1 00:00:00,180 --> 00:00:03,480 In the name of Allah, the Entirely Merciful, the Especially Merciful. 2 00:00:03,480 --> 00:00:06,240 The Ifadah Center 3 00:00:06,240 --> 00:00:09,439 for Humanities Research and Studies 4 00:00:09,439 --> 00:00:10,939 presents: 5 00:00:10,939 --> 00:00:15,740 An Abridgment of Sahih al-Bukhari. 6 00:00:15,740 --> 00:00:20,269 Chapter: The Obligation of the Congregational Prayer. 7 00:00:20,269 --> 00:00:22,960 On the authority of Abu Hurayrah, 8 00:00:22,960 --> 00:00:26,960 that the Messenger of Allah (peace and blessings of Allah be upon him) said: 9 00:00:27,559 --> 00:00:29,559 "By Him in Whose Hand my soul is, 10 00:00:29,559 --> 00:00:33,560 I was on the verge of ordering firewood to be gathered, 11 00:00:33,560 --> 00:00:37,560 then commanding the prayer to be called for, 12 00:00:37,560 --> 00:00:41,060 then ordering a man to lead the people, 13 00:00:41,060 --> 00:00:46,560 and then going behind certain men to burn their houses down over them. 14 00:00:46,560 --> 00:00:48,619 By Him in Whose Hand my soul is, 15 00:00:49,119 --> 00:00:53,619 if one of them knew that he would find a fleshy bone 16 00:00:53,619 --> 00:00:56,619 or two good trotters, 17 00:00:56,619 --> 00:00:58,619 he would surely attend the 'Isha' prayer." 18 00:00:58,619 --> 00:01:01,039 In another narration: 19 00:01:01,039 --> 00:01:06,040 "No prayer is heavier upon the hypocrites than the Fajr and 'Isha' prayers; 20 00:01:06,040 --> 00:01:08,540 and if they only knew what reward is in them, 21 00:01:08,540 --> 00:01:11,540 they would come to them even if crawling." 22 00:01:15,719 --> 00:01:17,719 "By Him in Whose Hand my soul is" 23 00:01:17,719 --> 00:01:19,219 means: by Allah; 24 00:01:19,219 --> 00:01:22,219 and it is an oath by which the Prophet (peace be upon him) 25 00:01:22,219 --> 00:01:24,719 used to swear frequently. 26 00:01:24,719 --> 00:01:26,379 "I was on the verge" 27 00:01:26,379 --> 00:01:27,379 means: I resolved. 28 00:01:27,379 --> 00:01:28,879 "To be gathered" 29 00:01:28,879 --> 00:01:30,379 means: to be collected. 30 00:01:30,379 --> 00:01:31,879 "And then going behind" 31 00:01:31,879 --> 00:01:35,879 means: proceeding directly towards them, targeting them, 32 00:01:35,879 --> 00:01:37,450 "certain men," 33 00:01:37,450 --> 00:01:40,450 meaning specifically men, excluding women and children. 34 00:01:40,450 --> 00:01:41,980 "To burn... down" 35 00:01:41,980 --> 00:01:44,480 signifies an extreme degree of burning. 36 00:01:44,480 --> 00:01:47,269 "Would find a fleshy bone": 37 00:01:47,269 --> 00:01:48,269 "al-'Arq" 38 00:01:48,769 --> 00:01:51,769 refers to a bone retaining some leftover meat. 39 00:01:51,769 --> 00:01:53,769 "Or two [good] trotters": 40 00:01:53,769 --> 00:01:55,269 "al-Mirmah" 41 00:01:55,269 --> 00:01:58,269 is the meat between the two hooves of a sheep, 42 00:01:58,269 --> 00:02:00,269 and other meanings have also been stated. 43 00:02:00,269 --> 00:02:02,430 "He would surely attend the 'Isha' prayer" 44 00:02:02,430 --> 00:02:05,590 means: he would certainly be present for the 'Isha' prayer. 45 00:02:05,590 --> 00:02:09,590 "No prayer is heavier upon the hypocrites than the Fajr" 46 00:02:09,590 --> 00:02:12,590 because it coincides with the pleasure of sleep, 47 00:02:12,590 --> 00:02:13,590 "and 'Isha'" 48 00:02:13,590 --> 00:02:17,439 because it is a time of calm and rest. 49 00:02:17,439 --> 00:02:21,460 Lessons derived from the hadith: 50 00:02:21,460 --> 00:02:23,460 Among the points derived from the hadith are: 51 00:02:23,460 --> 00:02:26,460 The permissibility of swearing an oath without being asked to do so. 52 00:02:26,460 --> 00:02:30,460 It shows repelling harm by resorting to the lesser and milder alternative. 53 00:02:30,460 --> 00:02:34,960 It demonstrates the permissibility of catching offenders off guard. 54 00:02:34,960 --> 00:02:38,960 The permissibility of someone less qualified leading the prayer despite the presence of one more qualified, 55 00:02:38,960 --> 00:02:41,560 when doing so serves a greater benefit. 56 00:02:41,560 --> 00:02:45,560 It highlights the Prophetic methodology of drawing parables 57 00:02:45,560 --> 00:02:47,560 to bring the meaning closer to comprehension. 58 00:02:47,560 --> 00:02:50,560 It emphasizes eagerness for the benefits of the Hereafter 59 00:02:50,560 --> 00:02:53,560 just as one is eager for worldly gains, 60 00:02:53,560 --> 00:02:57,860 rather, even more intensely so. 61 00:02:57,860 --> 00:03:01,500 Chapter: The Virtue of Congregational Prayer. 62 00:03:01,500 --> 00:03:03,500 On the authority of 'Abdullah ibn 'Umar, 63 00:03:03,500 --> 00:03:07,500 that the Messenger of Allah (peace and blessings of Allah be upon him) said: 64 00:03:07,500 --> 00:03:11,500 "The congregational prayer exceeds the prayer of an individual 65 00:03:11,500 --> 00:03:14,949 by twenty-seven degrees." 66 00:03:14,949 --> 00:03:16,949 And on the authority of Abu Sa'id al-Khudri, 67 00:03:16,949 --> 00:03:21,949 that he heard the Prophet (peace and blessings of Allah be upon him) saying: 68 00:03:21,949 --> 00:03:25,949 "The congregational prayer exceeds the prayer of an individual 69 00:03:25,949 --> 00:03:29,530 by twenty-five degrees." 70 00:03:29,530 --> 00:03:33,009 Commentary on the hadith: 71 00:03:33,009 --> 00:03:35,009 "Exceeds" means: surpasses. 