Part of Sahih Al-Bukhari
· Lesson 32 of 113
Summary of Sahih Al-Bukhari | Episode (32) | A continuation of the book on prayer times, then the book on the call to prayer
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Transcript
Machine translation — may contain errors
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In the name of Allah, the entirely Merciful, the especially Merciful.
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The Ifadah Center
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for Humanities Studies and Research
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presents:
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Abridged Sahih al-Bukhari.
0:15
Chapter: Prayer after Fajr until the sun has risen.
0:22
On the authority of Ibn 'Abbas, who said:
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"Trustworthy men testified before me,
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the most pleasing of whom to me was 'Umar,
0:32
that the Prophet (peace and blessings of Allah be upon him)
0:34
prohibited praying after the morning prayer
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until the sun rises,
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and after 'Asr until it sets."
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Commentary on the hadith:
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"Testified" here means informed and reported,
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not testimony before a judge.
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"Trustworthy men"
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means their truthfulness and religious commitment are beyond doubt.
0:58
"After the morning"
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means after the dawn prayer.
1:02
"And after 'Asr"
1:04
means after the 'Asr prayer.
1:06
"Until the sun rises"
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means until it appears, rises high, and shines brightly.
1:13
Key benefits of the hadith:
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Derived from the hadith is
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a demonstration of the virtue of 'Umar (may Allah be pleased with him).
1:21
The hadith also points to the probity of the Companions (may Allah be pleased with them).
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It shows the disapproval of praying during prohibited times.
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Scholars have differed concerning prayers that have a specific cause.
1:34
Furthermore, the prohibition mentioned in the hadith
1:36
is tied to performing the prayer itself, not merely to the passage of time.
1:41
On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"When the upper rim of the sun emerges,
1:51
refrain from praying until it is fully visible;
1:55
and when the lower rim of the sun disappears,
1:58
refrain from praying until it has completely set.
2:01
Do not intentionally time your prayer with the rising or setting of the sun,
2:06
for it rises between the two horns of Satan,"
2:10
or "a devil."
2:13
Commentary on the hadith:
2:17
"The rim of the sun" is the first part of it that becomes visible.
2:21
"Refrain from praying"
2:23
means withhold from and postpone prayer
2:25
"until it is fully visible,"
2:27
meaning until it ascends.
2:30
"Do not intentionally time"
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means do not deliberately seek out—
2:33
that is, do not purposely aim for those specific times.
2:36
"Between the two horns of Satan":
2:38
the horn of Satan
2:40
refers to the side of his head.
2:42
Key benefits of the hadith:
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Derived from the hadith is
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the prohibition of imitating the worship of the polytheists,
2:52
the disapproval of praying during prohibited times,
2:55
and that the stated prohibition is tied to performing the prayer, not merely to the passage of time.
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Chapter:
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Do not deliberately seek to pray right before sunset.
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On the authority of Qaza'ah, the freedman of Ziyad,
3:10
who said:
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I heard Abu Sa'id,
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who had taken part in military expeditions alongside the Prophet (peace be upon him)
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twelve times,
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say:
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"Four matters I heard directly from the Messenger of Allah (peace and blessings of Allah be upon him)"—
3:25
or he said—
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"he narrates them from the Prophet (peace and blessings of Allah be upon him),
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and they delighted and impressed me:
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that no woman should travel a journey of two days
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without her husband or a mahram accompanying her;
3:41
that there is no fasting on two days:
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'Id al-Fitr and 'Id al-Adha;
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that there is no prayer after two prayers:
3:48
after 'Asr until the sun sets,
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and after Fajr until the sun rises;
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and that mounts are not to be saddled for travel except to three mosques:
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al-Masjid al-Haram,
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this mosque of mine,
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and al-Masjid al-Aqsa."
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Commentary on the hadith:
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"Do not deliberately seek to pray right before sunset":
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deliberate seeking
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means intentionality and painstaking effort in pursuing something.
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"They delighted and impressed me":
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both words carry the meaning of bringing immense admiration and delight,
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reiterating the same meaning using varied phrasing.
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"A mahram"
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is anyone permanently forbidden to marry the woman.
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"And no fasting"
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means she or one must not fast.
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"And no prayer"
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means one must not pray.
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"Until the sun rises"
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means until it ascends, elevates, and illuminates.
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"Mounts are not to be saddled"
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means packing luggage for the explicit purpose of travel.
