In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds.

And may peace and blessings be upon the noblest of the Prophets and Messengers, our master Muhammad, and upon all his family and Companions. Yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: He told me from Malik.

From Nafi', the freed slave of Abdullah ibn Umar, that Umar ibn al-Khattab, may Allah be pleased with him, wrote to his governors.

The most important matter for you in my eyes is the prayer. Whoever preserves it and is careful with it, preserves his religion.

And whoever neglects it is even more neglectful of everything else. Then he wrote: Pray Dhuhr when the shadow is a forearm's length.

Until the shadow of one of you is equal to his height, and as for asr, when the sun is still high, white and clear, about the time it takes a rider to travel two or three farsakhs.

Before sunset, and maghrib when the sun sets, and isha when the twilight disappears until a third of the night, so whoever sleeps, may his eyes never sleep, whoever sleeps, may his eyes never sleep.

Whoever sleeps, may his eyes never sleep, and as for fajr, when the stars are still visible and intermingled.

In the previous gathering, we began discussing this hadith and we reached

the statement of Umar ibn al-Khattab, may Allah be pleased with him: Dhuhr is when the shadow reaches a cubit, and we said that the shadow.

It means this cubit, we said it is a quarter of the height.

A quarter of the height of anything is its arm's length.

And we said that the one who prays is of two types: individual and in congregation.

And for the individual, I told you that the beginning time of Dhuhr is best for him without any disagreement.

Because it was narrated by Ahmad in his Musnad from Umm Farwah, may Allah be pleased with her, that the Messenger of Allah ﷺ was asked.

About the best deeds, and he said: prayer at its earliest time. So for the individual who prays,

it is not recommended for him to wait until the shadow reaches an arm's length.

He should pray at the beginning of the time, as that is better for him. As for the congregation, Umar, may Allah be pleased with him, preferred that they wait.

Until the shadow reaches a cubit, so that people have time to gather, because among the people,

there are those who move quickly and those who move slowly. By the time everyone gathers, this

is the time when the shadow has reached a cubit, and then they pray. Yes.

Until the shadow of one of you is equal to his height.

Until the shadow of one of you is equal to his height.

And this means it is more appropriate than estimation.

It means, when the shadow of one of you is equal to him, that is, when it reaches.

The shadow is the length of the whole body, when it reaches that amount.

When the shadow is the length of the body, then this is.

The end time for Dhuhr and the beginning time for Asr, which is described as when the shadow of everything is equal to it. Yes, when everything's shadow is equal to it, yes.

And Asr, while the sun is high, white, and clear. The sun is high, Asr while the sun is high, white, and clear, its color not tainted by yellow.

And in some narrations.

Until the shadow of one of you becomes twice as long as himself.

And the estimation, meaning linking the ruling to the whiteness of the sun is better and easier.

For those who are accountable, than linking it to the shadow reaching twice its length, because that may not be possible for many people, and they are not required to do so, unlike the whiteness of the sun, as this is possible for everyone.

The rider would travel two or three farsakhs on foot. The farsakh.

In the old expression, and three miles.

This is what most linguists agree upon. Some said: and four miles, but this is something not known among linguists. The farsakh is three miles, and some contemporary scholars have estimated it.

At about five and a half kilometers, so two farsakhs is the distance a rider would travel for two or three farsakhs, meaning the distance a rider would travel.

Eleven kilometers or sixteen, seventeen kilometers.

If we estimate the farsakh at five and a half kilometers, and his statement: the distance a rider would travel for two or three farsakhs.

This means the commentators were uncertain about: what does "or" mean here? "Or" is one of the particles of meaning.

Doubt and ambiguity, or it is better for clarification and combination, or for striking an example and approximation, and like "except" and "unless" also specify.

It has meanings, and this is the reason, this abundance of meanings is the reason for the difference in the views of the commentators regarding its meaning in this context, so some of them said.

The distance a fast rider covers is two farsakhs, or a slow rider covers three farsakhs.

And some of them said the distance a rider covers in winter is two farsakhs, and in summer three farsakhs, because the summer day is longer than the winter day.

And what appears most in meaning is that it is estimation and approximation.

As someone might say, for example: this bag holds two or three kilos.

This "or" means approximation and estimation, the distance a rider covers is two or three farsakhs, yes, before sunset.

And maghrib is when the sun sets.

The apparent meaning of this statement, and maghrib when the sun sets, is that may Allah be pleased with him, he considered the time for maghrib to be very short.

And in the madhhab there are two opinions: the opinion that the time for maghrib is just enough to perform it and its conditions.

This is the time for maghrib, and it is very short, from sunset, maghrib, so it is as short as half or until the disappearance of the twilight. The second opinion is that the time for maghrib extends until the twilight disappears.

And evidence for this will come, if Allah wills, in the Muwatta, yes.

And isha is when the twilight disappears until a third of the night. And isha is when the twilight disappears.

The shafaq is the redness that appears.

On the horizon after the sun's disk has set. When the sun's disk sets.

And the rest of that redness remains on the horizon, this redness is the shafaq, meaning it is.

The light of the remaining rays of the sun.

And this is the view of most linguists, that the shafaq is the remaining redness after the disk has set.

I said: this is the view of most linguists, as stated by the khalil Ibn Ahmad al-Farahidi.

