Summary of Sahih Al-Bukhari | Episode (35) | Adhan book - 4

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 The Ifadah Center

0:06 for Humanities Research and Studies

0:09 presents:

0:10 An Abridgment of Sahih al-Bukhari.

0:16 Chapter:

0:18 People of knowledge and virtue are most entitled to lead the prayer.

0:22 On the authority of Abu Musa, who said:

0:25 The Prophet (peace and blessings of Allah be upon him) fell ill,

0:29 and his illness grew severe.

0:30 So he said,

0:32 "Command Abu Bakr to lead the people in prayer."

0:36 'A'ishah said,

0:38 "He is a tender-hearted man;

0:40 if he stands in your place,

0:43 he will not be able to lead the people in prayer."

0:46 He said,

0:47 "Command Abu Bakr to lead the people in prayer."

0:52 She repeated her objection,

0:53 so he said,

0:54 "Tell Abu Bakr to lead the people in prayer,

0:58 for you women are like the female companions of Joseph!"

1:02 So the messenger went to him,

1:04 and he led the people in prayer during the lifetime of the Prophet (peace be upon him).

1:10 Commentary on the hadith:

1:13 "The Prophet fell ill"—

1:17 this refers to the terminal illness in which he passed away (peace be upon him).

1:22 "He is a tender-hearted man"—

1:24 that is, soft-hearted and easily moved to abundant weeping.

1:27 "She repeated her objection"—

1:29 meaning that 'A'ishah (may Allah be pleased with her) repeated her statement.

1:34 "If he stands in your place"—

1:36 that is, as the imam leading the people.

1:38 "He will not be able to lead the people in prayer"—

1:41 because of his tenderness and excessive weeping.

1:45 "For you women are like the female companions of Joseph"—

1:48 meaning, like his female companions

1:50 in conspiring together for what they desire through persistent urging.

1:54 This was because 'A'ishah and Hafsah (may Allah be pleased with them)

1:58 went to great lengths in repeatedly insisting that he was too tender-hearted to do so.

2:04 "So the messenger went to him"—

2:06 namely, Bilal (may Allah be pleased with him).

2:09 Benefits derived from the hadith:

2:13 Among the lessons learned from this hadith is

2:15 that the Prophet's illness grew severe

2:20 so that Allah might magnify his reward.

2:23 It also shows the permissibility of a woman discussing or questioning a matter with her husband.

2:27 It demonstrates the profound love the Companions of the Messenger of Allah had for him.

2:33 It highlights the Companions' deep awareness

2:37 of the true standing and merit of Abu Bakr (may Allah be pleased with him).

2:41 It affirms the precedence of Abu Bakr and his superiority over all the Companions.

2:48 It permits comparing someone to another in a well-known characteristic.

2:55 It indicates that if an imam faces an excuse or impediment,

2:58 he appoints someone to take his place and lead the people,

3:01 and he should only appoint the best and most virtuous among them.

3:04 It establishes the permissibility of weeping during prayer for someone overcome by emotion.

3:09 Furthermore, the hadith contains an allusion to Abu Bakr's rightful entitlement to the supreme leadership (the Caliphate).

3:18 On the authority of Anas Ibn Malik al-Ansari,

3:21 who followed the Prophet (peace be upon him), served him, and accompanied him:

3:27 Abu Bakr used to lead them in prayer during the Prophet's illness in which he passed away.

3:35 In one narration: The Prophet (peace be upon him) did not come out for three days.

3:41 When Monday came,

3:44 while they were aligned in rows in prayer—

3:47 in one narration: during the dawn prayer (Fajr)—

3:50 the Prophet (peace be upon him) drew aside the curtain of the room,

3:55 looking at us while standing,

3:58 as if his face were a page of the Mus-haf.

4:01 Then he smiled and laughed.

4:04 We were almost captivated and distracted with joy at seeing the Prophet (peace be upon him),

4:10 so Abu Bakr stepped backward on his heels to join the row,

4:14 thinking that the Prophet was coming out to pray.

4:20 But the Prophet gestured to us

4:24 to complete our prayer,

4:27 and he let down the curtain;

4:29 and he passed away on that very day.

