Mentioning the hadith of the one who performed his prayer poorly and was taught the manner of the Prophet's (peace and blessings be upon him) prayer.

The hadith of the one who performed his prayer poorly is an application of part of the generality of this hadith . It is reported in Sahih al-Bukhari from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: "A man entered the mosque and prayed. When he finished, he came to the Prophet (peace and blessings be upon him) and said: 'Peace be upon you, O Messenger of Allah.' He said: . The man went back and repeated the prayer, then came to the Prophet (peace and blessings be upon him) and said: 'Peace be upon you, O Messenger of Allah.' He said: . And so it was three times, repeating the prayer each time. The third time, he came to the Messenger (peace be upon him) and said: 'Peace be upon you, O Messenger of Allah.' He said: 'And upon you .' He said: 'By Allah, O Messenger of Allah...' The man finally understood that his prayer, as they say in our Damascus, was 'mushkashilah,' meaning it was not valid. He said: 'By Allah, O Messenger of Allah, I do not know how to do it better, so teach me.' He (peace be upon him) said: . This hadith is known among the scholars of hadith as the hadith of the one who performed his prayer poorly; because he prayed before the Messenger the prayer that was his habit, so the Prophet (peace and blessings be upon him) pointed out to him that this prayer was not a complete prayer, and ordered him to perform wudu' as Allah had ordered him, then ordered him to face the qiblah, then ordered him to call the adhan. This is a point that the majority of praying people are ignorant of, and those who know it are the minority, and of those who know it, few actually implement it in practice. Then, the adhan means that if a person stands up to pray the obligatory prayer, he must call the adhan, and he should not say 'the adhan in the mosque' because that adhan is for the mosque. Therefore, the sunnah that the Messenger of Allah (peace and blessings be upon him) established, and which the entire Ummah followed in all cities and regions and in all past centuries, is that every mosque has its own mu'adhdhin, and consequently its own adhan, so the adhan of one mosque does not suffice for the adhan of another. What is the custom in some Arab countries called 'unifying the adhan'? This is contrary to the sunnah. And therefore, praise be to Allah, all Islamic countries still maintain the adhan in every mosque. Because the practical sunnah that the Messenger (peace be upon him) established, and which the Salaf followed, and then the Khalaf after them, is that every mosque calls the adhan. Add to this what was mentioned earlier in the hadith of the one who performed his prayer poorly, that the Prophet (peace and blessings be upon him) said to this man who prayed and performed his prayer poorly, and whose prayer was in the mosque, in the Prophet's Mosque, and obviously this mosque had already called the adhan, yet he said to him: he alone, . Therefore, one must pay attention to this sunnah that the Messenger (peace be upon him) taught this man who performed his prayer poorly; which is that the one praying alone, let alone the congregation, should call the adhan, and should establish the prayer. And there are great virtues mentioned in some hadiths for the one who establishes the prayer, even if he prays alone, even in the open desert, in the wilderness. He (may Allah's prayers and peace be upon him) said: . 'Ard qiy' means a barren land . Except that those of Allah's creation who pray behind him, whose ends cannot be seen, would pray behind him; these would be, first, from the angels; second, from the believing jinn; because they are spread throughout the earth. So if a Muslim prays in the desert, in the wilderness, and calls the adhan and establishes the prayer, he gains the virtue of a congregation, whose number only Allah knows, praying behind him. This is among the virtues of adhering to what the Messenger (peace be upon him) ordered. We were at his order to call the adhan and establish the prayer. If you stand up for prayer, face the qiblah , and in another narration , which is al-Fatihah. The scholars say in this hadith that the Prophet (peace and blessings be upon him) taught this man what a Muslim must not be negligent or lenient with regarding the sunnahs and voluntary acts. For example, we see here that he ordered him to recite Umm al-Qur'an. He did not order him to add anything, a verse or two or more, or a short surah, even though the sunnah is full of recitation after al-Fatihah. Every prayer has a method, some of which it is recommended or sunnah to lengthen the recitation in, as is known in the Fajr prayer. Some of which it is sunnah to shorten the recitation after al-Fatihah, and some are in between, like Zuhr and 'Asr. But these are sunnahs; if the one praying brings them, he gets their reward, and if he leaves them, he does not commit a sin for leaving them. As for al-Fatihah, it is among the confirmed obligations. Every one who prays must recite it, and it is necessary, otherwise his prayer is invalid, as if he had not prayed, due to his saying (peace be upon him): . And in the other hadith: . Meaning incomplete. 