Bukhari

Hadith Commentary:
From this hadith, it is understood that certain times should be designated for preaching and teaching, during which the listeners and students can participate with ease and tranquility, and remain engaged in listening to and benefiting from it with a cheerful heart. If preaching or teaching continues at all times, then the listeners and students become weary and begin to show negligence. The Messenger of Allah (sallallahu alayhi wa sallam) himself would take full consideration of the enthusiasm, fatigue, needs, and free time of the noble Companions (radi Allahu anhum ajma'in).

Abdullah ibn Mas'ud (radi Allahu ta'ala anhu) also used to preach and deliver admonition only on Thursdays, and despite people's insistence, he would refrain from daily reminders and preaching.

(Fath al-Bari: 1/214)

Explanation:
The purpose of the above ahadith and this chapter is to inform teachers that they should be mindful of their students’ mental state; such excessive absorption and intensity in teaching is not correct that the students’ minds become fatigued and they begin to feel disinterest and lack of enthusiasm within themselves. This is why Abdullah ibn Mas’ud (radi Allahu anhu) had fixed only Thursday in the week for his lessons and admonitions. From this, it is also proven that voluntary worship (nafl ‘ibadah) should not be performed to such an extent that disinterest and weariness develop in the heart. In any case, the principle of teaching is that «يسروا والاتعسروا وبشروا ولاتنفروا»

Hadith Commentary:
➊
In order to maintain educational discipline and order, the division and specification of teaching times is necessary. Similarly, if a particular day is fixed for admonition and advice, there is no objection to it, nor can it be called an innovation (bid‘ah). In fact, doing so is necessary so that the educational time of teachers and students is not wasted.
If times are not specified, it is possible that the teacher may be present but the students are absent, or the students may be present but the teachers are absent. Therefore, there is no harm in specifying days for educational management; its foundation was already established in the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), and the eminent Companions (radi Allahu anhum) also acted upon it.

➋
Imam al-Bukhari (rahimahullah) has relied on a mawquf hadith to establish his point, but since Abdullah ibn Mas‘ud (radi Allahu anhu) deduced his own action from the practice of the Messenger of Allah (sallallahu alayhi wa sallam), there is no harm in specifying a day.

Hadith Commentary:
From Adam until now, all the nations that have passed or exist, who have believed in the true existence of the Pure Lord, have had the concept, imagination, and practice of supplication (du'a).
Monotheistic nations have made Allah, the Lord of all worlds, the sole center of all kinds of righteous supplications, while polytheistic nations, deviating from this correct center, began to direct this practice towards their deities, saints, spiritual leaders, martyrs, graves, and idols.
Nevertheless, all such people have had faith in the concept of supplication, and this continues to exist even now.
In Islam, supplication (du'a) has been given great importance. The Prophet of Islam, sallallahu alayhi wa sallam, said: "Supplication is the essence of worship."
Therefore, in Islam, all the acts that have been named as worship are, from beginning to end, a beautiful bouquet of supplications.
The same is true for fasting and pilgrimage (hajj).
In zakat, ... by teaching a good supplication for the one who gives, it has been shown that the real objective of Islam in all acts of worship is supplication. Thus, the Prophet sallallahu alayhi wa sallam himself said:
"Supplication is worship." Then he recited:
﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ﴾
("And your Lord said: Call upon Me, I will respond to you." ) (Narrated by Ahmad and others)
That is, supplication is worship. In fact, according to one narration, such power of effect has been placed in supplications that destinies can be changed by them.
(The respected translator's reference is perhaps to that hadith which says that if anything could precede destiny and decree, it would be supplication. But it does not mean what the respected translator has taken from it. Rather, it is clearly stated that supplication has a great effect, which no medicine has, but it cannot change destiny. In other words, the last weapon of a believer is supplication, which is a tried and tested antidote; if anything prevails over it, it is only destiny and decree. (Abdur Rashid Tunisi))
Therefore, the Noble Prophet sallallahu alayhi wa sallam gave special emphasis:
"Fa'alaykum 'ibad Allah bid-du'a" (Narrated by Tirmidhi)
That is, O servants of Allah! Make supplication absolutely necessary for yourselves.
In one narration, it is stated that whoever does not ask Allah, know that he is caught in the wrath of Allah. And it is said that for whom the door of abundant supplication is opened, know that the doors of Allah's mercy have been opened for him. There are many more narrations of this kind.
Thus, it is the duty of the people of faith to make it their practice to supplicate to Allah at all times.
There are some details regarding the acceptance of supplication in the light of the Qur'an and Sunnah. In this brief article, please also take a cursory look at them so that your supplication is certainly accepted.

