1 00:00:00,180 --> 00:00:03,379 In the name of Allah, the entirely Merciful, the especially Merciful. 2 00:00:03,379 --> 00:00:06,379 The Ifadah Center 3 00:00:06,379 --> 00:00:09,580 for Humanities Studies and Research 4 00:00:09,580 --> 00:00:10,980 presents: 5 00:00:10,980 --> 00:00:15,980 Abridged Sahih al-Bukhari. 6 00:00:15,980 --> 00:00:22,070 Chapter: Prayer after Fajr until the sun has risen. 7 00:00:22,070 --> 00:00:25,539 On the authority of Ibn 'Abbas, who said: 8 00:00:25,539 --> 00:00:29,030 "Trustworthy men testified before me, 9 00:00:29,030 --> 00:00:31,429 the most pleasing of whom to me was 'Umar, 10 00:00:32,030 --> 00:00:34,829 that the Prophet (peace and blessings of Allah be upon him) 11 00:00:34,829 --> 00:00:37,429 prohibited praying after the morning prayer 12 00:00:37,429 --> 00:00:40,030 until the sun rises, 13 00:00:40,030 --> 00:00:44,100 and after 'Asr until it sets." 14 00:00:44,100 --> 00:00:47,350 Commentary on the hadith: 15 00:00:47,350 --> 00:00:50,350 "Testified" here means informed and reported, 16 00:00:50,350 --> 00:00:53,750 not testimony before a judge. 17 00:00:53,750 --> 00:00:55,149 "Trustworthy men" 18 00:00:55,149 --> 00:00:58,619 means their truthfulness and religious commitment are beyond doubt. 19 00:00:58,619 --> 00:01:00,020 "After the morning" 20 00:01:00,020 --> 00:01:02,420 means after the dawn prayer. 21 00:01:02,420 --> 00:01:04,019 "And after 'Asr" 22 00:01:04,019 --> 00:01:06,510 means after the 'Asr prayer. 23 00:01:06,510 --> 00:01:08,909 "Until the sun rises" 24 00:01:08,909 --> 00:01:13,099 means until it appears, rises high, and shines brightly. 25 00:01:13,099 --> 00:01:16,569 Key benefits of the hadith: 26 00:01:16,569 --> 00:01:18,569 Derived from the hadith is 27 00:01:18,569 --> 00:01:21,769 a demonstration of the virtue of 'Umar (may Allah be pleased with him). 28 00:01:21,769 --> 00:01:27,170 The hadith also points to the probity of the Companions (may Allah be pleased with them). 29 00:01:27,170 --> 00:01:30,969 It shows the disapproval of praying during prohibited times. 30 00:01:30,969 --> 00:01:34,170 Scholars have differed concerning prayers that have a specific cause. 31 00:01:34,170 --> 00:01:36,170 Furthermore, the prohibition mentioned in the hadith 32 00:01:36,170 --> 00:01:41,319 is tied to performing the prayer itself, not merely to the passage of time. 33 00:01:41,319 --> 00:01:45,120 On the authority of Ibn 'Umar (may Allah be pleased with them both), who said: 34 00:01:45,120 --> 00:01:49,150 The Messenger of Allah (peace and blessings of Allah be upon him) said: 35 00:01:49,150 --> 00:01:51,950 "When the upper rim of the sun emerges, 36 00:01:51,950 --> 00:01:55,349 refrain from praying until it is fully visible; 37 00:01:55,349 --> 00:01:58,150 and when the lower rim of the sun disappears, 38 00:01:58,150 --> 00:02:01,379 refrain from praying until it has completely set. 39 00:02:01,379 --> 00:02:06,780 Do not intentionally time your prayer with the rising or setting of the sun, 40 00:02:06,780 --> 00:02:10,979 for it rises between the two horns of Satan," 41 00:02:10,979 --> 00:02:13,789 or "a devil." 42 00:02:13,789 --> 00:02:17,069 Commentary on the hadith: 43 00:02:17,069 --> 00:02:21,469 "The rim of the sun" is the first part of it that becomes visible. 44 00:02:21,469 --> 00:02:23,069 "Refrain from praying" 45 00:02:23,069 --> 00:02:25,870 means withhold from and postpone prayer 46 00:02:25,870 --> 00:02:27,469 "until it is fully visible," 47 00:02:27,469 --> 00:02:30,000 meaning until it ascends. 48 00:02:30,000 --> 00:02:31,400 "Do not intentionally time" 49 00:02:31,400 --> 00:02:33,199 means do not deliberately seek out— 50 00:02:33,199 --> 00:02:36,400 that is, do not purposely aim for those specific times. 51 00:02:36,400 --> 00:02:38,800 "Between the two horns of Satan": 52 00:02:38,800 --> 00:02:40,599 the horn of Satan 53 00:02:40,599 --> 00:02:42,819 refers to the side of his head. 54 00:02:42,819 --> 00:02:46,389 Key benefits of the hadith: 55 00:02:46,389 --> 00:02:48,590 Derived from the hadith is 56 00:02:48,590 --> 00:02:52,389 the prohibition of imitating the worship of the polytheists, 57 00:02:52,389 --> 00:02:55,590 the disapproval of praying during prohibited times, 58 00:02:55,590 --> 00:03:01,939 and that the stated prohibition is tied to performing the prayer, not merely to the passage of time. 59 00:03:01,939 --> 00:03:03,139 Chapter: 60 00:03:03,139 --> 00:03:07,879 Do not deliberately seek to pray right before sunset. 61 00:03:07,879 --> 00:03:10,680 On the authority of Qaza'ah, the freedman of Ziyad, 62 00:03:10,680 --> 00:03:11,879 who said: 63 00:03:11,879 --> 00:03:13,879 I heard Abu Sa'id, 64 00:03:13,879 --> 00:03:17,080 who had taken part in military expeditions alongside the Prophet (peace be upon him) 65 00:03:17,080 --> 00:03:19,280 twelve times, 66 00:03:19,280 --> 00:03:20,680 say: 67 00:03:20,680 --> 00:03:25,879 "Four matters I heard directly from the Messenger of Allah (peace and blessings of Allah be upon him)"— 68 00:03:25,879 --> 00:03:27,280 or he said— 69 00:03:27,280 --> 00:03:31,680 "he narrates them from the Prophet (peace and blessings of Allah be upon him), 70 00:03:31,680 --> 00:03:35,099 and they delighted and impressed me: 71 00:03:35,099 --> 00:03:38,500 that no woman should travel a journey of two days 72 00:03:38,500 --> 00:03:41,900 without her husband or a mahram accompanying her; 73 00:03:41,900 --> 00:03:43,900 that there is no fasting on two days: 74 00:03:43,900 --> 00:03:46,099 'Id al-Fitr and 'Id al-Adha; 75 00:03:46,099 --> 00:03:48,900 that there is no prayer after two prayers: 76 00:03:48,900 --> 00:03:52,099 after 'Asr until the sun sets, 77 00:03:52,099 --> 00:03:55,699 and after Fajr until the sun rises; 78 00:03:55,699 --> 00:04:00,300 and that mounts are not to be saddled for travel except to three mosques: 79 00:04:00,300 --> 00:04:02,099 al-Masjid al-Haram, 80 00:04:02,099 --> 00:04:03,500 this mosque of mine, 81 00:04:03,500 --> 00:04:06,509 and al-Masjid al-Aqsa." 82 00:04:06,509 --> 00:04:09,819 Commentary on the hadith: 83 00:04:09,819 --> 00:04:13,219 "Do not deliberately seek to pray right before sunset": 84 00:04:13,219 --> 00:04:14,520 deliberate seeking 85 00:04:14,520 --> 00:04:17,620 means intentionality and painstaking effort in pursuing something. 