'Al-Khadaj' in the Arabic language is a she-camel that gives birth to its offspring and it comes out incomplete, so it is an allusion that the offspring has no good in it. Similarly, the prayer in which the one praying does not recite al-Fatihah of the Book in every rak'ah; therefore, he said in the first hadith: . So every one who prays, whether Arab or non-Arab, must recite al-Fatihah of the Book in every rak'ah of the prayer for his prayer to be valid. The only exception to this ruling is one of two men. The first is the disbeliever who has recently entered Islam and it is not easy for him to memorize al-Fatihah at the beginning of his Islam. So the wise Lawgiver allowed him to substitute the recitation of al-Fatihah with the 'Baqiyat al-Salihat' (the remaining good words), which are easy, good words: 'Subhan Allah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar.' These four words suffice for him in place of reciting al-Fatihah until he is able to memorize al-Fatihah. This is the first man. The second man may be a Muslim deeply rooted in Islam, but he has a deficiency in memorization that makes it difficult for him to memorize al-Fatihah. So it is also permissible for him to substitute it with these good words: 'Subhan Allah, Alhamdulillah, La ilaha illa Allah, Allahu Akbar.' The scholars say that the hadith of the one who performed his prayer poorly indicates the obligation of everything mentioned in it. But this obligation is divided into two parts: a part whose omission invalidates the prayer, and a part whose omission does not invalidate the prayer but it suffers from a deficiency in reward and recompense. Reciting al-Fatihah is from the first part, which invalidates the prayer if omitted, due to the two previous hadiths: and . Then he (peace be upon him) said to him: . He did not order him to recite the three tasbihs or more. So if a person converts to Islam and prays, this ruku' validates his prayer, but he must complete this prayer by learning what is recommended of tasbih in it. The easiest thing is the word 'Subhan Allah,' as is known. But many of the Muslim praying people, deeply rooted in Islam, bow and do not bow properly. This is what the man in this story did, known among the hadith scholars as the one who performed his prayer poorly, where he would bow and hardly bow before raising his head, and hardly raise his head before falling into prostration. Many of the praying people pray this kind of prayer. They may be consistent in prayer, not missing a prayer, but they are among the thieves, as it came in the hadith that the Prophet (peace and blessings be upon him) said to his Companions one day: . This is the worst theft, that the one praying steals from his prayer. Therefore, the one praying, when he bows, must be at rest, as he (peace be upon him) said to this man: . What is being at rest? That every joint of the human body returns and settles in its place. This is being at rest. So the one who is standing and does this, he has never been at rest. So he must rest while bowing. 'Allahu Akbar' and this being at rest is regulated by at least three tasbihs. As for the Messenger (peace be upon him), he used to increase the tasbih greatly, as Allah willed. . We also see many of the praying people who hardly bow, their heads do not complete the straightening of their backs, but only half-standing. He is bowing like this, and the Turks do this a lot. The reason is that, unfortunately, it has been stated in their books that being at rest in all these pillars, in ruku' and sujud and what is between them, is a sunnah. But even though it is a sunnah for which there is reward, how do they maintain the sunnah of placing the feet, for example, in the tashahhud, and are lenient in being at rest, even though that is not only a sunnah, but not only an obligation, but it is a pillar of the prayer. And that is due to his saying (peace be upon him) in the