(1)
When making supplication, it is necessary to consider whether one's food and drink and clothing are from lawful (halal) wealth or from unlawful (haram) sources. If lawful sustenance, truthful speech, and pure clothing are not available, then it is necessary to strive to obtain them before supplicating.

(2)
For the acceptance of supplication, it is very important that at the time of supplication, there is complete certainty in Allah, the True, and along with that, there is firm resolve in the heart that what is being supplicated for will definitely be accepted and not rejected.

(3)
For the acceptance of supplication, it is also necessary to pay attention to the content of the supplication.
If you are presenting a request before Allah for severing ties of kinship, for oppression and excess, or for something contrary to the law of nature, then never assume that such supplications will be accepted.

(4)
It is not correct to assume that the acceptance of supplication will become apparent to you immediately after making it. Many supplications show their effect immediately, many take quite some time to manifest their effect.
Many supplications apparently are not accepted, but through their blessings, we are saved from some impending calamity, and many supplications remain stored as treasure for the Hereafter.
In any case, supplication, with the above conditions, is never wasted.

(5)
The Prophet sallallahu alayhi wa sallam has taught in the etiquettes of supplication that one should spread one's hands before Allah with the palms upwards and supplicate with sincerity of heart as a true beggar. He said:
"Your Lord is Most Generous and Modest; He feels shy to return the hands of His sincere servant empty."
At the end, wiping the hands over the face is also among the etiquettes of supplication.
(Rather than saying it is among the etiquettes of supplication, it should be said that it is permissible; if the hands are lowered without wiping, that too is included among the etiquettes of supplication. (Abdur Rashid Tunisi))

(6)
Supplicating for one's Muslim brother in his absence has an immediate effect in terms of acceptance.
Furthermore, the angels say "Ameen" along with it and pray for the supplicant, "May Allah grant you the same as you have asked for your absent brother."

(7)
The Prophet sallallahu alayhi wa sallam says that the supplication of five types of people is certainly accepted:
The supplication of the oppressed, the supplication of the pilgrim (haji) until he returns, the supplication of the one striving in Allah's cause (mujahid) until he reaches his objective,
the supplication of the sick until he recovers, and the supplication of one for his brother in his absence, which has an immediate effect in acceptance.

(8)
According to another narration, three supplications are certainly accepted:
The supplication of parents for their children, the supplication of the oppressed, and according to some narrations, the supplication of the fasting person and the supplication of the just leader also show immediate effect.
For the supplication of the oppressed, the gates of the heavens are opened, and from the Divine Presence comes the voice: "By My Majesty and Honor, I will surely help you, even if it takes some time."

(9)
To remain engaged in supplication during times of ease, comfort, and leisure is perfection; otherwise, in times of hardship and calamity, everyone begins to supplicate.
It is forbidden to supplicate against one's children, and likewise, one should not supplicate against oneself or one's wealth.

(10)
Before supplicating, examine your heart to see if there is any stain of laziness or heedlessness.
Only that supplication is accepted which is made from the depths of the heart, with sincerity of intention, presence of heart, and complete certainty.

These few points have been presented before the readers as necessary requests.
It is hoped, rather firmly believed, that all brothers and sisters who study Sahih Bukhari will also include this most humble servant in their supplications, and if any mistakes or oversights are noticed, they will sincerely inform me, or conceal them in their cloak of forgiveness.

Hadith Commentary:
The purpose is that even while reciting supplications and litanies (awrad), one should be mindful to perform them with intervals, because repetition causes the temperament to become weary. The heart becomes constricted, and then a person begins to feel aversion towards it. And Allah knows best.

Hadith Commentary:
Benefits and Issues:
➊ Umar (radi Allahu anhu) had arranged a schedule with his Ansari companion,
➋ One day Umar (radi Allahu anhu) would present himself in the service of the Prophet (sallallahu alayhi wa sallam), and the next day his Ansari companion would do so.
➌ In this manner, the process of teaching and learning continued on a daily basis.

Explanation:
1:
It is understood from this that for admonition and counsel, one should designate specific times at intervals, because if this is not done, there is a risk that people may become weary, which would defeat the very purpose of admonition and counsel.

