Reading from the author's text with commentary and collation of manuscripts: "And Mu'adh (may Allah be pleased with him)
Machine translationRead the Arabic original
The reader: " .
The shortening that the Prophet (peace and blessings be upon him) ordered Mu'adh and other imams to do is what he used to do—my father and mother be sacrificed for him—(peace and blessings be upon him), for as Anas said:Sahih Muslim 469b .
And he said:Sahih al-Bukhari 6008.
Then, if a situation arises from which it is known that the ma'mumin prefer an increase over that, it is good, for the Prophet (peace and blessings be upon him) recited in Maghrib: "The long two" .
The Shaykh : The long two.
The reader: " For the Prophet (peace and blessings be upon him) recited in Maghrib: The long two, and he recited in it Al-Tur.
And if something arises that necessitates shortening from that, it is done, as he said regarding the crying of a child and the like.
It has become clear that the hadith of Anas includes the contradiction of one who shortens the ruku' and sujud greatly, and one who lengthens the standing greatly. And this is what Anas described, and what the other Companions described.
So Muslim narrated in *his Sahih* and Abu Dawud in his Sunan, from Hilaal ibn Abi Hamid from 'Abd al-Rahman ibn Abi Layla from al-Bara' ibn 'Azib, who said:Sahih Muslim 471a"
The Shaykh : His sitting
The reader: "Sahih Muslim 471a .
And Muslim also narrated in *his Sahih*, from Shu'bah from al-Hakam, who said: .
Al-Hakam said: So I mentioned that to 'Abd al-Rahman ibn Abi Layla, and he said: I heard al-Bara' ibn 'Azib say:Sahih Muslim 471b . Shu'bah said: So I mentioned it to 'Amr ibn Mura, and he said: I have seen 'Abd al-Rahman ibn Abi Layla, and his prayer was not like this, and al-Bukhari narrated this hadith—except for the standing and the sitting—approximately equal. And that is" .
The Shaykh : In my copy, al-Harith narrated.
The reader: He says: In T, and al-Harith narrated, and that is a distortion by the scribe.
" And al-Bukhari narrated this hadith—except for the standing and the sitting—approximately equal. And that is because there is no doubt that the standing—the standing for recitation—"
The Shaykh : Standing
The reader: Listen
The Shaykh : Standing
The reader: Standing, in the accusative case
The Shaykh : Yes
The reader: " Because there is no doubt that the standing—the standing for recitation—and the sitting for the tashahhud is more than the rest of the pillars, but because the Prophet (peace and blessings be upon him) would shorten the standing and complete the rest of the pillars, it became approximately equal.
So each of the two narrations supports the other, and al-Bara' sometimes approximated without specifying, and sometimes excepted and specified, and it is permissible to say regarding the standing with the rest of the pillars: approximately, in relation to the imams who lengthen the standing and shorten the ruku' and sujud, until the difference becomes great.
And like this:. For this reason, we say in the most correct of the opinions: that the ruku' of the eclipse prayer and its prostration is approximately like its standing in the majority of its amount, more than half.
And among our scholars and others, some said: If he recites al-Baqarah, he should glorify in the ruku' and sujud for the length of reciting one hundred verses. And that is weak and contrary to the Sunnah" .
And Mu'adh (may Allah be pleased with him) had prayed the last prayer behind him, then he went to the Banu 'Amr ibn 'Awf in Quba, and he recited Surat al-Baqarah in it, so the Prophet (peace and blessings be upon him) disapproved of that. He said: Are you a deceiver, O Mu'adh? When you lead the people, shorten the prayer, for behind you are the old, the weak, and the one in need. Why did you not recite 'Subhana man 'asama rabbika' (Glory be to your Lord, the Most High), 'Al-Shams wa dh-dhaha' (The Sun and its morning brightness), and similar surahs?
وكان معاذ رضي الله عنه : قد صلى خلفه الآخرة ثم ذهب إلى بني عمرو بن عوف بقُباء، فقرأ فيها بسورة البقرة، فأنكر النبي صلى الله عليه وسلم ذلك . وقال : أفتان أنت يا معاذ، إذا أممت الناس فخفف، فإن من ورائك الكبير والضعيف وذا الحاجة . هلا قرأت بسبح اسم ربك الأعلى، والشمس وضُحاها، ونحوها من السور ؟The shortening that the Prophet (peace and blessings be upon him) ordered Mu'adh and other imams to do is what he used to do—my father and mother be sacrificed for him—(peace and blessings be upon him), for as Anas said:
The Messenger of Allah (ﷺ) was among those whose prayers was brief and perfect.