previous hadith, calling it the worst theft, that the one who steals from his prayer does not be at rest in his ruku' and sujud. And more explicit than that is what Abu Dawud and others of the compilers of the Sunan reported with a sound chain from Abu Mas'ud al-Badri. And this is, of course, not Ibn Mas'ud, and he is Badri, so the name of Abu Mas'ud is often misspelled as Ibn Mas'ud in many books, because Abu Mas'ud is not as famous among the Companions as 'Abdullah ibn Mas'ud, so many of the correctors and printers assume that when it comes in a hadith from Abu Mas'ud, especially if al-Badri is not there, they assume it is a mistake and the correct one is Ibn Mas'ud, so they correct it, and they are wrong. The important thing is this hadith... . This is a text that the prayer is invalid and not permissible for anyone who does not be at rest in his ruku' and sujud and what is between them. What is between them? We have two things: the first thing is what we were discussing, when he raises his head from ruku', he must stand up completely. He does not stand up half-way like this, for example, no, he must stand up completely. This is what is between standing and ruku'. Then, when he prostrates and sits between the two prostrations, he must also, when he raises his head from the first prostration and sits in the sitting between it and the next prostration, be at rest, his nerves and body relaxing on his natural sitting. So this is being at rest, and the rule that ensures the one praying maintains these obligations and pillars, and adds to them the sunnahs or obligations, according to some scholars, is that if he bows, for example, he says three tasbihs. These tasbihs serve as a constraint for him. And like if we say the brake for a car, it doesn't let it speed up because he has three tasbihs. But at the same time, he must observe in this that he does not rush. This does not add anything to him that he should praise Allah calmly, with rest, and with complete wording: 'Subhan Allah, Subhan Allah, Subhan Allah.' If he does that, he ensures being at rest and ensures the validity of the prayer. And here comes the guarantee for being at rest in the second standing, i.e., when he raises his head from ruku'. What is the guarantee here? The guarantee here is two things, which the majority of praying people mix up. So here are two recitations that one must pay attention to and maintain. One is the recitation of standing up, the recitation of raising the head from ruku' to standing. Then the recitation of this standing. So here are two recitations: the recitation of raising the head from ruku' until he becomes standing, and the recitation while he is standing. This is known to people because they always hear the imam say 'Sami' Allahu li man hamidah' (Allah hears the one who praises Him). But the majority do not say 'Sami' Allahu li man hamidah' with the imam. What do they say? They say 'Rabbana wa laka al-hamd' (Our Lord, and to You is the praise). 'Rabbana wa laka al-hamd.' If they wanted to say it, they must raise their heads empty without saying anything. Because the imam in this raising says 'Sami' Allahu li man hamidah,' and while standing he says secretly 'Rabbana wa laka al-hamd.' People only say 'Rabbana wa laka al-hamd,' while they should combine the two recitations, because the first recitation is the recitation of standing up from ruku' to the second standing, 'Sami' Allahu li man hamidah,' and while standing he says 'Rabbana wa laka al-hamd.' There is no difference in this between the one praying alone, the imam, and the one following him. Each of them should say the two recitations: the recitation of returning from ruku' to standing, 'Sami' Allahu li man hamidah,' and the recitation of standing, 'Rabbana wa laka al-hamd.' Otherwise, he will lose many benefits, among which is that he contradicted his saying (peace be upon him): . This contradiction has two aspects: the first contradiction is that he brought one recitation without the other. And the other contradiction, which is very important, is that he placed the thing in the wrong place, because he says 'Rabbana wa laka al-hamd' while raising his head, and this is not its place. Its place is when he is at rest after raising his head from ruku'. So every one who prays must pay attention to this: when he raises his head from ruku', he says while raising 'Sami' Allahu li man hamidah.' And when he settles standing and is at rest, he says 'Rabbana wa laka al-hamd.'
The student : The hadith of the Prophet (peace and blessings be upon him) . Meaning, what was mentioned ... .