72 00:03:35,009 --> 00:03:37,009 "The prayer of an individual": 73 00:03:37,009 --> 00:03:40,009 "al-Fadhdh" means the one praying alone; 74 00:03:40,009 --> 00:03:43,139 the meaning is the person who performs the prayer by himself. 75 00:03:43,139 --> 00:03:46,139 "By twenty-seven degrees" 76 00:03:46,139 --> 00:03:49,139 refers to levels and ranks of virtue. 77 00:03:49,139 --> 00:03:52,490 Lessons derived from the hadith: 78 00:03:52,490 --> 00:03:55,219 Among the points derived from the hadith is 79 00:03:55,219 --> 00:03:57,219 that the reward for congregational prayer 80 00:03:57,219 --> 00:04:00,219 varies according to the worshipers: 81 00:04:00,219 --> 00:04:03,219 for some it is twenty-five degrees, 82 00:04:03,219 --> 00:04:05,219 and for others it is twenty-seven degrees, 83 00:04:05,219 --> 00:04:07,219 depending on the perfection of the prayer, 84 00:04:07,219 --> 00:04:10,219 the size of the congregation and their merit, 85 00:04:10,219 --> 00:04:13,219 the sacredness of the location, and similar factors. 86 00:04:13,219 --> 00:04:15,219 It also contains an emphatic confirmation to maintain 87 00:04:15,219 --> 00:04:17,220 the congregational prayer regularly. 88 00:04:17,220 --> 00:04:23,459 Chapter: The Virtue of the Fajr Prayer in Congregation. 89 00:04:23,459 --> 00:04:26,170 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 90 00:04:26,170 --> 00:04:30,170 I heard the Messenger of Allah (peace and blessings of Allah be upon him) 91 00:04:30,170 --> 00:04:31,170 saying: 92 00:04:31,170 --> 00:04:33,199 "The congregational prayer exceeds 93 00:04:33,199 --> 00:04:35,199 the prayer of one of you performed alone 94 00:04:35,199 --> 00:04:38,199 by twenty-five portions; 95 00:04:38,199 --> 00:04:41,199 and the angels of the night 96 00:04:41,199 --> 00:04:43,199 and the angels of the day gather together 97 00:04:43,199 --> 00:04:44,199 at the Fajr prayer." 98 00:04:44,199 --> 00:04:47,360 Then Abu Hurayrah would say: 99 00:04:47,360 --> 00:04:49,360 "Recite, if you wish: 100 00:04:49,360 --> 00:04:54,360 “Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.” (17:78) 101 00:04:54,360 --> 00:04:57,970 Commentary on the hadith: 102 00:04:57,970 --> 00:05:00,420 'Indeed, the recitation of dawn' 103 00:05:00,420 --> 00:05:02,420 means the Fajr prayer; 104 00:05:02,420 --> 00:05:04,420 and it was called 'recitation' 105 00:05:04,420 --> 00:05:07,420 due to the prescription of prolonging the Qur'an recitation therein, 106 00:05:07,420 --> 00:05:09,420 longer than in other prayers. 107 00:05:09,420 --> 00:05:11,540 'Is ever witnessed' 108 00:05:11,540 --> 00:05:13,540 means it is witnessed by Allah the Exalted, 109 00:05:13,540 --> 00:05:17,540 as well as the angels of the night and the angels of the day. 110 00:05:17,540 --> 00:05:21,730 Lessons derived from the hadith: 111 00:05:21,730 --> 00:05:23,730 Among the points derived from the hadith is 112 00:05:23,730 --> 00:05:27,730 a clarification of the virtue of congregational prayer in general. 113 00:05:27,730 --> 00:05:31,730 It also notes the angels' attendance at the Fajr prayer. 114 00:05:31,730 --> 00:05:36,730 The hadith indicates the recommendation of lengthening recitation during the Fajr prayer. 115 00:05:36,730 --> 00:05:39,730 It also shows that among the primary methodologies of Tafsir 116 00:05:39,730 --> 00:05:45,680 is explaining the Qur'an by what has been established in the authentic Sunnah. 117 00:05:45,680 --> 00:05:48,680 On the authority of Umm al-Darda', who said: 118 00:05:48,680 --> 00:05:52,680 Abu al-Darda' entered upon me in an angry state, 119 00:05:52,680 --> 00:05:53,680 so I asked: 120 00:05:53,680 --> 00:05:55,740 "What has angered you?" 121 00:05:55,740 --> 00:05:56,740 He replied: 122 00:05:56,740 --> 00:06:02,740 "By Allah, I recognize nothing of the Ummah of Muhammad (peace and blessings of Allah be upon him) 123 00:06:02,740 --> 00:06:07,319 except that they still pray together in congregation." 124 00:06:07,319 --> 00:06:10,829 Commentary on the hadith: 125 00:06:10,829 --> 00:06:12,829 "In an angry state": 126 00:06:12,829 --> 00:06:13,829 anger 127 00:06:13,829 --> 00:06:16,829 is an emotional agitation that results from the boiling of the blood 128 00:06:16,829 --> 00:06:18,899 due to an impression affecting the heart. 129 00:06:18,899 --> 00:06:22,600 Lessons derived from the hadith: 130 00:06:22,600 --> 00:06:24,600 Among the points derived from the hadith is 131 00:06:24,600 --> 00:06:28,600 the permissibility of becoming angry when the religion and people's conditions are altered. 132 00:06:28,600 --> 00:06:32,600 The hadith also shows repudiating wrong through anger 133 00:06:32,600 --> 00:06:35,600 when one is unable to do more than that; 134 00:06:35,600 --> 00:06:38,600 and that the criterion for what is good and what is reprehensible 135 00:06:38,600 --> 00:06:41,600 is the guidance of the Prophet (peace be upon him) 136 00:06:41,600 --> 00:06:45,600 and the way of his noble Companions (may Allah be pleased with them). 137 00:06:45,600 --> 00:06:50,199 On the authority of Abu Musa, who said: 138 00:06:50,199 --> 00:06:53,199 The Prophet (peace and blessings of Allah be upon him) said: 139 00:06:53,199 --> 00:06:56,199 "The people who receive the greatest reward for the prayer 140 00:06:56,199 --> 00:07:00,199 are those who live furthest away, step by step; 141 00:07:00,199 --> 00:07:04,199 and the one who waits for the prayer in order to perform it with the imam 142 00:07:04,199 --> 00:07:09,199 has a greater reward than the one who prays and then sleeps." 