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.

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.

Pray the Asr prayer while the sun is still white and clear, about the time it takes a rider to travel three farsakhs.

And pray the Isha prayer any time between you and a third of the night. If you delay it, then until the middle of the night, and do not be among the heedless. His statement, may Allah be pleased with him: Pray the Isha prayer.

Between you and a third of the night, this does not clarify for him when the time for Isha prayer begins.

And Maghrib is when the sun sets, and 'Isha is between you and a third of the night. "Between you"—when is that? This is the lack of specification (al-ijmal) regarding the starting time.

It is understood because it is based on Abu Musa's knowledge, so he only informed him of the ending time, saying: and between.

Between you and a third of the night, and this third of the night is calculated from Maghrib.

You look at the time of sunset and you look at the time of

Fajr rising, and you divide the night into thirds.

Then the first third, the second third, and the last third will become clear to you, yes.

So if you delay, then until the middle of the night, and do not be among the heedless.

If you delay past the first third of the night, then until the middle of the night. Half of anything is its middle.

So if you delay past the first third of the night, then until the middle of the night.

This shows that the last time of preference according to Umar ibn al-Khattab, may Allah be pleased with him,

the last time for isha, meaning the time of preference and ease, is the middle of the night. And it was narrated by the two sheikhs,

from Anas, may Allah be pleased with him, that the Prophet ﷺ delayed isha until the middle of the night, then prayed. His saying: and do not be among the heedless.

That is, those who are heedless of prayer, of the 'isha prayer, and perform it after midnight, are among the heedless.

Whoever is used to praying 'isha after midnight, and the Messenger of Allah ﷺ said in the narration reported by Ibn Khuzaymah and Al-Hakim,

About Abu Huraira, may Allah be pleased with him, that the Messenger of Allah ﷺ said,

Whoever maintains these prescribed prayers will not be written among the heedless. Yes.

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

About Abdullah ibn Rafi', the freed slave of Umm Salama, the wife of the Prophet ﷺ, that he asked Abu Huraira, may Allah be pleased with him, about the time of prayer, and Abu Huraira, may Allah be pleased with him, said: I will tell you.

Pray Dhuhr when your shadow is equal to your height, Asr when your shadow is twice your height, Maghrib when the sun sets, Isha between you and a third of the night, and pray Fajr in the early dawn, meaning when it is still dark.

Ubayd Allah, may Allah have mercy on him, said: And he told me from Malik from Yazid ibn Abi Ziyad—is that how you have it? Ibn Ziyad.

Okay, from Yazid ibn Ziyad, his father's name is Ziyad, and sometimes he is attributed to his grandfather, so he is called Yazid ibn Abi Ziyad.

And we say to clarify his name: Yazid ibn Ziyad ibn Abi Ziyad. Sometimes they attribute him to his father and sometimes to his grandfather.

And this narrator is among the trustworthy people of Medina, and among their people without wudu, and Imam Malik narrated from him, and Muhammad ibn Ishaq, the author of the Sira, narrated from him.

I did not find the year of his death, and attention should be paid to distinguishing between this narrator.

And between Yazid ibn Abi Ziyad al-Dimashqi.

So this one is weak, and between this Yazid and Yazid ibn Abi Ziyad al-Kufi al-Hashimi, this one is also weak, and Imam Malik did not narrate from either of them.

And this is what the scholars of terminology call "al-muttafiq al-muftariq. Al-muttafiq al-muftariq" is when their names and their fathers' names are the same but they differ.

Their persons, yes. From Abdullah ibn Rafi', the freed slave of Umm Salama, the wife of the Prophet ﷺ.

Abdullah ibn Rafi', the freed slave of Umm Salama, Abu Rafi'.

One of the trustworthy people of Medina and one of their senior scholars, and he was trustworthy and narrated many narrations, may Allah have mercy on him, and this also contains a point.

In the chapter on names among the narrators, this man's name is Abdullah ibn Rafi'.

And his kunya is Abu Rafi', which matches his father's name.

This is one of the matters that Ibn Hajar, may Allah have mercy on him, guided students of hadith to pay attention to in his Nukhbah.

He said: And knowing—when they said knowing: the names of those named and the possible names, and those whose kunya matches their father's name.

Abu Rafi' and Ibn Rafi', and why should this be given attention? Because someone looking at the isnad might see.

For example, he knows him, he knows him as Abdullah ibn Rafi', but does not know his kunya, so he sees in the isnad "Abu Rafi', the freed slave of Umm Salama," and it is said: this is a mistake, the correct one is Ibn Rafi'.

For this reason, it is necessary for the student of hadith knowledge to pay attention to these subtle points that the great scholars have instructed us to notice, as Ibn Hajar said.

And whoever's kunyah matches his father's name, this is one of the examples of that. Yes.

He asked Abu Huraira, may Allah be pleased with him, about the time of prayer. Abu Huraira said: I will tell you. Pray Dhuhr when your shadow is equal to your height.