4:51
Key benefits of the hadith:
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Derived from the hadith is
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the restriction on a woman traveling without her husband or an unmarriageable male kin (mahram).
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It also establishes the prohibition of fasting on the days of 'Id.
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It affirms that the prohibition of prayer after Fajr and 'Asr
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is tied to the performance of the prayer, not merely the elapsed time.
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It illustrates the preeminent merit of these three mosques,
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and that devotional journeys should not be undertaken to any other.
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On the authority of Mu'awiyah, who said:
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"You perform a prayer
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during which we accompanied the Messenger of Allah (peace be upon him)
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and never saw him pray it;
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in fact, he prohibited them"—
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referring to the two rak'ahs after 'Asr.
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Commentary on the hadith:
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"After 'Asr"
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means after the 'Asr prayer has been performed.
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Key benefits of the hadith:
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Derived from the hadith is
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that the guidance of the Prophet (peace be upon him)
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is the ultimate standard for the validity of worship.
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Furthermore, every Companion transmitted what he personally saw and heard from the Prophet (peace be upon him).
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Chapter:
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Missed prayers and the like performed after 'Asr.
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On the authority of 'A'ishah, who said:
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"By the One Who took his soul,
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he never abandoned them until he met Allah;
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and he did not meet Allah, Exalted is He, until prayer had become physically burdensome for him,
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and he would offer much of his prayer seated"—
6:29
she meant the two rak'ahs after 'Asr.
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In another narration:
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"Never did the Prophet (peace be upon him)
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visit me on any day after 'Asr
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without praying two rak'ahs."
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The Prophet (peace be upon him) used to
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pray them,
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but he would not pray them in the mosque
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out of fear that it might impose a burden upon his Ummah,
6:53
for he loved whatever would lighten their load.
6:57
Commentary on the hadith:
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"By the One Who took his soul":
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she swore by Allah, Mighty and Majestic is He,
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meaning: by the One Who took the soul of the Prophet (peace be upon him).
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"Until he met Allah"
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means until Allah, Exalted is He, took his life.
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"Had become physically burdensome"
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means his illness grew severe.
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"Out of fear"
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means out of apprehension
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"that it might impose a burden upon his Ummah,"
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meaning that it might bring hardship and distress upon them.
7:28
Key benefits of the hadith:
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Derived from the hadith is
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the permissibility of swearing an oath regarding scholarly matters.
7:37
It establishes the permissibility of offering voluntary prayers while seated.
7:41
It highlights the importance of maintaining and persisting in voluntary prayers,
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as well as the prescribed nature of offering voluntary prayers at home.
7:48
It clearly displays the deep compassion of the Prophet (peace be upon him)
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and his mercy toward his Ummah,
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along with his keen desire
7:57
to ease matters for his Ummah.
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On the authority of 'A'ishah, who said:
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"There were two pairs of rak'ahs that the Messenger of Allah (peace be upon him)
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never abandoned, whether in secret or in public:
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two rak'ahs before the dawn prayer,
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and two rak'ahs after 'Asr."
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Commentary on the hadith:
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"The Messenger of Allah (peace be upon him) never abandoned them"
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means he did not neglect them;
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this provides evidence of consistent continuity, regular adherence to an action,
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and not leaving it off.
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Key benefits of the hadith:
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Derived from the hadith is
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consistently observing the two rak'ahs before the Fajr prayer.
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The hadith also serves as evidence for those who advocate consistently observing two rak'ahs after 'Asr.
8:52
Chapter: The call to prayer after the passing of its prescribed time.
8:56
On the authority of Abu Qatadah, who said:
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We traveled by night with the Prophet (peace be upon him),
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and some of the people said,
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"If only you would halt with us to rest for the late night, O Messenger of Allah."
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He replied,
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"I fear you will sleep past the prayer."
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Bilal said,
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"I will wake you up."
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So they lay down to sleep,
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while Bilal rested his back against his riding beast;
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then his eyes overcame him and he fell asleep.
9:24
The Prophet (peace be upon him) awoke
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when the upper rim of the sun had already emerged,
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and said,
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"O Bilal,
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what of what you promised?"
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He replied,
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"Such a slumber has never overcome me before."
9:40
The Prophet said,
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"Indeed, Allah took your souls when He willed,
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and returned them to you when He willed.
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O Bilal,
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rise and call the people to prayer."
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In another narration:
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So they relieved themselves,
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and he performed ablution.
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When the sun had risen and brightened,
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he stood and prayed.