143 00:07:09,199 --> 00:07:12,810 Commentary on the hadith: 144 00:07:12,810 --> 00:07:16,060 "Those who live furthest away, step by step" 145 00:07:16,060 --> 00:07:18,060 means those whose distance is greatest, 146 00:07:18,060 --> 00:07:20,060 due to the abundance of their footsteps. 147 00:07:20,060 --> 00:07:23,100 Lessons derived from the hadith: 148 00:07:23,100 --> 00:07:25,860 Among the points derived from the hadith is 149 00:07:25,860 --> 00:07:29,860 that reward multiplies according to the abundance of steps taken to the mosque. 150 00:07:29,860 --> 00:07:33,860 It also clarifies the virtue of waiting for the prayer. 151 00:07:33,860 --> 00:07:38,910 Chapter: Seeking Reward for Footsteps Taken to the Mosque. 152 00:07:38,910 --> 00:07:42,420 On the authority of Anas (may Allah be pleased with him), who said: 153 00:07:42,420 --> 00:07:47,420 Banu Salimah desired to move close to the mosque, 154 00:07:47,420 --> 00:07:51,490 but the Messenger of Allah (peace and blessings of Allah be upon him) disliked 155 00:07:51,490 --> 00:07:53,490 that the city should be left vacant, 156 00:07:53,490 --> 00:07:56,490 so he said: "O Banu Salimah, 157 00:07:56,490 --> 00:07:59,490 will you not seek reward for your footsteps?" 158 00:07:59,490 --> 00:08:01,490 So they remained where they were. 159 00:08:01,490 --> 00:08:04,899 Commentary on the hadith: 160 00:08:04,899 --> 00:08:07,480 "Banu Salimah" 161 00:08:07,480 --> 00:08:09,480 was a clan of the Ansar. 162 00:08:09,480 --> 00:08:11,540 "To move" 163 00:08:11,540 --> 00:08:16,540 means to relocate near the mosque of the Prophet (peace be upon him). 164 00:08:16,540 --> 00:08:18,670 "That the city should be left vacant" 165 00:08:18,670 --> 00:08:20,670 means leaving its outskirts desolate, 166 00:08:20,670 --> 00:08:23,670 that is, empty and unoccupied quarters. 167 00:08:23,670 --> 00:08:25,829 "Will you not seek reward" 168 00:08:25,829 --> 00:08:28,829 means: do you not anticipate the favor and reward of Allah for 169 00:08:28,829 --> 00:08:30,990 "your footsteps," 170 00:08:30,990 --> 00:08:32,990 meaning your steps? 171 00:08:32,990 --> 00:08:35,019 "So they remained where they were" 172 00:08:35,019 --> 00:08:37,019 means they did not relocate. 173 00:08:37,019 --> 00:08:40,440 Lessons derived from the hadith: 174 00:08:40,440 --> 00:08:43,139 Among the points derived from the hadith is 175 00:08:43,139 --> 00:08:46,139 an explanation of the virtue of living far from the mosque 176 00:08:46,139 --> 00:08:48,139 on account of the multitude of steps taken. 177 00:08:49,210 --> 00:08:52,210 The hadith also indicates that averting harm 178 00:08:52,210 --> 00:08:55,210 takes precedence over securing a benefit. 179 00:08:55,210 --> 00:08:57,370 It also demonstrates that righteous deeds, 180 00:08:57,370 --> 00:08:59,370 when performed with sincere devotion, 181 00:08:59,370 --> 00:09:04,190 have their associated traces recorded as good deeds. 182 00:09:04,190 --> 00:09:06,190 Chapter: One Who Sits in the Mosque 183 00:09:06,190 --> 00:09:08,190 Waiting for the Prayer, 184 00:09:08,190 --> 00:09:10,860 and the Virtue of Mosques. 185 00:09:10,860 --> 00:09:13,860 On the authority of Abu Hurayrah (may Allah be pleased with him), 186 00:09:13,860 --> 00:09:17,960 on the authority of the Prophet (peace and blessings of Allah be upon him), who said: 187 00:09:17,960 --> 00:09:21,960 "There are seven whom Allah the Exalted will shade under His shade 188 00:09:21,960 --> 00:09:24,960 on the Day when there is no shade except His: 189 00:09:24,960 --> 00:09:27,059 a just ruler; 190 00:09:27,059 --> 00:09:30,059 a youth who grew up in the worship of Allah; 191 00:09:30,059 --> 00:09:34,059 a man whose heart is attached to the mosques; 192 00:09:34,059 --> 00:09:37,059 two men who love one another for the sake of Allah, 193 00:09:37,059 --> 00:09:41,059 meeting for His sake and parting for His sake; 194 00:09:41,059 --> 00:09:46,120 a man whom a woman of noble status and beauty invites to sin, 195 00:09:46,120 --> 00:09:50,120 but he says, 'I fear Allah'; 196 00:09:50,120 --> 00:09:53,279 a man who gives charity 197 00:09:53,279 --> 00:09:59,379 and conceals it so that his left hand does not know what his right hand has spent; 198 00:09:59,379 --> 00:10:02,379 and a man who remembers Allah in seclusion, 199 00:10:02,379 --> 00:10:04,379 and his eyes overflow with tears." 200 00:10:04,379 --> 00:10:08,139 Commentary on the hadith: 201 00:10:08,139 --> 00:10:11,139 "On a day when there is no shade but His" 202 00:10:11,139 --> 00:10:13,179 means the Day of Resurrection. 203 00:10:13,179 --> 00:10:15,179 "A just leader" 204 00:10:15,179 --> 00:10:18,399 stands in contrast to injustice and tyranny. 205 00:10:18,399 --> 00:10:21,399 "And a youth who grew up worshipping Allah" 206 00:10:21,399 --> 00:10:23,399 means who was raised and nurtured from the beginning, 207 00:10:23,399 --> 00:10:25,399 having no youthful folly or indulgence in sin, 208 00:10:25,399 --> 00:10:28,399 due to the predominance of piety in him. 209 00:10:28,399 --> 00:10:32,659 "And a man whose heart is attached to the mosques" 210 00:10:32,659 --> 00:10:37,690 means he deeply loves them and is constant in attending the congregational prayers in them. 211 00:10:37,690 --> 00:10:40,690 "Who meet for His sake and part for His sake" 212 00:10:40,690 --> 00:10:42,690 means based upon the love of Allah, 213 00:10:42,690 --> 00:10:44,690 not for any worldly gain; 214 00:10:44,690 --> 00:10:46,690 and that is genuine love. 215 00:10:46,690 --> 00:10:48,909 "And a man who is seduced by a woman" 216 00:10:48,909 --> 00:10:50,909 meaning invited to commit immorality, 217 00:10:50,909 --> 00:10:52,940 "of high social standing" 218 00:10:52,940 --> 00:10:55,940 meaning of prestige, nobility, and lineage. 