WEBVTT 00:00:00.180 --> 00:00:03.540 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:03.540 --> 00:00:06.540 The Ifadah Center 00:00:06.540 --> 00:00:09.740 for Human Studies and Research 00:00:09.740 --> 00:00:12.060 presents: 00:00:12.060 --> 00:00:16.300 Mukhtasar Sahih al-Bukhari. 00:00:16.300 --> 00:00:20.980 The Book of Prayer Times. 00:00:22.829 --> 00:00:26.699 Chapter: Prayer Times and Their Excellence. 00:00:26.699 --> 00:00:28.460 On the authority of Ibn Shihab: 00:00:28.460 --> 00:00:32.700 'Umar ibn 'Abd al-'Aziz once delayed the prayer. 00:00:32.780 --> 00:00:35.659 Thereupon, 'Urwah ibn al-Zubayr entered upon him 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, 00:00:41.979 --> 00:00:45.500 so Abu Mas'ud al-Ansari entered upon him 00:00:45.500 --> 00:00:46.859 and said: 00:00:46.859 --> 00:00:49.340 "What is this, O Mughirah? 00:00:49.340 --> 00:00:54.060 Do you not know that Gabriel, peace be upon him, 00:00:54.060 --> 00:00:55.979 descended and prayed, 00:00:55.979 --> 00:01:00.140 so the Messenger of Allah, peace and blessings of Allah be upon him, prayed; 00:01:00.140 --> 00:01:01.740 then he prayed, 00:01:01.820 --> 00:01:05.980 so the Messenger of Allah prayed; 00:01:05.980 --> 00:01:07.579 then he prayed, 00:01:07.579 --> 00:01:11.739 so the Messenger of Allah prayed; 00:01:11.739 --> 00:01:13.180 then he prayed, 00:01:13.180 --> 00:01:17.340 so the Messenger of Allah prayed; 00:01:17.340 --> 00:01:19.019 then he prayed, 00:01:19.019 --> 00:01:23.340 so the Messenger of Allah prayed; 00:01:23.340 --> 00:01:24.939 and then he said: 00:01:24.939 --> 00:01:27.739 'With this I have been commanded'?" 00:01:27.739 --> 00:01:31.019 Commentary on the hadith: 00:01:31.019 --> 00:01:34.019 "Chapter: Prayer Times and Their Excellence." 00:01:34.019 --> 00:01:37.019 The prayer times intended here 00:01:37.019 --> 00:01:39.019 are the temporal limits, 00:01:39.019 --> 00:01:42.120 both their beginnings and endings. 00:01:42.120 --> 00:01:46.120 " 'Umar ibn 'Abd al-'Aziz once delayed the prayer": 00:01:46.120 --> 00:01:49.120 meaning he delayed the 'Asr prayer past its preferred, recommended time, 00:01:49.120 --> 00:01:52.219 though this was not his usual practice. 00:01:52.219 --> 00:01:54.219 "What is this?": 00:01:54.219 --> 00:01:56.280 meaning, what is this delay? 00:01:56.280 --> 00:01:58.280 "that Gabriel, peace be upon him, 00:01:58.280 --> 00:02:00.280 descended and prayed, 00:02:00.280 --> 00:02:03.280 so the Messenger of Allah prayed": 00:02:03.280 --> 00:02:07.280 their apparent wording suggests that his prayer, peace be upon him, 00:02:07.280 --> 00:02:11.280 took place after Gabriel, peace be upon him, had finished praying; 00:02:11.280 --> 00:02:14.280 however, what is explicitly stated in the Sunan collections 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. 00:02:19.280 --> 00:02:21.340 "With this I have been commanded": 00:02:21.340 --> 00:02:25.340 meaning, to perform the prayers at these specified times. 00:02:25.340 --> 00:02:28.500 Key benefits of the hadith: 00:02:28.500 --> 00:02:31.080 It is derived from this hadith 00:02:31.080 --> 00:02:34.080 that the prayer times are divinely ordained (tawqifiyyah), 00:02:34.080 --> 00:02:38.080 and that the number of obligatory prayers is five. 00:02:38.080 --> 00:02:43.080 The hadith also provides evidence that the prayer time is among its mandatory conditions, 00:02:43.080 --> 00:02:46.080 and that a prayer is invalid if performed before its time. 00:02:46.080 --> 00:02:50.180 It also shows the permissibility of questioning a scholar to seek clarification, 00:02:50.180 --> 00:02:54.180 and the obligation of returning to the Sunnah in disputes. 00:02:54.180 --> 00:02:58.349 On the authority of 'A'ishah: 00:02:58.349 --> 00:03:01.349 The Messenger of Allah, peace and blessings of Allah be upon him, 00:03:01.349 --> 00:03:03.349 used to pray 'Asr 00:03:03.349 --> 00:03:07.349 while the sun was still shining in her chamber before it ascended. 00:03:07.349 --> 00:03:09.539 In another narration: 00:03:09.539 --> 00:03:14.539 "while the sun was shining in my chamber, before the shade had ascended." 00:03:14.539 --> 00:03:18.469 Commentary on the hadith: 00:03:18.469 --> 00:03:20.469 "Before it ascended": 00:03:20.469 --> 00:03:23.469 meaning before it climbed and rose onto the roof of the chamber. 00:03:23.469 --> 00:03:26.599 "while the sun was shining in my chamber": 00:03:26.599 --> 00:03:28.599 what is meant 00:03:28.599 --> 00:03:30.599 is praying 'Asr early in its time. 00:03:30.599 --> 00:03:33.789 Key benefits of the hadith: 00:03:33.789 --> 00:03:39.560 The hadith indicates that the Prophet, peace be upon him, 00:03:39.560 --> 00:03:42.560 used to pray 'Asr at the beginning of its designated time. 00:03:42.560 --> 00:03:46.560 It also encourages hastening to perform the prayer at the beginning of its time. 00:03:46.560 --> 00:03:50.699 Chapter: 00:03:50.699 --> 00:03:53.280 Prayer is an Expiation. 