This is also the view of Al-Zajjaj, Al-Farra', and Ibn Duraid.

And others as well, and Ibn Al-Athir held the view—he said: Al-shafaq

refers to the redness, and it also refers to the whiteness that remains after the redness.

Because you notice that when the sun sets, there is redness after it, and when the redness disappears, some whiteness remains.

So Ibn Al-Athir said that al-shafaq refers to both the whiteness and the redness.

But most of the jurists—what is the consequence of this difference? Why? What is the result of this disagreement?

It affects the determination of the time for the 'isha prayer.

And 'isha is when the twilight disappears. If we say that twilight is that, meaning the redness.

Then the time for 'isha would be different if we say that twilight is the whiteness.

But most of the scholars believe that the twilight on which the ruling depends is the redness.

And as for the whiteness, only Abu Hanifa, may Allah have mercy on him, held that view.

But the Hanafis said that he retracted that opinion and followed the majority. Yes. Whoever sleeps, may his eyes not sleep. Whoever sleeps, may his eyes not sleep. Whoever sleeps, may his eyes not sleep.

So whoever sleeps, meaning whoever sleeps before praying 'isha, may his eyes not sleep.

And he did not say so-and-so, may his eyes not sleep.

Rather, he used the singular to mean the whole category, meaning may the higher category not sleep, neither from him nor from anyone else.

And he made du'a against him, this is his statement, may Allah be pleased with him: so-and-so, may his eyes not sleep, this is a supplication against him with.

Meaning with something that would prevent him from sleeping, as if 'Umar, may Allah be pleased with him, made du'a against whoever hastened to sleep before its time, that Allah would afflict him with something that would prevent him from sleeping at its proper time.

And that is the statement: whoever sleeps, may his eyes not sleep, and it was narrated by the two shaykhs from Abu Barzah al-Aslami, may Allah be pleased with him, that the Messenger of Allah ﷺ.

He disliked sleeping before the evening prayer and talking afterwards.

Except that some scholars of fiqh.

They allowed sleeping before the evening prayer for the one who prays taraweeh.

To help him and prepare him for the taraweeh prayer.

Yes, and at dawn, the stars are still visible and intertwined.

And at dawn, the stars are still visible and intertwined, clear and apparent.

And "intertwined" means an expression of the appearance of the stars, their abundance, and how they seem to mix with each other.

He referred to it as "intertwined," but in reality, the stars do not actually intertwine. Rather, may Allah be pleased with him, he described their appearance and abundance.

And their mixing with each other, as if that made it seem like they were intertwined.

And the stars appear intertwined at night; that's when their appearance becomes clear and evident.

But what is meant here is praying Fajr at its earliest time, while the stars are still visible.

As if they are intertwined. Ubaydullah ibn Yahya, may Allah have mercy on him, said: Malik told me from his uncle Abu Suhail, from his father, that Umar ibn al-Khattab, may Allah be pleased with him, wrote to Abu Musa, may Allah be pleased with him.

I pray Dhuhr when the sun begins to decline, and Asr while the sun is still white and clear, before any yellowness appears, and Maghrib when the sun sets.

Delay Isha as long as you do not fall asleep, and pray Fajr while the stars are still visible and intertwined, and recite in it two long surahs from the Mufassal.

He, may Allah have mercy on him, said: And he narrated to me from Malik from his uncle Abu Suhail.

My uncle, the pronoun refers to Imam Malik, and this Abu Suhail is the uncle of Imam Malik, and his name is Nafi' ibn Malik ibn Abi Amir.

One of the trustworthy people of Medina and one of its reciters.

He used to write copies of the Quran, and sometimes Umar ibn Abd al-Aziz would consult him from time to time.

I did not find the year of his death, but he lived during the Abbasid era.

He died during the time of their first caliph, Abu al-Abbas al-Saffah.

Al-Dhahabi, may Allah have mercy on him, estimated that he lived until around one hundred and thirty. Yes.

From his father, Abu Suhail, who is Malik ibn Abi Amir al-Asbahi, and he is the grandfather of Imam Malik.

And this Malik, I mean Malik ibn Abi Amir al-Asbahi, is one of the trustworthy followers among the transmitters and among the reciters.

He also used to write copies of the Quran, and he recited the Quran during the time of Uthman, and he was among the companions of Umar and among the companions of Uthman.

Abu Nu'aym narrated in Ma'rifat al-Sahaba from Malik.

From Imam Malik, that his grandfather, this Malik, was among the group who went at night after the killing of Uthman and carried his body, may Allah be pleased with him, and buried him.

Yes. Umar ibn al-Khattab, may Allah be pleased with him, wrote to Abu Musa. Abu Musa al-Ash'ari, Abdullah ibn Qays ibn Sulaym ibn Hadar.

Al-Ash'ari, the well-known Companion, the jurist and reciter, well known, may Allah be pleased with him, by his name Abdullah ibn Qays, and by his kunya Abu Musa al-Ash'ari.

He accepted Islam early and returned to his people, then came to the Prophet ﷺ after that, after the Battle of Khaybar.

His ship met the ship of Ja'far ibn Abi Talib coming from Abyssinia, so they all met the Prophet ﷺ, and that was after the Battle of Khaybar.

