He was asked about the forms of worship and their rulings that are shared by obligatory and voluntary acts, except for what specific evidence has singled out.

Al-Halabi : All right, Shaykh, where is the place here for the rule you mentioned a moment ago, that warding off harm takes precedence over seeking benefit? Some of our brothers have become accustomed to the opposite, and deviating from the customary is difficult. So how do you advise dealing with these people directly, as some of the brothers asked?

The Shaykh : By spreading the correct knowledge.
Al-Halabi : By spreading the correct knowledge.

The Shaykh : And by seizing opportunities, like this opportunity.
Al-Halabi : May Allah reward you.

The Shaykh : Break your fast, my brothers.

The questioner : The hadith that says if he had ridden his camel, he would have seen the sun—where do we find it?

The Shaykh : In al-Bukhari.

The questioner : May Allah reward you with good.

Another questioner : I mean, one person breaks his fast before the one at the top of the mountain, Shaykh?

The Shaykh : Yes?

Another questioner : We break our fast before the people at the top of the mountain, and there are tens of meters between us!

The Shaykh : ... For example, six, as we said, it is delayed by one or two minutes, because the difference in time does not exceed a minute. So if we broke our fast yesterday at sunset at six o'clock, and today, for example, there is a cloud here, we break our fast at six o'clock or six minutes or two minutes. But now, what delays people from breaking their fast? Waiting to hear the adhan. On what basis is this adhan called? On the astronomical timing. And we have seen with our own eyes completely contradictory instances. Once, we were in Na'our two years or more ago, and for the first time we saw the sun set with the adhan they call the unified one. In another year, we were entering the mosque in Na'our, and the adhan was being called—the unified one—and the sun had not yet set; we saw it with our own eyes. This is from the ill effects of astronomical timing, because this timing does not take into account the differences. And it is amazing that those who compiled this calendar warn about the necessity of taking these differences into account, but who takes them into account? The specialists do not take them into account, so what about the general public? And these are two completely contradictory images in one village. So it is necessary to restore the Shari'ah adhan, which is that every mosque has its own adhan, and that the mu'adhdhin is not just an employee like any employee in any department, but that he has some knowledge of the jurisprudence of timings: when to call the adhan for Fajr? When to call the adhan for Zuhr? When to call the adhan for 'Asr? When to call the adhan for Maghrib? And so on for 'Isha'? Unfortunately, the mu'adhdhins today do not understand anything of these rulings, because they have made the matter easy for themselves, in their claim, by following the astronomical timing, and that is the end of it. Whereas, as they say, the earth differs by the degree, and the timing differs accordingly. So the one in the valley sees the sun set before it sets for the one at the top of the mountain. Do you think the one in the valley waits for the news and adhan of the one at the top of the mountain, or the reverse? No, each has his time that the Shari'ah has determined for him. Where is Abu Malik? Let us hear from you, may Allah reward you. Let us hear from what you have; give us some of your strength. The Shaykh laughed, may Allah have mercy on him.
Abu Malik: By Allah, Shaykh, there is no strength left in us with your strength, Shaykh.

The Shaykh : Excuse me.
Abu Malik: There is no strength left in us with your strength.

The Shaykh : We will strengthen your back with your brother.
Al-Halabi : Shaykh, please, think about it, my master. Give us some strength, Shaykh. Explain it to us?

The Shaykh : We want to distinguish between seeking strength from the living and seeking strength from the dead. The living, especially if he is alive with knowledge, benefits the living. As for the dead, even if he were the most knowledgeable of people, he cannot benefit people with anything.
Abu Malik: We do not forget, may Allah reward you, that the living among those are in the graves of the dead, in their graves, they are alive. Yes, that is right.

The Shaykh : What Allah willed.
Abu Malik: And therefore they seek strength from them before they seek it from the living, the living.

