The Book of Mosques and Places of Prayer-08b
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The reciter: Zuhayr ibn Harb and 'Ubayd Allah ibn Sa'id both narrated to me from al-Azraq. Zuhayr said: Isحاق ibn Yusuf al-Azraq narrated to us from Sufyan from 'Uqlamah ibn Marthad from Sulayman ibn Buraydah from his father from the Prophet (peace and blessings be upon him) that a man asked him about the time of prayer. He said to him: Sahih Muslim 613a.
The Shaykh : This contains instruction through action, because instruction through action is more effective in the mind, as a person can visualize it and it does not remain hidden from him. However, there is an issue here: the Prophet (peace and blessings be upon him) considered this learner at the expense of the others. The others who were not accustomed to early prayer would be delayed, and those accustomed to early prayer would be advanced. It is said: This is not a special benefit for the man, but rather for the Companions and the Ummah after them, even though its cause was this man's question. The Prophet (peace and blessings be upon him) knew that the Companions would understand this, and that his intention was for the entire Ummah to understand that prayer is between these two times, so that there is no special consideration for an individual at the expense of others. Yes.
The reciter: In my notes, it says al-Nawawi: "In it is the delay of explanation until the time of need, which is the view of the majority of the scholars of legal theory. And in it is the possibility of delaying the prayer from the beginning of its time and leaving the virtue of the time for the stronger public benefit."
The Shaykh : Yes, all of this is correct.
Pray with us these two, meaning two days. When the sun passed the meridian, he gave command to Bilal who uttered the call to prayer. Then he commanded him and pronounced Iqama for noon prayer (Then at the time of the afternoon prayer) he again commanded and Iqama for the afternoon prayer was pronounced when the sun was high, white and clear. He then commanded and Iqama for the evening prayer was pronounced, when the sun had set. He then commanded him and the Iqama for the night prayer was pronounced when the twilight had disappeared. He then commanded him and the Iqama for the morning prayer was pronounced, when the dawn had appeared. When it was the next day, he commanded him to delay the noon prayer till the extreme heat had passed and he did so, and he allowed it to be delayed till the extreme heat had passed. He observed the afternoon prayer when the sun was high, delaying it beyond the time he had previously observed it. He observed the evening prayer before the twilight had vanished; he observed the night prayer when a third of the night had passed; and he observed the dawn prayer when there was clear daylight. He (the Holy Prophet) then said: Where is the man who inquired about the time of prayer? He (the inquirer) said: Messenger of Allah, here I am. He (the Holy Prophet) said: The time for your prayer is within the limits of what you have seen.
صل معنا هذين يعني اليومين فلما زالت الشمس أمر بلالا فأذن ثم أمره فأقام الظهر ثم أمره فأقام العصر والشمس مرتفعة بيضاء نقية ثم أمره فأقام المغرب حين غابت الشمس ثم أمره فأقام العشاء حين غاب الشفق ثم أمره فأقام الفجر حين طلع الفجر فلما أن كان اليوم الثاني أمره فأبرد بالظهر فأبرد بها فأنعم أن يبرد بها وصلى العصر والشمس مرتفعة أخرها فوق الذي كان وصلى المغرب قبل أن يغيب الشفق وصلى العشاء بعد ما ذهب ثلث الليل وصلى الفجر فأسفر بها ثم قال أين السائل عن وقت الصلاة فقال الرجل أنا يا رسول الله قال وقت صلاتكم بين ما رأيتمThe Shaykh : This contains instruction through action, because instruction through action is more effective in the mind, as a person can visualize it and it does not remain hidden from him. However, there is an issue here: the Prophet (peace and blessings be upon him) considered this learner at the expense of the others. The others who were not accustomed to early prayer would be delayed, and those accustomed to early prayer would be advanced. It is said: This is not a special benefit for the man, but rather for the Companions and the Ummah after them, even though its cause was this man's question. The Prophet (peace and blessings be upon him) knew that the Companions would understand this, and that his intention was for the entire Ummah to understand that prayer is between these two times, so that there is no special consideration for an individual at the expense of others. Yes.
The reciter: In my notes, it says al-Nawawi: "In it is the delay of explanation until the time of need, which is the view of the majority of the scholars of legal theory. And in it is the possibility of delaying the prayer from the beginning of its time and leaving the virtue of the time for the stronger public benefit."
The Shaykh : Yes, all of this is correct.