The Book of Friday Prayer, the Two Festivals, the Prayer for Rain, the Eclipse Prayer, and Funerals-06a
Machine translationRead the Arabic original
The reciter: Abu Bakr ibn Abi Shaybah narrated to us, Abdullah ibn Numayr narrated to us, and Muhammad ibn Abdullah ibn Numayr narrated to us, and their wordings were similar. He said: My father narrated to us, Abd al-Malik narrated to us from Ata from Jabir, who said:
The Shaykh : In this wording and what preceded it, there is evidence that he recited al-Fatihah after raising his head from the first bowing. Because if he had not recited it, they would have specified that he did not recite it, saying, "Except that he did not recite al-Fatihah." So if they mentioned the length of the recitation relative to its shortness, it is even more likely that they would have mentioned that he did not recite al-Fatihah if he had not. This is contrary to what some people assumed, saying that when one raises one's head from the first bowing, one does not recite al-Fatihah, because what is after the first bowing is a recommended practice and not obligatory. It is said: Even if it is a recommended practice, it is not impossible to recite al-Fatihah. Does one not recite al-Fatihah in the regular voluntary prayers, the two rak'ahs of the Dhuha prayer, and others? So the correct view is that one recites al-Fatihah. And what indicates this is: the fact that it was not excluded from what was recited.
The reader:
The Shaykh : "Nahwan" in your opinion?
The reciter: "Nahwan"
The Shaykh : By the text?
The questioner : Yes
The Shaykh : The rule is "nahw" (grammar). Did the commentator speak about it? In any case, it is valid for the state (hal) to take the place of the predicate (khabar), just as if you said, "Zayd is standing." This is known among grammarians that the state can fill the place of the predicate. Some of them said that this is not a state in such a construction, but rather it is the predicate for the omitted "kana" (was), and the estimation is: "Zayd was standing." And on this basis, "nahwan" is a state that filled the place of the predicate, because "nahw" means similar. It is also possible that it is the predicate for the omitted "kana," meaning his bowing was similar. Yes.
The reader:
The Shaykh : His saying: "The sun returned (a'adat): meaning it returned to what it was before the eclipse, because 'a' means to return. From this comes the famous word: "aydan (also), you say: "aydan kaza," meaning and returning to this speech, or to this topic, such and such. Yes.
The reciter:Sahih Muslim 904c.
And on this basis, his saying in what preceded: means by his intention, because he said here: So his shortening (peace and blessings be upon him) in what preceded was by intention.
And in this hadith is the permissibility of moving forward and backward when there is a cause necessitating it, and that it does not affect the prayer. And in it also is: the emphasis on the imam moving ahead of the followers. For this reason, he did not move back until he reached the row and stood in it, but rather the people moved back with him, until he remained alone in his place. And the negligence of some people today regarding the imam moving forward is an error. The imam must move ahead of the followers, and no one should stand in a row with him except out of dire necessity.
The sun eclipsed during the time of the Messenger of Allah (peace and blessings be upon him), on the day that Ibrahim, the son of the Messenger of Allah (peace and blessings be upon him), died. The people said: "It only eclipsed because of Ibrahim's death." So the Prophet (peace and blessings be upon him) stood up and prayed with the people six rak'ahs with four prostrations. He began by saying the takbir, then he recited, prolonging the recitation. Then he bowed for a duration similar to his standing. Then he raised his head from the bowing and recited a recitation shorter than the first recitation.
