Part of Sahih Al-Bukhari
· Lesson 42 of 113
Summary of Sahih Al-Bukhari | Episode (42) | Friday book - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Human Studies and Research
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presents:
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Abridged Sahih al-Bukhari.
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Chapter: When the heat becomes intense on Friday.
0:21
On the authority of Anas ibn Malik, who said:
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When the cold became severe, the Prophet (peace and blessings of Allah be upon him)
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would pray early,
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and when the heat became intense,
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he would delay the prayer until it cooled down—
0:35
meaning the Friday prayer.
0:38
Commentary on the hadith:
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"Until it cooled down"
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means waiting until
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the intensity of the heat abates.
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Among the benefits of this hadith:
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The hadith indicates that the time for Friday prayer
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is the time of Zuhr,
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and that it is performed
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after the sun passes the meridian (zawal),
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and that it may be delayed until it cools during extreme heat.
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Chapter: Walking [to the prayer].
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On the authority of 'Abayah ibn Rifa'ah,
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who said:
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Abu 'Abs caught up with me
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while I was walking to the Friday prayer,
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and he said:
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I heard the Prophet (peace be upon him)
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say:
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"Anyone whose feet become dusty
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in the cause of Allah,
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Allah will forbid him from the Fire."
1:25
Commentary on the hadith:
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Abu 'Abs
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is 'Abd al-Rahman ibn Jabr
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(may Allah be pleased with him).
1:35
"Whose feet become dusty"
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means covered with dust.
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The feet were specifically mentioned
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because most of the warriors
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at that time were on foot,
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and feet inevitably get covered in dust
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in all circumstances,
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whether the dust is thick
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or light;
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moreover, the foundation of the child of Adam rests
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upon the feet,
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so if the feet are saved from the Fire,
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the rest of his limbs will be saved from it as well.
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Among the benefits of this hadith:
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It is derived from this hadith
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an explanation of the virtue of walking
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to prayer;
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and it highlights the virtue of jihad
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in the cause of Allah Almighty.
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The hadith also contains an indication
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that acts of worship are a form
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of jihad,
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thus requiring patience and steadfast devotion.
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Chapter:
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A man must not make his brother stand on Friday
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so that he may sit in his place.
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On the authority of Nafi',
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on the authority of Ibn 'Umar,
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on the authority of the Prophet (peace be upon him),
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that he forbade
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making a man stand from his seat
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so that another may sit in it;
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rather, you should make space
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and accommodate one another.
2:49
And Ibn 'Umar disliked
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that a man should stand up from his seat
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and someone else then sit in his place.
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Commentary
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on the hadith:
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"A man must not make his brother stand on Friday
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so that he may sit in his place."
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The reason for this prohibition
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is that it is done only out of arrogance
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and contempt for the person being displaced.
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"Rather,
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make space and accommodate one another"
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means: provide the newcomer to
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your gathering ample room and space,
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and broaden the seating.
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This is an etiquette explicitly enjoined by
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the Book and the Sunnah.
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Among the benefits of this hadith:
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It is derived from this hadith
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that giving preference to others (ithar) is not allowed
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in acts of worship and proximity to Allah.
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The hadith also shows that the mosque is the house of Allah,
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so whoever arrives first at a place
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is more entitled to it.
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Chapter: The adhan on Friday.
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On the authority of al-Sa'ib ibn Yazid,
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who said:
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The adhan on Friday
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was originally called when
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the imam sat on Friday
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upon the pulpit during the era of
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the Messenger of Allah (peace and blessings of Allah be upon him),
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and of Abu Bakr and 'Umar
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(may Allah be pleased with them both).
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But during the caliphate of
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'Uthman ibn 'Affan (may Allah be pleased with him),
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when the people increased in number—
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and in another narration:
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"The Prophet (peace be upon him) had
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no more than one caller to prayer"—
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'Uthman ordered on Friday
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the third call to prayer (the first adhan),
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which was proclaimed
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from al-Zawra',
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and the matter became established accordingly.
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Commentary
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on the hadith:
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Al-Zawra'
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was an elevated place near the marketplace of Medina,
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close to the mosque.
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Among the benefits of this hadith:
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The hadith demonstrates the obligation of following
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the Sunnah of the Rightly Guided Caliphs,
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and that the actions of
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the leader are governed by the public interest
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of the community.
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Chapter: Delivering the sermon while standing.
