Part of Sahih Al-Bukhari
· Lesson 27 of 113
Summary of Sahih Al-Bukhari | Episode (27) | Prayer book - 7
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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.
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"Chapter: Performing Ghusl upon Embracing Islam,
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and Tethering a Captive in the Mosque."
0:23
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
0:28
The Prophet (peace and blessings of Allah be upon him) dispatched a cavalry detachment toward Najd,
0:34
and they brought back a man from the Banu Hanifah
0:37
named Thumamah ibn Uthal.
0:40
They tied him to one of the pillars of the Mosque,
0:44
and the Prophet (peace be upon him) came out to him
0:48
and asked, "What do you have to say for yourself, Thumamah?"
0:52
He replied, "I have good expectations, O Muhammad.
0:56
If you kill me, you kill a person of noble blood;
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and if you show favor, you show favor to an appreciative man.
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But if you desire wealth,
1:06
then ask of it whatever you wish."
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He was left until the following day,
1:12
when the Prophet asked him again, "What do you have to say for yourself, Thumamah?"
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He replied, "Only what I already told you:
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if you show favor, you show favor to an appreciative man."
1:23
So he left him until the day after that,
1:27
and again asked, "What do you have to say for yourself, Thumamah?"
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He replied, "I have only what I already told you."
1:34
The Prophet then said, "Release Thumamah."
1:38
So he went to an enclosure with water near the Mosque,
1:41
performed ghusl, and then entered the Mosque,
1:45
declaring, "I bear witness that there is no god but Allah,
1:50
and I bear witness that Muhammad is the Messenger of Allah.
1:53
O Muhammad!
1:55
By Allah, there was no face on the face of the earth
1:58
more hateful to me than your face,
2:01
but your face has now become the dearest of all faces to me!
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By Allah, there was no religion more hateful to me than your religion,
2:10
but your religion has now become the dearest of all religions to me!
2:14
By Allah, there was no land more hateful to me than your land,
2:19
but your land has now become the dearest of all lands to me!
2:24
Your horsemen captured me while I was intending to perform 'Umrah;
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so what do you advise?"
2:30
The Messenger of Allah (peace be upon him) gave him glad tidings
2:34
and instructed him to perform 'Umrah.
2:37
When he arrived in Mecca,
2:39
someone said to him,
2:41
"Have you turned apostate?"
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He replied, "No!
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Rather, I have embraced Islam alongside Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him).
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And no, by Allah!
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Not a single grain of wheat shall come to you from al-Yamamah
2:55
until the Prophet (peace be upon him) gives permission for it."
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Commentary on the hadith:
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"A cavalry detachment" (khaylan):
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meaning horsemen,
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and they numbered thirty riders,
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under the command of Muhammad ibn Maslamah (may Allah be pleased with him).
3:13
"Toward Najd" (qibala Najd):
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meaning in the direction of Najd,
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and Najd is a region in the Arabian Peninsula.
3:20
"And they brought back":
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meaning they returned after nineteen nights.
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"To one of the pillars" (bi-sariyah):
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meaning a column.
3:28
"I have good expectations":
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meaning: you are not one to commit injustice;
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rather, you pardon and treat people kindly.
3:35
"If you kill me, you kill a person of noble blood" (dha dam):
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meaning a person of status whose blood would be avenged.
3:41
"And if you show favor, you show favor to an appreciative man":
3:44
meaning: if you treat me kindly by pardoning me,
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then pardoning is among the traits of the noble,
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and your favor will not be wasted,
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for you will have bestowed it upon a noble man who remembers kindness and never forgets a good deed.
3:57
"But if you desire wealth":
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meaning a ransom.
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"Release Thumamah":
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meaning untie his bonds and let him go.
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"To an enclosure with water" (ila najl):
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al-najl refers to spring water welling up from the earth.
4:12
"The Messenger of Allah (peace be upon him) gave him glad tidings":
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meaning of the good of this worldly life and the Hereafter.
4:19
"Have you turned apostate?" (sabawta):
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meaning: have you abandoned your religion for another?
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"From al-Yamamah":
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al-Yamamah is a locality within Najd.