4:32 Commentary on the hadith:

4:36 "He followed the Prophet (peace be upon him)"—

4:39 meaning he believed in him and followed his guidance,

4:42 and he served him for ten years.

4:45 "Waja'" means illness.

4:48 "He drew aside" means he lifted.

4:51 "As if his face were a page of the Mus-haf"—

4:53 referring to its beauty, radiance, and radiant clarity of complexion.

4:58 "Then he smiled and laughed"—

5:00 meaning out of joy at seeing their unity, harmony, and steadfast practice of his sacred law.

5:06 "We were almost"—meaning we were on the verge of,

5:09 "captivated and distracted with joy"—

5:11 meaning bewildered and overcome with delight at seeing him (peace be upon him).

5:17 "Abu Bakr stepped backward on his heels"—

5:19 that is, he retreated backwards

5:22 "to join the row"—

5:23 derived from joining and connecting.

5:26 "He let down the curtain"—

5:27 referring to the drape of the room.

5:30 Benefits derived from the hadith:

5:34 Among the lessons learned from this hadith is

5:36 an exposition of the supreme virtue of Abu Bakr (may Allah be pleased with him).

5:40 The hadith also contains an allusion to Abu Bakr's rightful entitlement to the Caliphate.

5:46 It shows that minor movement during prayer does not invalidate it.

5:51 It establishes the permissibility of acting upon an understandable gesture in prayer.

5:57 Chapter: When someone enters to lead the people in prayer,

6:00 and then the primary imam arrives:

6:02 whether the first person steps back or does not step back,

6:06 his prayer is valid.

6:09 On the authority of Sahl Ibn Sa'd al-Sa'idi:

6:11 The Messenger of Allah (peace and blessings of Allah be upon him)

6:14 went to Banu 'Amr Ibn 'Awf to effect a reconciliation among them.

6:19 In one narration:

6:20 The people of Quba' fought until they pelted one another with stones,

6:25 so the Messenger of Allah was informed of that,

6:30 and he said,

6:31 "Let us go and make peace between them."

6:34 Then the time for prayer arrived.

6:36 In one narration:

6:38 He prayed Zuhr,

6:39 and then went to them to make peace between them.

6:42 When the time for the 'Asr prayer arrived,

6:45 the mu'adh-dhin came to Abu Bakr

6:49 and said,

6:50 "Will you lead the people in prayer so that I may call the iqamah?"

6:53 He replied, "Yes."

6:55 So Abu Bakr began to lead the prayer.

6:57 Then the Messenger of Allah (peace be upon him) arrived

7:00 while the people were in prayer,

7:02 and he made his way through until he stood in the row.

7:06 The people began clapping their hands.

7:08 In one narration:

7:09 The Prophet (peace be upon him) came,

7:12 walking through the rows, passing through them,

7:16 until he stood in the first row.

7:19 The people began clapping.

7:22 Abu Bakr would never turn around during his prayer,

7:26 but when the people clapped excessively,

7:29 he turned around

7:30 and saw the Messenger of Allah (peace be upon him).

7:34 The Messenger of Allah gestured to him

7:39 to remain in your place.

7:41 Abu Bakr (may Allah be pleased with him) raised his hands

7:45 and praised Allah for what the Messenger of Allah had commanded him to do.

7:52 Then Abu Bakr stepped back until he stood level in the row.

7:56 In one narration:

7:58 Then he retreated backwards on his heels,

8:01 and the Messenger of Allah (peace be upon him) stepped forward and led the prayer.

8:06 When he finished, he said,

8:09 "O Abu Bakr!

8:10 What prevented you from staying put when I commanded you?"

8:14 Abu Bakr replied,

8:16 "It was not fitting for Ibn Abi Quhafah to pray in front of the Messenger of Allah."

8:23 The Messenger of Allah (peace be upon him) then said,

8:27 "Why did I see you clapping so much?

8:31 Whoever notices something amiss in his prayer should glorify Allah."

8:35 In one narration:

8:37 "Whoever is confronted by something in his prayer

8:40 should say: 'Subhanallah' (Glory be to Allah);

8:43 for if he glorifies Allah, attention will be paid to him.

8:46 Clapping is only for women."

