WEBVTT 00:00:00.180 --> 00:00:03.379 In the name of Allah, the entirely Merciful, the especially Merciful. 00:00:03.379 --> 00:00:06.379 The Ifadah Center 00:00:06.379 --> 00:00:09.580 for Humanities Studies and Research 00:00:09.580 --> 00:00:10.980 presents: 00:00:10.980 --> 00:00:15.980 Abridged Sahih al-Bukhari. 00:00:15.980 --> 00:00:22.070 Chapter: Prayer after Fajr until the sun has risen. 00:00:22.070 --> 00:00:25.539 On the authority of Ibn 'Abbas, who said: 00:00:25.539 --> 00:00:29.030 "Trustworthy men testified before me, 00:00:29.030 --> 00:00:31.429 the most pleasing of whom to me was 'Umar, 00:00:32.030 --> 00:00:34.829 that the Prophet (peace and blessings of Allah be upon him) 00:00:34.829 --> 00:00:37.429 prohibited praying after the morning prayer 00:00:37.429 --> 00:00:40.030 until the sun rises, 00:00:40.030 --> 00:00:44.100 and after 'Asr until it sets." 00:00:44.100 --> 00:00:47.350 Commentary on the hadith: 00:00:47.350 --> 00:00:50.350 "Testified" here means informed and reported, 00:00:50.350 --> 00:00:53.750 not testimony before a judge. 00:00:53.750 --> 00:00:55.149 "Trustworthy men" 00:00:55.149 --> 00:00:58.619 means their truthfulness and religious commitment are beyond doubt. 00:00:58.619 --> 00:01:00.020 "After the morning" 00:01:00.020 --> 00:01:02.420 means after the dawn prayer. 00:01:02.420 --> 00:01:04.019 "And after 'Asr" 00:01:04.019 --> 00:01:06.510 means after the 'Asr prayer. 00:01:06.510 --> 00:01:08.909 "Until the sun rises" 00:01:08.909 --> 00:01:13.099 means until it appears, rises high, and shines brightly. 00:01:13.099 --> 00:01:16.569 Key benefits of the hadith: 00:01:16.569 --> 00:01:18.569 Derived from the hadith is 00:01:18.569 --> 00:01:21.769 a demonstration of the virtue of 'Umar (may Allah be pleased with him). 00:01:21.769 --> 00:01:27.170 The hadith also points to the probity of the Companions (may Allah be pleased with them). 00:01:27.170 --> 00:01:30.969 It shows the disapproval of praying during prohibited times. 00:01:30.969 --> 00:01:34.170 Scholars have differed concerning prayers that have a specific cause. 00:01:34.170 --> 00:01:36.170 Furthermore, the prohibition mentioned in the hadith 00:01:36.170 --> 00:01:41.319 is tied to performing the prayer itself, not merely to the passage of time. 00:01:41.319 --> 00:01:45.120 On the authority of Ibn 'Umar (may Allah be pleased with them both), who said: 00:01:45.120 --> 00:01:49.150 The Messenger of Allah (peace and blessings of Allah be upon him) said: 00:01:49.150 --> 00:01:51.950 "When the upper rim of the sun emerges, 00:01:51.950 --> 00:01:55.349 refrain from praying until it is fully visible; 00:01:55.349 --> 00:01:58.150 and when the lower rim of the sun disappears, 00:01:58.150 --> 00:02:01.379 refrain from praying until it has completely set. 00:02:01.379 --> 00:02:06.780 Do not intentionally time your prayer with the rising or setting of the sun, 00:02:06.780 --> 00:02:10.979 for it rises between the two horns of Satan," 00:02:10.979 --> 00:02:13.789 or "a devil." 00:02:13.789 --> 00:02:17.069 Commentary on the hadith: 00:02:17.069 --> 00:02:21.469 "The rim of the sun" is the first part of it that becomes visible. 00:02:21.469 --> 00:02:23.069 "Refrain from praying" 00:02:23.069 --> 00:02:25.870 means withhold from and postpone prayer 00:02:25.870 --> 00:02:27.469 "until it is fully visible," 00:02:27.469 --> 00:02:30.000 meaning until it ascends. 00:02:30.000 --> 00:02:31.400 "Do not intentionally time" 00:02:31.400 --> 00:02:33.199 means do not deliberately seek out— 00:02:33.199 --> 00:02:36.400 that is, do not purposely aim for those specific times. 00:02:36.400 --> 00:02:38.800 "Between the two horns of Satan": 00:02:38.800 --> 00:02:40.599 the horn of Satan 00:02:40.599 --> 00:02:42.819 refers to the side of his head. 00:02:42.819 --> 00:02:46.389 Key benefits of the hadith: 00:02:46.389 --> 00:02:48.590 Derived from the hadith is 00:02:48.590 --> 00:02:52.389 the prohibition of imitating the worship of the polytheists, 00:02:52.389 --> 00:02:55.590 the disapproval of praying during prohibited times, 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. 00:03:01.939 --> 00:03:03.139 Chapter: 00:03:03.139 --> 00:03:07.879 Do not deliberately seek to pray right before sunset. 00:03:07.879 --> 00:03:10.680 On the authority of Qaza'ah, the freedman of Ziyad, 00:03:10.680 --> 00:03:11.879 who said: 00:03:11.879 --> 00:03:13.879 I heard Abu Sa'id, 00:03:13.879 --> 00:03:17.080 who had taken part in military expeditions alongside the Prophet (peace be upon him) 00:03:17.080 --> 00:03:19.280 twelve times, 00:03:19.280 --> 00:03:20.680 say: 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)"— 00:03:25.879 --> 00:03:27.280 or he said— 00:03:27.280 --> 00:03:31.680 "he narrates them from the Prophet (peace and blessings of Allah be upon him), 00:03:31.680 --> 00:03:35.099 and they delighted and impressed me: 00:03:35.099 --> 00:03:38.500 that no woman should travel a journey of two days 00:03:38.500 --> 00:03:41.900 without her husband or a mahram accompanying her; 00:03:41.900 --> 00:03:43.900 that there is no fasting on two days: 00:03:43.900 --> 00:03:46.099 'Id al-Fitr and 'Id al-Adha; 00:03:46.099 --> 00:03:48.900 that there is no prayer after two prayers: 00:03:48.900 --> 00:03:52.099 after 'Asr until the sun sets, 00:03:52.099 --> 00:03:55.699 and after Fajr until the sun rises; 00:03:55.699 --> 00:04:00.300 and that mounts are not to be saddled for travel except to three mosques: 00:04:00.300 --> 00:04:02.099 al-Masjid al-Haram, 00:04:02.099 --> 00:04:03.500 this mosque of mine, 00:04:03.500 --> 00:04:06.509 and al-Masjid al-Aqsa." 00:04:06.509 --> 00:04:09.819 Commentary on the hadith: 00:04:09.819 --> 00:04:13.219 "Do not deliberately seek to pray right before sunset": 00:04:13.219 --> 00:04:14.520 deliberate seeking 00:04:14.520 --> 00:04:17.620 means intentionality and painstaking effort in pursuing something. 