The Prophet ﷺ appointed him over part of Yemen, he appointed him over Zabid.

And over Aden, and Umar ibn al-Khattab also appointed him over Basra, and Uthman appointed him over Kufa, and he had a beautiful voice.

The Messenger of Allah ﷺ said to him in the narration reported by the two Shaykhs: O Abu Musa, you have been given a flute among the flutes of the family of Dawud.

Umar, may Allah be pleased with him, whenever he met him, would say: O Abu Musa, make us long for our Lord, so he would sit with him and recite the Quran to him.

Through him, the people of Basra learned fiqh, for al-Hasan al-Basri said: No one entered

better for the people of Basra than Abu Musa al-Ash'ari.

The Prophet ﷺ prayed for his forgiveness, as both Shaykhayn narrated from him, may Allah be pleased with him, that the Prophet ﷺ said: O Allah, forgive Abdullah ibn Qays his sins.

And admit him on the Day of Judgment into a noble entrance.

Al-Hakim narrated in Al-Mustadrak from Iyad al-Ashja'i who said: When the saying of Allah the Exalted was revealed: "Allah will bring forth a people whom He loves and they love Him."

The Prophet ﷺ said: They are your people, O Abu Musa, and the Prophet ﷺ gestured with his hand toward Abu Musa al-Ash'ari.

And when he grew older,

he was very diligent in worship, to the point that people sometimes blamed him for that and told him to be gentle with himself.

He would say to them, answering: When a horse is set free,

and it reaches the end of its course, it gives everything it has.

And what remains of my life is less than that, and he died—may Allah have mercy on him. There is a difference of opinion about the year of his death, with many views ranging between the years.

Thirty, forty, and fifty-two.

And Abu Musa al-Ash'ari—may Allah have mercy on him and may Allah be pleased with him.

His name is connected to one of the greatest events in Islamic history.

This event is the well-known issue of arbitration.

And this issue.

This is a place where the Orientalists found fertile ground.

So they exploited it as they wished, said what they wished, and invalidated what they wished.

Some Arabs, both Muslims and non-Muslims, picked this up from them.

And they promoted falsehoods and lies.

They attributed things to Abu Musa, to Amr ibn al-As, to Ali ibn Abi Talib, and to Ibn Abbas.

Things that were never created and never existed, like the ghoul and the.

and the phoenix, and these things that the Arabs talk about.

Names of things that were never created and never existed, just like what those people spread about these chosen ones.

No, I must mention something to you about this.

Know first that after the Battle of Siffin, this battle that gathered the army of Iraq.

Under the banner of Ali ibn Abi Talib and those Companions who were with him.

And the army of the people of Sham, under the banner of Muawiya ibn Abi Sufyan, Amr ibn al-As, and other Companions.

They gathered at Siffin, and it was a battle that is regrettable.

When the number of those killed increased, and the army of Sham saw how many Muslims were being killed, they raised the Qurans on the tips of their spears and called for judgment by those Qurans.

The people of Iraq agreed to that.

And the issue of arbitration here began a series of falsehoods and lies.

The result of all of this is based on Abu Mikhnaf, and on Al-Waqidi, and on others like them whose narrations are not accepted in anything.

What was said? The famous fabricated narration, which unfortunately,

it is the one well-known in the books, and most people know it and are unaware of the truth that opposes it.

It is said that the people of Iraq requested

from Ali ibn Abi Talib that their representative in the arbitration be Abu Musa al-Ash'ari.

That their representative be Abu Musa al-Ash'ari.

Ibn Abbas said, as they claim.

Ali ibn Abi Talib said: Why do you appoint Abu Musa to judge in our matter, when he is not fit for that?

And you know his opinion about us. By Allah, he did not support us, and he hopes for what we are in.

Then you involve him in the most critical matters of ours, and he is not fit for that.

And they portrayed Abu Musa al-Ash'ari as a naive man with weak judgment.

And they portrayed Amr ibn al-As as a cunning and deceitful man.

So that their fabrication would be complete.

Then when.

Abu Musa al-Ash'ari and Amr ibn al-As met.

They decided, and this narration is well-known, that Abu Musa al-Ash'ari would remove Ali ibn Abi Talib from leadership, and that he would remove.

Amr ibn al-As and Muawiya ibn Abi Sufyan from leadership, and that the matter would be left to the Muslims to decide.

And they claim that Ibn Abbas warned.

Abu Musa was warned about the cunning of Amr ibn al-As.

So this means he was naive and did not pay attention, nor did he realize what he was being led to.

Then Amr ibn al-As put forward Abu Musa al-Ash'ari to speak.

Abu Musa said: I remove my companion.

From the matter just as I remove this sword from my shoulder, and the Muslims should look into their affair, and he removed his sword from his shoulder. Then Amr ibn al-As came to speak and say what was agreed upon.

Amr ibn al-As said: This man has removed his companion as you heard, and I confirm my companion in the matter just as I fasten this sword to my shoulder, and he put on his sword.

At that point, they claim that Abu Musa al-Ash'ari turned to Amr ibn al-As and said to him.

Your example is like that of a dog: if you chase it away, it pants, and if you leave it, it pants. And Amr ibn al-As said to Abu Musa: Your example is like that of a donkey carrying books. Then the people dispersed.

