Part of Sahih Al-Bukhari
· Lesson 45 of 113
Summary of Sahih Al-Bukhari | Episode (45) | A continuation of the Book of Rainfall, then the Book of Eclipses and the chapters on prostration of the Qur’an
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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Abridged Sahih al-Bukhari
0:16
Chapter: People Asking the Imam for Rain During a Drought
0:22
Narrated by Ibn ‘Umar, he said:
0:25
I often recall the words of the poet
0:28
while I look at the face of the Prophet, peace be upon him, praying for rain,
0:34
and he would not descend until every gutter flowed with water.
0:38
"And a fair-skinned one, through whose face the clouds are asked for rain,
0:42
a succor to the orphans, a protector of the widows."
0:46
This is a statement of Abu Talib.
0:49
Commentary on the hadith:
0:52
"Until it flows" (yajishu): a thing is said to 'jasha' when it moves or surges.
0:57
Here, it is a metaphor for the abundance of rain.
1:00
"Every gutter" (mizab):
1:02
The gutter is that from which water flows down from a high place.
1:07
"Succor to the orphans" (thumal al-yatama):
1:09
Meaning he feeds the orphans and takes care of their affairs.
1:13
"Protector of the widows" (‘ismatun lil-aramil):
1:15
Meaning he prevents them from need and destitution.
1:18
This is a statement of Abu Talib,
1:20
meaning the uncle of the Prophet, peace be upon him.
1:25
From the benefits of the hadith:
1:28
The hadith demonstrates the swiftness with which the supplication of the Prophet, peace be upon him, was answered.
1:34
For the Messenger of Allah, peace be upon him, would not descend from the pulpit after praying for rain
1:39
until every gutter was overflowing with water.
1:43
It also shows that a person may be reminded of one thing by another.
1:47
Thus, Ibn ‘Umar, may Allah be pleased with them both, whenever he saw rain,
1:50
he would recall the prayer for rain of the Messenger of Allah, peace be upon him.
1:55
The hadith indicates that poetry in praise of Islam and the Messenger, peace be upon him,
2:02
is praiseworthy, not blameworthy.
2:07
Narrated by Anas ibn Malik:
2:09
That ‘Umar ibn al-Khattab, may Allah be pleased with him, whenever they suffered a drought,
2:13
would pray for rain through al-‘Abbas ibn ‘Abd al-Muttalib.
2:17
He would say:
2:18
"O Allah, we used to beseech You through our Prophet, and You would grant us rain;
2:24
and now we beseech You through the uncle of our Prophet, so grant us rain."
2:29
He said: And they would be granted rain.
2:33
Commentary on the hadith:
2:36
"Whenever they suffered a drought" (idha qahtu):
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Meaning when the rainfall was withheld from them.
2:41
"O Allah, we used to beseech You through our Prophet":
2:46
Meaning during his lifetime, peace be upon him.
2:50
From the benefits of the hadith:
2:54
It is derived from the hadith:
2:56
The permissibility of seeking intercession through the supplication of a righteous person during a prayer for rain.
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It also shows the recommendation of seeking intercession through people of goodness and righteousness,
3:05
and the people of the house of Prophethood.
3:07
It also highlights the virtue of al-‘Abbas and ‘Umar, may Allah be pleased with them both.
3:12
In the report,
3:13
there is guidance to observe the status of people and place them in their proper ranks.
3:21
Chapter: Supplication During the Prayer for Rain While Standing
3:25
Narrated by Abu Ishaq, he said:
3:27
‘Abdullah ibn Yazid al-Ansari went out,
3:31
and al-Bara’ ibn ‘Azib went out with him,
3:33
as did Zayd ibn Arqam, may Allah be pleased with them.
3:37
He prayed for rain,
3:39
and he stood before them on his feet, without a pulpit.
3:43
He sought forgiveness,
3:44
then he prayed two rak‘ahs, reciting aloud.
3:48
He did not call the adhan nor the iqamah.
3:51
Abu Ishaq said:
3:53
‘Abdullah ibn Yazid al-Ansari had seen the Prophet, peace be upon him.
3:57
Commentary on the hadith:
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"‘Abdullah ibn Yazid al-Ansari went out":
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Meaning to the open desert.
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This was when he was the governor of Kufa.
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"He prayed for rain":
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Meaning ‘Abdullah ibn Yazid, may Allah be pleased with him.