86 00:04:17,620 --> 00:04:20,220 "They delighted and impressed me": 87 00:04:20,220 --> 00:04:23,220 both words carry the meaning of bringing immense admiration and delight, 88 00:04:23,220 --> 00:04:26,519 reiterating the same meaning using varied phrasing. 89 00:04:26,519 --> 00:04:27,720 "A mahram" 90 00:04:27,720 --> 00:04:32,180 is anyone permanently forbidden to marry the woman. 91 00:04:32,180 --> 00:04:33,579 "And no fasting" 92 00:04:33,579 --> 00:04:36,220 means she or one must not fast. 93 00:04:36,220 --> 00:04:37,620 "And no prayer" 94 00:04:37,620 --> 00:04:40,540 means one must not pray. 95 00:04:40,540 --> 00:04:42,540 "Until the sun rises" 96 00:04:42,540 --> 00:04:46,269 means until it ascends, elevates, and illuminates. 97 00:04:46,269 --> 00:04:48,470 "Mounts are not to be saddled" 98 00:04:48,470 --> 00:04:51,790 means packing luggage for the explicit purpose of travel. 99 00:04:51,790 --> 00:04:55,689 Key benefits of the hadith: 100 00:04:55,689 --> 00:04:57,689 Derived from the hadith is 101 00:04:57,689 --> 00:05:01,889 the restriction on a woman traveling without her husband or an unmarriageable male kin (mahram). 102 00:05:01,889 --> 00:05:05,290 It also establishes the prohibition of fasting on the days of 'Id. 103 00:05:05,290 --> 00:05:09,290 It affirms that the prohibition of prayer after Fajr and 'Asr 104 00:05:09,290 --> 00:05:12,089 is tied to the performance of the prayer, not merely the elapsed time. 105 00:05:12,089 --> 00:05:16,089 It illustrates the preeminent merit of these three mosques, 106 00:05:16,089 --> 00:05:21,930 and that devotional journeys should not be undertaken to any other. 107 00:05:21,930 --> 00:05:24,129 On the authority of Mu'awiyah, who said: 108 00:05:24,129 --> 00:05:26,730 "You perform a prayer 109 00:05:26,730 --> 00:05:30,529 during which we accompanied the Messenger of Allah (peace be upon him) 110 00:05:30,529 --> 00:05:33,529 and never saw him pray it; 111 00:05:33,529 --> 00:05:35,730 in fact, he prohibited them"— 112 00:05:35,730 --> 00:05:39,269 referring to the two rak'ahs after 'Asr. 113 00:05:39,269 --> 00:05:42,740 Commentary on the hadith: 114 00:05:42,740 --> 00:05:44,139 "After 'Asr" 115 00:05:44,139 --> 00:05:46,959 means after the 'Asr prayer has been performed. 116 00:05:46,959 --> 00:05:50,399 Key benefits of the hadith: 117 00:05:50,399 --> 00:05:52,399 Derived from the hadith is 118 00:05:52,399 --> 00:05:55,199 that the guidance of the Prophet (peace be upon him) 119 00:05:55,199 --> 00:05:58,399 is the ultimate standard for the validity of worship. 120 00:05:58,399 --> 00:06:07,100 Furthermore, every Companion transmitted what he personally saw and heard from the Prophet (peace be upon him). 121 00:06:07,100 --> 00:06:08,100 Chapter: 122 00:06:08,100 --> 00:06:13,100 Missed prayers and the like performed after 'Asr. 123 00:06:13,100 --> 00:06:15,300 On the authority of 'A'ishah, who said: 124 00:06:15,300 --> 00:06:17,300 "By the One Who took his soul, 125 00:06:17,300 --> 00:06:20,500 he never abandoned them until he met Allah; 126 00:06:20,500 --> 00:06:25,339 and he did not meet Allah, Exalted is He, until prayer had become physically burdensome for him, 127 00:06:25,339 --> 00:06:29,540 and he would offer much of his prayer seated"— 128 00:06:29,540 --> 00:06:32,730 she meant the two rak'ahs after 'Asr. 129 00:06:32,730 --> 00:06:34,329 In another narration: 130 00:06:34,329 --> 00:06:37,129 "Never did the Prophet (peace be upon him) 131 00:06:37,129 --> 00:06:40,129 visit me on any day after 'Asr 132 00:06:40,129 --> 00:06:43,089 without praying two rak'ahs." 133 00:06:43,089 --> 00:06:45,889 The Prophet (peace be upon him) used to 134 00:06:45,889 --> 00:06:47,689 pray them, 135 00:06:47,689 --> 00:06:50,290 but he would not pray them in the mosque 136 00:06:50,290 --> 00:06:53,689 out of fear that it might impose a burden upon his Ummah, 137 00:06:53,689 --> 00:06:57,439 for he loved whatever would lighten their load. 138 00:06:57,439 --> 00:07:00,040 Commentary on the hadith: 139 00:07:00,040 --> 00:07:02,459 "By the One Who took his soul": 140 00:07:02,459 --> 00:07:05,060 she swore by Allah, Mighty and Majestic is He, 141 00:07:05,060 --> 00:07:10,250 meaning: by the One Who took the soul of the Prophet (peace be upon him). 142 00:07:10,250 --> 00:07:12,250 "Until he met Allah" 143 00:07:12,250 --> 00:07:15,250 means until Allah, Exalted is He, took his life. 144 00:07:15,250 --> 00:07:16,709 "Had become physically burdensome" 145 00:07:16,709 --> 00:07:18,709 means his illness grew severe. 146 00:07:18,709 --> 00:07:20,439 "Out of fear" 147 00:07:20,439 --> 00:07:21,839 means out of apprehension 148 00:07:21,839 --> 00:07:24,240 "that it might impose a burden upon his Ummah," 149 00:07:24,240 --> 00:07:27,839 meaning that it might bring hardship and distress upon them. 150 00:07:28,750 --> 00:07:32,259 Key benefits of the hadith: 151 00:07:32,259 --> 00:07:34,259 Derived from the hadith is 152 00:07:34,259 --> 00:07:37,660 the permissibility of swearing an oath regarding scholarly matters. 