انْكَسَفَتِ الشَّمْسُ فِي عَهْدِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَوْمَ مَاتَ إِبْرَاهِيمُ ابْنُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ النَّاسُ: إِنَّمَا انْكَسَفَتْ لِمَوْتِ إِبْرَاهِيمَ، فَقَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَصَلَّى بِالنَّاسِ سِتَّ رَكَعَاتٍ بِأَرْبَعِ سَجَدَاتٍ، بَدَأَ فَكَبَّرَ، ثُمَّ قَرَأَ، فَأَطَالَ الْقِرَاءَةَ، ثُمَّ رَكَعَ نَحْوًا مِمَّا قَامَ، ثُمَّ رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، فَقَرَأَ قِرَاءَةً دُونَ الْقِرَاءَةِ الْأُولَىThe Shaykh : In this wording and what preceded it, there is evidence that he recited al-Fatihah after raising his head from the first bowing. Because if he had not recited it, they would have specified that he did not recite it, saying, "Except that he did not recite al-Fatihah." So if they mentioned the length of the recitation relative to its shortness, it is even more likely that they would have mentioned that he did not recite al-Fatihah if he had not. This is contrary to what some people assumed, saying that when one raises one's head from the first bowing, one does not recite al-Fatihah, because what is after the first bowing is a recommended practice and not obligatory. It is said: Even if it is a recommended practice, it is not impossible to recite al-Fatihah. Does one not recite al-Fatihah in the regular voluntary prayers, the two rak'ahs of the Dhuha prayer, and others? So the correct view is that one recites al-Fatihah. And what indicates this is: the fact that it was not excluded from what was recited.
The reader:
Then he bowed for a duration similar to his standing. Then he raised his head from the bowing and recited a recitation shorter than the second recitation. Then he bowed for a duration similar to his standing. Then he raised his head from the bowing and went down into prostration, prostrating two prostrations. Then he stood up and bowed again for three rak'ahs, none of which was not longer than the one before it, and his bowing was similar to his prostration.
ثُمَّ رَكَعَ نَحْوًا مِمَّا قَامَ، ثُمَّ رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، فَقَرَأَ قِرَاءَةً دُونَ الْقِرَاءَةِ الثَّانِيَةِ، ثُمَّ رَكَعَ نَحْوًا مِمَّا قَامَ، ثُمَّ رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، ثُمَّ انْحَدَرَ بِالسُّجُودِ فَسَجَدَ سَجْدَتَيْنِ، ثُمَّ قَامَ فَرَكَعَ أَيْضًا ثَلَاثَ رَكَعَاتٍ لَيْسَ فِيهَا رَكْعَةٌ إِلَّا الَّتِي قَبْلَهَا أَطْوَلُ مِنَ الَّتِي بَعْدَهَا، وَرُكُوعُهُ نَحْوًا مِنْ سُجُودِهِThe Shaykh : "Nahwan" in your opinion?
The reciter: "Nahwan"
The Shaykh : By the text?
The questioner : Yes
The Shaykh : The rule is "nahw" (grammar). Did the commentator speak about it? In any case, it is valid for the state (hal) to take the place of the predicate (khabar), just as if you said, "Zayd is standing." This is known among grammarians that the state can fill the place of the predicate. Some of them said that this is not a state in such a construction, but rather it is the predicate for the omitted "kana" (was), and the estimation is: "Zayd was standing." And on this basis, "nahwan" is a state that filled the place of the predicate, because "nahw" means similar. It is also possible that it is the predicate for the omitted "kana," meaning his bowing was similar. Yes.
The reader:
Then he moved back, and the rows behind him moved back with him until we reached the end. And Abu Bakr said: "Until he reached the women." Then he moved forward, and the people moved forward with him, until he stood in his place. He finished when the sun had returned to its normal state. He said: "O people, the sun and the moon are two signs among the signs of Allah, and they do not eclipse for the death of any person."
ثم تأخر وتأخرت الصفوف خلفه حَتَّى انْتَهَيْنَا، وَقَالَ أَبُو بَكْرٍ: حَتَّى انْتَهَى إِلَى النِّسَاءِ، ثُمَّ تَقَدَّمَ وَتَقَدَّمَ النَّاسُ مَعَهُ، حَتَّى قَامَ فِي مَقَامِهِ، فَانْصَرَفَ حِينَ انْصَرَفَ، وَقَدْ آضَتِ الشَّمْسُ، فَقَالَ: يَا أَيُّهَا النَّاسُ إِنَّمَا الشَّمْسُ وَالْقَمَرُ آيَتَانِ مِنْ آيَاتِ اللهِ، وَإِنَّهُمَا لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ مِنَ النَّاسِThe Shaykh : His saying: "The sun returned (a'adat): meaning it returned to what it was before the eclipse, because 'a' means to return. From this comes the famous word: "aydan (also), you say: "aydan kaza," meaning and returning to this speech, or to this topic, such and such. Yes.
