Summary of Sahih Al-Bukhari | Episode (40) | Adhan book - 9

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

0:03 Markaz Ifadah

0:06 for Humanistic Studies and Research

0:09 presents:

0:10 *Abridged Sahih al-Bukhari*.

0:16 Chapter: The Imam Turning to Face the People Upon Delivering the Salutation.

0:21 Narrated Samurah ibn Jundab (may Allah be pleased with him):

0:26 In another narration:

0:28 Whenever the Prophet (peace and blessings of Allah be upon him) finished a prayer, he would turn his face toward us.

0:36 The Messenger of Allah (peace and blessings of Allah be upon him) frequently used to ask his Companions:

0:42 "Has any of you seen a dream?"

0:46 He said:

0:47 So whoever Allah willed would recount their dream to him.

0:51 One morning he said:

0:54 "Last night, two visitors came to me,

0:57 and they raised me up."

1:00 In another narration:

1:01 "So they took me by the hand,

1:03 and brought me out to the Holy Land.

1:07 They said to me:

1:09 'Proceed.'

1:10 So I set out with them,

1:13 and we came upon a man lying down,

1:16 while another man was standing over him holding a boulder.

1:20 He was hurling the boulder at his head,

1:23 crushing his head with it.

1:26 In another narration:

1:27 He would shatter his head with it,

1:29 and the stone would roll away over here.

1:32 So he would go after the stone and retrieve it,

1:34 and before he returned, the man's head would restore to its original state.

1:39 Then he would return to him

1:41 and do to him just as he did the first time.

1:46 He said:

1:47 I said to them:

1:48 'Glory be to Allah! What are these two?'

1:52 He said:

1:53 They said to me:

1:54 'Proceed, proceed!'

1:56 He said:

1:57 So we proceeded,

1:59 and came upon a man lying flat on his back,

2:03 while another man stood over him with an iron hook.

2:08 He would insert it into one side of his face,

2:11 tearing his cheek to the back of his neck,

2:14 his nostril to the back of his neck,

2:17 and his eye to the back of his neck.

2:19 He would tear it open,

2:21 then turn to the other side

2:24 and do to it as he had done to the first side.

2:28 He would hardly finish with that side

2:31 before the first side was restored to its original state.

2:35 Then he would return to him

2:36 and do just as he did the first time.

2:40 He said:

2:41 I said:

2:42 'Glory be to Allah! What are these two?'

2:46 He said:

2:47 They said to me:

2:48 'Proceed, proceed!'

2:50 So we proceeded,

2:52 and came upon the likes of a tannur oven,

2:55 from which clamor and voices were echoing.

2:58 He said:

2:59 So we looked inside,

3:01 and there were naked men and women.

3:04 Flames were reaching them from beneath them,

3:09 and whenever those flames reached them, they shrieked in agony.

3:13 In another narration:

3:14 So we proceeded to an opening like a tannur oven,

3:18 narrow at the top and wide at the bottom,

3:22 beneath which a fire was blazing.

3:25 Whenever the flames surged,

3:26 they rose until they almost came out;

3:29 and whenever it subsided,

3:31 they fell back into it.

3:33 He said:

3:34 I asked them: 'Who are these people?'

3:38 He said:

3:39 They said to me:

3:40 'Proceed, proceed!'

3:42 He said:

3:43 So we proceeded,

3:45 and came upon a river red as blood.

3:49 In the river was a man swimming,

3:53 and on the riverbank stood a man who had gathered many stones beside him.

3:59 The swimmer swam as much as he swam,

4:03 then came to the one who had gathered the stones.

4:07 The man opened his mouth wide for him,

4:09 and he threw a stone into his mouth.

4:11 Then he went off swimming again,

4:13 and returned to him once more.

4:15 Every time he returned, he opened his mouth wide,

4:19 and he threw a stone into his mouth.

4:21 He said:

4:22 I asked them: 'What are these two?'

4:25 He said:

4:26 They said to me:

4:28 'Proceed, proceed!'

4:30 He said:

4:31 So we proceeded,

4:33 and came upon a man of hideous appearance,

4:36 as hideous as any man you could ever see.

4:40 Beside him was a fire that he was rekindling and running around.

4:45 He said:

4:46 I asked them:

4:47 'What is this?'

4:49 He said:

4:50 They said to me:

4:52 'Proceed, proceed!'