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On the authority of Ibn 'Umar (may Allah be pleased
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with them both), who said:
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The Prophet (peace be upon him)
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used to deliver the sermon standing,
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then sit down,
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then stand up again,
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just as you do now.
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Commentary on the hadith:
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The verb "used to" (kana)
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denotes continuity and regularity.
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"Just as you do now"
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indicates the continuation of
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the Prophetic guidance during the era of
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the Companions.
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Among the benefits of this hadith:
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It is derived from this hadith
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that the practice of the Prophet (peace and blessings of Allah
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be upon him)
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is the benchmark of true guidance,
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and that acts of worship are fundamentally founded
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upon divine prescription (tawqif).
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The imam faces the people,
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and the people face the imam
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when he delivers the sermon.
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On the authority of Abu Sa'id al-Khudri (may Allah be pleased
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with him),
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that the Prophet (peace be upon him)
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sat one day upon the pulpit,
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and we sat around him,
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and he said:
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"Among the things I fear
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for you after I am gone
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is what will be opened for you
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of the splendor and ornaments of this world."
6:09
In one narration:
6:11
"of the blessings of the earth."
6:13
Then he mentioned the splendor of this world,
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beginning with one of them
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and following with the other.
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Thereupon a man said:
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"O Messenger of Allah,
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can good bring about evil?"
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The Prophet (peace be upon him) remained silent,
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so it was said to the man:
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"What is the matter with you?
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You speak to the Prophet (peace be upon him)
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while he does not answer you!"
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We then realized that
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revelation was descending upon him.
6:42
In another narration:
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And the people fell silent,
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as if birds were perched upon their heads.
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He said:
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Then the sweat was wiped from him,
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and he said:
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"Where is the questioner?"
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—as if commending him—
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and said:
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"Good does not bring about evil,
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but among what the spring vegetation produces
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is that which kills or brings near to death—"
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in another narration:
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"kills by bloating—
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except for the vegetation-eating animal:
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it eats,
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and when its flanks are full,
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it faces the sun,
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defecates,
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urinates, and returns to graze.
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Indeed, this wealth
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"is sweet and green.
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What an excellent companion it is for a Muslim
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when he gives from it to the needy,
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the orphan, and the traveler,"
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or as the Prophet,
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peace and blessings of Allah be upon him, said:
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"And whoever takes it
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without right
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is like one who eats and is never satisfied,
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and it will be a witness
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against him on the Day of Resurrection."
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Commentary
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on the hadith:
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"The splendor and adornment of the world,"
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meaning its beauty and allure.
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"So the Prophet fell silent,"
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peace be upon him,
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meaning waiting for divine revelation.
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"Al-Ruhada'"
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means profuse sweating.
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"And it was as if he praised him":
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when they saw that the Prophet,
8:10
peace be upon him,
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inquired about him in an approving manner,
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they knew that he was praising him.
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"Among what spring produces
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kills or brings close to death,"
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derived from "ilmām,"
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meaning to approach and come near
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to destruction.
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"Except the vegetation-eating animal":
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out of everything spring produces,
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there is that which kills whoever eats it,
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except for the vegetation eater when it is moderate in what
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it consumes,
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taking care to avoid what would lead it
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to perish.
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"Its flanks swelled,"
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meaning filled to full satiety,
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and its sides expanded.
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"So it excreted,"
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meaning it discharged dung.
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"It grazed,"
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meaning it grazed on spring pastures.
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"This wealth is sweet and green,"
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meaning in its pleasantness
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and attractive luster.
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"Whoever takes it without right,"
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or without any need for it,
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and fails to discharge its required
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obligation,
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"dies of bloating,"
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meaning the animal perishes
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due to overeating.
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Points of benefit from the hadith:
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It is derived from the hadith
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that it is permissible to coin parables
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using lowly things
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and base expressions,
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such as urine and the like.
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It also shows that a student may present
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ambiguous matters before a scholar,
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and that a scholar, when asked about something,
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may delay the answer
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until the matter becomes clear
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and he attains certainty.
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The hadith also shows that a question,
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if it is out of place,
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may be disapproved of to the questioner.
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It also indicates that Allah Almighty
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does not bless wealth
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that is unlawful.
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The hadith also shows that a scholar
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should warn those who sit with him
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against the trial of wealth,
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alerting them to pitfalls of danger.
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It contains an exhortation to moderation
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in wealth,
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and to restrict oneself in worldly matters
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to bare sufficiency.