219 00:10:55,940 --> 00:10:58,039 "And hides it" 220 00:10:58,039 --> 00:11:00,039 means he gives his charity secretly. 221 00:11:00,039 --> 00:11:02,200 "Remembers Allah in seclusion" 222 00:11:02,200 --> 00:11:05,200 meaning when no one is with him, 223 00:11:05,200 --> 00:11:07,360 "and his eyes overflow" 224 00:11:07,360 --> 00:11:10,360 with tears, out of awe, fear, and tenderness of heart. 225 00:11:10,360 --> 00:11:13,580 Among the benefits of the hadith: 226 00:11:13,580 --> 00:11:16,259 It is derived from the hadith: 227 00:11:16,259 --> 00:11:19,259 An illustration of the virtue of the just leader, 228 00:11:19,259 --> 00:11:22,259 for through the just leader Allah sets right the servants, 229 00:11:22,259 --> 00:11:25,259 and through him benefit spreads across the lands. 230 00:11:25,259 --> 00:11:31,259 It also contains an illustration of the virtue of the youth who grows up worshipping his Lord, the Mighty and Majestic. 231 00:11:31,259 --> 00:11:35,259 It contains an illustration of the virtue of loving for the sake of Allah the Exalted. 232 00:11:35,259 --> 00:11:39,259 It illustrates the virtue of fearing and dreading Allah, the Mighty and Majestic. 233 00:11:39,259 --> 00:11:42,259 It illustrates the virtue of the one who conceals his charity, 234 00:11:42,259 --> 00:11:46,259 because that is closer to sincerity and further from ostentation. 235 00:11:46,259 --> 00:11:50,259 It contains an illustration of the virtue of remembering Allah in seclusion, 236 00:11:50,259 --> 00:11:53,259 accompanied by the overflowing of tears from one's eyes. 237 00:11:53,259 --> 00:11:59,139 Chapter: The Virtue of Going to the Mosque in the Morning and in the Evening 238 00:11:59,139 --> 00:12:01,659 On the authority of Abu Hurayrah, 239 00:12:01,659 --> 00:12:05,659 on the authority of the Prophet (peace and blessings of Allah be upon him), who said: 240 00:12:05,659 --> 00:12:08,659 "Whoever goes to the mosque in the morning or the evening, 241 00:12:08,659 --> 00:12:13,659 Allah prepares for him a hospitable reception in Paradise every time he goes in the morning 242 00:12:13,659 --> 00:12:15,659 or goes in the evening." 243 00:12:15,659 --> 00:12:19,009 Commentary on the hadith: 244 00:12:19,009 --> 00:12:23,330 "Whoever goes in the morning" means walks at the beginning of the day, 245 00:12:23,330 --> 00:12:28,360 and "goes in the evening" means walks at the beginning of the night. 246 00:12:28,360 --> 00:12:31,519 "Allah prepares for him a hospitable reception in Paradise": 247 00:12:31,519 --> 00:12:36,519 The *nuzul* is the hospitality and sustenance prepared for an arriving guest. 248 00:12:36,519 --> 00:12:39,740 Among the benefits of the hadith: 249 00:12:39,740 --> 00:12:44,509 It is derived from the hadith that there is encouragement to attend congregational prayers, 250 00:12:44,509 --> 00:12:47,509 and to frequent mosques regularly for the prayers. 251 00:12:47,509 --> 00:12:51,509 It shows that mosques are the houses of Allah, the Mighty and Majestic, 252 00:12:51,509 --> 00:12:56,509 and that those who come to His houses are treated like guests, 253 00:12:56,509 --> 00:13:00,509 so a hospitable reception is prepared for their coming and going. 254 00:13:00,509 --> 00:13:05,610 It also shows that whoever enters the mosque at any time, whether night or day, 255 00:13:05,610 --> 00:13:08,610 Allah will grant him his reward from Paradise, 256 00:13:08,610 --> 00:13:11,610 because Allah the Exalted is the Most Generous of the generous, 257 00:13:11,610 --> 00:13:14,610 and He does not allow the reward of the doers of good to be lost. 258 00:13:14,610 --> 00:13:15,610 Chapter: 259 00:13:15,610 --> 00:13:22,750 When the Prayer Is Called, There Is No Prayer Except the Prescribed One 260 00:13:22,750 --> 00:13:27,330 On the authority of 'Abdullah ibn Malik ibn Buhaynah— 261 00:13:27,330 --> 00:13:29,330 or Malik ibn Buhaynah— 262 00:13:29,330 --> 00:13:35,389 that the Messenger of Allah (peace and blessings of Allah be upon him) saw a man, after the prayer had been called, 263 00:13:35,389 --> 00:13:38,389 praying two rak'ahs. 264 00:13:38,389 --> 00:13:42,460 When the Messenger of Allah (peace be upon him) finished praying, 265 00:13:42,460 --> 00:13:44,460 the people crowded around the man, 266 00:13:44,460 --> 00:13:48,460 and the Messenger of Allah (peace be upon him) said to him: 267 00:13:48,460 --> 00:13:50,460 "Is Fajr four rak'ahs? 268 00:13:50,460 --> 00:13:52,460 Is Fajr four rak'ahs?" 269 00:13:52,460 --> 00:13:56,100 Commentary on the hadith: 270 00:13:56,100 --> 00:14:01,509 "When the prayer is called, there is no prayer except the prescribed one": 271 00:14:01,509 --> 00:14:02,509 "The prescribed one" 272 00:14:02,509 --> 00:14:07,509 means the obligatory prayer which Allah the Exalted made mandatory upon His servants. 