8:50 Commentary on the hadith:

8:53 Banu 'Amr Ibn 'Awf:

8:55 They were from the descendants of Malik Ibn al-Aws of the Ansar,

8:58 and they resided in Quba'.

9:01 "Then the time for prayer arrived"—

9:02 meaning the time for the 'Asr prayer was due.

9:05 "The mu'adh-dhin came"—

9:07 namely, Bilal (may Allah be pleased with him).

9:10 "Will you lead the people in prayer"—

9:12 meaning, will you lead the people as their imam?

9:15 "He made his way through until he stood in the row"—

9:18 that is, he cleared his way through the rows

9:20 until he reached the first row.

9:24 "Abu Bakr would never turn around during his prayer"—

9:27 this was due to his knowledge of the prohibition against doing so.

9:31 "Remain in your place"—

9:33 meaning he commanded him to stay and remain steadfast where he was.

9:37 "Then he stepped back"—

9:38 meaning he moved backward;

9:40 that is, he retreated to the rear

9:42 "until he stood level in the row"—

9:44 meaning he stood aligned in the first row.

9:47 "When he finished"—

9:49 referring to the Messenger of Allah (peace be upon him).

9:52 "When I commanded you"—

9:54 meaning at the time I instructed you.

9:56 "For Ibn Abi Quhafah"—

9:58 referring to Abu Bakr himself (may Allah be pleased with him).

10:01 "To pray in front of the Messenger of Allah"—

10:06 that is, ahead of him as an imam.

10:09 "Why did I see you"—

10:11 meaning, what was the matter with you?

10:13 "Clapping so much"—

10:15 meaning you clapped excessively.

10:18 "Raba"—

10:19 meaning something doubtsome or amiss occurred to him.

10:21 "Should glorify Allah"—

10:23 that is, he should say: 'Subhanallah'.

10:25 "Tasfih"—

10:27 tasfih carries the same meaning as clapping (tasfiq).

10:30 "Al-qahqara"—

10:32 this refers to moving or retreating backwards.

10:34 "Whoever is afflicted by something..."

10:36 meaning, whoever is struck by an incident or event.

10:39 Key benefits of the hadith:

10:42 From this hadith we derive:

10:44 the virtue of reconciling between people,

10:47 severing the roots of discord among them,

10:50 and uniting them upon a single word.

10:53 It also highlights the superior virtue of Abu Bakr (may Allah be pleased with him),

10:57 and establishes the legitimacy of having someone other than the regular imam lead when he is delayed,

11:01 provided there is no fear of discord or reprimand from that imam.

11:05 It guides toward appointing the most fitting and worthy person to lead prayer,

11:10 and permits the muezzin or others to invite an esteemed person to step forward, with his agreement.

11:16 It indicates that the iqamah is valid only when intending to enter into the prayer immediately,

11:22 and that whoever makes the call to prayer should preferably pronounce the iqamah.

11:25 It also demonstrates the virtue of performing the prayer at the beginning of its designated time,

11:29 and the importance of safeguarding prayer times.

11:33 The hadith demonstrates that minimal action during prayer does not invalidate it,

11:38 and points to the dislike of turning away casually in prayer.

11:41 It shows the permissibility of acting upon an understood gesture during prayer.

11:45 Malik said: "Whoever receives joyful news while praying

11:49 and praises Allah Almighty, it does not harm his prayer."

11:54 It contains an encouragement to persistently praise Allah Almighty for standing in high religious regard,

11:59 recognizing that this is among the greatest blessings.

12:02 It shows that addressing an elder by his kunyah is a mark of honor,

12:07 and that a leader should inquire about the reason behind noncompliance before reprimanding someone.

12:16 Chapter:

12:17 "The Imam Is Appointed Only to Be Followed"

12:21 On the authority of 'A'ishah (may Allah be pleased with her):

12:24 Some people entered upon the Prophet (peace and blessings of Allah be upon him) to visit him during his illness.

12:31 In another narration:

12:33 The Messenger of Allah (peace be upon him) prayed in his home while ailing,

12:39 so he led them sitting down,

12:41 while they proceeded to pray standing.

12:44 He gestured to them: "Sit down."

12:48 When he finished, he said:

12:50 "The imam is appointed only to be followed."