Alright, Abu Huraira, may Allah be pleased with him, said: I will tell you.

This means that these words are from Abu Huraira himself, and he did not attribute them to the Prophet ﷺ. He said: I will tell you. Pray Dhuhr when your shadow is equal to your height.

And informing about the times of prayer, or these prayer times, cannot be known by opinion or personal reasoning, but must be based on instruction from the infallible one.

And he did not attribute it to him, so this.

Outwardly it is mawquf, but in ruling it is marfu'. Why? Because the times cannot be known except.

By revelation, and this is one of the examples that

We can use as an example for what Ibn Hajar corrected regarding Ibn al-Salah. We mentioned to you that Ibn al-Salah defines mawquf as.

What is attributed to the mawquf, what is attributed to the Companion from his statement or action.

And it is not extended to the Prophet ﷺ. Ibn Hajar objected to this.

What is attributed to the Companion, from his statement or action, and there is no room for personal opinion in it.

It cannot be known by reasoning, so this is like it. Ibn Hajar said: That is not considered mawquf in ruling, even if it is mawquf in form, and this is an example of that, yes.

Pray Dhuhr when your shadow is equal to your height, yes. And Asr when your shadow is twice your height. Pray Dhuhr when your shadow is equal to your height. We have already mentioned previously.

That Dhuhr begins.

From the time the sun passes its zenith, and the congregational prayers when the shadow is a forearm's length.

Here he said, when your shadow is equal to your height, Asr.

Pray it when your shadow is twice your height. In fact, what Abu Huraira, may Allah be pleased with him, answers is the end time for Dhuhr and the end time for Asr.

I mean the end of the preferred time.

And we will, Allah willing, explain to you the difference between the preferred time and the time of allowance.

And the time of necessity for those with urgent needs: for a woman who becomes pure, a disbeliever who accepts Islam, someone insane who regains sanity, a child who reaches puberty.

So pray Dhuhr when your shadow is equal to your height; this is the end of the time. When your shadow is equal to your height, this is the end time for Dhuhr.

And Asr when your shadow is twice your height; this is the end time for Asr.

So the answer of Abu Huraira, may Allah be pleased with him, is about the end time, not the whole time. Either he understood

that Abdullah ibn Rafi' was asking about the end time, so he answered him about that.

Or it could be that Abu Rafi' was asking about the whole time, and Abu Huraira, may Allah be pleased with him, answered him about the end time to clarify to him that if he prays Dhuhr

when his shadow is equal to him, and prays Asr when his shadow is twice his height, then he has caught the prayer in the preferred time. Yes.

And Maghrib is when the sun sets, and Isha is between you and a third of the night, and pray Fajr when it is still dark, meaning before dawn.

And he prayed Fajr while it was still dark.

This is what you have. Ibn Abd al-Barr, may Allah have mercy on him.

He says that the narration of Yahya ibn Yahya, which is the one we are studying.

With a "seen", "baghbas".

And Qadi Iyad, may Allah have mercy on him, did not attribute this narration, he did not attribute this letter in this way.

With a "seen", to Yahya ibn Yahya, but rather he attributed it to Ibn Wadah, to the narration of Ibn Wadah in the Muwatta, and to the narration of Ibn Attab in the Muwatta.

He said these two narrated this letter with a "seen", "baghbas".

Its meaning is that the rest narrated it with "shīn".

Al-Waqshi al-Andalusi al-Maliki said: The narration of Ibn Yahya ibn Yahya is with "ghabash" like this, and Allah knows best which of them is correct. In any case, Ibn Abd al-Barr and Qadi Iyad,

are given precedence in their narration of the Muwatta over others, but they differed here. In any case, the meaning is the same.

"Ghabash", and "ghabash", "ghabas", and "ghalas" are the same.

According to Imam Malik, he said: And he prayed Fajr at "ghabash" or "ghabas", meaning "ghalas".

"Ghabash", "ghabas", and "ghalas" are the remnants of darkness at the end of the night. That time is referred to by these names. Some linguists made a distinction and said.

Al-ghabash comes first, then comes al-ghabash, and then comes al-ghalas.

Yes, and in his statement, may Allah be pleased with him: and pray Fajr at the time of darkness.

This is evidence for the view of the majority—the Malikis, Shafi'is, and Hanbalis—that it is preferable to pray Fajr while it is still dark, as we mentioned earlier, yes.

Ubaydullah ibn Yahya, may Allah have mercy on him, said: and he narrated to me from Malik.

From Ishaq ibn Abdullah ibn Abi Talha, from Anas ibn Malik, may Allah be pleased with him, who said: We used to pray Asr, then a person would go out to Banu Amr ibn Awf and find them praying Asr.

Ubaydullah, may Allah have mercy on him, said: When did Ubaydullah ibn Yahya die?

Right. Ninety-eight or two hundred.

