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he would halt to rest until he prayed the Fajr prayer there.
4:33
And 'Abdullah narrated
4:35
that the Prophet (peace be upon him)
4:38
used to halt under a large evergreen tree short of al-Ruwaythah,
4:42
on the right side of the road,
4:44
facing the open path on an even, level ground,
4:49
until it opens out from a hillock just two miles before the postal station of al-Ruwaythah.
4:54
The top of that tree had broken off
4:57
and bent inwards into its hollow while still standing on its trunk,
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and around its trunk were many mounds of sand.
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And 'Abdullah ibn 'Umar narrated
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that the Prophet (peace be upon him)
5:10
prayed at the end of a ravine behind al-'Arj,
5:14
as you head toward a plateau.
5:17
Near that mosque were two or three graves
5:21
with mounds of stones over them,
5:24
located on the right side of the road
5:26
by the acacia trees along the path;
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amidst those acacia trees,
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'Abdullah would depart from al-'Arj
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after the sun had declined past its midday peak,
5:36
and he would pray Zuhr at that mosque.
5:40
And 'Abdullah ibn 'Umar narrated
5:43
that the Messenger of Allah (peace be upon him)
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halted near some evergreen trees on the left side of the road,
5:50
in a watercourse short of Harsha.
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That watercourse adjoins the spur of Harsha,
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and between it and the road is approximately the distance of an arrow shot.
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'Abdullah used to pray facing an evergreen tree
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that was the closest of those trees to the road
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and the tallest of them.
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And 'Abdullah ibn 'Umar narrated
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that the Prophet (peace be upon him)
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used to halt in the watercourse
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situated at the lower end of Marr al-Zahran,
6:19
facing Madinah, as one descends from al-Safrawat.
6:23
He would halt in the bottom of that watercourse,
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on the left side of the road as you head toward Makkah;
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and between the resting place of the Messenger of Allah (peace be upon him)
6:34
and the road
6:36
was only a stone's throw.
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And 'Abdullah ibn 'Umar narrated
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that the Prophet (peace be upon him)
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used to halt at Dhu Tuwa
6:47
and stay overnight until morning,
6:49
performing the Fajr prayer there upon arriving at Makkah.
6:53
The prayer place of the Messenger of Allah (peace be upon him)
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was upon a rugged, elevated hillock,
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not in the mosque that was later built there,
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but lower down than that,
7:05
on a rugged hillock.
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And 'Abdullah narrated
7:10
that the Prophet (peace be upon him)
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faced the two mountain passes
7:15
that lay between him and the long mountain
7:19
toward the Ka'bah,
7:20
so that the mosque later built there
7:23
was left to the left of the mosque site,
7:25
at the edge of the hillock;
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while the actual prayer place of the Prophet (peace be upon him)
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was below it,
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on the black hillock.
7:33
You should leave about ten cubits or so from the hillock
7:37
and then pray,
7:39
facing the two mountain passes of the mountain
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that stands between you and the Ka'bah.
7:44
Commentary on the Hadith:
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"At Dhu al-Hulayfah":
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It is nine kilometers from Madinah on the road to Makkah.
7:55
"Under a samurah":
7:56
Meaning a thorny acacia tree.
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"He descended" (habata):
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That is, he went down and sloped downwards.
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"He made his camel kneel at al-Batha'":
8:05
"Al-Batha'" refers to a wide, open space;
8:08
it is also said to be a broad stream bed
8:10
containing fine pebbles.
8:12
"The bank of the valley":
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Meaning its edge.
8:16
"So he rested" ('arrasa):
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That is, he halted for sleep and rest during a stopover.
8:22
"There" (thamma):
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Meaning in that specific place.
8:26
"Upon the akamah":
8:27
An "akamah" is a hill or an elevated mound.
8:30
"There was a khalij":
8:32
Meaning a tributary or offshoot of a river,
8:34
as if drawn away from it;
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it is also said to mean
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a deep valley
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branching off from a larger one.
8:42
"Inside it were kathab (dunes)":
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A "kathib" (dune)
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is an accumulation of sand,
8:47
elongated and defined in shape.
8:49
"The torrent leveled it with pebbles and sand
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until it buried that place":
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"Daha"
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means flattened out and spread;
8:57
the meaning is
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that it leveled it with the fine gravel it carried.
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"Al-Batha'"
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consists of small pebbles and sand.
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"At Sharaf al-Rawha'":
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Meaning at an elevated place in al-Rawha'.