00:04:17.620 --> 00:04:20.220 "They delighted and impressed me": 00:04:20.220 --> 00:04:23.220 both words carry the meaning of bringing immense admiration and delight, 00:04:23.220 --> 00:04:26.519 reiterating the same meaning using varied phrasing. 00:04:26.519 --> 00:04:27.720 "A mahram" 00:04:27.720 --> 00:04:32.180 is anyone permanently forbidden to marry the woman. 00:04:32.180 --> 00:04:33.579 "And no fasting" 00:04:33.579 --> 00:04:36.220 means she or one must not fast. 00:04:36.220 --> 00:04:37.620 "And no prayer" 00:04:37.620 --> 00:04:40.540 means one must not pray. 00:04:40.540 --> 00:04:42.540 "Until the sun rises" 00:04:42.540 --> 00:04:46.269 means until it ascends, elevates, and illuminates. 00:04:46.269 --> 00:04:48.470 "Mounts are not to be saddled" 00:04:48.470 --> 00:04:51.790 means packing luggage for the explicit purpose of travel. 00:04:51.790 --> 00:04:55.689 Key benefits of the hadith: 00:04:55.689 --> 00:04:57.689 Derived from the hadith is 00:04:57.689 --> 00:05:01.889 the restriction on a woman traveling without her husband or an unmarriageable male kin (mahram). 00:05:01.889 --> 00:05:05.290 It also establishes the prohibition of fasting on the days of 'Id. 00:05:05.290 --> 00:05:09.290 It affirms that the prohibition of prayer after Fajr and 'Asr 00:05:09.290 --> 00:05:12.089 is tied to the performance of the prayer, not merely the elapsed time. 00:05:12.089 --> 00:05:16.089 It illustrates the preeminent merit of these three mosques, 00:05:16.089 --> 00:05:21.930 and that devotional journeys should not be undertaken to any other. 00:05:21.930 --> 00:05:24.129 On the authority of Mu'awiyah, who said: 00:05:24.129 --> 00:05:26.730 "You perform a prayer 00:05:26.730 --> 00:05:30.529 during which we accompanied the Messenger of Allah (peace be upon him) 00:05:30.529 --> 00:05:33.529 and never saw him pray it; 00:05:33.529 --> 00:05:35.730 in fact, he prohibited them"— 00:05:35.730 --> 00:05:39.269 referring to the two rak'ahs after 'Asr. 00:05:39.269 --> 00:05:42.740 Commentary on the hadith: 00:05:42.740 --> 00:05:44.139 "After 'Asr" 00:05:44.139 --> 00:05:46.959 means after the 'Asr prayer has been performed. 00:05:46.959 --> 00:05:50.399 Key benefits of the hadith: 00:05:50.399 --> 00:05:52.399 Derived from the hadith is 00:05:52.399 --> 00:05:55.199 that the guidance of the Prophet (peace be upon him) 00:05:55.199 --> 00:05:58.399 is the ultimate standard for the validity of worship. 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). 00:06:07.100 --> 00:06:08.100 Chapter: 00:06:08.100 --> 00:06:13.100 Missed prayers and the like performed after 'Asr. 00:06:13.100 --> 00:06:15.300 On the authority of 'A'ishah, who said: 00:06:15.300 --> 00:06:17.300 "By the One Who took his soul, 00:06:17.300 --> 00:06:20.500 he never abandoned them until he met Allah; 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, 00:06:25.339 --> 00:06:29.540 and he would offer much of his prayer seated"— 00:06:29.540 --> 00:06:32.730 she meant the two rak'ahs after 'Asr. 00:06:32.730 --> 00:06:34.329 In another narration: 00:06:34.329 --> 00:06:37.129 "Never did the Prophet (peace be upon him) 00:06:37.129 --> 00:06:40.129 visit me on any day after 'Asr 00:06:40.129 --> 00:06:43.089 without praying two rak'ahs." 00:06:43.089 --> 00:06:45.889 The Prophet (peace be upon him) used to 00:06:45.889 --> 00:06:47.689 pray them, 00:06:47.689 --> 00:06:50.290 but he would not pray them in the mosque 00:06:50.290 --> 00:06:53.689 out of fear that it might impose a burden upon his Ummah, 00:06:53.689 --> 00:06:57.439 for he loved whatever would lighten their load. 00:06:57.439 --> 00:07:00.040 Commentary on the hadith: 00:07:00.040 --> 00:07:02.459 "By the One Who took his soul": 00:07:02.459 --> 00:07:05.060 she swore by Allah, Mighty and Majestic is He, 00:07:05.060 --> 00:07:10.250 meaning: by the One Who took the soul of the Prophet (peace be upon him). 00:07:10.250 --> 00:07:12.250 "Until he met Allah" 00:07:12.250 --> 00:07:15.250 means until Allah, Exalted is He, took his life. 00:07:15.250 --> 00:07:16.709 "Had become physically burdensome" 00:07:16.709 --> 00:07:18.709 means his illness grew severe. 00:07:18.709 --> 00:07:20.439 "Out of fear" 00:07:20.439 --> 00:07:21.839 means out of apprehension 00:07:21.839 --> 00:07:24.240 "that it might impose a burden upon his Ummah," 00:07:24.240 --> 00:07:27.839 meaning that it might bring hardship and distress upon them. 00:07:28.750 --> 00:07:32.259 Key benefits of the hadith: 00:07:32.259 --> 00:07:34.259 Derived from the hadith is 00:07:34.259 --> 00:07:37.660 the permissibility of swearing an oath regarding scholarly matters. 