The Shaykh : Yes, this is in fact the same as the answer to your first question; mentioning one thing does not negate the others. Do you see how this hadith resembles another hadith? وإذا قال الإمام ولا الضالين .. فقولوا آمين . ؟ And when the imam says, "Nor those who go astray," then say, "Ameen." It did not say, "When the imam says amen, you say amen," as in the other hadith; so his saying (peace be upon him) إذا قال الإمام غير المغضوب عليهم ولا الضالين .. فقولوا آمين When the imam says, "Nor those who go astray," then say, "Ameen." . does not mean that the imam does not say amen; why? This is what the scholars call the concept of the attribute (mafhum al-laqb), and the concept of the attribute is not a proof, nor is there a proof in it; because the explicit hadith came . And one of the scientific principles that, if a student of knowledge masters it, he will be correct in jurisprudence is that one always takes the additional text, so the additional rulings are combined until they emerge in a complete form; so your hadith here . does not mean do not say "Hear Allah the praise of those who praise Him," because he first said in the general hadith as a rule . Second, if a Muslim wanted to adhere to applying only this hadith, when should he say "Our Lord, to You belongs the praise"? While he is standing; here, as we said earlier, people commit two violations: they neglect the recitation of the upright position, which is "Hear Allah the praise of those who praise Him," and they replace it with the recitation of the standing position, which you see when the imam prays according to the Sunnah, he raises his head saying "Hear Allah the praise of those who praise Him," then stands, and while standing he says "Our Lord, to You belongs the praise," and he may prolong "Our Lord, to You belongs the praise, filling the heavens and the earth, and filling whatever else You will of anything after, O Master of praise... to the end of it." And what do the people do? They are silent. Why? Because in their minds they have fulfilled their duty, they said "Hear Allah the praise of those who praise Him." When did they say it? They said "Our Lord, to You belongs the praise." When did they say it? While they are raising their heads from bowing. This standing is devoid of any dhikr, and this is a second violation of the Sunnah; so the Messenger (peace and blessings be upon him) said to the one who performed his prayer poorly: . What was not mentioned here are the recitations; the scholars say regarding the reason, either because the recitations of the prayer had not yet been completed at that time, so he mentioned what was known up to that hour, as it is known that the rulings of the Shari'ah come gradually and not all at once; and some say that he did not mention it to him as a concession for him. Yes; then he said to him (peace be upon him): ; therefore it is obligatory for every worshipper to perform the prayer in the most complete form possible, because a person cannot do this except the Messenger (peace and blessings be upon him); but in a complete form such that this prayer is acceptable to Allah (Blessed and Exalted is He), and he is rewarded for it, and consequently it becomes a cause for the expiation of sins; so we know that the prayers are expiations for what is between them, or between them and the Friday prayer to the next Friday, and so on, until he (peace and blessings be upon him) gave a very great example to explain the effect of the prayer expiating sins and disobedience for that worshipper, and he said (peace and blessings be upon him): . But which prayer is this that expiates sins? And is like one who bathes five times in that deep, overflowing river? Meaning, not... in its entirety. Of course, it is not this prayer that we are praying, especially if this prayer is like the prayer of the one who performed his prayer poorly, oh God, it is as if one is being chased with a stick, rushing to perform the prayer; rather, it is the prayer in which the Muslim comes with all the pillars, all the obligations, all the recommended practices, and all the desirable acts; this prayer that gathers these perfections is the one that erases the sins of this worshipper, and you notice with me that coming with such a prayer is something a person can hardly achieve, especially in the last of times in which we are today; but does that mean that the Muslim does not hope for the forgiveness of Allah (Mighty and Majestic) while he is praying and believes that in his prayer he does not reach the peak? No, rather he should try to improve his prayer as much as he can, so that he deserves a vast forgiveness from his Lord, befitting his prayer; if it is complete, then the forgiveness is complete, and everything is according to its measure. And the Messenger (peace and blessings be upon him) pointed to this reality when he said: . He stopped at the half, meaning this is the best one, for whom half a prayer is recorded. What does half a prayer mean? In reward and perfection; in fact, if we notice this statement and this explanation, it keeps us from being deluded by our prayers and doing all sorts of things and committing sins and transgressions on the pretext that our prayer expiates for us; yes, but we are not guaranteed that this prayer, which has that great virtue mentioned in some of the previous hadiths, and so for example, I give you another example, the Messenger (peace and blessings be upon him) said: . A very great reward; but the thing we must be aware of, he said, "Whoever glorifies Allah after every prayer." Do you see if this prayer that he prayed and then came with the tasbih, tahmid, takbir, and tahlil after it, was like the prayer of the one who performed his prayer poorly, to whom he (peace be upon him) said , would this forgiveness be obtained? Far from it; so we must improve the foundation, which is the prayer, and which entails that if we come with this recitation, our sins are forgiven, even if they are as numerous as the foam of the sea;