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Lessons derived from the hadith:
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From this hadith, we learn:
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Guidance toward treating people in accordance with their social status;
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An illustration of the Prophet's profound mercy toward creation;
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The permissibility of a non-Muslim entering the mosque;
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The recommendation of gentleness and clemency toward captives;
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That the ruler, regarding a rational adult captive, has the prerogative of:
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executing him, enslaving him,
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releasing him unconditionally as an act of grace,
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or setting him free for a ransom;
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The legitimacy of performing ghusl upon embracing Islam,
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though scholars differ as to whether it is obligatory;
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Guidance toward adopting excellence (ihsan) in dealing with people,
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for kindness erases enmity and solidifies love;
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And the permissibility of imposing economic sanctions for the public interest,
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provided that the boycott bears fruit without harming Muslims.
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"Chapter: Pitching a Tent in the Mosque for the Sick and Others."
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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Sa'd was wounded on the Day of the Trench.
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A man from Quraysh shot him,
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a man named Hibban ibn al-'Ariqah,
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striking him in the medial vein.
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So the Prophet (peace and blessings of Allah be upon him) pitched a tent in the Mosque so he could visit him from close by.
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When the Messenger of Allah returned from the Trench,
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he laid down his arms and performed ghusl.
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Then Gabriel (peace be upon him) came to him,
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shaking dust from his head,
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and said,
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"Have you laid down your weapons?
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By Allah, I have not laid them down!
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March out against them!"
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The Prophet (peace be upon him) asked,
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"To where?"
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Gabriel pointed toward Banu Qurayzah.
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So the Messenger of Allah set out against them,
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and they eventually surrendered to his judgment,
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but he referred the verdict to Sa'd.
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Sa'd said,
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"I rule concerning them
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that the combatants be killed,
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the women and children taken captive,
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and their properties distributed."
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And on the authority of 'A'ishah:
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Sa'd supplicated,
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"O Allah, You know that there is no one against whom I would love to fight in Your cause
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more than a people who denied Your Messenger (peace be upon him) and drove him out.
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O Allah, I think You have brought an end to the war between us and them;
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but if anything remains of war against Quraysh,
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then keep me alive for it so that I may fight them in Your cause.
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Yet if You have ended the war,
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then cause my wound to burst open and let my death be through it."
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Thereupon, it burst open at his upper chest.
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Nothing alarmed those
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in the neighboring tent belonging to the Banu Ghifar
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except blood flowing toward them.
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They cried out,
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"O people of the tent!
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What is this flowing to us from your direction?"
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And behold, Sa'd's wound was profusely bleeding;
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and he passed away from it (may Allah be pleased with him).
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"Sa'd was wounded":
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meaning Sa'd ibn Mu'adh (may Allah be pleased with him).
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"In the medial vein" (al-akhal):
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al-akhal is a major vein in the middle of the arm,
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often described as the life vein.
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"The Prophet pitched a tent":
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meaning he erected a tent and secured it with stakes driven into the ground,
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"so he could visit him" (li-ya'udahu):
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'iyadah means visiting the sick,
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"from close by":
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meaning to make visiting him easier and proximate.
8:24
"He laid down his arms":
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meaning he took off his weapons,
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because the battle had concluded.
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"So the Messenger of Allah set out against them":
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meaning he besieged them.
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"And they surrendered to his judgment":
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meaning:
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they consented and submitted to the judgment of the Prophet (peace be upon him).
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"He referred the verdict to Sa'd":
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meaning he placed the judgment in the hands of Sa'd (may Allah be pleased with him).
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"That the combatants be killed":
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meaning those capable of fighting.
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"Taken captive":
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meaning made into bondservants and captives.
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"The women and children" (dhurriyyah):
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al-dhurriyyah refers to human offspring, male and female alike.
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"Ended the war":
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meaning brought it to a close.
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"From his upper chest" (labbah):
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al-labbah is the base of the neck where sacrifices are slaughtered,
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the place where a necklace rests on the chest.
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"Nothing alarmed them":
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meaning that while they were resting in peace and quiet,
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they were suddenly startled by the sight of blood,
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and it terrified them.
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"A tent belonging to Banu Ghifar":
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this was the tent of Rufaydah al-Ansariyyah (may Allah be pleased with her),
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who used to treat the wounded
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and dedicated her service to caring for destitute Muslims seeking Allah's reward.
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"Profusely bleeding" (yaghdu jurhuhu daman):
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meaning blood was steadily gushing from his wound.
