Summary of Sahih Al-Bukhari | Episode (28) | Prayer book - 8

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

0:03 Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents:

0:10 Abridgment of Sahih al-Bukhari.

0:16 Chapter: Having a Mosque along the Pathway Without Causing Harm to People.

0:22 On the authority of 'A'ishah, may Allah be pleased with her, the wife of the Prophet (peace and blessings of Allah be upon him), who said:

0:30 "Since I first possessed reason, I never knew my parents

0:32 except that they both practiced the true religion.

0:35 Not a single day passed for us

0:37 without the Messenger of Allah (peace and blessings of Allah be upon him) visiting us at either end of the day,

0:43 morning and evening.

0:46 When the Muslims were subjected to severe trials,

0:49 Abu Bakr set out emigrating toward the land of Abyssinia.

0:53 When he reached Bark al-Ghimad,

0:55 he was met by Ibn al-Dughunnah,

0:57 who was the chief of the Qarah tribe.

0:59 He asked,

1:01 'Where are you heading, O Abu Bakr?'

1:03 Abu Bakr replied,

1:05 'My people have driven me out,

1:07 so I wish to wander the earth and worship my Lord.'

1:11 Ibn al-Dughunnah said,

1:13 'Indeed, someone like you, O Abu Bakr, should neither depart nor be driven out!

1:18 For you provide for the destitute,

1:20 maintain family ties,

1:22 bear the burdens of the weary,

1:23 host guests generously,

1:25 and assist those afflicted by misfortunes of truth.'

1:28 'I am your guarantor of protection!

1:30 Return,

1:31 and worship your Lord in your own homeland.'

1:33 So he returned,

1:35 and Ibn al-Dughunnah departed alongside him.

1:37 In the evening, Ibn al-Dughunnah went around

1:40 among the nobles of Quraysh

1:42 and said to them,

1:44 'Indeed, someone like Abu Bakr should neither depart nor be driven out!

1:48 Do you expel a man who provides for the destitute,

1:51 maintains family ties,

1:53 bears the burdens of the weary,

1:54 hosts guests generously,

1:56 and assists those afflicted by misfortunes of truth?'

1:58 Quraysh did not contest the protection granted by Ibn al-Dughunnah,

2:02 and they said to Ibn al-Dughunnah,

2:04 'Instruct Abu Bakr

2:05 to worship his Lord inside his own house;

2:08 he may pray therein

2:10 and recite whatever he wishes,

2:12 but he must not cause us distress thereby,

2:14 nor proclaim it publicly.

2:16 For we fear that he will entice our women and our children.'

2:21 Ibn al-Dughunnah conveyed that to Abu Bakr.

2:24 Abu Bakr remained thus, worshipping his Lord inside his house,

2:29 neither praying publicly nor reciting anywhere other than his home.

2:35 Later, an idea occurred to Abu Bakr:

2:37 he built a prayer area in the courtyard of his house,

2:40 and began praying in it and reciting the Qur'an.

2:44 The women and children of the polytheists began crowding around him,

2:48 marveling at him and gazing upon him.

2:52 Abu Bakr was a tenderhearted man who wept frequently;

2:55 he could not restrain his tears when reciting the Qur'an.

2:59 This alarmed the polytheist nobles of Quraysh,

3:03 so they sent for Ibn al-Dughunnah,

3:06 and when he came to them,

3:08 they said,

3:09 'We granted Abu Bakr asylum under your protection

3:13 on the condition that he worship his Lord inside his house,

3:16 yet he has overstepped that!

3:18 He built a prayer place in the courtyard of his house,

3:21 publicly performing the prayer and reciting therein,

3:24 and we truly fear that he will entice our women and our children!

3:29 So forbid him!

3:30 In another narration:

3:32 'Go to him:

3:33 if he chooses to restrict himself to worshipping his Lord inside his house, he may do so;

3:38 but if he refuses anything short of public practice,

3:41 ask him to return your covenant of protection to you!

3:45 For we loathe betraying your covenant,

3:48 yet we will not permit Abu Bakr to proclaim his worship openly.'