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It also contains an encouragement to give charity
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and to abandon withholding.
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It clarifies that wealth
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is the adornment of the life of this world,
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as stated in the Wise Remembrance.
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It shows that asking questions
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is the key to knowledge,
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and it contains praise for the sensible questioner.
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It indicates the legitimacy
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of answering a question
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based on the questioner's understanding,
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which is more impactful on the soul.
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The hadith shows that people
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regarding worldly wealth are of various categories:
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some amass it without right,
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some are moderate,
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and others are otherwise.
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Chapter: Whoever says
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in the sermon, after
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the praise: "Amma ba'd" (To proceed).
10:50
On the authority of 'Amr ibn Taghlib:
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The Messenger of Allah,
10:54
peace be upon him,
10:56
was brought wealth or captives,
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and he distributed them.
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He gave to some men and withheld from others,
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and it reached him
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that those who were withheld from
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felt aggrieved.
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So he praised Allah
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and extolled Him,
11:12
and then said:
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"To proceed:
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By Allah, I give to a man
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and leave another,
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yet the one I leave is dearer to me than the one
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I give to.
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But I give to some people
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out of their impatience and anxiety."
11:28
In another narration:
11:31
"I give to a people
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fearing their wavering and anxiety,
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and I entrust other people
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to what Allah has placed
11:39
in their hearts of inner wealth
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and goodness, among whom is 'Amr ibn Taghlib."
11:43
'Amr said:
11:45
"By Allah, I would not exchange
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the statement of
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the Messenger of Allah, peace be upon him,
11:51
for red camels."
11:53
Commentary
11:55
on the hadith:
11:58
"Or captives, and he distributed them,"
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meaning among those entitled to them.
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"They felt aggrieved,"
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because they were deprived of the distribution.
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"Amma ba'd" (To proceed),
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meaning: after praising Allah
12:10
and extolling Him.
12:12
"And I leave a man,"
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meaning: I withhold and do not give to that man.
12:16
"Out of impatience,"
12:18
which is the opposite of patience,
12:20
namely panic.
12:22
"And anxiety," meaning intense
12:24
panic and fear.
12:26
"And I entrust other people to what
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Allah has placed in their hearts of inner wealth
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and goodness," meaning:
12:32
I leave them with what Allah Almighty
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has granted them of contentment of soul,
12:36
for they were patient and restrained themselves
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from begging and greed.
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"Red camels,"
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meaning the finest, most precious,
12:44
and most prized of camels.
12:47
Points of benefit from the hadith:
12:49
It is derived from the hadith
12:52
that it was part of the complete compassion
12:54
of the Prophet, peace be upon him,
12:56
to win over the hearts
12:58
of some people.
13:00
The hadith shows that true wealth is not
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an abundance of worldly goods;
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rather, true wealth is the wealth of the soul.
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It highlights the virtue
13:08
of 'Amr ibn Taghlib, may Allah be pleased with him,
13:10
in that his heart possessed inner wealth.
13:12
It also shows the legitimacy
13:14
of praising others
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when they are safe from vanity.
13:18
On the authority of 'A'ishah,
13:22
may Allah be pleased with her:
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The Messenger of Allah, peace be upon him,
13:26
went out one night
13:28
in the middle of the night
13:30
and prayed in the mosque,
13:32
and some men prayed along with him.
13:34
In the morning, the people
13:36
talked about it,
13:38
so a greater number gathered
13:40
and prayed
13:42
with him.
13:44
In the morning, the people talked about it,
13:46
and the attendees in the mosque increased
13:48
on the third night.
13:50
The Messenger of Allah,
13:52
peace be upon him, went out
13:54
and they prayed
13:56
following his prayer.
13:58
When the fourth night arrived,
14:00
the mosque could not hold its congregation,
14:02
until he came out
14:04
for the dawn prayer.
14:06
When he finished the Fajr prayer,
14:08
he faced the people,
14:10
recited the testimony of faith, and then said:
14:12
"To proceed:
14:14
It was not hidden
14:16
from me where you were,
14:18
but I feared that it might be made obligatory
14:20
upon you, and then you would be unable
14:22
to maintain it."
14:24
In one narration:
14:26
"And that was during Ramadan,
14:28
and the Messenger of Allah,
14:30
peace and blessings of Allah be upon him, passed away
14:32
while the matter remained as such."
14:35
Commentary on the hadith:
14:37
"In the depth of the night,"
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meaning deep within it and at its midpoint.
