1 00:00:00,180 --> 00:00:03,540 In the name of Allah, the Most Gracious, the Most Merciful. 2 00:00:03,540 --> 00:00:06,540 The Ifadah Center 3 00:00:06,540 --> 00:00:09,740 for Human Studies and Research 4 00:00:09,740 --> 00:00:12,060 presents: 5 00:00:12,060 --> 00:00:16,300 Mukhtasar Sahih al-Bukhari. 6 00:00:16,300 --> 00:00:20,980 The Book of Prayer Times. 7 00:00:22,829 --> 00:00:26,699 Chapter: Prayer Times and Their Excellence. 8 00:00:26,699 --> 00:00:28,460 On the authority of Ibn Shihab: 9 00:00:28,460 --> 00:00:32,700 'Umar ibn 'Abd al-'Aziz once delayed the prayer. 10 00:00:32,780 --> 00:00:35,659 Thereupon, 'Urwah ibn al-Zubayr entered upon him 11 00:00:35,659 --> 00:00:41,979 and informed him that al-Mughirah ibn Shu'bah had once delayed the prayer while in Iraq, 12 00:00:41,979 --> 00:00:45,500 so Abu Mas'ud al-Ansari entered upon him 13 00:00:45,500 --> 00:00:46,859 and said: 14 00:00:46,859 --> 00:00:49,340 "What is this, O Mughirah? 15 00:00:49,340 --> 00:00:54,060 Do you not know that Gabriel, peace be upon him, 16 00:00:54,060 --> 00:00:55,979 descended and prayed, 17 00:00:55,979 --> 00:01:00,140 so the Messenger of Allah, peace and blessings of Allah be upon him, prayed; 18 00:01:00,140 --> 00:01:01,740 then he prayed, 19 00:01:01,820 --> 00:01:05,980 so the Messenger of Allah prayed; 20 00:01:05,980 --> 00:01:07,579 then he prayed, 21 00:01:07,579 --> 00:01:11,739 so the Messenger of Allah prayed; 22 00:01:11,739 --> 00:01:13,180 then he prayed, 23 00:01:13,180 --> 00:01:17,340 so the Messenger of Allah prayed; 24 00:01:17,340 --> 00:01:19,019 then he prayed, 25 00:01:19,019 --> 00:01:23,340 so the Messenger of Allah prayed; 26 00:01:23,340 --> 00:01:24,939 and then he said: 27 00:01:24,939 --> 00:01:27,739 'With this I have been commanded'?" 28 00:01:27,739 --> 00:01:31,019 Commentary on the hadith: 29 00:01:31,019 --> 00:01:34,019 "Chapter: Prayer Times and Their Excellence." 30 00:01:34,019 --> 00:01:37,019 The prayer times intended here 31 00:01:37,019 --> 00:01:39,019 are the temporal limits, 32 00:01:39,019 --> 00:01:42,120 both their beginnings and endings. 33 00:01:42,120 --> 00:01:46,120 " 'Umar ibn 'Abd al-'Aziz once delayed the prayer": 34 00:01:46,120 --> 00:01:49,120 meaning he delayed the 'Asr prayer past its preferred, recommended time, 35 00:01:49,120 --> 00:01:52,219 though this was not his usual practice. 36 00:01:52,219 --> 00:01:54,219 "What is this?": 37 00:01:54,219 --> 00:01:56,280 meaning, what is this delay? 38 00:01:56,280 --> 00:01:58,280 "that Gabriel, peace be upon him, 39 00:01:58,280 --> 00:02:00,280 descended and prayed, 40 00:02:00,280 --> 00:02:03,280 so the Messenger of Allah prayed": 41 00:02:03,280 --> 00:02:07,280 their apparent wording suggests that his prayer, peace be upon him, 42 00:02:07,280 --> 00:02:11,280 took place after Gabriel, peace be upon him, had finished praying; 43 00:02:11,280 --> 00:02:14,280 however, what is explicitly stated in the Sunan collections 44 00:02:14,280 --> 00:02:19,280 is that Gabriel, peace be upon him, led the Prophet, peace and blessings of Allah be upon him, in prayer. 45 00:02:19,280 --> 00:02:21,340 "With this I have been commanded": 46 00:02:21,340 --> 00:02:25,340 meaning, to perform the prayers at these specified times. 47 00:02:25,340 --> 00:02:28,500 Key benefits of the hadith: 48 00:02:28,500 --> 00:02:31,080 It is derived from this hadith 49 00:02:31,080 --> 00:02:34,080 that the prayer times are divinely ordained (tawqifiyyah), 50 00:02:34,080 --> 00:02:38,080 and that the number of obligatory prayers is five. 51 00:02:38,080 --> 00:02:43,080 The hadith also provides evidence that the prayer time is among its mandatory conditions, 52 00:02:43,080 --> 00:02:46,080 and that a prayer is invalid if performed before its time. 53 00:02:46,080 --> 00:02:50,180 It also shows the permissibility of questioning a scholar to seek clarification, 54 00:02:50,180 --> 00:02:54,180 and the obligation of returning to the Sunnah in disputes. 55 00:02:54,180 --> 00:02:58,349 On the authority of 'A'ishah: 56 00:02:58,349 --> 00:03:01,349 The Messenger of Allah, peace and blessings of Allah be upon him, 57 00:03:01,349 --> 00:03:03,349 used to pray 'Asr 58 00:03:03,349 --> 00:03:07,349 while the sun was still shining in her chamber before it ascended. 59 00:03:07,349 --> 00:03:09,539 In another narration: 60 00:03:09,539 --> 00:03:14,539 "while the sun was shining in my chamber, before the shade had ascended." 61 00:03:14,539 --> 00:03:18,469 Commentary on the hadith: 62 00:03:18,469 --> 00:03:20,469 "Before it ascended": 63 00:03:20,469 --> 00:03:23,469 meaning before it climbed and rose onto the roof of the chamber. 64 00:03:23,469 --> 00:03:26,599 "while the sun was shining in my chamber": 65 00:03:26,599 --> 00:03:28,599 what is meant 66 00:03:28,599 --> 00:03:30,599 is praying 'Asr early in its time. 67 00:03:30,599 --> 00:03:33,789 Key benefits of the hadith: 68 00:03:33,789 --> 00:03:39,560 The hadith indicates that the Prophet, peace be upon him, 69 00:03:39,560 --> 00:03:42,560 used to pray 'Asr at the beginning of its designated time. 70 00:03:42,560 --> 00:03:46,560 It also encourages hastening to perform the prayer at the beginning of its time. 71 00:03:46,560 --> 00:03:50,699 Chapter: 72 00:03:50,699 --> 00:03:53,280 Prayer is an Expiation. 