9:10
"At the edge of the road":
9:12
Meaning by the side of the road.
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"A stone's throw":
9:17
That is, the distance and measure of throwing a stone.
9:20
"He used to pray toward al-'irq":
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"Al-'Irq"
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is a salt-flat that grows tamarisk shrubs,
9:26
and other meanings have also been stated.
9:29
"At the turning point of al-Rawha'":
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Meaning at its end.
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"A mosque was built there":
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Meaning a mosque was later constructed at that spot.
9:38
"If he passed by it":
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Meaning if he passed by that mountain ridge.
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"He rested" ('arrasa):
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Meaning he halted for sleep or rest.
9:46
"Under a huge sarhah":
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That is, a magnificent, fruit-bearing tree,
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also known as the sukhmah.
9:54
"Short of al-Ruwaythah":
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Meaning: beneath it and near it.
9:58
Ar-Ruwaythah
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is a village about 85 kilometers from Medina.
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"Facing the road"
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means opposite it,
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in a flat, open area,
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meaning in a spacious place
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that leads out—
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that is, it opens out—
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two miles before the postal station of Ar-Ruwaythah;
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meaning there are two miles between it and the place where the postal station at Ar-Ruwaythah is situated.
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"Then he turned,"
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meaning he veered off
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into its hollow,
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meaning its interior,
10:32
standing on a single trunk,
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meaning like an upright structure,
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not wide at the bottom and narrow at the top,
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at the edge of a watercourse.
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A tal'ah is a channel through which water flows from high ground to low ground.
10:47
"Beyond al-'Arj":
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Al-'Arj is a valley south of Medina,
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about one hundred and thirteen kilometers away,
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leading to a hillock.
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A hadhabah is a hill higher than a sand dune
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and lower than a mountain in elevation.
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"A heap of stones,"
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meaning large white stones,
11:08
near the salam trees by the road.
11:10
The salam
11:11
is a tree whose leaves yield the acacia pods used for tanning hides.
11:16
"During the midday heat":
11:17
al-hajirah is the middle of the day when the heat becomes intense,
11:22
in a watercourse,
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meaning in a slope,
11:25
before Harsha.
11:27
It is a mountain in the region of Tihamah,
11:29
located at the junction of the routes leading to the Levant and Medina,
11:34
at the spur of Harsha,
11:36
meaning at its edge,
11:38
about an arrow-shot away,
11:39
meaning the distance of a bowshot.
11:41
Marr az-Zahran
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is a valley sixteen miles from Mecca,
11:47
toward Medina,
11:49
meaning in its direction,
11:51
from as-Safrawat,
11:53
which are valleys or mountains beyond Marr az-Zahran,
11:57
at Dhi Tuwa,
11:58
which is a valley in Mecca,
12:01
atop a rugged knoll,
12:03
meaning a large hill.
12:05
"He faced the mountain pass":
12:08
the mountain pass is the entrance of the path leading into it,
12:12
toward the Ka'bah,
12:14
meaning facing the direction and orientation of the Ka'bah,
12:17
at the edge of the knoll,
12:19
beside it.
12:20
An akamah
12:21
is a hill or an elevated mound.
12:24
Among the benefits of the hadith:
12:28
It is derived from the hadith
12:30
that it illustrates the virtue of Ibn 'Umar (may Allah be pleased with him and his father),
12:33
and the meticulous care with which he traced the places where the Messenger of Allah (peace and blessings of Allah be upon him) halted.
12:40
It also shows Ibn 'Umar's tracing of the locations where the Prophet (peace be upon him) prayed,
12:49
and the eager desire of the Companions and the Tabi'un to follow in the footsteps of the Prophet (peace be upon him).
12:56
It provides a description of the geographical locations along the path of the Prophet (peace be upon him) to Mecca during 'Umrah and Hajj,
13:05
and it shows that passing through these places is neither a Sunnah nor an obligatory ritual of Hajj.
13:11
It also demonstrates the permissibility of tracing the places where the Messenger of Allah (peace be upon him) prayed,
13:18
provided there is no extremism.
13:20
Malik was once asked about praying in the places where the Prophet (peace be upon him) prayed,
13:27
and he said, "I do not care for that except at the Mosque of Quba',
13:32
because he (peace be upon him) used to visit it riding and walking,
13:38
whereas he did not do so intentionally for those other places."
13:41
It also indicates that some of the locations mentioned in the report still exist today, while others have disappeared.
13:49
It demonstrates the permissibility of building a mosque at the sites where the Prophet (peace be upon him) prayed.