12:53 In another narration:

12:55 "The imam is made only to be followed:

12:58 when he bows, bow;

13:00 when he rises, rise;

13:03 and if he prays sitting, pray sitting."

13:08 Commentary on the hadith:

13:11 "They visit him":

13:13 *'Iyadah* means visiting the sick.

13:16 "So he led them":

13:18 that is, within his home.

13:20 "When he finished":

13:21 meaning, when he concluded the prayer.

13:23 "The imam is appointed only to be followed":

13:26 meaning, the follower must strictly emulate him,

13:28 neither anticipating him nor doing actions simultaneously with him,

13:31 but following closely behind him.

13:33 "While ailing":

13:34 that is, suffering from illness.

13:36 Key benefits of the hadith:

13:40 From this hadith we derive:

13:42 that the follower must never precede the imam

13:45 in bowing or prostration.

13:47 It also shows that whoever precedes his imam in either

13:50 and fails to wait for him

13:51 invalidates his prayer.

13:53 It shows the permissibility of acting

13:55 upon an understood gesture during prayer,

13:57 and that an understood gesture

13:59 while praying does not invalidate it.

14:02 It also demonstrates the virtue of visiting the sick.

14:08 Chapter:

14:09 "When the Person Behind the Imam Prostrates"

14:13 On the authority of al-Bara' ibn 'Azib, who said:

14:16 "We used to pray behind the Prophet (peace and blessings of Allah be upon him),

14:21 and whenever he said,

14:22 'Allah listens to him who praises Him,'

14:25 none of us would bend his back

14:27 until the Prophet (peace be upon him) placed his forehead upon the ground."

14:34 Commentary on the hadith:

14:37 "None of us would bend his back":

14:40 meaning, no one would curve his spine to descend,

14:42 and the intent is:

14:43 none of us would go down into prostration

14:46 until the Prophet (peace be upon him) placed his forehead upon the ground.

14:51 The intended meaning is:

14:52 they remained upright

14:54 until they actually saw the Prophet (peace be upon him) prostrating.

14:59 Key benefits of the hadith:

15:03 From this hadith we derive:

15:05 the obligation of following the imam's movements,

15:07 and that the Companions were the most exemplary people in their adherence.

15:11 Some scholars also inferred from this hadith the obligation of tranquility in prayer.

15:18 Chapter: "The Sin of Raising One's Head Before the Imam"

15:23 On the authority of Abu Hurayrah,

15:25 from the Prophet (peace and blessings of Allah be upon him), who said:

15:29 "Does not one of you fear,

15:31 or does he not fear,

15:33 when he raises his head before the imam,

15:37 that Allah will transform his head into the head of a donkey,

15:40 or transform his form into the form of a donkey?"

15:45 Commentary on the hadith:

15:48 "Does not one of you fear":

15:51 meaning, is one of you not afraid?

15:53 This rhetorical question carries severe reproach and condemnation.

15:57 "When he raises his head":

15:58 that is, from bowing or prostration.

16:01 "His form":

16:03 meaning his outward shape and appearance.

16:05 "The form of a donkey":

16:07 The donkey was singled out among other animals

16:09 due to its proverbially dull wit and lack of comprehension,

16:12 making the recompense fit the exact nature of the offense.

16:16 Key benefits of the hadith:

16:19 From this hadith we derive:

16:22 the complete compassion of the Prophet (peace be upon him) toward his Ummah,

16:27 as he clearly explained legal rulings to them

16:29 along with their associated rewards and punishments.

16:33 It also highlights that physical transformation (*maskh*) is an incomparable chastisement,

16:38 so this striking example was given to warn people against such an act.

16:42 It establishes the obligation of following the imam

16:45 and strongly cautions against preceding him.

16:50 Chapter: "The Prayer Leadership of an Enslaved Person or a Freed Slave"

16:54 On the authority of 'Abdullah ibn 'Umar, who said:

16:57 "When the earliest Emigrants arrived at al-'Usobah,

17:01 a locality in Quba',

17:03 before the arrival of the Messenger of Allah (peace and blessings of Allah be upon him),

17:07 Salim, the freed slave of Abu Hudhayfah, used to lead them in prayer.