73 00:03:53,280 --> 00:03:55,280 On the authority of Shaqiq, who said: 74 00:03:55,280 --> 00:03:58,280 I heard Hudhayfah say: 75 00:03:58,280 --> 00:04:01,280 We were sitting with 'Umar, may Allah be pleased with him, 76 00:04:01,280 --> 00:04:03,280 and he said: 77 00:04:03,280 --> 00:04:07,280 "Which of you remembers the saying of the Messenger of Allah, peace and blessings of Allah be upon him, 78 00:04:07,280 --> 00:04:09,340 regarding the tribulation (fitnah)?" 79 00:04:09,340 --> 00:04:12,340 I said: "I do, exactly as he stated it." 80 00:04:12,340 --> 00:04:13,379 He said: 81 00:04:13,379 --> 00:04:17,379 "You are indeed bold in reciting it!" 82 00:04:17,379 --> 00:04:18,439 I said: 83 00:04:18,439 --> 00:04:21,439 "A man's tribulation regarding his family, wealth, 84 00:04:21,439 --> 00:04:23,439 child, and neighbor 85 00:04:23,439 --> 00:04:27,439 is expiated by prayer, fasting, charity, 86 00:04:27,439 --> 00:04:29,439 and enjoining good and forbidding evil." 87 00:04:29,439 --> 00:04:30,439 He said: 88 00:04:30,439 --> 00:04:32,439 "This is not what I meant; 89 00:04:32,439 --> 00:04:37,439 rather, the tribulation that will surge like the surging waves of the sea." 90 00:04:37,439 --> 00:04:38,569 He replied: 91 00:04:38,569 --> 00:04:42,569 "You have no cause for concern regarding it, O Commander of the Believers; 92 00:04:42,569 --> 00:04:46,569 between you and it stands a closed door." 93 00:04:46,569 --> 00:04:47,660 He asked: 94 00:04:47,660 --> 00:04:50,660 "Will that door be broken down or opened?" 95 00:04:50,660 --> 00:04:51,660 He said: 96 00:04:51,660 --> 00:04:53,660 "It will be broken down." 97 00:04:53,660 --> 00:04:54,660 He said: 98 00:04:54,660 --> 00:04:56,660 "Then it will never be closed again!" 99 00:04:56,660 --> 00:04:58,889 In another narration: 100 00:04:58,889 --> 00:05:02,889 "Then it is all the more likely never to be closed until the Day of Resurrection." 101 00:05:02,889 --> 00:05:04,889 And in another narration, 102 00:05:04,889 --> 00:05:05,889 he said: 103 00:05:05,889 --> 00:05:07,889 I said, "Indeed." 104 00:05:07,889 --> 00:05:08,949 We asked: 105 00:05:08,949 --> 00:05:11,949 "Did 'Umar know who the door was?" 106 00:05:11,949 --> 00:05:13,949 He said, "Yes, 107 00:05:13,949 --> 00:05:16,949 just as he knew that the night precedes tomorrow morning; 108 00:05:16,949 --> 00:05:21,019 for I narrated to him a hadith that was free of errors." 109 00:05:21,019 --> 00:05:24,209 Yet we were awed to ask Hudhayfah, 110 00:05:24,209 --> 00:05:27,209 so we instructed Masruq, and he asked him, 111 00:05:27,209 --> 00:05:28,209 and he said: 112 00:05:28,209 --> 00:05:30,209 "The door is 'Umar." 113 00:05:30,209 --> 00:05:33,720 Commentary on the hadith: 114 00:05:33,720 --> 00:05:35,139 "The tribulation" (al-fitnah): 115 00:05:35,139 --> 00:05:38,139 that is, trial and testing, 116 00:05:38,139 --> 00:05:41,139 which can occur in both good and evil. 117 00:05:41,139 --> 00:05:43,259 "I do, exactly as he stated it": 118 00:05:43,259 --> 00:05:46,259 meaning, I have memorized it just as he pronounced it. 119 00:05:46,259 --> 00:05:47,389 "Bold" (jari'): 120 00:05:47,389 --> 00:05:50,389 boldness here means having the courage to speak or act without hesitation. 121 00:05:50,389 --> 00:05:52,420 "Is expiated" (tukaffiruha): 122 00:05:52,420 --> 00:05:53,420 expiation (kaffarah) 123 00:05:54,420 --> 00:05:57,420 refers to an act or good deed whose nature 124 00:05:57,420 --> 00:06:00,420 is to cover up sin and wipe it out. 125 00:06:00,420 --> 00:06:01,490 "Enjoining": 126 00:06:01,490 --> 00:06:03,490 meaning enjoining what is good. 127 00:06:03,490 --> 00:06:04,490 "And forbidding": 128 00:06:04,490 --> 00:06:06,490 meaning forbidding what is evil. 129 00:06:06,490 --> 00:06:07,490 "Surge" (tamuj): 130 00:06:07,490 --> 00:06:10,490 meaning it will churn violently, its waves colliding with one another, 131 00:06:10,490 --> 00:06:13,620 because of its sheer magnitude and severity. 132 00:06:13,620 --> 00:06:14,620 "Cause for concern" (ba's): 133 00:06:14,620 --> 00:06:15,620 meaning distress or harm. 134 00:06:15,620 --> 00:06:19,709 "I narrated to him a hadith that was free of errors": 135 00:06:19,709 --> 00:06:22,709 meaning I related to him a true, verified narration 136 00:06:22,709 --> 00:06:26,709 from the hadiths of the Messenger of Allah, peace and blessings of Allah be upon him, 137 00:06:26,709 --> 00:06:29,839 not derived from personal opinion or deduction. 138 00:06:29,839 --> 00:06:30,839 "We were awed" (hibna): 139 00:06:30,839 --> 00:06:32,839 meaning we were too hesitant and reverent. 140 00:06:32,839 --> 00:06:34,839 "All the more likely" (ajdar): 141 00:06:34,839 --> 00:06:38,189 meaning all the more fitting, expected, and certain. 142 00:06:38,189 --> 00:06:41,930 Key benefits of the hadith: 143 00:06:41,930 --> 00:06:43,930 It is derived from this hadith 144 00:06:43,930 --> 00:06:47,930 a clear statement of the virtue of 'Umar ibn al-Khattab, may Allah be pleased with him; 145 00:06:47,930 --> 00:06:50,930 he was the protective barrier standing between tribulations and Islam, 146 00:06:50,930 --> 00:06:52,930 and he was the door itself. 147 00:06:52,930 --> 00:06:55,930 So as long as 'Umar, may Allah be pleased with him, was alive, 148 00:06:55,930 --> 00:06:57,930 those tribulations could not enter, 149 00:06:57,930 --> 00:07:00,930 but once he passed away, they broke through. 