Hadith Authentication (Takhrij al-Hadith):
[صحيح بخاري 70],
[صحيح مسلم 7127]

Jurisprudence of the Hadith (Fiqh al-Hadith):
➊ It is Sunnah to consider the occasion, context, and the general audience when lengthening or shortening admonition and advice.
➋ It is permissible to designate a specific day for invitational speeches and preaching.
➌ Allah sent the Messenger of Allah (sallallahu alayhi wa sallam) as a mercy to the worlds.
➍ Those who deliver fervent speeches throughout the entire night or for most of the night and then neglect the morning prayer (fajr) by sleeping through it, their action is wrong and blameworthy.
➎ The answer to a questioner should be given with evidence.
➏ If someone asks, “Who is meant by the questioner in the mentioned hadith?” then the answer is that it refers to the well-known ascetic and devout worshipper Yazid ibn Mu‘awiyah al-Nakha‘i, as indicated by Hafiz Ibn Hajar. See: [فتح الباري 1؍164 ح70]
It should be noted that he is a different person from the famous Yazid ibn Mu‘awiyah al-Umawi. His narrations are found in Kitab al-Zuhd by Imam Ahmad and others (and his mention is in Sahih al-Bukhari as in Taqrib al-Tahdhib: 7776), and Qadi Abu Bakr ibn al-‘Arabi al-Maliki made a strange mistake in his book al-‘Awasim min al-Qawasim [ص232۔ 233], where he considered Yazid ibn Mu‘awiyah al-Nakha‘i to be Yazid ibn Mu‘awiyah al-Umawi, whereas such an understanding is completely incorrect. See: [كتاب الزهد للامام أحمد ص367 ح2150]
◄ The narration attributed by Qadi Abu Bakr to Kitab al-Zuhd is not found in the original book, nor is it found in any book in the world with a chain from Imam Ahmad.
Regarding Yazid ibn Mu‘awiyah ibn Abi Sufyan, Imam Ahmad ibn Hanbal rahimahullah’s following statement has been transmitted by ‘Allamah Ibn al-Jawzi:
«فأنبأنا أبوبكر محمد بن عبدالباقي البزاز عن أبى إسحاق البرمكي عن أبى بكر عبدالعزيز بن جعفر قال : ثنا مهنا بن يحييٰ قال : سألت أحمد عن يزيد بن معاوية فقال : هو الذى فعل بالمدينة ما فعل. قلت : وما فعل؟ قال : نهبها، قلت : فنذكر عنه الحديث؟ قال : لا يذكر عنه الحديث ولا ينبغي لأحد أن يكتب عنه حديثًا. قلت : ومن كان معه حين فعل ما فعل؟ قال : أهل الشام» [الرد على المتعصب العنيد المانع من ذم يزيد لابن الجوزي ص4۔ وسنده حسن]
The chain of this narration is hasan (good).
Muhammad ibn ‘Abd al-Baqi ibn Muhammad ibn ‘Abdullah al-Ansari, Qadi of Maristan, was considered trustworthy by the majority, thus his hadith is hasan. Also see: [سير اعلام النبلاء 2۔ ؍23۔ 28]
◄ Ibn al-Jawzi has declared him (thiqah) «ثبت حجة». See: [المنتظم 18؍14، وفيات 535ه] and [سير اعلام النبلاء 2۔ ؍26]. Abu Ishaq al-Barmaki was truthful (saduq). [تاريخ بغداد 6؍139]
◄ The narration of Muhammad ibn ‘Abd al-Baqi from him is not by way of direct hearing (sama‘) but by way of permission (ijazah), which is accepted according to the principles of the majority of hadith scholars. ‘Abd al-‘Aziz ibn Ja‘far was trustworthy in narration. See: [سير اعلام النبلاء 16؍144]
◄ Mahna ibn Yahya was considered trustworthy by the majority, thus his hadith is hasan.
Note: This statement of Imam Ahmad is also present with a sound chain in [السنة للخلال فقره : 845 وسنده صحيح].

Hadith Commentary: Benefits and Issues: It is established from the practice of the Messenger of Allah (sallallahu alayhi wa sallam) that, in preaching and giving advice, one should not be so lengthy in speech that people become weary. If preaching is to be done daily, then the duration should be kept short, or sermons should be delivered intermittently, leaving out some days in between. However, the work of teaching (instruction) should be carried out daily.

Benefit:
Moderation is necessary in every matter; whenever any action exceeds the bounds of moderation, harm begins. Preachers and speakers should not adopt such a style that tires people out, and instead of bringing people closer to the religion, drives them away from it. Long speeches, lengthy gatherings, conferences, and most programs are becoming a cause for people to become distant from the religion rather than drawing nearer to it. Therefore, there is a need to change the style of preaching, and it is necessary to make people of knowledge the custodians of the pulpit and the prayer niche (minbar wa mihrab), because the preacher is to present the Shari‘ah before the people, and he will only be able to do so when he is an expert in the knowledge of revelation. It is unfortunate that nowadays people have made the uneducated, those with melodious and tuneful voices, the custodians of the pulpit and the prayer niche, and they are heard narrating unproven and fabricated traditions with great enthusiasm—may Allah protect us. We should do every action according to the Qur’an and Hadith; in this lies success in both worlds.