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Lessons derived from the hadith:
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From this hadith, we learn:
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The permissibility of staying in the mosque out of necessity;
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The permissibility of using the mosque to treat the wounded and the sick;
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That a leader or scholar may order a sick person to be moved to a place
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that makes visiting him easier and nearer,
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especially if traveling to visit that patient would be burdensome for him;
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The permissibility of appointing an arbitrator in major matters;
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A demonstration of the great virtue of Sa'd ibn Mu'adh (may Allah be pleased with him);
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An illustration of the virtue of striving in the cause of Allah Almighty;
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The permissibility of wishing for martyrdom in the cause of Allah Almighty;
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And in the hadith,
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it is shown that the angels fought alongside the Prophet (peace and blessings of Allah be upon him).
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It also shows that Gabriel (peace be upon him)
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fought alongside the Prophet (peace be upon him).
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Chapter: Bringing a camel into the mosque due to an ailment.
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On the authority of Umm Salamah, who said in a narration:
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The Messenger of Allah (peace be upon him) said while he was in Makkah,
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when he intended to depart—
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and Umm Salamah had not yet performed the circumambulation (tawaf) around the House, though she intended to depart—
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"I complained to the Messenger of Allah (peace be upon him) that I was ailing."
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He said, "Circumambulate behind the people while you are riding."
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"So I circumambulated while the Messenger of Allah (peace be upon him) was praying beside the House,
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reciting Surah at-Tur: 'By the mount, and by a Book inscribed.'"
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In another narration: "So she did not pray until she departed."
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Commentary on the hadith:
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"I am ailing" (ashtaki) means: "I am sick."
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Among the benefits of the hadith:
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It is derived from the hadith
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that it is from the Sunnah for women to keep apart from men during circumambulation and prayer.
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It also contains the permissibility of circumambulating while riding for one who has an excuse,
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whereas regarding one without an excuse, there is scholarly disagreement.
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It also contains guidance for one riding a beast to avoid the passageway of people as much as possible.
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Chapter.
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On the authority of Anas (may Allah be pleased with him):
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Two men left the presence of the Prophet (peace be upon him)
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on a dark night,
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and behold, there was a light before them,
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until they separated,
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whereupon the light separated with each of them.
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Commentary on the hadith:
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"Two men":
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they were 'Abbad ibn Bishr
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and Usayd ibn Hudayr (may Allah be pleased with them both).
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"Before them" (bayna aydihima)
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means: in front of them.
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Among the benefits of the hadith:
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In the hadith is evidence for the miraculous graces (karamat) of the righteous.
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And the most entitled of people to these miraculous graces
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are the Companions of the Prophet (peace be upon him)
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and those who follow their guidance.
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It also demonstrates the virtue of walking to mosques and study circles.
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Chapter: The small door (khawkhah) and passageway in the mosque.
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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him):
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The Messenger of Allah (peace be upon him)
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sat upon the pulpit and said,
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"Allah has given a servant the choice
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between granting him whatever he wishes of the splendor of this world,
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and that which is with Him,
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and he chose that which is with Him."
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Abu Bakr wept and said,
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"May our fathers and our mothers be ransomed for you!"
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We were astonished at him,
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and the people said,
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"Look at this elder!
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The Messenger of Allah (peace be upon him) informs
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of a servant given the choice by Allah between being granted the splendor of this world
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and that which is with Him,
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yet he says,
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'May our fathers and our mothers be ransomed for you!'"
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But it was the Messenger of Allah (peace be upon him) who was the one given the choice,
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and Abu Bakr was the most knowledgeable among us regarding him.
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And the Messenger of Allah (peace be upon him) said—
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in a narration:
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"O Abu Bakr, do not weep.
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Indeed, the person who has favored me the most with his companionship and his wealth is Abu Bakr.
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If I were to take an intimate friend (khalil) from my Ummah,
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I would have taken Abu Bakr,
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but there is the intimate bond of Islam."
14:32
In another narration:
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"Rather, the brotherhood of Islam and its affection.
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Let no small door remain in the mosque except the small door of Abu Bakr."
14:44
Commentary on the hadith:
14:48
Chapter: The small door and passageway in the mosque.
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"Al-Khawkhah":
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a small door between two houses.
14:56
"A servant":
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meaning the Prophet (peace be upon him).
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"The splendor of this world":
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meaning its delight, beauty, and adornment.
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The meaning is:
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as much as he wished of long life, staying in this world, and enjoying it.
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"And that which is with Him":
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meaning what Allah, the Exalted and Majestic, has prepared for him of enduring bliss.
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"We were astonished at him":
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meaning they wondered at his weeping and his offering ransom for the Messenger of Allah (peace be upon him),
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as they did not grasp what the Messenger of Allah (peace be upon him) intended by his words.