00:03:53.280 --> 00:03:55.280 On the authority of Shaqiq, who said: 00:03:55.280 --> 00:03:58.280 I heard Hudhayfah say: 00:03:58.280 --> 00:04:01.280 We were sitting with 'Umar, may Allah be pleased with him, 00:04:01.280 --> 00:04:03.280 and he said: 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, 00:04:07.280 --> 00:04:09.340 regarding the tribulation (fitnah)?" 00:04:09.340 --> 00:04:12.340 I said: "I do, exactly as he stated it." 00:04:12.340 --> 00:04:13.379 He said: 00:04:13.379 --> 00:04:17.379 "You are indeed bold in reciting it!" 00:04:17.379 --> 00:04:18.439 I said: 00:04:18.439 --> 00:04:21.439 "A man's tribulation regarding his family, wealth, 00:04:21.439 --> 00:04:23.439 child, and neighbor 00:04:23.439 --> 00:04:27.439 is expiated by prayer, fasting, charity, 00:04:27.439 --> 00:04:29.439 and enjoining good and forbidding evil." 00:04:29.439 --> 00:04:30.439 He said: 00:04:30.439 --> 00:04:32.439 "This is not what I meant; 00:04:32.439 --> 00:04:37.439 rather, the tribulation that will surge like the surging waves of the sea." 00:04:37.439 --> 00:04:38.569 He replied: 00:04:38.569 --> 00:04:42.569 "You have no cause for concern regarding it, O Commander of the Believers; 00:04:42.569 --> 00:04:46.569 between you and it stands a closed door." 00:04:46.569 --> 00:04:47.660 He asked: 00:04:47.660 --> 00:04:50.660 "Will that door be broken down or opened?" 00:04:50.660 --> 00:04:51.660 He said: 00:04:51.660 --> 00:04:53.660 "It will be broken down." 00:04:53.660 --> 00:04:54.660 He said: 00:04:54.660 --> 00:04:56.660 "Then it will never be closed again!" 00:04:56.660 --> 00:04:58.889 In another narration: 00:04:58.889 --> 00:05:02.889 "Then it is all the more likely never to be closed until the Day of Resurrection." 00:05:02.889 --> 00:05:04.889 And in another narration, 00:05:04.889 --> 00:05:05.889 he said: 00:05:05.889 --> 00:05:07.889 I said, "Indeed." 00:05:07.889 --> 00:05:08.949 We asked: 00:05:08.949 --> 00:05:11.949 "Did 'Umar know who the door was?" 00:05:11.949 --> 00:05:13.949 He said, "Yes, 00:05:13.949 --> 00:05:16.949 just as he knew that the night precedes tomorrow morning; 00:05:16.949 --> 00:05:21.019 for I narrated to him a hadith that was free of errors." 00:05:21.019 --> 00:05:24.209 Yet we were awed to ask Hudhayfah, 00:05:24.209 --> 00:05:27.209 so we instructed Masruq, and he asked him, 00:05:27.209 --> 00:05:28.209 and he said: 00:05:28.209 --> 00:05:30.209 "The door is 'Umar." 00:05:30.209 --> 00:05:33.720 Commentary on the hadith: 00:05:33.720 --> 00:05:35.139 "The tribulation" (al-fitnah): 00:05:35.139 --> 00:05:38.139 that is, trial and testing, 00:05:38.139 --> 00:05:41.139 which can occur in both good and evil. 00:05:41.139 --> 00:05:43.259 "I do, exactly as he stated it": 00:05:43.259 --> 00:05:46.259 meaning, I have memorized it just as he pronounced it. 00:05:46.259 --> 00:05:47.389 "Bold" (jari'): 00:05:47.389 --> 00:05:50.389 boldness here means having the courage to speak or act without hesitation. 00:05:50.389 --> 00:05:52.420 "Is expiated" (tukaffiruha): 00:05:52.420 --> 00:05:53.420 expiation (kaffarah) 00:05:54.420 --> 00:05:57.420 refers to an act or good deed whose nature 00:05:57.420 --> 00:06:00.420 is to cover up sin and wipe it out. 00:06:00.420 --> 00:06:01.490 "Enjoining": 00:06:01.490 --> 00:06:03.490 meaning enjoining what is good. 00:06:03.490 --> 00:06:04.490 "And forbidding": 00:06:04.490 --> 00:06:06.490 meaning forbidding what is evil. 00:06:06.490 --> 00:06:07.490 "Surge" (tamuj): 00:06:07.490 --> 00:06:10.490 meaning it will churn violently, its waves colliding with one another, 00:06:10.490 --> 00:06:13.620 because of its sheer magnitude and severity. 00:06:13.620 --> 00:06:14.620 "Cause for concern" (ba's): 00:06:14.620 --> 00:06:15.620 meaning distress or harm. 00:06:15.620 --> 00:06:19.709 "I narrated to him a hadith that was free of errors": 00:06:19.709 --> 00:06:22.709 meaning I related to him a true, verified narration 00:06:22.709 --> 00:06:26.709 from the hadiths of the Messenger of Allah, peace and blessings of Allah be upon him, 00:06:26.709 --> 00:06:29.839 not derived from personal opinion or deduction. 00:06:29.839 --> 00:06:30.839 "We were awed" (hibna): 00:06:30.839 --> 00:06:32.839 meaning we were too hesitant and reverent. 00:06:32.839 --> 00:06:34.839 "All the more likely" (ajdar): 00:06:34.839 --> 00:06:38.189 meaning all the more fitting, expected, and certain. 00:06:38.189 --> 00:06:41.930 Key benefits of the hadith: 00:06:41.930 --> 00:06:43.930 It is derived from this hadith 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; 00:06:47.930 --> 00:06:50.930 he was the protective barrier standing between tribulations and Islam, 00:06:50.930 --> 00:06:52.930 and he was the door itself. 00:06:52.930 --> 00:06:55.930 So as long as 'Umar, may Allah be pleased with him, was alive, 00:06:55.930 --> 00:06:57.930 those tribulations could not enter, 00:06:57.930 --> 00:07:00.930 but once he passed away, they broke through. 00:07:00.930 --> 00:07:01.930 The hadith also shows 00:07:01.930 --> 00:07:03.930 that those major tribulations 00:07:03.930 --> 00:07:07.930 would begin their emergence upon the death of 'Umar, may Allah be pleased with him, 00:07:07.930 --> 00:07:09.959 and would never cease thereafter. 