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Commentary on the hadith:
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"Arrast" (we halted at the end of the night):
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"At-Ta'ris"
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means a traveler halting to sleep and rest before continuing the journey.
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"Against his mount,"
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meaning leaning against his riding-camel.
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"Sleep overcame his eyes, so he slept,"
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referring to Bilal, may Allah be pleased with him.
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"The brow of the sun,"
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meaning its upper rim and edge.
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"Where is what you said?"
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meaning: Where is the fulfillment of your promise,
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"I shall wake you up"?
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"Such a heavy sleep was never cast upon me before."
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The meaning is:
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"I have never slept such a sleep before."
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"The sun had risen and brightened,"
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meaning it had ascended and become clear and bright.
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Key benefits of the hadith:
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Derived from the hadith are:
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the Prophet's gentle reproach of his Companions,
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his kindness toward them,
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and that the leader must oversee religious welfare.
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It also shows the necessity of taking precautions against whatever might risk
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causing an act of worship to miss its prescribed time.
11:13
The hadith demonstrates that there is no negligence in sleep;
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rather, negligence only occurs while awake.
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It also indicates the prohibition of making up missed prayers
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during the times when prayer is forbidden.
11:26
Furthermore, it shows the permissibility of making up missed prayers in congregation.
11:32
Chapter: Praying with the people in congregation after the time has passed.
11:38
On the authority of Jabir ibn 'Abdullah:
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'Umar ibn al-Khattab came on the Day of the Trench after the sun had set,
11:46
and began cursing the disbelievers of Quraysh.
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He said,
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"O Messenger of Allah!
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I could hardly pray 'Asr until the sun was almost setting."
11:57
In another narration:
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"And that was after the fasting person had broken his fast."
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The Prophet, peace and blessings of Allah be upon him, said,
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"By Allah, I have not prayed it yet."
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So we went down to Buthan,
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and he performed ablution for the prayer,
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and we performed ablution for it as well.
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Then he prayed 'Asr after the sun had set,
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and after that, he prayed Maghrib.
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Commentary on the hadith:
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"I could hardly pray 'Asr until the sun was almost setting."
12:30
This implies that 'Umar, may Allah be pleased with him,
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had prayed 'Asr just before the sun set,
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because it is well known regarding the verb "kada" (almost)
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that when used in a negative context, it affirms the action,
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and when used in an affirmative context, it negates it.
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Buthan is a valley in Medina.
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Key benefits of the hadith:
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Derived from the hadith are:
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the permissibility of invoking against the disbelievers
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when they cause obligatory duties to be missed.
13:01
It emphasizes strictly maintaining the 'Asr prayer.
13:05
It also indicates the permissibility of reviling the polytheists,
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due to the tacit approval granted for it—
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provided it does not involve foul language,
13:13
as that alone befits the dignified station of 'Umar, may Allah be pleased with him.
13:17
It shows the permissibility of swearing an oath without being asked to swear,
13:20
when a religious benefit is served by it.
13:24
It establishes the legitimacy of praying a missed prayer in congregation.
13:28
Whoever misses a prayer and remembers it during the time of another
13:32
should begin with the missed prayer and then perform the current one.
13:37
The hadith serves as evidence for those who hold that Maghrib extends
13:40
until the disappearance of the twilight,
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because he gave precedence to 'Asr over it;
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for had its time been narrow,
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he would have begun with Maghrib
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so that its time would not expire as well.
13:54
Chapter: Whoever forgets a prayer,
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let him pray it when he remembers,
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and he needs not repeat anything except that prayer.
14:01
On the authority of Anas ibn Malik,
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from the Prophet, peace and blessings of Allah be upon him,
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who said:
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"Whoever forgets a prayer,
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let him pray it when he remembers it;
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there is no expiation for it except that:
14:16
'And establish prayer for My remembrance.'"
14:19
Commentary on the hadith:
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"Forgets,"
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meaning was unmindful or inadvertently neglected it.
14:25
"There is no expiation for it except that,"
14:28
meaning there is no expiation for that forgotten prayer
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other than performing it.
14:33
"And establish prayer for My remembrance,"
14:36
meaning establish the prayer for the purpose of remembering Me,
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because remembering Him, Exalted is He, is the most sublime of objectives;
14:43
it is the servitude of the heart
14:45
and the source of its ultimate bliss.
14:47
Key benefits of the hadith:
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Derived from the hadith are:
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the obligation of making up the prayer upon the sleeper and the one who forgot,
14:56
whether the missed prayers are many or few.