153 00:07:37,660 --> 00:07:41,259 It establishes the permissibility of offering voluntary prayers while seated. 154 00:07:41,259 --> 00:07:45,259 It highlights the importance of maintaining and persisting in voluntary prayers, 155 00:07:45,259 --> 00:07:48,860 as well as the prescribed nature of offering voluntary prayers at home. 156 00:07:48,860 --> 00:07:52,660 It clearly displays the deep compassion of the Prophet (peace be upon him) 157 00:07:52,660 --> 00:07:54,860 and his mercy toward his Ummah, 158 00:07:54,860 --> 00:07:57,259 along with his keen desire 159 00:07:57,259 --> 00:08:02,160 to ease matters for his Ummah. 160 00:08:02,160 --> 00:08:04,360 On the authority of 'A'ishah, who said: 161 00:08:04,360 --> 00:08:08,560 "There were two pairs of rak'ahs that the Messenger of Allah (peace be upon him) 162 00:08:08,560 --> 00:08:12,189 never abandoned, whether in secret or in public: 163 00:08:12,189 --> 00:08:14,990 two rak'ahs before the dawn prayer, 164 00:08:14,990 --> 00:08:18,339 and two rak'ahs after 'Asr." 165 00:08:18,339 --> 00:08:21,649 Commentary on the hadith: 166 00:08:21,649 --> 00:08:26,250 "The Messenger of Allah (peace be upon him) never abandoned them" 167 00:08:26,250 --> 00:08:28,649 means he did not neglect them; 168 00:08:28,649 --> 00:08:32,450 this provides evidence of consistent continuity, regular adherence to an action, 169 00:08:32,450 --> 00:08:34,740 and not leaving it off. 170 00:08:34,740 --> 00:08:38,299 Key benefits of the hadith: 171 00:08:38,299 --> 00:08:40,500 Derived from the hadith is 172 00:08:40,500 --> 00:08:44,570 consistently observing the two rak'ahs before the Fajr prayer. 173 00:08:44,570 --> 00:08:52,340 The hadith also serves as evidence for those who advocate consistently observing two rak'ahs after 'Asr. 174 00:08:52,340 --> 00:08:56,320 Chapter: The call to prayer after the passing of its prescribed time. 175 00:08:56,320 --> 00:08:58,919 On the authority of Abu Qatadah, who said: 176 00:08:58,919 --> 00:09:03,120 We traveled by night with the Prophet (peace be upon him), 177 00:09:03,120 --> 00:09:05,120 and some of the people said, 178 00:09:05,120 --> 00:09:08,120 "If only you would halt with us to rest for the late night, O Messenger of Allah." 179 00:09:08,120 --> 00:09:09,519 He replied, 180 00:09:09,519 --> 00:09:12,320 "I fear you will sleep past the prayer." 181 00:09:12,320 --> 00:09:13,919 Bilal said, 182 00:09:13,919 --> 00:09:16,120 "I will wake you up." 183 00:09:16,120 --> 00:09:17,519 So they lay down to sleep, 184 00:09:17,519 --> 00:09:21,320 while Bilal rested his back against his riding beast; 185 00:09:21,320 --> 00:09:24,320 then his eyes overcame him and he fell asleep. 186 00:09:24,320 --> 00:09:27,919 The Prophet (peace be upon him) awoke 187 00:09:27,919 --> 00:09:30,720 when the upper rim of the sun had already emerged, 188 00:09:30,720 --> 00:09:31,919 and said, 189 00:09:31,919 --> 00:09:33,220 "O Bilal, 190 00:09:33,220 --> 00:09:35,120 what of what you promised?" 191 00:09:35,120 --> 00:09:36,320 He replied, 192 00:09:36,320 --> 00:09:40,440 "Such a slumber has never overcome me before." 193 00:09:40,440 --> 00:09:41,639 The Prophet said, 194 00:09:41,639 --> 00:09:45,440 "Indeed, Allah took your souls when He willed, 195 00:09:45,440 --> 00:09:48,700 and returned them to you when He willed. 196 00:09:48,700 --> 00:09:50,299 O Bilal, 197 00:09:50,299 --> 00:09:53,799 rise and call the people to prayer." 198 00:09:53,799 --> 00:09:55,200 In another narration: 199 00:09:55,200 --> 00:09:57,799 So they relieved themselves, 200 00:09:57,799 --> 00:09:59,399 and he performed ablution. 201 00:09:59,399 --> 00:10:03,000 When the sun had risen and brightened, 202 00:10:03,000 --> 00:10:05,809 he stood and prayed. 203 00:10:05,809 --> 00:10:08,960 Commentary on the hadith: 204 00:10:08,960 --> 00:10:10,360 "Arrast" (we halted at the end of the night): 205 00:10:10,360 --> 00:10:11,559 "At-Ta'ris" 206 00:10:11,559 --> 00:10:16,850 means a traveler halting to sleep and rest before continuing the journey. 207 00:10:16,850 --> 00:10:18,450 "Against his mount," 208 00:10:18,450 --> 00:10:20,509 meaning leaning against his riding-camel. 209 00:10:20,509 --> 00:10:23,110 "Sleep overcame his eyes, so he slept," 210 00:10:23,110 --> 00:10:26,000 referring to Bilal, may Allah be pleased with him. 211 00:10:26,000 --> 00:10:27,600 "The brow of the sun," 212 00:10:27,600 --> 00:10:30,529 meaning its upper rim and edge. 213 00:10:30,529 --> 00:10:32,330 "Where is what you said?" 214 00:10:32,330 --> 00:10:34,529 meaning: Where is the fulfillment of your promise, 215 00:10:34,529 --> 00:10:36,789 "I shall wake you up"? 216 00:10:36,789 --> 00:10:40,490 "Such a heavy sleep was never cast upon me before." 217 00:10:40,490 --> 00:10:41,690 The meaning is: 218 00:10:41,690 --> 00:10:45,450 "I have never slept such a sleep before." 219 00:10:45,450 --> 00:10:48,450 "The sun had risen and brightened," 220 00:10:48,450 --> 00:10:51,899 meaning it had ascended and become clear and bright. 221 00:10:51,899 --> 00:10:55,500 Key benefits of the hadith: 222 00:10:55,500 --> 00:10:57,700 Derived from the hadith are: 223 00:10:57,700 --> 00:11:01,500 the Prophet's gentle reproach of his Companions, 224 00:11:01,500 --> 00:11:03,529 his kindness toward them, 225 00:11:03,529 --> 00:11:07,590 and that the leader must oversee religious welfare. 