Benefits of Two Hadiths: (A curtain belonging to 'Aishah with which she screened a side of her house . . .) and the hadith: (For it distracted me from my prayer).
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The Shaykh : There are benefits in this hadith, among them:
The permissibility of screening a house with cloth. The reason for this is that the Prophet (peace and blessings be upon him and his family) approved of her screening it, but he ordered her to remove it because it distracted him in his prayer. This is restricted to cases where it does not reach the level of extravagance. If it reaches the level of extravagance, it falls under the prohibition derived from the saying of Allah, Blessed and Exalted is He:[Al-An'am 6:141] If it is for a need, such as the wall being cold and being covered with cloth to avoid its coldness in winter and its heat in summer, then this is permissible and there is no doubt in it. This is because it is now known that covering walls with cloth makes them mild, meaning it makes the walls mild, so they are not extremely cold in winter nor extremely hot in summer.
Among the benefits of this hadith is the attribution of the house in which 'Aishah resided to her, based on his saying: "her house". Is this house her property, or was it attributed to her because she resided in it? The apparent first option is that it is her property. The evidence for this is that when the Prophet (peace and blessings be upon him and his family) passed away, the women remained in their houses. It is well known that the Prophet (peace and blessings be upon him and his family) does not leave an inheritance. If it had been the property of the Messenger, they would not have inherited it, meaning the woman would not have inherited the house in which she resided.
If someone says, "If you say it is a house that is her property, a problem arises: Are the houses of the wives of the Prophet (peace and blessings be upon him and his family) equal such that one does not enter upon the other? If you say yes, this requires proof and evidence. If you say no, which is the common case, a problem arises: The Prophet (peace and blessings be upon him and his family) did not act justly among his wives in what justice requires." The answer to this is to say that the Prophet (peace and blessings be upon him) knew of their satisfaction. If the wives are satisfied that one of them is preferred over the other in residence, there is no harm. Because the right belongs to whom? The right belongs to whom?
The student: The right belongs to them.
The Shaykh : To them. So if they are satisfied with the preference, there is no harm.
Among the benefits of this hadith is that it is not befitting for a person to pray facing something that distracts him, based on his saying: Therefore, the scholars (may Allah have mercy on them) disliked writing anything on the qiblah of the mosque. They said, "Because it distracts the one praying," and they are correct in this, regardless of what is written. If what is written is something blameworthy, it adds darkness to its darkness. Among this is what is written in some mosques: "Allah, Muhammad". The Name of Majesty is to the right of the mihrab, and Muhammad is to the left of the mihrab. This is undoubtedly blameworthy. The reason it is blameworthy is that placing them written on an equal footing is a type of making the Prophet (peace and blessings be upon him and his family) an equal to Allah the Exalted. Therefore, when the man said to him: Al-Adab Al-Mufrad 783 The man who does not know the rank, the rank of the Lord, Mighty and Majestic, and the rank of the Messenger, if he sees them written like this, he thinks that they are what? In one rank. And this is blameworthy.
Likewise, if there is writing on the walls that does not make sense, such as those who write on the mihrab:[Ali 'Imran 3:37] This is not permissible because the mihrab is the place of prayer, not the arch in the qiblah. And they place this verse on what?
The student: On the arch.
The Shaykh : On the arch in the qiblah. People have differed regarding the permissibility of the arch in the qiblah. Some say it is not permissible because the Prophet (peace and blessings be upon him) and they interpreted that as the mihrabs. The correct view is that what is forbidden is only what resembles the mihrabs of the Christians, because he restricted the prohibition to "altars like the altars of the Christians." As for mihrabs that do not resemble the mihrabs of the Christians, there is no dislike in them; rather, there is benefit in them, which is indicating the qiblah and the place of the imam. So if we see this verse written on the mihrab, we contact the authorities and inform them of it. And if we inform them of this, our conscience is clear. Among these things is writing names for Allah, Mighty and Majestic, that are not established, or names for the Messenger (peace and blessings be upon him) that are not established. This is prohibited, and the prohibition increases because these names are not established.
Among the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family), like other human beings, may be distracted by something from what is more important than it, based on his saying (peace and blessings be upon him):Sahih al-Bukhari 5959.
Among them is that if waswas (whispers) dominate most of the prayer, it does not become invalid, based on his saying:Sahih al-Bukhari 5959 And it continues from the actions indicating what?
The student: Continuing.
The Shaykh : Continuation. And this opinion is the stronger of the opinions of the scholars because the Sunnah indicates it, and because the opinion that the prayer is invalid if waswas dominates most of it is a hardship for people.
