The Book of Mosques and Places of Prayer-07b
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The reciter: Zuhayr ibn Harb narrated to us, saying: Jarir narrated to us from 'Amirah ibn al-Qa'qa' from Abu Zar'ah from Abu Hurayrah, who said: .
The Shaykh : This is the most authentic hadith regarding the opening supplication with which one opens the prayer. It also encourages the Companions (may Allah be pleased with them) to seek knowledge, as they would ask the Messenger of Allah (peace and blessings be upon him and his family) about matters that were difficult for them. However, this was not for the sake of theoretical knowledge alone, but for practical knowledge accompanied by action.
It also indicates that there is no silence in the prayer. This is why Abu Hurayrah (may Allah be pleased with him) knew that the Prophet (peace and blessings be upon him and his family) must say something during this pause. Therefore, he asked him: It is as if he knew that he must say something, but he did not know what it was. And that is the case; there is absolutely no silence in the prayer, neither for the imam, nor for the one praying behind him, nor for the one praying alone. There is no silence in it at all. If you were to say, "Does not the one praying behind the imam listen to his imam's loud recitation?" We say, yes, but this listening is considered recitation in ruling, because the imam's recitation is the recitation of the one behind him. This is why, when the imam says "and not those who go astray," the one behind him says "Ameen" after him. If it were not for the hadith of 'Ubadah ibn al-Samit that the Messenger of Allah (peace and blessings be upon him and his family) finished the Fajr prayer and asked the Companions, "Do you recite behind your imam?" They said, "Yes." He said: Jami` at-Tirmidhi 311Sahih (Darussalam) If it were not for this hadith, the necessary ruling would be that the one behind the imam listens to the recitation of al-Fatihah and that it is not obligatory for him, because the imam's recitation is the recitation of the one behind him, as evidenced by the fact that he says "Ameen" on his behalf. So, there is absolutely no silence in the prayer, and the listening of the one behind the imam to his imam is in the ruling of the reciter. Yes.
Among the benefits of this hadith is the good character of the Prophet (peace and blessings be upon him) in his interaction with Abu Hurayrah, where he answered with this open response without any pretense.
It also affirms that the Prophet (peace and blessings be upon him) had sins and that he was in need of Allah's forgiveness. The difference between him and the Ummah regarding the matter of sins is that forgiveness is not guaranteed for the Ummah, whereas forgiveness is guaranteed for the Prophet, as Allah the Exalted said:[Al-Fath 48:2] If someone were to say, "If it is guaranteed for him, what is the benefit of his seeking forgiveness?" We say: Perhaps this is one of the causes of Allah's forgiveness of his sins, that his supplication to his Lord for forgiveness is also one of its causes. Furthermore, in seeking forgiveness while it has already been granted to him, there is the manifestation of a person's need for his Lord (Mighty and Majestic) and that he has no independence from Allah for the blink of an eye. And supplication, as you know, is worship. This is why we say "O Allah, send blessings upon Muhammad," and Allah has informed us that He sends blessings upon him and His angels [Al-Ahzab 33:56] and He did not say "Send blessings" or "They send blessings"; rather, they continue to send blessings upon Muhammad (peace and blessings be upon him). And yet, we are commanded to send blessings upon him.
Among the benefits of this hadith is the good arrangement in this supplication: first, distancing; second, purification; third, washing. Distancing involves non-contact, purification involves removing the dirt, and washing involves removing its effect. It is clear that sins are either sins that have not covered one since, in which case it is distancing; or they have covered one and then been erased, but their effects remain in the heart, in which case it is purification; or they have been washed away and their effect removed entirely, so no trace remains. It is known that hearts rust with sins and become dark. It is sufficient that the sin is forgiven for a person, but its effect remains. So, when Allah (Glorified and Exalted is He) purifies a person from his sin and then washes him, this is the perfection of purification from the sin. If it were asked, "Why did he say: and not 'with hot water,' when hot water is more effective in cleaning?" We say: This washing is not the washing of a physical effect, for which hot water would be requested, but it is the washing of a spiritual effect, for which something cold is requested to extinguish the heat of the sin, because sins have a burning heat, except for whom Allah protects. So, it was appropriate to supplicate to Allah the Exalted to wash him of his sins with snow, water, and cold.
The grammatical analysis of: Yes.
The student: Its original form is "Ya Allah."
The Shaykh : Its original form is "Ya Allah."