This is the well-known story.

In the way I have mentioned to you, and in it there is clear falsehood.

Nothing happened; what is claimed to have happened did not happen in this way at all, and it is unimaginable for that noble generation.

That such a thing would come from them. Those who renounced the world.

And its consequences, for the sake of the word of Allah, after their teeth had grown old and their lives were nearing their end, would they compete for worldly matters?

This story is false from two aspects.

It is false in terms of its narration, in terms of how it was transmitted, and it is false in terms of reasoning and deep reflection, and I will clarify that for you.

As for its falsehood from the aspect of narration, know that this story—before I clarify that, someone might say,

How can you claim, O you, that this story is false, when it was narrated by al-Tabari, the leader of the scholars of tafsir and the master of historians, and it was narrated by Ibn Sa'd, and by Ibn al-Athir, and by Ibn al-Jawzi?

I say to you, Ibn al-Tabari, and Ibn al-Athir, and Ibn al-Jawzi, and Ibn Sa'd, and these—

They did not require that they only narrate what is authentic.

They did not make this a condition for it to be considered evidence; rather, they narrated everything that reached them with their chains of narration.

The Hanafi scholar Muhammad Zahid al-Kawthari, may Allah have mercy on him, stated a principle.

Suitable for cases like this. He said: The value of what al-Tabari narrates is the value of its chain of narration.

The value of what al-Tabari narrates is the value of its chain of narration. If you want to know,

whether what al-Tabari narrates has value, then look at the chain by which al-Tabari presented it to you. If that chain contains unknown narrators or liars, then what he narrated has no value.

And if it contains a truthful person narrating from someone like him, then yes.

All these narrations, according to those I mentioned to you and others, revolve around six people.

Muhammad ibn Umar al-Waqidi.

And Abu Bakr ibn Abi Sabrah, and Ibn Abi Fawrah.

And Abu Mikhnaf Lut ibn Yahya.

And Abu Janab al-Kalbi, Yahya ibn Abi Hayyah, and Muhammad ibn al-Sa'ib al-Kalbi. These six are the ones around whom these narrations revolve.

So what was said about these? As for the first of these six, Muhammad ibn Umar al-Waqidi, Ahmad ibn Hanbal said about him: a liar.

Al-Bukhari said about him: his narrations are to be abandoned.

As for Abu Bakr ibn Abi Sabrah, Ahmad and Ibn 'Adi said about him: he fabricates narrations, lies, invents them, makes them up.

As for Ibn Abi Fura, Abu Hatim al-Razi and Abu Zur'ah al-Razi said about him: his narrations are to be abandoned.

As for Abu Mikhnaf Lut ibn Abi Yahya, Ibn Hajar said about him: a storyteller who is ruined, not to be trusted.

Ibn 'Adi said about him: an extreme Shi'i. This word, "extreme," indicates that he is excessive in his Shi'a beliefs.

As for Abu Janab al-Kalbi Yahya ibn Abi Hayya, Ahmad said about him: he is a transmitter of rejected narrations.

As for Muhammad ibn al-Sa'ib al-Kalbi, al-Dhahabi spoke about him.

He is a transmitter of rejected narrations and is not trustworthy.

These are the main sources for what is narrated about these stories, so how can anything narrated by them be accepted?

And from a rational perspective, it is also false. Why? Because they portrayed Abu Musa as a naive man, weak in opinion.

How could this be when the Messenger of Allah ﷺ appointed him? He made him a governor, as I mentioned to you, over part of Yemen.

Then after that, Umar appointed him and put him in charge of Basra.

Then after that, Uthman appointed him over Kufa, so how could he be weak in opinion or naive?

And he was appointed time and again. Suppose he was appointed once, and it turned out he was weak in judgment and poor in management, how could he be appointed again?

And a second time, and a third time, how could that be? This does not happen.

And among the things that indicate this, and that he was not as he is described,

is that Umar, may Allah be pleased with him—you know who Umar was, his protection of the Muslims, his kindness to them, and his care for their affairs.

Umar, may Allah be pleased with him, singled out Abu Musa al-Ash'ari with his famous letter regarding judgment.

They did not send it to anyone except Abu Musa.

If he was negligent, why would he send it to him?

This letter was explained by Ibn al-Qayyim in two large, well-known printed volumes.

He says to him in it: As for what follows, judgment is a binding obligation and a followed sunnah.

So understand when it is presented to you, for speaking the truth is of no benefit if it is not enforced, and treat people equally in your appearance, your gatherings, and your judgments.

So that the weak do not despair of your justice, and the noble do not hope for your injustice, until the end of the well-known letter.

So if Abu Musa al-Ash'ari was as described, heedless, weak, and lacking in opinion.

Then why did Umar choose him? And how do you know who Umar was? Why did he choose him for this famous letter about judgment? And are the weak and those without opinion appointed as judges?

And we say in Maliki fiqh: the people of judgment must be just, and if no mujtahid is found, then the best of the followers.

So how can someone with weak opinion be appointed?

Then they said, and we still seek the story from the perspective of reasoning, they said.

Amr ibn al-As, whom they called cunning, the Prophet ﷺ said about him in an authentic narration: People accepted Islam, and Amr ibn al-As had faith.