4:14
"And ‘Abdullah ibn Yazid al-Ansari had seen the Prophet, peace be upon him":
4:20
The intent is:
4:22
That the action of the Companion, may Allah be pleased with him, carries the authority of a Prophetic ruling (marfu‘).
4:26
From the benefits of the hadith:
4:29
It is derived from the hadith:
4:32
The recommendation of seeking forgiveness during the prayer for rain.
4:35
It also shows the legitimacy of reciting aloud in the prayer for rain.
4:40
It also shows that the prayer for rain does not require an adhan or an iqamah.
4:46
Chapter: People Raising Their Hands with the Imam During the Prayer for Rain
4:53
Narrated by Anas, may Allah be pleased with him:
4:56
That the Messenger of Allah, peace be upon him,
4:59
would not raise his hands in any of his supplications
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except in the prayer for rain;
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for he would raise his hands
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until the whiteness of his armpits could be seen.
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Commentary on the hadith:
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"Until the whiteness of his armpits could be seen":
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Meaning an exaggeration in raising the hands.
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From the benefits of the hadith:
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It is derived from the hadith:
5:25
That the Sunnah in the supplication for rain
5:29
is to exaggerate in raising the hands,
5:31
because it is a supplication of hope and earnest desire.
5:34
It also shows that the follower (ma’mum) follows the Imam in this.
5:39
Chapter: What is Said When it Rains
5:44
Narrated by ‘A’ishah:
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That the Messenger of Allah, peace be upon him,
5:49
whenever he saw rain, would say:
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"O Allah, a beneficial downpour."
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"O Allah, a beneficial downpour."
5:58
Commentary on the hadith:
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"O Allah, a beneficial downpour" (sayyiban nafi‘an):
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Meaning: We ask You for abundant, beneficial rain that is not harmful.
6:09
From the benefits of the hadith:
6:12
It is derived from the hadith:
6:14
The recommendation of using the transmitted supplications at the time of rainfall,
6:19
and asking Allah, the Almighty and Majestic, that the rain be beneficial and not harmful.
6:27
Chapter: When the Wind Blows
6:30
Narrated by Anas ibn Malik, he said:
6:33
Whenever a fierce wind blew,
6:36
it would be recognized on the face of the Prophet, peace be upon him.
6:42
Commentary on the hadith:
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"Fierce" (shadidah): meaning strong.
6:48
"Blew" (habbat): meaning it surged and intensified.
6:52
"It would be recognized on the face of the Prophet, peace be upon him":
6:56
Meaning the effect of the wind was recognized in the change of the Prophet’s face, peace be upon him,
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by the appearance of a sign of fear upon him,
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fearing that the wind might have been sent as a punishment.
7:09
From the benefits of the hadith:
7:12
It is derived from the hadith:
7:14
That the wind is one of the soldiers of Allah, the Almighty.
7:18
The hadith indicates that the state of the believer is between fear and hope.
7:26
Chapter: The Statement of the Prophet, peace be upon him:
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"I have been aided by the easterly wind (al-Saba)."
7:32
Narrated by Ibn ‘Abbas:
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That the Prophet, peace be upon him, said:
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"I have been aided by the easterly wind,
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and the people of ‘Ad were destroyed by the westerly wind (al-Dabur)."
7:44
Commentary on the hadith:
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"By the easterly wind" (bi-al-Saba): meaning the wind from the east.
7:51
It is also said:
7:52
That which comes from behind you when you face the Qiblah.
7:57
From the benefits of the hadith:
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It is derived from the hadith:
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The permissibility of a person informing others of what Allah has favored him with,
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by way of speaking of Allah’s blessing and expressing gratitude.
8:11
It also provides guidance to take heed from past nations.
8:15
Chapter: What is Said Regarding Earthquakes and Signs
8:19
Furthermore, it is derived from the hadith:
8:25
Chapter: What is Said Regarding Earthquakes and Signs
8:30
Narrated by Ibn ‘Umar, he said:
8:32
The Prophet, peace be upon him, mentioned:
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"O Allah, bless us in our Sham (Levant).
8:39
O Allah, bless us in our Yemen."
8:43
They said: "O Messenger of Allah,
8:45
and in our Najd?"
8:47
He said:
8:48
"O Allah, bless us in our Sham.
8:52
O Allah, bless us in our Yemen."
8:55
They said: "O Messenger of Allah,
8:57
and in our Najd?"