226 00:11:07,590 --> 00:11:10,389 It also shows the necessity of taking precautions against whatever might risk 227 00:11:10,389 --> 00:11:13,419 causing an act of worship to miss its prescribed time. 228 00:11:13,419 --> 00:11:17,419 The hadith demonstrates that there is no negligence in sleep; 229 00:11:17,419 --> 00:11:20,419 rather, negligence only occurs while awake. 230 00:11:20,419 --> 00:11:22,820 It also indicates the prohibition of making up missed prayers 231 00:11:22,820 --> 00:11:26,460 during the times when prayer is forbidden. 232 00:11:26,460 --> 00:11:32,830 Furthermore, it shows the permissibility of making up missed prayers in congregation. 233 00:11:32,830 --> 00:11:38,379 Chapter: Praying with the people in congregation after the time has passed. 234 00:11:38,379 --> 00:11:40,580 On the authority of Jabir ibn 'Abdullah: 235 00:11:40,580 --> 00:11:46,379 'Umar ibn al-Khattab came on the Day of the Trench after the sun had set, 236 00:11:46,379 --> 00:11:49,379 and began cursing the disbelievers of Quraysh. 237 00:11:49,379 --> 00:11:50,580 He said, 238 00:11:50,580 --> 00:11:52,379 "O Messenger of Allah! 239 00:11:52,379 --> 00:11:57,429 I could hardly pray 'Asr until the sun was almost setting." 240 00:11:57,429 --> 00:11:58,830 In another narration: 241 00:11:58,830 --> 00:12:02,590 "And that was after the fasting person had broken his fast." 242 00:12:02,590 --> 00:12:05,990 The Prophet, peace and blessings of Allah be upon him, said, 243 00:12:05,990 --> 00:12:08,789 "By Allah, I have not prayed it yet." 244 00:12:08,789 --> 00:12:11,190 So we went down to Buthan, 245 00:12:11,190 --> 00:12:13,190 and he performed ablution for the prayer, 246 00:12:13,190 --> 00:12:15,389 and we performed ablution for it as well. 247 00:12:15,389 --> 00:12:18,990 Then he prayed 'Asr after the sun had set, 248 00:12:18,990 --> 00:12:22,669 and after that, he prayed Maghrib. 249 00:12:22,669 --> 00:12:25,950 Commentary on the hadith: 250 00:12:26,149 --> 00:12:30,549 "I could hardly pray 'Asr until the sun was almost setting." 251 00:12:30,549 --> 00:12:33,149 This implies that 'Umar, may Allah be pleased with him, 252 00:12:33,149 --> 00:12:36,149 had prayed 'Asr just before the sun set, 253 00:12:36,149 --> 00:12:38,549 because it is well known regarding the verb "kada" (almost) 254 00:12:38,549 --> 00:12:42,549 that when used in a negative context, it affirms the action, 255 00:12:42,549 --> 00:12:46,350 and when used in an affirmative context, it negates it. 256 00:12:46,350 --> 00:12:50,730 Buthan is a valley in Medina. 257 00:12:50,730 --> 00:12:54,169 Key benefits of the hadith: 258 00:12:54,169 --> 00:12:56,169 Derived from the hadith are: 259 00:12:56,169 --> 00:12:58,169 the permissibility of invoking against the disbelievers 260 00:12:58,169 --> 00:13:01,570 when they cause obligatory duties to be missed. 261 00:13:01,570 --> 00:13:05,799 It emphasizes strictly maintaining the 'Asr prayer. 262 00:13:05,799 --> 00:13:08,600 It also indicates the permissibility of reviling the polytheists, 263 00:13:08,600 --> 00:13:10,399 due to the tacit approval granted for it— 264 00:13:10,399 --> 00:13:13,200 provided it does not involve foul language, 265 00:13:13,200 --> 00:13:17,230 as that alone befits the dignified station of 'Umar, may Allah be pleased with him. 266 00:13:17,230 --> 00:13:20,629 It shows the permissibility of swearing an oath without being asked to swear, 267 00:13:20,629 --> 00:13:24,730 when a religious benefit is served by it. 268 00:13:24,730 --> 00:13:28,529 It establishes the legitimacy of praying a missed prayer in congregation. 269 00:13:28,529 --> 00:13:32,529 Whoever misses a prayer and remembers it during the time of another 270 00:13:32,529 --> 00:13:37,220 should begin with the missed prayer and then perform the current one. 271 00:13:37,220 --> 00:13:40,419 The hadith serves as evidence for those who hold that Maghrib extends 272 00:13:40,419 --> 00:13:42,419 until the disappearance of the twilight, 273 00:13:42,419 --> 00:13:45,220 because he gave precedence to 'Asr over it; 274 00:13:45,220 --> 00:13:47,019 for had its time been narrow, 275 00:13:47,019 --> 00:13:48,820 he would have begun with Maghrib 276 00:13:48,820 --> 00:13:54,230 so that its time would not expire as well. 277 00:13:54,230 --> 00:13:56,230 Chapter: Whoever forgets a prayer, 278 00:13:56,230 --> 00:13:58,230 let him pray it when he remembers, 279 00:13:58,230 --> 00:14:01,230 and he needs not repeat anything except that prayer. 280 00:14:01,230 --> 00:14:04,100 On the authority of Anas ibn Malik, 281 00:14:04,100 --> 00:14:07,100 from the Prophet, peace and blessings of Allah be upon him, 282 00:14:07,100 --> 00:14:08,100 who said: 283 00:14:08,100 --> 00:14:10,100 "Whoever forgets a prayer, 284 00:14:10,100 --> 00:14:12,100 let him pray it when he remembers it; 285 00:14:12,100 --> 00:14:16,100 there is no expiation for it except that: 286 00:14:16,100 --> 00:14:19,100 'And establish prayer for My remembrance.'" 287 00:14:19,100 --> 00:14:22,700 Commentary on the hadith: 288 00:14:22,700 --> 00:14:23,700 "Forgets," 289 00:14:23,700 --> 00:14:25,700 meaning was unmindful or inadvertently neglected it. 290 00:14:25,700 --> 00:14:28,740 "There is no expiation for it except that," 291 00:14:28,740 --> 00:14:31,740 meaning there is no expiation for that forgotten prayer 292 00:14:31,740 --> 00:14:33,740 other than performing it. 293 00:14:33,740 --> 00:14:36,799 "And establish prayer for My remembrance," 294 00:14:36,799 --> 00:14:39,799 meaning establish the prayer for the purpose of remembering Me, 295 00:14:39,799 --> 00:14:43,799 because remembering Him, Exalted is He, is the most sublime of objectives; 296 00:14:43,799 --> 00:14:45,799 it is the servitude of the heart 297 00:14:45,799 --> 00:14:47,799 and the source of its ultimate bliss. 