150 00:07:00,930 --> 00:07:01,930 The hadith also shows 151 00:07:01,930 --> 00:07:03,930 that those major tribulations 152 00:07:03,930 --> 00:07:07,930 would begin their emergence upon the death of 'Umar, may Allah be pleased with him, 153 00:07:07,930 --> 00:07:09,959 and would never cease thereafter. 154 00:07:09,959 --> 00:07:13,990 It also indicates that tribulations vary in severity, some being far greater than others. 155 00:07:13,990 --> 00:07:15,990 It highlights that the lighter tribulations 156 00:07:15,990 --> 00:07:19,990 are those a person faces regarding his neighbor, family, child, and wealth, 157 00:07:19,990 --> 00:07:23,990 which consist of the everyday unpleasantness, grief, 158 00:07:23,990 --> 00:07:26,990 neglect of duties, and similar minor faults that arise among them. 159 00:07:26,990 --> 00:07:30,990 It also demonstrates the great virtue of Hudhayfah, may Allah be pleased with him, 160 00:07:30,990 --> 00:07:35,990 as he was the foremost memorizer and expert of the hadiths concerning tribulations. 161 00:07:35,990 --> 00:07:40,660 On the authority of Ibn Mas'ud, may Allah be pleased with him: 162 00:07:40,660 --> 00:07:44,660 A man kissed a woman, 163 00:07:44,660 --> 00:07:48,660 so he came to the Messenger of Allah, peace and blessings of Allah be upon him, 164 00:07:48,660 --> 00:07:50,660 and mentioned that to him. 165 00:07:50,660 --> 00:07:52,720 Thereupon, it was revealed to him: 166 00:07:52,720 --> 00:07:58,720 "And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds." 167 00:07:58,720 --> 00:08:02,720 “Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful.” (11:114) 168 00:08:02,720 --> 00:08:05,720 "That is a reminder for those who remember." 169 00:08:05,720 --> 00:08:07,779 The man asked: 170 00:08:07,779 --> 00:08:09,850 "Is this exclusively for me?" 171 00:08:09,850 --> 00:08:10,850 He replied: 172 00:08:10,850 --> 00:08:13,850 "It is for whoever acts upon it from my Ummah." 173 00:08:13,850 --> 00:08:17,490 Commentary on the hadith: 174 00:08:17,490 --> 00:08:20,870 "A man": he was Abu al-Yusr, 175 00:08:20,870 --> 00:08:22,870 Ka'b ibn 'Amr al-Sulami, 176 00:08:22,870 --> 00:08:24,870 though it has been said to be someone else. 177 00:08:24,870 --> 00:08:27,060 "At the two ends of the day": 178 00:08:27,060 --> 00:08:29,060 meaning morning and evening. 179 00:08:29,060 --> 00:08:31,160 "And at the approach of the night" (zulafan min al-layl): 180 00:08:31,160 --> 00:08:34,159 zulfa denotes nearness or initial portions, 181 00:08:34,159 --> 00:08:36,159 and what is meant is the night prayers. 182 00:08:36,159 --> 00:08:38,320 "Do away with" (yudh-hibna): 183 00:08:38,320 --> 00:08:40,320 meaning they erase and expiate them. 184 00:08:40,320 --> 00:08:42,379 "A reminder for those who remember": 185 00:08:42,379 --> 00:08:47,379 meaning they understand by it what Allah has commanded them and forbidden them, 186 00:08:47,379 --> 00:08:50,379 and comply with those virtuous commands 187 00:08:50,379 --> 00:08:52,379 that yield good deeds 188 00:08:52,379 --> 00:08:56,669 and repel evils and misdeeds. 189 00:08:56,669 --> 00:09:00,340 Key benefits of the hadith: 190 00:09:00,340 --> 00:09:02,340 It is derived from this hadith 191 00:09:02,340 --> 00:09:05,340 that no prescribed legal punishment (hadd) is incurred for kissing and the like, 192 00:09:05,340 --> 00:09:08,340 such as touching and other minor offenses. 193 00:09:08,340 --> 00:09:13,340 These fall under minor lapses (al-lamam) which are forgiven by avoiding major sins. 194 00:09:13,340 --> 00:09:15,470 The hadith also shows 195 00:09:15,470 --> 00:09:17,470 that establishing the five daily prayers 196 00:09:17,470 --> 00:09:21,470 serves as a form of repentance for committing minor sins. 197 00:09:21,470 --> 00:09:24,470 It contains an affirmation that the gate of repentance is ever open, 198 00:09:24,470 --> 00:09:27,600 and that repentance is accepted. 199 00:09:27,600 --> 00:09:32,629 The hadith also carries an indication of the virtue of delaying the dawn prayer until daybreak (isfor). 200 00:09:32,629 --> 00:09:39,740 And it indicates that performing good deeds expiates past sins. 201 00:09:39,740 --> 00:09:43,580 Chapter: The Virtue of Performing Prayer in Its Prescribed Time. 202 00:09:43,580 --> 00:09:48,639 On the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said: 203 00:09:48,639 --> 00:09:52,639 I asked the Messenger of Allah (peace and blessings of Allah be upon him), 204 00:09:52,639 --> 00:09:55,639 saying, "O Messenger of Allah, 205 00:09:55,639 --> 00:09:57,639 which deed is best?" 206 00:09:57,639 --> 00:10:01,639 He replied, "Prayer at its appointed time." 207 00:10:01,639 --> 00:10:03,639 I asked, "Then which?" 208 00:10:03,639 --> 00:10:07,639 He replied, "Then dutifulness to parents." 209 00:10:07,639 --> 00:10:09,639 I asked, "Then which?" 210 00:10:09,639 --> 00:10:13,700 He replied, "Jihad in the cause of Allah." 211 00:10:13,700 --> 00:10:18,700 So I refrained from asking the Messenger of Allah (peace be upon him) further; 212 00:10:18,700 --> 00:10:22,440 had I asked for more, he would have told me more. 213 00:10:22,440 --> 00:10:25,860 Commentary on the Hadith: 214 00:10:25,860 --> 00:10:27,860 "Which deed is best?" 215 00:10:27,860 --> 00:10:33,019 Meaning: which deed is best and most beloved to Allah Almighty? 