3:52 'A'ishah said:

3:54 So Ibn al-Dughunnah came to Abu Bakr and said,

3:58 'You know the terms upon which I made a covenant on your behalf:

4:01 either you restrict yourself to that,

4:04 or you return my covenant of protection to me,

4:08 for I do not like the Arabs to hear that I was betrayed concerning a man under my covenant.'

4:14 Abu Bakr replied,

4:16 'I hereby return your protection to you,

4:19 and I am well pleased with the protection of Allah, the Mighty and Majestic.'

4:22 The Prophet (peace be upon him) was in Mecca at that time,

4:27 and he said to the Muslims:

4:31 'I have been shown the place of your migration:

4:35 a land of date palms.'

4:37 In another narration:

4:38 'I saw a salt flat rich in date palms,

4:41 situated between two lava tracts'—

4:43 meaning the two volcanic plains.

4:45 So whoever wished to emigrate departed toward Medina,

4:48 and most of those who had emigrated to Abyssinia returned to Medina.

4:53 Abu Bakr also prepared to depart for Medina,

4:57 but the Messenger of Allah (peace be upon him) said to him,

5:01 'Be patient,

5:03 for I hope that permission will soon be granted to me.'

5:06 Abu Bakr asked,

5:08 'Do you truly expect that, may my father be ransomed for you?'

5:11 He said, 'Yes.'

5:12 So Abu Bakr held himself back to accompany the Messenger of Allah (peace be upon him),

5:17 in order to be his companion.

5:19 He fed two riding camels he possessed leaves of the acacia tree—

5:23 which is fallen foliage—for four months.

5:26 'A'ishah said:

5:28 While we were seated one day in the house of Abu Bakr in the intense heat of midday,

5:34 someone called out to Abu Bakr:

5:37 'Here is the Messenger of Allah (peace be upon him) veiled with a head covering,

5:41 coming at an hour he never used to visit us.'

5:45 Abu Bakr said,

5:47 'May my father and mother be ransomed for him!

5:50 By Allah, nothing could have brought him at this hour except an urgent matter.'

5:55 She said:

5:56 The Messenger of Allah (peace be upon him) arrived and sought permission to enter;

6:01 permission was granted, and he entered.

6:03 The Prophet (peace be upon him) said to Abu Bakr,

6:09 'Have whoever is with you step out.'

6:11 Abu Bakr replied,

6:13 'They are only your family, may my father be ransomed for you, O Messenger of Allah.'

6:17 He said,

6:19 'I have been granted permission to depart.'

6:22 Abu Bakr asked,

6:24 'May I accompany you, may my father be ransomed for you, O Messenger of Allah?'

6:28 The Messenger of Allah (peace be upon him) replied, 'Yes.'

6:33 Abu Bakr said,

6:35 'Take, may my father be ransomed for you, O Messenger of Allah, one of these two riding camels of mine.'

6:40 The Messenger of Allah (peace be upon him) said, 'Only for a price.'

6:45 'A'ishah said:

6:47 We prepared provisions for them with the utmost haste

6:50 and packed their travel rations in a leather pouch.

6:54 Asma' bint Abi Bakr cut a piece from her waist-girdle

6:59 and tied the opening of the pouch with it;

7:02 thus she was named 'She of the Two Girdles.'

7:05 She continued:

7:07 Then the Messenger of Allah (peace be upon him)

7:10 and Abu Bakr reached a cave on Mount Thawr,

7:14 and they concealed themselves in it for three nights.

7:17 'Abdullah ibn Abi Bakr would spend the night with them;

7:20 he was a young youth,

7:22 intelligent and perceptive.

7:24 He would depart from them before daybreak

7:27 and arrive in the morning among Quraysh in Mecca as though he had spent the night there.

7:31 He would not hear of any plot against them without memorizing it,

7:35 bringing them word of it when darkness fell.

7:40 'Amir ibn Fuhayrah, the freed slave of Abu Bakr, would pasture

7:45 a flock of dairy sheep near them,

7:47 bringing them back to rest near them an hour into the night.

7:52 Thus, they would spend the night supplied with fresh milk,

7:54 which was the yield of their flock and heated by warm stones,

7:58 until 'Amir ibn Fuhayrah would call the flock away before sunrise;

8:02 he did that on every single night of those three nights.

