Part of Sahih Al-Bukhari
· Lesson 30 of 113
Summary of Sahih Al-Bukhari | Episode (30) | Prayer times book - 1
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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The Ifadah Center
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for Human Studies and Research
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presents:
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Mukhtasar Sahih al-Bukhari.
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The Book of Prayer Times.
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Chapter: Prayer Times and Their Excellence.
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On the authority of Ibn Shihab:
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'Umar ibn 'Abd al-'Aziz once delayed the prayer.
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Thereupon, 'Urwah ibn al-Zubayr entered upon him
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and informed him that al-Mughirah ibn Shu'bah had once delayed the prayer while in Iraq,
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so Abu Mas'ud al-Ansari entered upon him
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and said:
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"What is this, O Mughirah?
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Do you not know that Gabriel, peace be upon him,
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descended and prayed,
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so the Messenger of Allah, peace and blessings of Allah be upon him, prayed;
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then he prayed,
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so the Messenger of Allah prayed;
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then he prayed,
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so the Messenger of Allah prayed;
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then he prayed,
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so the Messenger of Allah prayed;
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then he prayed,
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so the Messenger of Allah prayed;
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and then he said:
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'With this I have been commanded'?"
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Commentary on the hadith:
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"Chapter: Prayer Times and Their Excellence."
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The prayer times intended here
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are the temporal limits,
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both their beginnings and endings.
1:42
" 'Umar ibn 'Abd al-'Aziz once delayed the prayer":
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meaning he delayed the 'Asr prayer past its preferred, recommended time,
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though this was not his usual practice.
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"What is this?":
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meaning, what is this delay?
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"that Gabriel, peace be upon him,
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descended and prayed,
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so the Messenger of Allah prayed":
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their apparent wording suggests that his prayer, peace be upon him,
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took place after Gabriel, peace be upon him, had finished praying;
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however, what is explicitly stated in the Sunan collections
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is that Gabriel, peace be upon him, led the Prophet, peace and blessings of Allah be upon him, in prayer.
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"With this I have been commanded":
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meaning, to perform the prayers at these specified times.
2:25
Key benefits of the hadith:
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It is derived from this hadith
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that the prayer times are divinely ordained (tawqifiyyah),
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and that the number of obligatory prayers is five.
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The hadith also provides evidence that the prayer time is among its mandatory conditions,
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and that a prayer is invalid if performed before its time.
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It also shows the permissibility of questioning a scholar to seek clarification,
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and the obligation of returning to the Sunnah in disputes.
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On the authority of 'A'ishah:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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used to pray 'Asr
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while the sun was still shining in her chamber before it ascended.
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In another narration:
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"while the sun was shining in my chamber, before the shade had ascended."
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Commentary on the hadith:
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"Before it ascended":
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meaning before it climbed and rose onto the roof of the chamber.
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"while the sun was shining in my chamber":
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what is meant
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is praying 'Asr early in its time.
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Key benefits of the hadith:
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The hadith indicates that the Prophet, peace be upon him,
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used to pray 'Asr at the beginning of its designated time.
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It also encourages hastening to perform the prayer at the beginning of its time.
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Chapter:
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Prayer is an Expiation.
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On the authority of Shaqiq, who said:
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I heard Hudhayfah say:
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We were sitting with 'Umar, may Allah be pleased with him,
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and he said:
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"Which of you remembers the saying of the Messenger of Allah, peace and blessings of Allah be upon him,
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regarding the tribulation (fitnah)?"
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I said: "I do, exactly as he stated it."
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He said:
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"You are indeed bold in reciting it!"
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I said:
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"A man's tribulation regarding his family, wealth,
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child, and neighbor
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is expiated by prayer, fasting, charity,
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and enjoining good and forbidding evil."
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He said:
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"This is not what I meant;
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rather, the tribulation that will surge like the surging waves of the sea."
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He replied:
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"You have no cause for concern regarding it, O Commander of the Believers;
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between you and it stands a closed door."
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He asked:
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"Will that door be broken down or opened?"
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He said:
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"It will be broken down."
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He said:
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"Then it will never be closed again!"
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In another narration:
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"Then it is all the more likely never to be closed until the Day of Resurrection."
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And in another narration,
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he said:
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I said, "Indeed."
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We asked:
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"Did 'Umar know who the door was?"
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He said, "Yes,
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just as he knew that the night precedes tomorrow morning;
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for I narrated to him a hadith that was free of errors."