13:56
It shows that a traveler may pray wherever and whenever it is most convenient for him,
14:02
and that the entire earth has been made a mosque and a pure place for the Muslim.
14:06
It indicates the permissibility of bypassing a roadside mosque to pray in another place,
14:12
as well as the permissibility of praying in a mosque adjacent to a graveyard.
14:17
It establishes the prescription of setting up a sutrah during prayer, both while traveling and while resident,
14:22
and that what is required for one who cannot directly see the Ka'bah is to face its general direction.
14:28
It distinguishes in rulings between a temporary place of prayer and a permanent mosque.
14:34
The hadith also highlights the vital importance of prayer in the life of a Muslim, whether traveling or resident.
14:43
Chapters on the worshiper's sutrah.
14:49
The sutrah of the imam serves as the sutrah for those behind him.
14:53
On the authority of Nafi', from Ibn 'Umar:
14:56
Whenever the Messenger of Allah (peace be upon him) went out on the day of Eid,
15:02
he would order a short spear—in one narration,
15:05
a staff—to be carried before him,
15:08
and it would be planted in the prayer ground in front of him,
15:11
so it was set before him,
15:13
and he would pray facing it while the people stood behind him;
15:17
and he used to do that while traveling,
15:20
which is why the rulers subsequently adopted the practice.
15:24
Commentary on the hadith:
15:28
Chapters on the worshiper's sutrah.
15:30
A sutrah is an object that the worshiper sets up in front of himself,
15:34
such as a staff or something else,
15:36
to prevent anyone from passing directly before him.
15:39
The verb "used to" denotes regular and continued practice.
15:43
"Whenever he went out on the day of Eid,"
15:45
meaning to the prayer ground.
15:47
"With a short spear":
15:49
a harbah
15:50
is a spear with a broad blade.
15:53
"So it was set before him,"
15:55
meaning the short spear was planted in front of him (peace be upon him).
16:00
"Which is why the rulers adopted the practice":
16:02
this statement is from the words of Nafi',
16:05
the freed slave of Ibn 'Umar (may Allah be pleased with him and his father).
16:09
Among the benefits of the hadith:
16:12
It is derived from the hadith
16:15
that adopting a sutrah in prayer is recommended
16:17
for both the imam and the individual praying alone;
16:19
it is an encouraged Sunnah,
16:22
and the one who abandons it is blameworthy.
16:24
The hadith also shows that the Eid prayer
16:26
is held in an open prayer ground.
16:28
It proves the permissibility of using a short spear,
16:31
a pointed staff, or a walking stick
16:32
both during travel and while resident.
16:34
It demonstrates the obligation to take precautions
16:36
and carry an instrument to repel enemies,
16:38
particularly during travel.
16:41
It also shows the permissibility of having an attendant
16:42
and seeking assistance in certain matters pertaining to prayer.
16:46
Some jurists deduced
16:47
from the narrator's words,
16:49
"he would order a short spear,"
16:51
the standard considered for the height and width of a sutrah,
16:54
which is whatever equals the height and width of a short spear;
16:58
though there is detailed discussion regarding this issue.
17:03
Chapter: The required distance
17:05
between the worshiper and the sutrah.
17:09
On the authority of Sahl, who said:
17:11
Between the place where the Messenger of Allah
17:13
(peace be upon him) prayed
17:15
and the wall—
17:17
and in one narration:
17:19
between the wall of the mosque
17:21
adjacent to the qiblah
17:22
and the pulpit—
17:24
was enough space for a sheep to pass.
17:26
And on the authority of Salamah, who said:
17:28
The wall of the mosque near the pulpit was so close
17:31
that a sheep could hardly pass through.
17:35
Commentary on the hadith:
17:38
"The place where he prayed"
17:40
refers to the spot where he prayed
17:42
and stood, namely the Prophet (peace be upon him).
17:46
"The wall"
17:47
refers to the wall of the mosque on the side of the qiblah.
17:51
"Space for a sheep to pass"
17:52
means a clearance sufficient for a sheep to pass through.
17:55
"The wall of the mosque"
17:57
means the wall of the Mosque of the Prophet (peace be upon him)
18:01
on the side of the qiblah.
18:03
"A sheep could hardly pass through"
18:05
refers to the clearance needed for a sheep to pass.