00:07:37.660 --> 00:07:41.259 It establishes the permissibility of offering voluntary prayers while seated. 00:07:41.259 --> 00:07:45.259 It highlights the importance of maintaining and persisting in voluntary prayers, 00:07:45.259 --> 00:07:48.860 as well as the prescribed nature of offering voluntary prayers at home. 00:07:48.860 --> 00:07:52.660 It clearly displays the deep compassion of the Prophet (peace be upon him) 00:07:52.660 --> 00:07:54.860 and his mercy toward his Ummah, 00:07:54.860 --> 00:07:57.259 along with his keen desire 00:07:57.259 --> 00:08:02.160 to ease matters for his Ummah. 00:08:02.160 --> 00:08:04.360 On the authority of 'A'ishah, who said: 00:08:04.360 --> 00:08:08.560 "There were two pairs of rak'ahs that the Messenger of Allah (peace be upon him) 00:08:08.560 --> 00:08:12.189 never abandoned, whether in secret or in public: 00:08:12.189 --> 00:08:14.990 two rak'ahs before the dawn prayer, 00:08:14.990 --> 00:08:18.339 and two rak'ahs after 'Asr." 00:08:18.339 --> 00:08:21.649 Commentary on the hadith: 00:08:21.649 --> 00:08:26.250 "The Messenger of Allah (peace be upon him) never abandoned them" 00:08:26.250 --> 00:08:28.649 means he did not neglect them; 00:08:28.649 --> 00:08:32.450 this provides evidence of consistent continuity, regular adherence to an action, 00:08:32.450 --> 00:08:34.740 and not leaving it off. 00:08:34.740 --> 00:08:38.299 Key benefits of the hadith: 00:08:38.299 --> 00:08:40.500 Derived from the hadith is 00:08:40.500 --> 00:08:44.570 consistently observing the two rak'ahs before the Fajr prayer. 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. 00:08:52.340 --> 00:08:56.320 Chapter: The call to prayer after the passing of its prescribed time. 00:08:56.320 --> 00:08:58.919 On the authority of Abu Qatadah, who said: 00:08:58.919 --> 00:09:03.120 We traveled by night with the Prophet (peace be upon him), 00:09:03.120 --> 00:09:05.120 and some of the people said, 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." 00:09:08.120 --> 00:09:09.519 He replied, 00:09:09.519 --> 00:09:12.320 "I fear you will sleep past the prayer." 00:09:12.320 --> 00:09:13.919 Bilal said, 00:09:13.919 --> 00:09:16.120 "I will wake you up." 00:09:16.120 --> 00:09:17.519 So they lay down to sleep, 00:09:17.519 --> 00:09:21.320 while Bilal rested his back against his riding beast; 00:09:21.320 --> 00:09:24.320 then his eyes overcame him and he fell asleep. 00:09:24.320 --> 00:09:27.919 The Prophet (peace be upon him) awoke 00:09:27.919 --> 00:09:30.720 when the upper rim of the sun had already emerged, 00:09:30.720 --> 00:09:31.919 and said, 00:09:31.919 --> 00:09:33.220 "O Bilal, 00:09:33.220 --> 00:09:35.120 what of what you promised?" 00:09:35.120 --> 00:09:36.320 He replied, 00:09:36.320 --> 00:09:40.440 "Such a slumber has never overcome me before." 00:09:40.440 --> 00:09:41.639 The Prophet said, 00:09:41.639 --> 00:09:45.440 "Indeed, Allah took your souls when He willed, 00:09:45.440 --> 00:09:48.700 and returned them to you when He willed. 00:09:48.700 --> 00:09:50.299 O Bilal, 00:09:50.299 --> 00:09:53.799 rise and call the people to prayer." 00:09:53.799 --> 00:09:55.200 In another narration: 00:09:55.200 --> 00:09:57.799 So they relieved themselves, 00:09:57.799 --> 00:09:59.399 and he performed ablution. 00:09:59.399 --> 00:10:03.000 When the sun had risen and brightened, 00:10:03.000 --> 00:10:05.809 he stood and prayed. 00:10:05.809 --> 00:10:08.960 Commentary on the hadith: 00:10:08.960 --> 00:10:10.360 "Arrast" (we halted at the end of the night): 00:10:10.360 --> 00:10:11.559 "At-Ta'ris" 00:10:11.559 --> 00:10:16.850 means a traveler halting to sleep and rest before continuing the journey. 00:10:16.850 --> 00:10:18.450 "Against his mount," 00:10:18.450 --> 00:10:20.509 meaning leaning against his riding-camel. 00:10:20.509 --> 00:10:23.110 "Sleep overcame his eyes, so he slept," 00:10:23.110 --> 00:10:26.000 referring to Bilal, may Allah be pleased with him. 00:10:26.000 --> 00:10:27.600 "The brow of the sun," 00:10:27.600 --> 00:10:30.529 meaning its upper rim and edge. 00:10:30.529 --> 00:10:32.330 "Where is what you said?" 00:10:32.330 --> 00:10:34.529 meaning: Where is the fulfillment of your promise, 00:10:34.529 --> 00:10:36.789 "I shall wake you up"? 00:10:36.789 --> 00:10:40.490 "Such a heavy sleep was never cast upon me before." 00:10:40.490 --> 00:10:41.690 The meaning is: 00:10:41.690 --> 00:10:45.450 "I have never slept such a sleep before." 00:10:45.450 --> 00:10:48.450 "The sun had risen and brightened," 00:10:48.450 --> 00:10:51.899 meaning it had ascended and become clear and bright. 00:10:51.899 --> 00:10:55.500 Key benefits of the hadith: 00:10:55.500 --> 00:10:57.700 Derived from the hadith are: 00:10:57.700 --> 00:11:01.500 the Prophet's gentle reproach of his Companions, 00:11:01.500 --> 00:11:03.529 his kindness toward them, 00:11:03.529 --> 00:11:07.590 and that the leader must oversee religious welfare. 00:11:07.590 --> 00:11:10.389 It also shows the necessity of taking precautions against whatever might risk 00:11:10.389 --> 00:11:13.419 causing an act of worship to miss its prescribed time. 00:11:13.419 --> 00:11:17.419 The hadith demonstrates that there is no negligence in sleep; 00:11:17.419 --> 00:11:20.419 rather, negligence only occurs while awake. 