8:59
I think he said on the third time:
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"There are earthquakes and tribulations,
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and from there the horn of Satan will emerge."
9:08
Commentary on the hadith:
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"Bless" (barik):
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Blessing (barakah):
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The abundance of good and its continuity.
9:17
"Our Najd":
9:18
Which is the direction of Iraq.
9:21
"The horn of Satan":
9:23
Meaning his followers and his party.
9:25
It is also said that the Dajjal will emerge from there.
9:28
From the benefits of the hadith:
9:32
The hadith establishes the superiority of some places over others by textual evidence.
9:37
It also provides guidance to stay away from the sources of tribulations.
9:43
Chapter:
9:44
None knows when rain will come except Allah.
9:49
Narrated by Ibn ‘Umar, may Allah be pleased with them both:
9:52
From the Prophet, peace be upon him, who said:
9:56
"The keys of the Unseen are five."
9:59
In a narration:
10:00
“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)
10:04
None knows them except Allah:
10:07
None knows what the wombs contain except Allah;
10:11
none knows what will happen tomorrow except Allah;
10:15
none knows when rain will come except Allah;
10:20
in a narration:
10:21
"And no soul knows what it will earn tomorrow,"
10:25
“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)
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and none knows when the Hour will be established except Allah.
10:35
Commentary on the hadith:
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"None knows what the wombs contain":
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Meaning what is diminished from what is within them,
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whether the fetus perishes,
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or it dwindles or vanishes.
10:49
"The Hour will be established":
10:51
The Hour is the Day of Resurrection.
10:54
From the benefits of the hadith:
10:57
The hadith invalidates the conjectures of astrologers in their engagement with knowledge of the Unseen.
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It also shows that whoever claims knowledge of the Unseen has lied.
11:10
Book of the Eclipse
11:14
Chapter: Prayer During a Solar Eclipse
11:17
Narrated by Abu Bakrah, he said:
11:20
The sun was eclipsed during the time of the Messenger of Allah, peace be upon him,
11:25
and he went out dragging his cloak,
11:27
until he reached the mosque,
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and the people gathered to him,
11:32
and he led them in a two-rak‘ah prayer,
11:35
The sun cleared.
11:37
He said:
11:38
"The sun and the moon are two signs among the signs of Allah.
11:42
They do not eclipse for the death of anyone,
11:46
according to one narration,
11:47
nor for his life.
11:49
Rather, Allah the Almighty strikes fear into His servants through them.
11:53
When that happens,
11:55
pray and supplicate until what you are experiencing is dispelled."
11:59
That was because a son of the Prophet, peace be upon him, had died,
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who was called Ibrahim.
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People spoke about that.
12:10
Commentary on the hadith:
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Chapter: Prayer during a solar eclipse.
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The eclipse prayer is a prayer of awe.
12:19
The prayer for rain (istisqa') is a prayer of longing.
12:22
He was dragging his garment,
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meaning in a state of alarm.
12:26
The people flocked to him,
12:28
meaning they returned to him and gathered.
12:30
It was also said:
12:32
They came in succession,
12:33
one after another.
12:36
The meaning of gathering is more apparent in this context.
12:39
The sun cleared,
12:41
meaning it was uncovered and became visible.
12:43
"Dispelled" means it passes away.
12:46
From the benefits of the hadith:
12:49
It is derived from the hadith
12:51
that the Sunnah for the eclipse prayer is two rak'ahs.
12:55
It also contains the obligation of seeking refuge with Allah the Almighty,
12:58
and supplicating for the removal of distress.
13:01
A scholar must dispel misconceptions
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and correct doctrinal errors
13:06
related to cosmic phenomena.
13:09
The hadith also points to the greatness of the blessing of the sun and the moon.
13:16
From Abu Mas'ud, who said:
13:19
The Messenger of Allah, peace be upon him, said:
13:23
"The sun and the moon do not eclipse for the death of anyone, nor for his life.
13:28
Rather, they are two signs among the signs of Allah.
13:32
So when you see them, pray."
13:36
From Ibn 'Umar, may Allah be pleased with them both:
13:39
From the Prophet, peace be upon him, who said:
13:43
"The sun and the moon do not eclipse for the death of anyone, nor for his life.
13:48
Rather, they are two signs among the signs of Allah.
13:52
So when you see them, pray."
13:56
From al-Mughirah Ibn Shu'bah, who said:
13:59
The sun eclipsed on the day Ibrahim died.
