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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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The Ifadah Center

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for Humanities Research and Studies

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presents:

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An Abridgment of Sahih al-Bukhari.

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Chapter: The Virtue of the 'Asr Prayer.

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On the authority of Jarir ibn 'Abdullah, who said:

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We were sitting with the Prophet (peace and blessings of Allah be upon him)

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when he looked at the moon on the night of a full moon

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and said:

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"Behold, you shall see your Lord just as you see this moon."

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According to another narration:

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"You will see your Lord plainly,

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facing no crowding or doubt in seeing Him.

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So if you are able to avoid being overcome and missing a prayer before the rising of the sun and before its setting,

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then do so."

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Then he recited:

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“Therefor (O Muhammad), bear with what they say, and celebrate the praise of thy Lord ere the rising of the sun and ere the going down thereof. And glorify Him some hours of the night and at the two ends of the day, that thou mayst find acceptance.” (20:130)

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Commentary on the hadith:

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"Facing no crowding" (la tudammuna)

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means: you will not have to crowd together to gaze at Him.

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"Facing no doubt" (la tudahuna)

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means: it will not be ambiguous to you such that you fall into doubt.

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"In seeing Him,"

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that is, as when seeing the moon.

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"Avoid being overcome,"

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meaning: let no one or nothing cause you to miss it.

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"Before the rising of the sun,"

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that is, the Fajr prayer.

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"And before its setting,"

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that is, the 'Asr prayer.

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Among the benefits derived from the hadith:

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It is inferred from the hadith:

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Affirmation that the believers will see Allah, the Mighty and Majestic, in the Hereafter.

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Also, what is intended by his words (peace be upon him) regarding seeing Him

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is a comparison between the act of seeing and the act of seeing,

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not a comparison between what is seen and what is seen.

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Furthermore, the hadith contains:

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An emphasis on regularly maintaining the Fajr and 'Asr prayers.

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On the authority of Abu Hurayrah:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"Angels take turns visiting you by night and angels by day,

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and they assemble together at the Fajr and 'Asr prayers.

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Then those who stayed among you overnight ascend,

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and their Lord asks them—though He knows them best—:

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'In what state did you leave My servants?'

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They reply:

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'We left them while they were praying,

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and we came to them while they were praying.'"

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Commentary on the hadith:

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"Take turns visiting you,"

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meaning: one group comes successively after another.

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"Angels by night and angels by day":

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these angels

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are the guardian angels according to the majority of scholars.

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"Ascend,"

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that is, rise up.

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"Though He knows them best,"

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because not even an atom's weight escapes the knowledge of the Exalted.

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Among the benefits derived from the hadith:

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It is inferred from the hadith:

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Part of Allah's gentleness toward His servants

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is that He ordained the assembly and departure of angels to coincide with their times of worship.

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The hadith also indicates the transcendence of Allah, the Mighty and Majestic, above His creation.

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It affirms the existence of the angels and clarifies some of their functions.

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It also emphasizes the diligent observance of the Fajr and 'Asr prayers.

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Chapter: Whoever Catches One Rak'ah of 'Asr Before Sunset.

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On the authority of Abu Hurayrah, who said:

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The Messenger of Allah (peace be upon him) said:

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"If one of you catches a prostration of the 'Asr prayer before the sun sets,

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let him complete his prayer.

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And if he catches a prostration of the Subh prayer..."

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In another narration:

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"Whoever catches a rak'ah of the prayer before the sun rises,

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let him complete his prayer."

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Commentary on the hadith:

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"Catches" means reached in time,

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meaning that the prayer is counted for him as being performed on time (ada').

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"A prostration" (sajdah):

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what is meant by prostration here is a full rak'ah.

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A rak'ah is termed a prostration because its completion is marked by prostration.

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"Let him complete his prayer,"

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meaning: he should finish the prayer,

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even if the remainder falls within the disliked time.

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Among the benefits derived from the hadith:

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The hadith hints that the merit of the congregational prayer is attained by catching even part of it.

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It also dispels the illusion that prayer is invalidated at sunrise and sunset

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for one who commenced it before sunrise or sunset.

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It points to the obligation of hastening to pray once one remembers,

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even if only a brief time remains that suffices for just one rak'ah.

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It emphasizes maintaining the Fajr and 'Asr prayers,

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even if part of them falls into the prohibited time.

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It illustrates the vastness of Allah the Exalted's mercy

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and His immense favor upon this Ummah.

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On the authority of Ibn 'Umar:

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He heard the Messenger of Allah (peace be upon him) saying:

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"Your duration compared to the nations that passed before you..."

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In another narration:

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"The parable of yourselves, the Jews, and the Christians

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is like a man who hired workers."

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And in another narration:

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"Your lifespan in comparison to the lifespans of the nations of the past

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is like the time between the 'Asr prayer and the setting of the sun.

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The people of the Torah were given the Torah,

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and they worked until midday, when they grew weary and gave up;

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so they were given one qirat each.

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Then the people of the Gospel were given the Gospel,

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and they worked until the 'Asr prayer,

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then grew weary and gave up;

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so they were given one qirat each.

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Then we were given the Qur'an,

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and we worked until sunset;

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so we were given two qirats each.