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Yet we were awed to ask Hudhayfah,
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so we instructed Masruq, and he asked him,
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and he said:
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"The door is 'Umar."
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Commentary on the hadith:
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"The tribulation" (al-fitnah):
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that is, trial and testing,
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which can occur in both good and evil.
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"I do, exactly as he stated it":
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meaning, I have memorized it just as he pronounced it.
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"Bold" (jari'):
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boldness here means having the courage to speak or act without hesitation.
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"Is expiated" (tukaffiruha):
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expiation (kaffarah)
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refers to an act or good deed whose nature
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is to cover up sin and wipe it out.
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"Enjoining":
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meaning enjoining what is good.
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"And forbidding":
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meaning forbidding what is evil.
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"Surge" (tamuj):
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meaning it will churn violently, its waves colliding with one another,
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because of its sheer magnitude and severity.
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"Cause for concern" (ba's):
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meaning distress or harm.
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"I narrated to him a hadith that was free of errors":
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meaning I related to him a true, verified narration
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from the hadiths of the Messenger of Allah, peace and blessings of Allah be upon him,
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not derived from personal opinion or deduction.
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"We were awed" (hibna):
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meaning we were too hesitant and reverent.
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"All the more likely" (ajdar):
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meaning all the more fitting, expected, and certain.
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Key benefits of the hadith:
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It is derived from this hadith
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a clear statement of the virtue of 'Umar ibn al-Khattab, may Allah be pleased with him;
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he was the protective barrier standing between tribulations and Islam,
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and he was the door itself.
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So as long as 'Umar, may Allah be pleased with him, was alive,
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those tribulations could not enter,
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but once he passed away, they broke through.
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The hadith also shows
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that those major tribulations
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would begin their emergence upon the death of 'Umar, may Allah be pleased with him,
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and would never cease thereafter.
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It also indicates that tribulations vary in severity, some being far greater than others.
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It highlights that the lighter tribulations
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are those a person faces regarding his neighbor, family, child, and wealth,
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which consist of the everyday unpleasantness, grief,
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neglect of duties, and similar minor faults that arise among them.
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It also demonstrates the great virtue of Hudhayfah, may Allah be pleased with him,
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as he was the foremost memorizer and expert of the hadiths concerning tribulations.
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On the authority of Ibn Mas'ud, may Allah be pleased with him:
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A man kissed a woman,
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so he came to the Messenger of Allah, peace and blessings of Allah be upon him,
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and mentioned that to him.
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Thereupon, it was revealed to him:
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"And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds."
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“Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful.” (11:114)
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"That is a reminder for those who remember."
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The man asked:
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"Is this exclusively for me?"
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He replied:
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"It is for whoever acts upon it from my Ummah."
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Commentary on the hadith:
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"A man": he was Abu al-Yusr,
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Ka'b ibn 'Amr al-Sulami,
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though it has been said to be someone else.
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"At the two ends of the day":
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meaning morning and evening.
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"And at the approach of the night" (zulafan min al-layl):
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zulfa denotes nearness or initial portions,
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and what is meant is the night prayers.
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"Do away with" (yudh-hibna):
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meaning they erase and expiate them.
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"A reminder for those who remember":
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meaning they understand by it what Allah has commanded them and forbidden them,
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and comply with those virtuous commands
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that yield good deeds
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and repel evils and misdeeds.
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Key benefits of the hadith:
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It is derived from this hadith
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that no prescribed legal punishment (hadd) is incurred for kissing and the like,
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such as touching and other minor offenses.
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These fall under minor lapses (al-lamam) which are forgiven by avoiding major sins.
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The hadith also shows
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that establishing the five daily prayers
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serves as a form of repentance for committing minor sins.
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It contains an affirmation that the gate of repentance is ever open,
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and that repentance is accepted.
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The hadith also carries an indication of the virtue of delaying the dawn prayer until daybreak (isfor).
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And it indicates that performing good deeds expiates past sins.
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Chapter: The Virtue of Performing Prayer in Its Prescribed Time.
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On the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said:
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I asked the Messenger of Allah (peace and blessings of Allah be upon him),
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saying, "O Messenger of Allah,
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which deed is best?"
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He replied, "Prayer at its appointed time."
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I asked, "Then which?"
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He replied, "Then dutifulness to parents."
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I asked, "Then which?"
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He replied, "Jihad in the cause of Allah."