Yahya ibn Yahya, he was born and died in the year two hundred and thirty-four, and he narrated to me, he said, from Malik.

From Ishaq ibn Abdullah ibn Abi Talha, this man.

Ishaq ibn Abdullah ibn Abi Talha is the brother of Abdullah ibn Abdullah ibn Abi Talha and Yaqub ibn Abdullah ibn Abi Talha.

And Ismail ibn Abdullah ibn Abi Talha, and Amir ibn Abdullah ibn Abi Talha.

All of these were imams from whom knowledge and hadith were narrated, and the most distinguished among them.

And the most knowledgeable among them, according to Malik in this chain, is Ishaq ibn Abdullah ibn Abi Talha, and Imam Malik did not mind narrating from Ishaq.

He would not narrate it from anyone else, and Ishaq died in the year one hundred and thirty-two, and it was also said in the year one hundred and thirty-four.

And Ishaq ibn Abdullah ibn Abi Talha, his grandfather Abu Talha is the one with the famous story narrated in the two authentic collections and elsewhere.

In summary, Abu Talha al-Ansari came to Umm Sulaym, who is the mother of Anas ibn Malik.

He proposed to her, and she said to him: O Abu Talha, a man like you is not rejected.

But I am a Muslim woman, and you are a disbeliever, and you are not lawful for me. If you accept Islam.

That is my dowry; I ask nothing else from you.

So he accepted Islam and married her, and she became pregnant and gave birth to a beautiful boy. Abu Talha loved him deeply, and the boy grew until he started moving around.

Then he became ill, and Abu Talha was saddened by his son's illness.

Abu Talha used to go back and forth to the Messenger of Allah ﷺ, so he went out as usual.

The boy died, and his mother got up.

She washed him, cleaned him, and placed him in her room. When Abu Talha came home, he asked, "How is my son this evening?" She replied, "He is well."

He has never been as calm as he is tonight, and whoever dies finds rest.

So he praised Allah and was pleased with that.

She served him food and he ate, then she put on perfume and approached him, and he was intimate with her.

After the man ate and was intimate with his wife, she said to him: O Abu Talha, what do you think if a neighbor lent you something to enjoy,

then wanted to take back what he lent you,

would you return it to him? He said: Yes. She said: Would you be content to return it? He said: I would be content. She said: Allah lent you your son.

So He let you enjoy him as long as He willed, then He took him back to Himself. So be patient and seek your reward with Allah. So Abu Talha was patient and said, "To Allah we belong and to Him we return."

Then in the morning, he went to the Messenger of Allah ﷺ and told him.

The story of Umm Talha. The Messenger of Allah ﷺ said: May Allah bless you both in your night. She conceived that very night.

When she became heavy with pregnancy, the Messenger of Allah ﷺ said to Abu Talha: When Umm Sulaym gives birth,

bring the boy to me. So she gave birth and he brought him to him wrapped in a cloth.

The Prophet ﷺ took a date, chewed it, then put it in the boy's mouth, and the boy began to suck on it.

The Prophet ﷺ said to Abu Talha: The Ansar love dates.

Then the Messenger of Allah ﷺ called him and named him Abdullah, and the scholars of biography mentioned that this Abdullah had ten children.

All of them recited the Quran, and most of them transmitted knowledge, and they are the ones I mentioned to you.

Yaqub, Umar, Ismail, Abdullah, and Ishaq, and the most distinguished of them is Ishaq, and he is the teacher of Imam Malik.

In this chain, yes. From Anas ibn Malik, may Allah be pleased with him, who said: Anas ibn Malik.

Banu Zayd ibn Haram ibn al-Nadr ibn Dumdum.

Al-Khazraji Al-Ansari, the Companion of the Messenger of Allah ﷺ, his servant, and his student.

He narrated much knowledge from the Messenger of Allah ﷺ. He was ten years old when.

the Prophet ﷺ came to Medina, and his mother brought him.

Umm Sulaym brought him to the Prophet ﷺ and said: O Messenger of Allah, this is Anas.

My son, I have brought him to serve you, so make du'a for him. The Messenger of Allah ﷺ said: O Allah, bless him in his wealth and his children.

The Prophet ﷺ welcomed him, gave him the nickname Abu Hamza, and used to joke with him, sometimes calling him, saying: O two-eared one.

Allah answered the supplication of His Prophet ﷺ.

The wealth of Anas increased greatly.

He himself said: By Allah, my wealth is abundant, and my children and grandchildren today number around one hundred.

He had an orchard that produced fruit twice every year, and.

He lived in Medina after the death of the Messenger of Allah ﷺ, then he moved to Basra and died there.

In the year ninety-two, and it is also said in the year ninety-four.

And he was one hundred years old, and.

When he was in Basra, al-Hajjaj ibn Yusuf came.

He was appointed as governor over it by Abd al-Malik ibn Marwan, governor over Iraq.