The student: "Ya Allah," then the yaa was changed to a maa. Okay, its original form is "Ya Allah," then the letter of invocation was moved to the beginning for the sake of starting with the name of Allah, then it was changed to a maa to indicate that...
The Shaykh : The maa was substituted for it.
The questioner : Yes, the maa indicating the collective, which indicates that the supplicant reveals his heart to Allah.
The Shaykh : Yes, yes, you have done well. So, Allah is the one being addressed, built on the damma in the position of the accusative, and the letter of invocation is omitted, substituted by the maa in the word "Allahumma." So, this is the most authentic hadith regarding the opening supplication. Yes.
The Messenger of Allah (peace and blessings be upon him), when he would say the takbir in prayer, would pause for a moment before reciting. So I said: "O Messenger of Allah, may my father and mother be your ransom. What do you say in your silence between the takbir and the recitation?" He said: "I say: O Allah, distance me from my sins as You have distanced the East from the West. O Allah, purify me from my sins as a white garment is purified from dirt. O Allah, wash away my sins with snow, water, and cold."
كان رسول الله صلى الله عليه وسلم إذا كبر في الصلاة سكت هنية قبل أن يقرأ فقلت يا رسول الله بأبي أنت وأمي أرأيت سكوتك بين التكبير والقراءة ما تقول ؟ قال أقول : اللهم باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب اللهم نقني من خطاياي كما ينقى الثوب الأبيض من الدنس اللهم اغسلني من خطاياي بالثلج والماء والبردThe Shaykh : This is the most authentic hadith regarding the opening supplication with which one opens the prayer. It also encourages the Companions (may Allah be pleased with them) to seek knowledge, as they would ask the Messenger of Allah (peace and blessings be upon him and his family) about matters that were difficult for them. However, this was not for the sake of theoretical knowledge alone, but for practical knowledge accompanied by action.
It also indicates that there is no silence in the prayer. This is why Abu Hurayrah (may Allah be pleased with him) knew that the Prophet (peace and blessings be upon him and his family) must say something during this pause. Therefore, he asked him:
What do you say?
ما تقول ؟Do not do that, except for Umm Al-Kitab, for there is no Salat for one who does not recite it.
لا تفعلوا إلا بأم القرآن فإنه لا صلاة لمن لم يقرأ بهاAmong the benefits of this hadith is the good character of the Prophet (peace and blessings be upon him) in his interaction with Abu Hurayrah, where he answered with this open response without any pretense.
It also affirms that the Prophet (peace and blessings be upon him) had sins and that he was in need of Allah's forgiveness. The difference between him and the Ummah regarding the matter of sins is that forgiveness is not guaranteed for the Ummah, whereas forgiveness is guaranteed for the Prophet, as Allah the Exalted said:
That Allah may forgive for you what preceded of your sin and what will follow
ليغفر الله لك ما تقدم من ذنبك وما تأخرIndeed, Allah confers blessing upon the Prophet
إن الله وملائكته يصلونAmong the benefits of this hadith is the good arrangement in this supplication: first, distancing; second, purification; third, washing. Distancing involves non-contact, purification involves removing the dirt, and washing involves removing its effect. It is clear that sins are either sins that have not covered one since, in which case it is distancing; or they have covered one and then been erased, but their effects remain in the heart, in which case it is purification; or they have been washed away and their effect removed entirely, so no trace remains. It is known that hearts rust with sins and become dark. It is sufficient that the sin is forgiven for a person, but its effect remains. So, when Allah (Glorified and Exalted is He) purifies a person from his sin and then washes him, this is the perfection of purification from the sin. If it were asked, "Why did he say:
with snow, water, and cold.
بالثلج والماء والبردThe grammatical analysis of
O Allah
اللهمThe student: Its original form is "Ya Allah."
The Shaykh : Its original form is "Ya Allah."
The student: "Ya Allah," then the yaa was changed to a maa. Okay, its original form is "Ya Allah," then the letter of invocation was moved to the beginning for the sake of starting with the name of Allah, then it was changed to a maa to indicate that...
The Shaykh : The maa was substituted for it.
The questioner : Yes, the maa indicating the collective, which indicates that the supplicant reveals his heart to Allah.
The Shaykh : Yes, yes, you have done well. So, Allah is the one being addressed, built on the damma in the position of the accusative, and the letter of invocation is omitted, substituted by the maa in the word "Allahumma." So, this is the most authentic hadith regarding the opening supplication. Yes.