The Shaykh : By Allah, we seek help from Allah.
Abu Malik: But Shaykh, a word if you permit, just the two brothers, by way of reminder, and we mention the well-known athar that came in Sahih Muslim And this athar is considered a rule among the rules of knowledge and a rule among the rules of da'wah at the same time ... After the prayer, if Allah wills, Shaykh.

The Shaykh : May Allah reward you with good.

Abu Layla : Shaykh, if it comes ...

The Shaykh : A ruling that pertains to the obligatory applies to the voluntary, and vice versa. If a ruling comes regarding the voluntary, it also applies to the obligatory. It applies to the obligatory. This is the rule, unless evidence comes to clarify the distinction between the obligatory and the voluntary in a certain ruling. Understood up to here?

The questioner : Understood.

The Shaykh : All right, now the Messenger of Allah (peace and blessings be upon him) used to recite in all the obligatory loud prayers, just as he used to recite at night. And in the night prayer, his recitation (peace be upon him) was sometimes loud and sometimes silent. The loud and the silent can also be said regarding the five prayers, each according to its nature, for some are loud and some are silent. So when we found that the Prophet (peace and blessings be upon him) in all the obligatory loud prayers did not stop at a verse of mercy or a verse of punishment as he did at night in the night prayer, from here came the specific exception mentioned. Clear, moving on?

The questioner : Clear, moving on.

The Shaykh : Why did we not say the same regarding the prayer upon the Messenger? First, because the prayer upon the Messenger is silent and not loud. Do you understand how?

The questioner: Yes.

The Shaykh : We do not have two such contrasting phenomena as we mentioned regarding the recitation in the loud prayers and the recitation in the night prayer. We found that in the night prayer he supplicates and stops, and we did not find him doing so in the loud prayers. We did not find such a difference regarding the prayer upon the Messenger in the tashahhud, because this is silent. So here we return to the rule: what is established in the voluntary is transferred to the obligatory, and what is established in the obligatory is transferred to the voluntary, unless there is evidence. Here, no evidence was found. There, evidence was found. Moving on?

The questioner : Okay.

The Shaykh : I will add to this and say that in addition to this difference between the two matters, there are proofs that I mentioned in the description of the prayer, from which the generality of the ruling in every prayer in which the tashahhud is performed is taken. And we know for certain that there is no difference between the obligatory and the voluntary in terms of the obligation of the tashahhud. And if the Companions of the Messenger (peace and blessings be upon him) said Do you remember this hadith in the context of the revelation of the saying of Allah the Exalted When this verse was revealed, some of the Companions of the Prophet (peace and blessings be upon him) said, "Do not take with your left hand." He said, "Say: So where is the place of the salam that they mentioned? They said, "We know and learn from you the salam, but we learned how to pray. Where is this salam that they know?" First, is the question about the obligatory and not the voluntary?

The questioner : It did not specify either the obligatory or the voluntary.

The Shaykh : All right, so it is absolute.

The questioner : Yes.

The Shaykh : All right, so it includes the obligatory and the voluntary. And this is the reality of the Muslims today, that they send salam upon the Messenger (peace and blessings be upon him) in every tashahhud, whether it is the first obligatory or the voluntary, and whether it is the first tashahhud or the second tashahhud. Moving on?

The questioner: Yes.

The Shaykh : All right, when they asked him, "How do we pray upon you?" he said to them, "Say ... and so on." So here there is jurisprudence in derivation: where the salam was upon him, the prayer is also upon him. So if this is added to what was mentioned before,

The questioner : Is this considered a circumstance?

The Shaykh : Yes, the difference appears to you between supplication when passing a verse of mercy or a verse of punishment. So we said this is specific to the standing in the night prayer, because the distinguishing and separating evidence was established between the standing in the night prayer and the obligatory prayers. Whereas here, the evidence was established to the contrary, which is the generality of the prayer and the generality of every tashahhud, whether it is the first or the last. Perhaps there is eloquence and clarity in that?

The questioner : May Allah reward you with good.

The Shaykh : And beware

The questioner : In another question, meaning he asks.