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So I refrained from asking the Messenger of Allah (peace be upon him) further;
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had I asked for more, he would have told me more.
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Commentary on the Hadith:
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"Which deed is best?"
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Meaning: which deed is best and most beloved to Allah Almighty?
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"At its appointed time,"
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meaning: performed within its prescribed time.
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"Dutifulness to parents,"
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meaning: serving them diligently,
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and refraining from disobedience and mistreatment toward them.
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"Had I asked for more, he would have told me more,"
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meaning: had I asked him further questions,
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he would have given me more answers.
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Key Takeaways from the Hadith:
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From this hadith it is understood:
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That righteous deeds vary in virtue before Allah the Exalted.
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It shows the propriety of asking about what is most beloved and virtuous to Allah,
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so that one may strive harder to maintain it.
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It highlights the great importance of honoring parents,
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as it was given precedence over jihad,
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thus harming them is strictly forbidden.
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It demonstrates the permissibility of asking consecutive questions
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and seeking legal verdicts on various matters in a single sitting.
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It illustrates the scholar's gentleness and patience with the questioner.
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It shows that prayer, dutifulness to parents, and jihad are foundational:
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whoever maintains them will maintain other duties,
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and whoever neglects them will be even more neglectful of other duties;
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that is why they were singled out as the best of deeds.
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Chapter: The Five Daily Prayers as an Expiation.
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On the authority of Abu Hurayrah,
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that he heard the Messenger of Allah (peace be upon him) say:
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"Consider: if there were a river at the door of one of you
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in which he bathed five times every day,
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what do you think that would leave of his dirt?"
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They said, "It would leave nothing of his dirt."
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He said, "Such is the likeness of the five daily prayers:
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by means of them Allah wipes away sins."
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Commentary on the Hadith:
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"Consider," meaning: tell me.
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"That" refers to the act of bathing.
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"His dirt" means his filth.
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"Wipes away" means expiates.
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"Sins" (khataya) is the plural of khati'ah,
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which refers to misdeeds and transgressions.
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Key Takeaways from the Hadith:
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From this hadith it is understood:
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That sins are spiritual filth
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that must be cleansed just like physical dirt.
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It shows the use of striking parables
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to clarify concepts and rulings.
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Chapter: Neglecting the Prayer Beyond Its Time.
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On the authority of al-Zuhri, who said:
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I entered upon Anas ibn Malik
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in Damascus while he was weeping,
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so I asked, "What makes you weep?"
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He replied, "I do not recognize anything of what I witnessed [in early Islam]
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except this prayer,
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and even this prayer has been neglected!"
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Commentary on the Hadith:
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Chapter: Neglecting the Prayer Beyond Its Time.
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Neglecting it means delaying it—
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that is, delaying it until its time expires—
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as well as being deficient in its essential pillars and conditions.
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"Of what I witnessed"
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means: of the practice we were upon
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during the era of the Messenger of Allah (peace be upon him).
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Key Takeaways from the Hadith:
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From this hadith it is understood:
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The permissibility of weeping over the neglect of religious duties
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and the decline of people's religious condition.
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It shows that the true standard
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is the era of the Prophet (peace be upon him)
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in acts of worship, speech, and conduct.
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Chapter: Delaying the Zuhr Prayer to Cool Down in Extreme Heat.
14:16
On the authority of Abu Hurayrah and 'Abdullah ibn 'Umar,
14:20
from the Messenger of Allah (peace be upon him),
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that he said:
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"When the heat becomes intense,
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delay the prayer until it cools down,
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for intense heat is from the raging heat of Hellfire."
14:33
Commentary on the Hadith:
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"Delay until it cools down,"
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meaning: perform it in the cooler part of the afternoon,
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which is the time when
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the severity of the midday heat distinctly breaks,
14:47
because extreme heat dispels presence of mind and devotion.
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"From the raging heat of Hellfire":
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The term fayh
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denotes the flaring and boiling intensity of heat.
14:56
Key Takeaways from the Hadith:
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From this hadith it is understood:
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That hardship brings about ease.
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It shows the obligation to repel hardship
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through available means.
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It contains an indication that
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Hellfire is already created and presently existing.
15:16
On the authority of Abu Dharr al-Ghifari, who said:
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We were with the Prophet (peace be upon him)
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on a journey,
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and the muezzin intended
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to call the adhan for Zuhr.
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But the Prophet (peace be upon him) said,
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"Wait until it cools down."