4:54 So we proceeded,

4:55 and came upon a lush garden, dense with greenery,

4:59 blooming with every color of spring blossom.

5:02 In the midst of the garden

5:04 was a very tall man,

5:06 whose head I could hardly see due to his height reaching into the sky.

5:10 Around him were more children than I had ever seen before.

5:15 In another narration:

5:17 So we proceeded until we reached a green garden,

5:21 in which stood a magnificent tree.

5:23 At its base was an old man and some children.

5:26 Near the tree was a man

5:29 stoking a fire in front of him.

5:32 They took me up into the tree,

5:35 and brought me into an abode better than any I had ever seen,

5:39 wherein were elderly men, young men,

5:42 women, and children.

5:45 Then they brought me out of it

5:47 and took me further up the tree,

5:49 bringing me into an abode that was even finer and superior,

5:53 wherein were elderly men and young men.

5:56 He said:

5:57 I asked them: 'What is this?

6:00 Who are these people?'

6:02 He said:

6:03 They said to me:

6:04 'Proceed, proceed!'

6:06 He said:

6:08 So we proceeded,

6:09 and reached a magnificent garden,

6:12 greater and finer than any garden I had ever seen.

6:17 He said:

6:18 They said to me:

6:19 'Ascend into it.'

6:21 He said:

6:22 So we ascended into it,

6:24 and reached a city built of bricks of gold and silver.

6:31 We came to the city gate

6:33 and asked for it to be opened;

6:35 it was opened for us,

6:36 and we entered it.

6:38 There we were met by men whose half was as handsome as any you could see,

6:44 while the other half was as ugly as any you could see.

6:48 He said:

6:49 They said to them:

6:51 'Go and jump into that river.'

6:55 He said:

6:56 There was a river flowing across,

6:59 its water as white as pure milk.

7:02 So they went and jumped into it,

7:04 then returned to us.

7:06 That ugliness had departed from them,

7:09 and they became of the finest form.

7:12 He said:

7:13 They said to me:

7:14 'This is the Garden of Eden,

7:17 and that is your dwelling place.'

7:19 He said:

7:20 My gaze looked upward,

7:22 and there was a palace like a white cloud.

7:26 He said:

7:27 They said to me:

7:29 'That is your dwelling place.'

7:31 He said:

7:32 I said to them:

7:34 'May Allah bless you both!

7:36 Let me enter it.'

7:38 He said:

7:39 'Not now,

7:42 but you shall surely enter it.'

7:44 In another narration:

7:45 'Raise your head.'

7:47 So I raised my head,

7:49 and behold, above me was the likes of a cloud.

7:52 They said:

7:53 'That is your dwelling place.'

7:55 I said:

7:56 'Let me enter my dwelling place.'

7:58 They said:

8:00 'You still have a lifespan remaining that you have not yet completed.

8:03 Were you to complete it,

8:05 you would enter your dwelling place.'

8:07 He said:

8:08 I said to them:

8:10 'Tonight I have seen truly wondrous things!

8:14 What is the meaning of all that I have seen?'

8:16 In another narration:

8:18 'You have taken me on a journey tonight,

8:20 "So inform me about what I have seen."

8:23 He said,

8:24 "They said to me,

8:26 'As for us, we will inform you.

8:29 As for the first man you came upon whose head was being smashed with a stone,

8:34 he is the man who learns the Qur'an and then rejects it,

8:38 and sleeps past the prescribed prayer.

8:41 As for the man you came upon

8:44 whose cheek was being torn to the back of his neck,

8:47 his nostril to the back of his neck,

8:49 and his eye to the back of his neck,

8:51 he is the man who goes out from his home in the morning

8:54 and tells a lie that reaches the horizons.

8:58 In a narration:

9:00 So this is done to him until the Day of Resurrection.

9:03 As for the naked men and women who were inside the structure resembling an oven,

9:09 they are the male and female adulterers.

9:12 As for the man you came upon swimming in the river and being fed stones,

9:17 he is the devourer of usury (*riba*).

9:20 As for the hideous-looking man

9:23 who was by the Fire, stoking it and running around it,

9:27 he is Malik,

9:28 the keeper of Hell.

9:31 As for the tall man in the garden,

9:34 he is Abraham, peace be upon him.

9:38 As for the children around him,

9:40 they are every child who died upon the innate natural disposition (*fitrah*).'

