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Another argument that was put on that side is that the Companions on the whole were not people that were obsessed with hifz.

Another argument that was put on that side is that the Companions on the whole were not people that were obsessed with ḥifẓ.

Ḥifz was not their hallmark.

Ḥifẓ was not their hallmark.

Understanding and acting the Qurʾan was their hallmark.

Understanding and acting the Qurʾān was their hallmark.

When we see the narrations, if you were to compare the narrations that spoke about them living and acting by the Qurʾan versus how much they used to memorise, it's like ten to one.

When we see the narrations, if you were to compare the narrations that spoke about them living and acting by the Qurʾān versus how much they used to memorise, it's like ten to one.

And the reason why I think this is semantic, honestly, is that if there's someone who's memorised the Qurʾan and he can't do the makharij, he's disqualified anyway.

And the reason why I think this is semantic, honestly, is that if there's someone who's memorised the Qurʾān and he can't do the makhārij, he's disqualified anyway.

He says: When we talk about tajwid we're not talking about [melody] because that's just style.

He says: When we talk about tajwīd we're not talking about [melody] because that's just style.

And we're not talking about maqamat, (although he doesn't mention that I said that), but he says there's no mudud, you know the ones who are elongating and elongating.

And we're not talking about maqāmāt, (although he doesn't mention that I said that), but he says there's no mudūd, you know the ones who are elongating and elongating.

Even a very average reciter can make his recitation sound great just by playing with the elongation, just extending certain words at certain times, person thinks he's ma shaʾ Allah a qariʾ.

Even a very average reciter can make his recitation sound great just by playing with the elongation, just extending certain words at certain times, person thinks he's mā shāʾ Allāh a qāriʾ.

We are talking about tajwid, ahkam those people who are sticking to the rules.

We are talking about tajwīd, aḥkām those people who are sticking to the rules.

But how can they argue back to us and say that we'll put that person forward versus a person who hasn't got that level of memorisation, that hasn't got that level of niceness of voice, but knows what to do if he breaks his wuduʾ, knows what to do if all the lights go out, knows what to do if the electricity cuts off, knows what to do if someone faints, knows what to do when someone comes late and then is able to solve the issues of the prayer?

But how can they argue back to us and say that we'll put that person forward versus a person who hasn't got that level of memorisation, that hasn't got that level of niceness of voice, but knows what to do if he breaks his wuḍūʾ, knows what to do if all the lights go out, knows what to do if the electricity cuts off, knows what to do if someone faints, knows what to do when someone comes late and then is able to solve the issues of the prayer?

When a person has authority in the house, they take precedence even if they're really poor in recitation or poor in their knowledge of the Qurʾan, but as long as they're able to get through, get by.

When a person has authority in the house, they take precedence even if they're really poor in recitation or poor in their knowledge of the Qurʾān, but as long as they're able to get through, get by.

You know, there are some scholars that even said¾which I found very interesting¾they said that actually, the imam doesn't need to have any more knowledge about the rulings of the prayer than the normal people.

You know, there are some scholars that even said¾which I found very interesting¾they said that actually, the imām doesn't need to have any more knowledge about the rulings of the prayer than the normal people.

They said he's there to represent them in the Qurʾan not in the knowledge of the prayer.

They said he's there to represent them in the Qurʾān not in the knowledge of the prayer.

And the argument there is that because his priority is the Qurʾan and the qiraʾah because of the hadith which would support that, the rest of it can be covered by the people.

And the argument there is that because his priority is the Qurʾān and the qirāʾah because of the ḥadīth which would support that, the rest of it can be covered by the people.

Ustadh: Kind of.

Ustādh: Kind of.

Student: Expecting not to lead the prayer, not to know what to do if he breaks wuduʾ, for example.

Student: Expecting not to lead the prayer, not to know what to do if he breaks wuḍūʾ, for example.

Ustadh: So, the problem is: Is that obligatory knowledge?

Ustādh: So, the problem is: Is that obligatory knowledge?

Ustadh: You think it is obligatory knowledge to know breaking the wuduʾ?

Ustādh: You think it is obligatory knowledge to know breaking the wuḍūʾ?

I think breaking the wuduʾ yeah.

I think breaking the wuḍūʾ yeah.

Ustadh: I think that's where the crux is.

Ustādh: I think that's where the crux is.

Student: What might be different from what an imam would do as compared to somebody praying alone if they, for example, broke wuduʾ?