00:07:09.959 --> 00:07:13.990 It also indicates that tribulations vary in severity, some being far greater than others. 00:07:13.990 --> 00:07:15.990 It highlights that the lighter tribulations 00:07:15.990 --> 00:07:19.990 are those a person faces regarding his neighbor, family, child, and wealth, 00:07:19.990 --> 00:07:23.990 which consist of the everyday unpleasantness, grief, 00:07:23.990 --> 00:07:26.990 neglect of duties, and similar minor faults that arise among them. 00:07:26.990 --> 00:07:30.990 It also demonstrates the great virtue of Hudhayfah, may Allah be pleased with him, 00:07:30.990 --> 00:07:35.990 as he was the foremost memorizer and expert of the hadiths concerning tribulations. 00:07:35.990 --> 00:07:40.660 On the authority of Ibn Mas'ud, may Allah be pleased with him: 00:07:40.660 --> 00:07:44.660 A man kissed a woman, 00:07:44.660 --> 00:07:48.660 so he came to the Messenger of Allah, peace and blessings of Allah be upon him, 00:07:48.660 --> 00:07:50.660 and mentioned that to him. 00:07:50.660 --> 00:07:52.720 Thereupon, it was revealed to him: 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." 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) 00:08:02.720 --> 00:08:05.720 "That is a reminder for those who remember." 00:08:05.720 --> 00:08:07.779 The man asked: 00:08:07.779 --> 00:08:09.850 "Is this exclusively for me?" 00:08:09.850 --> 00:08:10.850 He replied: 00:08:10.850 --> 00:08:13.850 "It is for whoever acts upon it from my Ummah." 00:08:13.850 --> 00:08:17.490 Commentary on the hadith: 00:08:17.490 --> 00:08:20.870 "A man": he was Abu al-Yusr, 00:08:20.870 --> 00:08:22.870 Ka'b ibn 'Amr al-Sulami, 00:08:22.870 --> 00:08:24.870 though it has been said to be someone else. 00:08:24.870 --> 00:08:27.060 "At the two ends of the day": 00:08:27.060 --> 00:08:29.060 meaning morning and evening. 00:08:29.060 --> 00:08:31.160 "And at the approach of the night" (zulafan min al-layl): 00:08:31.160 --> 00:08:34.159 zulfa denotes nearness or initial portions, 00:08:34.159 --> 00:08:36.159 and what is meant is the night prayers. 00:08:36.159 --> 00:08:38.320 "Do away with" (yudh-hibna): 00:08:38.320 --> 00:08:40.320 meaning they erase and expiate them. 00:08:40.320 --> 00:08:42.379 "A reminder for those who remember": 00:08:42.379 --> 00:08:47.379 meaning they understand by it what Allah has commanded them and forbidden them, 00:08:47.379 --> 00:08:50.379 and comply with those virtuous commands 00:08:50.379 --> 00:08:52.379 that yield good deeds 00:08:52.379 --> 00:08:56.669 and repel evils and misdeeds. 00:08:56.669 --> 00:09:00.340 Key benefits of the hadith: 00:09:00.340 --> 00:09:02.340 It is derived from this hadith 00:09:02.340 --> 00:09:05.340 that no prescribed legal punishment (hadd) is incurred for kissing and the like, 00:09:05.340 --> 00:09:08.340 such as touching and other minor offenses. 00:09:08.340 --> 00:09:13.340 These fall under minor lapses (al-lamam) which are forgiven by avoiding major sins. 00:09:13.340 --> 00:09:15.470 The hadith also shows 00:09:15.470 --> 00:09:17.470 that establishing the five daily prayers 00:09:17.470 --> 00:09:21.470 serves as a form of repentance for committing minor sins. 00:09:21.470 --> 00:09:24.470 It contains an affirmation that the gate of repentance is ever open, 00:09:24.470 --> 00:09:27.600 and that repentance is accepted. 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). 00:09:32.629 --> 00:09:39.740 And it indicates that performing good deeds expiates past sins. 00:09:39.740 --> 00:09:43.580 Chapter: The Virtue of Performing Prayer in Its Prescribed Time. 00:09:43.580 --> 00:09:48.639 On the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said: 00:09:48.639 --> 00:09:52.639 I asked the Messenger of Allah (peace and blessings of Allah be upon him), 00:09:52.639 --> 00:09:55.639 saying, "O Messenger of Allah, 00:09:55.639 --> 00:09:57.639 which deed is best?" 00:09:57.639 --> 00:10:01.639 He replied, "Prayer at its appointed time." 00:10:01.639 --> 00:10:03.639 I asked, "Then which?" 00:10:03.639 --> 00:10:07.639 He replied, "Then dutifulness to parents." 00:10:07.639 --> 00:10:09.639 I asked, "Then which?" 00:10:09.639 --> 00:10:13.700 He replied, "Jihad in the cause of Allah." 00:10:13.700 --> 00:10:18.700 So I refrained from asking the Messenger of Allah (peace be upon him) further; 00:10:18.700 --> 00:10:22.440 had I asked for more, he would have told me more. 00:10:22.440 --> 00:10:25.860 Commentary on the Hadith: 00:10:25.860 --> 00:10:27.860 "Which deed is best?" 00:10:27.860 --> 00:10:33.019 Meaning: which deed is best and most beloved to Allah Almighty? 00:10:33.019 --> 00:10:35.019 "At its appointed time," 00:10:35.019 --> 00:10:37.080 meaning: performed within its prescribed time. 00:10:37.080 --> 00:10:39.080 "Dutifulness to parents," 00:10:39.080 --> 00:10:42.080 meaning: serving them diligently, 00:10:42.080 --> 00:10:46.269 and refraining from disobedience and mistreatment toward them. 00:10:46.269 --> 00:10:48.269 "Had I asked for more, he would have told me more," 00:10:48.269 --> 00:10:52.269 meaning: had I asked him further questions, 00:10:52.269 --> 00:10:54.269 he would have given me more answers. 