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"The person who has favored me the most with his companionship and wealth is Abu Bakr":
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meaning the most generous and liberal toward us with himself and his wealth;
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it does not denote reminding of favors or boasting of benevolence,
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as that invalidates the reward.
15:51
"If I were to take..."
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"To take" (ittakhadha)
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means: to choose and elect.
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"An intimate friend" (khalil):
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intimacy (khullah) is the purest form of affection,
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and the intimate friend
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is the one who aligns with your inner traits
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and walks alongside you in your path.
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"The intimate bond of Islam":
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meaning the brotherhood of Islam and its affection.
16:12
"Khawkhah":
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meaning a small door.
16:16
Among the benefits of the hadith:
16:20
It is derived from the hadith
16:22
that one is urged to choose that which is with Allah
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and to renounce worldly desires,
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as well as making known those of the righteous who chose that.
16:31
It also shows the intense love of the Companions (may Allah be pleased with them) for the Prophet (peace be upon him).
16:38
It also proves the permissibility of saying,
16:40
"May our fathers and mothers be ransomed for the Prophet (peace be upon him)."
16:46
It also demonstrates the permissibility of weeping over someone suffering from a terminal illness.
16:50
It also demonstrates the merit of Abu Bakr as-Siddiq (may Allah be pleased with him).
16:55
Indeed, as-Siddiq (may Allah be pleased with him) has virtues and rights
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in which no other created being shares with him;
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for he is the most knowledgeable of the Companions (may Allah be pleased with them).
17:06
In the hadith there is also an allusion to the caliphate of Abu Bakr as-Siddiq (may Allah be pleased with him).
17:12
It also urges gratitude for good companionship,
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and the permissibility of praising a companion
17:17
when fitnah (temptation or pride) is safely avoided for him.
17:20
It also urges the harmonious union of souls
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and the offering of affection for the brotherhood of Islam.
17:26
The hadith also indicates that mosques should be protected from people opening numerous entryways into them,
17:33
except for an entrance that is genuinely needed.
17:35
The hadith further indicates that the intimate friend (khalil) ranks above a close friend (siddiq) and a brother,
17:40
though there is disagreement regarding their exact hierarchy.
17:42
The hadith also indicates that no one truly attains the reality of knowledge
17:47
except one who possesses deep understanding;
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and through such understanding, Abu Bakr (may Allah be pleased with him) rightly deserved it.
17:55
On the authority of Ibn 'Abbas, who said:
17:58
The Messenger of Allah (peace be upon him) came out during his terminal illness,
18:03
having wrapped his head with a piece of cloth,
18:06
and he sat upon the pulpit.
18:08
He praised Allah and extolled Him,
18:11
then said:
18:12
"Indeed, there is no one among the people more generous to me with himself and his wealth than Abu Bakr ibn Abi Quhafah.
18:21
And if I were to take an intimate friend from among mankind,
18:24
I would have taken Abu Bakr as an intimate friend;
18:27
but the intimate bond of Islam is superior."
18:31
In another narration:
18:33
"Rather, he is my brother and my companion.
18:36
Close up from me every small door leading into this mosque
18:40
except the small door of Abu Bakr."
18:43
In another narration:
18:44
Or he said:
18:46
"Khayr..."
18:47
"For he appointed him..."
18:49
or he said:
18:51
"He decreed it..."
18:53
Commentary on the hadith:
18:57
"Having wrapped his head":
18:58
meaning he bound and tied his head
19:01
"with a piece of cloth":
19:02
meaning a headband.
19:04
"Close up":
19:05
he intended the sealing and abolishing of these doors,
19:08
"except the small door of Abu Bakr."
19:11
Since he closed all the doors except the door of Abu Bakr (may Allah be pleased with him),
19:16
it indicated that he would come out from it to lead the prayer.
19:20
Thus, it was as if he (peace be upon him)
19:22
indicated that the one to succeed him would do likewise.
19:27
Among the benefits of the hadith:
19:31
It is derived from the hadith
19:33
that it is permissible to wrap a bandage around the head.
19:36
It also demonstrates the virtue of Abu Bakr (may Allah be pleased with him).
19:40
In the hadith is also an allusion to the caliphate of Abu Bakr (may Allah be pleased with him).
19:46
It also demonstrates the virtue of spending in the cause of Allah, the Exalted and Majestic, and spreading the message.