And in another narration he said about him: The two sons of al-As, meaning Amr and his brother, the two sons of al-As are believers.

And they say he is cunning, deceitful, kind.

This one whom you claimed was cunning and deceitful, he said: I make my companion firm in the matter just as I make this sword firm on my shoulder. The question.

In what matter does Amr make his companion firm? This is a great slander, and the wonder is not in the fabrication, but in how people are fooled by it.

In what matter does Amr make his companion firm? I make my companion firm just as I make this sword firm, failed.

In what matter do you confirm him? He imagines that he confirms him in the caliphate.

And they portrayed to us that Amr, that Mu'awiya and Ali were two men, two men fighting over the caliphate.

I ask, was Mu'awiya a caliph at that time?

No, he was the governor of the tribe, Abu Bakr appointed him as governor, and Umar kept him in that position, and Uthman kept him in that position, and he was still in that position during these trials.

And he did not claim to be caliph, nor did anyone claim that for him, so in what matter would you confirm him?

In what matter do I confirm my companion? He did not claim anything for himself to be confirmed in.

In fact, Mu'awiya, may Allah be pleased with him, was not a caliph except after.

The killing of Ali ibn Abi Talib, and after Hasan ibn Ali, may Allah be pleased with them both, gave up his claim.

He gave it up to him, and reconciliation took place between the two groups, and the prophecy of the Messenger of Allah ﷺ about Hasan was fulfilled when he said, and he was still a small child crawling and falling.

He said, "This son of mine is a leader, and Allah will bring reconciliation through him between two great groups of Muslims."

So at that time Mu'awiya was a caliph, and before that he was not a caliph, and there was nothing to establish him as such.

So what happened? What happened is what has been narrated to us with sound chains of transmission.

When the people of Sham saw the large number of those killed, as I mentioned to you, and the Qur'ans were raised.

The Iraqis agreed to refer to the Qur'an for judgment.

The people of Iraq looked and saw that the best person to represent them.

In representing them in the arbitration, they saw that the most suitable one for them was Abu Musa al-Ash'ari. Why?

Because Abu Musa had refused to fight from the beginning.

You know that.

Among the sahaba, some were with Ali, may Allah be pleased with him, and that was the correct group.

And some were with Muawiya, that was a group with an interpretation and they are excused, and some stayed away from the fitna.

Among these were Abdullah ibn Umar, Saad ibn Abi Waqqas, Muhammad ibn Maslama, and Abu Musa al-Ashari.

When the fitna arose and the two armies, meaning the two armies were preparing to meet.

The callers of Ali, may Allah be pleased with him, came to Kufa, and Abu Musa was its governor at that time.

They came to urge the people to join the army of Ali ibn Abi Talib.

At that time, Abu Musa would stand among the people and address them.

He would warn the people against joining either of the two groups, and remind them of the words of the Messenger of Allah ﷺ regarding fitna: The one who sits during it is better than the one who stands.

And he would remind them of the words of the Messenger of Allah ﷺ regarding fitna.

Break your bows, cut your bowstrings, stay inside your homes, and be in them like the better son of Adam.

He would stand among them and address them, saying to them.

This fitna is a deep trial, like a stomach illness; the wise person in it will seem as if he was born yesterday.

While he was delivering the sermon to the people in the mosque, al-Ashtar al-Nakha'i, Malik ibn al-Harith, one of the commanders in Ali's army, entered the governor's residence.

When Abu Musa, may Allah be pleased with him, wanted to return to the governor's residence, al-Ashtar said to him: Step down from our leadership, we have no need for you. So he withdrew to a distant village, staying away from the turmoil.

When the number of those killed increased, the people of Iraq realized that Abu Musa had been sincere to the Muslims when he wanted them not to get involved in the turmoil at all.

So they demanded that he be their representative.

He was brought from his village and met with Amr ibn al-As, and they agreed.

That the judgment in this matter, in this dispute, should be referred to the group whom the Messenger of Allah ﷺ passed away while he was pleased with them.

They parted on that, and what happened was that the khawarij rebelled against Ali after that and killed him, may Allah be pleased with him, and that reconciliation that was agreed upon was not carried out.

And what I have told you is mentioned to us by history with authentic chains of narration to that period.

And know that whoever speaks about this matter,

should speak about it with knowledge and with religion.

With knowledge of this method that I have mentioned to you.

That nothing should be attributed to a people that they did not say or do. Which of us would like to have calamities and disasters attributed to him of which he is innocent? No one.

Even if he is from the lowest people, even if he is from the commoners, even if he is from the marketplace.

So confirm that I said it, then attribute it to me, and confirm that I did it, then attribute it to me.

The historian or the sociologist who wants to discuss the events of those times should use this.

He must present them according to the method that the Muslims invented and for which they were envied.

This method is the method of confirming statements to their source.

This is speaking about it with knowledge. As for speaking about it with religion, it should be known that the sahaba are a people—may Allah be pleased with them—and their matter has been settled.

The sahaba are a people whom may Allah be pleased with them, so there is no way to strip them of their status or to diminish them.

That is why the scholars, I mean, this is something they instill in people.

The veneration of the status of the sahaba, you can still see traces of this in the Maghreb.

That the common person does not mention an individual among the sahaba except by saying "our master."