00:10:54.269 --> 00:10:57.529 Key Takeaways from the Hadith: 00:10:57.529 --> 00:11:00.230 From this hadith it is understood: 00:11:00.230 --> 00:11:06.299 That righteous deeds vary in virtue before Allah the Exalted. 00:11:06.299 --> 00:11:09.299 It shows the propriety of asking about what is most beloved and virtuous to Allah, 00:11:09.299 --> 00:11:12.299 so that one may strive harder to maintain it. 00:11:12.299 --> 00:11:15.299 It highlights the great importance of honoring parents, 00:11:15.299 --> 00:11:17.299 as it was given precedence over jihad, 00:11:17.299 --> 00:11:20.330 thus harming them is strictly forbidden. 00:11:20.330 --> 00:11:22.330 It demonstrates the permissibility of asking consecutive questions 00:11:22.330 --> 00:11:27.389 and seeking legal verdicts on various matters in a single sitting. 00:11:27.389 --> 00:11:31.389 It illustrates the scholar's gentleness and patience with the questioner. 00:11:31.389 --> 00:11:35.389 It shows that prayer, dutifulness to parents, and jihad are foundational: 00:11:35.389 --> 00:11:39.389 whoever maintains them will maintain other duties, 00:11:39.389 --> 00:11:43.389 and whoever neglects them will be even more neglectful of other duties; 00:11:43.389 --> 00:11:47.389 that is why they were singled out as the best of deeds. 00:11:47.389 --> 00:11:53.990 Chapter: The Five Daily Prayers as an Expiation. 00:11:53.990 --> 00:11:56.659 On the authority of Abu Hurayrah, 00:11:56.659 --> 00:12:01.659 that he heard the Messenger of Allah (peace be upon him) say: 00:12:01.659 --> 00:12:05.730 "Consider: if there were a river at the door of one of you 00:12:05.730 --> 00:12:08.730 in which he bathed five times every day, 00:12:08.730 --> 00:12:12.730 what do you think that would leave of his dirt?" 00:12:12.730 --> 00:12:16.789 They said, "It would leave nothing of his dirt." 00:12:16.789 --> 00:12:21.860 He said, "Such is the likeness of the five daily prayers: 00:12:21.860 --> 00:12:24.860 by means of them Allah wipes away sins." 00:12:24.860 --> 00:12:28.429 Commentary on the Hadith: 00:12:28.429 --> 00:12:31.750 "Consider," meaning: tell me. 00:12:31.750 --> 00:12:35.750 "That" refers to the act of bathing. 00:12:35.750 --> 00:12:38.750 "His dirt" means his filth. 00:12:38.750 --> 00:12:41.779 "Wipes away" means expiates. 00:12:41.779 --> 00:12:44.779 "Sins" (khataya) is the plural of khati'ah, 00:12:44.779 --> 00:12:46.779 which refers to misdeeds and transgressions. 00:12:46.779 --> 00:12:50.009 Key Takeaways from the Hadith: 00:12:50.009 --> 00:12:52.580 From this hadith it is understood: 00:12:52.580 --> 00:12:55.580 That sins are spiritual filth 00:12:55.580 --> 00:12:58.580 that must be cleansed just like physical dirt. 00:12:58.580 --> 00:13:00.580 It shows the use of striking parables 00:13:00.580 --> 00:13:02.580 to clarify concepts and rulings. 00:13:02.580 --> 00:13:07.659 Chapter: Neglecting the Prayer Beyond Its Time. 00:13:07.659 --> 00:13:11.080 On the authority of al-Zuhri, who said: 00:13:11.080 --> 00:13:13.080 I entered upon Anas ibn Malik 00:13:13.080 --> 00:13:16.080 in Damascus while he was weeping, 00:13:16.080 --> 00:13:19.080 so I asked, "What makes you weep?" 00:13:19.080 --> 00:13:23.080 He replied, "I do not recognize anything of what I witnessed [in early Islam] 00:13:23.080 --> 00:13:26.080 except this prayer, 00:13:26.080 --> 00:13:29.080 and even this prayer has been neglected!" 00:13:29.080 --> 00:13:32.460 Commentary on the Hadith: 00:13:32.460 --> 00:13:36.039 Chapter: Neglecting the Prayer Beyond Its Time. 00:13:36.039 --> 00:13:38.039 Neglecting it means delaying it— 00:13:38.039 --> 00:13:41.039 that is, delaying it until its time expires— 00:13:41.039 --> 00:13:44.039 as well as being deficient in its essential pillars and conditions. 00:13:44.039 --> 00:13:46.230 "Of what I witnessed" 00:13:46.230 --> 00:13:48.230 means: of the practice we were upon 00:13:48.230 --> 00:13:52.580 during the era of the Messenger of Allah (peace be upon him). 00:13:52.580 --> 00:13:56.320 Key Takeaways from the Hadith: 00:13:56.320 --> 00:13:58.320 From this hadith it is understood: 00:13:58.320 --> 00:14:01.320 The permissibility of weeping over the neglect of religious duties 00:14:01.320 --> 00:14:03.320 and the decline of people's religious condition. 00:14:03.320 --> 00:14:05.320 It shows that the true standard 00:14:05.320 --> 00:14:07.320 is the era of the Prophet (peace be upon him) 00:14:07.320 --> 00:14:10.320 in acts of worship, speech, and conduct. 00:14:10.320 --> 00:14:16.500 Chapter: Delaying the Zuhr Prayer to Cool Down in Extreme Heat. 00:14:16.500 --> 00:14:20.230 On the authority of Abu Hurayrah and 'Abdullah ibn 'Umar, 00:14:20.230 --> 00:14:23.230 from the Messenger of Allah (peace be upon him), 00:14:23.230 --> 00:14:25.230 that he said: 00:14:25.230 --> 00:14:27.230 "When the heat becomes intense, 00:14:27.230 --> 00:14:29.230 delay the prayer until it cools down, 00:14:29.230 --> 00:14:33.230 for intense heat is from the raging heat of Hellfire." 