Explanation of the Book of Prayer and Its Times-03b

The reader: Uthman narrated to us, saying: Jarir narrated to us from Mansur from Ibrahim from Alqamah, who said: Abdullah said:

The Shaykh : Abdullah ibn? Ibn? Abdullah ibn? Ibn Mas'ud, because the ambiguous one is identified by his students and his teachers, and it passed by us in the terminology a little while ago.
The student: Two days ago.

The Shaykh : What do you mean by "a little while ago"? Two days? Yes, it passed by us a little while ago, meaning it is not possible for a person to say, "I forgot." We told you that the ambiguous one can be identified by what? By his teachers or his students. Yes. Yes.
The reader: Abdullah said:

The Shaykh : In my copy, it is with an alif in the form of a ya: Is it like that in your copy?
The reciter: .

The questioner : ... Oh Shaykh.

The Shaykh : In the name of Allah... Yes, this is: The Prophet (peace and blessings be upon him) prayed the Dhuhr prayer five times, meaning, was something added to the prayer? Was he forgetful or not? Forgetful. So he folded them, meaning he bent them, The two prostrations are now after the taslim, and their being after the taslim is a necessary matter, because it is implied by his not knowing of the forgetfulness until after the taslim that the two prostrations be after the taslim. This is clear. , and he told the truth, (peace and blessings be upon him), because he is a conveyor of the truth from Allah. If something had happened in the Shari'ah of Allah that contradicted the original ruling, he would have informed us. From this, the scholars derived a known rule: It is not permissible to delay the explanation until the time of need. So when he turned, , he affirmed this humanity with "inna" and with his saying: and he did not stop at his saying: , but he said: And the Messenger (peace and blessings be upon him) told the truth; he is a human being like us, and forgetfulness, hunger, thirst, heat, cold, sleep, fatigue, and illness befall him. Indeed, he would fall ill just as the two of us fall ill, (peace and blessings be upon him). Is it obligatory or recommended? Obligatory. Obligatory in what is obligatory, and recommended in what is recommended. A copy of the truth, and likewise in the Uyun copy with the confirmation of the ya, but in other copies without the alif, and this is what agrees with the rules of language. However, the alif may remain to satisfy the movement before it, because if you satisfy the fathah, what comes after it becomes an alif. The parallel to this is His saying, the Exalted: It is with a ya, although it is what? It is jussive due to the conditional verb, and the jussive form has its ya removed, like the one here, but it remained for the sake of satisfaction. The proof that it is jussive is so that no one would claim that it is a relative pronoun, his saying: So the verb was conjoined to it in the jussive form. Now, the important thing is to say that if the narration is correct with the alif, it is for the sake of satisfaction, and there is no problem. Although in the hadith of Abdullah ibn Buhaynah, he said: So how do you reconcile between the two hadiths? It was said that they are two descriptions of one action, and that it is permissible to prostrate before the taslim and after the taslim in the case of doubt. It was also said that they are not two descriptions of one action, but two descriptions of two different actions, because the first is the hadith of Ibn Buhaynah regarding doubt without preference, and the second is doubt with preference. The proof that it is doubt with preference is his saying: And there is no seeking of the truth when the two sides are equal, because how can he seek the truth when he has nothing upon which to base his seeking? So the hadith of Ibn Mas'ud is for when one has a preference for one of the two possibilities, and the hadith of Ibn Buhaynah is for when one does not have what? A preference. And one of us knows that sometimes he is in doubt, hesitating without preference, and sometimes he is in doubt with preference, is that not so? Now, meaning, if one is in doubt in prayer with preference, let him build upon the stronger position, then let him prostrate two prostrations after the taslim. And if one is in doubt in prayer, hesitating without preference, let him build upon the certainty, which is the lesser, and let him prostrate two prostrations before he finishes the prayer.
What is the wisdom in the difference? The wisdom is that if he builds upon the seeking of the truth, if he builds upon the seeking of the truth, the original rule in acts of worship is that they are built upon the predominant opinion; this is the original rule. But due to the possibility of hesitation, the deficiency is compensated. And here, as long as he builds upon the predominant opinion, the doubt is set aside, and the two prostrations are a precaution. And the precaution should be outside the act of worship, outside the act of worship, so that there not be two additions in the act of worship: the sudden doubt upon the stronger position, and the second, the two prostrations. But if he builds upon the certainty, which is doubt without preference, then it becomes a deficiency in the prayer; it becomes a deficiency in the prayer. For this reason, it is obligatory that this deficiency be compensated before the end of the prayer. And this is a clear explanation. And upon this, if there is doubt in the prayer and one of the two matters is stronger, does he complete?
The student: ...

The Shaykh : No, he builds upon the stronger position and prostrates after the taslim. And if one is not stronger, he builds upon the certainty, which is the lesser, then he prostrates two prostrations before he finishes the prayer. Is that clear, my brothers? Good.