298 00:14:47,799 --> 00:14:50,990 Key benefits of the hadith: 299 00:14:50,990 --> 00:14:53,570 Derived from the hadith are: 300 00:14:53,570 --> 00:14:56,570 the obligation of making up the prayer upon the sleeper and the one who forgot, 301 00:14:56,570 --> 00:14:59,570 whether the missed prayers are many or few. 302 00:14:59,570 --> 00:15:02,659 His statement, peace be upon him, 303 00:15:02,659 --> 00:15:03,659 "when he remembers it," 304 00:15:03,659 --> 00:15:06,659 is used as evidence by those who hold that missed prayers are to be made up 305 00:15:06,659 --> 00:15:08,659 even during times when prayer is ordinarily forbidden. 306 00:15:08,659 --> 00:15:12,730 The hadith also shows that there is no proxy in performing prayer, 307 00:15:12,730 --> 00:15:15,730 and that prayer cannot be compensated for with monetary payment, 308 00:15:15,730 --> 00:15:18,730 unlike fasting and other acts of worship. 309 00:15:18,730 --> 00:15:23,899 Chapter: Conversing at night with a guest and family. 310 00:15:23,899 --> 00:15:27,580 On the authority of 'Abd al-Rahman ibn Abi Bakr: 311 00:15:27,580 --> 00:15:31,580 The People of the Suffah were poor men, 312 00:15:31,580 --> 00:15:35,580 and the Prophet, peace and blessings of Allah be upon him, said: 313 00:15:35,580 --> 00:15:38,580 "Whoever has food for two, 314 00:15:38,580 --> 00:15:40,580 let him take a third; 315 00:15:40,580 --> 00:15:44,580 and if he has food for four, let him take a fifth or a sixth." 316 00:15:44,580 --> 00:15:48,580 Abu Bakr brought three people, 317 00:15:48,580 --> 00:15:52,639 while the Prophet, peace be upon him, took ten. 318 00:15:52,639 --> 00:15:56,669 He said: That left myself, my father, and my mother— 319 00:15:56,669 --> 00:15:58,669 and I do not know if he also said: 320 00:15:58,669 --> 00:16:00,669 my wife, and a servant 321 00:16:00,669 --> 00:16:04,669 shared between our house and Abu Bakr's house. 322 00:16:04,669 --> 00:16:06,769 Abu Bakr had his dinner 323 00:16:06,769 --> 00:16:09,769 with the Prophet, peace and blessings of Allah be upon him, 324 00:16:09,769 --> 00:16:13,799 then remained until the 'Isha prayer was performed, 325 00:16:13,799 --> 00:16:14,799 and then returned. 326 00:16:14,799 --> 00:16:19,799 He stayed until the Prophet had dined, 327 00:16:19,799 --> 00:16:24,799 and came home after as much of the night had passed as Allah willed. 328 00:16:24,799 --> 00:16:26,799 His wife said to him, 329 00:16:26,799 --> 00:16:29,799 "What kept you away from your guests?" 330 00:16:29,799 --> 00:16:31,799 — or she said, "your guest?" 331 00:16:31,799 --> 00:16:34,799 He said, "Have you not served them dinner?" 332 00:16:34,799 --> 00:16:38,799 She said, "They refused until you arrived; 333 00:16:38,799 --> 00:16:40,799 it was offered to them, but they refused." 334 00:16:40,799 --> 00:16:44,899 He said: So I went and hid myself, 335 00:16:44,899 --> 00:16:47,899 and he exclaimed, "O Ghunthar (you foolish one)!" 336 00:16:47,899 --> 00:16:49,899 and he scolded and reviled, 337 00:16:49,899 --> 00:16:51,899 saying, 338 00:16:51,899 --> 00:16:53,899 "Eat! May it bring you no joy!" 339 00:16:53,899 --> 00:16:57,899 and added, "By Allah, I will never taste it!" 340 00:16:57,899 --> 00:16:59,929 By Allah, 341 00:16:59,929 --> 00:17:02,929 we did not take a single morsel 342 00:17:02,929 --> 00:17:06,930 but that there grew from beneath it more than it. 343 00:17:06,930 --> 00:17:09,930 He said: They ate until they were fully satisfied, 344 00:17:09,930 --> 00:17:13,930 and the food became more plentiful than it was before. 345 00:17:13,930 --> 00:17:17,019 Abu Bakr looked at it 346 00:17:17,019 --> 00:17:21,019 and found it as it had been, or even more abundant. 347 00:17:21,019 --> 00:17:23,019 He said to his wife, 348 00:17:23,019 --> 00:17:25,019 "O sister of Banu Firas, 349 00:17:25,019 --> 00:17:27,019 what is this?" 350 00:17:27,019 --> 00:17:30,019 She replied, "No, by the delight of my eyes! 351 00:17:30,019 --> 00:17:35,019 It is now three times greater than it was before!" 352 00:17:35,019 --> 00:17:38,019 So Abu Bakr ate from it 353 00:17:38,019 --> 00:17:43,019 and said, "That was only from Satan," 354 00:17:43,019 --> 00:17:45,019 referring to his oath. 355 00:17:46,019 --> 00:17:48,380 In another narration: 356 00:17:48,380 --> 00:17:51,380 He said, "You only waited for me? 357 00:17:51,380 --> 00:17:54,380 By Allah, I shall not taste it tonight!" 358 00:17:54,380 --> 00:17:56,380 The others said, 359 00:17:56,380 --> 00:18:00,380 "By Allah, we will not eat it until you eat it." 360 00:18:00,380 --> 00:18:04,500 He said, "I have never seen an evil night like tonight! 361 00:18:04,500 --> 00:18:07,500 Woe to you, what is the matter with you? 362 00:18:07,500 --> 00:18:10,500 Why do you not accept your hospitality from us?" 363 00:18:10,500 --> 00:18:12,500 He said, "Bring your food." 364 00:18:12,500 --> 00:18:14,500 So he brought it, 365 00:18:14,500 --> 00:18:17,500 and he placed his hand in it, saying, "In the name of Allah; 366 00:18:17,500 --> 00:18:20,500 the first oath was from Satan." 367 00:18:20,500 --> 00:18:22,500 So he ate, and they ate. 368 00:18:22,500 --> 00:18:25,539 Then he took a morsel from it 369 00:18:25,539 --> 00:18:29,539 and carried it to the Prophet, peace and blessings of Allah be upon him, 370 00:18:29,539 --> 00:18:31,539 and it remained with him until morning. 