17:12 In another narration:

17:13 In the mosque of Quba',

17:15 among them were Abu Bakr, 'Umar,

17:18 Abu Salamah, Zayd,

17:20 and 'Amir ibn Rabi'ah,

17:22 and he was the most versed of them in the Qur'an."

17:26 Commentary on the hadith:

17:30 "Before the arrival of the Messenger of Allah (peace be upon him)":

17:34 meaning prior to the migration of the Prophet (peace be upon him).

17:39 Key benefits of the hadith:

17:42 From this hadith we derive:

17:44 The one who knows the Book of Allah Almighty best is to be given precedence in prayer leadership.

17:49 The hadith also points to the high virtue of the earliest Emigrants.

17:56 On the authority of Anas ibn Malik,

17:58 from the Prophet (peace and blessings of Allah be upon him), who said:

18:02 "Listen and obey."

18:05 In another narration,

18:07 the Prophet (peace be upon him) said to Abu Dharr:

18:11 "Listen and obey,

18:14 even if an Ethiopian whose head resembles a raisin is placed in authority over you."

18:19 Commentary on the hadith:

18:23 "Listen and obey":

18:25 Hearing and obeying is strictly in what is righteous, not in disobedience.

18:29 "Even if he is placed in authority":

18:31 that is, even if he is appointed as a governor or leader.

18:34 "A raisin":

18:35 meaning a dried grape.

18:38 Key benefits of the hadith:

18:42 From this hadith we derive:

18:44 the obligation of obeying the ruler in anything that is not disobedience to Allah Almighty.

18:49 The hadith strongly implies avoiding rebellion against leaders,

18:53 given the catastrophic harms that result from it.

18:56 It also emphasizes the virtue of communal harmony and unity.

19:03 Chapter: "When the Imam Does Not Complete the Prayer Fully, but Those Behind Him Do"

19:08 On the authority of Abu Hurayrah:

19:10 The Messenger of Allah (peace and blessings of Allah be upon him) said:

19:14 "They lead the prayer for you:

19:16 if they perform it correctly, it is to your benefit;

19:19 and if they err, it is to your benefit and against them."

19:23 Commentary on the hadith:

19:27 "If they perform it correctly":

19:29 meaning, if they perform the prayer properly and completely.

19:31 "And if they err, it is to your benefit":

19:33 that is, its reward is credited to you,

19:35 "and against them":

19:37 meaning the sin or deficiency falls solely upon them.

19:39 Key benefits of the hadith:

19:43 From this hadith we derive:

19:45 the permissibility of praying behind both the righteous and the corrupt ruler if feared,

19:49 and that if the imam performs imperfect bowings or prostrations,

19:53 the prayer of those behind him is not invalidated,

19:56 unless he leaves out an obligatory pillar of the prayer.

19:59 It indicates that the imam bears responsibility,

20:02 and points to the imperative of preserving prayer times.

20:09 Chapter: "The Prayer Leadership of One Put to Trial or an Innovator"

20:14 On the authority of 'Ubaydullah ibn 'Adi ibn Khiyar:

20:17 He entered upon 'Uthman ibn 'Affan (may Allah be pleased with him)

20:21 while he was besieged,

20:23 and said:

20:24 "You are the general leader of the Muslims,

20:27 yet there has befallen you what we see,

20:29 and a leader of sedition leads us in prayer,

20:32 which makes us feel uneasy."

20:34 'Uthman replied:

20:35 "Prayer is the best deed people can perform;

20:38 so if the people do good,

20:40 join them in their good,

20:42 and if they do evil,

20:44 avoid their wrongdoing."

20:47 Commentary on the hadith:

20:50 "While he was besieged":

20:52 meaning confined to his home, prevented from managing public affairs.

20:56 "A general leader":

20:57 meaning the legitimate leader of the community.

21:00 "There has befallen you what we see":

21:02 Meaning, from the siege and rebellion against you.

21:05 "A leader of discord and trial (fitnah)"—

21:07 he was 'Abd al-Rahman ibn 'Udays al-Balawi,

21:10 and it was also said

21:11 Kinanah ibn Bishr,

21:13 one of the ringleaders of the Kharijites.

21:16 "And we feel hesitation,"

21:17 meaning, we fear falling into sin.

21:20 "Then avoid,"

21:21 meaning, leave and shun it.