273 00:14:07,509 --> 00:14:09,610 "He saw a man": 274 00:14:09,610 --> 00:14:10,610 It was 'Abdullah, 275 00:14:10,610 --> 00:14:12,610 the narrator of the hadith. 276 00:14:12,610 --> 00:14:16,610 "When the Messenger of Allah (peace be upon him) finished," 277 00:14:16,610 --> 00:14:18,610 meaning from the prayer, 278 00:14:18,610 --> 00:14:20,700 "the people crowded around him," 279 00:14:20,700 --> 00:14:23,700 meaning gathered around him and encircled him. 280 00:14:23,700 --> 00:14:26,990 Among the benefits of the hadith: 281 00:14:26,990 --> 00:14:29,600 It is derived from the hadith: 282 00:14:29,600 --> 00:14:33,600 The instruction to distinguish between the obligatory prayer and the supererogatory prayer. 283 00:14:33,600 --> 00:14:36,600 It indicates that when the obligatory prayer is at hand, 284 00:14:36,600 --> 00:14:39,600 the servant should not occupy himself with a supererogatory prayer. 285 00:14:40,629 --> 00:14:44,629 It demonstrates the permissibility of denouncing an action using a rhetorical question, 286 00:14:44,629 --> 00:14:46,629 and repeating the rebuke. 287 00:14:46,629 --> 00:14:52,789 The hadith also contains an indication of the virtue of catching the obligatory prayer from its very beginning. 288 00:14:52,789 --> 00:14:55,870 Chapter: 289 00:14:55,870 --> 00:14:58,870 Does the Imam Pray with Whoever Is Present? 290 00:14:58,870 --> 00:15:01,870 And Does He Deliver the Friday Sermon in the Rain? 291 00:15:01,870 --> 00:15:05,450 On the authority of Abu Salamah, who said: 292 00:15:05,450 --> 00:15:08,450 I went to Abu Sa'id al-Khudri 293 00:15:08,450 --> 00:15:10,450 and said, 294 00:15:10,450 --> 00:15:14,450 "Will you not walk with us to the palm trees so we can talk?" 295 00:15:14,450 --> 00:15:15,450 So he went out, 296 00:15:15,450 --> 00:15:16,450 and I said, 297 00:15:16,450 --> 00:15:18,450 "Tell me 298 00:15:18,450 --> 00:15:24,539 what you heard from the Prophet (peace and blessings of Allah be upon him) regarding the Night of Decree." 299 00:15:24,539 --> 00:15:25,539 He said: 300 00:15:25,539 --> 00:15:31,539 The Messenger of Allah (peace and blessings of Allah be upon him) observed i'tikaf during the first ten days of Ramadan, 301 00:15:31,539 --> 00:15:33,539 and we observed i'tikaf with him. 302 00:15:33,539 --> 00:15:36,639 Then Gabriel came to him and said, 303 00:15:36,639 --> 00:15:39,639 "That which you seek is ahead of you." 304 00:15:39,639 --> 00:15:46,700 So the Prophet (peace be upon him) stood to deliver a sermon on the morning of the twentieth of Ramadan. 305 00:15:46,700 --> 00:15:47,700 In another narration: 306 00:15:47,700 --> 00:15:51,740 until the night of the twenty-first arrived, 307 00:15:51,740 --> 00:15:56,740 which was the night following the morning of which he would end his i'tikaf. 308 00:15:56,740 --> 00:15:58,769 He said, 309 00:15:58,769 --> 00:16:04,799 "Whoever..."—how could it be the twentieth night?— 310 00:16:05,799 --> 00:16:06,799 he said: 311 00:16:06,799 --> 00:16:12,830 "Whoever observed i'tikaf with the Prophet (peace be upon him), let him return, 312 00:16:12,830 --> 00:16:15,830 for I was shown the Night of Decree, 313 00:16:15,830 --> 00:16:17,830 but then I was made to forget it; 314 00:16:17,830 --> 00:16:21,830 and it is in the last ten nights, on an odd-numbered night. 315 00:16:21,830 --> 00:16:26,830 And I saw myself as if prostrating in mud and water." 316 00:16:26,830 --> 00:16:30,929 The roof of the mosque was made of palm branches, 317 00:16:31,929 --> 00:16:34,929 and we did not see a single cloud in the sky. 318 00:16:34,929 --> 00:16:36,929 Then a patch of cloud came, 319 00:16:36,929 --> 00:16:38,929 and rain poured upon us. 320 00:16:38,929 --> 00:16:41,059 In another narration: 321 00:16:41,059 --> 00:16:43,059 until the roof leaked. 322 00:16:43,059 --> 00:16:45,179 And in another narration: 323 00:16:45,179 --> 00:16:49,179 so the mosque leaked onto the prayer place of the Prophet (peace be upon him), 324 00:16:49,179 --> 00:16:52,179 on the night of the twenty-first. 325 00:16:52,179 --> 00:16:56,440 So the Prophet (peace be upon him) led us in prayer, 326 00:16:56,440 --> 00:16:59,440 until I saw the trace of mud and water 327 00:16:59,440 --> 00:17:04,440 on the forehead of the Messenger of Allah (peace be upon him) and the tip of his nose, 328 00:17:04,440 --> 00:17:07,730 confirming his vision. 329 00:17:07,730 --> 00:17:09,730 Commentary on the hadith: 330 00:17:09,730 --> 00:17:12,269 "I went" 331 00:17:12,269 --> 00:17:14,269 means I walked quickly. 332 00:17:14,269 --> 00:17:15,269 "To the palm trees" 333 00:17:15,269 --> 00:17:19,369 means to the place of the date palms and their orchard. 334 00:17:19,369 --> 00:17:23,369 "The Messenger of Allah (peace be upon him) observed i'tikaf": 335 00:17:23,369 --> 00:17:24,369 I'tikaf 336 00:17:24,369 --> 00:17:27,369 is staying in the mosque with a specific intention. 337 00:17:27,369 --> 00:17:29,500 "That which you seek" 338 00:17:29,500 --> 00:17:33,500 means what you wish to encounter of the Night of Decree 339 00:17:33,500 --> 00:17:34,589 "is ahead of you," 340 00:17:34,589 --> 00:17:37,589 meaning in the nights yet to come. 341 00:17:37,589 --> 00:17:41,589 "The Prophet (peace be upon him) stood to deliver a sermon," 342 00:17:41,589 --> 00:17:45,589 as was his custom when explaining important matters. 343 00:17:45,589 --> 00:17:47,720 "Let him return" 344 00:17:47,720 --> 00:17:49,720 means return to i'tikaf. 