14:41
"And some men prayed
14:43
following his prayer,"
14:45
meaning following his lead, peace be upon him.
14:47
"So they spoke about it,"
14:50
meaning they spoke of their night prayer
14:52
with the Messenger of Allah, peace and blessings of Allah be upon him.
14:54
"The mosque was too small
14:56
to hold its people,"
14:58
meaning it became cramped and crowded for them.
15:00
"It was not hidden from me
15:02
where you were,"
15:04
meaning your gathering and your waiting
15:06
for the prayer.
15:08
"And then you would be unable to maintain it,"
15:10
meaning you would not bear it
15:12
nor be able to perform it consistently.
15:14
Key benefits of the hadith:
15:17
From this hadith, it is deduced that
15:19
it is permissible to follow in prayer
15:21
an imam who did not intend to serve
15:23
as an imam for that particular prayer,
15:25
because the people followed him,
15:27
peace and blessings of Allah be upon him,
15:29
from behind the barrier,
15:31
while he had not formed the intention with them
15:33
to lead them as an imam.
15:35
The hadith also indicates that performing voluntary prayers
15:37
at home is preferable.
15:39
It also establishes the permissibility of performing voluntary prayers
15:41
in congregation.
15:43
It also demonstrates the complete compassion
15:45
of the Prophet, peace and blessings of Allah be upon him.
15:47
It also shows the eagerness of the Companions,
15:49
may Allah be pleased with them,
15:51
to emulate the actions of the Prophet,
15:53
peace and blessings of Allah be upon him,
15:55
and his ways.
15:57
It also proves that clarifying a ruling must not be delayed
15:59
beyond the time of need.
16:01
It also indicates that priority must be given to what is most important
16:03
when an apparent benefit clashes
16:05
with the fear of harm.
16:09
On the authority of Abu Humayd al-Sa'idi,
16:11
who said: "The Messenger of Allah,
16:13
peace and blessings of Allah be upon him, appointed
16:15
a man to collect zakat,
16:17
called Ibn al-Lutbiyyah."
16:19
In one narration:
16:21
"from the tribe of Banu Asad,
16:23
called Ibn al-Utbiyyah."
16:25
And in another narration:
16:27
"from al-Azd.
16:30
When he returned,
16:32
the Prophet called him to account.
16:34
He said: 'This is your wealth,
16:36
and this was given to me as a gift.'
16:38
Thereupon, the Messenger of Allah,
16:40
peace and blessings of Allah be upon him, said:
16:42
'Why did you not sit in the house
16:44
of your father and mother,
16:46
and see whether your gift would come to you,
16:48
if you are truthful?!'
16:50
Then he delivered a sermon to us."
16:52
In one narration:
16:54
"Then the Messenger of Allah,
16:56
peace and blessings of Allah be upon him, stood up in the evening
16:58
after the prayer,
17:00
praised Allah and extolled Him,
17:02
and then said:
17:04
'To proceed:
17:06
Indeed, I appoint a man
17:08
among you to do an assignment
17:10
from that which Allah has entrusted to me,
17:12
and he comes and says:
17:14
"This is your wealth,
17:16
and this was a gift presented to me."
17:18
Why did he not sit in
17:20
the house of his father and mother
17:22
to see whether his gift would come to him?!
17:24
By Allah, no one takes—'
17:26
In another narration:
17:28
'By the One in Whose Hand is my soul,
17:30
none of you misappropriates
17:32
anything of it
17:34
unlawfully
17:36
except that he will meet Allah carrying it
17:38
on the Day of Resurrection!
17:40
Let me not find any of you coming before
17:42
Allah carrying a camel that
17:44
is grunting,
17:46
or a cow that is lowing,
17:48
or a sheep that is bleating!'
17:50
Then he raised his hands so high that
17:52
the whiteness of his armpits could be seen,
17:54
saying:
17:56
'O Allah, have I conveyed the message?'"
17:58
In one narration:
18:00
"three times.
18:02
'My own eyes saw him, and my own ears heard him.'"
18:04
In one narration:
18:06
"'And ask Zayd Ibn Thabit,
18:08
for he heard it along with me.'"
18:10
Commentary on the hadith:
18:13
"Called Ibn al-Lutbiyyah":
18:15
he was 'Abdullah
18:17
Ibn al-Lutbiyyah,
18:19
appointed over the zakat of Banu Sulaym,
18:21
meaning to collect and receive
18:23
the zakat of Banu Sulaym.