14:59
His statement, peace be upon him,
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"when he remembers it,"
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is used as evidence by those who hold that missed prayers are to be made up
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even during times when prayer is ordinarily forbidden.
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The hadith also shows that there is no proxy in performing prayer,
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and that prayer cannot be compensated for with monetary payment,
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unlike fasting and other acts of worship.
15:18
Chapter: Conversing at night with a guest and family.
15:23
On the authority of 'Abd al-Rahman ibn Abi Bakr:
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The People of the Suffah were poor men,
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and the Prophet, peace and blessings of Allah be upon him, said:
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"Whoever has food for two,
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let him take a third;
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and if he has food for four, let him take a fifth or a sixth."
15:44
Abu Bakr brought three people,
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while the Prophet, peace be upon him, took ten.
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He said: That left myself, my father, and my mother—
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and I do not know if he also said:
15:58
my wife, and a servant
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shared between our house and Abu Bakr's house.
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Abu Bakr had his dinner
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with the Prophet, peace and blessings of Allah be upon him,
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then remained until the 'Isha prayer was performed,
16:13
and then returned.
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He stayed until the Prophet had dined,
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and came home after as much of the night had passed as Allah willed.
16:24
His wife said to him,
16:26
"What kept you away from your guests?"
16:29
— or she said, "your guest?"
16:31
He said, "Have you not served them dinner?"
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She said, "They refused until you arrived;
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it was offered to them, but they refused."
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He said: So I went and hid myself,
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and he exclaimed, "O Ghunthar (you foolish one)!"
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and he scolded and reviled,
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saying,
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"Eat! May it bring you no joy!"
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and added, "By Allah, I will never taste it!"
16:57
By Allah,
16:59
we did not take a single morsel
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but that there grew from beneath it more than it.
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He said: They ate until they were fully satisfied,
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and the food became more plentiful than it was before.
17:13
Abu Bakr looked at it
17:17
and found it as it had been, or even more abundant.
17:21
He said to his wife,
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"O sister of Banu Firas,
17:25
what is this?"
17:27
She replied, "No, by the delight of my eyes!
17:30
It is now three times greater than it was before!"
17:35
So Abu Bakr ate from it
17:38
and said, "That was only from Satan,"
17:43
referring to his oath.
17:46
In another narration:
17:48
He said, "You only waited for me?
17:51
By Allah, I shall not taste it tonight!"
17:54
The others said,
17:56
"By Allah, we will not eat it until you eat it."
18:00
He said, "I have never seen an evil night like tonight!
18:04
Woe to you, what is the matter with you?
18:07
Why do you not accept your hospitality from us?"
18:10
He said, "Bring your food."
18:12
So he brought it,
18:14
and he placed his hand in it, saying, "In the name of Allah;
18:17
the first oath was from Satan."
18:20
So he ate, and they ate.
18:22
Then he took a morsel from it
18:25
and carried it to the Prophet, peace and blessings of Allah be upon him,
18:29
and it remained with him until morning.
18:31
There was a covenant between us and another tribe,
18:35
and the term had expired,
18:37
so he divided us into twelve men,
18:40
with each man having a group of people—
18:43
Allah knows best how many were with each man—
18:46
and they all ate from it.
18:49
Commentary on the hadith:
18:53
Chapter: Conversing at night with a guest and family.
18:57
"As-Samar" is conversing by night.
19:00
"The People of the Suffah":
19:02
The Suffah was a shaded area in the mosque
19:06
where the poor, the Emigrants, and travelers would take shelter.
19:10
"Labitha,"
19:12
meaning he stayed and remained.
19:14
"What kept you away from your guests?"
19:16
meaning what prevented you from coming to your guests?
19:20
"Abawe" (they refused),
19:21
meaning they declined.
19:23
"It was offered to them, but they refused,"
19:25
meaning the food was presented to them, but they would not eat.
19:28
"O Ghunthar!"
19:30
meaning: O vile one;
19:32
it is also said to mean:
19:33
O ignorant one;
19:34
and other explanations are given.
19:36
In sum, it is an expression of censure and disparagement
19:40
An expression an angry person utters when exasperated.
19:43
"He prayed that an ear or nose be cut off" (jadha'a),
19:44
meaning he invoked against him that his nose be severed,
19:47
"and he reviled,"
19:48
meaning he scolded and insulted him.
19:50
"May it not be wholesome" (la hani'an);
19:52
he said this by way of reprimand and discipline.