18:09
Among the benefits of the hadith:
18:13
Both hadiths indicate that standing close to the sutrah is sought after,
18:17
and that the distance mentioned in both hadiths
18:20
between the worshiper and the sutrah
18:22
is an amount that enables the worshiper
18:25
to ward off anyone trying to pass in front of him
18:27
within arm's reach.
18:32
Chapter: Praying facing a pillar.
18:36
On the authority of Yazid ibn Abi 'Ubayd, who said:
18:39
I used to accompany Salamah ibn al-Akwa',
18:42
and he would pray near the pillar by the copy of the Qur'an.
18:47
So I said, "O Abu Muslim,
18:49
I see you deliberately seeking to pray near this pillar."
18:54
He replied,
18:55
"Indeed, I saw the Prophet (peace be upon him)
18:59
deliberately seeking to pray near it."
19:02
Commentary on the hadith:
19:06
"The pillar"
19:07
refers to the column or post.
19:10
"By the copy of the Qur'an":
19:11
it is the third pillar from the pulpit,
19:15
the third from the qiblah,
19:17
and the third from the grave;
19:19
it is also called the Pillar of 'A'ishah (may Allah be pleased with her),
19:23
and is likewise known as the Pillar of the Emigrants.
19:28
"Deliberately seeking to pray"
19:30
means purposely intending and choosing to pray in that specific spot.
19:35
Among the benefits of the hadith:
19:39
The hadith indicates
19:40
that a pillar and anything similar serves as a sutrah,
19:43
and it is preferable to a short spear.
19:46
The pillar must be directly in front of the worshiper,
19:50
not at his side,
19:52
so that nothing disrupts the rows.
19:55
It also shows the permissibility of keeping copies of the Qur'an in mosques.
20:02
On the authority of Anas ibn Malik, who said:
20:04
Whenever the muezzin called the adhan,
20:07
some of the Companions of the Prophet (peace be upon him) would stand
20:12
rushing to the pillars
20:14
until the Prophet (peace and blessings of Allah be upon him) came out,
20:18
while they were in that state,
20:20
praying the two rak'ahs before the Maghrib prayer.
20:23
And there was scarcely any time between the adhan and the iqamah.
20:28
Commentary on the hadith:
20:31
"Among the Companions of the Prophet (peace and blessings of Allah be upon him)"
20:35
refers to the senior Companions of the Prophet (peace be upon him).
20:40
"Rushing to the pillars"
20:42
means hastening to the pillars of the mosque
20:45
to take them as sutrahs for praying the two rak'ahs.
20:49
"And there was scarcely any time between the adhan and the iqamah"
20:53
means that between the Maghrib adhan and the iqamah there was only
20:56
a very brief interval.
20:59
Key points of benefit from the hadith:
21:02
Derived from the hadith is
21:04
the recommendation of praying two rak'ahs before the Maghrib prayer,
21:08
though there is scholarly disagreement on the matter.
21:11
It also contains encouragement to hasten toward acts of obedience,
21:14
and to perform many voluntary prayers.
21:16
The hadith also indicates the briefness of the time for the Maghrib prayer.
21:21
It also shows that the practice of the Companions (may Allah be pleased with them)
21:24
in matters of worship in the presence of the Prophet (peace be upon him)
21:29
constitutes tacit Sunnah.
21:34
Chapter: Praying toward a bed.
21:37
On the authority of 'A'ishah:
21:39
It was mentioned in her presence what invalidates the prayer:
21:42
a dog, a donkey, and a woman.
21:45
So she said:
21:46
"You have equated us to donkeys and dogs!
21:50
In another narration:
21:51
"Have you made us equal to dogs and donkeys?
21:55
By Allah, I saw the Prophet (peace and blessings of Allah be upon him) praying,
21:59
while I was lying down on the bed between him and the qiblah.
22:04
Then a need would occur to me,
22:06
but I disliked sitting up—"
22:09
in another narration:
22:10
"so I disliked passing directly in front of him,"
22:13
and in another narration:
22:14
"so I disliked facing him,
22:17
thereby distracting the Prophet (peace be upon him)—
22:21
so I would quietly slip away from near his feet."
22:24
In another narration:
22:26
"so that I would slip out from under my blanket."
22:29
And in another narration:
22:30
"so I would slip away gently and slowly."
22:34
Commentary on the hadith:
22:37
"You have equated us to donkeys and dogs"
22:40
means regarding the issue of invalidating the prayer,
22:43
since it was reported that a donkey and a dog invalidate the prayer.
22:47
"Would occur"
22:48
means a need would arise and present itself.
22:51
"So I would quietly slip away"
22:52
means I would move out with deliberation and gentleness,
22:54
little by little.