18:25
"He called him to account,"
18:27
meaning concerning his official post and what he did during it.
18:29
"This is your wealth,"
18:31
meaning these are the zakat funds
18:33
that I was sent to collect.
18:35
"From that which Allah has entrusted to me,"
18:37
meaning the supreme authority,
18:39
which is governance;
18:41
for it is the ruler who collects
18:43
the zakat in order to distribute it
18:45
to its designated avenues.
18:47
"Carrying it,"
18:49
meaning carrying it upon his neck.
18:51
"That is grunting,"
18:53
which is the sound of a camel.
18:55
"That is lowing,"
18:57
which is the sound of a cow.
18:59
"Bleating," meaning crying out.
19:01
"My own eyes saw him, and my own ears heard him,"
19:03
meaning I personally witnessed the Prophet,
19:05
peace and blessings of Allah be upon him,
19:07
at the time of making that statement.
19:15
The hadith serves as a foundational basis for oversight and accountability
19:17
regarding public officials.
19:19
The hadith also indicates
19:21
that gifts given to a public official must be returned.
19:23
The hadith also indicates
19:25
that gifts given to public officials belong entirely
19:27
to the public wealth of the Muslims.
19:29
It also demonstrates the legitimacy of gentle reprimand
19:31
when commanding what is right
19:33
and forbidding what is wrong.
19:35
It also establishes the permissibility of swearing an oath to emphasize matters.
19:37
The hadith also indicates
19:39
that gifts given to public officials
19:41
constitute unlawful misappropriation (ghulul),
19:43
and if accompanied by favoritism,
19:45
they amount to bribery.
19:47
It also proves that the recompense
19:49
corresponds directly to the nature of the deed.
19:51
It also establishes the prohibition
19:53
of bribery and misappropriation of public funds.
19:57
On the authority of al-Miswar Ibn Makhramah,
19:59
who said: "Indeed, 'Ali
20:01
proposed to the daughter of Abu Jahl.
20:03
When Fatimah heard of that,
20:05
she came to the Messenger
20:07
of Allah, peace and blessings of Allah be upon him,
20:09
and said:
20:11
'Your people claim that you
20:13
do not get angry on behalf of your daughters,
20:15
and here is 'Ali
20:17
intending to marry the daughter of Abu Jahl!'
20:19
So the Messenger of Allah,
20:21
peace and blessings of Allah be upon him, stood up,
20:23
and I heard him when he
20:25
recited the testimony of faith, saying:
20:27
'To proceed:
20:29
[In one narration: Indeed,
20:31
the clan of Hisham Ibn al-Mughirah
20:33
sought my permission to give in marriage
20:35
their daughter to 'Ali Ibn Abi Talib,
20:37
but I do not grant permission,
20:39
then I do not grant permission,
20:41
then I do not grant permission,
20:43
unless
20:45
Ibn Abi Talib wishes to divorce
20:47
my daughter and marry their daughter.]
20:49
I gave my daughter in marriage to Abu al-'As
20:51
Ibn al-Rabi',
20:53
and he spoke to me and was truthful to me.'"
20:55
In one narration:
20:57
"'And he promised me and fulfilled his promise to me.
20:59
And I do not forbid
21:01
what is lawful, nor do I make lawful [what is forbidden],
21:04
"And Fatimah
21:06
is a part of me;
21:08
I dislike whatever distresses her."
21:10
In another narration:
21:12
"Whoever angers her angers me."
21:14
And in another narration:
21:16
"And I fear
21:18
that she may be tested in her religion."
21:20
And in another narration:
21:22
"Whatever troubles her troubles me,
21:24
and whatever harms her
21:26
harms me.
21:28
By Allah, there shall never be gathered together
21:30
the daughter of the Messenger of Allah, peace and blessings of Allah be upon him,
21:32
and the daughter of the enemy of Allah
21:34
under one man."
21:36
Thereupon, 'Ali abandoned the marriage proposal.
21:38
Commentary
21:41
on the hadith:
21:43
He proposed to the daughter of Abu Jahl;
21:45
it was said her name was Juwayriyah,
21:47
or Al-'Awra',
21:49
among other opinions.
21:51
"Your people claim":
21:53
meaning, they say and circulate
21:55
this rumor.
21:57
"I gave [my daughter] in marriage to Abu al-'As ibn al-Rabi'":
21:59
meaning, he married him to Zaynab,
22:01
the daughter of Muhammad, peace be upon him,
22:03
may Allah be pleased with her.