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Then he again intended to call the adhan,
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so he said to him, "Wait until it cools down."
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In one narration:
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"Wait, wait,"
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until we saw the shadows of the hillocks.
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In another narration:
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Then he intended to call the adhan,
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so he said to him, "Wait until it cools down,"
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until the shadows equaled the height of the hillocks.
15:52
The Prophet (peace be upon him) then said,
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"Indeed, intense heat is from the raging heat of Hellfire;
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so when the heat becomes intense,
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delay the prayer until it cools down."
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Commentary on the Hadith:
16:08
"The muezzin"
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was Bilal (may Allah be pleased with him).
16:12
"The shadows of the hillocks":
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Tulul is the plural of tall,
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which refers to any elevated mound of earth or sand on the ground;
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such mounds do not usually cast an apparent shadow
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except well after the sun passes the meridian (zawal).
16:27
"The heat becomes intense,"
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meaning: it grows severely hot.
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"Delay the prayer until it cools down":
16:33
the intended meaning is:
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wait until the extreme heat subsides.
16:37
Key Takeaways from the Hadith:
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From this hadith it is understood:
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The prescribed nature of calling the adhan and the iqamah while traveling.
16:48
It shows the eagerness to establish prayer
16:51
and bringing it to the attention of the imam and scholar.
16:55
The hadith indicates that Hellfire is created and presently existing,
16:59
and that hardship brings about ease.
17:02
The apparent meaning of the hadith
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requires severe heat for delaying the Zuhr prayer to cool down.
17:09
It proves the permissibility of delaying prayer past the very beginning of its window,
17:13
though scholars differ regarding the extent of this delay.
17:18
On the authority of Abu Hurayrah,
17:20
from the Prophet (peace be upon him), who said:
17:23
"When the heat becomes intense,
17:25
delay the prayer until it cools down,
17:27
for intense heat is from the raging heat of Hellfire.
17:31
Hellfire complained to its Lord,
17:34
saying:
17:35
'O my Lord, some parts of me have consumed others!'
17:38
So He granted it two breaths:
17:41
a breath in winter and a breath in summer.
17:44
This accounts for the severest heat you experience,
17:48
and the severest bitter cold (zamharir) you experience."
17:52
And on the authority of Abu Sa'id (may Allah be pleased with him), who said:
17:56
The Prophet (peace be upon him) said:
18:00
"Delay the prayer until it cools down."
18:02
In one narration:
18:04
"Delay the Zuhr prayer until it cools down,
18:06
for intense heat is from the raging heat of Hellfire."
18:09
Commentary on the Hadith:
18:13
"O my Lord, some parts of me have consumed others,"
18:16
meaning: due to its extreme intensity, it nearly incinerated itself.
18:20
"Zamharir"
18:22
means: extreme, bitter cold.
18:24
The Prophet (peace be upon him) informed us
18:27
that when Hellfire exhales in summer,
18:30
the heat of its breath intensifies the heat of the sun,
18:34
and when it exhales in winter,
18:36
its breath intensifies the severe cold reaching the earth,
18:40
which is zamharir.
18:42
Key Takeaways from the Hadith:
18:46
The hadith indicates that Hellfire is already created and presently existing,
18:50
and that Hellfire consists of blazing fire,
18:52
having fire in some of its regions
18:55
and bitter cold in others.
18:57
It also indicates that worldly fire is a portion of the Fire of the Hereafter.
19:01
It encourages taking heed from the fire and heat of this world,
19:05
remembering the Fire of the Hereafter, and fearing its torment.
19:09
We ask Allah for safety from it and from all tribulations.
19:14
Chapter: The Time of Zuhr at the Sun's Meridian (Zawal).
19:21
On the authority of Sayyar ibn Salamah, who said:
19:24
My father and I visited Abu Barzah al-Aslami,
19:29
and my father asked him,
19:31
"How did the Messenger of Allah (peace be upon him) use to pray the obligatory prayers?"
19:36
He replied,
19:38
"He used to pray the midday prayer (al-Hajir)—which you call the first prayer—
19:42
when the sun had declined past the meridian."
19:44
In one narration:
19:46
He would pray Dhuhr when the sun passed its meridian,
19:49
and he would pray 'Asr,
19:51
after which one of us would return to his dwelling in the farthest outskirts of Madinah
19:56
while the sun was still bright and hot.
19:58
And I forgot what he said regarding Maghrib.
20:01
He preferred to delay 'Isha',
20:05
which you call al-'Atamah.