00:14:33.230 --> 00:14:36.840 Commentary on the Hadith: 00:14:36.840 --> 00:14:39.350 "Delay until it cools down," 00:14:39.350 --> 00:14:42.350 meaning: perform it in the cooler part of the afternoon, 00:14:42.350 --> 00:14:45.350 which is the time when 00:14:45.350 --> 00:14:47.350 the severity of the midday heat distinctly breaks, 00:14:47.350 --> 00:14:50.539 because extreme heat dispels presence of mind and devotion. 00:14:50.539 --> 00:14:52.539 "From the raging heat of Hellfire": 00:14:52.539 --> 00:14:53.539 The term fayh 00:14:53.539 --> 00:14:56.769 denotes the flaring and boiling intensity of heat. 00:14:56.769 --> 00:15:00.539 Key Takeaways from the Hadith: 00:15:00.539 --> 00:15:02.539 From this hadith it is understood: 00:15:02.539 --> 00:15:05.539 That hardship brings about ease. 00:15:05.539 --> 00:15:07.539 It shows the obligation to repel hardship 00:15:07.539 --> 00:15:09.539 through available means. 00:15:09.539 --> 00:15:11.539 It contains an indication that 00:15:11.539 --> 00:15:16.620 Hellfire is already created and presently existing. 00:15:16.620 --> 00:15:19.620 On the authority of Abu Dharr al-Ghifari, who said: 00:15:19.620 --> 00:15:22.620 We were with the Prophet (peace be upon him) 00:15:22.620 --> 00:15:23.620 on a journey, 00:15:23.620 --> 00:15:25.620 and the muezzin intended 00:15:25.620 --> 00:15:27.620 to call the adhan for Zuhr. 00:15:27.620 --> 00:15:30.620 But the Prophet (peace be upon him) said, 00:15:30.620 --> 00:15:32.620 "Wait until it cools down." 00:15:32.620 --> 00:15:34.620 Then he again intended to call the adhan, 00:15:34.620 --> 00:15:37.840 so he said to him, "Wait until it cools down." 00:15:37.840 --> 00:15:38.840 In one narration: 00:15:38.840 --> 00:15:40.840 "Wait, wait," 00:15:40.840 --> 00:15:43.870 until we saw the shadows of the hillocks. 00:15:43.870 --> 00:15:45.870 In another narration: 00:15:45.870 --> 00:15:47.870 Then he intended to call the adhan, 00:15:47.870 --> 00:15:49.870 so he said to him, "Wait until it cools down," 00:15:49.870 --> 00:15:52.870 until the shadows equaled the height of the hillocks. 00:15:52.870 --> 00:15:57.129 The Prophet (peace be upon him) then said, 00:15:57.129 --> 00:16:01.129 "Indeed, intense heat is from the raging heat of Hellfire; 00:16:01.129 --> 00:16:03.129 so when the heat becomes intense, 00:16:03.129 --> 00:16:05.129 delay the prayer until it cools down." 00:16:05.129 --> 00:16:08.580 Commentary on the Hadith: 00:16:08.580 --> 00:16:10.990 "The muezzin" 00:16:10.990 --> 00:16:12.990 was Bilal (may Allah be pleased with him). 00:16:12.990 --> 00:16:15.279 "The shadows of the hillocks": 00:16:15.279 --> 00:16:17.279 Tulul is the plural of tall, 00:16:17.279 --> 00:16:22.279 which refers to any elevated mound of earth or sand on the ground; 00:16:22.279 --> 00:16:24.279 such mounds do not usually cast an apparent shadow 00:16:24.279 --> 00:16:27.279 except well after the sun passes the meridian (zawal). 00:16:27.279 --> 00:16:29.440 "The heat becomes intense," 00:16:29.440 --> 00:16:31.470 meaning: it grows severely hot. 00:16:31.470 --> 00:16:33.470 "Delay the prayer until it cools down": 00:16:33.470 --> 00:16:34.470 the intended meaning is: 00:16:34.470 --> 00:16:37.470 wait until the extreme heat subsides. 00:16:37.470 --> 00:16:41.179 Key Takeaways from the Hadith: 00:16:41.179 --> 00:16:44.070 From this hadith it is understood: 00:16:44.070 --> 00:16:48.070 The prescribed nature of calling the adhan and the iqamah while traveling. 00:16:48.070 --> 00:16:51.139 It shows the eagerness to establish prayer 00:16:51.139 --> 00:16:55.139 and bringing it to the attention of the imam and scholar. 00:16:55.139 --> 00:16:59.330 The hadith indicates that Hellfire is created and presently existing, 00:16:59.330 --> 00:17:02.330 and that hardship brings about ease. 00:17:02.330 --> 00:17:04.329 The apparent meaning of the hadith 00:17:04.329 --> 00:17:08.329 requires severe heat for delaying the Zuhr prayer to cool down. 00:17:09.420 --> 00:17:13.420 It proves the permissibility of delaying prayer past the very beginning of its window, 00:17:13.420 --> 00:17:18.890 though scholars differ regarding the extent of this delay. 00:17:18.890 --> 00:17:20.890 On the authority of Abu Hurayrah, 00:17:20.890 --> 00:17:23.890 from the Prophet (peace be upon him), who said: 00:17:23.890 --> 00:17:25.890 "When the heat becomes intense, 00:17:25.890 --> 00:17:27.890 delay the prayer until it cools down, 00:17:27.890 --> 00:17:31.920 for intense heat is from the raging heat of Hellfire. 00:17:31.920 --> 00:17:34.920 Hellfire complained to its Lord, 00:17:34.920 --> 00:17:35.920 saying: 00:17:35.920 --> 00:17:38.920 'O my Lord, some parts of me have consumed others!' 00:17:38.920 --> 00:17:41.920 So He granted it two breaths: 00:17:41.920 --> 00:17:44.920 a breath in winter and a breath in summer. 00:17:44.920 --> 00:17:48.019 This accounts for the severest heat you experience, 00:17:48.019 --> 00:17:52.019 and the severest bitter cold (zamharir) you experience." 