Anas ibn Malik entered upon him, and al-Hajjaj wanted to humiliate him and belittle his status, so he said to him: Eh, eh, O Anays.

You see, al-Hajjaj belittled him.

Anas, Anas was belittled to Anays, and Anas's mother also used the diminutive and said: This is my little Anays, and the diminutive, as the rhetoricians say, is used for certain purposes.

So, she used it to express affection, and he used it to belittle.

He said: Eh, eh, O Unais, one day you are with Ali, another day with Ibn al-Zubair, and another day with Ibn al-Ash'ath.

Anas, may Allah be pleased with him, was with Ali during the fitna between him and Muawiya.

After that, he was with Ibn al-Zubair during the fitna between him and Abd al-Malik ibn Marwan, when Abdullah ibn al-Zubair fortified himself in the Kaaba and was killed there, and there will be a toespraak about him, inshaAllah.

And a day with Ibn al-Ash'ath, Abd al-Rahman al-Ash'ath.

He rebelled against Abd al-Malik ibn Marwan, and this fitna is called the Fitna of the Reciters.

Because most of those who took part in it were reciters and people of knowledge, and they rebelled against Abd al-Malik ibn Marwan and fought him.

There was a battle, and Ibn al-Ash'ath was killed in it.

So he said this to remind him that all his stances were against Banu Umayyah.

So he said to him: "Yes, yes, O Unays, one day you were with Ali, another day with Ibn al-Zubayr, and another day with Ibn al-Ash'ath."

By Allah, I will uproot you as the ulcer is uprooted.

This is an ulcer that appears on the foot.

It remains, like what we Moroccans call a corn.

So this does not go away except by removal.

He said, By Allah, I will remove you as the ulcer is removed, and I will uproot you as gum is uprooted.

Gum, this is tree gum. If you want to remove it, you also need to extract it.

And I will bind you like the binding of the Salama tree. The Salama is a type of tree; they used to need its leaves and it was hard for them to pick them, so what would they do?

They would come to the tree and tie its branches together.

They wrap the branches and tie them either with a stick or with a rope.

When the branches are gathered together, they strike the tree until its leaves fall, so he said to him, this is what I will do to you.

So Anas, may Allah be pleased with him, said to him: You mean me, O governor, may Allah set you right.

Al-Hajjaj said: I mean you, and those who hear you.

Anas said: We belong to Allah and to Him we return, and he left.

He wrote to the Commander of the Believers, Abd al-Malik ibn Marwan, and said to him in his letter.

From Anas ibn Malik to the Commander of the Faithful, Abd al-Malik ibn Marwan. As for what follows,

al-Hajjaj has spoken to me in an offensive way.

And he told me to leave, even though I was not deserving of that.

I am dying having served the Messenger of Allah ﷺ and having accompanied him.

When this reached Abd al-Malik, he became extremely angry.

He considered this from al-Hajjaj to be very serious, and he called for Ismail ibn.

Ubayd Allah ibn Abi al-Muhajir, who was a companion of al-Hajjaj.

He said to him: Take these two letters of mine. He wrote two letters and said to him: Take these two letters of mine.

Then ride to Iraq, and start with Anas ibn Malik, and say to him: Abd al-Malik says to you.

O Abu Hamza, I have written a letter to the cursed al-Hajjaj. If he reads it and understands what is in it, he will be more obedient to you than your own servant.

And in the letter that Abd al-Malik wrote,

From Abd al-Malik ibn Marwan, Commander of the Believers, to al-Hajjaj ibn Yusuf.

As for what follows, you are a servant.

Matters have overwhelmed you, and you have risen above your station.

You have exceeded your limits, crossed your bounds, and committed a grave offense.

May Allah curse you, a servant with squinting eyes and defective jaws.

Did you forget the labor of your forefathers in Ta'if, carrying stones on their backs and digging wells?

By Allah, I will squeeze you as a lion squeezes a fox, and as a wolf does a rabbit.

And you persisted against a man from the Companions of the Messenger of Allah ﷺ, not accepting his good deeds.

And you did not overlook his mistakes, out of your boldness against the Lord, the Mighty and Majestic, and your disregard for the covenant.

By Allah, if the Jews and Christians—

If you met a man who served Uzair or the Messiah, you would honor him, respect him, and treat him generously.

And this is Anas ibn Malik, who served the Messenger of Allah ﷺ, who shared his secrets with him and consulted him in his affairs, and yet—

He is one of the last remaining Companions of the Messenger of Allah among us.

So when this letter of mine reaches you, be more obedient to him than his own shoe and sandal.

Otherwise, a heavy arrow from me will reach you, bringing certain death.

And for every news there is a time, and you will know. When this letter reached him, he went and was pleased with him: O Abu Hamza, it is only such and such, it is only such and such, in any case.

He was pleased, and after that he reconciled with him.