8:07 The Messenger of Allah (peace be upon him)

8:11 and Abu Bakr had hired a man from the tribe of al-Dil—

8:14 from the clan of Banu 'Abd ibn 'Adi—

8:17 as an expert scout;

8:19 a khirrit is an expert proficient in guiding paths.

8:23 He had dipped his hand in an alliance with the family of al-'As ibn Wa'il al-Sahmi,

8:27 and he still followed the religion of the polytheists of Quraysh.

8:30 Yet they trusted him,

8:32 so they handed over their two riding mounts to him

8:35 and made an appointment to meet him at the Cave of Thawr after three nights,

8:39 with their two mounts on the morning of the third day.

8:42 'Amir ibn Fuhayrah and the guide set out with them,

8:46 and he led them along the coastal route.

8:49 Commentary on the Hadith:

8:53 'I never possessed reason':

8:55 meaning: I never knew.

8:57 'My parents':

8:58 she meant Abu Bakr (may Allah be pleased with him)

9:01 and her mother, Umm Ruman (may Allah be pleased with her);

9:05 using the dual form here is by way of predominance.

9:08 'Practiced the true religion':

9:10 meaning: the religion of Islam.

9:12 'Morning and evening':

9:14 that is, day and night.

9:17 'When the Muslims were subjected to severe trials':

9:19 meaning: by the harm inflicted by the disbelievers of Quraysh and others.

9:23 'Bark al-Ghimad':

9:25 a location five nights' journey from Mecca toward Yemen,

9:29 along the seashore.

9:32 'Chief of the Qarah tribe':

9:34 it is a well-known tribe.

9:36 'Ibn al-Dughunnah':

9:38 named after his mother;

9:40 it is said his name was Rabi'ah ibn Rafi'.

9:43 'To wander' comes from tourism/journeying;

9:46 here it means departing cities to inhabit the open wilderness.

9:50 'Provide for the destitute':

9:52 meaning: you give people wealth and grant them means.

9:55 'Bear the burdens of the weary':

9:57 that is: whoever cannot manage their own affairs.

10:00 'Host guests generously':

10:02 "Hospitality" (*al-qirā*)

10:03 means the food and lodging prepared for a guest.

10:06 "And you assist against the vicissitudes of truth"

10:09 means its misfortunes and calamities.

10:13 "A protector" (*jār*)

10:14 means one granting refuge: "I shall protect you from anyone who harms you."

10:17 "So Quraysh did not repudiate the protection of Ibn al-Dughunnah"

10:20 means they accepted his grant of asylum

10:22 and did not reject his word regarding the safety of Abu Bakr (may Allah be pleased with him).

10:27 "And that he should not practice it publicly"

10:29 means that his prayer and recitation must not be audible or visible to us,

10:33 "lest he mislead our women and children"

10:36 into turning away from idol worship.

10:39 "So he remained"

10:41 abiding by what they had stipulated for a time.

10:44 "Then it appeared"

10:46 meaning an idea other than his initial approach occurred to him.

10:50 "In the courtyard of his house"

10:52 refers to the open space in front of his home.

10:55 "So they would flock to him"

10:57 means rushing toward him.

10:59 "He could not contain his eyes"

11:01 means he was incapable of holding back his tears

11:04 due to the tenderness of his heart when reciting and hearing the Qur'an.

11:09 "And it terrified"

11:10 means frightened.

11:12 "He has overstepped that"

11:14 means he has failed to abide by the agreed condition.

11:16 "So forbid him"

11:18 means restrain him.

11:20 "If he restricts himself to worshiping his Lord inside his house, let him do so"

11:24 means if he adheres to the stipulation

11:26 and does not publicize his worship;

11:29 "and if he refuses"

11:30 meaning if he declines,

11:32 "then ask him"

11:33 meaning demand of him

11:35 "to return your pledge"

11:36 meaning your protection and covenant.

11:38 "We would hate to breach your pledge"

11:40 means we detest violating your covenant,

11:43 "yet we do not approve"

11:47 meaning we do not accept his conduct, nor will we remain silent about it.