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The people of the two scriptures said:"

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In another narration:

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"The Jews and Christians grew indignant,

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and they said:

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'Why is it that we did more work and received less reward?'

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Meaning: 'Our Lord,

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You gave them two qirats each,

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while You gave us only one qirat each,

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though we performed more work.'

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He said:

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Allah, the Mighty and Majestic, said:

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'Did I wrong you in any part of your reward?'

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In another narration:

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'Did I deprive you of your right?'

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They said, 'No.'

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He said:

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'That is My favor; I bestow it upon whomever I will.'"

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Commentary on the hadith:

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"Your duration,"

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is an allusion to the nearness of the Hour

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and how little of this worldly life remains.

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"That passed" means went by,

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"of the nations,"

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meaning the Jews and Christians.

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"They grew weary and gave up,"

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meaning they did not fulfill what they were tasked with.

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"So they were given,"

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that is, wages for their labor.

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"Qirat":

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the qirat is a well-known measure of weight;

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it is said to be one twenty-fourth of a dinar.

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"Though we performed more work,"

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because a longer duration necessarily entails more labor.

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They said this out of envy.

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"Did I wrong you in any part of your reward?"

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meaning: did I diminish your wage or your due?

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For injustice may occur by adding undeserved burdens,

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or it may occur by withholding a rightful share.

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"Your lifespan,"

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meaning your remaining time.

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"Of the past" (man khala),

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meaning those who went before.

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Among the benefits derived from the hadith:

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It is inferred from the hadith:

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A demonstration of the virtue of the Ummah of Muhammad (peace be upon him)

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and the multiplication of its reward for modest deeds.

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The hadith affirms that the Torah was revealed to the Jews,

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and the Gospel was revealed to the Christians.

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The hadith also shows

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that the Jews and Christians deviated from the teachings of their scriptures

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and failed to uphold their obligations,

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thereby incurring wrath and straying from the path.

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The hadith also warns against adopting the way of the Jews and Christians.

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It demonstrates the legitimacy of using parables,

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which leave a deeper impact on the listener's heart,

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and from which legal rulings (ahkam) may be derived.

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On the authority of Abu Musa (may Allah be pleased with him),

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from the Prophet (peace be upon him), who said:

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"The parable of the Muslims, the Jews, and the Christians

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is like that of a man who hired laborers

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to perform work for him for a day until nightfall,

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for a specified wage.

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They worked for him until midday,

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then said:

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'We have no need for your wage which you stipulated for us,

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and our work is void.'

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He said to them: 'Do not do that;

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complete the rest of your work

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and take your full wage.'

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But they refused and abandoned it.

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Then he hired two workers after them,

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saying to them:

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'Complete the remainder of this day of yours,

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and you shall have the wage I had stipulated for them.'

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They worked until the time of the 'Asr prayer,

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when they said:

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'Whatever we did is void,

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and you may keep the wage you set for us in it.'

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He said to the two of them:

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'Complete the rest of your work;

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only a little of the day remains.'

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Yet they refused.

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So he hired a group to work for him for the remainder of their day;

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they worked the rest of their day until the sun set,

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and they received the full wages of both previous groups combined.

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That is their parable, and the parable of what they accepted of this light."

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Commentary on the hadith:

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"The likeness of" means a counterpart and parallel.

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"He hired people to do work for him":

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Those people were the Jews.

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"We have no need of your wage":

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This was addressed to the employer,

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and it signified abandoning the work.

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"And what we did is void":

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An indication that their deeds were nullified.

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"Do not do so" means: do not abandon the work.

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"Yet they refused" means they withheld their labor,

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"and departed," meaning they abandoned the work and turned away.

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So Allah dispensed with them and replaced them.

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"Yet they both refused" means both parties declined.

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"So he hired people to work for him for the remainder of their day":

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These are the Ummah of Muhammad, peace and blessings of Allah be upon him.

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"And they received the full reward of both parties,"

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meaning the Jews and the Christians.

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"And the likeness of what they accepted of this light":

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That is, the likeness of the Muslims and the likeness of what they accepted of this light,

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meaning the light of guidance to the truth.

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Key benefits of the hadith:

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From this hadith is derived the explanation of the virtue of the Islamic Ummah,

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which accepted the guidance of Allah, the Almighty and Majestic,

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and that which His Messenger, peace and blessings of Allah be upon him, brought.

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It indicates the legitimacy of striking parables to make concepts easier to grasp;

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and that the purpose of the first parable

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is to demonstrate that the deeds of this Ummah receive greater reward than the deeds of all other nations;

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while from the second,

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that those who did not believe in Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him,

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have their prior deeds done under their religion rendered devoid of reward.

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The hadith also contains an allusion to the occurrence of textual corruption in the scriptures of previous nations;

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and that the earlier nations were deprived of the full reward

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because they refused to complete the work they had undertaken.

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It establishes the permissibility of hiring for a known wage up to a known time;

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and that whoever completes the work is entitled to the full wage.

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The hadith also points to the obligation of fulfilling agreed conditions between contracting parties.

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Chapter: The Time of the Maghrib Prayer.

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On the authority of Rafi' ibn Khadij, who said:

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"We used to pray Maghrib with the Prophet, peace and blessings of Allah be upon him,

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and one of us would leave while still able to see the spots where his arrows fell."