Student: What might be different from what an imām would do as compared to somebody praying alone if they, for example, broke wuḍūʾ?

Ustadh: The stuff that we were covering last week, you know delaying the prayer, for example.

Ustādh: The stuff that we were covering last week, you know delaying the prayer, for example.

Shaykh Muhammad Mukhtar al-Shinqiti mentioned that the Prophet  would delay the prayer until he  couldn't hear any more footsteps.

Shaykh Muḥammad Mukhṭār al-Shinqīṭi mentioned that the Prophet  would delay the prayer until he  couldn't hear any more footsteps.

And I have doubt over the authenticity of this hadith.

And I have doubt over the authenticity of this ḥadīth.

Now, obviously the reason that this hadith caught my eye is that we spoke about this last week that we're talking about riyaʾ.

Now, obviously the reason that this ḥadīth caught my eye is that we spoke about this last week that we're talking about riyāʾ.

We were discussing the different challenges of riyaʾ and an imam has his own unique set of challenges.

We were discussing the different challenges of riyāʾ and an imām has his own unique set of challenges.

And they used to go up to the Salaf and the Ṣahabah and they used to say to them, “How do you deal with riyaʾ in the prayer?” And they said, “We don't give the shaytan a chance for riyaʾ to come.

And they used to go up to the Salaf and the Ṣaḥābah and they used to say to them, “How do you deal with riyāʾ in the prayer?” And they said, “We don't give the shayṭān a chance for riyāʾ to come.

They used to pray the obligatory prayers so quick that the Companions used to be shocked, like a [Surat al-Kawthar] kind of behaviour.

They used to pray the obligatory prayers so quick that the Companions used to be shocked, like a [Sūrat al-Kawthar] kind of behaviour.

And they were like, “We don't let riyaʾ jump into our prayer.” They're like, “What’s going on here?” And the idea would be that they were so aware of threats that they would counter it like that.

And they were like, “We don't let riyāʾ jump into our prayer.” They're like, “What’s going on here?” And the idea would be that they were so aware of threats that they would counter it like that.

Now if you take that side of the argument and then look at this hadith (if it's sahih) that they are so thinking about other folks that they're waiting for the footsteps to stop.

Now if you take that side of the argument and then look at this ḥadīth (if it's ṣaḥīḥ) that they are so thinking about other folks that they're waiting for the footsteps to stop.

Year | Chapter - Lesson Last updated: -Aug- Ustadh: I like that answer.

Year | Chapter - Lesson Last updated: -Aug- Ustādh: I like that answer.

You know, sometimes some of the Imams of the Tabiʿin, they make a general exaggerated statement, like: If there was one thing the Companions were known for, it was this.

You know, sometimes some of the Imāms of the Tābiʿīn, they make a general exaggerated statement, like: If there was one thing the Companions were known for, it was this.

So, if there was one thing the Companions were known for, it was that they would never go into a position in prayer until the imam had reached their position.

So, if there was one thing the Companions were known for, it was that they would never go into a position in prayer until the imām had reached their position.

So, that shows they would wait for the imam to go in before they prostrate.

So, that shows they would wait for the imām to go in before they prostrate.

The other famous one is that if there was ever one thing that the Companions agreed upon is that the one who does not pray is a kafir.

The other famous one is that if there was ever one thing that the Companions agreed upon is that the one who does not pray is a kāfir.

You should just pray [Surat al-Ikhlas] and get out of there.

You should just pray [Sūrat al-Ikhlāṣ] and get out of there.

Student: Going back to this point of choosing your imam¾how much is that going to play into it?

Student: Going back to this point of choosing your imām¾how much is that going to play into it?

Ustadh: You know you just said that, right?

Ustādh: You know you just said that, right?

A musalla that has an imam that is not qualified in the Qurʾan¾at any level, neither the recitation nor in memorisation¾but is the most practicing person there, the one who set it up.

A muṣalla that has an imām that is not qualified in the Qurʾān¾at any level, neither the recitation nor in memorisation¾but is the most practicing person there, the one who set it up.

Year | Chapter - Lesson Last updated: -Aug- Ustadh: Exactly.

Year | Chapter - Lesson Last updated: -Aug- Ustādh: Exactly.

I gave the ruling that I am quite comfortable for him to continue because the tajwid is enough and the thing is enough, because he is the glue that is holding the thing together.

I gave the ruling that I am quite comfortable for him to continue because the tajwīd is enough and the thing is enough, because he is the glue that is holding the thing together.