345 00:17:49,720 --> 00:17:50,720 "I was shown" 346 00:17:50,720 --> 00:17:52,720 means it was revealed to me— 347 00:17:52,720 --> 00:17:54,720 "the Night of Decree," 348 00:17:54,720 --> 00:17:56,720 meaning its timing within the month. 349 00:17:56,720 --> 00:17:58,880 "On an odd-numbered night" 350 00:17:58,880 --> 00:18:00,880 means on the singular-numbered nights. 351 00:18:00,880 --> 00:18:03,009 "Palm branches": 352 00:18:03,009 --> 00:18:04,009 The *jaridah* 353 00:18:04,009 --> 00:18:06,009 is a long palm frond, 354 00:18:06,009 --> 00:18:10,230 and it is also said to be a palm branch stripped of its leaves. 355 00:18:10,230 --> 00:18:13,230 "And we did not see a single thing in the sky," 356 00:18:13,230 --> 00:18:15,299 meaning of clouds. 357 00:18:15,299 --> 00:18:17,299 "Then a patch of cloud came," 358 00:18:17,299 --> 00:18:19,299 meaning a small portion of a cloud. 359 00:18:19,299 --> 00:18:21,299 "The trace of mud and water" 360 00:18:21,299 --> 00:18:24,420 means the remnants of mud and water. 361 00:18:24,420 --> 00:18:25,420 "The tip of his nose" 362 00:18:25,420 --> 00:18:27,420 refers to the soft end of his nose. 363 00:18:27,420 --> 00:18:29,519 "Confirming his vision" 364 00:18:29,519 --> 00:18:30,519 means its fulfillment in reality, 365 00:18:30,519 --> 00:18:32,519 for it was true. 366 00:18:32,519 --> 00:18:33,740 "Leaked" 367 00:18:33,740 --> 00:18:35,740 means dripped with water. 368 00:18:35,740 --> 00:18:39,859 Among the benefits of the hadith: 369 00:18:39,859 --> 00:18:41,859 It is derived from the hadith: 370 00:18:41,859 --> 00:18:44,859 An illustration of the virtue of reviewing religious knowledge. 371 00:18:44,859 --> 00:18:48,859 The student putting the teacher at ease when seeking some private time with him, 372 00:18:48,859 --> 00:18:52,859 so that he may ask what he wishes. 373 00:18:52,859 --> 00:18:55,930 The hadith contains mention of the angels 374 00:18:55,930 --> 00:18:57,930 and the role of Gabriel (peace be upon him). 375 00:18:57,930 --> 00:19:02,930 It illustrates the virtue of observing i'tikaf alongside a scholar and people of virtue. 376 00:19:02,930 --> 00:19:05,930 It shows the legitimacy of delivering a sermon while standing. 377 00:19:05,930 --> 00:19:10,930 It indicates that the dreams of the prophets (peace be upon them) are divine revelation. 378 00:19:10,930 --> 00:19:16,930 It contains guidance for people to follow their leader in recommended acts of obedience. 379 00:19:16,930 --> 00:19:21,990 It urges seeking out and exerting effort to coincide with seasons of goodness. 380 00:19:22,990 --> 00:19:28,059 The hadith also shows that the basic default state of mud and water is ritual purity. 381 00:19:28,059 --> 00:19:33,069 On the authority of Anas ibn Sirin, who said: 382 00:19:33,069 --> 00:19:36,069 I heard Anas ibn Malik say: 383 00:19:36,069 --> 00:19:39,069 A man from the Ansar said, 384 00:19:39,069 --> 00:19:42,069 "I am unable to pray with you," 385 00:19:42,069 --> 00:19:45,099 and he was a heavy-set man. 386 00:19:45,099 --> 00:19:49,099 So he prepared food for the Prophet (peace and blessings of Allah be upon him) 387 00:19:49,099 --> 00:19:52,099 and invited him to his home. 388 00:19:52,099 --> 00:19:54,099 He spread out a mat for him 389 00:19:54,099 --> 00:19:56,099 and sprinkled water on an edge of the mat, 390 00:19:56,099 --> 00:19:59,099 and the Prophet prayed two rak'ahs upon it. 391 00:19:59,099 --> 00:20:01,259 In another narration it adds: 392 00:20:01,259 --> 00:20:03,259 and he supplicated for them. 393 00:20:03,259 --> 00:20:07,390 A man from the family of al-Jarud said to Anas ibn Malik, 394 00:20:07,390 --> 00:20:12,460 "Did the Prophet (peace be upon him) use to pray the Duha prayer?" 395 00:20:12,460 --> 00:20:18,940 He replied, "I never saw him pray it except on that day." 396 00:20:18,940 --> 00:20:22,509 Commentary on the hadith: 397 00:20:22,509 --> 00:20:24,509 "A man from the Ansar": 398 00:20:24,509 --> 00:20:27,509 It was said that he was 'Itban ibn Malik. 399 00:20:27,509 --> 00:20:30,509 "I cannot pray with you," 400 00:20:30,509 --> 00:20:33,579 meaning in the congregational prayer at the mosque. 401 00:20:33,579 --> 00:20:35,579 "He was a large-bodied man," 402 00:20:35,579 --> 00:20:37,579 meaning overweight. 403 00:20:37,579 --> 00:20:40,670 And 'dakhm' denotes anything thick and bulky. 404 00:20:40,670 --> 00:20:42,670 "And he sprinkled the corner of the mat," 405 00:20:42,670 --> 00:20:44,670 meaning he dampened it; 406 00:20:44,670 --> 00:20:46,670 the word can also denote washing. 407 00:20:46,670 --> 00:20:52,089 It was dampened to soften it and prepare it for praying and sitting upon. 408 00:20:52,089 --> 00:20:54,089 Points of benefit from the hadith: 409 00:20:54,089 --> 00:20:59,920 It is derived from the hadith that an obligation is waived in the case of incapacity. 410 00:20:59,920 --> 00:21:02,920 It shows the recommendation of accepting an invitation. 411 00:21:02,920 --> 00:21:06,920 It shows the permissibility of praying on a mat without dislike. 412 00:21:06,920 --> 00:21:10,920 And in the same category is anything made from the plants of the earth. 413 00:21:10,920 --> 00:21:15,049 It demonstrates the permissibility of performing voluntary prayers in congregation. 