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Commentary on the hadith:

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"And one of us would leave," meaning after departing from the Maghrib prayer,

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"while still able to see the spots where his arrows fell":

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That is, if he were to shoot an arrow from his bow,

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he could see where it landed because daylight still remained.

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00:13:33,960 --> 00:13:37,399
Key benefits of the hadith:

247
00:13:37,440 --> 00:13:43,759
The hadith indicates the recommendation to hasten to perform Maghrib at the beginning of its time, immediately after sunset.

248
00:13:43,759 --> 00:13:49,600
It also indicates that the prayer times are divinely determined (tawqifiyyah).

249
00:13:49,600 --> 00:13:52,559
On the authority of Jabir ibn 'Abdillah, who said:

250
00:13:52,559 --> 00:13:58,039
"The Prophet, peace and blessings of Allah be upon him, used to pray Zuhr at the midday heat,

251
00:13:58,039 --> 00:14:00,840
and 'Asr while the sun was still pure"—

252
00:14:00,840 --> 00:14:02,200
and in another narration:

253
00:14:02,200 --> 00:14:04,200
"while the sun was bright"—

254
00:14:04,200 --> 00:14:06,720
"and Maghrib when it had set;

255
00:14:06,720 --> 00:14:10,360
and as for 'Isha', at varying times:

256
00:14:10,360 --> 00:14:13,360
when he saw that they had gathered, he would hasten it,

257
00:14:13,360 --> 00:14:16,669
and when he saw that they were slow in arriving, he would delay it.

258
00:14:16,669 --> 00:14:24,409
And the morning prayer, they used to—or the Prophet, peace be upon him, used to—pray it in the twilight of dawn."

259
00:14:24,409 --> 00:14:27,690
Commentary on the hadith:

260
00:14:27,690 --> 00:14:29,129
"At the midday heat" (al-hajirah):

261
00:14:29,129 --> 00:14:33,279
Al-hajirah is midday when the heat becomes intense.

262
00:14:33,279 --> 00:14:35,159
"While the sun was pure":

263
00:14:35,159 --> 00:14:37,240
That is, clear and radiant,

264
00:14:37,240 --> 00:14:41,000
not yet touched by yellowness or alteration.

265
00:14:41,000 --> 00:14:42,559
"When it had set" (wajabat):

266
00:14:42,559 --> 00:14:46,730
What is meant is the dropping of the sun's disc below the horizon at sunset.

267
00:14:46,730 --> 00:14:47,889
"He would hasten it":

268
00:14:47,889 --> 00:14:50,330
Meaning the 'Isha' prayer.

269
00:14:50,330 --> 00:14:53,289
"And when he saw that they were slow in arriving, he would delay it":

270
00:14:53,289 --> 00:14:55,850
That is, when he saw the congregants arriving late,

271
00:14:55,850 --> 00:14:57,889
he would delay the 'Isha' prayer

272
00:14:57,889 --> 00:15:00,720
so that they might attain the virtue of praying in congregation.

273
00:15:00,720 --> 00:15:01,840
"In the twilight of dawn" (bi-ghalas):

274
00:15:01,840 --> 00:15:05,080
Meaning in the darkness of the tail end of the night.

275
00:15:05,080 --> 00:15:08,620
Key benefits of the hadith:

276
00:15:08,659 --> 00:15:10,899
Derived from the hadith is

277
00:15:10,899 --> 00:15:13,940
that the times of prayer are divinely determined,

278
00:15:13,940 --> 00:15:18,820
the ultimate standard for them being the practice of the Prophet, peace and blessings of Allah be upon him.

279
00:15:18,820 --> 00:15:22,059
It indicates the recommendation to delay the 'Isha' prayer,

280
00:15:22,059 --> 00:15:24,700
as well as the permissibility of hastening it.

281
00:15:24,700 --> 00:15:27,940
It also shows the recommendation to delay the 'Isha' prayer

282
00:15:27,940 --> 00:15:30,500
so that more people may assemble for it.

283
00:15:30,500 --> 00:15:34,860
It shows the recommendation to begin the Fajr prayer in the twilight of dawn.

284
00:15:34,899 --> 00:15:36,100
The hadith also indicates

285
00:15:36,100 --> 00:15:39,460
hastening to perform prayer at the beginning of its time,

286
00:15:39,460 --> 00:15:41,980
except where textual evidence specifies otherwise—

287
00:15:41,980 --> 00:15:43,779
such as waiting for the heat to abate for Zuhr,

288
00:15:43,779 --> 00:15:45,899
delaying Fajr until dawn broadens (isfar),

289
00:15:45,899 --> 00:15:50,240
and postponing 'Isha' when the congregation is late in arriving.

290
00:15:50,240 --> 00:15:54,279
The hadith points to the virtue of congregational prayer

291
00:15:54,279 --> 00:15:56,820
and waiting for its numbers to increase,

292
00:15:56,820 --> 00:16:03,190
and that the imam should be mindful of the congregants' circumstances.

293
00:16:03,190 --> 00:16:05,269
On the authority of Salamah, who said:

294
00:16:05,269 --> 00:16:09,950
"We used to pray Maghrib with the Prophet, peace and blessings of Allah be upon him,

295
00:16:09,950 --> 00:16:13,539
when the sun had hidden behind the veil."