371 00:18:31,539 --> 00:18:35,630 There was a covenant between us and another tribe, 372 00:18:35,630 --> 00:18:37,630 and the term had expired, 373 00:18:37,630 --> 00:18:40,630 so he divided us into twelve men, 374 00:18:40,630 --> 00:18:43,630 with each man having a group of people— 375 00:18:43,630 --> 00:18:46,630 Allah knows best how many were with each man— 376 00:18:46,630 --> 00:18:49,630 and they all ate from it. 377 00:18:49,630 --> 00:18:53,369 Commentary on the hadith: 378 00:18:53,369 --> 00:18:57,009 Chapter: Conversing at night with a guest and family. 379 00:18:57,009 --> 00:19:00,009 "As-Samar" is conversing by night. 380 00:19:00,009 --> 00:19:02,009 "The People of the Suffah": 381 00:19:02,009 --> 00:19:06,009 The Suffah was a shaded area in the mosque 382 00:19:06,009 --> 00:19:10,009 where the poor, the Emigrants, and travelers would take shelter. 383 00:19:10,009 --> 00:19:12,069 "Labitha," 384 00:19:12,069 --> 00:19:14,069 meaning he stayed and remained. 385 00:19:14,069 --> 00:19:16,069 "What kept you away from your guests?" 386 00:19:16,069 --> 00:19:20,069 meaning what prevented you from coming to your guests? 387 00:19:20,069 --> 00:19:21,069 "Abawe" (they refused), 388 00:19:21,069 --> 00:19:23,069 meaning they declined. 389 00:19:23,069 --> 00:19:25,069 "It was offered to them, but they refused," 390 00:19:25,069 --> 00:19:28,069 meaning the food was presented to them, but they would not eat. 391 00:19:28,069 --> 00:19:30,069 "O Ghunthar!" 392 00:19:30,069 --> 00:19:32,069 meaning: O vile one; 393 00:19:32,069 --> 00:19:33,069 it is also said to mean: 394 00:19:33,069 --> 00:19:34,069 O ignorant one; 395 00:19:34,069 --> 00:19:36,069 and other explanations are given. 396 00:19:36,069 --> 00:19:40,069 In sum, it is an expression of censure and disparagement 397 00:19:40,069 --> 00:19:43,069 An expression an angry person utters when exasperated. 398 00:19:43,069 --> 00:19:44,099 "He prayed that an ear or nose be cut off" (jadha'a), 399 00:19:44,099 --> 00:19:47,099 meaning he invoked against him that his nose be severed, 400 00:19:47,099 --> 00:19:48,099 "and he reviled," 401 00:19:48,099 --> 00:19:50,099 meaning he scolded and insulted him. 402 00:19:50,099 --> 00:19:52,099 "May it not be wholesome" (la hani'an); 403 00:19:52,099 --> 00:19:54,099 he said this by way of reprimand and discipline. 404 00:19:54,099 --> 00:19:55,099 And it is said 405 00:19:55,099 --> 00:19:57,099 that it was not an invocation against them, 406 00:19:57,099 --> 00:19:59,099 but merely a factual statement, 407 00:19:59,099 --> 00:20:02,099 meaning: you did not enjoy it at its proper time. 408 00:20:02,099 --> 00:20:04,230 "By Allah's oath" (wa-ymu Allah), 409 00:20:04,230 --> 00:20:06,230 meaning: by the oath of Allah, 410 00:20:06,230 --> 00:20:08,230 which is an expression used for swearing an oath. 411 00:20:08,230 --> 00:20:09,230 "It increased" (raba), 412 00:20:09,230 --> 00:20:12,230 meaning the food rose and multiplied. 413 00:20:12,230 --> 00:20:14,390 "O delight of my eye" (qurrata 'ayni); 414 00:20:14,390 --> 00:20:15,390 the phrase "delight of the eye" 415 00:20:15,390 --> 00:20:17,390 is an expression for happiness, 416 00:20:17,390 --> 00:20:21,460 and for beholding what a person loves and pleases them. 417 00:20:21,460 --> 00:20:22,460 "Indeed, it is now," 418 00:20:22,460 --> 00:20:24,460 referring to the food, 419 00:20:24,460 --> 00:20:27,519 "That was only from Satan," 420 00:20:27,519 --> 00:20:29,519 referring to his oath, 421 00:20:29,519 --> 00:20:32,519 so he confounded him by breaking the oath in favor of what was better. 422 00:20:32,519 --> 00:20:34,579 "Then he carried it," 423 00:20:34,579 --> 00:20:38,710 meaning he carried the bowl along with the food inside it. 424 00:20:38,710 --> 00:20:41,710 "There was a pact between us and a certain people," 425 00:20:41,710 --> 00:20:43,710 meaning a treaty of truce, 426 00:20:43,710 --> 00:20:45,779 "and the term expired," 427 00:20:45,779 --> 00:20:47,779 so they came to Medina. 428 00:20:47,779 --> 00:20:50,900 "Why do you not accept our hospitality?" 429 00:20:50,900 --> 00:20:52,900 The word qira 430 00:20:52,900 --> 00:20:55,900 refers to the food and accommodation prepared for a guest. 431 00:20:55,900 --> 00:20:59,640 Among the lessons of the hadith: 432 00:20:59,640 --> 00:21:02,569 It is derived from the hadith 433 00:21:02,569 --> 00:21:06,569 that altruism and mutual consolation carry immense virtue; 434 00:21:06,569 --> 00:21:09,569 that when guests are numerous, the leader 435 00:21:09,569 --> 00:21:12,569 may distribute them among the residents of the neighborhood, 436 00:21:12,569 --> 00:21:14,569 each according to his capacity, 437 00:21:14,569 --> 00:21:17,599 while he himself accommodates as many as he can; 438 00:21:17,599 --> 00:21:20,599 and it demonstrates the great virtue of Abu Bakr (may Allah be pleased with him), 439 00:21:20,599 --> 00:21:22,599 his commitment to the best of matters, 440 00:21:22,599 --> 00:21:25,599 and his precedence in generosity and openhandedness. 441 00:21:25,599 --> 00:21:29,599 It also shows the profound love of al-Siddiq (may Allah be pleased with him) 442 00:21:29,599 --> 00:21:33,599 for the Messenger of Allah (peace and blessings of Allah be upon him), 443 00:21:33,599 --> 00:21:37,599 his devotion to him, and his preference of him over all other people. 444 00:21:37,599 --> 00:21:40,599 It indicates the permissibility of a friend eating 445 00:21:40,599 --> 00:21:42,599 at the home of his friend, 446 00:21:42,599 --> 00:21:44,599 and the permissibility of a host who has guests 447 00:21:44,599 --> 00:21:47,599 attending to his own affairs and obligations 448 00:21:47,599 --> 00:21:50,599 if there is someone else to attend to their needs. 