And that problem is that he is full of doubts in his prayer, to the extent that he led the prayer (young folks) and after - seconds in the middle of Surat al-Fatihah, he turns around and says, ”Guys, I can’t do this anymore,” and just walks off.

And that problem is that he is full of doubts in his prayer, to the extent that he led the prayer (young folks) and after - seconds in the middle of Sūrat al-Fātiḥah, he turns around and says, ”Guys, I can’t do this anymore,” and just walks off.

Ustadh: This goes to show, even though you may have said the question not semiseriously, it is actually a serious thing.

Ustādh: This goes to show, even though you may have said the question not semiseriously, it is actually a serious thing.

There are imams that have personal kind of issues.

There are imāms that have personal kind of issues.

Student: But that’s a different issue from him having riyaʾ¾for me.

Student: But that’s a different issue from him having riyāʾ¾for me.

Ustadh: No, no.

Ustādh: No, no.

Well, not riyaʾ, I mean personal challenges.

Well, not riyāʾ, I mean personal challenges.

Ustadh: Why, though?

Ustādh: Why, though?

Ustadh: No, no.

Ustādh: No, no.

Because he allowed shaytan and waswas to convince him that he wasn’t in the right rakʿah.

Because he allowed shayṭān and waswās to convince him that he wasn’t in the right rakʿah.

Ustadh: Yes.

Ustādh: Yes.

Ustadh: Yes.

Ustādh: Yes.

Student: A couple of brothers turn up we’re all going to do jamaʿah.

Student: A couple of brothers turn up we’re all going to do jamāʿah.

Ustadh: You’re not.

Ustādh: You’re not.

Ustadh: So, what I am saying is that most of the time, these situations are more interesting to talk about in theory than in practice.

Ustādh: So, what I am saying is that most of the time, these situations are more interesting to talk about in theory than in practice.

Ustadh: Honestly, count those times.

Ustādh: Honestly, count those times.

Ustadh: No. Because I did not come across a fatal mistake in a guy who went forward and prayed.

Ustādh: No. Because I did not come across a fatal mistake in a guy who went forward and prayed.

Ustadh: Yes, and that is why I said I do honestly think that these arguments are semantic at the end of the day.

Ustādh: Yes, and that is why I said I do honestly think that these arguments are semantic at the end of the day.

Q: Can a woman pray behind a non-mahram man if there is no one else around e.g., a hospital prayer room?

Q: Can a woman pray behind a non-maḥram man if there is no one else around e.g., a hospital prayer room?

Ustadh: Well, that is also another point, but she is saying the hospital room, which is as we know, they are tiny.

Ustādh: Well, that is also another point, but she is saying the hospital room, which is as we know, they are tiny.

Ustadh: You have got barriers, but now here is the problem.

Ustādh: You have got barriers, but now here is the problem.

The difference between legislating that it is okay for a woman to pray behind a nonmahram man all the time¾which I will not say, which no scholar will say¾versus, that if a woman goes in, she cannot go in to pray.

The difference between legislating that it is okay for a woman to pray behind a nonmaḥram man all the time¾which I will not say, which no scholar will say¾versus, that if a woman goes in, she cannot go in to pray.

Ustadh: Exactly.

Ustādh: Exactly.

Ustadh: This is my point.

Ustādh: This is my point.

Wa Allahu aʿlam.

Wa Allāhu aʿlam.

Year | Chapter - Lesson Last updated: -Aug- Q (online): If a husband has very poor tajwid, i.e., wrong makharij, and the wife has a better tajwid, is it better for the wife not to pray behind the husband until he gets better at tajwid?

Year | Chapter - Lesson Last updated: -Aug- Q (online): If a husband has very poor tajwīd, i.e., wrong makhārij, and the wife has a better tajwīd, is it better for the wife not to pray behind the husband until he gets better at tajwīd?

A: We want to make it clear that this is not tajwid.

A: We want to make it clear that this is not tajwīd.

Tajwid is making your Qurʾan sound nice and fulfilling certain factors which are not essential to qiraʾah.

Tajwīd is making your Qurʾān sound nice and fulfilling certain factors which are not essential to qirāʾah.

Like mudud and knowing there are four harakat and six harakat, etc.

Like mudūd and knowing there are four ḥarakāt and six ḥarakāt, etc.

Ustadh: He shouldn’t be praying behind her either.

Ustādh: He shouldn’t be praying behind her either.