Yes. Abu Huraira and Anas ibn Malik were the last of the sahaba to die in Basra.

Yes. From Anas ibn Malik, may Allah be pleased with him, who said: We used to pray 'asr, then someone would go to Quba and reach them while the sun was still high.

We used to pray 'asr, then a person would go out to Banu Amr ibn Awf, and Banu Amr ibn Awf were located in al-Awali.

Al-Awali, the place where Quba is now, the Quba Mosque.

These were the homes of Banu Amr ibn Awf, and at that time it was not part of Medina, but rather there was a distance between it and Medina, meaning near this city.

There were two farsakhs between them, and I told you in the previous gathering that a farsakh

is five and a half kilometers, meaning at that time Banu Amr ibn Awf

and Medina were separated by about eleven kilometers or so.

So a person would pray 'asr with the Messenger of Allah ﷺ.

Then he would go to the homes of Banu Amr ibn Awf and find them praying 'asr.

This means two things, that.

The Messenger ﷺ used to pray 'asr at the beginning of its time, and for this reason Imam Malik mentioned this narration here to show that the best time for 'asr prayer is at the beginning of its time.

This also shows that praying at the beginning of the time is better, like the hadith of Umm Farwah that I mentioned to you in gatherings.

Ahmad and others narrated that the Messenger of Allah ﷺ was asked.

Which deeds are best? He said: Prayer at its earliest time.

Then, someone might think that this hadith

The residents of Banu Amr ibn Awf used to pray the prayer.

They used to pray Asr after its time had ended.

But that is not correct. They used to pray Asr in the middle of its time, not at the beginning. Why?

Because Al-Awali was a place of gardens and walls, so they were busy.

So they would not pray 'asr except after finishing their work, and that was in the middle of the time.

This does not mean that they would delay the prayer until its time was over, and from this we learn that the sahaba did not always pray at the very beginning of the time.

The prayer times were not fixed to one time; rather, the times of prayer varied for them according to their work.

Perhaps this is evidence for what used to happen in many cities in Morocco until recently, where dhuhr was prayed at two different times.

The media says the first one, usually.

That is, the dhuhr that is prayed an hour after the time when it is first prayed.

In a place where there were many shops and vendors, so compare this to that, yes.

Ubaydullah ibn Yahya, may Allah have mercy on him, said: He told me from Malik, from Ibn Shihab, from Anas ibn Malik, may Allah be pleased with him, that he said.

We used to pray 'asr, then someone would go to Quba and reach them while the sun was still high.

Ubaydullah, may Allah have mercy on him, said: He told me from Malik, from Ibn Shihab.

When did Ibn Shihab die? In the year one hundred and twenty-four, and it was also said one hundred and twenty-five.

From Anas ibn Malik who said: We used to pray 'asr, then someone would go to Quba. He did not specify here who this person was who would go, but it appears he meant himself.

It is as if he said, then I go to Quba, and this is clarified by what Ahmad and others narrated from Anas.

may Allah be pleased with him, who said: The Messenger of Allah ﷺ used to lead us in the Asr prayer while the sun

was still white and high, then I would go to my people in a part of Medina.

I would find them sitting, so I would say to them: Get up and pray, for the Messenger of Allah ﷺ has already prayed. So this narration clarifies that what Anas meant by "then the one who goes, goes"

is that he meant himself, then the one who goes, goes to Quba.

Quba is the home of Banu Amr ibn Awf. I told you that Banu Amr ibn Awf live in Al-Awali, and Al-Awali is Quba.

As I told you, there were two miles between it and Medina, the closest of them to Medina is two miles away.

It is two miles away, and sometimes it is three.

Now, the Quba Mosque is in the middle of the city, the buildings have reached Quba and gone beyond it.

Now, those who go, Allah has blessed them and they went. We ask Allah to bless those present: whoever went, may he go again, and whoever has not gone, may he go.

Car, that the Quba Mosque, this is a car.

It is unimaginable that he was outside Medina, given the buildings that now extend to it.

Quba was the home of the tribe of Banu Amr ibn Awf, and Banu Abd al-Ashhal also lived there.

This is supported by the words of Abdullah ibn al-Zub'ari.

When the camels knelt in Quba, and the killing intensified among Abd al-Ashhal.

That is, the killing intensified, it became severe and widespread among Abd al-Ashhal. The "ha" was omitted, and originally it is Abd al-Ashhal.

And about this verse, he says it in a poem after the Battle of Uhud, seeking revenge for the Muslims who were killed, and at that time he was a disbeliever. He says in it:

O raven of separation, if you have heard, then speak. You only say something that has already happened.

Indeed, good and evil have their limits, and both have a direction and a face.

Convey to Hassan from me a sign, for the composition of poetry removes this resentment.

How many skulls do you see in the battlefield, and hands that have been cut off, and feet, and fine Syrian garments.

Over heaps of those destroyed in the place of descent, how many noble leaders have we killed, brave and courageous men.