9:44 In a narration:

9:46 'And the first abode you entered

9:48 is the abode of the general believers.

9:51 As for this abode,

9:53 it is the abode of the martyrs.

9:55 I am Gabriel,

9:56 and this is Michael.'"

10:00 He said,

10:01 "Some of the Muslims asked,

10:03 'O Messenger of Allah,

10:04 what about the children of the polytheists?'

10:07 The Messenger of Allah, peace and blessings of Allah be upon him, replied,

10:11 'And the children of the polytheists as well.'

10:13 'As for the people whose one side was handsome

10:17 and whose other side was ugly,

10:19 they are a people who mixed a righteous deed

10:23 with another that was evil,

10:25 and Allah has pardoned them.'"

10:28 Commentary on the Hadith:

10:31 *Yagdu* (he goes out in the morning).

10:33 *Al-ghadat* is the period between the Dawn prayer and sunrise.

10:37 "Two visitors came to me tonight,"

10:40 meaning Gabriel and Michael, peace be upon them.

10:44 "They dispatched me,"

10:46 meaning they sent me.

10:48 "He hurls the rock down,"

10:50 meaning he drops it.

10:52 "And smashes,"

10:53 meaning he breaks.

10:55 "The stone rolls away,"

10:57 meaning it tumbles and descends from above to below.

11:01 "Until his head becomes whole again,"

11:03 meaning until it heals and recombines.

11:06 "With an iron hook (*kallub*),"

11:08 meaning a curved hook.

11:09 A hook is any curved piece of iron.

11:13 "One side," meaning one of the two sides.

11:17 "So he tears,"

11:18 meaning he cuts and splits open.

11:21 "Cheek (*shidq*),"

11:22 meaning the side of his mouth.

11:24 "And his nostril,"

11:25 the nostril is the nasal opening.

11:28 "So he does not finish,"

11:30 meaning he does not complete doing so,

11:32 "until that side becomes whole again as it was,"

11:35 meaning it returns sound and intact as it was before.

11:39 "Then he repeats what he did the first time,"

11:42 referring to the splitting and cutting.

11:45 "Resembling an oven (*tannur*),"

11:47 in which bread is baked.

11:49 "In it were clamor and voices,"

11:51 meaning a din and shouting whose meaning cannot be understood.

11:56 "So we looked inside it,"

11:57 meaning we peered into the oven.

12:01 The flame is the tongue of the fire.

12:03 "They shrieked,"

12:05 meaning they raised a commotion and cried out.

12:07 *Al-Dawda'*

12:08 refers to clamor and loud noise.

12:10 "I said to the two,"

12:12 meaning to the two angels.

12:14 "It subsided,"

12:15 meaning it abated.

12:17 "He opens his mouth wide for him,"

12:19 meaning he opens his mouth.

12:21 "And feeds him a stone,"

12:23 from *ilqam* (force-feeding),

12:24 which originally means placing a morsel into the mouth.

12:28 "Upon a hideous-looking man,"

12:30 meaning foul in appearance.

12:33 "As hideous as any man you could ever see in appearance,"

12:36 meaning in visual sight.

12:38 "Beside him was a fire he was stoking,"

12:40 meaning stirring it and gathering firewood for it

12:43 so that it would blaze.

12:45 "And running around it,"

12:46 meaning around the Fire.

12:48 "To a garden (*rawdah*),"

12:50 the origin of *rawdah*

12:51 is a pool of water,

12:53 named so due to the pooling (*istiradah*) of water in it.

12:55 Later, it was applied to low-lying land rich in grass and vegetation,

13:00 and it is also said: elevated land.

13:02 "Lush (*mu'timah*),"

13:04 meaning abundant in plants,

13:06 "with all the colors of spring,"

13:08 meaning with all its flowers.

13:11 "And behold, in the midst of the garden,"

13:13 meaning in its center.

13:15 "And behold, around the man were more children than I had ever seen,"

13:19 *wildan* is the plural of *walad* (child),

13:22 and what is meant here is the deceased children of the Muslims.

13:27 "I said to the two,"

13:28 meaning to the two angels.

13:30 "I have never seen a garden greater than it,"

13:33 meaning in status,

13:35 "nor more beautiful,"

13:36 meaning nor more splendid.

13:38 "They said to me,

13:39 'Ascend into it,'"

13:41 meaning climb up and rise.