14:03
The people said,
14:04
"It eclipsed for the death of Ibrahim."
14:07
So the Messenger of Allah, peace be upon him, said:
14:11
"The sun and the moon are two signs among the signs of Allah.
14:15
They do not eclipse for the death of anyone, nor for his life.
14:20
So when you see them,
14:22
supplicate to Allah and pray until it clears."
14:27
Commentary on the hadith:
14:30
"Two signs among the signs of Allah,"
14:33
meaning two markers from the signs of Allah,
14:35
indicating His oneness and His immense power,
14:39
or two signs to frighten His servants with His might and severity.
14:44
"When you see them,"
14:46
the dual form is used in reference to the sun and the moon.
14:50
"For the death of anyone, nor for his life,"
14:52
meaning because of the death of someone or because of his life.
14:56
Ibrahim was the son of the Prophet, peace be upon him,
15:01
and his mother was Mariyah the Copt, may Allah be pleased with her.
15:05
He passed away in the tenth year of the Hijrah.
15:09
"Until it clears" means until the eclipse passes.
15:13
From the benefits of the hadith:
15:17
It is derived from the hadith:
15:19
Seeking refuge with the Most Gracious, the Most Merciful, to remove distress.
15:23
The hadith states that the sun and the moon are two signs with which Allah strikes fear into His servants.
15:30
The hadiths contain a refutation of those who claim that the planets have an influence on earthly events.
15:39
Chapter: Charity during an eclipse.
15:42
From 'A'ishah, who said:
15:45
The sun eclipsed during the time of the Messenger of Allah, peace be upon him.
15:51
In one narration:
15:52
It returned in the forenoon.
15:54
The Messenger of Allah, peace be upon him, passed between the dwellings.
16:00
In one narration:
16:02
He sent a caller to announce: "Prayer is gathering."
16:06
The Messenger of Allah, peace be upon him, led the people in prayer.
16:10
He stood and prolonged the standing.
16:14
In one narration:
16:15
He said the takbir, and the Messenger of Allah, peace be upon him, recited a long recitation.
16:21
Then he said the takbir.
16:23
In one narration:
16:25
The Prophet, peace be upon him, recited aloud in the eclipse prayer.
16:31
Then he bowed and prolonged the bowing.
16:34
Then he stood and prolonged the standing,
16:37
which was shorter than the first standing.
16:40
Then he bowed and prolonged the bowing,
16:42
which was shorter than the first bowing.
16:45
Then he prostrated and prolonged the prostration.
16:48
Then he did in the second rak'ah what he did in the first.
16:53
In one narration:
16:55
He completed four bowings and four prostrations.
17:00
Then he left, and the sun had cleared.
17:03
He delivered a sermon to the people.
17:05
He praised Allah and extolled Him.
17:08
Then he said:
17:09
"The sun and the moon are two signs among the signs of Allah.
17:14
They do not eclipse for the death of anyone, nor for his life."
17:18
In one narration:
17:19
"Rather, they are two signs among the signs of Allah that He shows to His servants.
17:25
So when you see that,
17:27
supplicate to Allah, say the takbir,
17:30
pray, and give charity."
17:32
Then he said:
17:34
"O Ummah of Muhammad!
17:36
By Allah, there is no one more jealous than Allah that His servant or His maidservant should commit adultery.
17:43
O Ummah of Muhammad!
17:45
By Allah, if you knew what I know,
17:48
you would laugh little and weep much."
17:53
In one narration:
17:55
Then he commanded them to seek refuge from the punishment of the grave.
17:59
Commentary on the hadith:
18:03
"During the time of the Messenger of Allah, peace be upon him,"
18:07
meaning in his era.
18:09
"Which was shorter than the first standing,"
18:11
meaning he prolonged the recitation.
18:13
It is less than the recitation in the first standing.
18:17
"Then he did in the second rak'ah what he did in the first,"
18:22
meaning he stood twice,
18:24
and recited twice,
18:26
and prolonged the recitation, bowing, and prostration.
18:30
"Then he left,"
18:31
meaning from the prayer,
18:33
"and the sun had cleared,"
18:35
meaning it was uncovered and appeared.
18:38
"Between the dwellings,"
18:40
by "dwellings" is meant the houses of the wives of the Prophet, peace be upon him.
18:47
"O Ummah of Muhammad!"