449 00:21:50,599 --> 00:21:53,660 It also establishes the permissibility of a guest eating 450 00:21:53,660 --> 00:21:55,660 in the absence of the host, 451 00:21:55,660 --> 00:21:59,660 and that he should not refrain from doing so if permission has been granted, 452 00:21:59,660 --> 00:22:03,660 as evidenced by al-Siddiq's disapproval of their refusal. 453 00:22:03,660 --> 00:22:05,660 It shows that it is incumbent upon children and family members 454 00:22:05,660 --> 00:22:07,660 to honor guests 455 00:22:07,660 --> 00:22:10,660 just as it is required of the master of the house; 456 00:22:10,660 --> 00:22:13,660 that a man may discipline his children and family 457 00:22:13,660 --> 00:22:16,660 for falling short in honoring his guests, 458 00:22:16,660 --> 00:22:18,660 and that he may become angry on that account. 459 00:22:18,660 --> 00:22:23,660 It provides evidence for a manifest miraculous grace granted to al-Siddiq (may Allah be pleased with him), 460 00:22:23,660 --> 00:22:26,660 affirming the miraculous graces of the righteous allies of Allah. 461 00:22:26,660 --> 00:22:30,730 It also shows the legitimacy of breaking an oath along with offering expiation 462 00:22:30,730 --> 00:22:33,730 in order to do that which is better. 463 00:22:33,730 --> 00:22:35,730 Furthermore, it is courteous for a considerate friend 464 00:22:35,730 --> 00:22:40,730 to present an eminent brother with even a modest gift. 465 00:22:40,730 --> 00:22:45,900 The Book of the Adhan. 466 00:22:45,900 --> 00:22:51,390 Chapter: The Beginning of the Adhan. 467 00:22:51,390 --> 00:22:54,390 On the authority of Anas ibn Malik, who said: 468 00:22:54,390 --> 00:22:57,390 "When the people increased in number, they discussed 469 00:22:57,390 --> 00:23:02,390 finding a means to know the time of prayer by something recognizable to them. 470 00:23:02,390 --> 00:23:05,390 So they suggested lighting a fire 471 00:23:05,390 --> 00:23:07,390 or ringing a bell, 472 00:23:07,390 --> 00:23:10,390 whereupon Bilal was commanded to repeat the phrases of the adhan twice 473 00:23:10,390 --> 00:23:13,650 and to pronounce the phrases of the iqamah once." 474 00:23:13,650 --> 00:23:16,650 In one narration: "except for the phrase of iqamah." 475 00:23:16,650 --> 00:23:20,799 Commentary on the hadith: 476 00:23:20,799 --> 00:23:22,799 The Book of the Adhan. 477 00:23:22,799 --> 00:23:30,019 The adhan is the announcement of the beginning of the prescribed prayer's time using specific words. 478 00:23:30,019 --> 00:23:32,019 "Lighting a fire" 479 00:23:32,019 --> 00:23:35,019 refers to kindling a fire, as the Zoroastrians do. 480 00:23:35,019 --> 00:23:37,019 "Ringing a bell" (naqus): 481 00:23:37,019 --> 00:23:43,019 The naqus is the bell of the Christians that they ring for the times of prayer. 482 00:23:43,019 --> 00:23:45,279 "Bilal was commanded": 483 00:23:45,279 --> 00:23:50,279 The one who commanded that was the Messenger of Allah (peace and blessings of Allah be upon him). 484 00:23:50,279 --> 00:23:52,380 "To repeat the phrases of the adhan twice": 485 00:23:52,380 --> 00:23:56,380 What is meant is that most of the phrases of the adhan are pronounced in pairs. 486 00:23:56,380 --> 00:23:59,789 Among the lessons of the hadith: 487 00:23:59,789 --> 00:24:02,690 It is derived from the hadith 488 00:24:02,690 --> 00:24:04,690 that a Companion's statement "he was commanded" 489 00:24:04,690 --> 00:24:06,690 implies a prophetic attribution; 490 00:24:06,690 --> 00:24:10,720 that consultation is recommended in important matters; 491 00:24:10,720 --> 00:24:14,720 and that differing from the People of the Book and the Zoroastrians is prescribed. 492 00:24:14,720 --> 00:24:18,799 On the authority of Ibn 'Umar, who said: 493 00:24:18,799 --> 00:24:22,799 "When the Muslims arrived in Medina, 494 00:24:22,799 --> 00:24:25,799 they used to gather and estimate the time of prayer, 495 00:24:25,799 --> 00:24:27,799 as there was no call announced for it. 496 00:24:27,799 --> 00:24:30,829 So one day they discussed that matter, 497 00:24:30,829 --> 00:24:32,829 and some of them said, 498 00:24:32,829 --> 00:24:36,829 'Adopt a bell like the bell of the Christians.' 499 00:24:36,829 --> 00:24:38,829 Others said, 500 00:24:38,829 --> 00:24:41,829 'Rather, a horn like the ram's horn of the Jews.' 501 00:24:41,829 --> 00:24:43,829 Thereupon 'Umar said, 502 00:24:43,829 --> 00:24:47,829 'Will you not dispatch a man to call for the prayer?' 503 00:24:47,829 --> 00:24:51,829 So the Messenger of Allah (peace be upon him) said, 504 00:24:51,829 --> 00:24:55,829 'O Bilal, stand up and call for the prayer.'" 505 00:24:55,829 --> 00:24:59,279 Commentary on the hadith: 506 00:24:59,279 --> 00:25:01,700 "They estimated the time of prayer" (yatahayyanuna al-salah), 507 00:25:01,700 --> 00:25:03,700 meaning they would estimate its moment (hinaha), 508 00:25:04,700 --> 00:25:08,920 that is, its due time and season, so that they could attend it. 509 00:25:08,920 --> 00:25:11,920 "Rather, a horn like the ram's horn of the Jews": 510 00:25:11,920 --> 00:25:13,920 meaning a horn that is blown into, 511 00:25:13,920 --> 00:25:16,920 and both the trumpet and the ram's horn are symbols of the Jews. 512 00:25:16,920 --> 00:25:18,950 "Call for the prayer": 513 00:25:18,950 --> 00:25:23,950 The apparent meaning is that it was a simple announcement, not the prescribed form of the adhan, 514 00:25:23,950 --> 00:25:26,950 but merely an alert that its time had arrived; 515 00:25:26,950 --> 00:25:29,950 yet it is also possible that he called with the transmitted adhan. 