00:11:20.419 --> 00:11:22.820 It also indicates the prohibition of making up missed prayers 00:11:22.820 --> 00:11:26.460 during the times when prayer is forbidden. 00:11:26.460 --> 00:11:32.830 Furthermore, it shows the permissibility of making up missed prayers in congregation. 00:11:32.830 --> 00:11:38.379 Chapter: Praying with the people in congregation after the time has passed. 00:11:38.379 --> 00:11:40.580 On the authority of Jabir ibn 'Abdullah: 00:11:40.580 --> 00:11:46.379 'Umar ibn al-Khattab came on the Day of the Trench after the sun had set, 00:11:46.379 --> 00:11:49.379 and began cursing the disbelievers of Quraysh. 00:11:49.379 --> 00:11:50.580 He said, 00:11:50.580 --> 00:11:52.379 "O Messenger of Allah! 00:11:52.379 --> 00:11:57.429 I could hardly pray 'Asr until the sun was almost setting." 00:11:57.429 --> 00:11:58.830 In another narration: 00:11:58.830 --> 00:12:02.590 "And that was after the fasting person had broken his fast." 00:12:02.590 --> 00:12:05.990 The Prophet, peace and blessings of Allah be upon him, said, 00:12:05.990 --> 00:12:08.789 "By Allah, I have not prayed it yet." 00:12:08.789 --> 00:12:11.190 So we went down to Buthan, 00:12:11.190 --> 00:12:13.190 and he performed ablution for the prayer, 00:12:13.190 --> 00:12:15.389 and we performed ablution for it as well. 00:12:15.389 --> 00:12:18.990 Then he prayed 'Asr after the sun had set, 00:12:18.990 --> 00:12:22.669 and after that, he prayed Maghrib. 00:12:22.669 --> 00:12:25.950 Commentary on the hadith: 00:12:26.149 --> 00:12:30.549 "I could hardly pray 'Asr until the sun was almost setting." 00:12:30.549 --> 00:12:33.149 This implies that 'Umar, may Allah be pleased with him, 00:12:33.149 --> 00:12:36.149 had prayed 'Asr just before the sun set, 00:12:36.149 --> 00:12:38.549 because it is well known regarding the verb "kada" (almost) 00:12:38.549 --> 00:12:42.549 that when used in a negative context, it affirms the action, 00:12:42.549 --> 00:12:46.350 and when used in an affirmative context, it negates it. 00:12:46.350 --> 00:12:50.730 Buthan is a valley in Medina. 00:12:50.730 --> 00:12:54.169 Key benefits of the hadith: 00:12:54.169 --> 00:12:56.169 Derived from the hadith are: 00:12:56.169 --> 00:12:58.169 the permissibility of invoking against the disbelievers 00:12:58.169 --> 00:13:01.570 when they cause obligatory duties to be missed. 00:13:01.570 --> 00:13:05.799 It emphasizes strictly maintaining the 'Asr prayer. 00:13:05.799 --> 00:13:08.600 It also indicates the permissibility of reviling the polytheists, 00:13:08.600 --> 00:13:10.399 due to the tacit approval granted for it— 00:13:10.399 --> 00:13:13.200 provided it does not involve foul language, 00:13:13.200 --> 00:13:17.230 as that alone befits the dignified station of 'Umar, may Allah be pleased with him. 00:13:17.230 --> 00:13:20.629 It shows the permissibility of swearing an oath without being asked to swear, 00:13:20.629 --> 00:13:24.730 when a religious benefit is served by it. 00:13:24.730 --> 00:13:28.529 It establishes the legitimacy of praying a missed prayer in congregation. 00:13:28.529 --> 00:13:32.529 Whoever misses a prayer and remembers it during the time of another 00:13:32.529 --> 00:13:37.220 should begin with the missed prayer and then perform the current one. 00:13:37.220 --> 00:13:40.419 The hadith serves as evidence for those who hold that Maghrib extends 00:13:40.419 --> 00:13:42.419 until the disappearance of the twilight, 00:13:42.419 --> 00:13:45.220 because he gave precedence to 'Asr over it; 00:13:45.220 --> 00:13:47.019 for had its time been narrow, 00:13:47.019 --> 00:13:48.820 he would have begun with Maghrib 00:13:48.820 --> 00:13:54.230 so that its time would not expire as well. 00:13:54.230 --> 00:13:56.230 Chapter: Whoever forgets a prayer, 00:13:56.230 --> 00:13:58.230 let him pray it when he remembers, 00:13:58.230 --> 00:14:01.230 and he needs not repeat anything except that prayer. 00:14:01.230 --> 00:14:04.100 On the authority of Anas ibn Malik, 00:14:04.100 --> 00:14:07.100 from the Prophet, peace and blessings of Allah be upon him, 00:14:07.100 --> 00:14:08.100 who said: 00:14:08.100 --> 00:14:10.100 "Whoever forgets a prayer, 00:14:10.100 --> 00:14:12.100 let him pray it when he remembers it; 00:14:12.100 --> 00:14:16.100 there is no expiation for it except that: 00:14:16.100 --> 00:14:19.100 'And establish prayer for My remembrance.'" 00:14:19.100 --> 00:14:22.700 Commentary on the hadith: 00:14:22.700 --> 00:14:23.700 "Forgets," 00:14:23.700 --> 00:14:25.700 meaning was unmindful or inadvertently neglected it. 00:14:25.700 --> 00:14:28.740 "There is no expiation for it except that," 00:14:28.740 --> 00:14:31.740 meaning there is no expiation for that forgotten prayer 00:14:31.740 --> 00:14:33.740 other than performing it. 00:14:33.740 --> 00:14:36.799 "And establish prayer for My remembrance," 00:14:36.799 --> 00:14:39.799 meaning establish the prayer for the purpose of remembering Me, 00:14:39.799 --> 00:14:43.799 because remembering Him, Exalted is He, is the most sublime of objectives; 00:14:43.799 --> 00:14:45.799 it is the servitude of the heart 00:14:45.799 --> 00:14:47.799 and the source of its ultimate bliss. 