21:24 Benefits of the hadith:

21:27 Among the points derived from the hadith is

21:29 a stern warning against tribulation (fitnah) and becoming embroiled in it.

21:33 The hadith also shows that praying behind someone behind whom prayer is disliked

21:37 takes precedence over suspending the congregational prayer altogether.

21:40 It also emphasizes maintaining the establishment of prayers,

21:44 urging attendance at congregational prayers during times of civil strife,

21:48 lest affairs deviate and unity fracture,

21:51 reinforcing division and partisan zealotry.

21:55 It also highlights the eagerness to align with the community in righteous deeds, while abstaining from their wrongdoing.

22:02 Chapter: When the Imam prolongs the prayer

22:04 and a man has a pressing need,

22:07 so he leaves and prays on his own.

22:10 On the authority of Jabir ibn 'Abdullah al-Ansari, who said:

22:14 In one narration:

22:15 Mu'adh ibn Jabal used to pray with the Prophet, peace and blessings of Allah be upon him,

22:21 and then return to lead his people in prayer.

22:24 A man arrived leading two draught camels

22:26 when night had already fallen,

22:29 and he found Mu'adh praying.

22:31 So he tethered his draught camel

22:33 and came forward to join Mu'adh.

22:35 Mu'adh recited Surah al-Baqarah or an-Nisa',

22:40 so the man departed,

22:41 and it later reached him that Mu'adh had criticized him;

22:45 in one narration,

22:46 he said, "He is indeed a hypocrite!"

22:50 The man then went to the Prophet, peace and blessings of Allah be upon him,

22:53 and complained to him about Mu'adh.

22:56 Thereupon, the Prophet, peace be upon him, said:

22:59 "O Mu'adh!

23:01 Are you putting people to trial?!

23:03 Or: Are you driving them away?!"

23:05 repeating it three times:

23:07 "Why did you not rather pray reciting 'Glorify the name of your Lord the Most High' (Surah al-A'la),

23:10 'By the sun and its brightness' (Surah ash-Shams),

23:12 and 'By the night when it covers' (Surah al-Layl)?

23:15 For behind you pray the elderly, the weak, and the person with pressing needs."

23:21 Commentary on the hadith:

23:24 "A man"—he was Haram ibn Milhan,

23:27 and it was also said someone else.

23:29 "With two draught camels"—

23:31 the *nadih* is a camel used for drawing water to irrigate date palms and crops.

23:36 "Night had fallen,"

23:37 meaning, its darkness had fully set in.

23:40 "He found,"

23:41 meaning, he coincided with.

23:43 "And came forward to join Mu'adh,"

23:45 meaning, to pray along with him.

23:47 "He recited"—

23:48 referring to Mu'adh, may Allah be pleased with him.

23:51 "He criticized him,"

23:52 meaning, he spoke ill of him.

23:54 "Are you putting people to trial?!"

23:56 is an interrogative expressing disapproval;

23:58 for unduly prolonging the prayer drives people away from attending the congregation.

24:03 "Three times,"

24:05 meaning, he repeated this statement

24:06 to emphasize his stern rebuke.

24:09 "Why did you not rather pray..."

24:11 meaning, why did you not recite in the prayer:

24:13 "the elderly,"

24:15 meaning, advanced in age;

24:16 "the weak,"

24:17 meaning, frail in physical strength,

24:19 due to illness or other frailties;

24:22 "and the person with pressing needs,"

24:23 meaning, whoever has an errand whose fulfillment is being delayed.

24:28 Benefits of the hadith:

24:31 Derived from the hadith is

24:33 the validity of someone offering an obligatory prayer behind an imam who is offering a voluntary prayer.

24:37 The apparent wording of the hadith also indicates

24:39 that a follower behind an imam is permitted to break away from the imam

24:43 and complete the prayer individually,

24:45 though this is a matter of scholarly discussion.

24:47 It also indicates that since the Lawgiver commanded moderation and brevity,

24:51 the one who unduly prolongs it acts contrary to this instruction,

24:53 so parting from him is permissible,

24:55 because obedience is only due in what is recognized as right.

24:59 It also highlights the recommendation of keeping the prayer light and brief

25:01 out of consideration for the condition of the congregants.