296
00:16:13,539 --> 00:16:16,750
Commentary on the hadith:

297
00:16:16,750 --> 00:16:21,460
"We used to" is a formulation indicating regular and continued practice.

298
00:16:21,460 --> 00:16:23,860
"When the sun had hidden behind the veil"

299
00:16:23,860 --> 00:16:28,080
means when it had become concealed by that which screens it from sight.

300
00:16:28,080 --> 00:16:31,580
Key benefits of the hadith:

301
00:16:31,580 --> 00:16:33,580
Derived from the hadith is

302
00:16:33,620 --> 00:16:37,740
hastening to pray Maghrib at the very beginning of its time,

303
00:16:37,740 --> 00:16:43,460
and that the prayer times are divinely determined.

304
00:16:43,460 --> 00:16:48,149
Chapter: Disapproval of Calling Maghrib by the Name 'Isha'.

305
00:16:48,149 --> 00:16:51,389
On the authority of 'Abdullah ibn Mughaffal al-Muzani,

306
00:16:51,389 --> 00:16:55,429
that the Prophet, peace and blessings of Allah be upon him, said:

307
00:16:55,429 --> 00:17:00,429
"Let not the Bedouins prevail over you concerning the name of your prayer, Maghrib."

308
00:17:00,429 --> 00:17:05,650
He added: "The Bedouins call it 'Isha'."

309
00:17:05,650 --> 00:17:08,960
Commentary on the hadith:

310
00:17:08,960 --> 00:17:12,160
The Bedouins are the dwellers of the desert,

311
00:17:12,160 --> 00:17:17,200
and the meaning is: do not be deceived by their naming it so or by their practice

312
00:17:17,200 --> 00:17:19,400
such that you delay your prayer,

313
00:17:19,400 --> 00:17:23,069
but rather pray it when its designated time arrives.

314
00:17:23,069 --> 00:17:24,589
"It is 'Isha'":

315
00:17:24,589 --> 00:17:29,289
Meaning the beginning of night's darkness, when they delay milking their camels into the night.

316
00:17:29,289 --> 00:17:32,660
Key benefits of the hadith:

317
00:17:32,660 --> 00:17:34,819
Derived from the hadith is

318
00:17:34,859 --> 00:17:37,819
adherence to the terminology established by the Shariah,

319
00:17:37,819 --> 00:17:41,259
especially when confusion and ambiguity may arise.

320
00:17:41,259 --> 00:17:47,779
It also indicates that the names of the prayers are divinely determined.

321
00:17:47,779 --> 00:17:50,779
Chapter: The Virtue of the 'Isha' Prayer.

322
00:17:50,779 --> 00:17:53,059
On the authority of 'A'ishah, who said:

323
00:17:53,059 --> 00:17:58,009
"The Messenger of Allah, peace and blessings of Allah be upon him, delayed the 'Isha' prayer into the darkness of night"—

324
00:17:58,009 --> 00:17:59,569
and in another narration:

325
00:17:59,569 --> 00:18:03,109
"and that was before Islam had spread widely—

326
00:18:03,109 --> 00:18:05,470
until 'Umar called out to him:

327
00:18:05,470 --> 00:18:06,829
'The prayer!

328
00:18:06,869 --> 00:18:09,829
The women and children have fallen asleep!'

329
00:18:09,829 --> 00:18:12,250
So he came out and said"—

330
00:18:12,250 --> 00:18:13,769
and in another narration:

331
00:18:13,769 --> 00:18:16,380
"he said to the people of the mosque—

332
00:18:16,380 --> 00:18:21,150
'None of the people of the earth is waiting for it except you.'

333
00:18:21,150 --> 00:18:22,390
She said:

334
00:18:22,390 --> 00:18:26,509
'And on that day, it was not prayed anywhere except in Medina.'

335
00:18:26,509 --> 00:18:28,670
And they used to pray"—

336
00:18:28,670 --> 00:18:30,150
in another narration:

337
00:18:30,150 --> 00:18:32,789
"and they used to pray the night prayer ('Atamah)

338
00:18:32,789 --> 00:18:35,589
between the disappearance of the twilight

339
00:18:35,589 --> 00:18:39,390
and the end of the first third of the night."

340
00:18:39,390 --> 00:18:42,710
Commentary on the hadith:

341
00:18:42,710 --> 00:18:43,990
"Delayed into the night" (a'tama):

342
00:18:43,990 --> 00:18:45,029
Al-'atamah is

343
00:18:45,029 --> 00:18:47,109
the darkness of the early part of the night.

344
00:18:47,109 --> 00:18:48,390
The meaning is

345
00:18:48,390 --> 00:18:52,269
that he delayed and postponed it until darkness had fully set in.

346
00:18:52,269 --> 00:18:53,990
"Before it had spread widely"

347
00:18:53,990 --> 00:18:56,660
means before it became widespread.