00:14:47.799 --> 00:14:50.990 Key benefits of the hadith: 00:14:50.990 --> 00:14:53.570 Derived from the hadith are: 00:14:53.570 --> 00:14:56.570 the obligation of making up the prayer upon the sleeper and the one who forgot, 00:14:56.570 --> 00:14:59.570 whether the missed prayers are many or few. 00:14:59.570 --> 00:15:02.659 His statement, peace be upon him, 00:15:02.659 --> 00:15:03.659 "when he remembers it," 00:15:03.659 --> 00:15:06.659 is used as evidence by those who hold that missed prayers are to be made up 00:15:06.659 --> 00:15:08.659 even during times when prayer is ordinarily forbidden. 00:15:08.659 --> 00:15:12.730 The hadith also shows that there is no proxy in performing prayer, 00:15:12.730 --> 00:15:15.730 and that prayer cannot be compensated for with monetary payment, 00:15:15.730 --> 00:15:18.730 unlike fasting and other acts of worship. 00:15:18.730 --> 00:15:23.899 Chapter: Conversing at night with a guest and family. 00:15:23.899 --> 00:15:27.580 On the authority of 'Abd al-Rahman ibn Abi Bakr: 00:15:27.580 --> 00:15:31.580 The People of the Suffah were poor men, 00:15:31.580 --> 00:15:35.580 and the Prophet, peace and blessings of Allah be upon him, said: 00:15:35.580 --> 00:15:38.580 "Whoever has food for two, 00:15:38.580 --> 00:15:40.580 let him take a third; 00:15:40.580 --> 00:15:44.580 and if he has food for four, let him take a fifth or a sixth." 00:15:44.580 --> 00:15:48.580 Abu Bakr brought three people, 00:15:48.580 --> 00:15:52.639 while the Prophet, peace be upon him, took ten. 00:15:52.639 --> 00:15:56.669 He said: That left myself, my father, and my mother— 00:15:56.669 --> 00:15:58.669 and I do not know if he also said: 00:15:58.669 --> 00:16:00.669 my wife, and a servant 00:16:00.669 --> 00:16:04.669 shared between our house and Abu Bakr's house. 00:16:04.669 --> 00:16:06.769 Abu Bakr had his dinner 00:16:06.769 --> 00:16:09.769 with the Prophet, peace and blessings of Allah be upon him, 00:16:09.769 --> 00:16:13.799 then remained until the 'Isha prayer was performed, 00:16:13.799 --> 00:16:14.799 and then returned. 00:16:14.799 --> 00:16:19.799 He stayed until the Prophet had dined, 00:16:19.799 --> 00:16:24.799 and came home after as much of the night had passed as Allah willed. 00:16:24.799 --> 00:16:26.799 His wife said to him, 00:16:26.799 --> 00:16:29.799 "What kept you away from your guests?" 00:16:29.799 --> 00:16:31.799 — or she said, "your guest?" 00:16:31.799 --> 00:16:34.799 He said, "Have you not served them dinner?" 00:16:34.799 --> 00:16:38.799 She said, "They refused until you arrived; 00:16:38.799 --> 00:16:40.799 it was offered to them, but they refused." 00:16:40.799 --> 00:16:44.899 He said: So I went and hid myself, 00:16:44.899 --> 00:16:47.899 and he exclaimed, "O Ghunthar (you foolish one)!" 00:16:47.899 --> 00:16:49.899 and he scolded and reviled, 00:16:49.899 --> 00:16:51.899 saying, 00:16:51.899 --> 00:16:53.899 "Eat! May it bring you no joy!" 00:16:53.899 --> 00:16:57.899 and added, "By Allah, I will never taste it!" 00:16:57.899 --> 00:16:59.929 By Allah, 00:16:59.929 --> 00:17:02.929 we did not take a single morsel 00:17:02.929 --> 00:17:06.930 but that there grew from beneath it more than it. 00:17:06.930 --> 00:17:09.930 He said: They ate until they were fully satisfied, 00:17:09.930 --> 00:17:13.930 and the food became more plentiful than it was before. 00:17:13.930 --> 00:17:17.019 Abu Bakr looked at it 00:17:17.019 --> 00:17:21.019 and found it as it had been, or even more abundant. 00:17:21.019 --> 00:17:23.019 He said to his wife, 00:17:23.019 --> 00:17:25.019 "O sister of Banu Firas, 00:17:25.019 --> 00:17:27.019 what is this?" 00:17:27.019 --> 00:17:30.019 She replied, "No, by the delight of my eyes! 00:17:30.019 --> 00:17:35.019 It is now three times greater than it was before!" 00:17:35.019 --> 00:17:38.019 So Abu Bakr ate from it 00:17:38.019 --> 00:17:43.019 and said, "That was only from Satan," 00:17:43.019 --> 00:17:45.019 referring to his oath. 00:17:46.019 --> 00:17:48.380 In another narration: 00:17:48.380 --> 00:17:51.380 He said, "You only waited for me? 00:17:51.380 --> 00:17:54.380 By Allah, I shall not taste it tonight!" 00:17:54.380 --> 00:17:56.380 The others said, 00:17:56.380 --> 00:18:00.380 "By Allah, we will not eat it until you eat it." 00:18:00.380 --> 00:18:04.500 He said, "I have never seen an evil night like tonight! 00:18:04.500 --> 00:18:07.500 Woe to you, what is the matter with you? 00:18:07.500 --> 00:18:10.500 Why do you not accept your hospitality from us?" 00:18:10.500 --> 00:18:12.500 He said, "Bring your food." 00:18:12.500 --> 00:18:14.500 So he brought it, 00:18:14.500 --> 00:18:17.500 and he placed his hand in it, saying, "In the name of Allah; 00:18:17.500 --> 00:18:20.500 the first oath was from Satan." 00:18:20.500 --> 00:18:22.500 So he ate, and they ate. 00:18:22.500 --> 00:18:25.539 Then he took a morsel from it 00:18:25.539 --> 00:18:29.539 and carried it to the Prophet, peace and blessings of Allah be upon him, 00:18:29.539 --> 00:18:31.539 and it remained with him until morning. 