Ustadh: No. You see, that’s how you read it.

Ustādh: No. You see, that’s how you read it.

And Allah  knows best.

And Allāh  knows best.

You know, subhan Allah, people become practicing just by living life.

You know, subḥān Allāh, people become practicing just by living life.

And part of that miracle is the same reason why Allah  says: ﴾‫۝‬ ‫ت‬ َ ‫﴿و َٱل َذ ّٰك ِر ِ ي‬ ِ ٰ َ ‫كثيِ ر ۭ ًا و َٱل َذ ّٰك ِر‬ َ َ ‫ن ٱل َل ّه‬ “Men and women who remember God often.” [Surat al-Ahzab: ] That’s the proof right there.

And part of that miracle is the same reason why Allāh  says: ﴾‫۝‬ ‫ت‬ َ ‫﴿و َٱل َذ ّٰك ِر ِ ي‬ ِ ٰ َ ‫كثيِ ر ۭ ًا و َٱل َذ ّٰك ِر‬ َ َ ‫ن ٱل َل ّه‬ “Men and women who remember God often.” [Sūrat al-Aḥzāb: ] That’s the proof right there.

That intrinsically women are better at making dhikr and in being in ʿibadah of Allah  then men.

That intrinsically women are better at making dhikr and in being in ʿibādah of Allāh  then men.

Allah  knows best.

Allāh  knows best.

CHAPTER LESSON : THE CONGREGATIONAL PRAYER ‫ ﰒ‬،‫ﻡ ﻫﺠﺮﹰﺓ‬‫ ﰒ ﺍﻷﻗﺪ‬،‫ﻑ‬  ‫ ﰒ ﺍﻷﺷﺮ‬،‫ﻦ‬‫ﺳ‬‫ ﰒ ﺍَﻷ‬،‫ﻪ‬‫ ﰒ ﺍَﻷﹾﻓﹶﻘ‬،‫ﺗﻪ‬‫ﻪ ﺻﻼ‬‫ﻢ ﻓﻘ‬‫ﻟ‬‫ﺔ ﺍﻷﻗﺮﹸﺃ ﺍﻟﻌﺎ‬‫ﻣ‬‫ﻭﹶﻟﻰ ﺑﺎﻹﻣﺎ‬‫) ﻓﺼﹲﻞ ( ﺍَﻷ‬ ‫ﲑ‬‫ﺑﺼ‬‫ﻢ ﻭ‬‫ﺮ ﻭﻣﻘﻴ‬‫ﺮ ﻭﺣﺎﺿ‬‫ﺣ‬‫ ﻭ‬،‫ﻥ‬‫ﺳﻠﻄﺎ‬ ‫ﻖ ﺇﻻ ﻣﻦ ﺫﻱ‬‫ﺪ ﺃﺣ‬‫ﺠ‬ ‫ﻡ ﺍﳌﺴ ﹺ‬‫ﺖ ﻭﺇﻣﺎ‬  ‫ﻦ ﺍﻟﺒﻴ‬‫ ﻭﺳﺎﻛ‬،‫ﻉ‬  ‫ﺮ‬‫ﻣﻦ ﻗﹶ‬ ‫ﹶﻘﻰ ﰒ‬‫ﺍَﻷﺗ‬ ،‫ﻫﻢ‬‫ﺪ‬‫ﺿ‬  ‫ﻭﻟﹶﻰ ﻣﻦ‬‫ﺏ ﺃﹶ‬  ‫ﻣﻦ ﻟﻪ ﺛﻴﺎ‬‫ﻭﳐﺘﻮﹲﻥ ﻭ‬ The most deserving person to be the imam is: ) The most versed in the Qurʾan, knowledgeable of the fiqh of his prayer ) Then the most erudite of them in jurisprudence ) Then the eldest ) Then the most noble ) Then the one who migrated first ) Then the one with most taqwa ) Then whoever is chosen by lots The occupant of a house, and the imam of a masjid also have the most right, other than in the presence of someone of formal authority.