18:49
In this call, there is a sense of compassion,
18:52
just as a father addresses his child.
18:55
"By Allah, there is no one more jealous,"
18:58
meaning from the attribute of jealousy.
19:00
"By Allah, if you knew what I know, you would laugh little and weep much,"
19:06
meaning if you knew the greatness of Allah's retribution against the criminals and the severity of His punishment,
19:11
and the horrors of the Day of Resurrection and its states as I have known them,
19:15
you would not laugh at all.
19:18
From the benefits of the hadith:
19:22
It is derived from the hadith:
19:24
Hastening to prayer, dhikr, takbir, and charity
19:28
upon the occurrence of a solar or lunar eclipse,
19:31
or similar events like earthquakes or intense darkness,
19:35
and other such horrors.
19:38
The hadith explains the manner of the eclipse prayer:
19:41
In every rak'ah, there are two bowings.
19:44
The hadith contains the command to supplicate and beseech Him in prayer.
19:49
It encourages performing good deeds,
19:51
especially charity, the benefit of which is far-reaching.
19:56
It establishes the legitimacy of the Imam's exhortation during such signs,
20:00
and commanding the people to perform acts of righteousness.
20:02
It contains the prohibition of sins,
20:05
and a warning against major sins.
20:08
The hadith shows that the Prophet, peace be upon him, was the most knowledgeable of creation regarding Allah the Almighty,
20:14
and that there is no law except through his path, peace be upon him.
20:20
The hadith points to the prohibition of adultery.
20:26
Chapter: The call "Prayer is gathering" during an eclipse.
20:31
From 'Abdullah Ibn 'Umar, who said:
20:35
When the sun eclipsed during the time of the Messenger of Allah, peace be upon him,
20:41
it was announced: "Prayer is gathering."
20:44
The Prophet, peace be upon him, bowed twice in his prostration.
20:49
Then he stood,
20:51
and bowed twice in his prostration.
20:54
Then he sat.
20:55
Then it cleared from the sun.
20:58
He said:
20:59
And 'A'ishah, may Allah be pleased with her, said:
21:02
"I have never prostrated a prostration longer than that."
21:08
Commentary on the hadith:
21:11
"Prayer is gathering,"
21:13
meaning without adhan or iqamah.
21:17
"Then it cleared from the sun,"
21:19
meaning it appeared.
21:21
From the benefits of the hadith:
21:24
It is derived from the hadith:
21:27
That it is not prescribed for the eclipse prayer to have an adhan or iqamah.
21:31
It contains the recommendation of long prostration in the eclipse prayer.
21:35
The wisdom in that is
21:37
that the eclipse prayer is a prayer of awe and seeking refuge with Allah the Almighty,
21:43
and the closest a servant is to his Lord is when he is prostrating.
21:47
Thus, the length of the prostration corresponds to the length of seeking refuge and drawing near to Allah, the Glorified and Exalted.
21:56
Chapter: Seeking refuge from the punishment of the grave during an eclipse.
22:00
From 'A'ishah, the wife of the Prophet, peace be upon him:
22:05
A Jewish woman came to ask her.
22:08
She said to her:
22:10
"May Allah protect you from the punishment of the grave."
22:14
'A'ishah, may Allah be pleased with her, asked the Messenger of Allah, peace be upon him,
22:20
"Are people punished in their graves?"
22:23
The Messenger of Allah, peace be upon him, said:
22:27
"I seek refuge in Allah from that."
22:30
In one narration:
22:31
"Yes, the punishment of the grave."
22:34
'A'ishah, may Allah be pleased with her, said:
22:37
"I never saw the Messenger of Allah, peace be upon him, after that,
22:42
pray a prayer without seeking refuge from the punishment of the grave."
22:47
Commentary on the hadith.
22:50
That a Jewish woman...
22:52
Meaning a Jewish woman...
22:54
...came to ask her.
22:56
Meaning she was seeking a need.
22:59
Meaning He punishes people in their graves.
23:02
This question...
23:03
...is because the knowledge was with 'A'ishah, may Allah be pleased with her.
23:07
That punishment and reward...
23:09
...only occur after the Resurrection.
23:11
This is why she asked.
23:14
"Seeking refuge in Allah from that."
23:16
Meaning, seeking shelter with Allah the Exalted from the punishment of the grave.
23:21
From the benefits of the hadith.
23:24
It is derived from the hadith...
23:26
...the affirmation of the punishment of the grave.
