Explaining the manner of the Prophet's (peace and blessings be upon him) prayer, from facing the qiblah to reciting al-Fatihah.

The Shaykh : Facing the qiblah in prayer: what is it? It is a condition for validity; it is essential. Then he says takbir, saying: Allahu Akbar, with this wording. And he raises his hands to the level of his shoulders when saying takbir. How? Good.
To the level of his shoulders, meaning his shoulders, or to the lobes of his ears, or to the tips of his ears, like this, like this. There is no need to touch the ears. Some people, when they want to raise their hands, do it like this. That is not correct. This is idle behavior, and the Sunnah did not come with it. The important thing is that the hands are level with the shoulders, like this, or to the lobes of the ears, or to the tips of the ears. All of this came in the Sunnah. So, I do this once and that once.
What is the wisdom behind raising the hands? Some scholars said: It is an adornment for the prayer. And some said: It is a sign of lifting the veil between you and Allah, because the heart is in heedlessness. So when one enters the prayer, he is now standing before Allah (Mighty and Majestic), conversing with Him.
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So, when you come to the prayer, you are standing before Allah, so you say this, as if you have lifted the veil between you and Allah. Like this, some scholars explained the wisdom in that. And it does not concern us whether we know the wisdom or not, because we are commanded with what? With following. Good.
He raises his hands. Then, does the raising happen with the beginning of the takbir, or before it, or after it? All of that is permissible. All of that is permissible. You raise then you say takbir, you say takbir then you raise, you begin the raising with the beginning of the takbir. All of this came in the Sunnah, because the command, praise be to Allah, is broad.
Then he places his right hand over his left hand, like this, meaning: between the palm and the forearm, on the chest, like this. A sign of what? Of humility before Allah (Mighty and Majestic). So it is humility before the Mighty One. So he places it like this. Note, there is no need for us to say "and do not let them hang down," because some people let them hang down, meaning they let their hands hang down to the bottom. And this is contrary to the Sunnah.
Sa'd ibn Sa'd (may Allah be pleased with him) said, as narrated by al-Bukhari: . And this is an explicit text, and there is no consideration for the statement of anyone who contradicts the explicit text, no matter what his status is. Even Imam Malik says his famous word: "Every person's statement is taken and left, except the owner of this grave", referring to the grave of the Prophet (peace and blessings be upon him).
And Ibn 'Abd al-Barr said: "The scholars agreed that if the Sunnah of the Messenger of Allah (peace and blessings be upon him) becomes clear to a person, it is not permissible for him to leave it for the statement of anyone, whoever he may be". So what do we do? After the takbir and raising, we place the right hand over the left hand on the chest. Good.
Then he begins the opening supplication, saying: , three sentences. Who memorizes it? Please.
The student: ... .

The Shaykh : Wash me, may Allah reward you.
Good, whose words are these? The words of the Messenger, peace and blessings be upon him. Abu Hurayrah said: Look at the Companions' eagerness for knowledge, and that nothing of the actions of the Messenger (peace and blessings be upon him) or his words should be missed from them unless they learned it. . And this is a supplication for distance from sins before they occur. And this is the removal of the effects of sins after they occur. And the washing is after the purification, so that the purity of the heart is completed. Did you see if there was impurity stuck to your side, what would you do with it? First you would scratch it, purify the garment from it, and then after that you would wash it. So sins need purification and then washing.
I return again. What does he say after the takbir? He says: .
Good, and if he says: , does he combine them? Or this once and that once? This once and that once, and he does not combine them. Because when Abu Hurayrah asked the Prophet (peace and blessings be upon him) what he says, he mentioned only one. So we say that the opening supplication does not combine the two wordings, but each one is done once alone.
For the night prayer, there is a specific opening supplication. The Prophet (peace and blessings be upon him) used to begin the prayer with it: .
After the opening supplication, he says: I seek refuge in Allah from the accursed Shaytan. Then Bismillah al-Rahman al-Rahim. Then he recites al-Fatihah from its beginning to its end. How many verses is this? Yes, seven verses. is the sixth, is the seventh. As for the Basmalah, it is not from al-Fatihah and is not counted among its verses.
The first verse of al-Fatihah is Alhamdulillah Rabb al-'Alamin.
Good, when he finishes al-Fatihah, he recites what is easy from the Qur'an. What is easy, due to the saying of Allah the Exalted: , and the saying of the Prophet (peace and blessings be upon him) to the man whom he taught how to pray, he said to him: . But the scholars said: Based on what came in the Sunnah and the athar, it is better in the Fajr prayer to recite from the long surahs of al-Mufassal, in the Maghrib prayer from the short surahs of al-Mufassal, and in the rest from the middle surahs of al-Mufassal.
And let us mention al-Mufassal. Al-Mufassal is what has many endings. Al-Mufassal is what has many endings. And it is the...? Stand up, man. From the beginning of the Qur'an or from the end?
Is al-Mufassal from the beginning of the Qur'an or from the end?
The student: ... .

The Shaykh : Are you sure? No? Not sure? I didn't understand the answer. Are you sure it is from the end or from the beginning? Good, rest.
Al-Mufassal is from the end of the Qur'an. Which surahs have more endings? The beginning of the Qur'an or the end? The end of the Qur'an, without doubt.
He begins from Qaf to 'Am, meaning Surat al-Naba. This is the long part of al-Mufassal. From 'Am to al-Duha is the middle part of al-Mufassal. From al-Duha to the end is the short part of al-Mufassal. The scholars said: It should be that his recitation in Fajr is with what? With the long part of al-Mufassal, in Maghrib with its short part, in the rest from its middle part. This is mostly the case.
And it should be that he sometimes recites in Maghrib from the long part of al-Mufassal, because it is established from the Prophet (peace and blessings be upon him) that he recited in Maghrib with Surat al-Tur, which is from the long part of al-Mufassal, and with Surat al-Mursalat, which is also from the long part of al-Mufassal. Good.