20:08
In another narration:
20:10
"He did not mind delaying 'Isha' until a third of the night had passed,"
20:14
then he said, "until midnight."
20:17
And he disliked sleeping before it
20:20
and engaging in conversation after it.
20:22
He would conclude the dawn prayer (Ghadah)
20:25
at a time when a man could recognize his companion sitting beside him,
20:28
and he would recite between sixty to a hundred verses.
20:31
Commentary on the hadith:
20:34
The time for Dhuhr begins at midday (zawal).
20:38
Zawal means the sun’s decline from the zenith of the sky.
20:42
"Al-Maktubah" refers to the obligatory prayers.
20:46
The verb kana (was) denotes regularity and continuity.
20:50
Al-Hajir:
20:52
Al-Hajir and al-Hajirah
20:54
refer to the period of intense midday heat.
20:56
It is called hajirah because the intense heat causes everything to halt and seek shelter.
21:00
"Which you call the first prayer":
21:03
It was called the first because it was the first prayer Jibril, peace be upon him, led with the Prophet, peace and blessings of Allah be upon him.
21:11
Tadhada means to decline (tazul).
21:14
"To his dwelling" refers to his home and family.
21:18
"While the sun was still bright and hot" (hayyah):
21:21
Meaning its heat still lingered and had not subsided,
21:24
and its color remained pure, unchanged.
21:27
Al-'Atamah:
21:28
Al-'Atamah denotes the deep darkness of the night,
21:30
after the twilight has disappeared.
21:32
A'tama al-layl means the night has grown completely dark.
21:35
"He would conclude the dawn prayer":
21:38
Meaning he finished performing the Fajr prayer.
21:40
"His companion sitting beside him":
21:42
Referring to the person right next to him.
21:45
"And he would recite" — that is, during the Fajr prayer —
21:48
"between sixty to a hundred,"
21:50
meaning verses.
21:52
Key benefits of the hadith:
21:56
It is derived from the hadith
21:58
that the key to knowledge is asking questions.
22:01
The hadith also contains an indication that the Witr prayer is not obligatory.
22:05
It establishes that the prayer times are divinely prescribed (tawqifiyyah),
22:09
and the definitive standard for them is the practice of the Prophet, peace be upon him.
22:14
It indicates that the time for Dhuhr begins with the sun's decline,
22:18
which is a point of scholarly consensus.
22:20
There is no interval between its ending and the beginning of 'Asr.
22:24
It indicates the recommendation of praying Fajr until the light of dawn spreads (isfor),
22:28
and lengthening the recitation within it.
22:31
It shows the dislike of staying up for casual conversation after 'Isha',
22:34
unless it serves a legitimate benefit,
22:36
such as seeking knowledge or the like.
22:38
It indicates the recommendation to delay Dhuhr slightly in extreme heat,
22:42
and the recommendation to delay the 'Isha' prayer
22:45
until a third or half of the night has passed.
22:48
Chapter: Delaying Dhuhr to the Time of 'Asr.
22:53
On the authority of Ibn 'Abbas:
22:55
The Prophet, peace and blessings of Allah be upon him,
22:58
prayed seven and eight rak'ahs in Madinah:
23:01
Dhuhr combined with 'Asr, and Maghrib combined with 'Isha'.
23:05
Commentary on the hadith:
23:09
"He prayed in Madinah" means while he was a resident, not traveling.
23:14
"Seven" refers to the combined rak'ahs of Maghrib and 'Isha',
23:19
and "eight" refers to the combined rak'ahs of Dhuhr and 'Asr.
23:25
Key benefits of the hadith:
23:28
It is derived from the hadith
23:31
that it is permissible to combine two prayers while not traveling.
23:34
The apparent wording of the hadith
23:36
indicates the permissibility of combining prayers as a resident when there is a genuine need.
23:40
Some scholars stipulated
23:42
that this should not be taken as a habitual practice.
23:45
The hadith also provides evidence for the shared range between prayer times.
23:49
Chapter: The Time of 'Asr.
23:55
On the authority of Abu Umamah ibn Sahl, who said:
23:58
We prayed Dhuhr with 'Umar ibn 'Abd al-'Aziz,
24:01
then we went out and entered upon Anas ibn Malik,
24:05
only to find him praying 'Asr.
24:08
I said, "O uncle, what prayer is this you have just prayed?"