13:43 "So we reached a city built of bricks of gold and bricks of silver,"

13:49 *laban* is the plural of *labinah* (brick),

13:52 and originally a brick is made from clay.

13:55 "An old man,"

13:56 the old man is Abraham, peace be upon him.

14:00 "So we asked for it to be opened,"

14:01 meaning we requested that the gate be opened to enter.

14:05 "One side of their form,"

14:07 meaning half of their form,

14:09 referring to their physical appearance.

14:11 "'Go and plunge into that river,'"

14:14 a command to enter and bathe in that river.

14:18 "And behold, a river flowing across,"

14:20 meaning flowing horizontally.

14:22 "As if its water were pure milk,"

14:25 meaning pure milk unmixed with water.

14:28 "That ugliness left them,"

14:31 meaning the deformity vanished,

14:32 so the ugly half became like the handsome half.

14:36 "They said to me,"

14:37 meaning the two angels said,

14:39 "'The Garden of Eden (*'Adn*).'"

14:41 *'Adan* means he resided,

14:43 and it was named so

14:45 because it is the Abode of Everlasting Residence.

14:48 "So my gaze raised,"

14:49 meaning he looked upward,

14:51 ascending,

14:53 meaning rising high.

14:55 "A white cloud (*rababah*),"

14:57 meaning a white cloud.

15:00 "Leave me,"

15:01 meaning allow me.

15:03 "As for now,"

15:04 meaning in the worldly life.

15:07 "He smashes his head,"

15:08 meaning he crushes it with a stone.

15:11 "He takes the Qur'an and rejects it,"

15:13 rejection (*rafd*) is discarding a thing and abandoning it;

15:18 he recites the Qur'an but does not act upon it.

15:21 "The man goes out early in the morning,"

15:22 meaning he departs from his house early.

15:26 "And tells a lie,"

15:27 meaning a single lie.

15:29 "The devourer of usury,"

15:31 meaning the one who engages in usurious transactions (*riba*).

15:33 Usury (*riba*)

15:34 linguistically means increase.

15:35 It is of two types:

15:37 *Riba al-Fadl* (usury of surplus)

15:38 and *Riba al-Nasi'ah* (usury of delay).

15:40 The Muslims have reached consensus on its prohibition in general,

15:44 even though they differed regarding its precise defining criteria and specific branches.

15:48 "Hideous in appearance,"

15:49 meaning foul to look at.

15:52 "Who was by the Fire, stoking it,"

15:54 meaning stirring it and gathering firewood for it so that it blazes.

15:59 Natural disposition (*fitrah*):

16:00 the origin of *fitrah* in the language

16:02 is the initial creation.

16:04 Its reality

16:06 is that which Allah Almighty has instilled in the hearts of all creation:

16:10 an inclination toward the outward and inward rulings of the Sacred Law,

16:14 just as He instilled in their hearts the love of truth and preferring it.

16:19 "They are a people who mixed,"

16:22 meaning they mixed righteous deeds with evil deeds,

16:25 such as daring to commit certain prohibitions

16:28 and falling short in performing certain duties,

16:31 while acknowledging that,

16:33 And hoping that Allah would forgive them,

16:36 May Allah pardon them,

16:38 Meaning He forgave them and pardoned them.

16:42 Among the points of benefit from the hadith:

16:46 Derived from the hadith is:

16:48 The recommendation for the imam to turn toward his companions after saying the taslim.

16:53 In it is that the wisdom behind facing the congregants

16:56 Is to teach them what they need to know,

17:00 And it was said: to inform anyone entering that the prayer has ended,

17:04 For if the imam remained in his position,

17:07 It might give the false impression that he is still in the tashahhud.

17:10 In it is guidance toward giving importance to dreams,

17:13 The recommendation to ask about them, and to mention them after the prayer.

17:17 In it is an illustration of the eagerness of the Companions (may Allah be pleased with them)

17:21 To relate dreams to the Prophet (peace and blessings of Allah be upon him).

17:25 From their action, it is derived:

17:27 The recommendation to relate a dream to one who is knowledgeable in its interpretation.

17:31 In the hadith is the Prophet's (peace and blessings of Allah be upon him) interpretation

17:35 Of his Companions' dreams.