11:51 "upon which I made an agreement for you"

11:53 means on the condition under which I secured their protection for you.

11:57 "I return your protection to you"

11:59 meaning your pledge and covenant of security,

12:02 "and I am well-pleased with the protection of Allah, the Exalted and Majestic"

12:05 meaning with His safety and safeguarding.

12:08 "I was shown"

12:09 means it was revealed to me.

12:11 "Between two lava tracts" (*lābatayn*):

12:13 a *lābah* is a tract of land outside Medina

12:16 covered with abundant black stones.

12:19 The two volcanic tracts

12:21 are those situated in Medina.

12:23 "Most of them"

12:24 means the majority.

12:26 "He prepared himself"

12:27 means he got ready.

12:29 "At your leisure"

12:30 means do not hurry; take your time.

12:32 So Abu Bakr held himself back,

12:34 restraining himself from emigrating

12:37 for the sake of the Messenger of Allah (peace and blessings of Allah be upon him).

12:42 "Two riding-beasts" (*rāḥilatayn*):

12:43 a *rāḥilah*

12:44 is a camel strong enough for journeying and carrying loads.

12:48 "Acacia leaves" (*waraq al-samur*)

12:50 are a type of leaf from the talh tree;

12:52 they are *khabaṭ*,

12:54 which refers to leaves beaten off with sticks

12:56 and fallen from the trees.

12:58 "In the heat of the midday"

13:00 means at the onset of peak daytime heat.

13:03 "Veiled" (*mutaqanni'an*)

13:04 means covering his head.

13:06 "At an hour"

13:08 means at a time.

13:10 "They are only your family"

13:12 refers to 'A'ishah and Asma' (may Allah be pleased with them).

13:16 "Companionship"

13:18 means: "I desire your companionship on the journey."

13:20 "The quickest preparation"

13:22 derives from *ḥathth*,

13:23 which means hastening.

13:25 *Al-jihāz*

13:26 refers to the supplies required for travel and the like.

13:29 "We prepared a travel-ration for them":

13:31 *al-sufrah* is the provision prepared for a traveler,

13:35 and it was later used to refer to the food container itself.

13:38 "From her girdle" (*niṭāq*):

13:40 the *niṭāq* is a waist-wrap with a sash worn by women,

13:45 and a *minṭaq*

13:46 is anything tied around the waist.

13:49 "In a cave on Mount Thawr":

13:51 it is a well-known mountain in Mecca.

13:54 "Sagacious" (*thaqif*)

13:56 means skilled, intelligent, and perceptive;

13:58 "quick-witted" (*laqif*)

13:59 means swift in understanding

14:01 and excellent at absorbing what he hears and learns.

14:05 "So he would depart in the early hours"

14:06 means he would set out at dawn, returning toward Mecca.

14:10 "What they plotted against them"

14:12 means the schemes Quraysh devised against the two of them.

14:15 "He retained it" means he memorized it.

14:18 "A milk-providing sheep" (*minḥah*)

14:19 is a sheep whose milk a man dedicates to someone else.

14:23 "He brought them back in the evening"

14:25 means he returned the sheep to them at nightfall.

14:28 "In fresh milk" (*fī rasal*):

14:29 *rasal* is fresh milk.

14:31 "And their heated milk" (*raḍīf*):

14:33 *al-raḍīf*

14:34 is milk into which heated stones are placed

14:38 so that its heaviness and digestive burden are removed.

14:41 "Until he would shout"

14:43 meaning he called out to his sheep

14:45 "at daybreak" (*bi-ghalas*),

14:46 which is in the darkness of the end of the night.

14:49 "As a guide"

14:50 means guiding them along the path;

14:53 and a *khirrīt* is an expert guide.

14:56 This explanation is an interpolation (*mudraj*) within the narration from the words of al-Zuhri.

15:01 "He had dipped an alliance into the clan of al-'As ibn Wa'il al-Sahmi"

15:05 means he shared in their covenant and alliance, thereby securing safety.

15:09 "So they trusted him"

15:10 means they placed their reliance on him.

15:12 "So he took them along the coastal route"

15:15 means he traveled until he brought them to the seashore.