23:29
The people of the Sunnah are in consensus regarding belief in the punishment of the grave and affirming it.
23:34
The hadith contains evidence that the state of the punishment of the grave is grave.
23:39
Therefore, the Prophet, peace and blessings of Allah be upon him, sought refuge from it.
23:43
And he commanded that one seek refuge from it.
23:48
Chapter: Dhikr during an eclipse.
23:51
On the authority of Abu Musa, who said:
23:54
The sun eclipsed.
23:56
The Prophet, peace and blessings of Allah be upon him, stood up in alarm.
24:00
Fearing that the Hour had arrived.
24:03
He came to the mosque.
24:05
He prayed with the longest standing, bowing, and prostration.
24:09
I had never seen him do it before.
24:11
And he said:
24:13
"These signs that Allah sends..."
24:16
"...do not occur due to the death or life of anyone."
24:20
"Rather, Allah uses them to strike fear into His servants."
24:23
"So if you see anything of that..."
24:26
"...then hasten to His remembrance, His supplication, and His seeking of forgiveness."
24:32
Commentary on the hadith.
24:35
"The Prophet, peace and blessings of Allah be upon him, stood up in alarm."
24:39
Meaning, afraid.
24:41
"Fearing," meaning, afraid.
24:44
"That the Hour had arrived."
24:46
Meaning, that it had begun.
24:48
"These signs..."
24:49
...meaning the portents.
24:51
Such as solar and lunar eclipses.
24:53
Earthquakes, severe winds, and the like.
24:57
For in each of them, Allah the Exalted strikes fear into His servants.
25:02
Perhaps they might return [to Him].
25:05
"So if you see anything of that..."
25:07
...meaning from those signs.
25:10
"...then hasten to His remembrance, His supplication, and His seeking of forgiveness."
25:14
Meaning, turn to Him, the Almighty and Majestic.
25:16
And seek His aid to avert the occurring event.
25:21
From the benefits of the hadith.
25:25
It is derived from the hadith...
25:27
...that the sun and the moon are among the signs of Allah, the Almighty and Majestic.
25:31
He uses them to strike fear into His servants.
25:33
It contains guidance to persist in seeking forgiveness to avert calamity.
25:38
It contains [the instruction] to hasten to remembrance, supplication, and worship.
25:41
When frightening signs appear.
25:47
Chapters on the Prostration of the Qur'an.
25:53
Chapter: What has been narrated regarding the prostration of the Qur'an and its Sunnah.
25:58
On the authority of 'Abdullah, may Allah be pleased with him, who said:
26:01
"The first Surah in which a prostration was revealed was [Surah] al-Najm."
26:07
He said:
26:08
The Messenger of Allah, peace and blessings of Allah be upon him, prostrated.
26:12
And those behind him prostrated.
26:14
Except for one man.
26:15
I saw him take a handful of dust and prostrate upon it.
26:20
I saw him after that killed as a disbeliever.
26:24
He was Umayyah Ibn Khalaf.
26:27
Commentary on the hadith.
26:31
"The first Surah in which a prostration was revealed was al-Najm."
26:35
Meaning, in Makkah.
26:37
"And those behind him prostrated."
26:39
Meaning, with the Prophet, peace and blessings of Allah be upon him.
26:42
"He took a handful of dust and prostrated upon it."
26:46
Meaning, he did so out of arrogance.
26:49
"I saw him."
26:50
The observer is 'Abdullah Ibn Mas'ud, may Allah be pleased with him.
26:55
From the benefits of the hadith.
26:58
It is derived from the hadith...
27:00
...the reason for the obligation of the prostration of recitation.
27:03
Recitation is for the one reciting.
27:06
And listening is for the one listening.
27:09
It contains the affirmation of the prostration of Surah al-Najm.
27:12
The hadith contains an indication of the condemnation of arrogance.
27:15
And the evil end of the arrogant.
27:21
Chapter: The prostration of [Surah] Sad.
27:24
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
27:27
"Sad is not among the obligatory prostrations."
27:31
"Yet I saw the Prophet, peace and blessings of Allah be upon him, prostrate during it."
27:36
Commentary on the hadith.
27:39
"Not among the obligatory prostrations."
27:42
It is not among the prostrations whose performance is confirmed as mandatory.
27:46
From the benefits of the hadith.
27:49
It is derived from the hadith...
27:51
...that the basis for prostrations is [based on] divine instruction (tawqif).