If only my elders at Badr could witness the panic of the Khazraj from the strike of spears, when the camels knelt at Quba and the killing intensified among Abd al-Ashhal.

So we killed the double of their nobles, and we balanced the tilt of Badr, so it became balanced.

Hassan ibn Thabit, may Allah be pleased with him, responded to him, because he said: Convey to Hassan from me a message, so he replied, Hassan said, may Allah be pleased with him.

I left with Ibn al-Zubayra a battle in which there would have been virtue if it had been fair.

You have achieved and we have achieved from you, and such is war, sometimes it turns.

We place the swords on your shoulders wherever we wish, sometimes after quenching, as you turn back on your heels.

Fleeing in the valley are those resembling messengers, and we rose on the Day of Badr with taqwa.

Obedience to Allah and believing the messengers. Abdullah ibn az-Zub'ari was the poet of Quraysh.

In his time of ignorance, and he was very harsh against the Muslims.

When the conquest happened and Allah the Exalted granted His Messenger ﷺ the conquest of Mecca, Abdullah ibn az-Zub'ari fled to Yemen and settled in Najran.

Hassan ibn Thabit addressed him.

With a single verse, and that verse was the reason for his return and his Islam.

Hassan said to him: Do not lose a man whose hatred for you made Najran a place for a despicable life.

So he returned, accepted Islam, and said, apologizing to the Prophet ﷺ: Sleeplessness and worries have kept me awake.

The night is dark and heavy, because of what reached me—that Ahmad blamed me for it—so I spent the night as if I had a fever.

O best of those whom a wild she-camel, free to roam, has carried on her limbs.

I am apologizing to you for what I did when I was lost in misguidance, in the days when you advised me to follow the worst path of Sahm and you advised me to follow the path of Makhzum.

Today my heart believes in the Prophet Muhammad, and whoever misses this is deprived. So forgive me—may my parents be your ransom—for both my slips, for you are merciful and shown mercy.

Then the one who goes, goes to Quba and arrives.

This also indicates that the Messenger of Allah ﷺ used to pray 'Asr at the beginning of its time.

Because if he prayed 'Asr at its time and then went to Quba,

he would reach Quba while the sun was still high, and this is a refutation of those who said among.

among the Hanafi scholars that the beginning time of 'Asr is when the shadow of everything becomes twice its length.

We said that this is the end time of 'Asr, the end of its preferred time, when the shadow of everything becomes twice its length.

Some Hanafi scholars say this is the beginning time of 'Asr, and this narration refutes them; because if the beginning time of 'Asr.

When the shadow of everything becomes twice its length.

He would pray 'asr in the mosque of the Prophet ﷺ, then go to Quba. He would not reach Quba while the sun was still white and high, but rather he would reach Quba when the sun was inclining toward sunset or had already set.

And when they would reach Quba and the sun was white and high, this means they used to pray 'asr at the beginning of its time, definitely.

It is not when the shadow of everything is equal to its length, but rather when the shadow of everything is twice its length, yes.

From Anas ibn Malik, may Allah be pleased with him, that he said: We used to pray 'asr, then someone would go to Quba and reach them while the sun was still high.

A matter, and that is if we mentioned that the tribe of 'Amr ibn 'Awf.

They would do their work first, and then when they finished, they would pray 'Asr.

Here, the scholars asked—a branch of fiqh they studied—if a person faces a conflict.

Work or prayer, which one should take precedence?

Should he do his work first and then pray, or should he pray first and then work?

Ibn al-Arabi al-Maliki held that he should do his work first.

Until he finishes it, then he prays. He attributed this view to Abu al-Darda', a Companion of the Messenger of Allah ﷺ. And.

He said, what shows that this is the view of Abu al-Darda is what al-Bukhari narrated in his Sahih, suspended, from Abu al-Darda, may Allah be pleased with him, who said:

Part of a man's understanding is that he takes care of his needs.

Until he turns to his prayer with an empty heart. Al-Darda, may Allah be pleased with him, said: this is part of a man's understanding.

That he should take care of his work first. Why?

So that he can pray afterwards, with his heart free from distractions, and he can turn completely to his Lord in his prayer. Ibn al-Arabi, may Allah have mercy on him, said: and with this, the indication was made.

To the narration of the two Shaykhs from Aisha, may Allah be pleased with her, who said:

The Messenger of Allah ﷺ said: If dinner is served and the prayer is established, then start with dinner.

And the two sheikhs narrated from Anas, may Allah be pleased with him, that the Messenger of Allah ﷺ said: If dinner is presented.

Then start with dinner before you pray Maghrib, and do not rush your dinner.

Al-Nawawi said: This is not limited to eating; anything that occupies the heart, it is better to take care of it first, then pray. A person should pray with his heart.

Meaning, his heart is empty for his prayer. But this.

Is specific to those who have enough time. But if time is short.