Our master Abu Bakr, our master Umar, our master Ali, our master Uthman, our master so-and-so, our master so-and-so. Why do we say "our master"? Because of what has settled in their hearts.

Of the veneration of the category of sahaba, this is from the scholars, because the scholars raised them upon that.

Our Lord said: And the foremost, the first of the Muhajirun and the Ansar, and those who follow them in goodness, Allah is pleased with them and they are pleased with Him.

And He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the great success.

And our Lord, the Exalted, said: Allah was pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts.

So He sent down tranquility upon them and rewarded them with a near victory.

And our Lord, the Exalted, said: For the poor Muhajirun who were driven out of their homes and their wealth.

They seek bounty from Allah and His pleasure, and they support Allah and His Messenger.

They are the truthful ones. And those who settled in the land and had faith before them love those who emigrated to them and find no need in their hearts for what they have been given.

They give preference to others over themselves, even if they themselves are in need.

Whoever is protected from the stinginess of his own soul, they are the successful ones. And those who come after them say: Our Lord, forgive us and our brothers who preceded us in faith,

and do not place in our hearts any resentment toward those who have believed. Our Lord, You are truly Kind and Merciful.

The Messenger of Allah ﷺ said in the narration reported by the two sheikhs: Do not insult my Companions. If one of you were to spend gold equal to Mount Uhud,

it would not reach even a handful or half a handful of what they gave. For this reason, the scholars included this issue among what a Muslim should believe.

It is an issue from history, but since it is connected to that noble generation who are our gateways to the law.

For nothing has reached us except through the Quran or the sunnah.

They included it in the books they compiled for students, for the general public, and for people.

They included this issue in them. Who are they? Ibn Abi Zayd al-Qayrawani al-Maliki says in his introduction to the Risala.

In the chapter on what should be believed and refraining from what occurred between them.

For they, and that they should only be mentioned with good, for they are the people most deserving that the best interpretations be sought for them and the best opinions be assumed about them.

This was composed in verse by Sheikh Abdullah bin Sheikh Mah Allah al-Maliki, who said: And the best of generations.

Is the generation of the Chosen One, those who believed, then those who followed, then those who followed, and the best of the umma are the followers of the Prophet.

The Companions of the Rightly Guided Caliphs: starting with Abu Bakr, then after him Umar, then after him Uthman, and next in virtue is Ali.

It is not permissible to mention anyone who attained their companionship except with good mention.

And one must refrain from what occurred between them, for they are most deserving that the best interpretation be sought for them and the best opinion be held about them, and that is what is good.

And Sheikh Ahmad bin al-Murabit al-Maliki said in.

In his poem on creed, he said: Whatever happened among the sahaba was all due to interpretation, not intentional wrongdoing.

They strove in it, so the one who was correct gets two rewards, and the one who erred gets the reward of striving.

And do not mention them except with good, for to them has reached every virtue and honor. The Most Merciful is pleased with them, and they are pleased with Him, so being pleased with them is upon everyone who follows.

Sheikh Muhammad Salim bin Abd al-Wadud al-Maliki, may Allah have mercy on him, said in his poem on the collection attributed to the khalil.

He said: Affirming the virtue in my creed.

Muhammad, the leader of the messengers, is the one to whom the greatest prayers of his Lord are sent, from those who saw him and joined his group, then those who follow them, then those who follow them.

Honoring and respecting the Companions, giving precedence to the four, and favoring the one who was with him in the cave.

Then according to the order of succession, the best among them, then the rest of the ten who were given glad tidings, then the people of Badr, and for them one seeks good outcomes without bias.

But one assumes the best opinions about them, and it is not permissible to mention the two companions except in a good way.

And regarding apostasy, the ruling is clear for the one who disbelieves or insults the group.

And all those I have mentioned, and Sheikh al-Maqari al-Maghribi al-Maliki al-Ash'ari said in his poem which he composed about beliefs.

It consists of five hundred verses, which he called "Illumination of Darkness in the Beliefs of Ahl al-Sunnah," and in it he speaks about this matter.

All of the Companions are upright and the best of people.

Whoever seeks guidance by following them will see it, for whoever is granted knowledge of the unseen was given the companionship of the Prophet, the one who was granted knowledge of the unseen.

Allah, the Exalted, granted them the companionship of the Prophet, so they are stars in the darkness; whoever follows them in the stars of the night is guided.

Do not get involved in matters that are confused among them, and beware if you fall into error.

And the best way out for them is to think well of them, for striving in judgment has its levels.

And all those I mentioned to you are Malikis, and this statement is not unique to them, for the rest of the scholars also say what they said. This is Safarini the Hanbali, who says in his creed.

In this matter, there is no one in the umma like the sahaba.

In virtue, goodness, and correctness, for they witnessed the Chosen One, saw the secrets and lights, and strove.

Even the banners of guidance, and they strove.

And they fought the enemies until the religion of guidance became clear, and the religions were named.

And in the clear revelation, there has come regarding their virtue what soothes the thirst, and in the narrations, in the reports, and in the words of the scholars and poetry.

What is too much for my words to encompass even some of it, so be content and take from my knowledge.

And beware of delving into matters that diminish their virtue, for what happened, if you only knew, was based on their own ijtihad.

So be at peace; may Allah humiliate whoever abandons them.