19:54
And it is said
19:55
that it was not an invocation against them,
19:57
but merely a factual statement,
19:59
meaning: you did not enjoy it at its proper time.
20:02
"By Allah's oath" (wa-ymu Allah),
20:04
meaning: by the oath of Allah,
20:06
which is an expression used for swearing an oath.
20:08
"It increased" (raba),
20:09
meaning the food rose and multiplied.
20:12
"O delight of my eye" (qurrata 'ayni);
20:14
the phrase "delight of the eye"
20:15
is an expression for happiness,
20:17
and for beholding what a person loves and pleases them.
20:21
"Indeed, it is now,"
20:22
referring to the food,
20:24
"That was only from Satan,"
20:27
referring to his oath,
20:29
so he confounded him by breaking the oath in favor of what was better.
20:32
"Then he carried it,"
20:34
meaning he carried the bowl along with the food inside it.
20:38
"There was a pact between us and a certain people,"
20:41
meaning a treaty of truce,
20:43
"and the term expired,"
20:45
so they came to Medina.
20:47
"Why do you not accept our hospitality?"
20:50
The word qira
20:52
refers to the food and accommodation prepared for a guest.
20:55
Among the lessons of the hadith:
20:59
It is derived from the hadith
21:02
that altruism and mutual consolation carry immense virtue;
21:06
that when guests are numerous, the leader
21:09
may distribute them among the residents of the neighborhood,
21:12
each according to his capacity,
21:14
while he himself accommodates as many as he can;
21:17
and it demonstrates the great virtue of Abu Bakr (may Allah be pleased with him),
21:20
his commitment to the best of matters,
21:22
and his precedence in generosity and openhandedness.
21:25
It also shows the profound love of al-Siddiq (may Allah be pleased with him)
21:29
for the Messenger of Allah (peace and blessings of Allah be upon him),
21:33
his devotion to him, and his preference of him over all other people.
21:37
It indicates the permissibility of a friend eating
21:40
at the home of his friend,
21:42
and the permissibility of a host who has guests
21:44
attending to his own affairs and obligations
21:47
if there is someone else to attend to their needs.
21:50
It also establishes the permissibility of a guest eating
21:53
in the absence of the host,
21:55
and that he should not refrain from doing so if permission has been granted,
21:59
as evidenced by al-Siddiq's disapproval of their refusal.
22:03
It shows that it is incumbent upon children and family members
22:05
to honor guests
22:07
just as it is required of the master of the house;
22:10
that a man may discipline his children and family
22:13
for falling short in honoring his guests,
22:16
and that he may become angry on that account.
22:18
It provides evidence for a manifest miraculous grace granted to al-Siddiq (may Allah be pleased with him),
22:23
affirming the miraculous graces of the righteous allies of Allah.
22:26
It also shows the legitimacy of breaking an oath along with offering expiation
22:30
in order to do that which is better.
22:33
Furthermore, it is courteous for a considerate friend
22:35
to present an eminent brother with even a modest gift.
22:40
The Book of the Adhan.
22:45
Chapter: The Beginning of the Adhan.
22:51
On the authority of Anas ibn Malik, who said:
22:54
"When the people increased in number, they discussed
22:57
finding a means to know the time of prayer by something recognizable to them.
23:02
So they suggested lighting a fire
23:05
or ringing a bell,
23:07
whereupon Bilal was commanded to repeat the phrases of the adhan twice
23:10
and to pronounce the phrases of the iqamah once."
23:13
In one narration: "except for the phrase of iqamah."
23:16
Commentary on the hadith:
23:20
The Book of the Adhan.
23:22
The adhan is the announcement of the beginning of the prescribed prayer's time using specific words.
23:30
"Lighting a fire"
23:32
refers to kindling a fire, as the Zoroastrians do.
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"Ringing a bell" (naqus):
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The naqus is the bell of the Christians that they ring for the times of prayer.
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"Bilal was commanded":
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The one who commanded that was the Messenger of Allah (peace and blessings of Allah be upon him).
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"To repeat the phrases of the adhan twice":
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What is meant is that most of the phrases of the adhan are pronounced in pairs.
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Among the lessons of the hadith:
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It is derived from the hadith
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that a Companion's statement "he was commanded"
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implies a prophetic attribution;
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that consultation is recommended in important matters;
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and that differing from the People of the Book and the Zoroastrians is prescribed.