If eating would cause the time for prayer to end, then in that case he should pray first and not fulfill his need, because observing the prayer time is more important than focusing on concentration.

Here is another issue.

This is a hadith-related issue. He said: We used to pray Asr.

Anas, may Allah be pleased with him, said: We used to pray Asr, then he would go. The statement of a Companion: We used to do such and such, or we used to say such and such.

The jurists, hadith scholars, and scholars of principles differed about this: should it be considered as being raised, meaning, should it be considered as attributed to the Prophet?

So is it considered marfu' or is it considered mawquf?

There are six opinions among the scholars of hadith on this issue. The first opinion.

If this action is attributed, the narration is attributed to the Prophetic era.

It is considered marfu', and if the narration is not attributed to the Prophetic era, it is considered mawquf.

This is the opinion of al-Khatib al-Baghdadi.

And the opinion of Ibn al-Salah, and al-Nawawi attributed it in his commentary on Muslim to the majority of the scholars of usul, hadith, and fiqh.

And their evidence for this.

Attributing it to the Prophetic era suggests that the Prophet ﷺ was aware of it and approved of it.

So his ﷺ approval is a type of sunnah.

The second opinion is that it is absolutely marfu‘.

This is the view of al-Hakim, and among the scholars of usul, Fakhr al-Razi and al-Amidi.

Al-Nawawi attributed it in al-Majmu‘ to most of the jurists.

He supported it, and this is what al-Hafiz al-‘Iraqi preferred, and al-Hafiz Ibn Hajar also preferred it.

They used as evidence for this what Ibn Hajar said in his notes on Ibn al-Salah, and this is indicated by the actions of the two Shaykhs, and even more so by al-Bukhari in his Sahih.

Among the evidence for this view in Sahih al-Bukhari is what al-Bukhari narrated from Jabir, may Allah be pleased with him: When we ascended, we would say "Allahu Akbar," and when we descended, we would say "SubhanAllah."

And they did not attribute it to the time of the Prophet ﷺ, and it has been narrated through another chain.

From Jabir, may Allah be pleased with him: We used to travel with the Prophet ﷺ, and when we ascended, we would say "Allahu Akbar," and when we descended, we would say "SubhanAllah." The third opinion.

That it is absolutely mawquf, meaning whether it is attributed to, whether it is restricted to the time of the Prophet ﷺ or not.

And this opinion was attributed by Ibn al-Salah to Abu Bakr al-Isma'ili.

The fourth opinion is that this narration, if it is about something that is usually apparent,

then it has the ruling of being attributed to the Prophet, and if it is about something that is usually hidden, then it does not have that ruling.

If it is about something that is usually apparent, then it has the ruling of being attributed to the Prophet, because it is most likely that the Messenger of Allah ﷺ was informed of it and knew about it, so in that case it is considered attributed to him.

This fourth opinion is attributed to Abu Ishaq al-Shirazi.

The fifth opinion: if the Companion mentioned it as evidence, then it is considered attributed to the Prophet.

And if they did not mention it as evidence, then it is considered stopped. They said, because if they mention it as evidence, it is most likely attributed to the Prophet, because only what is attributed to him is used as evidence.

Therefore, they considered it as being raised, and this opinion was mentioned by Abu al-Abbas al-Qurtubi al-Maliki.

The sixth opinion: distinguishing between the Companion saying "We used to see such and such," and "We used to do or say such and such." So, "We used to see such and such" is considered mawquf.

Why did they say this? Because "we used to see" is an opinion, and the basis for this opinion could be a text or it could be based on ijtihad.

So it is not considered as being raised. But "we used to say" or "we used to do," this must be based on instruction, so it is considered as being raised.

And these are the six opinions I have mentioned to you.

It is necessary to add the condition that the Prophet ﷺ was not aware, or did not—meaning did not.

If the narration mentions that the Prophet ﷺ was aware of it, but if the narration states that the Prophet ﷺ was aware of it, then this is unanimously considered marfu'.

And these statements are from Al-Nidham Al-Iraqi, may Allah have mercy on him, as he said in his Alfiyyah.

The statement of the Companion, if it is about the sunnah or something like "we were commanded," its ruling is marfu', even if he said it after the Prophet in his era, and this is the correct view and the opinion of most scholars, and his saying "we used to see."

If it was during the time of the Prophet, it is considered marfu'.

It is more appropriate, and it is said no, but it is more appropriate, so it is the same for him.

I said: Wail Khateeb, but Al-Hakim and Al-Razi Ibn Al-Khateeb considered it marfu', and this is the stronger view.

And in these narrations, there is also an issue from the fundamentals.

Now, the people, meaning the descendants of Amr ibn Awf and the people of Quba, used to delay the prayer from its earliest time. This prayer is one of the expanded obligations.

The scholars of usul, meaning, they ask whether.

If the person who is accountable wants to delay the expanded obligation, for example, prayer, if he wants to delay the prayer from its earliest time.