216 00:10:33,019 --> 00:10:35,019 "At its appointed time," 217 00:10:35,019 --> 00:10:37,080 meaning: performed within its prescribed time. 218 00:10:37,080 --> 00:10:39,080 "Dutifulness to parents," 219 00:10:39,080 --> 00:10:42,080 meaning: serving them diligently, 220 00:10:42,080 --> 00:10:46,269 and refraining from disobedience and mistreatment toward them. 221 00:10:46,269 --> 00:10:48,269 "Had I asked for more, he would have told me more," 222 00:10:48,269 --> 00:10:52,269 meaning: had I asked him further questions, 223 00:10:52,269 --> 00:10:54,269 he would have given me more answers. 224 00:10:54,269 --> 00:10:57,529 Key Takeaways from the Hadith: 225 00:10:57,529 --> 00:11:00,230 From this hadith it is understood: 226 00:11:00,230 --> 00:11:06,299 That righteous deeds vary in virtue before Allah the Exalted. 227 00:11:06,299 --> 00:11:09,299 It shows the propriety of asking about what is most beloved and virtuous to Allah, 228 00:11:09,299 --> 00:11:12,299 so that one may strive harder to maintain it. 229 00:11:12,299 --> 00:11:15,299 It highlights the great importance of honoring parents, 230 00:11:15,299 --> 00:11:17,299 as it was given precedence over jihad, 231 00:11:17,299 --> 00:11:20,330 thus harming them is strictly forbidden. 232 00:11:20,330 --> 00:11:22,330 It demonstrates the permissibility of asking consecutive questions 233 00:11:22,330 --> 00:11:27,389 and seeking legal verdicts on various matters in a single sitting. 234 00:11:27,389 --> 00:11:31,389 It illustrates the scholar's gentleness and patience with the questioner. 235 00:11:31,389 --> 00:11:35,389 It shows that prayer, dutifulness to parents, and jihad are foundational: 236 00:11:35,389 --> 00:11:39,389 whoever maintains them will maintain other duties, 237 00:11:39,389 --> 00:11:43,389 and whoever neglects them will be even more neglectful of other duties; 238 00:11:43,389 --> 00:11:47,389 that is why they were singled out as the best of deeds. 239 00:11:47,389 --> 00:11:53,990 Chapter: The Five Daily Prayers as an Expiation. 240 00:11:53,990 --> 00:11:56,659 On the authority of Abu Hurayrah, 241 00:11:56,659 --> 00:12:01,659 that he heard the Messenger of Allah (peace be upon him) say: 242 00:12:01,659 --> 00:12:05,730 "Consider: if there were a river at the door of one of you 243 00:12:05,730 --> 00:12:08,730 in which he bathed five times every day, 244 00:12:08,730 --> 00:12:12,730 what do you think that would leave of his dirt?" 245 00:12:12,730 --> 00:12:16,789 They said, "It would leave nothing of his dirt." 246 00:12:16,789 --> 00:12:21,860 He said, "Such is the likeness of the five daily prayers: 247 00:12:21,860 --> 00:12:24,860 by means of them Allah wipes away sins." 248 00:12:24,860 --> 00:12:28,429 Commentary on the Hadith: 249 00:12:28,429 --> 00:12:31,750 "Consider," meaning: tell me. 250 00:12:31,750 --> 00:12:35,750 "That" refers to the act of bathing. 251 00:12:35,750 --> 00:12:38,750 "His dirt" means his filth. 252 00:12:38,750 --> 00:12:41,779 "Wipes away" means expiates. 253 00:12:41,779 --> 00:12:44,779 "Sins" (khataya) is the plural of khati'ah, 254 00:12:44,779 --> 00:12:46,779 which refers to misdeeds and transgressions. 255 00:12:46,779 --> 00:12:50,009 Key Takeaways from the Hadith: 256 00:12:50,009 --> 00:12:52,580 From this hadith it is understood: 257 00:12:52,580 --> 00:12:55,580 That sins are spiritual filth 258 00:12:55,580 --> 00:12:58,580 that must be cleansed just like physical dirt. 259 00:12:58,580 --> 00:13:00,580 It shows the use of striking parables 260 00:13:00,580 --> 00:13:02,580 to clarify concepts and rulings. 261 00:13:02,580 --> 00:13:07,659 Chapter: Neglecting the Prayer Beyond Its Time. 262 00:13:07,659 --> 00:13:11,080 On the authority of al-Zuhri, who said: 263 00:13:11,080 --> 00:13:13,080 I entered upon Anas ibn Malik 264 00:13:13,080 --> 00:13:16,080 in Damascus while he was weeping, 265 00:13:16,080 --> 00:13:19,080 so I asked, "What makes you weep?" 266 00:13:19,080 --> 00:13:23,080 He replied, "I do not recognize anything of what I witnessed [in early Islam] 267 00:13:23,080 --> 00:13:26,080 except this prayer, 268 00:13:26,080 --> 00:13:29,080 and even this prayer has been neglected!" 269 00:13:29,080 --> 00:13:32,460 Commentary on the Hadith: 270 00:13:32,460 --> 00:13:36,039 Chapter: Neglecting the Prayer Beyond Its Time. 271 00:13:36,039 --> 00:13:38,039 Neglecting it means delaying it— 272 00:13:38,039 --> 00:13:41,039 that is, delaying it until its time expires— 273 00:13:41,039 --> 00:13:44,039 as well as being deficient in its essential pillars and conditions. 274 00:13:44,039 --> 00:13:46,230 "Of what I witnessed" 275 00:13:46,230 --> 00:13:48,230 means: of the practice we were upon 276 00:13:48,230 --> 00:13:52,580 during the era of the Messenger of Allah (peace be upon him). 277 00:13:52,580 --> 00:13:56,320 Key Takeaways from the Hadith: 278 00:13:56,320 --> 00:13:58,320 From this hadith it is understood: 279 00:13:58,320 --> 00:14:01,320 The permissibility of weeping over the neglect of religious duties 280 00:14:01,320 --> 00:14:03,320 and the decline of people's religious condition. 281 00:14:03,320 --> 00:14:05,320 It shows that the true standard 282 00:14:05,320 --> 00:14:07,320 is the era of the Prophet (peace be upon him) 283 00:14:07,320 --> 00:14:10,320 in acts of worship, speech, and conduct. 284 00:14:10,320 --> 00:14:16,500 Chapter: Delaying the Zuhr Prayer to Cool Down in Extreme Heat. 285 00:14:16,500 --> 00:14:20,230 On the authority of Abu Hurayrah and 'Abdullah ibn 'Umar, 286 00:14:20,230 --> 00:14:23,230 from the Messenger of Allah (peace be upon him), 287 00:14:23,230 --> 00:14:25,230 that he said: 288 00:14:25,230 --> 00:14:27,230 "When the heat becomes intense, 289 00:14:27,230 --> 00:14:29,230 delay the prayer until it cools down, 290 00:14:29,230 --> 00:14:33,230 for intense heat is from the raging heat of Hellfire." 