516 00:25:30,950 --> 00:25:34,079 Among the lessons of the hadith: 517 00:25:34,079 --> 00:25:38,910 The statement "they estimated the time of prayer" indicates 518 00:25:38,910 --> 00:25:42,910 the virtue of observing the congregational prayer consistently. 519 00:25:42,910 --> 00:25:47,069 It shows the Muslims' intense dedication to religious symbols; 520 00:25:47,069 --> 00:25:52,140 the recommendation of consultation in public and significant affairs; 521 00:25:52,140 --> 00:25:56,200 the prohibition of imitating the Jews and Christians; 522 00:25:56,200 --> 00:26:00,200 and that the adhan is among the divinely ordained symbols 523 00:26:00,200 --> 00:26:03,200 endorsed by the Lawgiver. 524 00:26:03,200 --> 00:26:07,200 It demonstrates the virtue of 'Umar (may Allah be pleased with him), 525 00:26:07,200 --> 00:26:10,200 and the legitimacy of delivering the adhan while standing. 526 00:26:10,200 --> 00:26:15,279 Chapter: The Virtue of Calling the Adhan. 527 00:26:15,279 --> 00:26:19,759 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 528 00:26:19,759 --> 00:26:23,759 The Messenger of Allah (peace be upon him) said: 529 00:26:23,759 --> 00:26:25,759 "When the call for prayer is made, 530 00:26:25,759 --> 00:26:28,759 Satan retreats while passing wind with noise, 531 00:26:28,759 --> 00:26:31,759 so that he may not hear the adhan. 532 00:26:31,759 --> 00:26:34,759 When the adhan is finished, he returns; 533 00:26:34,759 --> 00:26:37,759 and when the iqamah is called, he retreats again. 534 00:26:37,759 --> 00:26:40,759 When the iqamah is finished, he returns, 535 00:26:40,759 --> 00:26:44,759 intruding between a person and his thoughts, 536 00:26:44,759 --> 00:26:48,759 saying, 'Remember such-and-such, remember such-and-such,' 537 00:26:48,759 --> 00:26:50,759 about things he had not been thinking of, 538 00:26:50,759 --> 00:26:54,759 until the man is left not knowing how much he has prayed. 539 00:26:54,759 --> 00:26:58,759 So if one of you does not know how much he has prayed, 540 00:26:58,759 --> 00:27:00,759 whether three or four units, 541 00:27:00,759 --> 00:27:04,759 let him perform two prostrations while sitting." 542 00:27:04,759 --> 00:27:08,400 Commentary on the hadith: 543 00:27:08,400 --> 00:27:10,940 "When the call for prayer is made," 544 00:27:10,940 --> 00:27:13,940 meaning when the adhan is proclaimed for the sake of the prayer. 545 00:27:13,940 --> 00:27:17,069 "He retreats," meaning he turns away and flees. 546 00:27:17,069 --> 00:27:22,069 "Passing wind" (durat) is gas expelled from the anus accompanied by a sound. 547 00:27:22,069 --> 00:27:26,099 "The adhan is finished," meaning the caller has completed the adhan. 548 00:27:26,099 --> 00:27:28,099 "When the iqamah is called" (thuwwiba biha), 549 00:27:28,099 --> 00:27:31,099 meaning when the iqamah for prayer is pronounced. 550 00:27:31,099 --> 00:27:35,200 "The iqamah is finished," meaning its recital has ended. 551 00:27:35,200 --> 00:27:38,230 "Intruding," meaning whispering temptations. 552 00:27:38,230 --> 00:27:42,230 "Until he is left," meaning until he becomes in such a state. 553 00:27:42,230 --> 00:27:45,299 "Not knowing" (in yadri), meaning he does not know. 554 00:27:45,299 --> 00:27:49,359 "Let him perform two prostrations," meaning for forgetfulness. 555 00:27:49,359 --> 00:27:52,809 Among the lessons of the hadith: 556 00:27:52,809 --> 00:27:55,509 It is derived from the hadith 557 00:27:55,509 --> 00:27:59,509 that repelling and banishing Satan is achieved through the adhan; 558 00:27:59,509 --> 00:28:05,509 and that the forgetfulness that afflicts a worshiper in prayer stems from the whispering of Satan. 559 00:28:05,509 --> 00:28:10,619 Chapter: Raising the Voice with the Call. 560 00:28:10,619 --> 00:28:17,230 On the authority of 'Abdullah ibn 'Abd al-Rahman ibn Abi Sa'sa'ah al-Ansari al-Mazini, 561 00:28:17,230 --> 00:28:21,230 that Abu Sa'id al-Khudri said to him: 562 00:28:21,230 --> 00:28:25,259 "I see that you love sheep and the desert wilderness. 563 00:28:25,259 --> 00:28:28,329 So when you are among your sheep or in your wilderness, 564 00:28:28,329 --> 00:28:30,329 and you call the adhan for prayer, 565 00:28:30,329 --> 00:28:33,329 raise your voice with the call; 566 00:28:33,329 --> 00:28:39,390 for no jinn, human, or anything else hears the extent of the caller's voice 567 00:28:39,390 --> 00:28:42,390 except that it will testify for him on the Day of Resurrection." 568 00:28:42,390 --> 00:28:45,650 Abu Sa'id said: 569 00:28:45,650 --> 00:28:49,650 "I heard it from the Messenger of Allah (peace be upon him)." 570 00:28:49,650 --> 00:28:53,190 Commentary on the hadith: 571 00:28:53,190 --> 00:28:58,579 "The wilderness" (badiyah) is an uncultivated, uninhabited desert. 572 00:28:59,579 --> 00:29:02,579 "The extent of the voice," meaning its utmost reach. 573 00:29:02,579 --> 00:29:06,640 "Or anything else" is an indefinite noun in the context of a negation, 574 00:29:06,640 --> 00:29:10,640 which conveys generality, encompassing animals, inanimate objects, and other creations. 575 00:29:13,900 --> 00:29:16,730 It is derived from the hadith 576 00:29:16,730 --> 00:29:20,730 that working in the desert and tending sheep is permissible; 577 00:29:20,730 --> 00:29:22,730 that seclusion is legitimate, 578 00:29:22,730 --> 00:29:25,730 as is staying away from worldly trials and its embellishments; 579 00:29:25,730 --> 00:29:30,730 that proclaiming the Sunnah and openly manifesting religious practices holds great virtue; 580 00:29:30,730 --> 00:29:33,730 that calling the adhan is recommended even for an individual praying alone; 581 00:29:33,730 --> 00:29:37,730 and that the jinn indeed hear the voices of the children of Adam.