348
00:18:56,660 --> 00:19:00,210
Key benefits of the hadith:

349
00:19:00,210 --> 00:19:02,210
Derived from the hadith is

350
00:19:02,210 --> 00:19:05,809
that the predominant practice of the Prophet, peace and blessings of Allah be upon him,

351
00:19:05,809 --> 00:19:08,769
was to perform the prayer early out of gentleness toward his Ummah

352
00:19:08,769 --> 00:19:12,849
and to remove hardship from them caused by lengthy waiting.

353
00:19:12,849 --> 00:19:16,210
It demonstrates the virtue of waiting for the prayer.

354
00:19:16,210 --> 00:19:20,849
It shows the permissibility of reminding the imam or scholar regarding the prayer.

355
00:19:20,849 --> 00:19:24,369
It indicates the recommendation to delay the 'Isha' prayer,

356
00:19:24,369 --> 00:19:31,440
and the recommendation for women and children to attend congregational prayer.

357
00:19:31,440 --> 00:19:33,880
On the authority of Abu Musa, who said:

358
00:19:33,880 --> 00:19:37,880
"I and my companions who arrived with me on the ship

359
00:19:37,880 --> 00:19:40,920
were staying in Baqi' Buthan,

360
00:19:40,920 --> 00:19:45,180
while the Prophet, peace and blessings of Allah be upon him, was in Medina.

361
00:19:45,180 --> 00:19:48,859
A group of them would take turns going to the Prophet, peace be upon him,

362
00:19:48,859 --> 00:19:53,910
every night at the time of the 'Isha' prayer.

363
00:19:53,910 --> 00:19:57,069
It coincided that we were with the Prophet, peace be upon him,

364
00:19:57,069 --> 00:19:58,950
I and my companions,

365
00:19:58,950 --> 00:20:02,309
while he was occupied with some matter of his.

366
00:20:02,349 --> 00:20:06,309
So he delayed the prayer until the middle of the night,

367
00:20:06,309 --> 00:20:09,509
after which the Prophet, peace be upon him, came out

368
00:20:09,509 --> 00:20:11,549
and led them in prayer.

369
00:20:11,549 --> 00:20:13,869
When he concluded his prayer,

370
00:20:13,869 --> 00:20:15,829
he said to those present:

371
00:20:15,829 --> 00:20:17,789
'Stay where you are,

372
00:20:17,789 --> 00:20:19,190
and rejoice!

373
00:20:19,190 --> 00:20:22,029
For indeed, it is among the favors of Allah upon you

374
00:20:22,029 --> 00:20:27,589
that no one among mankind is praying at this hour except you'—

375
00:20:27,589 --> 00:20:29,029
or he said:

376
00:20:29,069 --> 00:20:33,150
'No one has prayed at this hour except you.'

377
00:20:33,150 --> 00:20:36,690
He did not know which of the two statements he uttered.

378
00:20:36,690 --> 00:20:38,690
Abu Musa said:

379
00:20:38,690 --> 00:20:40,130
'So we returned,

380
00:20:40,130 --> 00:20:46,589
delighted with what we had heard from the Messenger of Allah, peace and blessings of Allah be upon him.'"

381
00:20:46,589 --> 00:20:50,039
Commentary on the hadith:

382
00:20:50,039 --> 00:20:51,880
"In Baqi' Buthan":

383
00:20:51,880 --> 00:20:54,309
It is a valley in Medina.

384
00:20:54,309 --> 00:20:55,710
"Would take turns"

385
00:20:55,710 --> 00:21:00,190
means that these would attend one time, and those another time.

386
00:21:00,190 --> 00:21:01,190
"A group" (nafar):

387
00:21:01,190 --> 00:21:05,279
A small company of men ranging from three to ten.

388
00:21:05,279 --> 00:21:06,759
"It coincided that we were"

389
00:21:06,759 --> 00:21:08,750
means we happened to be present.

390
00:21:08,750 --> 00:21:10,269
"Some matter"

391
00:21:10,269 --> 00:21:12,750
was the outfitting of an army.

392
00:21:12,750 --> 00:21:14,589
"He delayed the prayer"

393
00:21:14,589 --> 00:21:17,309
means he deferred it and postponed it

394
00:21:17,309 --> 00:21:19,549
"until the middle of the night,"

395
00:21:19,549 --> 00:21:21,269
meaning until night had reached its midpoint.

396
00:21:21,269 --> 00:21:23,349
"When he concluded his prayer"

397
00:21:23,349 --> 00:21:25,390
means when he finished it.

398
00:21:25,390 --> 00:21:27,109
"Take your time,"

399
00:21:27,109 --> 00:21:28,910
meaning: do not rush.

400
00:21:28,950 --> 00:21:34,269
"And we rejoiced at what we heard from the Messenger of Allah, peace and blessings of Allah be upon him,"

401
00:21:34,269 --> 00:21:37,140
meaning: we were overjoyed with the glad tidings.