19:51
It also indicates the permissibility of opening doors to mosques according to need.
19:59
Chapter: Raising the voice in mosques.
20:02
On the authority of as-Sa'ib ibn Yazid, who said:
20:05
While I was standing in the mosque,
20:08
a man threw pebbles at me.
20:10
I looked,
20:11
and behold, it was 'Umar ibn al-Khattab.
20:14
He said,
20:15
"Go and bring me these two men."
20:18
So I brought them to him.
20:20
He asked,
20:21
"Who are you?"
20:23
or, "Where are you from?"
20:25
They replied,
20:26
"From the people of at-Ta'if."
20:29
He said,
20:30
"Had you been from the people of this city, I would have made it painful for you!
20:34
You raise your voices in the mosque of the Messenger of Allah (peace be upon him)?!"
20:41
Commentary on the hadith:
20:44
"He threw pebbles at me":
20:46
meaning he tossed small stones at me.
20:49
"Had you been from the people of this city":
20:51
meaning from Madinah.
20:53
"I would have made it painful for you":
20:55
meaning by beating you.
20:57
Among the benefits of the hadith:
21:01
It is derived from the hadith
21:03
that it is legitimate to accept the excuse of those who are ignorant of the ruling,
21:07
whenever it concerns a matter that can easily be overlooked.
21:10
It also shows the permissibility of the leader disciplining anyone who raises his voice in the mosque with clamor and the like.
21:17
The ruler may also state the reason for which the offender deserved punishment.
21:23
It also shows the obligation of venerating and revering the Prophet (peace be upon him).
21:30
Chapter: Study Circles and Sitting in the Mosque.
21:34
On the authority of Ibn 'Umar, who said:
21:37
A man asked the Prophet (peace and blessings of Allah be upon him) while he was upon the pulpit,
21:42
"What do you say regarding the night prayer?"
21:45
He replied,
21:46
"It is offered two rak'ahs by two."
21:48
"Then, if he fears the approach of dawn,"
21:50
"let him pray a single rak'ah,"
21:52
"which will make odd-numbered what he has prayed."
21:55
And he used to say,
21:57
"Make the last of your night prayer an odd number (witr),"
22:00
for the Prophet (peace be upon him) commanded it.
22:05
Commentary on the hadith:
22:09
"Chapter: Study Circles and Sitting in the Mosque."
22:12
What is meant by "circle" here
22:14
is people sitting together in the form of a circle in the mosque.
22:18
"What do you say regarding the night prayer?"
22:20
That is: what is the manner of performing the night prayer?
22:24
"Then, if he fears the approach of dawn,"
22:26
meaning that he might miss the Witr prayer,
22:29
"let him pray a single rak'ah,"
22:30
meaning one rak'ah.
22:33
Points of benefit from the hadith:
22:37
It is derived from this hadith that:
22:39
There is no harm in the khatib answering when asked about a religious matter while delivering the sermon,
22:44
and doing so does not invalidate or disrupt his sermon.
22:48
It also contains a clarification that the voluntary night prayer is performed two rak'ahs by two,
22:53
and that Witr can be a single rak'ah,
22:55
though there is scholarly disagreement on this matter.
22:58
It also indicates that the time for the Witr prayer
23:01
extends until the break of dawn.
23:04
It also contains an encouragement to maintain the Witr prayer regularly.
23:08
It also directs that asking questions is the key to knowledge.
23:14
Chapter: Lying Down in the Mosque and Stretching Out the Legs.
23:19
On the authority of Ibn Shihab,
23:21
from 'Abbad Ibn Tamim,
23:22
from his paternal uncle,
23:24
that he saw the Messenger of Allah (peace and blessings of Allah be upon him) lying on his back in the mosque,
23:30
placing one of his legs over the other.
23:33
And from Ibn Shihab,
23:35
from Sa'id Ibn al-Musayyib, who said:
23:38
'Umar and 'Uthman used to do that as well.
23:42
Commentary on the hadith:
23:46
"Lying down"
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means lying flat on his back.
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"His paternal uncle"
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is 'Abdullah Ibn Zayd, may Allah be pleased with him.
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Points of benefit from the hadith:
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It is derived from this hadith that:
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It is permissible to recline, lie down, and take all forms of rest in the mosque,
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provided one remains properly covered,
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and so long as it causes no inconvenience or harm to others.
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The hadith also serves as evidence for the authoritative legal status of the Sunnah of the Rightly-Guided Caliphs.