17:37 In it is guidance for the dream interpreter to hasten to interpret them at the beginning of the day,

17:43 Before his mind becomes preoccupied with his worldly livelihood,

17:48 And because the dreamer's memory of it is still fresh and nothing has occurred to confuse it,

17:53 And because it may contain something that is recommended to expedite,

17:57 Such as encouraging good or warning against sin.

18:01 In it is an explanation of the virtue of spending time in discussing knowledge.

18:06 In it is the permissibility of turning one's back to the qiblah when sitting for knowledge or other matters.

18:11 In it is the recommendation to say "Subhan Allah" (Glory be to Allah) when expressing wonder.

18:17 In the hadith is that the visions of the prophets (peace be upon them) are divine revelation and truth.

18:22 In the hadith is that Hellfire is real,

18:25 That Hellfire has descending levels,

18:27 And that Hellfire is already created and currently exists.

18:31 In the hadith is an explanation of the various forms of punishment in the Hereafter,

18:35 And that the punishment continues as long as Allah Almighty wills,

18:39 And that the punishment is repeated upon the punished as it began the first time,

18:44 And that among the types of punishment is the crushing of the head,

18:47 And among the types of punishment is the tearing of the mouth, nose, and eye.

18:52 In it is an indication to guard the senses against sins and transgressions.

18:57 And among the types of punishment is swimming in a river of blood while swallowing stones.

19:03 In it is that the recompense is of the same nature as the deed,

19:06 And that whoever sends forth good will find it tomorrow on the Day of Resurrection,

19:10 "Every soul is held in pledge for what it has earned."

19:13 In the hadith is that Paradise is created and currently exists,

19:17 And that its bricks are made of gold and silver,

19:21 And that Paradise has stations and degrees,

19:24 And that people's ranks in it will correspond to their deeds.

19:28 In the hadith is a clarification of the fate of the deceased children of the Muslims,

19:31 And that they are under the care of Ibrahim (peace be upon him).

19:35 As for the children of the polytheists, the scholarly disagreement regarding them is well known.

19:40 In the hadith is the Prophet's (peace and blessings of Allah be upon him) sight of his residence in Paradise,

19:46 His sight of the Gardens of Eden,

19:48 His sight of Malik, the keeper of Hellfire,

19:52 And his sight of Ibrahim (peace be upon him).

19:55 Ibrahim (peace be upon him) was singled out for that status

19:59 Because he is the father of the Muslims.

20:01 In the hadith is a mention and description of some of the rivers of Paradise.

20:06 In it is that Paradise is the abode of permanent residence for the people of Tawheed in the Hereafter.

20:11 In it is a severe prohibition against abandoning the Qur'an, whether in recitation or implementation.

20:16 In it is a warning against lying in speech and in state,

20:20 And against conveying unverified accounts.

20:22 In it is the prohibition of adultery and fornication,

20:24 And the severe emphasis on its gravity.

20:26 The suitability of nudity for them is because they deserve to be exposed,

20:31 Since their habit was to conceal themselves in privacy,

20:34 So they were punished by having their privacy violated.

20:36 The wisdom behind the punishment coming upon them from beneath them

20:39 Is that their crime was committed through their lower limbs.

20:43 In it is an explanation of the punishment of the one who deals in usury (riba),

20:46 Who consumes it and is never sated by illicit gain.

20:50 In the hadith is a comparison of the one who mixes a righteous deed with an evil deed

20:54 To a handsome face paired with an ugly face.

20:58 In it is an explanation of the vastness of Allah's mercy, Mighty and Majestic, toward His creation,

21:02 In that He accepts their good deeds and pardons the ugly ones.

21:07 In the hadith, the keeper of Hellfire is named Malik.

21:13 On the authority of Zayd ibn Khalid al-Juhani (may Allah be pleased with him), he said:

21:18 "The Messenger of Allah (peace be upon him) led us in the Fajr prayer at al-Hudaybiya

21:24 Following rainfall that had fallen during the night.

21:28 When he finished, he turned to the people and said:

21:32 'Do you know what your Lord has said?'

21:35 They replied, 'Allah and His Messenger know best.'

21:39 He said: 'Allah said: "This morning, some of My servants became believers in Me, and some became disbelievers.

21:45 As for him who said: 'We have been given rain by the grace of Allah and His mercy,'

21:50 —And in a narration: 'We have been given rain by the mercy of Allah, His provision, and His grace'—

21:56 He is a believer in Me and a disbeliever in the star.