291 00:14:33,230 --> 00:14:36,840 Commentary on the Hadith: 292 00:14:36,840 --> 00:14:39,350 "Delay until it cools down," 293 00:14:39,350 --> 00:14:42,350 meaning: perform it in the cooler part of the afternoon, 294 00:14:42,350 --> 00:14:45,350 which is the time when 295 00:14:45,350 --> 00:14:47,350 the severity of the midday heat distinctly breaks, 296 00:14:47,350 --> 00:14:50,539 because extreme heat dispels presence of mind and devotion. 297 00:14:50,539 --> 00:14:52,539 "From the raging heat of Hellfire": 298 00:14:52,539 --> 00:14:53,539 The term fayh 299 00:14:53,539 --> 00:14:56,769 denotes the flaring and boiling intensity of heat. 300 00:14:56,769 --> 00:15:00,539 Key Takeaways from the Hadith: 301 00:15:00,539 --> 00:15:02,539 From this hadith it is understood: 302 00:15:02,539 --> 00:15:05,539 That hardship brings about ease. 303 00:15:05,539 --> 00:15:07,539 It shows the obligation to repel hardship 304 00:15:07,539 --> 00:15:09,539 through available means. 305 00:15:09,539 --> 00:15:11,539 It contains an indication that 306 00:15:11,539 --> 00:15:16,620 Hellfire is already created and presently existing. 307 00:15:16,620 --> 00:15:19,620 On the authority of Abu Dharr al-Ghifari, who said: 308 00:15:19,620 --> 00:15:22,620 We were with the Prophet (peace be upon him) 309 00:15:22,620 --> 00:15:23,620 on a journey, 310 00:15:23,620 --> 00:15:25,620 and the muezzin intended 311 00:15:25,620 --> 00:15:27,620 to call the adhan for Zuhr. 312 00:15:27,620 --> 00:15:30,620 But the Prophet (peace be upon him) said, 313 00:15:30,620 --> 00:15:32,620 "Wait until it cools down." 314 00:15:32,620 --> 00:15:34,620 Then he again intended to call the adhan, 315 00:15:34,620 --> 00:15:37,840 so he said to him, "Wait until it cools down." 316 00:15:37,840 --> 00:15:38,840 In one narration: 317 00:15:38,840 --> 00:15:40,840 "Wait, wait," 318 00:15:40,840 --> 00:15:43,870 until we saw the shadows of the hillocks. 319 00:15:43,870 --> 00:15:45,870 In another narration: 320 00:15:45,870 --> 00:15:47,870 Then he intended to call the adhan, 321 00:15:47,870 --> 00:15:49,870 so he said to him, "Wait until it cools down," 322 00:15:49,870 --> 00:15:52,870 until the shadows equaled the height of the hillocks. 323 00:15:52,870 --> 00:15:57,129 The Prophet (peace be upon him) then said, 324 00:15:57,129 --> 00:16:01,129 "Indeed, intense heat is from the raging heat of Hellfire; 325 00:16:01,129 --> 00:16:03,129 so when the heat becomes intense, 326 00:16:03,129 --> 00:16:05,129 delay the prayer until it cools down." 327 00:16:05,129 --> 00:16:08,580 Commentary on the Hadith: 328 00:16:08,580 --> 00:16:10,990 "The muezzin" 329 00:16:10,990 --> 00:16:12,990 was Bilal (may Allah be pleased with him). 330 00:16:12,990 --> 00:16:15,279 "The shadows of the hillocks": 331 00:16:15,279 --> 00:16:17,279 Tulul is the plural of tall, 332 00:16:17,279 --> 00:16:22,279 which refers to any elevated mound of earth or sand on the ground; 333 00:16:22,279 --> 00:16:24,279 such mounds do not usually cast an apparent shadow 334 00:16:24,279 --> 00:16:27,279 except well after the sun passes the meridian (zawal). 335 00:16:27,279 --> 00:16:29,440 "The heat becomes intense," 336 00:16:29,440 --> 00:16:31,470 meaning: it grows severely hot. 337 00:16:31,470 --> 00:16:33,470 "Delay the prayer until it cools down": 338 00:16:33,470 --> 00:16:34,470 the intended meaning is: 339 00:16:34,470 --> 00:16:37,470 wait until the extreme heat subsides. 340 00:16:37,470 --> 00:16:41,179 Key Takeaways from the Hadith: 341 00:16:41,179 --> 00:16:44,070 From this hadith it is understood: 342 00:16:44,070 --> 00:16:48,070 The prescribed nature of calling the adhan and the iqamah while traveling. 343 00:16:48,070 --> 00:16:51,139 It shows the eagerness to establish prayer 344 00:16:51,139 --> 00:16:55,139 and bringing it to the attention of the imam and scholar. 345 00:16:55,139 --> 00:16:59,330 The hadith indicates that Hellfire is created and presently existing, 346 00:16:59,330 --> 00:17:02,330 and that hardship brings about ease. 347 00:17:02,330 --> 00:17:04,329 The apparent meaning of the hadith 348 00:17:04,329 --> 00:17:08,329 requires severe heat for delaying the Zuhr prayer to cool down. 349 00:17:09,420 --> 00:17:13,420 It proves the permissibility of delaying prayer past the very beginning of its window, 350 00:17:13,420 --> 00:17:18,890 though scholars differ regarding the extent of this delay. 351 00:17:18,890 --> 00:17:20,890 On the authority of Abu Hurayrah, 352 00:17:20,890 --> 00:17:23,890 from the Prophet (peace be upon him), who said: 353 00:17:23,890 --> 00:17:25,890 "When the heat becomes intense, 354 00:17:25,890 --> 00:17:27,890 delay the prayer until it cools down, 355 00:17:27,890 --> 00:17:31,920 for intense heat is from the raging heat of Hellfire. 356 00:17:31,920 --> 00:17:34,920 Hellfire complained to its Lord, 357 00:17:34,920 --> 00:17:35,920 saying: 358 00:17:35,920 --> 00:17:38,920 'O my Lord, some parts of me have consumed others!' 359 00:17:38,920 --> 00:17:41,920 So He granted it two breaths: 360 00:17:41,920 --> 00:17:44,920 a breath in winter and a breath in summer. 361 00:17:44,920 --> 00:17:48,019 This accounts for the severest heat you experience, 362 00:17:48,019 --> 00:17:52,019 and the severest bitter cold (zamharir) you experience." 