15:19 Among the benefits derived from the hadith:

15:23 From this hadith is deduced

15:25 an affirmation of the virtue of Abu Bakr (may Allah be pleased with him),

15:28 his precedence in Islam,

15:31 and the deep devotion and close companionship of Abu Bakr

15:34 to the Prophet (peace and blessings of Allah be upon him).

15:37 In the hadith is an exposition of what al-Siddiq possessed

15:41 of excellence and truthfulness

15:43 in supporting his Messenger (peace be upon him),

15:46 sacrificing his life and wealth for that cause.

15:49 It shows that frequent visits are unproblematic

15:52 when affection is well-established or there is a need for it.

15:56 The Sunnah has established that Muslims are tested in proportion to their faith.

16:01 It indicates that customary asylum was recognized among the Arabs

16:05 and confirmed by the Sacred Law.

16:07 The notables of the Arabs used to grant protection to anyone who sought refuge with them

16:11 and requested their asylum.

16:13 It shows that seeking asylum is only for one who has been wronged,

16:17 and that a believer may seek refuge with someone who will shield him from injustice

16:21 if he fears for his life,

16:23 even if the one granting protection is a disbeliever.

16:26 One has the choice between taking the dispensation and exercising patient endurance.

16:30 It highlights the virtue of patience in the face of the harm a Muslim endures in the cause of Allah Almighty.

16:37 It demonstrates the virtue of emigration and fleeing to safeguard one's religion.

16:41 The hadith suggests that anyone whose continued presence is beneficial

16:46 should not leave the land,

16:48 and should be dissuaded from leaving if he intends to depart.

16:53 Included among noble character traits

16:56 is assisting the vulnerable and helping them with their worldly needs.

17:00 Among noble character traits

17:02 are maintaining ties of kinship and providing food and shelter for the guest;

17:07 these were praised morals among the Arabs in the pre-Islamic era.

17:12 Among noble character traits

17:14 is helping others in times of crisis and calamity.

17:18 Among the character traits condemned both in the pre-Islamic era and Islam

17:22 are breaching covenants and treachery.

17:25 It contains a demonstration of the virtue of reciting the Book of Allah, the Exalted and Majestic,

17:29 conveying it,

17:31 and the permissibility of weeping while reciting.

17:34 It indicates that the Holy Qur'an deeply affects souls possessed of a sound innate disposition;

17:39 this is why the polytheists feared their children hearing the Qur'an.

17:44 It shows that a Muslim is a caller through his conduct before his speech;

17:49 this is what Abu Bakr (may Allah be pleased with him) practiced,

17:53 and what the polytheists of Quraysh realized.

17:56 The hadith demonstrates that Muslims are bound by their stipulations.

18:00 It showcases the virtue of companionship and the high status of the Companions.

18:04 It shows that Abu Bakr

18:08 was the confidant of the Messenger of Allah (peace be upon him).

18:12 It guides toward acquiring provisions and preparing for travel,

18:16 and that this does not contradict reliance on Allah.

18:19 It demonstrates the virtue of Medina

18:22 and that emigrating to it was divinely revealed.

18:25 It establishes the permissibility of a man veiling his face when there is a need.

18:29 It shows that it is permissible for a person to meet his companion

18:33 at the time of the midday rest for important matters.

18:36 It emphasizes the obligation of seeking permission to enter during the midday rest.

18:41 It indicates that a person should guard his secret

18:44 and disclose it only to someone he trusts.

18:48 It instructs taking strict precautions in weighty matters

18:52 so that no hindrance obstructs them.

18:55 It shows the necessity of taking measures for safety and security

18:58 in calling people to Allah, the Exalted and Majestic,

19:01 and that doing so does not contradict reliance upon Allah, the Exalted and Majestic.

19:05 It encourages hastening to righteous deeds,

19:08 particularly when delay causes harm.

19:12 It shows that leaving a gift unspecified at the time of offering does not invalidate it,

19:16 because gifting belongs to contracts of gratuitous donation,

19:20 unlike contracts of mutual exchange.

19:23 It also shows the permissibility of a wife serving her husband before consummation of marriage.

19:27 It offers guidance on employing a wise and discerning person in important matters.