22:01 But as for him who said: 'We have been given rain by such-and-such a star,'

22:05 —And in a narration: 'We have been given rain by a star'—

22:09 He is a disbeliever in Me and a believer in the star."'

22:14 Commentary on the hadith:

22:17 "At al-Hudaybiya":

22:19 Al-Hudaybiya is located 22 kilometers west of Mecca,

22:23 On the old Jeddah road,

22:26 And it was named after a well there.

22:29 "Following rainfall" means right after the rain.

22:32 The rain was called "sama'" (sky) because it descends from the sky.

22:37 "By a star" means attributed to the influence of the star.

22:40 It was said that "now'" refers to the setting and disappearance of a star,

22:45 And other opinions were also stated.

22:47 Among the points of benefit from the hadith:

22:51 In the hadith, the imam poses a question to his companions

22:55 To alert them to ponder its subtle meaning.

22:59 In it is a demonstration of the exalted status of the Prophet (peace be upon him),

23:04 As he related directly from Allah, Mighty and Majestic,

23:08 Which is technically termed a Hadith Qudsi (sacred hadith).

23:12 In it is that Allah Almighty has created a cause for everything, to which a ruling is ascribed,

23:18 While in reality the true Doer is Allah Almighty,

23:22 Who is Omnipotent over all things.

23:24 In it is that people's belief regarding this matter falls into two categories, as stated in the hadith.

23:33 Chapter: The Imam Remaining in His Place of Prayer After the Taslim

23:38 On the authority of Nafi', he said:

23:40 "Ibn Umar used to pray voluntary prayers in the same spot where he performed the prescribed prayer."

23:46 Commentary on the hadith:

23:49 Chapter: The Imam Remaining in His Place of Prayer After the Taslim.

23:53 Meaning the imam staying seated in the spot where he prayed,

23:57 After finishing the prayer.

24:01 Among the points of benefit from the hadith:

24:04 Derived from the hadith is:

24:06 The prescribed nature of a worshiper remaining in his place of prayer

24:09 For remembrance, supplication, teaching, or performing voluntary prayer.

24:14 The narration indicates the permissibility of offering voluntary prayer in the same spot where the obligatory prayer was performed,

24:21 Though there is a well-known scholarly disagreement and detail regarding this.

24:27 Chapter: One Who Led the People in Prayer, Remembered a Need, and Stepped Over Them

24:33 On the authority of Uqbah (may Allah be pleased with him), he said:

24:35 "I prayed the Asr prayer behind the Prophet (peace be upon him) in Medina.

24:40 He pronounced the taslim, then stood up quickly,

24:43 Stepping over the necks of the people to reach one of his wives' apartments.

24:48 The people were startled by his haste.

24:50 Then he came out to them,

24:52 And seeing that they were astonished at his speed,

24:56 He said:

24:57 'I remembered a piece of uncoined gold that was with us.'

25:01 In a narration:

25:02 'I left a piece of uncoined gold at home that was from charity,

25:06 And I disliked that it should detain me.'

25:08 In a narration:

25:10 'That it should remain with us overnight or until evening,

25:13 So I ordered that it be distributed.'"

25:16 Commentary on the hadith:

25:19 "He stepped over" means he passed between them.

25:23 "The people were startled"

25:24 Meaning they felt alarmed,

25:25 And that was their habit whenever they saw him do something contrary to his usual custom,

25:30 Fearing that some revelation causing them distress might have been sent down.

25:34 "I remembered"

25:35 Meaning while I was in prayer,

25:37 "A piece of uncoined gold."

25:39 "Tibr" refers to gold that has not been minted into coin.

25:43 It was also said:

25:44 It refers to all earth gems extracted from mines,

25:48 Before being crafted and used,

25:51 And other opinions were stated.

25:53 "That it should detain me" means on the Day of Resurrection.

25:57 It was also said:

25:58 Preoccupying my thoughts away from turning and devoting myself to Allah Almighty.

26:04 Among the points of benefit from the hadith:

26:08 Derived from the hadith is:

26:10 The permissibility of stepping over people's necks for a pressing need that people cannot avoid,

26:16 Such as a nosebleed, an urgent need to urinate, or similar matters.

26:20 In it is that thinking during prayer about a matter unrelated to it

26:24 Does not invalidate it, nor does it detract from its completeness.