363 00:17:52,019 --> 00:17:56,430 And on the authority of Abu Sa'id (may Allah be pleased with him), who said: 364 00:17:56,430 --> 00:18:00,430 The Prophet (peace be upon him) said: 365 00:18:00,430 --> 00:18:02,529 "Delay the prayer until it cools down." 366 00:18:02,529 --> 00:18:04,529 In one narration: 367 00:18:04,529 --> 00:18:06,529 "Delay the Zuhr prayer until it cools down, 368 00:18:06,529 --> 00:18:09,529 for intense heat is from the raging heat of Hellfire." 369 00:18:09,529 --> 00:18:13,200 Commentary on the Hadith: 370 00:18:13,200 --> 00:18:16,619 "O my Lord, some parts of me have consumed others," 371 00:18:16,619 --> 00:18:20,619 meaning: due to its extreme intensity, it nearly incinerated itself. 372 00:18:20,619 --> 00:18:22,809 "Zamharir" 373 00:18:22,809 --> 00:18:24,809 means: extreme, bitter cold. 374 00:18:24,809 --> 00:18:27,809 The Prophet (peace be upon him) informed us 375 00:18:27,809 --> 00:18:30,809 that when Hellfire exhales in summer, 376 00:18:30,809 --> 00:18:34,809 the heat of its breath intensifies the heat of the sun, 377 00:18:34,809 --> 00:18:36,809 and when it exhales in winter, 378 00:18:36,809 --> 00:18:40,809 its breath intensifies the severe cold reaching the earth, 379 00:18:40,809 --> 00:18:42,809 which is zamharir. 380 00:18:42,809 --> 00:18:46,700 Key Takeaways from the Hadith: 381 00:18:46,700 --> 00:18:50,700 The hadith indicates that Hellfire is already created and presently existing, 382 00:18:50,700 --> 00:18:52,700 and that Hellfire consists of blazing fire, 383 00:18:52,700 --> 00:18:55,700 having fire in some of its regions 384 00:18:55,700 --> 00:18:57,700 and bitter cold in others. 385 00:18:57,700 --> 00:19:01,799 It also indicates that worldly fire is a portion of the Fire of the Hereafter. 386 00:19:01,799 --> 00:19:05,829 It encourages taking heed from the fire and heat of this world, 387 00:19:05,829 --> 00:19:09,829 remembering the Fire of the Hereafter, and fearing its torment. 388 00:19:09,829 --> 00:19:14,829 We ask Allah for safety from it and from all tribulations. 389 00:19:14,829 --> 00:19:21,009 Chapter: The Time of Zuhr at the Sun's Meridian (Zawal). 390 00:19:21,009 --> 00:19:24,839 On the authority of Sayyar ibn Salamah, who said: 391 00:19:24,839 --> 00:19:29,839 My father and I visited Abu Barzah al-Aslami, 392 00:19:29,839 --> 00:19:31,839 and my father asked him, 393 00:19:31,839 --> 00:19:36,839 "How did the Messenger of Allah (peace be upon him) use to pray the obligatory prayers?" 394 00:19:36,839 --> 00:19:38,900 He replied, 395 00:19:38,900 --> 00:19:42,900 "He used to pray the midday prayer (al-Hajir)—which you call the first prayer— 396 00:19:42,900 --> 00:19:44,900 when the sun had declined past the meridian." 397 00:19:44,900 --> 00:19:46,900 In one narration: 398 00:19:46,900 --> 00:19:49,900 He would pray Dhuhr when the sun passed its meridian, 399 00:19:49,900 --> 00:19:51,940 and he would pray 'Asr, 400 00:19:51,940 --> 00:19:56,940 after which one of us would return to his dwelling in the farthest outskirts of Madinah 401 00:19:56,940 --> 00:19:58,940 while the sun was still bright and hot. 402 00:19:58,940 --> 00:20:01,970 And I forgot what he said regarding Maghrib. 403 00:20:01,970 --> 00:20:05,099 He preferred to delay 'Isha', 404 00:20:05,099 --> 00:20:08,099 which you call al-'Atamah. 405 00:20:08,099 --> 00:20:10,220 In another narration: 406 00:20:10,220 --> 00:20:14,220 "He did not mind delaying 'Isha' until a third of the night had passed," 407 00:20:14,220 --> 00:20:17,220 then he said, "until midnight." 408 00:20:17,220 --> 00:20:20,289 And he disliked sleeping before it 409 00:20:20,289 --> 00:20:22,289 and engaging in conversation after it. 410 00:20:22,289 --> 00:20:25,349 He would conclude the dawn prayer (Ghadah) 411 00:20:25,349 --> 00:20:28,349 at a time when a man could recognize his companion sitting beside him, 412 00:20:28,349 --> 00:20:31,349 and he would recite between sixty to a hundred verses. 413 00:20:31,349 --> 00:20:34,769 Commentary on the hadith: 414 00:20:34,769 --> 00:20:38,279 The time for Dhuhr begins at midday (zawal). 415 00:20:38,279 --> 00:20:42,279 Zawal means the sun’s decline from the zenith of the sky. 416 00:20:42,279 --> 00:20:46,410 "Al-Maktubah" refers to the obligatory prayers. 417 00:20:46,410 --> 00:20:50,500 The verb kana (was) denotes regularity and continuity. 418 00:20:50,500 --> 00:20:52,700 Al-Hajir: 419 00:20:52,700 --> 00:20:54,700 Al-Hajir and al-Hajirah 420 00:20:54,700 --> 00:20:56,700 refer to the period of intense midday heat. 421 00:20:56,700 --> 00:21:00,700 It is called hajirah because the intense heat causes everything to halt and seek shelter. 422 00:21:00,700 --> 00:21:03,890 "Which you call the first prayer": 423 00:21:03,890 --> 00:21:11,890 It was called the first because it was the first prayer Jibril, peace be upon him, led with the Prophet, peace and blessings of Allah be upon him. 424 00:21:11,890 --> 00:21:14,920 Tadhada means to decline (tazul). 425 00:21:14,920 --> 00:21:18,920 "To his dwelling" refers to his home and family. 426 00:21:18,920 --> 00:21:21,109 "While the sun was still bright and hot" (hayyah): 427 00:21:21,109 --> 00:21:24,109 Meaning its heat still lingered and had not subsided, 428 00:21:24,109 --> 00:21:27,269 and its color remained pure, unchanged. 