00:17:52.019 --> 00:17:56.430 And on the authority of Abu Sa'id (may Allah be pleased with him), who said: 00:17:56.430 --> 00:18:00.430 The Prophet (peace be upon him) said: 00:18:00.430 --> 00:18:02.529 "Delay the prayer until it cools down." 00:18:02.529 --> 00:18:04.529 In one narration: 00:18:04.529 --> 00:18:06.529 "Delay the Zuhr prayer until it cools down, 00:18:06.529 --> 00:18:09.529 for intense heat is from the raging heat of Hellfire." 00:18:09.529 --> 00:18:13.200 Commentary on the Hadith: 00:18:13.200 --> 00:18:16.619 "O my Lord, some parts of me have consumed others," 00:18:16.619 --> 00:18:20.619 meaning: due to its extreme intensity, it nearly incinerated itself. 00:18:20.619 --> 00:18:22.809 "Zamharir" 00:18:22.809 --> 00:18:24.809 means: extreme, bitter cold. 00:18:24.809 --> 00:18:27.809 The Prophet (peace be upon him) informed us 00:18:27.809 --> 00:18:30.809 that when Hellfire exhales in summer, 00:18:30.809 --> 00:18:34.809 the heat of its breath intensifies the heat of the sun, 00:18:34.809 --> 00:18:36.809 and when it exhales in winter, 00:18:36.809 --> 00:18:40.809 its breath intensifies the severe cold reaching the earth, 00:18:40.809 --> 00:18:42.809 which is zamharir. 00:18:42.809 --> 00:18:46.700 Key Takeaways from the Hadith: 00:18:46.700 --> 00:18:50.700 The hadith indicates that Hellfire is already created and presently existing, 00:18:50.700 --> 00:18:52.700 and that Hellfire consists of blazing fire, 00:18:52.700 --> 00:18:55.700 having fire in some of its regions 00:18:55.700 --> 00:18:57.700 and bitter cold in others. 00:18:57.700 --> 00:19:01.799 It also indicates that worldly fire is a portion of the Fire of the Hereafter. 00:19:01.799 --> 00:19:05.829 It encourages taking heed from the fire and heat of this world, 00:19:05.829 --> 00:19:09.829 remembering the Fire of the Hereafter, and fearing its torment. 00:19:09.829 --> 00:19:14.829 We ask Allah for safety from it and from all tribulations. 00:19:14.829 --> 00:19:21.009 Chapter: The Time of Zuhr at the Sun's Meridian (Zawal). 00:19:21.009 --> 00:19:24.839 On the authority of Sayyar ibn Salamah, who said: 00:19:24.839 --> 00:19:29.839 My father and I visited Abu Barzah al-Aslami, 00:19:29.839 --> 00:19:31.839 and my father asked him, 00:19:31.839 --> 00:19:36.839 "How did the Messenger of Allah (peace be upon him) use to pray the obligatory prayers?" 00:19:36.839 --> 00:19:38.900 He replied, 00:19:38.900 --> 00:19:42.900 "He used to pray the midday prayer (al-Hajir)—which you call the first prayer— 00:19:42.900 --> 00:19:44.900 when the sun had declined past the meridian." 00:19:44.900 --> 00:19:46.900 In one narration: 00:19:46.900 --> 00:19:49.900 He would pray Dhuhr when the sun passed its meridian, 00:19:49.900 --> 00:19:51.940 and he would pray 'Asr, 00:19:51.940 --> 00:19:56.940 after which one of us would return to his dwelling in the farthest outskirts of Madinah 00:19:56.940 --> 00:19:58.940 while the sun was still bright and hot. 00:19:58.940 --> 00:20:01.970 And I forgot what he said regarding Maghrib. 00:20:01.970 --> 00:20:05.099 He preferred to delay 'Isha', 00:20:05.099 --> 00:20:08.099 which you call al-'Atamah. 00:20:08.099 --> 00:20:10.220 In another narration: 00:20:10.220 --> 00:20:14.220 "He did not mind delaying 'Isha' until a third of the night had passed," 00:20:14.220 --> 00:20:17.220 then he said, "until midnight." 00:20:17.220 --> 00:20:20.289 And he disliked sleeping before it 00:20:20.289 --> 00:20:22.289 and engaging in conversation after it. 00:20:22.289 --> 00:20:25.349 He would conclude the dawn prayer (Ghadah) 00:20:25.349 --> 00:20:28.349 at a time when a man could recognize his companion sitting beside him, 00:20:28.349 --> 00:20:31.349 and he would recite between sixty to a hundred verses. 00:20:31.349 --> 00:20:34.769 Commentary on the hadith: 00:20:34.769 --> 00:20:38.279 The time for Dhuhr begins at midday (zawal). 00:20:38.279 --> 00:20:42.279 Zawal means the sun’s decline from the zenith of the sky. 00:20:42.279 --> 00:20:46.410 "Al-Maktubah" refers to the obligatory prayers. 00:20:46.410 --> 00:20:50.500 The verb kana (was) denotes regularity and continuity. 00:20:50.500 --> 00:20:52.700 Al-Hajir: 00:20:52.700 --> 00:20:54.700 Al-Hajir and al-Hajirah 00:20:54.700 --> 00:20:56.700 refer to the period of intense midday heat. 00:20:56.700 --> 00:21:00.700 It is called hajirah because the intense heat causes everything to halt and seek shelter. 00:21:00.700 --> 00:21:03.890 "Which you call the first prayer": 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. 00:21:11.890 --> 00:21:14.920 Tadhada means to decline (tazul). 00:21:14.920 --> 00:21:18.920 "To his dwelling" refers to his home and family. 00:21:18.920 --> 00:21:21.109 "While the sun was still bright and hot" (hayyah): 00:21:21.109 --> 00:21:24.109 Meaning its heat still lingered and had not subsided, 00:21:24.109 --> 00:21:27.269 and its color remained pure, unchanged. 00:21:27.269 --> 00:21:28.269 Al-'Atamah: 00:21:28.269 --> 00:21:30.269 Al-'Atamah denotes the deep darkness of the night, 00:21:30.269 --> 00:21:32.269 after the twilight has disappeared. 