26:30 Chapter: Turning Away and Departing to the Right or Left

26:35 On the authority of Abdullah (may Allah be pleased with him), he said:

26:38 "None of you should give Satan a share of his prayer

26:42 By thinking that it is obligatory upon him to depart only to his right.

26:47 Indeed, I often saw the Prophet (peace be upon him) depart to his left."

26:53 Commentary on the hadith:

26:56 "Thinks" means believes.

26:59 Among the points of benefit from the hadith:

27:03 Derived from the hadith is:

27:05 A warning against the deception of Iblis (Satan),

27:08 For Satan entices a human being in his acts of worship

27:12 By making him imagine a need for excess scrupulousness.

27:15 In the hadith is an indication that acts of worship are strictly based on textual authority (tawqif),

27:20 And personal opinion has no scope in them.

27:25 Chapter: What Has Been Related Regarding Raw Garlic, Onions, and Leeks

27:30 On the authority of Ibn Umar (may Allah be pleased with them both),

27:33 The Prophet (peace be upon him) said during the Battle of Khaybar:

27:38 "Whoever eats from this plant—meaning garlic—

27:42 Must not approach our mosque."

27:46 And on the authority of Jabir ibn Abdullah (may Allah be pleased with them both),

27:48 The Prophet (peace be upon him) said:

27:52 "Whoever eats garlic or onions

27:55 Should keep away from us,"

27:57 Or he said:

27:58 "Should keep away from our mosque."

28:01 In a narration:

28:02 "Must not attend our mosques,

28:05 And let him sit in his home."

28:08 And the Prophet (peace be upon him) was brought a cooking pot—

28:13 In a narration:

28:14 Was brought a dish—

28:17 And he was informed that it contained green vegetables.

28:20 He detected an odor from it,

28:22 So he asked,

28:24 And was informed of the vegetables it contained.

28:27 He said:

28:29 "Bring it near,"

28:30 Pointing to one of his Companions who was with him.

28:33 When the Companion saw it, he disliked eating it.

28:36 The Prophet said:

28:37 "Eat,

28:38 for I hold private converse with those with whom you do not converse."

28:41 Commentary on the hadith:

28:45 "and onions and leeks."

28:47 Leeks are a green herb with an offensive odor.

28:52 "He was brought a pot"—

28:54 the pot in which food is cooked—

28:57 and he found [it to have an odor].

28:58 That is, the Prophet (peace and blessings of Allah be upon him).

29:02 "Eat,

29:02 for I hold private converse with those with whom you do not converse"—

29:05 meaning the angel.

29:06 This hadith explains the reason for the prohibition,

29:09 which rests on two causes:

29:10 First,

29:12 causing harm to fellow Muslims;

29:13 and second,

29:15 causing annoyance to the angels.

29:17 Benefits derived from the hadith:

29:20 It is derived from the hadith that:

29:23 It is permissible to eat garlic and onions,

29:25 and doing so is not unlawful.

29:27 It also contains an instruction to refrain from coming to the mosque

29:30 after consuming garlic or similar foods.

29:33 In its general application, this extends to all public gatherings,

29:36 such as the Eid prayer grounds, funeral prayers, and banquet venues.

29:40 It also highlights the obligation to avoid anything that harms or offends Muslims.

29:46 On the authority of 'Abd al-'Aziz, who said:

29:49 A man asked Anas ibn Malik,

29:51 "What did you hear the Prophet of Allah (peace and blessings of Allah be upon him)

29:55 say regarding garlic?"

29:57 He replied,

29:58 "The Prophet (peace and blessings of Allah be upon him) said:

30:02 'Whoever eats from this plant

30:04 should not approach us,'

30:06 or 'should not pray with us.'"

30:09 Commentary on the hadith:

30:12 "Should not approach us"—

30:14 meaning, should not come near our mosque.

30:17 Benefits derived from the hadith:

30:20 It is derived from the hadith that:

30:22 It is obligatory to stay away from anything that causes harm to people.

30:26 Some scholars have stated:

30:28 If someone is known to afflict others with the evil eye,

30:32 people ought to avoid him and guard themselves against him.

30:35 The ruler should also prevent him from mingling with people

30:38 and order him to remain in his home,

30:41 because his harm is far greater than the harm caused by someone who has eaten garlic or onions.

Summary of Sahih Al-Bukhari | Episode (40) | Adhan book - 9

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