22:57
"So I disliked passing directly in front of him"
22:59
means passing before him across his field of vision from right to left;
23:02
what is meant is:
23:04
I disliked getting in his way during his prayer.
23:07
Key points of benefit from the hadith:
23:11
Derived from the hadith is
23:13
that a woman does not invalidate the prayer,
23:16
and likewise a human being passing in front of a worshiper
23:19
does not invalidate the prayer, a fortiori.
23:23
It also shows the permissibility of praying facing a bed,
23:26
and the permissibility of praying toward someone who is asleep or lying down,
23:29
though the jurists have detailed nuances regarding this.
23:33
The hadith also shows the importance of not distracting a praying person
23:35
by movement, noise, or the like,
23:38
as indicated by
23:40
the gentle withdrawal of 'A'ishah (may Allah be pleased with her).
23:43
Chapter:
23:47
The worshiper repelling whoever passes in front of him.
23:51
On the authority of Abu Salih al-Samman, who said:
23:54
I saw Abu Sa'id al-Khudri on a Friday
23:58
praying toward an object that served as a sutrah shielding him from the people,
24:02
when a young man from Banu Abi Mu'ayt wanted
24:06
to pass in front of him.
24:08
So Abu Sa'id pushed him in the chest.
24:12
The young man looked,
24:13
but found no way out except right in front of him,
24:17
so he returned to pass again.
24:19
Abu Sa'id then pushed him more forcefully than the first time,
24:23
whereupon the youth insulted Abu Sa'id.
24:26
He then entered upon Marwan
24:28
and complained to him of what he had encountered from Abu Sa'id.
24:32
Then Abu Sa'id entered upon Marwan right after him,
24:35
so Marwan said:
24:37
"What is the matter between you and the son of your brother, O Abu Sa'id?"
24:40
He replied:
24:42
"I heard the Prophet (peace and blessings of Allah be upon him) say:
24:46
'When one of you prays toward something that shields him from the people,
24:51
and someone wishes to pass in front of him,
24:55
let him push him away.'"
24:57
In another narration:
24:58
"let him prevent him."
25:00
"If he refuses,
25:01
let him prevent him;
25:03
and if he still refuses,
25:04
let him fight him,
25:06
for he is only a devil."
25:10
Commentary on the hadith:
25:13
"Repels" means pushes away.
25:16
"A young man from Banu Abi Mu'ayt":
25:19
it was said that he was al-Walid ibn 'Uqbah,
25:21
and others said otherwise.
25:23
"Pass in front of him"
25:25
means walk directly ahead of him.
25:27
"He found no way out except right in front of him"
25:31
means he found no passage through which he could pass.
25:35
"Whereupon he insulted Abu Sa'id"
25:37
means he reviled and abused him.
25:39
"Then he entered upon Marwan"
25:42
refers to Marwan ibn al-Hakam the Umayyad.
25:45
"Let him push him away"
25:46
means by gesturing and gentle deterrence.
25:50
"If he refuses"—
25:51
that is, the person passing by—
25:52
and declines to turn back,
25:54
"let him fight him,"
25:56
meaning push him back firmly
25:58
and compel him to turn back.
26:01
"For he is only a devil"
26:03
because his refusal to turn back from passing
26:06
is among the deeds of Satan.
26:09
Key points of benefit from the hadith:
26:13
Derived from the hadith is:
26:15
The instruction to set up a sutrah in prayer;
26:18
and that whoever is negligent in placing a sutrah
26:21
or stands farther from it than what is prescribed,
26:24
and someone passes in front of him,
26:27
he should not push him away due to his own negligence.
26:30
It also shows that a slight movement in prayer for its benefit is not harmful.
26:35
It also shows the legitimacy of applying the term "devil" to a rebellious human being,
26:40
which is permissible and widespread.
26:42
It also shows that warding off the worse evil
26:45
should be done by the gentlest means first, then the next.
26:48
And that disputes must be referred to the ruler,
26:53
and an aggrieved party should not take retribution into his own hands.
26:56
The hadith also contains an indication of the prohibition of passing in front of a praying person,
27:01
even if the worshiper was negligent regarding the sutrah.
27:05
It also shows that describing the one who insists on passing in front of a worshiper as a devil
27:11
demonstrates the religious reprehensibility of this act.
27:17
Chapter: The sin of the one who passes in front of a praying person.