402
00:21:37,140 --> 00:21:40,670
Key takeaways from the hadith:

403
00:21:40,670 --> 00:21:42,670
It is derived from the hadith

404
00:21:42,670 --> 00:21:45,710
that it is permissible to take turns in seeking knowledge;

405
00:21:45,710 --> 00:21:49,579
and in it is the keenness to learn the Sunnahs and the obligatory duties;

406
00:21:49,579 --> 00:21:52,900
and in the hadith is the acceptance of a single-narrator report (khabar al-wahid);

407
00:21:52,900 --> 00:21:55,539
and in it is the permissibility of delaying the 'Isha prayer

408
00:21:55,539 --> 00:21:59,740
if it is known that the people have the strength to wait for it;

409
00:21:59,740 --> 00:22:03,140
and in it is the permissibility of speaking after 'Isha [for a good purpose],

410
00:22:03,140 --> 00:22:06,140
and the prohibition of doing so in other than goodness;

411
00:22:06,140 --> 00:22:07,420
and in the hadith [it is shown]

412
00:22:07,420 --> 00:22:10,940
that his customary practice, peace be upon him,

413
00:22:10,940 --> 00:22:14,059
was to perform the prayer early out of kindness to his Ummah,

414
00:22:14,059 --> 00:22:18,259
and to lift hardship from them caused by a long wait;

415
00:22:18,259 --> 00:22:21,259
and in it is an explanation of the virtue of waiting for the prayer,

416
00:22:21,259 --> 00:22:24,059
and an encouragement to exercise deliberation in affairs;

417
00:22:24,059 --> 00:22:29,420
and in it is that giving glad tidings to a Muslim with what pleases him is commendable and beloved,

418
00:22:29,420 --> 00:22:33,220
because it brings joy into the heart of a believer;

419
00:22:33,220 --> 00:22:39,019
and in it is the permissibility of rejoicing over glad tidings.

420
00:22:39,019 --> 00:22:43,630
Chapter: Sleeping Before 'Isha for One Who Is Overcome by Sleep.

421
00:22:43,630 --> 00:22:44,950
On the authority of Nafi',

422
00:22:44,950 --> 00:22:47,069
on the authority of 'Abdullah Ibn 'Umar,

423
00:22:47,069 --> 00:22:50,109
that the Messenger of Allah, peace and blessings of Allah be upon him,

424
00:22:50,109 --> 00:22:52,309
was occupied one night away from it,

425
00:22:52,309 --> 00:22:55,950
so he delayed it until we dozed off in the mosque,

426
00:22:55,950 --> 00:22:57,950
then we woke up,

427
00:22:57,950 --> 00:22:59,670
then we dozed off,

428
00:22:59,670 --> 00:23:01,710
then we woke up,

429
00:23:01,710 --> 00:23:06,069
and then the Prophet, peace be upon him, came out to us

430
00:23:06,069 --> 00:23:07,710
and said,

431
00:23:07,710 --> 00:23:13,119
"None of the people of the earth is waiting for the prayer except you."

432
00:23:13,119 --> 00:23:17,880
And Ibn 'Umar did not mind whether he performed it early or delayed it,

433
00:23:17,880 --> 00:23:22,480
as long as he did not fear being overcome by sleep past its time;

434
00:23:22,480 --> 00:23:25,779
and he used to nap before it.

435
00:23:25,779 --> 00:23:29,109
Commentary on the hadith:

436
00:23:29,109 --> 00:23:31,150
"He was occupied one night away from it,"

437
00:23:31,150 --> 00:23:34,420
meaning: he was occupied away from the time of the 'Isha prayer.

438
00:23:34,420 --> 00:23:36,779
"Until we dozed off in the mosque,"

439
00:23:36,779 --> 00:23:39,809
meaning: until we fell asleep in the mosque.

440
00:23:39,809 --> 00:23:44,369
"And Ibn 'Umar did not mind whether he performed it early or delayed it,"

441
00:23:44,369 --> 00:23:45,730
meaning: he was indifferent

442
00:23:45,730 --> 00:23:48,049
to whether he prayed 'Isha early or delayed it,

443
00:23:48,049 --> 00:23:52,720
whenever he had no fear of being overcome by sleep beyond the time of 'Isha.

444
00:23:52,720 --> 00:23:53,839
"Except you"

445
00:23:53,839 --> 00:23:55,599
means: none besides you.

446
00:23:55,599 --> 00:23:57,799
"And he used to nap before it,"

447
00:23:57,799 --> 00:24:01,309
meaning: he would sleep before the 'Isha prayer.

448
00:24:01,309 --> 00:24:04,970
Key takeaways from the hadith:

449
00:24:04,970 --> 00:24:06,930
It is derived from the hadith

450
00:24:06,930 --> 00:24:10,609
that his customary practice, peace be upon him,

451
00:24:10,609 --> 00:24:13,690
was to perform the prayer early out of kindness to his Ummah,

452
00:24:13,690 --> 00:24:17,769
and to lift hardship from them caused by a long wait;

453
00:24:17,769 --> 00:24:21,130
and in it is the permissibility of sleeping before the 'Isha prayer

454
00:24:21,130 --> 00:24:25,130
for one who expects to wake up before its time elapses;

455
00:24:25,130 --> 00:24:28,529
and in it is the recommendation of delaying the 'Isha prayer [when appropriate],

456
00:24:28,529 --> 00:24:33,660
and the permissibility of sleeping in the mosque.

457
00:24:33,700 --> 00:24:36,500
And on the authority of Ibn 'Abbas, may Allah be pleased with him, who said:

458
00:24:36,500 --> 00:24:39,740
The Messenger of Allah, peace and blessings of Allah be upon him, delayed into the late night

459
00:24:39,740 --> 00:24:41,819
one night the 'Isha prayer,

460
00:24:41,819 --> 00:24:45,140
until the people slept and woke up,

461
00:24:45,140 --> 00:24:47,740
and slept and woke up.