22:05
And his saying:
22:08
"I do not permit it,
22:10
then I do not permit it,
22:12
then I do not permit it,"
22:14
demonstrates his complete compassion, peace be upon him,
22:16
toward his Ummah,
22:18
including the daughter of Abu Jahl;
22:20
for if she were to become
22:22
a co-wife to Fatimah,
22:24
and what naturally occurs between co-wives were to happen,
22:26
she might cause her distress,
22:28
and consequently,
22:30
that would cause distress to the Messenger of Allah,
22:32
peace and blessings of Allah be upon him,
22:34
and she would be ruined on account of that.
22:36
"He spoke to me and was truthful with me":
22:38
as if he intended
22:40
thereby that he had
22:42
stipulated to Abu al-'As
22:44
not to take another wife over Zaynab,
22:46
and he remained true to his condition;
22:48
thus, the Prophet,
22:50
peace and blessings of Allah be upon him, thanked him
22:52
by commending his loyalty
22:54
and truthfulness.
22:56
"A part of me":
22:58
meaning, a piece of me.
23:00
"Whatever distresses her":
23:02
meaning, that harm should befall her
23:04
through this marriage.
23:06
Among the benefits of the hadith:
23:09
It is derived from the hadith
23:11
an explanation of the Prophet's complete compassion,
23:13
peace and blessings of Allah be upon him,
23:15
toward his daughter and his Ummah.
23:17
In it is the permissibility
23:19
of a daughter expressing grievance to her father.
23:21
And in the hadith:
23:23
jealousy is an innate human disposition
23:25
from which even the righteous are not immune.
23:27
In it is encouragement
23:29
to fulfill agreed-upon conditions,
23:31
and praise for those who are truthful
23:33
and faithful to their covenants.
23:35
In it is the permissibility of swearing an oath
23:37
regarding permissible matters.
23:39
And in the hadith is a recommendation
23:41
for a Muslim to fulfill the oath of his brother.
23:43
In it is the legitimacy
23:45
of foregoing a permissible act for a preponderant
23:47
interest.
23:49
In it is the prohibition of harming
23:51
anyone whose harm causes distress to the Prophet, peace and blessings of Allah be upon him,
23:53
by their being harmed.
23:55
And in the hadith is honoring those associated
23:57
with goodness, nobility, or religious virtue.
23:59
In it is the legitimacy
24:01
of openly giving counsel
24:03
when it serves a public benefit.
24:07
On the authority of Ibn 'Abbas, may Allah be pleased with him
24:09
and his father, who said:
24:11
"The Prophet, peace and blessings of Allah be upon him, ascended
24:13
the pulpit,
24:15
and it was the last gathering in which he sat,
24:17
wrapping
24:19
a sheet around his shoulders,
24:21
having bound his head
24:23
with a dark-colored bandage.
24:25
He praised Allah and extolled Him,
24:27
then said:
24:29
'O people, gather around me!'
24:31
So they gathered around him.
24:33
Then he said:
24:35
'As for what follows:
24:37
Indeed, this community of
24:39
the Ansar will decrease,
24:41
while other people will increase."
24:43
In another narration:
24:45
"'until they become among people
24:47
like salt in food.
24:49
So whoever is granted authority
24:52
over anything concerning the Ummah of Muhammad,
24:54
peace and blessings of Allah be upon him,
24:56
and is able to cause harm therein
24:58
to anyone,
25:00
or benefit anyone therein,
25:02
let him accept from their good-doers
25:04
and overlook
25:06
their wrongdoers.'"
25:08
Commentary on the hadith:
25:11
"And it was the last gathering
25:13
in which he sat":
25:15
an indication that this gathering took place toward the very end
25:17
of the life of the Prophet, peace and blessings of Allah be upon him.
25:19
"Wrapping":
25:21
meaning, wearing
25:23
a sheet.
25:25
"The sheet" (al-milhafah):
25:27
is a large wrapper.
25:29
"With a dark-colored bandage" (bi-'isabatin dasma'):
25:31
meaning, a black turban;
25:33
it was also said: a dusty-colored cloth tinged
25:35
with blackness,
25:37
among other explanations.
25:39
"O people, gather around me!":
25:41
meaning, come forward.
25:43
"So they gathered around him":
25:45
meaning, they assembled near him.