Should this delay be a delay to a substitute or a delay to something other than a substitute? What does this mean?

If he delays, must he delay?

It is not permissible for him to delay unless he is determined to do the action.

To delay, and they do not require that he is determined to do the action.

This is the meaning of their statement: should he delay?

To a substitute, meaning does he leave the obligation for a substitute, which is the determination to do the action, or does he leave it without a substitute, and the meaning becomes clear.

The first opinion is that it is required that he leaves it for a substitute. If he delays the prayer from the beginning of its time, he must be determined to perform it in the middle or at the end of its time.

Otherwise, it is not permissible for him to delay, and this is the opinion of.

Most of the scholars of usul from the Malikis, Shafi'is, and Hanbalis used this as evidence, saying: so that the recommended act is distinguished from the obligatory one.

Because the recommended act can be delayed without the intention to do it, neither in the middle nor at the end of the time.

As for the obligatory act, if it is done, if it is treated like the recommended act.

So what is the difference between them? They said: to distinguish between the obligatory and the recommended, it is necessary that.

It is the firm intention to do it in the middle or at the end of the time if he is going to delay it from the beginning. And a group of scholars of usul, among them Ibn al-Hajib al-Maliki and al-Baydawi,

and al-Juwayni, Imam al-Haramayn, and al-Razi.

And others, including Ibn al-Subki and others, held that it is not permissible for him to delay the obligation from the beginning of its time, even if he does not intend to do it.

In the middle of the time or at its end. These scholars argued that the command.

Only obligates the action, and the default is that nothing else is obligatory besides that action.

So it cannot obligate him to intend the action without a reason. They said, because this command only obligates the action itself.

And it does not obligate anything else, and the default is that there is no obligation. As for your statement, those of you who claim that this is necessary, why?

The obligation over the recommended act, they said this means the distinction is already made.

Because the recommended act may be left even after its time has passed, unlike the obligatory act. From this perspective, the difference between the obligatory and the recommended becomes clear.

But al-Qarafi al-Maliki, may Allah have mercy on him, said: What is required by the principles of Malik.

Whoever delays.

Whoever intends to delay must also intend to perform the act. Al-Qarafi said: Because.

The one to whom the command is directed.

And he did not do it, nor did he intend to do it.

So this person is necessarily turning away, and the one who turns away is disobedient, and the disobedient one deserves punishment.

Sheikh Al-Tanqiti Al-Amin Al-Maliki, may Allah have mercy on him, said: And this statement, meaning the statement of Al-Qarafi, is very sound.

And this is what Al-Dimani, may Allah have mercy on him, referred to in his poem on the principles.

When he spoke about the types of obligations, he said: And thirdly, about the expanded obligations.

And thirdly, about the expanded obligation, like the extended times for prayer.

So the entire time is a period for performing it.

There is no beginning or end in what appears, and there is no obligation for someone who delays a duty to be determined to fulfill that duty. He said: And there is no obligation for someone who delays a duty.

They are determined to fulfill that duty, yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: He told me from Malik from Rabi'a ibn Abd al-Rahman from al-Qasim ibn Muhammad that he said: I never saw the people except that they prayed Dhuhr in the afternoon.

Ubayd Allah said.

And he told me from Rabi'a ibn Farukh, and Rabi'a ibn Abi Abd al-Rahman, from al-Qasim ibn Muhammad.

We will skip their biographies for you and leave them for another time, because the biographies of these two imams are lengthy, and there is not enough time left for that.

Yes. Al-Qasim ibn Muhammad said: This is one of the seven jurists.

I did not find the people—here, the people most likely refers to the Companions of the Messenger ﷺ —except that they prayed Dhuhr in the afternoon.

The afternoon begins from the time the sun passes its zenith until it sets, so this period between the zenith and sunset is the afternoon.

And his statement, "I did not find the people except that they prayed Dhuhr in the afternoon," this can have two meanings.

It could mean performing Dhuhr early, or it could mean delaying it, and the afternoon time allows for both.

So, it could mean that Imam Malik, may Allah have mercy on him, mentioned it here for both purposes.

Either I only found people praying Dhuhr in the afternoon, and as I told you, the afternoon refers to the time that starts from the zenith.

So he found the people praying Dhuhr in the afternoon, denouncing those who delayed it.

Or I only found people praying Dhuhr in the afternoon, meaning they would cool it, they would pray it during the cooler time, and this will come to us, inshaAllah, in this book, that what is prescribed.

In times of intense heat, when the heat is severe, is to delay the prayer a little so that it is cooler.

Meaning, in addition to that, the shade, even the shade that reaches the length of a forearm.

That it is delayed until the collar area cools down a bit, and this is what the jurists call "al-ibrad," entering.

The time of coolness, I will stop here. 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 turn to You in repentance. All praise is due to Allah, Lord of the worlds.