24:13
He said, "'Asr,
24:16
and this is the prayer of the Messenger of Allah, peace and blessings of Allah be upon him,
24:20
which we used to pray with him."
24:23
Commentary on the hadith:
24:26
"We prayed with 'Umar ibn 'Abd al-'Aziz,"
24:30
meaning in Madinah,
24:32
when 'Umar ibn 'Abd al-'Aziz was governor, before he assumed the Caliphate,
24:36
because Anas, may Allah be pleased with him,
24:39
passed away before 'Umar became Caliph.
24:42
Saying "O uncle" was an expression of veneration and honor
24:45
toward Anas, may Allah be pleased with him,
24:48
as he was not his biological uncle.
24:51
Key benefits of the hadith:
24:54
It is derived from the hadith
24:57
that prayer times are divinely prescribed,
25:00
and their clarification is found in the practice of the Prophet, peace be upon him.
25:04
It also demonstrates the permissibility of questioning a scholar
25:08
when his apparent action seems contrary to expectation.
25:11
On the authority of al-Zuhri, who said:
25:16
Anas ibn Malik narrated to me, saying:
25:19
The Messenger of Allah, peace and blessings of Allah be upon him,
25:22
used to pray 'Asr
25:24
while the sun was still high and bright.
25:26
A person would then go to the High Orchards (al-'Awali),
25:29
— in another narration:
25:31
"Then a person would go to Banu 'Amr ibn 'Awf,"
25:35
and in another narration:
25:37
"Then someone among us would go to Quba' —
25:41
and reach them while the sun was still high.
25:44
Some of the 'Awali settlements of Madinah
25:47
were four miles or so away.
25:50
Commentary on the hadith:
25:54
"While the sun was still high and bright (hayyah)":
25:57
Meaning its heat lingered and its light remained pure.
26:00
"A person would then go,"
26:02
meaning one of those who had prayed with him,
26:04
"to al-'Awali,"
26:06
which were villages near Madinah
26:08
to the east.
26:10
The nearest of them to Madinah
26:12
was about two miles or more away,
26:14
and the farthest was eight miles away.
26:16
Key benefits of the hadith:
26:20
It is derived from the hadith
26:22
that it is recommended to pray 'Asr early in its time.
26:25
It also affirms that the prayer times
26:28
are divinely ordained,
26:29
and their practical demonstration lies in the actions of the Prophet, peace be upon him.
26:36
Chapter: The Sin of Missing the 'Asr Prayer.
26:39
On the authority of 'Abdullah ibn 'Umar,
26:42
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
26:46
"Whoever misses the 'Asr prayer,
26:49
it is as though he has been bereaved of his family and wealth."
26:53
Commentary on the hadith:
26:57
"Whoever misses the 'Asr prayer":
26:59
Missing it means delaying it
27:01
past its prescribed time without an excuse,
27:03
for this is what incurs sin.
27:06
"It is as though he has been bereaved (wutira)":
27:08
Wutira means to suffer loss.
27:10
It is also said
27:11
that its meaning is having one's family and wealth stripped away,
27:14
leaving him entirely alone with neither kin nor property.
27:18
Key benefits of the hadith:
27:21
It is derived from the hadith
27:24
that one must beware of missing the 'Asr prayer,
27:27
just as one fears losing all their family and wealth.
27:30
It also contains an implicit encouragement to perform 'Asr promptly.
27:34
Chapter: One Who Abandons the 'Asr Prayer.
27:39
On the authority of Abu al-Malih, who said:
27:42
We were with Buraydah on an expedition on an overcast day,
27:47
and he said:
27:49
"Pray 'Asr early,
27:51
for the Prophet, peace and blessings of Allah be upon him, said:
27:55
'Whoever abandons the 'Asr prayer,
27:58
his good deeds are nullified.'"
28:00
Commentary on the hadith:
28:02
"On the authority of Abu al-Malih":
28:05
He is 'Amir ibn Usamah,
28:07
one of the Tabi'un.
28:09
"Pray early (bakkaru)":
28:10
Meaning hasten, perform it promptly, and take the initiative.
28:13
"His good deeds are nullified (habita 'amaluh)":
28:15
Meaning his deeds become void
28:17
and will not benefit him.
28:19
Key benefits of the hadith:
28:22
It is derived from the hadith
28:25
that it is recommended to pray 'Asr early on an overcast day.
28:29
It also emphasizes the imperative of safeguarding the 'Asr prayer
28:33
and strongly warns against abandoning it.