414 00:21:15,049 --> 00:21:21,049 It highlights the recommendation to supplicate for the people of the household when visiting them and eating in their home. 415 00:21:21,049 --> 00:21:24,140 Some scholars have derived from the hadith 416 00:21:24,140 --> 00:21:28,140 the permissibility of skipping the congregational prayer due to extreme obesity, 417 00:21:28,140 --> 00:21:32,450 though this matter is subject to further scholarly discussion. 418 00:21:32,450 --> 00:21:33,450 Chapter: 419 00:21:33,450 --> 00:21:36,450 When food is served and the prayer is called. 420 00:21:36,450 --> 00:21:38,829 On the authority of 'A'ishah, 421 00:21:38,829 --> 00:21:42,829 on the authority of the Prophet (peace and blessings of Allah be upon him) that he said: 422 00:21:42,829 --> 00:21:46,829 "When dinner is served and the prayer is called, 423 00:21:46,829 --> 00:21:48,859 — in one narration: 424 00:21:48,859 --> 00:21:51,859 'When the prayer is called and dinner is served' — 425 00:21:52,859 --> 00:21:54,859 begin with dinner." 426 00:21:54,859 --> 00:21:57,309 And on the authority of Anas ibn Malik: 427 00:21:57,309 --> 00:22:01,309 The Messenger of Allah (peace be upon him) said: 428 00:22:01,309 --> 00:22:04,309 "When dinner is served, 429 00:22:04,309 --> 00:22:08,309 begin with it before you pray the Maghrib prayer, 430 00:22:08,309 --> 00:22:11,309 and do not hasten through your dinner." 431 00:22:11,309 --> 00:22:14,859 Commentary on the hadith: 432 00:22:14,859 --> 00:22:17,430 "When it is served," 433 00:22:17,430 --> 00:22:20,430 meaning when it is present, prepared, and laid out. 434 00:22:20,430 --> 00:22:21,430 "Dinner," 435 00:22:21,430 --> 00:22:23,430 referring to the evening meal. 436 00:22:23,430 --> 00:22:26,589 "And do not hasten through your dinner," 437 00:22:26,589 --> 00:22:29,589 meaning eat until your appetite is satisfied, 438 00:22:29,589 --> 00:22:33,819 if one strongly craves it. 439 00:22:33,819 --> 00:22:37,549 Points of benefit from the hadith: 440 00:22:37,549 --> 00:22:39,549 It is derived from the hadith 441 00:22:39,549 --> 00:22:45,549 that one is urged to clear the heart of worldly distractions before entering into prayer. 442 00:22:45,549 --> 00:22:50,549 It indicates giving precedence to the virtue of presence of heart over the virtue of praying at the earliest time. 443 00:22:50,549 --> 00:22:53,740 It contains guidance toward taking one's time while eating. 444 00:22:53,740 --> 00:22:59,740 The hadith indicates that the presence of food is an excuse to miss the congregational prayer, 445 00:22:59,740 --> 00:23:00,740 though this is subject to further scholarly discussion. 446 00:23:00,740 --> 00:23:05,269 On the authority of Nafi', 447 00:23:05,269 --> 00:23:07,269 on the authority of Ibn 'Umar, who said: 448 00:23:07,269 --> 00:23:11,269 The Messenger of Allah (peace be upon him) said: 449 00:23:11,269 --> 00:23:15,269 "When the dinner of one of you is served and the prayer is called, 450 00:23:15,269 --> 00:23:17,269 begin with dinner, 451 00:23:17,269 --> 00:23:21,269 and let him not rush until he finishes it." 452 00:23:21,269 --> 00:23:22,430 In another narration: 453 00:23:22,430 --> 00:23:25,430 "...until he satisfies his need." 454 00:23:25,430 --> 00:23:28,619 Food used to be served to Ibn 'Umar 455 00:23:28,619 --> 00:23:30,619 while the prayer was being called, 456 00:23:30,619 --> 00:23:33,619 and he would not join it until he had finished, 457 00:23:33,619 --> 00:23:37,619 even though he could hear the recitation of the imam. 458 00:23:37,619 --> 00:23:41,039 Commentary on the hadith: 459 00:23:41,039 --> 00:23:44,519 "And let him not rush until he finishes it," 460 00:23:44,519 --> 00:23:45,519 meaning he should not hurry, 461 00:23:45,519 --> 00:23:49,519 but rather take his full need of food; 462 00:23:49,519 --> 00:23:55,650 this applies when one feels an appetite for food. 463 00:23:55,650 --> 00:23:57,650 "And Ibn 'Umar used to..." 464 00:23:57,650 --> 00:24:01,650 His action (may Allah be pleased with him and his father) was a practical application of the hadith, 465 00:24:01,650 --> 00:24:03,650 and he is most knowledgeable regarding what he narrated. 466 00:24:03,650 --> 00:24:06,779 Points of benefit from the hadith: 467 00:24:06,779 --> 00:24:09,380 It is derived from the hadith 468 00:24:09,380 --> 00:24:11,380 to take one's time when eating, 469 00:24:11,380 --> 00:24:15,380 and not to stand up until one's need for it is satisfied, 470 00:24:15,380 --> 00:24:17,380 even if the prayer has been called. 471 00:24:17,380 --> 00:24:23,509 It indicates giving precedence to the virtue of presence of heart over the virtue of praying at the earliest time. 472 00:24:23,509 --> 00:24:27,509 It indicates that the presence of food is an excuse to miss the congregational prayer, 473 00:24:27,509 --> 00:24:29,579 though this is subject to further scholarly discussion. 474 00:24:29,579 --> 00:24:32,579 The practice of the Companions (may Allah be pleased with them) 475 00:24:32,579 --> 00:24:37,880 is an implementation of the Prophetic guidance. 476 00:24:37,880 --> 00:24:38,880 Chapter: 477 00:24:38,880 --> 00:24:44,579 One who was attending to the needs of his family, and when the prayer was called, he went out. 478 00:24:44,579 --> 00:24:46,579 On the authority of al-Aswad, who said: 479 00:24:46,579 --> 00:24:48,579 I asked 'A'ishah: 480 00:24:48,579 --> 00:24:53,650 "What did the Prophet (peace be upon him) use to do in his home?" 481 00:24:53,650 --> 00:24:54,650 She said: 482 00:24:54,650 --> 00:24:57,650 "He used to be in the service of his family," 483 00:24:57,650 --> 00:24:59,650 meaning serving his family, 484 00:24:59,650 --> 00:25:03,650 "and when the prayer was due, he would go out to the prayer." 