19:32 It offers guidance on employing specialists within their fields of expertise.

19:37 That is why the Prophet (peace and blessings of Allah be upon him) hired

19:40 a skilled and expert guide.

19:43 It demonstrates the permissibility of hiring a non-Muslim for work they do well,

19:46 as long as it does not involve sin.

19:48 It demonstrates the permissibility of stationing scouts and informants against the enemy

19:51 to discover their intelligence and plots.

19:54 It illustrates the virtue of the *manīḥah* (loaning milk-producing livestock) of sheep.

19:58 It illustrates the high status of women in Islam

20:01 and their participation in momentous historical events.

20:04 The hadith highlights the virtue of the family of Abu Bakr (may Allah be pleased with them),

20:09 as all of them had the honor of taking part in the events of the Hijrah.

20:17 Chapter: Intertwining the fingers in the mosque and elsewhere.

20:21 On the authority of 'Abdullah, who said:

20:24 The Messenger of Allah (peace and blessings of Allah be upon him) said:

20:28 "O 'Abdullah Ibn 'Umar,

20:30 how will you be when you are left among the dregs of mankind?"

20:35 He said:

20:36 The Prophet (peace be upon him) intertwined his fingers.

20:45 "Among the dregs (*ḥuthālah*)"—

20:46 *Ḥuthālah* refers to the worthless refuse of anything,

20:49 and here it means the corrupt and vile among mankind.

20:53 Points of benefit from the hadith:

20:57 From this hadith, it is deduced that

20:59 it is permissible to use gestures as illustrations to clarify speech.

21:03 The hadith is among the signs of prophethood,

21:06 for it foretells the corruption of people and trusts that would come to pass,

21:11 and the confusion of their covenants.

21:13 The apparent form of the hadith is informative,

21:17 but its intended meaning is the prohibition of such blameworthy traits.

21:21 On the authority of Abu Musa,

21:25 from the Prophet (peace and blessings of Allah be upon him), who said:

21:29 "A believer to another believer is like a building, each part strengthening the other,"

21:34 and he intertwined his fingers.

21:37 Commentary on the hadith:

21:40 "Like a building, each part strengthening the other,"

21:43 meaning compact and joined together like a single structure.

21:47 Points of benefit from the hadith:

21:52 The apparent form of the hadith is informative, but its meaning is an imperative command.

21:56 It contains an encouragement toward mutual cooperation

21:58 and an urging toward everything that strengthens the structure of Islamic brotherhood,

22:04 and the avoidance of everything that tears down or weakens Islamic brotherhood.

22:10 It shows the permissibility of using tangible analogies

22:13 to clarify abstract concepts,

22:16 and that it is permissible for a scholar, when seeking to be particularly emphatic in explanation,

22:21 to illustrate the meaning of his words through physical gestures.

22:27 On the authority of Ibn Sirin, from Abu Hurayrah, who said:

22:31 The Messenger of Allah (peace and blessings of Allah be upon him) led us in

22:35 one of the two late afternoon prayers.

22:37 In one narration:

22:39 The Prophet (peace be upon him) prayed two rak'ahs for Zuhr.

22:44 And in another narration:

22:46 The Prophet (peace be upon him) led us in either Zuhr or 'Asr.

22:51 Ibn Sirin said:

22:53 Abu Hurayrah named it,

22:55 but I forgot which one it was.

22:58 He said:

22:59 So he led us in two rak'ahs,

23:01 then said the taslim.

23:03 Then he stood up and went to a wooden beam set across the mosque,

23:07 and leaned against it as if he were angry.

23:11 He placed his right hand over his left,

23:14 and the hasty people rushed out through the doors of the mosque,

23:18 saying,

23:19 "Has the prayer been shortened?"

23:22 Among the people were Abu Bakr and 'Umar,

23:25 but they were too in awe of him to speak to him.

23:28 Among the people was a man with long arms,

23:31 who was called Dhu al-Yadayn.

23:34 He said,

23:36 "O Messenger of Allah,

23:37 have you forgotten?" Abu Hurayrah

23:41 said:

23:42 "O Messenger of Allah,

23:44 have you forgotten, or has the prayer been shortened?"