And Al-Tahawi Al-Hanafi said in his creed: We love the Companions of the Messenger of Allah ﷺ.

And we do not disassociate from any of them, and we hate those who hate them, and we do not disassociate from any of them.

And we hate those who hate them and mention them with anything but good, and we only mention them with good.

So you see that the scholars have included this issue among what people must believe.

Because the sahaba.

They were raised by the Messenger of Allah ﷺ. Yes.

Should we pray Dhuhr when the sun begins to decline? Should we pray Dhuhr when the sun begins to decline? It declined.

It leaned. Everything leaned and deviated from uprightness. The Arabs say "it has deviated."

And among that is the saying of our Lord, the Exalted: When they deviated, Allah caused their hearts to deviate.

Here, Umar, may Allah be pleased with him, says to Abu Musa: Pray Dhuhr when the sun begins to decline, meaning he did not tell him to wait.

A quarter of the height until the shadow becomes a cubit, this is apparent.

It may contradict his letter to his governors that we mentioned earlier.

To reconcile between them, the Malikis made this distinction that I mentioned to you: that the one praying, whether alone or in congregation—for the individual,

Umar's letter to Abu Musa was interpreted as: Pray Dhuhr when the sun declines, and do not wait.

And for the congregation, Umar's letter to his governors was interpreted as: Pray Dhuhr when the shadow reaches the length of a sandal.

With this, the statement of Umar ibn al-Khattab, may Allah be pleased with him, is consistent, yes.

And 'Asr, and the sun is white and pure before any yellowness enters it.

Pray 'Asr while the sun is white and pure.

Before any yellowness enters it, this explains what its purity means.

And the sun is white and pure before any yellowness enters it. How, where does the yellowness appear?

For us and for the majority, it appears on the walls and on the houses.

That is, when the yellowness of the sun appears on the walls.

And on the houses, so at that time the sun has turned yellow, according to the Malikis and others. According to the Hanafis, the sun turns yellow when its disk becomes yellow.

And this happens after the yellow color appears on the walls, which means that the last preferred time for asr prayer is this.

The last time for asr for those who have ease and choice.

Before the sun becomes bright and that yellowish color appears on it, yes. And maghrib is when the sun sets. As for its emergency time, that is what we mentioned before.

Whoever catches one rak'ah of asr before the sun sets has caught asr, yes.

And maghrib is when the sun sets. This as well.

Just as mentioned before, and Maghrib is when the sun sets, if you hasten to pray it, it's as if he sees that.

Maghrib time is short, and we will discuss its end time later, if Allah wills.

And the end time for 'Isha is as long as you do not sleep.

And the end time for 'Isha is as long as you do not sleep. Ibn Habib from the Maliki school.

He saw that this matter from Umar ibn al-Khattab to Abu Musa was specific to himself.

As if Abu Musa, meaning as if Umar, may Allah be pleased with him, instructed Abu Musa to delay.

The prayer of isha should be delayed from its time in the mosques, for the Messenger of Allah ﷺ used to like that the isha prayer be delayed.

This means that for someone praying alone, it is recommended, and for the congregation as well, if it is not difficult for them, it is recommended to delay isha.

Unless a person fears that he will fall asleep and not pray, yes.

He would pray fajr while the stars were still visible and intertwined. Yes, and they would be advancing, and the stars were still visible and intertwined, meaning clear, yes.

And recite in it two long surahs from the mufassal.

And recite in it two long surahs from the mufassal; this statement has an implied meaning.

That is, he recited after the Mother of the Quran a long surah from the Mufassal, and he did not mention Al-Fatiha, he did not mention it.

Because it was established among the sahaba that a prayer is not valid unless Al-Fatiha is recited in it.

And the Quran contains.

Seven long surahs, and it contains.

Surahs of a hundred verses, and it contains surahs of a hundred, and it contains the Mathani, and it contains the Mufassal.

In the hadith narrated by the two Shaykhs from Wathila ibn Al-Asqa'—may Allah be pleased with him—he said: The Messenger of Allah ﷺ said: I was given.

I was given instead of the Torah the seven.

And I was given instead of the Gospel the hundreds.

And I was given instead of the Psalms the hundreds, and I was given instead of the Gospel the repeated passages, and I was favored with the detailed sections.

The seven long ones are the first seven surahs of the Quran, Al-Baqarah.

And Al-Imran, and An-Nisa, and Al-Ma'idah, and Al-An'am, and Al-A'raf.

al-Anfal and at-Tawba, considering them as one soera.

And some scholars said: No, the seven long soeras are the six soeras I mentioned to you, and soera Yunus.

And some of them say: No, the seventh of the long soeras.

al-Kahf, meaning the first six soeras and soera al-Kahf.

Then after the seven long soeras comes,

the mi'in, and they are called mi'in because their verses are mostly either more than a hundred or close to it, so they are called mi'in.

And after them come the Mathani, until you reach the Mufassal. They are called Mathani because they come after the Mi'in.

So the Mathani, they are called Mathani, and the Mi'in have the beginnings.

And the Mufassal is what remains, and people differed, meaning the scholars differed.

Where does the Mufassal begin? First, know that the Mufassal is divided into three sections.

The long Mufassal, the middle Mufassal, and the short Mufassal.