CHAPTER LESSON : THE CONGREGATIONAL PRAYER ‫ ﰒ‬،‫ﻡ ﻫﺠﺮﹰﺓ‬‫ ﰒ ﺍﻷﻗﺪ‬،‫ﻑ‬  ‫ ﰒ ﺍﻷﺷﺮ‬،‫ﻦ‬‫ﺳ‬‫ ﰒ ﺍَﻷ‬،‫ﻪ‬‫ ﰒ ﺍَﻷﹾﻓﹶﻘ‬،‫ﺗﻪ‬‫ﻪ ﺻﻼ‬‫ﻢ ﻓﻘ‬‫ﻟ‬‫ﺔ ﺍﻷﻗﺮﹸﺃ ﺍﻟﻌﺎ‬‫ﻣ‬‫ﻭﹶﻟﻰ ﺑﺎﻹﻣﺎ‬‫) ﻓﺼﹲﻞ ( ﺍَﻷ‬ ‫ﲑ‬‫ﺑﺼ‬‫ﻢ ﻭ‬‫ﺮ ﻭﻣﻘﻴ‬‫ﺮ ﻭﺣﺎﺿ‬‫ﺣ‬‫ ﻭ‬،‫ﻥ‬‫ﺳﻠﻄﺎ‬ ‫ﻖ ﺇﻻ ﻣﻦ ﺫﻱ‬‫ﺪ ﺃﺣ‬‫ﺠ‬ ‫ﻡ ﺍﳌﺴ ﹺ‬‫ﺖ ﻭﺇﻣﺎ‬  ‫ﻦ ﺍﻟﺒﻴ‬‫ ﻭﺳﺎﻛ‬،‫ﻉ‬  ‫ﺮ‬‫ﻣﻦ ﻗﹶ‬ ‫ﹶﻘﻰ ﰒ‬‫ﺍَﻷﺗ‬ ،‫ﻫﻢ‬‫ﺪ‬‫ﺿ‬  ‫ﻭﻟﹶﻰ ﻣﻦ‬‫ﺏ ﺃﹶ‬  ‫ﻣﻦ ﻟﻪ ﺛﻴﺎ‬‫ﻭﳐﺘﻮﹲﻥ ﻭ‬ The most deserving person to be the imām is: ) The most versed in the Qurʾān, knowledgeable of the fiqh of his prayer ) Then the most erudite of them in jurisprudence ) Then the eldest ) Then the most noble ) Then the one who migrated first ) Then the one with most taqwa ) Then whoever is chosen by lots The occupant of a house, and the imām of a masjid also have the most right, other than in the presence of someone of formal authority.

(::) Basically, in summary, we said that the one who should lead the prayer¾and there are semantic differences between the scholars in which they preferred the one who has the best recitation versus the one who is like most memorised of the Qurʾan.

(::) Basically, in summary, we said that the one who should lead the prayer¾and there are semantic differences between the scholars in which they preferred the one who has the best recitation versus the one who is like most memorised of the Qurʾān.

A person who's memorised the whole Qurʾan doesn't mean that they can recite it properly.

A person who's memorised the whole Qurʾān doesn't mean that they can recite it properly.

Then you've got a different level which is like top quality recitation, you know got moves and got tajwid and got x, y, z.

Then you've got a different level which is like top quality recitation, you know got moves and got tajwīd and got x, y, z.

We are not speaking about someone like that, Year | Chapter - Lesson Last updated: -Aug- someone who sounds nice¾that's not what is being classed here when we talk about the best qariʾ.

We are not speaking about someone like that, Year | Chapter - Lesson Last updated: -Aug- someone who sounds nice¾that's not what is being classed here when we talk about the best qāriʾ.

We're talking about the one who legally understands the ʿilm of recitation and the rules of tajwid and the rules of the makharij as opposed to the one who's most musical or the most pleasing to the ear, which is not a legal definition.

We're talking about the one who legally understands the ʿilm of recitation and the rules of tajwīd and the rules of the makhārij as opposed to the one who's most musical or the most pleasing to the ear, which is not a legal definition.

Some saying that no, even if the recitation is really poor as long as it has a bare minimum of a quality control, but he has memorised the whole Qurʾan he goes first.

Some saying that no, even if the recitation is really poor as long as it has a bare minimum of a quality control, but he has memorised the whole Qurʾān he goes first.

Because Salim mawla Abu Ḥudhayfah in the hadith, they mentioned that the Prophet  made him the imam of Masjid al-Qubaʾ because he was aktharu Qurʾanan, because he has the most Qurʾan., This word “most Qurʾan” comes quite a bit in hadith which is why the scholars are scared to go against it.

Because Sālim mawla Abu Ḥudhayfah in the ḥadīth, they mentioned that the Prophet  made him the imām of Masjid al-Qubāʾ because he was aktharu Qurʾānan, because he has the most Qurʾān., This word “most Qurʾān” comes quite a bit in ḥadīth which is why the scholars are scared to go against it.