The reciter:
and they do not eclipse at the death of anyone among people (Abu Bakr said: On the death of any human being). So when you see anything like it (of the nature of eclipse), pray till it is bright. There is nothing which you have been promised (in the next world) but I have seen it in this prayer of mine. Hell was brought to me as you saw me moving back on account of fear lest its heat might affect me; and I saw the owner of the curved staff who dragged his intestines in the fire, and he used to steal (the belongings) of the pilgrims with his curved staff. If he (the owner of the staff) became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw in it (in Hell) the owner of a cat whom she had tied and did not feed her nor set her free so that she could eat the creatures of the earth, till the cat died of starvation. Paradise was brought to me, and it was on that occasion that you saw me moving forward till I stood at my place (of worship). I stretched my hand as I wanted to catch hold of its fruits so that you may see them. Then I thought of not doing it. Nothing which you have been promised was there that I did not see in this prayer of mine.
وإنهما لا ينكسفان لموت أحد من الناس ، وَقَالَ أَبُو بَكْرٍ: لِمَوْتِ بَشَرٍ - فَإِذَا رَأَيْتُمْ شَيْئًا مِنْ ذَلِكَ فَصَلُّوا حَتَّى تَنْجَلِيَ، مَا مِنْ شَيْءٍ تُوعَدُونَهُ إِلَّا قَدْ رَأَيْتُهُ فِي صَلَاتِي هَذِهِ، لَقَدْ جِيءَ بِالنَّارِ، وَذَلِكُمْ حِينَ رَأَيْتُمُونِي تَأَخَّرْتُ، مَخَافَةَ أَنْ يُصِيبَنِي مِنْ لَفْحِهَا، وَحَتَّى رَأَيْتُ فِيهَا صَاحِبَ الْمِحْجَنِ يَجُرُّ قُصْبَهُ فِي النَّارِ، وكَانَ يَسْرِقُ الْحَاجَّ بِمِحْجَنِهِ، فَإِنْ فُطِنَ لَهُ قَالَ: إِنَّمَا تَعَلَّقَ بِمِحْجَنِي، وَإِنْ غُفِلَ عَنْهُ ذَهَبَ بِهِ، وَحَتَّى رَأَيْتُ فِيهَا صَاحِبَةَ الْهِرَّةِ الَّتِي رَبَطَتْهَا فَلَمْ تُطْعِمْهَا، وَلَمْ تَدَعْهَا تَأْكُلُ مِنْ خَشَاشِ الْأَرْضِ، حَتَّى مَاتَتْ جُوعًا، ثُمَّ جِيءَ بِالْجَنَّةِ، وَذَلِكُمْ حِينَ رَأَيْتُمُونِي تَقَدَّمْتُ حَتَّى قُمْتُ فِي مَقَامِي، وَلَقَدْ مَدَدْتُ يَدِي وَأَنَا أُرِيدُ أَنْ أَتَنَاوَلَ مِنْ ثَمَرِهَا لِتَنْظُرُوا إِلَيْهِ، ثُمَّ بَدَا لِي أَنْ لَا أَفْعَلَ، فَمَا مِنْ شَيْءٍ تُوعَدُونَهُ إِلَّا قَدْ رَأَيْتُهُ فِي صَلَاتِي هَذِهِAnd on this basis, his saying in what preceded:
So my hand was short of it
فقَصُرَت يدي عنهThen it occurred to me not to do so
ثم بدا لي ألا أفعلAnd in this hadith is the permissibility of moving forward and backward when there is a cause necessitating it, and that it does not affect the prayer. And in it also is: the emphasis on the imam moving ahead of the followers. For this reason, he did not move back until he reached the row and stood in it, but rather the people moved back with him, until he remained alone in his place. And the negligence of some people today regarding the imam moving forward is an error. The imam must move ahead of the followers, and no one should stand in a row with him except out of dire necessity.