Among the benefits of this hadith is that if something occurs for a person that disrupts the perfection of his prayer due to the action of an actor, he asks this actor to remove it, because the Prophet (peace and blessings be upon him and his family) ordered 'Aishah to remove it.
Among them is the good character of the Prophet (peace and blessings be upon him and his family), in that he did not remove this curtain himself, because if he had removed it himself, it would have been a hardship for her. But he ordered her to remove it because she was the one who placed it.
Among them is the indication that it is befitting, if a person sees something blameworthy or hears something blameworthy from a person, to contact this person to clarify the blameworthy matter to him so that the person removes it himself. This happens often: you hear that a person wrote an article or spoke words that are not correct. Is it better to respond to him? Or is it better to contact him and clarify the error to him so that he is the one who directly corrects what he said?
The student: The second.
The Shaykh : The second, without a doubt, is that this is better. As for if he persists and is stubborn, and the matter is blameworthy and does not fall under ijtihad (independent legal reasoning), you must clarify the truth.
He said: "And they agreed on her hadith in the story of the Anbajaniyyah of Abu Jahm, and his saying:Bulugh al-Maram 2:117" We mentioned that the Anbajaniyyah is a thick cloak, and as for the Khumaydah, it is a marked cloak with marks. This is because when Abu Jahm gifted the Khumaydah to the Messenger of Allah (peace and blessings be upon him and his family), and it was the custom of the Prophet (peace and blessings be upon him and his family) that he accepts the gift and rewards for it, he accepts the gift and rewards for it. It is possible that this Anbajaniyyah was the reward the Prophet (peace and blessings be upon him) gave to Abu Jahm for his gift. It is also possible that it belonged to Abu Jahm. In the first possibility, there is no problem. In the second possibility, it is said: How does the Prophet (peace and blessings be upon him) ask Abu Jahm for the Anbajaniyyah? The answer to this problem will come later.
Among the benefits of the hadith agreed upon by al-Bukhari and Muslim is the permissibility of a person praying in fine clothes, of high status and value, because the Prophet (peace and blessings be upon him and his family) prayed in the Khumaydah. The place for this is as long as it does not distract him from his prayer. If it distracts him from his prayer, he does not do it.
Among the benefits of that is the good character of the Prophet (peace and blessings be upon him and his family), in that when he returned the gift to Abu Jahm, he asked him for what Abu Jahm had, which was the Anbajaniyyah, whether we say it was from the Prophet (peace and blessings be upon him) or not. The reason this is from good character is that if the Prophet (peace and blessings be upon him) asked him for the Anbajaniyyah, his heart would be pleased and his spirit would not be broken. This is a matter that a person must consider if something occurs that causes the heart to be broken; he should strive to mend the heart.
Among the benefits of this hadith is the permissibility of a person asking if we know that the one asked is pleased with this question, because the Prophet (peace and blessings be upon him) asked for the Anbajaniyyah of Abu Jahm because he knows with certainty that Abu Jahm is what? Pleased with it and does not find it burdensome.
Among its benefits is the dislike of everything that distracts from prayer, based on his saying:Sahih al-Bukhari 373. Bulugh al-Maram 2:117.
Among its benefits is that the Prophet (peace and blessings be upon him and his family), like other human beings, is subject to things that distract him from what is more important.
The permissibility of screening a house with cloth. The reason for this is that the Prophet (peace and blessings be upon him and his family) approved of her screening it, but he ordered her to remove it because it distracted him in his prayer. This is restricted to cases where it does not reach the level of extravagance. If it reaches the level of extravagance, it falls under the prohibition derived from the saying of Allah, Blessed and Exalted is He:
And be not excessive. Indeed, He does not like those who commit excess.
ولا تسرفوا إنّه لا يحبّ المسرفينAmong the benefits of this hadith is the attribution of the house in which 'Aishah resided to her, based on his saying: "her house". Is this house her property, or was it attributed to her because she resided in it? The apparent first option is that it is her property. The evidence for this is that when the Prophet (peace and blessings be upon him and his family) passed away, the women remained in their houses. It is well known that the Prophet (peace and blessings be upon him and his family) does not leave an inheritance. If it had been the property of the Messenger, they would not have inherited it, meaning the woman would not have inherited the house in which she resided.
If someone says, "If you say it is a house that is her property, a problem arises: Are the houses of the wives of the Prophet (peace and blessings be upon him and his family) equal such that one does not enter upon the other? If you say yes, this requires proof and evidence. If you say no, which is the common case, a problem arises: The Prophet (peace and blessings be upon him and his family) did not act justly among his wives in what justice requires." The answer to this is to say that the Prophet (peace and blessings be upon him) knew of their satisfaction. If the wives are satisfied that one of them is preferred over the other in residence, there is no harm. Because the right belongs to whom? The right belongs to whom?