27:55
The hadith indicates the affirmation of the prostration of Surah Sad.
27:59
There is a difference of opinion regarding its emphasis.
28:03
Chapter: The prostration of Muslims with the polytheists.
28:07
The polytheist is impure and does not have wudu'.
28:11
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
28:15
That the Prophet, peace and blessings of Allah be upon him, prostrated during [Surah] al-Najm.
28:19
And the Muslims and the polytheists prostrated with him.
28:22
As did the Jinn and mankind.
28:25
Commentary on the hadith.
28:29
"And the Jinn and mankind."
28:31
The way of knowing the prostration of the Jinn is through revelation.
28:35
From the benefits of the hadith.
28:38
The hadith affirms the world of the Jinn.
28:41
And that the Jinn are held accountable just like humans.
28:45
It contains [the principle] that impurity is of two types.
28:47
Physical and spiritual.
28:52
Chapter: One who recites a prostration verse and does not prostrate.
28:56
On the authority of Zayd Ibn Thabit, who said:
28:59
I recited [Surah] al-Najm to the Prophet, peace and blessings of Allah be upon him.
29:03
And he did not prostrate during it.
29:06
Commentary on the hadith.
29:10
"Al-Najm," meaning Surah al-Najm.
29:13
From the benefits of the hadith.
29:16
The hadith shows the Companions presenting the Qur'an.
29:19
To the Prophet, peace and blessings of Allah be upon him.
29:22
And that the prostration of recitation is based on divine instruction.
29:28
Chapter: One who prostrates when the reciter prostrates.
29:32
On the authority of Ibn 'Umar, who said:
29:34
The Prophet, peace and blessings of Allah be upon him, used to...
29:37
...recite a prostration verse while we were with him.
29:40
He would prostrate, and we would prostrate with him.
29:43
We would become crowded.
29:44
Until one of us could not find [a place] for his forehead.
29:47
A spot to prostrate upon.
29:49
Commentary on the hadith.
29:53
"We would become crowded until one of us could not find..."
29:56
Meaning, some of us.
29:58
"A spot," meaning a place.
30:01
From the benefits of the hadith.
30:05
The hadith shows that the prostration of recitation...
30:07
...is for the reciter and the listener.
30:10
It contains [the virtue of] eagerness to do good.
30:12
And racing toward it.
30:14
It contains the necessity of following his [the Prophet's] actions.
30:17
Chapter: One who holds that Allah, the Almighty and Majestic...
30:21
...did not make the prostration obligatory.
30:24
On the authority of Rabi'ah Ibn 'Abdullah...
30:27
...Ibn al-Hudayr al-Taymi:
30:30
That 'Umar Ibn al-Khattab, may Allah be pleased with him...
30:33
...recited on Friday from the pulpit...
30:35
...Surah al-Nahl.
30:38
Until, when he reached the prostration [verse]...
30:40
...he descended and prostrated.
30:42
And the people prostrated.
30:44
Until, when the following Friday came...
30:48
...he recited it.
30:50
Until, when he reached the prostration [verse]...
30:52
He said:
30:53
"O people!"
30:55
"We pass by the prostration [verses]."
30:58
"Whoever prostrates has done right."
31:00
"And whoever does not prostrate..."
31:02
"...there is no sin upon him."
31:04
And 'Umar, may Allah be pleased with him, did not prostrate.
31:10
"He descended and prostrated."
31:13
Meaning, he descended from the pulpit and prostrated.
31:15
"The following [Friday]."
31:18
Meaning, the upcoming one.
31:19
"We pass by the prostration [verses]."
31:22
Meaning, we recite or hear a verse containing a prostration.
31:26
"Whoever prostrates has done right."
31:28
Meaning, in his action, he has followed the Sunnah.
31:31
"And whoever does not prostrate, there is no sin upon him."
31:34
The negation of sin for one who leaves the action by choice...
31:37
...indicates that it is not obligatory.
31:40
From the benefits of the hadith.
31:44
It is derived from the hadith...
31:46
...that the action of a Companion which cannot be reached through [personal] opinion...
31:49
...has the status of a raised [Prophetic] report.
31:51
It contains the statement of a Companion while the others remain silent.
31:55
This is considered a tacit consensus.
31:58
The hadith shows that people in prayer are followers of their Imam.
32:02
It contains the permissibility of a slight pause between the recitation and the prostration.