23:47 He said,

23:48 "I have neither forgotten, nor has it been shortened."

23:51 Then he asked,

23:52 "Is it as Dhu al-Yadayn says?"

23:55 They said, "Yes."

23:57 So he stepped forward

23:59 and prayed what he had omitted,

24:01 then said the taslim.

24:02 Then he said the takbir and prostrated like his regular prostration or longer,

24:07 then raised his head and said the takbir,

24:10 then said the takbir and prostrated like his regular prostration or longer,

24:15 then raised his head and said the takbir.

24:18 They would sometimes ask him:

24:20 "Did he then say the taslim?"

24:22 And he would reply:

24:23 "I was informed that 'Imran Ibn Husayn said:

24:27 'Then he said the taslim.'"

24:30 Commentary on the hadith:

24:33 "One of the two late afternoon prayers (*'ashiyy*)"

24:35 means either Zuhr or 'Asr,

24:37 because *'ashiyyah* is used for the period from midday until sunset.

24:42 "To a wooden beam set across (*ma'rūḍah*)"

24:44 means placed horizontally

24:46 or laid down in a corner of the mosque.

24:50 "He leaned (*fattaka'*)"

24:51 means he supported himself against it.

24:53 "And the hasty people (*al-sur'ān*) rushed out"

24:56 refers to those who are the first to rush toward something

25:00 and hurry toward it quickly.

25:03 "They were too in awe to speak to him"

25:05 means Abu Bakr and 'Umar (may Allah be pleased with them) stood in awe of the Prophet (peace be upon him)

25:11 out of deep reverence and veneration.

25:14 "He was called Dhu al-Yadayn":

25:16 his name was al-Khirbaq Ibn 'Amr al-Sulami

25:19 (may Allah be pleased with him).

25:21 "They would sometimes ask him:

25:23 'Did he then say the taslim?'"

25:24 meaning they asked Ibn Sirin:

25:26 "Did the Messenger of Allah (peace be upon him) say the taslim once again after this prostration of forgetfulness,

25:33 or did he suffice with the initial taslim?"

25:36 And he would reply:

25:37 "I was informed,"

25:39 meaning, "I was told that 'Imran Ibn Husayn (may Allah be pleased with him) said:

25:43 'Then he said the taslim.'"

25:45 This indicates that he did not hear it directly from 'Imran (may Allah be pleased with him).

25:52 Points of benefit from the hadith:

25:56 From this hadith, it is deduced that

25:58 it illustrates the Companions' intense reverence for the Prophet (peace be upon him).

26:03 It highlights the virtue of Abu Bakr and 'Umar (may Allah be pleased with them),

26:08 the Companions' deference to them,

26:10 and their recognition of their high status.

26:13 It shows the permissibility of forgetfulness occurring to the Prophet (peace be upon him)

26:17 in matters of worship

26:19 for the purpose of establishing legislation.

26:20 His saying (peace be upon him),

26:24 "I have neither forgotten, nor has it been shortened," demonstrates the perfection of the religion.

26:28 It shows that clarification must not be delayed beyond the time of need,

26:32 and that the default assumption is the absence of abrogation.

26:34 The hadith proves that the prostration of forgetfulness consists of two prostrations,

26:39 while whether they should be performed before or after the taslim

26:42 is subject to scholarly disagreement.

26:44 It shows that certainty is not overruled by doubt.

26:47 It guides toward adopting precaution in acts of worship,

26:52 and the obligation to verify before issuing a legal ruling or judgment.

26:56 It proves the permissibility for a follower or student to question the imam or scholar

27:02 regarding problematic occurrences.

27:04 It allows mentioning a person's physical trait for the purpose of identification,

27:09 and that this is not considered backbiting or disparagement.

27:13 The hadith indicates that speech during prayer by the followers to their imam,

27:18 if done for the sake of rectifying the prayer,

27:21 does not invalidate the prayer.

27:23 It also provides proof that whoever says out of forgetfulness, "I did not do such-and-such,"

27:28 when in fact they had done it,

27:30 is not considered a liar.

Summary of Sahih Al-Bukhari | Episode (28) | Prayer book - 8

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