25:47
"Let him accept from their good-doers":
25:49
meaning, their good deeds,
25:51
and pardon their wrongdoers.
25:53
Among the benefits of the hadith:
25:55
It is derived
25:58
from the hadith
26:00
that it was of the guidance of the Prophet, peace and blessings of Allah be upon him,
26:02
that whenever he wished
26:04
to deliver a particularly emphatic exhortation,
26:06
he would ascend the pulpit.
26:08
In it is a clarification of the virtue
26:10
of the Ansar, may Allah be pleased with them.
26:12
The hadith is among the signs
26:14
of Prophethood,
26:16
as it contains foretelling of the unseen,
26:18
because the Ansar did indeed decrease,
26:20
while other people multiplied.
26:24
Chapter: Listening attentively to the sermon.
26:26
On the authority of Abu Hurayrah,
26:29
who said:
26:31
The Prophet, peace and blessings of Allah be upon him, said:
26:33
"When the day of Friday comes,
26:35
the angels stand
26:37
at the door of the mosque,
26:39
recording the first to arrive, then the next.
26:41
The likeness of the one who arrives early
26:43
is like that of one who offers
26:45
a camel;
26:47
then like one who offers a cow;
26:49
then a ram;
26:51
then a chicken;
26:53
then an egg.
26:55
When the Imam comes out,
26:57
they fold up their scrolls
26:59
and listen to the remembrance."
27:02
Commentary on the hadith:
27:04
"They record the first to arrive, then the next":
27:06
meaning, in the order of their arrival
27:08
at the mosque.
27:10
"The likeness of the early-comer":
27:12
meaning, the one who sets out early to the mosque.
27:14
"Offers a camel":
27:16
meaning, gives a she-camel in charity.
27:18
"When the Imam comes out":
27:20
meaning, sits upon the pulpit.
27:22
"And listen to the remembrance":
27:24
meaning, the sermon.
27:26
Among the benefits
27:29
of the hadith:
27:31
It is derived from the hadith
27:33
the explanation of the virtue of going early to Friday prayer.
27:35
And in the hadith:
27:37
the angels record
27:39
the ranks of people based on their arrival for the prayer,
27:41
and the ranks of people
27:43
in virtue correspond to
27:45
their deeds.
27:47
In it is the permissibility of applying the term
27:49
of gift and charity to both little and much.
27:51
And in the hadith:
27:53
that the angels attend the sermon
27:55
and the prayer.
27:58
It also indicates the obligation of listening attentively to the sermon
28:00
on Friday.
28:03
Chapter:
28:05
If the imam sees a man arrive
28:07
while he is delivering the sermon,
28:09
he should instruct him to pray two rak'ahs.
28:12
On the authority of Jabir ibn 'Abdillah,
28:14
may Allah be pleased with both of them, who said:
28:16
The Messenger of Allah,
28:18
peace and blessings of Allah be upon him, said:
28:20
"If one of you arrives
28:22
while the imam is delivering the sermon,
28:24
or has already come out,
28:26
let him pray two rak'ahs."
28:28
In another narration:
28:30
A man entered on Friday
28:32
while the Prophet, peace be upon him,
28:34
was delivering the sermon,
28:36
so he asked, "Have you prayed?"
28:38
He replied, "No."
28:40
He said, "Stand up
28:42
and pray two rak'ahs."
28:45
Commentary on the hadith:
28:47
"If one of you arrives"—
28:49
meaning, arrives at the mosque.
28:51
In the hadith of Jabir,
28:53
may Allah be pleased with both of them,
28:55
it is stated that this incident occurred
28:57
with Sulayk al-Ghatafani,
28:59
may Allah be pleased with him.
29:02
"Or has already come out"—
29:04
meaning, he has seated himself upon the pulpit.
29:06
Points of benefit from the hadith:
29:08
It is derived from the hadith
29:10
that it is prescribed to draw attention
29:12
to the mistakes of worshippers
29:14
from the pulpit without explicitly naming them.
29:16
The hadith also contains
29:18
an indication that voluntary prayers
29:20
during the day are performed two by two,
29:22
just like voluntary prayers during the night.
29:24
It also shows the permissibility of speaking
29:26
during the sermon when an urgent matter arises
29:28
and speech is genuinely necessary.
29:30
Furthermore, the hadith indicates that
29:33
the sermon does not prevent an incoming person
29:35
entering the mosque from fulfilling the right
29:37
of the greeting due upon him
29:39
for the sake of Allah.