00:18:31.539 --> 00:18:35.630 There was a covenant between us and another tribe, 00:18:35.630 --> 00:18:37.630 and the term had expired, 00:18:37.630 --> 00:18:40.630 so he divided us into twelve men, 00:18:40.630 --> 00:18:43.630 with each man having a group of people— 00:18:43.630 --> 00:18:46.630 Allah knows best how many were with each man— 00:18:46.630 --> 00:18:49.630 and they all ate from it. 00:18:49.630 --> 00:18:53.369 Commentary on the hadith: 00:18:53.369 --> 00:18:57.009 Chapter: Conversing at night with a guest and family. 00:18:57.009 --> 00:19:00.009 "As-Samar" is conversing by night. 00:19:00.009 --> 00:19:02.009 "The People of the Suffah": 00:19:02.009 --> 00:19:06.009 The Suffah was a shaded area in the mosque 00:19:06.009 --> 00:19:10.009 where the poor, the Emigrants, and travelers would take shelter. 00:19:10.009 --> 00:19:12.069 "Labitha," 00:19:12.069 --> 00:19:14.069 meaning he stayed and remained. 00:19:14.069 --> 00:19:16.069 "What kept you away from your guests?" 00:19:16.069 --> 00:19:20.069 meaning what prevented you from coming to your guests? 00:19:20.069 --> 00:19:21.069 "Abawe" (they refused), 00:19:21.069 --> 00:19:23.069 meaning they declined. 00:19:23.069 --> 00:19:25.069 "It was offered to them, but they refused," 00:19:25.069 --> 00:19:28.069 meaning the food was presented to them, but they would not eat. 00:19:28.069 --> 00:19:30.069 "O Ghunthar!" 00:19:30.069 --> 00:19:32.069 meaning: O vile one; 00:19:32.069 --> 00:19:33.069 it is also said to mean: 00:19:33.069 --> 00:19:34.069 O ignorant one; 00:19:34.069 --> 00:19:36.069 and other explanations are given. 00:19:36.069 --> 00:19:40.069 In sum, it is an expression of censure and disparagement 00:19:40.069 --> 00:19:43.069 An expression an angry person utters when exasperated. 00:19:43.069 --> 00:19:44.099 "He prayed that an ear or nose be cut off" (jadha'a), 00:19:44.099 --> 00:19:47.099 meaning he invoked against him that his nose be severed, 00:19:47.099 --> 00:19:48.099 "and he reviled," 00:19:48.099 --> 00:19:50.099 meaning he scolded and insulted him. 00:19:50.099 --> 00:19:52.099 "May it not be wholesome" (la hani'an); 00:19:52.099 --> 00:19:54.099 he said this by way of reprimand and discipline. 00:19:54.099 --> 00:19:55.099 And it is said 00:19:55.099 --> 00:19:57.099 that it was not an invocation against them, 00:19:57.099 --> 00:19:59.099 but merely a factual statement, 00:19:59.099 --> 00:20:02.099 meaning: you did not enjoy it at its proper time. 00:20:02.099 --> 00:20:04.230 "By Allah's oath" (wa-ymu Allah), 00:20:04.230 --> 00:20:06.230 meaning: by the oath of Allah, 00:20:06.230 --> 00:20:08.230 which is an expression used for swearing an oath. 00:20:08.230 --> 00:20:09.230 "It increased" (raba), 00:20:09.230 --> 00:20:12.230 meaning the food rose and multiplied. 00:20:12.230 --> 00:20:14.390 "O delight of my eye" (qurrata 'ayni); 00:20:14.390 --> 00:20:15.390 the phrase "delight of the eye" 00:20:15.390 --> 00:20:17.390 is an expression for happiness, 00:20:17.390 --> 00:20:21.460 and for beholding what a person loves and pleases them. 00:20:21.460 --> 00:20:22.460 "Indeed, it is now," 00:20:22.460 --> 00:20:24.460 referring to the food, 00:20:24.460 --> 00:20:27.519 "That was only from Satan," 00:20:27.519 --> 00:20:29.519 referring to his oath, 00:20:29.519 --> 00:20:32.519 so he confounded him by breaking the oath in favor of what was better. 00:20:32.519 --> 00:20:34.579 "Then he carried it," 00:20:34.579 --> 00:20:38.710 meaning he carried the bowl along with the food inside it. 00:20:38.710 --> 00:20:41.710 "There was a pact between us and a certain people," 00:20:41.710 --> 00:20:43.710 meaning a treaty of truce, 00:20:43.710 --> 00:20:45.779 "and the term expired," 00:20:45.779 --> 00:20:47.779 so they came to Medina. 00:20:47.779 --> 00:20:50.900 "Why do you not accept our hospitality?" 00:20:50.900 --> 00:20:52.900 The word qira 00:20:52.900 --> 00:20:55.900 refers to the food and accommodation prepared for a guest. 00:20:55.900 --> 00:20:59.640 Among the lessons of the hadith: 00:20:59.640 --> 00:21:02.569 It is derived from the hadith 00:21:02.569 --> 00:21:06.569 that altruism and mutual consolation carry immense virtue; 00:21:06.569 --> 00:21:09.569 that when guests are numerous, the leader 00:21:09.569 --> 00:21:12.569 may distribute them among the residents of the neighborhood, 00:21:12.569 --> 00:21:14.569 each according to his capacity, 00:21:14.569 --> 00:21:17.599 while he himself accommodates as many as he can; 00:21:17.599 --> 00:21:20.599 and it demonstrates the great virtue of Abu Bakr (may Allah be pleased with him), 00:21:20.599 --> 00:21:22.599 his commitment to the best of matters, 00:21:22.599 --> 00:21:25.599 and his precedence in generosity and openhandedness. 00:21:25.599 --> 00:21:29.599 It also shows the profound love of al-Siddiq (may Allah be pleased with him) 00:21:29.599 --> 00:21:33.599 for the Messenger of Allah (peace and blessings of Allah be upon him), 00:21:33.599 --> 00:21:37.599 his devotion to him, and his preference of him over all other people. 00:21:37.599 --> 00:21:40.599 It indicates the permissibility of a friend eating 00:21:40.599 --> 00:21:42.599 at the home of his friend, 00:21:42.599 --> 00:21:44.599 and the permissibility of a host who has guests 00:21:44.599 --> 00:21:47.599 attending to his own affairs and obligations 00:21:47.599 --> 00:21:50.599 if there is someone else to attend to their needs. 