429 00:21:27,269 --> 00:21:28,269 Al-'Atamah: 430 00:21:28,269 --> 00:21:30,269 Al-'Atamah denotes the deep darkness of the night, 431 00:21:30,269 --> 00:21:32,269 after the twilight has disappeared. 432 00:21:32,269 --> 00:21:35,269 A'tama al-layl means the night has grown completely dark. 433 00:21:35,269 --> 00:21:38,500 "He would conclude the dawn prayer": 434 00:21:38,500 --> 00:21:40,500 Meaning he finished performing the Fajr prayer. 435 00:21:40,500 --> 00:21:42,559 "His companion sitting beside him": 436 00:21:42,559 --> 00:21:45,690 Referring to the person right next to him. 437 00:21:45,690 --> 00:21:48,690 "And he would recite" — that is, during the Fajr prayer — 438 00:21:48,690 --> 00:21:50,720 "between sixty to a hundred," 439 00:21:50,720 --> 00:21:52,720 meaning verses. 440 00:21:52,720 --> 00:21:56,900 Key benefits of the hadith: 441 00:21:56,900 --> 00:21:58,900 It is derived from the hadith 442 00:21:58,900 --> 00:22:01,900 that the key to knowledge is asking questions. 443 00:22:01,900 --> 00:22:05,900 The hadith also contains an indication that the Witr prayer is not obligatory. 444 00:22:05,900 --> 00:22:09,940 It establishes that the prayer times are divinely prescribed (tawqifiyyah), 445 00:22:09,940 --> 00:22:14,940 and the definitive standard for them is the practice of the Prophet, peace be upon him. 446 00:22:14,940 --> 00:22:18,029 It indicates that the time for Dhuhr begins with the sun's decline, 447 00:22:18,029 --> 00:22:20,029 which is a point of scholarly consensus. 448 00:22:20,029 --> 00:22:24,029 There is no interval between its ending and the beginning of 'Asr. 449 00:22:24,029 --> 00:22:28,029 It indicates the recommendation of praying Fajr until the light of dawn spreads (isfor), 450 00:22:28,029 --> 00:22:31,029 and lengthening the recitation within it. 451 00:22:31,029 --> 00:22:34,029 It shows the dislike of staying up for casual conversation after 'Isha', 452 00:22:34,029 --> 00:22:36,029 unless it serves a legitimate benefit, 453 00:22:36,029 --> 00:22:38,029 such as seeking knowledge or the like. 454 00:22:38,029 --> 00:22:42,059 It indicates the recommendation to delay Dhuhr slightly in extreme heat, 455 00:22:42,059 --> 00:22:45,059 and the recommendation to delay the 'Isha' prayer 456 00:22:45,059 --> 00:22:48,059 until a third or half of the night has passed. 457 00:22:48,059 --> 00:22:53,240 Chapter: Delaying Dhuhr to the Time of 'Asr. 458 00:22:53,240 --> 00:22:55,910 On the authority of Ibn 'Abbas: 459 00:22:55,910 --> 00:22:58,910 The Prophet, peace and blessings of Allah be upon him, 460 00:22:58,910 --> 00:23:01,910 prayed seven and eight rak'ahs in Madinah: 461 00:23:01,910 --> 00:23:05,910 Dhuhr combined with 'Asr, and Maghrib combined with 'Isha'. 462 00:23:05,910 --> 00:23:09,579 Commentary on the hadith: 463 00:23:09,579 --> 00:23:14,259 "He prayed in Madinah" means while he was a resident, not traveling. 464 00:23:14,259 --> 00:23:19,380 "Seven" refers to the combined rak'ahs of Maghrib and 'Isha', 465 00:23:19,380 --> 00:23:25,380 and "eight" refers to the combined rak'ahs of Dhuhr and 'Asr. 466 00:23:25,380 --> 00:23:28,859 Key benefits of the hadith: 467 00:23:28,859 --> 00:23:31,599 It is derived from the hadith 468 00:23:31,599 --> 00:23:34,599 that it is permissible to combine two prayers while not traveling. 469 00:23:34,599 --> 00:23:36,599 The apparent wording of the hadith 470 00:23:36,599 --> 00:23:40,599 indicates the permissibility of combining prayers as a resident when there is a genuine need. 471 00:23:40,599 --> 00:23:42,599 Some scholars stipulated 472 00:23:42,599 --> 00:23:45,700 that this should not be taken as a habitual practice. 473 00:23:45,700 --> 00:23:49,700 The hadith also provides evidence for the shared range between prayer times. 474 00:23:49,700 --> 00:23:55,609 Chapter: The Time of 'Asr. 475 00:23:55,609 --> 00:23:58,609 On the authority of Abu Umamah ibn Sahl, who said: 476 00:23:58,609 --> 00:24:01,609 We prayed Dhuhr with 'Umar ibn 'Abd al-'Aziz, 477 00:24:01,609 --> 00:24:05,609 then we went out and entered upon Anas ibn Malik, 478 00:24:05,609 --> 00:24:08,609 only to find him praying 'Asr. 479 00:24:08,609 --> 00:24:13,609 I said, "O uncle, what prayer is this you have just prayed?" 480 00:24:13,609 --> 00:24:16,609 He said, "'Asr, 481 00:24:16,609 --> 00:24:20,609 and this is the prayer of the Messenger of Allah, peace and blessings of Allah be upon him, 482 00:24:20,609 --> 00:24:23,609 which we used to pray with him." 483 00:24:23,609 --> 00:24:26,960 Commentary on the hadith: 484 00:24:26,960 --> 00:24:30,339 "We prayed with 'Umar ibn 'Abd al-'Aziz," 485 00:24:30,339 --> 00:24:32,339 meaning in Madinah, 486 00:24:32,339 --> 00:24:36,339 when 'Umar ibn 'Abd al-'Aziz was governor, before he assumed the Caliphate, 487 00:24:36,339 --> 00:24:39,339 because Anas, may Allah be pleased with him, 488 00:24:39,339 --> 00:24:42,339 passed away before 'Umar became Caliph. 489 00:24:42,339 --> 00:24:45,500 Saying "O uncle" was an expression of veneration and honor 490 00:24:45,500 --> 00:24:48,500 toward Anas, may Allah be pleased with him, 491 00:24:48,500 --> 00:24:51,500 as he was not his biological uncle. 492 00:24:51,500 --> 00:24:54,789 Key benefits of the hadith: 493 00:24:54,789 --> 00:24:57,430 It is derived from the hadith 494 00:24:57,430 --> 00:25:00,430 that prayer times are divinely prescribed, 495 00:25:00,430 --> 00:25:04,430 and their clarification is found in the practice of the Prophet, peace be upon him. 496 00:25:04,430 --> 00:25:08,430 It also demonstrates the permissibility of questioning a scholar 497 00:25:08,430 --> 00:25:11,430 when his apparent action seems contrary to expectation. 