00:21:32.269 --> 00:21:35.269 A'tama al-layl means the night has grown completely dark. 00:21:35.269 --> 00:21:38.500 "He would conclude the dawn prayer": 00:21:38.500 --> 00:21:40.500 Meaning he finished performing the Fajr prayer. 00:21:40.500 --> 00:21:42.559 "His companion sitting beside him": 00:21:42.559 --> 00:21:45.690 Referring to the person right next to him. 00:21:45.690 --> 00:21:48.690 "And he would recite" — that is, during the Fajr prayer — 00:21:48.690 --> 00:21:50.720 "between sixty to a hundred," 00:21:50.720 --> 00:21:52.720 meaning verses. 00:21:52.720 --> 00:21:56.900 Key benefits of the hadith: 00:21:56.900 --> 00:21:58.900 It is derived from the hadith 00:21:58.900 --> 00:22:01.900 that the key to knowledge is asking questions. 00:22:01.900 --> 00:22:05.900 The hadith also contains an indication that the Witr prayer is not obligatory. 00:22:05.900 --> 00:22:09.940 It establishes that the prayer times are divinely prescribed (tawqifiyyah), 00:22:09.940 --> 00:22:14.940 and the definitive standard for them is the practice of the Prophet, peace be upon him. 00:22:14.940 --> 00:22:18.029 It indicates that the time for Dhuhr begins with the sun's decline, 00:22:18.029 --> 00:22:20.029 which is a point of scholarly consensus. 00:22:20.029 --> 00:22:24.029 There is no interval between its ending and the beginning of 'Asr. 00:22:24.029 --> 00:22:28.029 It indicates the recommendation of praying Fajr until the light of dawn spreads (isfor), 00:22:28.029 --> 00:22:31.029 and lengthening the recitation within it. 00:22:31.029 --> 00:22:34.029 It shows the dislike of staying up for casual conversation after 'Isha', 00:22:34.029 --> 00:22:36.029 unless it serves a legitimate benefit, 00:22:36.029 --> 00:22:38.029 such as seeking knowledge or the like. 00:22:38.029 --> 00:22:42.059 It indicates the recommendation to delay Dhuhr slightly in extreme heat, 00:22:42.059 --> 00:22:45.059 and the recommendation to delay the 'Isha' prayer 00:22:45.059 --> 00:22:48.059 until a third or half of the night has passed. 00:22:48.059 --> 00:22:53.240 Chapter: Delaying Dhuhr to the Time of 'Asr. 00:22:53.240 --> 00:22:55.910 On the authority of Ibn 'Abbas: 00:22:55.910 --> 00:22:58.910 The Prophet, peace and blessings of Allah be upon him, 00:22:58.910 --> 00:23:01.910 prayed seven and eight rak'ahs in Madinah: 00:23:01.910 --> 00:23:05.910 Dhuhr combined with 'Asr, and Maghrib combined with 'Isha'. 00:23:05.910 --> 00:23:09.579 Commentary on the hadith: 00:23:09.579 --> 00:23:14.259 "He prayed in Madinah" means while he was a resident, not traveling. 00:23:14.259 --> 00:23:19.380 "Seven" refers to the combined rak'ahs of Maghrib and 'Isha', 00:23:19.380 --> 00:23:25.380 and "eight" refers to the combined rak'ahs of Dhuhr and 'Asr. 00:23:25.380 --> 00:23:28.859 Key benefits of the hadith: 00:23:28.859 --> 00:23:31.599 It is derived from the hadith 00:23:31.599 --> 00:23:34.599 that it is permissible to combine two prayers while not traveling. 00:23:34.599 --> 00:23:36.599 The apparent wording of the hadith 00:23:36.599 --> 00:23:40.599 indicates the permissibility of combining prayers as a resident when there is a genuine need. 00:23:40.599 --> 00:23:42.599 Some scholars stipulated 00:23:42.599 --> 00:23:45.700 that this should not be taken as a habitual practice. 00:23:45.700 --> 00:23:49.700 The hadith also provides evidence for the shared range between prayer times. 00:23:49.700 --> 00:23:55.609 Chapter: The Time of 'Asr. 00:23:55.609 --> 00:23:58.609 On the authority of Abu Umamah ibn Sahl, who said: 00:23:58.609 --> 00:24:01.609 We prayed Dhuhr with 'Umar ibn 'Abd al-'Aziz, 00:24:01.609 --> 00:24:05.609 then we went out and entered upon Anas ibn Malik, 00:24:05.609 --> 00:24:08.609 only to find him praying 'Asr. 00:24:08.609 --> 00:24:13.609 I said, "O uncle, what prayer is this you have just prayed?" 00:24:13.609 --> 00:24:16.609 He said, "'Asr, 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, 00:24:20.609 --> 00:24:23.609 which we used to pray with him." 00:24:23.609 --> 00:24:26.960 Commentary on the hadith: 00:24:26.960 --> 00:24:30.339 "We prayed with 'Umar ibn 'Abd al-'Aziz," 00:24:30.339 --> 00:24:32.339 meaning in Madinah, 00:24:32.339 --> 00:24:36.339 when 'Umar ibn 'Abd al-'Aziz was governor, before he assumed the Caliphate, 00:24:36.339 --> 00:24:39.339 because Anas, may Allah be pleased with him, 00:24:39.339 --> 00:24:42.339 passed away before 'Umar became Caliph. 00:24:42.339 --> 00:24:45.500 Saying "O uncle" was an expression of veneration and honor 00:24:45.500 --> 00:24:48.500 toward Anas, may Allah be pleased with him, 00:24:48.500 --> 00:24:51.500 as he was not his biological uncle. 00:24:51.500 --> 00:24:54.789 Key benefits of the hadith: 00:24:54.789 --> 00:24:57.430 It is derived from the hadith 00:24:57.430 --> 00:25:00.430 that prayer times are divinely prescribed, 00:25:00.430 --> 00:25:04.430 and their clarification is found in the practice of the Prophet, peace be upon him. 00:25:04.430 --> 00:25:08.430 It also demonstrates the permissibility of questioning a scholar 00:25:08.430 --> 00:25:11.430 when his apparent action seems contrary to expectation. 