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On the authority of Ibn 'Umar, who said:
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"When the Muslims arrived in Medina,
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they used to gather and estimate the time of prayer,
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as there was no call announced for it.
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So one day they discussed that matter,
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and some of them said,
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'Adopt a bell like the bell of the Christians.'
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Others said,
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'Rather, a horn like the ram's horn of the Jews.'
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Thereupon 'Umar said,
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'Will you not dispatch a man to call for the prayer?'
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So the Messenger of Allah (peace be upon him) said,
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'O Bilal, stand up and call for the prayer.'"
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Commentary on the hadith:
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"They estimated the time of prayer" (yatahayyanuna al-salah),
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meaning they would estimate its moment (hinaha),
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that is, its due time and season, so that they could attend it.
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"Rather, a horn like the ram's horn of the Jews":
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meaning a horn that is blown into,
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and both the trumpet and the ram's horn are symbols of the Jews.
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"Call for the prayer":
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The apparent meaning is that it was a simple announcement, not the prescribed form of the adhan,
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but merely an alert that its time had arrived;
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yet it is also possible that he called with the transmitted adhan.
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Among the lessons of the hadith:
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The statement "they estimated the time of prayer" indicates
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the virtue of observing the congregational prayer consistently.
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It shows the Muslims' intense dedication to religious symbols;
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the recommendation of consultation in public and significant affairs;
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the prohibition of imitating the Jews and Christians;
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and that the adhan is among the divinely ordained symbols
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endorsed by the Lawgiver.
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It demonstrates the virtue of 'Umar (may Allah be pleased with him),
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and the legitimacy of delivering the adhan while standing.
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Chapter: The Virtue of Calling the Adhan.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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The Messenger of Allah (peace be upon him) said:
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"When the call for prayer is made,
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Satan retreats while passing wind with noise,
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so that he may not hear the adhan.
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When the adhan is finished, he returns;
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and when the iqamah is called, he retreats again.
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When the iqamah is finished, he returns,
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intruding between a person and his thoughts,
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saying, 'Remember such-and-such, remember such-and-such,'
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about things he had not been thinking of,
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until the man is left not knowing how much he has prayed.
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So if one of you does not know how much he has prayed,
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whether three or four units,
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let him perform two prostrations while sitting."
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Commentary on the hadith:
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"When the call for prayer is made,"
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meaning when the adhan is proclaimed for the sake of the prayer.
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"He retreats," meaning he turns away and flees.
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"Passing wind" (durat) is gas expelled from the anus accompanied by a sound.
27:22
"The adhan is finished," meaning the caller has completed the adhan.
27:26
"When the iqamah is called" (thuwwiba biha),
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meaning when the iqamah for prayer is pronounced.
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"The iqamah is finished," meaning its recital has ended.
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"Intruding," meaning whispering temptations.
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"Until he is left," meaning until he becomes in such a state.
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"Not knowing" (in yadri), meaning he does not know.
27:45
"Let him perform two prostrations," meaning for forgetfulness.
27:49
Among the lessons of the hadith:
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It is derived from the hadith
27:55
that repelling and banishing Satan is achieved through the adhan;
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and that the forgetfulness that afflicts a worshiper in prayer stems from the whispering of Satan.
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Chapter: Raising the Voice with the Call.
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On the authority of 'Abdullah ibn 'Abd al-Rahman ibn Abi Sa'sa'ah al-Ansari al-Mazini,
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that Abu Sa'id al-Khudri said to him:
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"I see that you love sheep and the desert wilderness.
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So when you are among your sheep or in your wilderness,
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and you call the adhan for prayer,
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raise your voice with the call;
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for no jinn, human, or anything else hears the extent of the caller's voice
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except that it will testify for him on the Day of Resurrection."
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Abu Sa'id said:
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"I heard it from the Messenger of Allah (peace be upon him)."
28:49
Commentary on the hadith:
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"The wilderness" (badiyah) is an uncultivated, uninhabited desert.
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"The extent of the voice," meaning its utmost reach.
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"Or anything else" is an indefinite noun in the context of a negation,
29:06
which conveys generality, encompassing animals, inanimate objects, and other creations.
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It is derived from the hadith
29:16
that working in the desert and tending sheep is permissible;
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that seclusion is legitimate,
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as is staying away from worldly trials and its embellishments;
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that proclaiming the Sunnah and openly manifesting religious practices holds great virtue;
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that calling the adhan is recommended even for an individual praying alone;
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and that the jinn indeed hear the voices of the children of Adam.