00:21:50.599 --> 00:21:53.660 It also establishes the permissibility of a guest eating 00:21:53.660 --> 00:21:55.660 in the absence of the host, 00:21:55.660 --> 00:21:59.660 and that he should not refrain from doing so if permission has been granted, 00:21:59.660 --> 00:22:03.660 as evidenced by al-Siddiq's disapproval of their refusal. 00:22:03.660 --> 00:22:05.660 It shows that it is incumbent upon children and family members 00:22:05.660 --> 00:22:07.660 to honor guests 00:22:07.660 --> 00:22:10.660 just as it is required of the master of the house; 00:22:10.660 --> 00:22:13.660 that a man may discipline his children and family 00:22:13.660 --> 00:22:16.660 for falling short in honoring his guests, 00:22:16.660 --> 00:22:18.660 and that he may become angry on that account. 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), 00:22:23.660 --> 00:22:26.660 affirming the miraculous graces of the righteous allies of Allah. 00:22:26.660 --> 00:22:30.730 It also shows the legitimacy of breaking an oath along with offering expiation 00:22:30.730 --> 00:22:33.730 in order to do that which is better. 00:22:33.730 --> 00:22:35.730 Furthermore, it is courteous for a considerate friend 00:22:35.730 --> 00:22:40.730 to present an eminent brother with even a modest gift. 00:22:40.730 --> 00:22:45.900 The Book of the Adhan. 00:22:45.900 --> 00:22:51.390 Chapter: The Beginning of the Adhan. 00:22:51.390 --> 00:22:54.390 On the authority of Anas ibn Malik, who said: 00:22:54.390 --> 00:22:57.390 "When the people increased in number, they discussed 00:22:57.390 --> 00:23:02.390 finding a means to know the time of prayer by something recognizable to them. 00:23:02.390 --> 00:23:05.390 So they suggested lighting a fire 00:23:05.390 --> 00:23:07.390 or ringing a bell, 00:23:07.390 --> 00:23:10.390 whereupon Bilal was commanded to repeat the phrases of the adhan twice 00:23:10.390 --> 00:23:13.650 and to pronounce the phrases of the iqamah once." 00:23:13.650 --> 00:23:16.650 In one narration: "except for the phrase of iqamah." 00:23:16.650 --> 00:23:20.799 Commentary on the hadith: 00:23:20.799 --> 00:23:22.799 The Book of the Adhan. 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. 00:23:30.019 --> 00:23:32.019 "Lighting a fire" 00:23:32.019 --> 00:23:35.019 refers to kindling a fire, as the Zoroastrians do. 00:23:35.019 --> 00:23:37.019 "Ringing a bell" (naqus): 00:23:37.019 --> 00:23:43.019 The naqus is the bell of the Christians that they ring for the times of prayer. 00:23:43.019 --> 00:23:45.279 "Bilal was commanded": 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). 00:23:50.279 --> 00:23:52.380 "To repeat the phrases of the adhan twice": 00:23:52.380 --> 00:23:56.380 What is meant is that most of the phrases of the adhan are pronounced in pairs. 00:23:56.380 --> 00:23:59.789 Among the lessons of the hadith: 00:23:59.789 --> 00:24:02.690 It is derived from the hadith 00:24:02.690 --> 00:24:04.690 that a Companion's statement "he was commanded" 00:24:04.690 --> 00:24:06.690 implies a prophetic attribution; 00:24:06.690 --> 00:24:10.720 that consultation is recommended in important matters; 00:24:10.720 --> 00:24:14.720 and that differing from the People of the Book and the Zoroastrians is prescribed. 00:24:14.720 --> 00:24:18.799 On the authority of Ibn 'Umar, who said: 00:24:18.799 --> 00:24:22.799 "When the Muslims arrived in Medina, 00:24:22.799 --> 00:24:25.799 they used to gather and estimate the time of prayer, 00:24:25.799 --> 00:24:27.799 as there was no call announced for it. 00:24:27.799 --> 00:24:30.829 So one day they discussed that matter, 00:24:30.829 --> 00:24:32.829 and some of them said, 00:24:32.829 --> 00:24:36.829 'Adopt a bell like the bell of the Christians.' 00:24:36.829 --> 00:24:38.829 Others said, 00:24:38.829 --> 00:24:41.829 'Rather, a horn like the ram's horn of the Jews.' 00:24:41.829 --> 00:24:43.829 Thereupon 'Umar said, 00:24:43.829 --> 00:24:47.829 'Will you not dispatch a man to call for the prayer?' 00:24:47.829 --> 00:24:51.829 So the Messenger of Allah (peace be upon him) said, 00:24:51.829 --> 00:24:55.829 'O Bilal, stand up and call for the prayer.'" 00:24:55.829 --> 00:24:59.279 Commentary on the hadith: 00:24:59.279 --> 00:25:01.700 "They estimated the time of prayer" (yatahayyanuna al-salah), 00:25:01.700 --> 00:25:03.700 meaning they would estimate its moment (hinaha), 00:25:04.700 --> 00:25:08.920 that is, its due time and season, so that they could attend it. 00:25:08.920 --> 00:25:11.920 "Rather, a horn like the ram's horn of the Jews": 00:25:11.920 --> 00:25:13.920 meaning a horn that is blown into, 00:25:13.920 --> 00:25:16.920 and both the trumpet and the ram's horn are symbols of the Jews. 00:25:16.920 --> 00:25:18.950 "Call for the prayer": 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, 00:25:23.950 --> 00:25:26.950 but merely an alert that its time had arrived; 00:25:26.950 --> 00:25:29.950 yet it is also possible that he called with the transmitted adhan. 00:25:30.950 --> 00:25:34.079 Among the lessons of the hadith: 00:25:34.079 --> 00:25:38.910 The statement "they estimated the time of prayer" indicates 00:25:38.910 --> 00:25:42.910 the virtue of observing the congregational prayer consistently. 