But where does the Mufassal begin? What is the first surah in the Mufassal? The scholars differed about this in twelve opinions.

The most likely opinion among many of them is that al-Mufassal begins with soera al-Hujurat.

So from al-Hujurat to soera Abasa wa Tawalla, this is the long section of al-Mufassal.

Then from Abasa to soera ad-Duha, this is the middle section of al-Mufassal, and the rest is the short section.

Shaykh Ali al-Ajhuri al-Maliki composed this in verse.

He expressed this, the most likely opinion we mentioned, in his verse.

The first soera of al-Mufassal.

Al-Hujurat to Abasa, and that is clear.

And from Abasa to ad-Duha is the middle, and the rest are the short ones without excess.

And his statement, may Allah be pleased with him: and recite in it, meaning in the morning prayer, two long surahs from al-Mufassal.

Because the morning prayer is witnessed, indeed the recitation at dawn is witnessed, meaning the fajr prayer.

The angels witness it, and I mentioned to you in the previous hadith that the angels who take turns among us.

Meaning they come at that time, at fajr they come.

They come at Asr and witness Fajr, so it is recommended to lengthen it, and that is why the Fajr prayer, according to the scholars of fiqh, is among the prayers that.

It is recommended to lengthen the recitation in it, and that is why the Malikis.

Among the virtues of prayer—prayer for us as those who fall short, may Allah will—are its obligations, its sunnah acts, and its virtues.

Among its virtues is lengthening the recitation in the morning and Dhuhr prayers. Al-Bashar says: And always lengthen in the morning and Dhuhr, and in Isha and the sixth.

And shorten in the others. Lengthen in the morning and Dhuhr, and in Isha it is recommended to be moderate or shorten it, meaning to shorten the recitation in it, Asr and Maghrib.

Yes, and whoever recites in the morning prayer from the long surahs of the Mufassal.

He has attained both virtues: he has fulfilled his share of lengthening the recitation, and he has fulfilled his share of gentleness towards the people. Yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: He told me from Malik, from Hisham ibn Urwah, from his father, that Umar ibn al-Khattab, may Allah be pleased with him.

wrote to Abu Musa al-Ash'ari, may Allah be pleased with him, instructing him to pray Asr while the sun is still white and clear, at the time it takes a rider to travel three farsakhs.

And to pray Isha any time between you and a third of the night. If you delay it, then up to half the night, and do not be among the heedless.

Ubayd Allah, may Allah have mercy on him, said: He told me from Malik.

From Hisham ibn Urwah, he is Hisham ibn Urwah ibn.

Al-Zubair ibn al-Awwam ibn Khuwailid al-Asadi al-Qurashi from Medina.

The leader of the believers in hadith, one of the great scholars of Medina, one of its leading jurists, and its prominent hadith narrators.

He narrated from his father, Urwah ibn al-Zubair, from his uncle Abdullah ibn al-Zubair, from his wife who was his cousin, and from his cousin.

So he did not need to go outside his family, so to speak.

His ambition for knowledge and narration was fulfilled for us.

Then he traveled to Iraq.

So when he traveled to Iraq, he became more expansive in narration.

He would narrate from his father things he had not heard from him, but had actually heard from others.

That is why Imam Malik criticized his narrations in Iraq.

In any case, he is a trustworthy imam whose narrations are relied upon. He died, may Allah have mercy on him, in the year one hundred and forty-five.

From his father, Urwah ibn al-Zubayr. We have mentioned him before and, Allah willing, we will speak about him again later. He died in the year.

The year ninety-four, which is the year of the jurists. Why?

Because so many jurists died in that year, yes.

That Umar ibn al-Khattab wrote to Abu Musa al-Ash'ari, may Allah be pleased with him.

That you should pray Asr while the sun is still white and clear. That Umar ibn al-Khattab—meaning the chain of narration here, meaning Hisham ibn Urwah from his father that Umar ibn al-Khattab—and this is a disconnected chain.

For Urwah ibn al-Zubayr did not meet Umar ibn al-Khattab, and what's strange is that I did not find

in the commentaries on al-Muwatta' anyone who pointed this out—not Ibn Abd al-Barr, nor Ibn Arabi, nor al-Zurqani, nor al-Baji, nor anyone else.

Meaning not anyone else, no one, no one pointed out that this chain, this disconnected chain, except Ibn al-Turkmani in his commentary on Sunan al-Bayhaqi.

In any case, even if it is disconnected, it is supported by the previous narrations, yes. The distance a rider travels is three farsakhs.

Yes, and you see that it has been narrated without doubt.

The distance a rider travels is three farsakhs, and it has been narrated in the previous narration: the distance a rider travels is two or three farsakhs, this has been narrated with certainty, yes.

And to pray 'isha between you and a third of the night. And to pray 'isha between you and a third of the night, this is somewhat general.

Between what time? Between a third of the night, meaning that according to 'Umar, may Allah be pleased with him, this is the end of its preferred time, and a third of the night is counted from maghrib.

Alright, and we will explain to you, inshaAllah, how this is calculated in a coming session. Glory be to You, O Allah, and with Your praise. I bear witness that there is no deity except You. I seek Your forgiveness and repent to You. All praise is due to Allah, Lord of the worlds.