This is a narration is clearly putting an emphasis on amount and quantity therefore, hafiz should win.

This is a narration is clearly putting an emphasis on amount and quantity therefore, ḥāfiẓ should win.

Then we said: Well, there are some evidences to the contrary which would indicate that not always the hafiz gets to lead, like Abu Bakr  leading in the presence of huffaz.

Then we said: Well, there are some evidences to the contrary which would indicate that not always the ḥāfiẓ gets to lead, like Abu Bakr  leading in the presence of ḥuffāẓ.

Ṣahih al-Bukhari, The Book of Call to Prayers, Chapter: A Slave or a Manumitted Slave Can Lead the Prayer, hadith no.

Ṣaḥīḥ al-Bukhāri, The Book of Call to Prayers, Chapter: A Slave or a Manumitted Slave Can Lead the Prayer, ḥadīth no.

Sunan Abu Dawud, The Book of Prayer, Chapter: Who Has More Right to Be Imam, hadith no.

Sunan Abu Dāwūd, The Book of Prayer, Chapter: Who Has More Right to Be Imām, ḥadīth no.

This narration has been graded as sahih by al-Albani.

This narration has been graded as ṣaḥīḥ by al-Albāni.

Year | Chapter - Lesson Last updated: -Aug- And I told you guys¾I spent last week speaking [about this] and the week before¾that the position of imamah is more than just some legal points here and there.

Year | Chapter - Lesson Last updated: -Aug- And I told you guys¾I spent last week speaking [about this] and the week before¾that the position of imāmah is more than just some legal points here and there.

The imam shouldn't be someone that we're embarrassed of.

The imām shouldn't be someone that we're embarrassed of.

The reason for that is the hadith of Malik ibn al-Ḥuwayrith  in which he  said at the end of the hadith: ‫ﻢ‬‫ﺮﹸﻛ‬‫ﻢ ﺃﹶﹾﻛﺒ‬‫ﻣﹸﻜ‬‫ﺆ‬‫ﻭﻟﹾﻴ‬ “And the oldest among you should lead [the prayer].”, In this narration it says akbarukum but I only know of the one which is akbarukuma.

The reason for that is the ḥadīth of Mālik ibn al-Ḥuwayrith  in which he  said at the end of the ḥadīth: ‫ﻢ‬‫ﺮﹸﻛ‬‫ﻢ ﺃﹶﹾﻛﺒ‬‫ﻣﹸﻜ‬‫ﺆ‬‫ﻭﻟﹾﻴ‬ “And the oldest among you should lead [the prayer].”, In this narration it says akbarukum but I only know of the one which is akbarukuma.

This hadith is very interesting.

This ḥadīth is very interesting.

What happened is that Malik ibn al-Ḥuwayrith  came from Makkah.

What happened is that Mālik ibn al-Ḥuwayrith  came from Makkah.

Actually, this hadith is a very interesting hadith because they kind of come like for a retreat.

Actually, this ḥadīth is a very interesting ḥadīth because they kind of come like for a retreat.

They want to know about Allah , tawhid.

They want to know about Allāh , tawḥīd.

Subhan Allah I forget who the rawi of this hadith is, the narrator of this hadith is.

Subḥān Allāh I forget who the rāwi of this ḥadīth is, the narrator of this ḥadīth is.

It might even be Malik himself.

It might even be Mālik himself.

But the point is that after twenty days, so twenty days was like the cut-off¾which I find interesting as a period of time because Ṣahih al-Bukhari, The Book of Call to Prayers, Chapter: If There Are Many Travelers, Adhan and Iqamah Should Be Pronounced, (the Same Is to Be Observed) in ʿArafah and al-Muzdalifah Too, hadith no.

But the point is that after twenty days, so twenty days was like the cut-off¾which I find interesting as a period of time because Ṣaḥīḥ al-Bukhāri, The Book of Call to Prayers, Chapter: If There Are Many Travelers, Adhān and Iqāmah Should Be Pronounced, (the Same Is to Be Observed) in ʿArafah and al-Muzdalifah Too, ḥadīth no.

Ṣahih al-Bukhari, The Book of Fighting for the Cause of Allah , Chapter: The Traveling of Two Persons Together, hadith no.

Ṣaḥīḥ al-Bukhāri, The Book of Fighting for the Cause of Allāh , Chapter: The Traveling of Two Persons Together, ḥadīth no.