462
00:24:47,740 --> 00:24:50,980
Then 'Umar Ibn al-Khattab stood up and said,

463
00:24:50,980 --> 00:24:52,630
"The prayer!"

464
00:24:52,630 --> 00:24:54,109
In another narration:

465
00:24:54,109 --> 00:24:57,190
"The women and children have gone to sleep!"

466
00:24:57,190 --> 00:25:01,150
Thereupon the Prophet of Allah, peace be upon him, came out—

467
00:25:01,150 --> 00:25:03,950
as if I am looking at him right now—

468
00:25:03,950 --> 00:25:06,509
with water dripping from his head,

469
00:25:06,509 --> 00:25:09,539
placing his hand upon his head,

470
00:25:09,539 --> 00:25:11,059
and he said:

471
00:25:11,059 --> 00:25:12,539
In another narration:

472
00:25:12,539 --> 00:25:14,819
"This indeed is its proper time,

473
00:25:14,819 --> 00:25:17,779
were it not that I would impose hardship upon my Ummah,

474
00:25:17,779 --> 00:25:22,319
I would have commanded them to pray it like this."

475
00:25:22,319 --> 00:25:25,700
Commentary on the hadith:

476
00:25:25,700 --> 00:25:27,940
"With water dripping from his head,"

477
00:25:27,940 --> 00:25:30,059
meaning: from performing ghusl.

478
00:25:30,099 --> 00:25:32,660
"Placing his hand upon his head,"

479
00:25:32,660 --> 00:25:35,700
meaning: he parted his fingers slightly,

480
00:25:35,700 --> 00:25:39,779
then placed his fingertips on the crown of his head,

481
00:25:39,779 --> 00:25:42,940
then joined them together and passed them over his head,

482
00:25:42,940 --> 00:25:47,380
until his thumb touched the edge of the ear nearest the face,

483
00:25:47,380 --> 00:25:50,839
upon the temple and the side of the beard.

484
00:25:50,839 --> 00:25:54,079
"I would have commanded them to pray it like this,"

485
00:25:54,079 --> 00:25:58,339
meaning: I would have commanded them to perform the prayer at this hour.

486
00:25:58,339 --> 00:26:01,859
Key takeaways from the hadith:

487
00:26:01,859 --> 00:26:07,059
In the hadith is an indication that a light sleep does not invalidate ablution;

488
00:26:07,059 --> 00:26:11,740
and in it is the legitimacy of reminding the imam and the scholar of the prayer;

489
00:26:11,740 --> 00:26:15,940
and in the hadith is that if the imam delays coming out to his companions,

490
00:26:15,940 --> 00:26:19,819
or something occurs from him that he suspects might cause them hardship,

491
00:26:19,819 --> 00:26:23,210
he offers an apology to them and clarifies his excuse;

492
00:26:23,210 --> 00:26:27,250
and in it is the obligation to avert hardship from oneself and others;

493
00:26:27,289 --> 00:26:30,170
and in it is the permissibility of sleeping in the mosque;

494
00:26:30,170 --> 00:26:36,140
and in it is the recommendation of delaying the 'Isha prayer.

495
00:26:36,140 --> 00:26:40,650
Chapter: The Time of 'Isha Up to the Middle of the Night.

496
00:26:40,650 --> 00:26:42,809
On the authority of Humayd, who said:

497
00:26:42,809 --> 00:26:45,130
Anas Ibn Malik was asked,

498
00:26:45,130 --> 00:26:50,170
"Did the Messenger of Allah, peace and blessings of Allah be upon him, wear a ring?"

499
00:26:50,170 --> 00:26:52,220
He replied, "Yes.

500
00:26:52,220 --> 00:26:56,660
One night he delayed the 'Isha prayer until the middle of the night,

501
00:26:56,660 --> 00:27:00,819
then he turned his face toward us after he had prayed,

502
00:27:00,819 --> 00:27:02,220
and said,

503
00:27:02,220 --> 00:27:04,660
'The people have prayed and gone to sleep,

504
00:27:04,660 --> 00:27:09,660
but you have continuously remained in prayer for as long as you waited for it.'"

505
00:27:09,660 --> 00:27:10,859
He said,

506
00:27:10,859 --> 00:27:15,369
"It is as if I am looking at the glistening of his ring."

507
00:27:15,369 --> 00:27:18,720
Commentary on the hadith:

508
00:27:18,720 --> 00:27:21,930
"The middle of the night" means half of the night.

509
00:27:21,930 --> 00:27:24,289
"The people have prayed and gone to sleep":

510
00:27:24,289 --> 00:27:26,769
what is meant are those who were not present,

511
00:27:26,769 --> 00:27:31,220
namely those who prayed in their homes or the mosques of their tribes.

512
00:27:31,220 --> 00:27:33,299
"For as long as you waited for it,"

513
00:27:33,299 --> 00:27:35,819
meaning: throughout the duration of your waiting.

514
00:27:35,819 --> 00:27:37,539
"The glistening of his ring,"

515
00:27:37,539 --> 00:27:40,470
meaning: its shine and luster.