485 00:25:03,650 --> 00:25:05,779 In another narration: 486 00:25:05,779 --> 00:25:08,779 "And when he heard the adhan, he would go out." 487 00:25:08,779 --> 00:25:12,289 Commentary on the hadith: 488 00:25:12,289 --> 00:25:13,740 "What did he use to do (yasna')?" 489 00:25:13,740 --> 00:25:15,740 meaning what actions he performed. 490 00:25:15,740 --> 00:25:16,799 "He used to (kana)" 491 00:25:16,799 --> 00:25:19,799 signifies continuity and habit. 492 00:25:19,799 --> 00:25:22,900 "Be in the service of his family (mihnah)": 493 00:25:22,900 --> 00:25:23,900 'al-mihnah' 494 00:25:23,900 --> 00:25:26,900 means skill in service and work; 495 00:25:26,900 --> 00:25:27,900 the meaning intended 496 00:25:27,900 --> 00:25:32,059 is engaging in their chores, serving them, and attending to their welfare. 497 00:25:32,059 --> 00:25:34,059 "Serving his family" 498 00:25:34,059 --> 00:25:38,059 is an explanatory gloss from the teacher of al-Bukhari. 499 00:25:38,059 --> 00:25:42,460 Points of benefit from the hadith: 500 00:25:42,460 --> 00:25:44,460 It is derived from the hadith 501 00:25:44,460 --> 00:25:47,460 that asking questions is the key to knowledge. 502 00:25:47,460 --> 00:25:52,460 It highlights the virtue and knowledge of the Mothers of the Believers (may Allah be pleased with them), 503 00:25:52,460 --> 00:25:57,460 and their transmission of matters that no one else could observe. 504 00:25:57,460 --> 00:25:58,460 The hadith also shows 505 00:25:58,460 --> 00:26:04,460 that leaders and virtuous people attend to their household chores themselves, 506 00:26:04,460 --> 00:26:10,480 and that this is the practice of the righteous in following his example. 507 00:26:10,480 --> 00:26:11,480 Chapter: 508 00:26:11,480 --> 00:26:19,480 One who leads people in prayer intending solely to teach them the prayer of the Prophet (peace be upon him) and his Sunnah. 509 00:26:19,480 --> 00:26:22,339 On the authority of Ayyub, 510 00:26:22,339 --> 00:26:24,339 on the authority of Abu Qilabah, 511 00:26:24,339 --> 00:26:28,410 that Malik ibn al-Huwayrith said to his companions: 512 00:26:28,410 --> 00:26:33,410 "Shall I not show you how the Messenger of Allah (peace be upon him) prayed?" 513 00:26:33,410 --> 00:26:34,410 He said: 514 00:26:34,410 --> 00:26:37,410 And that was not at the time of an obligatory prayer. 515 00:26:37,410 --> 00:26:38,440 So he stood up, 516 00:26:38,440 --> 00:26:40,440 then bowed and said the takbir, 517 00:26:40,440 --> 00:26:42,440 then raised his head 518 00:26:42,440 --> 00:26:44,440 and stood for a short while, 519 00:26:44,440 --> 00:26:46,440 then prostrated, 520 00:26:46,440 --> 00:26:49,440 then raised his head for a short while, 521 00:26:49,440 --> 00:26:53,470 praying like this shaykh of ours, 'Amr ibn Salamah. 522 00:26:53,470 --> 00:26:55,470 Ayyub said: 523 00:26:55,470 --> 00:26:59,470 "He used to do something I did not see them do: 524 00:26:59,470 --> 00:27:02,470 he used to sit in the third and the fourth rak'ah." 525 00:27:02,470 --> 00:27:04,759 In another narration: 526 00:27:04,759 --> 00:27:07,759 "And when he raised his head from the second prostration, 527 00:27:08,759 --> 00:27:10,759 he sat and leaned upon the ground, 528 00:27:10,759 --> 00:27:12,759 then he stood up." 529 00:27:12,759 --> 00:27:16,339 Commentary on the hadith: 530 00:27:16,339 --> 00:27:23,849 "One who leads people in prayer intending solely to teach them the prayer of the Prophet (peace be upon him)," 531 00:27:23,849 --> 00:27:28,849 meaning the motive that prompted him to do so was the intention to teach. 532 00:27:28,849 --> 00:27:31,200 "On the authority of Abu Qilabah": 533 00:27:31,200 --> 00:27:34,200 he is 'Abdullah ibn Zayd al-Jarmi. 534 00:27:34,200 --> 00:27:36,359 "Shall I not show you?" 535 00:27:36,359 --> 00:27:38,359 meaning: shall I not inform you? 536 00:27:38,359 --> 00:27:40,460 "And that..." 537 00:27:40,460 --> 00:27:42,460 meaning he said those words 538 00:27:42,460 --> 00:27:44,460 "not at the time of an obligatory prayer," 539 00:27:44,460 --> 00:27:47,549 meaning outside the prescribed prayer times. 540 00:27:47,549 --> 00:27:49,549 "And stood for a short while (hunayyah)," 541 00:27:49,549 --> 00:27:52,549 meaning he paused standing for a brief, brief moment. 542 00:27:52,549 --> 00:27:55,650 "Then raised his head for a short while," 543 00:27:55,650 --> 00:27:58,650 meaning he sat for a brief sitting. 544 00:27:58,650 --> 00:28:02,640 Points of benefit from the hadith: 545 00:28:02,640 --> 00:28:04,640 It is derived from the hadith 546 00:28:04,640 --> 00:28:07,640 that the default principle regarding acts of worship is adherence to divine revelation (tawqif). 547 00:28:07,640 --> 00:28:12,640 It demonstrates the permissibility of initiating the teaching of knowledge to people without them asking for it. 548 00:28:12,640 --> 00:28:17,670 It shows that teaching and demonstration through practical action make a stronger impression on minds. 549 00:28:17,670 --> 00:28:22,670 The hadith provides evidence for establishing the sitting of rest (jalsat al-istirahah), 550 00:28:22,670 --> 00:28:24,670 though this issue remains subject to scholarly disagreement.