498 00:25:11,430 --> 00:25:16,579 On the authority of al-Zuhri, who said: 499 00:25:16,579 --> 00:25:19,579 Anas ibn Malik narrated to me, saying: 500 00:25:19,579 --> 00:25:22,579 The Messenger of Allah, peace and blessings of Allah be upon him, 501 00:25:22,579 --> 00:25:24,579 used to pray 'Asr 502 00:25:24,579 --> 00:25:26,579 while the sun was still high and bright. 503 00:25:26,579 --> 00:25:29,609 A person would then go to the High Orchards (al-'Awali), 504 00:25:29,609 --> 00:25:31,609 — in another narration: 505 00:25:31,609 --> 00:25:35,609 "Then a person would go to Banu 'Amr ibn 'Awf," 506 00:25:35,609 --> 00:25:37,609 and in another narration: 507 00:25:37,609 --> 00:25:41,609 "Then someone among us would go to Quba' — 508 00:25:41,609 --> 00:25:44,799 and reach them while the sun was still high. 509 00:25:44,799 --> 00:25:47,960 Some of the 'Awali settlements of Madinah 510 00:25:47,960 --> 00:25:50,960 were four miles or so away. 511 00:25:50,960 --> 00:25:54,700 Commentary on the hadith: 512 00:25:54,700 --> 00:25:57,700 "While the sun was still high and bright (hayyah)": 513 00:25:57,700 --> 00:26:00,700 Meaning its heat lingered and its light remained pure. 514 00:26:00,700 --> 00:26:02,859 "A person would then go," 515 00:26:02,859 --> 00:26:04,859 meaning one of those who had prayed with him, 516 00:26:04,859 --> 00:26:06,980 "to al-'Awali," 517 00:26:06,980 --> 00:26:08,980 which were villages near Madinah 518 00:26:08,980 --> 00:26:10,980 to the east. 519 00:26:10,980 --> 00:26:12,980 The nearest of them to Madinah 520 00:26:12,980 --> 00:26:14,980 was about two miles or more away, 521 00:26:14,980 --> 00:26:16,980 and the farthest was eight miles away. 522 00:26:16,980 --> 00:26:20,210 Key benefits of the hadith: 523 00:26:20,210 --> 00:26:22,819 It is derived from the hadith 524 00:26:22,819 --> 00:26:25,819 that it is recommended to pray 'Asr early in its time. 525 00:26:25,819 --> 00:26:28,819 It also affirms that the prayer times 526 00:26:28,819 --> 00:26:29,819 are divinely ordained, 527 00:26:29,819 --> 00:26:36,960 and their practical demonstration lies in the actions of the Prophet, peace be upon him. 528 00:26:36,960 --> 00:26:39,960 Chapter: The Sin of Missing the 'Asr Prayer. 529 00:26:39,960 --> 00:26:42,660 On the authority of 'Abdullah ibn 'Umar, 530 00:26:42,660 --> 00:26:46,660 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 531 00:26:46,660 --> 00:26:49,759 "Whoever misses the 'Asr prayer, 532 00:26:49,759 --> 00:26:53,759 it is as though he has been bereaved of his family and wealth." 533 00:26:53,759 --> 00:26:57,720 Commentary on the hadith: 534 00:26:57,720 --> 00:26:59,720 "Whoever misses the 'Asr prayer": 535 00:26:59,720 --> 00:27:01,720 Missing it means delaying it 536 00:27:01,720 --> 00:27:03,720 past its prescribed time without an excuse, 537 00:27:03,720 --> 00:27:06,720 for this is what incurs sin. 538 00:27:06,720 --> 00:27:08,779 "It is as though he has been bereaved (wutira)": 539 00:27:08,779 --> 00:27:10,779 Wutira means to suffer loss. 540 00:27:10,779 --> 00:27:11,779 It is also said 541 00:27:11,779 --> 00:27:14,779 that its meaning is having one's family and wealth stripped away, 542 00:27:14,779 --> 00:27:18,779 leaving him entirely alone with neither kin nor property. 543 00:27:18,779 --> 00:27:21,980 Key benefits of the hadith: 544 00:27:21,980 --> 00:27:24,680 It is derived from the hadith 545 00:27:24,680 --> 00:27:27,680 that one must beware of missing the 'Asr prayer, 546 00:27:27,680 --> 00:27:30,680 just as one fears losing all their family and wealth. 547 00:27:30,680 --> 00:27:34,680 It also contains an implicit encouragement to perform 'Asr promptly. 548 00:27:34,680 --> 00:27:39,950 Chapter: One Who Abandons the 'Asr Prayer. 549 00:27:39,950 --> 00:27:42,460 On the authority of Abu al-Malih, who said: 550 00:27:42,460 --> 00:27:47,460 We were with Buraydah on an expedition on an overcast day, 551 00:27:47,460 --> 00:27:49,460 and he said: 552 00:27:49,460 --> 00:27:51,460 "Pray 'Asr early, 553 00:27:51,460 --> 00:27:55,460 for the Prophet, peace and blessings of Allah be upon him, said: 554 00:27:55,460 --> 00:27:58,460 'Whoever abandons the 'Asr prayer, 555 00:27:58,460 --> 00:28:00,460 his good deeds are nullified.'" 556 00:28:00,460 --> 00:28:02,980 Commentary on the hadith: 557 00:28:02,980 --> 00:28:05,329 "On the authority of Abu al-Malih": 558 00:28:05,329 --> 00:28:07,329 He is 'Amir ibn Usamah, 559 00:28:07,329 --> 00:28:09,329 one of the Tabi'un. 560 00:28:09,329 --> 00:28:10,460 "Pray early (bakkaru)": 561 00:28:10,460 --> 00:28:13,460 Meaning hasten, perform it promptly, and take the initiative. 562 00:28:13,460 --> 00:28:15,519 "His good deeds are nullified (habita 'amaluh)": 563 00:28:15,519 --> 00:28:17,519 Meaning his deeds become void 564 00:28:17,519 --> 00:28:19,519 and will not benefit him. 565 00:28:19,519 --> 00:28:22,740 Key benefits of the hadith: 566 00:28:22,740 --> 00:28:25,480 It is derived from the hadith 567 00:28:25,480 --> 00:28:29,480 that it is recommended to pray 'Asr early on an overcast day. 568 00:28:29,480 --> 00:28:33,480 It also emphasizes the imperative of safeguarding the 'Asr prayer 569 00:28:33,480 --> 00:28:36,480 and strongly warns against abandoning it.