516
00:27:40,470 --> 00:27:44,170
Key takeaways from the hadith:

517
00:27:44,170 --> 00:27:46,210
It is derived from the hadith

518
00:27:46,210 --> 00:27:49,009
that wearing a ring is permissible;

519
00:27:49,009 --> 00:27:52,130
and in it is an explanation of the virtue of waiting for the prayer;

520
00:27:52,130 --> 00:27:54,890
and that asking questions is the key to knowledge;

521
00:27:54,930 --> 00:28:01,009
and in it is the recommendation of delaying the 'Isha prayer.

522
00:28:01,009 --> 00:28:04,450
Chapter: The Virtue of the Fajr Prayer.

523
00:28:04,450 --> 00:28:06,210
On the authority of Abu Musa,

524
00:28:06,210 --> 00:28:10,650
that the Messenger of Allah, peace and blessings of Allah be upon him, said:

525
00:28:10,650 --> 00:28:14,950
"Whoever prays the two cool prayers shall enter Paradise."

526
00:28:14,950 --> 00:28:18,299
Commentary on the hadith:

527
00:28:18,299 --> 00:28:20,099
"Prays the two cool prayers":

528
00:28:20,099 --> 00:28:21,299
the two cool prayers

529
00:28:21,299 --> 00:28:23,019
are Fajr and 'Asr.

530
00:28:23,019 --> 00:28:24,660
They were so named

531
00:28:24,660 --> 00:28:28,579
because they are performed during the cooler parts of the day.

532
00:28:28,619 --> 00:28:32,140
Key takeaways from the hadith:

533
00:28:32,140 --> 00:28:34,180
It is derived from the hadith

534
00:28:34,180 --> 00:28:37,420
an explanation of the virtue of the 'Asr and Fajr prayers;

535
00:28:37,420 --> 00:28:44,900
and in it is an encouragement to maintain the 'Asr and Fajr prayers regularly.

536
00:28:44,900 --> 00:28:47,460
Chapter: The Time of Fajr.

537
00:28:47,460 --> 00:28:49,299
On the authority of Anas Ibn Malik,

538
00:28:49,299 --> 00:28:52,299
that Zayd Ibn Thabit narrated to him

539
00:28:52,299 --> 00:28:56,940
that they ate the pre-dawn meal (suhur) with the Prophet, peace and blessings of Allah be upon him,

540
00:28:56,940 --> 00:28:59,690
and then they stood up for the prayer.

541
00:29:00,450 --> 00:29:02,329
[Anas asked,] "How much time was there between the two?"

542
00:29:02,329 --> 00:29:03,450
He replied,

543
00:29:03,450 --> 00:29:06,410
"The measure of fifty or sixty,"

544
00:29:06,410 --> 00:29:09,140
meaning verses.

545
00:29:09,140 --> 00:29:12,299
Commentary on the hadith:

546
00:29:12,299 --> 00:29:13,779
"They ate the pre-dawn meal (suhur),"

547
00:29:13,779 --> 00:29:17,460
meaning: the meal of suhur for one intending to fast.

548
00:29:17,460 --> 00:29:19,140
"How much time was there between the two?"

549
00:29:19,140 --> 00:29:24,230
meaning: how long was the duration between suhur and the start of the time for the morning prayer.

550
00:29:24,230 --> 00:29:26,710
"The measure of fifty or sixty,"

551
00:29:26,710 --> 00:29:28,589
meaning: the span of time

552
00:29:28,630 --> 00:29:32,859
equivalent to reciting fifty or sixty verses.

553
00:29:32,859 --> 00:29:36,420
Key takeaways from the hadith:

554
00:29:36,420 --> 00:29:38,660
It is derived from the hadith

555
00:29:38,660 --> 00:29:41,660
that the Companions narrated from one another,

556
00:29:41,660 --> 00:29:43,660
and all of them are upright and trustworthy;

557
00:29:43,660 --> 00:29:49,029
and in it is the recommendation of delaying the suhur meal.

558
00:29:49,029 --> 00:29:51,670
On the authority of Sahl Ibn Sa'd, who said:

559
00:29:51,670 --> 00:29:54,309
"I used to eat the pre-dawn meal (suhur) among my family,

560
00:29:54,309 --> 00:29:56,750
and then I would have to hurry

561
00:29:56,789 --> 00:30:03,180
to catch the Fajr prayer with the Messenger of Allah, peace and blessings of Allah be upon him."

562
00:30:03,180 --> 00:30:06,420
Commentary on the hadith:

563
00:30:06,420 --> 00:30:08,940
"Hurry" means rushing.

564
00:30:08,940 --> 00:30:11,960
"Catch" means to join in time.

565
00:30:11,960 --> 00:30:15,500
Key takeaways from the hadith:

566
00:30:15,500 --> 00:30:17,579
It is derived from the hadith

567
00:30:17,579 --> 00:30:21,460
an explanation of the virtue of eating the suhur meal for one intending to fast;

568
00:30:21,460 --> 00:30:24,099
and in it is the virtue of the congregational prayer,

569
00:30:24,099 --> 00:30:27,460
and the recommendation of arriving early for the congregational prayer.