Benefits of the Hadith: (The Messenger of Allah (peace and blessings be upon him) would pray the 'Asr prayer, and then one of us would return to his place in the farthest part of the city while the sun was still high...)

The Shaykh : In the hadith that follows, and among its benefits: that the Prophet (peace and blessings be upon him) would hasten to pray the 'Asr prayer. Likewise, in the second hadith that follows: This is evidence that one should hasten to pray the 'Asr prayer, and this is the Sunnah. So we benefit from this: the prescription of hastening to the 'Asr prayer. Is it the same for the other prayers? The answer is: Yes, the Sunnah indicates that it is the same for the others. This is supported by the hadith of Abu Burzah al-Aslami, because when he said: it indicates that it is not recommended to delay the others. The Sunnah, through detailed examination, indicates that performing the prayer within its time has rulings. The original rule is the recommendation to perform the prayer early in all prayers except one. Which one? 'Isha. This is the exception; it does not require delay. It may also be obligatory to perform the prayer early in all prayers, such as when a person fears an obstacle to prayer at the end of the time. In that case, he must perform it early. An example of this: a woman whose custom is that menstruation comes to her during the time of the Zuhr prayer. We say: it is obligatory for her to do what? To perform the prayer early in the time so that the obstacle does not come to her. Another man has work that starts during the time, and he cannot be absent from this work. Here we say: it is obligatory for him to do what? To hasten and pray at the beginning of the time. The opposite may also be the case: it may be obligatory to delay until the end of the time, such as when a person has an obligation in the prayer that is not fulfilled except at the end of the time. For example, a man learning to recite al-Fatihah. He knows that at the beginning of the time he cannot recite it, but at the end of the time, once he has learned, he can. We say: here it is obligatory to delay. Similarly, if he is uncertain about the qiblah and knows that at the end of the time a man will come who will direct him to the correct direction. Here we say: it is obligatory for him to wait until the one who directs him to the qiblah arrives. The important point is that if performing the prayer early results in leaving an obligation, then delaying is obligatory. Is it obligatory to delay for the congregational prayer? Yes, it is obligatory to delay for the obligatory congregational prayer. If we know that if this man delays, if he prays at the beginning of the time, he will not find a congregation, and if he prays at the end, he will find a congregation, we say: it is obligatory for him to delay to obtain what? To obtain the congregation. If someone asks: What do you say about a man who does not find water at the beginning of the time and hopes to find it at the end? Is it obligatory for him to delay? There are two opinions among the scholars: some said: if he is convinced that he will find water, it is obligatory for him to delay and not pray with tayammum. Others said: it is not obligatory, and they distinguish this from learning al-Fatihah by saying that this has an alternative, which is what? Tayammum. Tayammum takes the place of water. But this difference may be confusing to you, because al-Fatihah also has an alternative, which is tasbih, takbir, and tahlil. So we say: it is not obligatory for him to delay to learn al-Fatihah because it has an alternative. This is the analogy. If we say that the difference is that water purification has an alternative, unlike reciting al-Fatihah, the answer is that it has an alternative. Therefore, the example that is free from objection is delaying for the qiblah or for the congregational prayer, or something similar. Now, if his father orders him to delay and says: "My son, delay so that you pray with me in congregation," is it obligatory for him? It is not obligatory. We say: Go, pray with the people, and return and pray with your father. There is no harm in that. The remaining benefits of the hadith of Abu Burzah: We have previously discussed whether this is a natural dislike or a legal dislike? We indicated two possibilities, but it is a legal dislike if he fears that if he sleeps, what? That he will not wake up, or that he will get up lazy. Here we say: the dislike is legal, without doubt. And among the benefits of the hadith of Abu Burzah: the dislike of talking after 'Isha. However, there is a specification for this in cases of necessity or benefit. If guests come to a person after the 'Isha prayer, should he sit with them and remain silent and not say a word, or should he converse with them? He should converse with them. Yes, he should converse with them, because this is a benefit, and it is honoring the guest. Similarly, if a person talks after 'Isha for the sake of learning knowledge or the like, there is nothing wrong with it because it is for a benefit. If a person talks after 'Isha to save a drowning person or to help someone in need, this is also permissible without doubt, and it may be obligatory in saving the drowning person. The important point is that it has specifications. And among the benefits of this hadith of Abu Burzah: hastening to the Fajr prayer, based on his saying: Even though he lengthens the recitation, reciting from sixty to one hundred verses. And among its benefits: lengthening the recitation in the Fajr prayer. Lengthening the recitation in the Fajr prayer. And for this reason, Allah described the Fajr prayer with the Qur'an, saying: And for this reason, the Fajr prayer is not shortened, because the recitation in it is lengthened, as Aisha (may Allah be pleased with her) said.