27:21
On the authority of Abu al-Nadr, the freed slave of 'Umar ibn 'Ubaydullah,
27:25
from Busr ibn Sa'id,
27:27
that Zayd ibn Khalid sent him to Abu Juhaym to ask him
27:32
what he had heard from the Messenger of Allah (peace and blessings of Allah be upon him)
27:36
concerning the one who passes in front of a praying person.
27:39
Abu Juhaym said:
27:41
The Messenger of Allah (peace and blessings of Allah be upon him) said:
27:45
"If the one passing in front of a praying person knew what sin was upon him,
27:50
waiting for forty would be better for him than passing in front of him."
27:56
Abu al-Nadr said: "I do not know
27:59
whether he said forty days, months, or years."
28:05
Commentary on the hadith:
28:08
Abu Juhaym:
28:10
his name is 'Abdullah ibn Juhaym (may Allah be pleased with him).
28:14
"What was upon him"
28:15
refers to sin and wrongdoing.
28:18
"In front of him" means directly ahead of him, in close proximity.
28:23
Key points of benefit from the hadith:
28:26
Derived from the hadith is
28:28
the strict prohibition of passing in front of a praying person,
28:32
and that sin is incurred only by one who knows of the prohibition.
28:35
It also shows the legitimacy of appointing a deputy in seeking knowledge.
28:39
It also guides scholars to learn from one another,
28:44
and to accept narrating through an intermediary despite the ability to take it directly.
28:48
It also demonstrates the acceptance of solitary narrations.
28:53
Chapter: Praying behind a sleeping person.
28:57
On the authority of 'A'ishah, who said:
28:59
"The Prophet (peace and blessings of Allah be upon him) used to pray while I was lying down,
29:04
stretched out across his bed.
29:07
When he wanted to pray the Witr,
29:09
he would awaken me, and I would pray the Witr."
29:12
Commentary on the hadith:
29:15
"The Prophet (peace be upon him) used to pray":
29:19
such a phrasing denotes habitual repetition.
29:23
"While I was lying down" means asleep.
29:26
"Stretched out across his bed"
29:28
means lying horizontally in the direction of the qiblah.
29:31
"He would awaken me, and I would pray the Witr"
29:33
shows the recommendation of waking a sleeping person for acts of worship.
29:38
Key points of benefit from the hadith:
29:41
Derived from the hadith is
29:43
an emphasis on the established Sunnah of the Witr prayer.
29:47
It also contains an explanation of the virtue of the night prayer.
29:51
It also contains encouragement to attend to one's family regarding acts of worship.
29:57
Chapter: Carrying a little girl upon one's neck during prayer.
30:03
On the authority of Abu Qatadah al-Ansari:
30:06
The Messenger of Allah (peace and blessings of Allah be upon him) was praying
30:11
while carrying Umamah, daughter of Zaynab,
30:14
the daughter of the Messenger of Allah (peace be upon him),
30:18
fathered by Abu al-'As ibn Rabi'ah ibn 'Abd Shams.
30:22
When he prostrated, he would put her down,
30:24
and when he stood up, he would pick her up.
30:27
In another narration:
30:29
"When he bowed, he would put her down,
30:31
and when he rose, he would pick her up.
30:35
Commentary on the hadith:
30:38
Umamah, the daughter of Zaynab—
30:40
that is, the daughter of the Messenger of Allah, peace and blessings of Allah be upon him.
30:44
She was attributed to her mother as a mark of honor.
30:47
"So when he prostrated, he would put her down,"
30:50
meaning upon the ground,
30:52
"and when he stood up, he would carry her,"
30:54
meaning upon his shoulder.
30:56
Among the benefits derived from the hadith:
31:00
It is derived from the hadith
31:02
that the prayer of one carrying a human being is valid,
31:05
as is carrying anything that is ritually pure.
31:07
It also indicates the ritual purity of children's clothes and bodies
31:11
unless an impurity is definitively verified.
31:14
It also demonstrates that slight movement does not invalidate the prayer,
31:18
nor does significant movement if it is separated and not continuous.
31:20
It shows humility toward children, showing them gentleness, and treating them with mercy.
31:25
It also shows the permissibility of bringing children into mosques.
31:29
It provides guidance on honoring the children of one's close kin by carrying them,
31:33
to bring joy to them and to their parents.
31:36
The hadith also demonstrates applying the principle of presumption of the default state,
31:39
which is purity, as is prevailing.
31:42
It also shows that since carrying young children does not invalidate the prayer,
31:46
their passing in front of the one praying likewise does not harm it.