25:04 It demonstrates that a worldly necessity serves as a valid reason for keeping the prayer concise.

25:10 It also proves the permissibility of praying individually

25:12 in a mosque where a congregational prayer is taking place.

25:16 It shows the permissibility of sternness and repetition when reprimanding a wrong.

25:22 Chapter:

25:24 When one prays by himself, let him prolong it as much as he wishes.

25:28 On the authority of Abu Hurayrah,

25:30 the Messenger of Allah, peace and blessings of Allah be upon him, said:

25:35 "When one of you leads the people in prayer, let him keep it light,

25:39 for among them are the weak, the sick, and the elderly;

25:43 and when one of you prays by himself, let him prolong it as much as he wishes."

25:49 Commentary on the hadith:

25:53 "When one of you leads the people in prayer," meaning, prays as an imam;

25:58 "let him keep it light," meaning, without compromising its obligatory components;

26:02 "the sick" refers to those who are ailing;

26:05 "and when one of you prays by himself," meaning, prays alone.

26:11 Benefits of the hadith:

26:14 Derived from the hadith is that

26:17 imams of congregational prayers ought to keep the prayer light;

26:20 for the Prophet, peace and blessings of Allah be upon him, made clear

26:23 the underlying reason that necessitates keeping it brief,

26:26 which is an unavoidable reality for any congregational imam.

26:31 It also indicates that keeping it light does not mean neglecting the pillars and duties of the prayer.

26:37 It shows the recommendation of lengthening the prayer when praying individually.

26:43 Chapter: Keeping the prayer concise while making it complete.

26:48 On the authority of Anas ibn Malik, who said:

26:51 "I never prayed behind any imam a prayer lighter yet more complete than that of the Prophet, peace and blessings of Allah be upon him.

27:00 Indeed, he would hear the crying of a child

27:03 and would lighten the prayer out of fear that his mother might be distressed."

27:08 Commentary on the hadith:

27:11 "Never" (qatt)

27:12 serves to emphasize the negation of past action.

27:15 "A prayer lighter yet more complete than that of the Prophet, peace and blessings of Allah be upon him,"

27:20 meaning, the Prophet, peace be upon him, would make the prayer concise while performing it with utmost perfection.

27:27 "He would lighten,"

27:28 meaning, he would abbreviate it;

27:30 "out of fear," meaning, dreading

27:33 "that his mother might be distressed,"

27:35 meaning, distracted from her prayer

27:37 due to her heart being occupied with his crying.

27:43 Chapter: One who lightens the prayer upon hearing the crying of a child.

27:48 On the authority of Abu Qatadah,

27:49 from the Prophet, peace and blessings of Allah be upon him, who said:

27:53 "Indeed, I stand up for prayer intending to prolong it,

27:58 but then I hear the crying of a child,

28:01 so I abbreviate my prayer

28:03 out of dislike of causing hardship for his mother."

28:07 And on the authority of Anas ibn Malik,

28:09 that the Prophet, peace and blessings of Allah be upon him, said:

28:13 "Indeed, I enter into the prayer intending to lengthen it,

28:18 but then I hear the crying of a child,

28:21 so I abbreviate my prayer

28:23 because of what I know of his mother's profound anguish over his crying."

28:29 Commentary on the hadith:

28:32 "Intending," meaning, having the intention to do so;

28:35 "so I abbreviate," meaning, I shorten it,

28:38 the intention being to shorten the recitation.

28:41 "Out of dislike of causing hardship for his mother,"

28:44 meaning, because of the distress that befalls her

28:48 due to her heart being consumed by the weeping of her child.

28:52 "Her anguish," meaning, her deep grief and anxiety.

28:55 Benefits of the hadith:

28:59 Derived from the hadith is

29:01 that the guidance of the Prophet, peace and blessings of Allah be upon him,

29:04 is the true standard of balance and moderation in all matters.

29:08 It also proves the permissibility of women praying alongside men in the mosque,

29:13 and the permissibility of bringing young children into the mosque.

29:17 It also clearly demonstrates the perfection of the Prophet's compassion

29:21 toward his Ummah,

29:23 and his mindful consideration of their conditions.

Summary of Sahih Al-Bukhari | Episode (35) | Adhan book - 4

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