The student: The right belongs to them.
The Shaykh : To them. So if they are satisfied with the preference, there is no harm.
Among the benefits of this hadith is that it is not befitting for a person to pray facing something that distracts him, based on his saying:
Remove your veil from me
أميطي قرامك عني'Whatever Allah wills and you will.' He said, 'You have put an equal with Allah. It is what Allah alone wills.'
ما شاء الله وشئت قال: أجعلتني لله ندّا بل ما شاء الله وحدهLikewise, if there is writing on the walls that does not make sense, such as those who write on the mihrab:
Every time Zechariah entered upon her in the prayer chamber, he found with her provision
فلمّا دخل عليها زكريّا المحراب وجد عندها رزقاThe student: On the arch.
The Shaykh : On the arch in the qiblah. People have differed regarding the permissibility of the arch in the qiblah. Some say it is not permissible because the Prophet (peace and blessings be upon him)
He forbade altars like the altars of the Christians
نهى عن مذابح كمذابح النّصارىAmong the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family), like other human beings, may be distracted by something from what is more important than it, based on his saying (peace and blessings be upon him):
for its pictures are still coming to my mind
فإنّه لا تزال تصاويره تعرض ليAmong them is that if waswas (whispers) dominate most of the prayer, it does not become invalid, based on his saying:
are still coming to my mind in my prayers
لا تزال تعرض لي في صلاتيThe student: Continuing.
The Shaykh : Continuation. And this opinion is the stronger of the opinions of the scholars because the Sunnah indicates it, and because the opinion that the prayer is invalid if waswas dominates most of it is a hardship for people.
Among the benefits of this hadith is that if something occurs for a person that disrupts the perfection of his prayer due to the action of an actor, he asks this actor to remove it, because the Prophet (peace and blessings be upon him and his family) ordered 'Aishah to remove it.
Among them is the good character of the Prophet (peace and blessings be upon him and his family), in that he did not remove this curtain himself, because if he had removed it himself, it would have been a hardship for her. But he ordered her to remove it because she was the one who placed it.
Among them is the indication that it is befitting, if a person sees something blameworthy or hears something blameworthy from a person, to contact this person to clarify the blameworthy matter to him so that the person removes it himself. This happens often: you hear that a person wrote an article or spoke words that are not correct. Is it better to respond to him? Or is it better to contact him and clarify the error to him so that he is the one who directly corrects what he said?
The student: The second.
The Shaykh : The second, without a doubt, is that this is better. As for if he persists and is stubborn, and the matter is blameworthy and does not fall under ijtihad (independent legal reasoning), you must clarify the truth.
He said: "And they agreed on her hadith in the story of the Anbajaniyyah of Abu Jahm, and his saying:
it (the Khamisa) has distracted me from my prayer.
فإنّها ألهتني عن صلاتيAmong the benefits of the hadith agreed upon by al-Bukhari and Muslim is the permissibility of a person praying in fine clothes, of high status and value, because the Prophet (peace and blessings be upon him and his family) prayed in the Khumaydah. The place for this is as long as it does not distract him from his prayer. If it distracts him from his prayer, he does not do it.
Among the benefits of that is the good character of the Prophet (peace and blessings be upon him and his family), in that when he returned the gift to Abu Jahm, he asked him for what Abu Jahm had, which was the Anbajaniyyah, whether we say it was from the Prophet (peace and blessings be upon him) or not. The reason this is from good character is that if the Prophet (peace and blessings be upon him) asked him for the Anbajaniyyah, his heart would be pleased and his spirit would not be broken. This is a matter that a person must consider if something occurs that causes the heart to be broken; he should strive to mend the heart.
Among the benefits of this hadith is the permissibility of a person asking if we know that the one asked is pleased with this question, because the Prophet (peace and blessings be upon him) asked for the Anbajaniyyah of Abu Jahm because he knows with certainty that Abu Jahm is what? Pleased with it and does not find it burdensome.
Among its benefits is the dislike of everything that distracts from prayer, based on his saying:
as it (the Khamisa) has diverted my attention from the prayer.
فإنّها ألهتني آنفا عن صلاتيit (the Khamisa) has distracted me from my prayer.
فإنّها ألهتني عن صلاتيAmong its benefits is that the Prophet (peace and blessings be upon him and his family), like other human beings, is subject to things that distract him from what is more important.