00:25:11.430 --> 00:25:16.579 On the authority of al-Zuhri, who said: 00:25:16.579 --> 00:25:19.579 Anas ibn Malik narrated to me, saying: 00:25:19.579 --> 00:25:22.579 The Messenger of Allah, peace and blessings of Allah be upon him, 00:25:22.579 --> 00:25:24.579 used to pray 'Asr 00:25:24.579 --> 00:25:26.579 while the sun was still high and bright. 00:25:26.579 --> 00:25:29.609 A person would then go to the High Orchards (al-'Awali), 00:25:29.609 --> 00:25:31.609 — in another narration: 00:25:31.609 --> 00:25:35.609 "Then a person would go to Banu 'Amr ibn 'Awf," 00:25:35.609 --> 00:25:37.609 and in another narration: 00:25:37.609 --> 00:25:41.609 "Then someone among us would go to Quba' — 00:25:41.609 --> 00:25:44.799 and reach them while the sun was still high. 00:25:44.799 --> 00:25:47.960 Some of the 'Awali settlements of Madinah 00:25:47.960 --> 00:25:50.960 were four miles or so away. 00:25:50.960 --> 00:25:54.700 Commentary on the hadith: 00:25:54.700 --> 00:25:57.700 "While the sun was still high and bright (hayyah)": 00:25:57.700 --> 00:26:00.700 Meaning its heat lingered and its light remained pure. 00:26:00.700 --> 00:26:02.859 "A person would then go," 00:26:02.859 --> 00:26:04.859 meaning one of those who had prayed with him, 00:26:04.859 --> 00:26:06.980 "to al-'Awali," 00:26:06.980 --> 00:26:08.980 which were villages near Madinah 00:26:08.980 --> 00:26:10.980 to the east. 00:26:10.980 --> 00:26:12.980 The nearest of them to Madinah 00:26:12.980 --> 00:26:14.980 was about two miles or more away, 00:26:14.980 --> 00:26:16.980 and the farthest was eight miles away. 00:26:16.980 --> 00:26:20.210 Key benefits of the hadith: 00:26:20.210 --> 00:26:22.819 It is derived from the hadith 00:26:22.819 --> 00:26:25.819 that it is recommended to pray 'Asr early in its time. 00:26:25.819 --> 00:26:28.819 It also affirms that the prayer times 00:26:28.819 --> 00:26:29.819 are divinely ordained, 00:26:29.819 --> 00:26:36.960 and their practical demonstration lies in the actions of the Prophet, peace be upon him. 00:26:36.960 --> 00:26:39.960 Chapter: The Sin of Missing the 'Asr Prayer. 00:26:39.960 --> 00:26:42.660 On the authority of 'Abdullah ibn 'Umar, 00:26:42.660 --> 00:26:46.660 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:26:46.660 --> 00:26:49.759 "Whoever misses the 'Asr prayer, 00:26:49.759 --> 00:26:53.759 it is as though he has been bereaved of his family and wealth." 00:26:53.759 --> 00:26:57.720 Commentary on the hadith: 00:26:57.720 --> 00:26:59.720 "Whoever misses the 'Asr prayer": 00:26:59.720 --> 00:27:01.720 Missing it means delaying it 00:27:01.720 --> 00:27:03.720 past its prescribed time without an excuse, 00:27:03.720 --> 00:27:06.720 for this is what incurs sin. 00:27:06.720 --> 00:27:08.779 "It is as though he has been bereaved (wutira)": 00:27:08.779 --> 00:27:10.779 Wutira means to suffer loss. 00:27:10.779 --> 00:27:11.779 It is also said 00:27:11.779 --> 00:27:14.779 that its meaning is having one's family and wealth stripped away, 00:27:14.779 --> 00:27:18.779 leaving him entirely alone with neither kin nor property. 00:27:18.779 --> 00:27:21.980 Key benefits of the hadith: 00:27:21.980 --> 00:27:24.680 It is derived from the hadith 00:27:24.680 --> 00:27:27.680 that one must beware of missing the 'Asr prayer, 00:27:27.680 --> 00:27:30.680 just as one fears losing all their family and wealth. 00:27:30.680 --> 00:27:34.680 It also contains an implicit encouragement to perform 'Asr promptly. 00:27:34.680 --> 00:27:39.950 Chapter: One Who Abandons the 'Asr Prayer. 00:27:39.950 --> 00:27:42.460 On the authority of Abu al-Malih, who said: 00:27:42.460 --> 00:27:47.460 We were with Buraydah on an expedition on an overcast day, 00:27:47.460 --> 00:27:49.460 and he said: 00:27:49.460 --> 00:27:51.460 "Pray 'Asr early, 00:27:51.460 --> 00:27:55.460 for the Prophet, peace and blessings of Allah be upon him, said: 00:27:55.460 --> 00:27:58.460 'Whoever abandons the 'Asr prayer, 00:27:58.460 --> 00:28:00.460 his good deeds are nullified.'" 00:28:00.460 --> 00:28:02.980 Commentary on the hadith: 00:28:02.980 --> 00:28:05.329 "On the authority of Abu al-Malih": 00:28:05.329 --> 00:28:07.329 He is 'Amir ibn Usamah, 00:28:07.329 --> 00:28:09.329 one of the Tabi'un. 00:28:09.329 --> 00:28:10.460 "Pray early (bakkaru)": 00:28:10.460 --> 00:28:13.460 Meaning hasten, perform it promptly, and take the initiative. 00:28:13.460 --> 00:28:15.519 "His good deeds are nullified (habita 'amaluh)": 00:28:15.519 --> 00:28:17.519 Meaning his deeds become void 00:28:17.519 --> 00:28:19.519 and will not benefit him. 00:28:19.519 --> 00:28:22.740 Key benefits of the hadith: 00:28:22.740 --> 00:28:25.480 It is derived from the hadith 00:28:25.480 --> 00:28:29.480 that it is recommended to pray 'Asr early on an overcast day. 00:28:29.480 --> 00:28:33.480 It also emphasizes the imperative of safeguarding the 'Asr prayer 00:28:33.480 --> 00:28:36.480 and strongly warns against abandoning it.