00:25:42.910 --> 00:25:47.069 It shows the Muslims' intense dedication to religious symbols; 00:25:47.069 --> 00:25:52.140 the recommendation of consultation in public and significant affairs; 00:25:52.140 --> 00:25:56.200 the prohibition of imitating the Jews and Christians; 00:25:56.200 --> 00:26:00.200 and that the adhan is among the divinely ordained symbols 00:26:00.200 --> 00:26:03.200 endorsed by the Lawgiver. 00:26:03.200 --> 00:26:07.200 It demonstrates the virtue of 'Umar (may Allah be pleased with him), 00:26:07.200 --> 00:26:10.200 and the legitimacy of delivering the adhan while standing. 00:26:10.200 --> 00:26:15.279 Chapter: The Virtue of Calling the Adhan. 00:26:15.279 --> 00:26:19.759 On the authority of Abu Hurayrah (may Allah be pleased with him), who said: 00:26:19.759 --> 00:26:23.759 The Messenger of Allah (peace be upon him) said: 00:26:23.759 --> 00:26:25.759 "When the call for prayer is made, 00:26:25.759 --> 00:26:28.759 Satan retreats while passing wind with noise, 00:26:28.759 --> 00:26:31.759 so that he may not hear the adhan. 00:26:31.759 --> 00:26:34.759 When the adhan is finished, he returns; 00:26:34.759 --> 00:26:37.759 and when the iqamah is called, he retreats again. 00:26:37.759 --> 00:26:40.759 When the iqamah is finished, he returns, 00:26:40.759 --> 00:26:44.759 intruding between a person and his thoughts, 00:26:44.759 --> 00:26:48.759 saying, 'Remember such-and-such, remember such-and-such,' 00:26:48.759 --> 00:26:50.759 about things he had not been thinking of, 00:26:50.759 --> 00:26:54.759 until the man is left not knowing how much he has prayed. 00:26:54.759 --> 00:26:58.759 So if one of you does not know how much he has prayed, 00:26:58.759 --> 00:27:00.759 whether three or four units, 00:27:00.759 --> 00:27:04.759 let him perform two prostrations while sitting." 00:27:04.759 --> 00:27:08.400 Commentary on the hadith: 00:27:08.400 --> 00:27:10.940 "When the call for prayer is made," 00:27:10.940 --> 00:27:13.940 meaning when the adhan is proclaimed for the sake of the prayer. 00:27:13.940 --> 00:27:17.069 "He retreats," meaning he turns away and flees. 00:27:17.069 --> 00:27:22.069 "Passing wind" (durat) is gas expelled from the anus accompanied by a sound. 00:27:22.069 --> 00:27:26.099 "The adhan is finished," meaning the caller has completed the adhan. 00:27:26.099 --> 00:27:28.099 "When the iqamah is called" (thuwwiba biha), 00:27:28.099 --> 00:27:31.099 meaning when the iqamah for prayer is pronounced. 00:27:31.099 --> 00:27:35.200 "The iqamah is finished," meaning its recital has ended. 00:27:35.200 --> 00:27:38.230 "Intruding," meaning whispering temptations. 00:27:38.230 --> 00:27:42.230 "Until he is left," meaning until he becomes in such a state. 00:27:42.230 --> 00:27:45.299 "Not knowing" (in yadri), meaning he does not know. 00:27:45.299 --> 00:27:49.359 "Let him perform two prostrations," meaning for forgetfulness. 00:27:49.359 --> 00:27:52.809 Among the lessons of the hadith: 00:27:52.809 --> 00:27:55.509 It is derived from the hadith 00:27:55.509 --> 00:27:59.509 that repelling and banishing Satan is achieved through the adhan; 00:27:59.509 --> 00:28:05.509 and that the forgetfulness that afflicts a worshiper in prayer stems from the whispering of Satan. 00:28:05.509 --> 00:28:10.619 Chapter: Raising the Voice with the Call. 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, 00:28:17.230 --> 00:28:21.230 that Abu Sa'id al-Khudri said to him: 00:28:21.230 --> 00:28:25.259 "I see that you love sheep and the desert wilderness. 00:28:25.259 --> 00:28:28.329 So when you are among your sheep or in your wilderness, 00:28:28.329 --> 00:28:30.329 and you call the adhan for prayer, 00:28:30.329 --> 00:28:33.329 raise your voice with the call; 00:28:33.329 --> 00:28:39.390 for no jinn, human, or anything else hears the extent of the caller's voice 00:28:39.390 --> 00:28:42.390 except that it will testify for him on the Day of Resurrection." 00:28:42.390 --> 00:28:45.650 Abu Sa'id said: 00:28:45.650 --> 00:28:49.650 "I heard it from the Messenger of Allah (peace be upon him)." 00:28:49.650 --> 00:28:53.190 Commentary on the hadith: 00:28:53.190 --> 00:28:58.579 "The wilderness" (badiyah) is an uncultivated, uninhabited desert. 00:28:59.579 --> 00:29:02.579 "The extent of the voice," meaning its utmost reach. 00:29:02.579 --> 00:29:06.640 "Or anything else" is an indefinite noun in the context of a negation, 00:29:06.640 --> 00:29:10.640 which conveys generality, encompassing animals, inanimate objects, and other creations. 00:29:13.900 --> 00:29:16.730 It is derived from the hadith 00:29:16.730 --> 00:29:20.730 that working in the desert and tending sheep is permissible; 00:29:20.730 --> 00:29:22.730 that seclusion is legitimate, 00:29:22.730 --> 00:29:25.730 as is staying away from worldly trials and its embellishments; 00:29:25.730 --> 00:29:30.730 that proclaiming the Sunnah and openly manifesting religious practices holds great virtue; 00:29:30.730 --> 00:29:33.730 that calling the adhan is recommended even for an individual praying alone; 00:29:33.730 --> 00:29:37.730 and that the jinn indeed hear the voices of the children of Adam.