كان أخفّ الناس صلاة في تمامAnd he said:
offer your prayers in the way you saw me offering my prayers
صلوا كما رأيتموني أصليThen, if a situation arises from which it is known that the ma'mumin prefer an increase over that, it is good, for the Prophet (peace and blessings be upon him) recited in Maghrib: "The long two" .
The Shaykh : The long two.
The reader: " For the Prophet (peace and blessings be upon him) recited in Maghrib: The long two, and he recited in it Al-Tur.
And if something arises that necessitates shortening from that, it is done, as he said regarding the crying of a child and the like.
It has become clear that the hadith of Anas includes the contradiction of one who shortens the ruku' and sujud greatly, and one who lengthens the standing greatly. And this is what Anas described, and what the other Companions described.
So Muslim narrated in *his Sahih* and Abu Dawud in his Sunan, from Hilaal ibn Abi Hamid from 'Abd al-Rahman ibn Abi Layla from al-Bara' ibn 'Azib, who said:
I noticed the prayer of Muhammad (ﷺ) and saw his Qiyam (standing), his bowing, and then going back to the standing posture after bowing, his prostration, his sitting
رَمقتُ الصلاة مع محمد صلى الله عليه وسلم فوجَدت قيامَه، فركعتَه، فاعتدالَه بعد ركوعه، فسجدته، فجلستهThe Shaykh : His sitting
The reader: "
his prostration, his sitting between the two prostrations, and his prostration and sitting between salutation and going away, all these were nearly equal to one another.
فسجدتَه فجلسَتَه بين السجدتين، فسجدتَه فجلستَه ما بين التسليم والانصراف : قريبا من السواءAnd Muslim also narrated in *his Sahih*, from Shu'bah from al-Hakam, who said:
A man—whose name was mentioned—took control of Kufa during the time of Ibn al-Ash'ath. He said: So he ordered Abu 'Ubaydah ibn 'Abd Allah to lead the people in prayer. He would pray, and when he raised his head from the bowing, he would stand for the length of time it takes me to say: O Allah, our Lord, to You belongs all praise, filling the heavens and the earth and whatever else You will after that. O Master of praise and glory, none can withhold what You give, and none can give what You withhold, and no one's nobility benefits You from Your nobility.
غَلب على الكوفة رجل - قد سماه - زمن ابن الأشعث قال : فأمر أبا عبيدة بن عبد الله أن يُصلي بالناس، فكان يصلي، فإذا رفع رأسه من الركوع قام قدر ما أقول : اللهم ربنا لك الحمد ملء السماوات، وملء الأرض، وملء ما شئت من شيء بعد، أهل الثناء والمجد، لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجدAl-Hakam said: So I mentioned that to 'Abd al-Rahman ibn Abi Layla, and he said: I heard al-Bara' ibn 'Azib say:
the prayer of the Messenger of Allah (ﷺ) and his bowing, and when he lifted his head from bowing, and his prostration, and between the two prostrations (all these acts) were nearly proportionate
كانت صلاة رسول الله صلى الله عليه وسلم وركوعه، وإذا رفع رأسه من الركوع وسجوده، وما بين السجدتين، قريباً من السواءThe Shaykh : In my copy, al-Harith narrated.
The reader: He says: In T, and al-Harith narrated, and that is a distortion by the scribe.
" And al-Bukhari narrated this hadith—except for the standing and the sitting—approximately equal. And that is because there is no doubt that the standing—the standing for recitation—"
The Shaykh : Standing
The reader: Listen
The Shaykh : Standing
The reader: Standing, in the accusative case
The Shaykh : Yes
The reader: " Because there is no doubt that the standing—the standing for recitation—and the sitting for the tashahhud is more than the rest of the pillars, but because the Prophet (peace and blessings be upon him) would shorten the standing and complete the rest of the pillars, it became approximately equal.
So each of the two narrations supports the other, and al-Bara' sometimes approximated without specifying, and sometimes excepted and specified, and it is permissible to say regarding the standing with the rest of the pillars: approximately, in relation to the imams who lengthen the standing and shorten the ruku' and sujud, until the difference becomes great.
And like this:
That he (peace and blessings be upon him) prayed the eclipse prayer, and he recited in the first unit approximately the length of Surat al-Baqarah and bowed. So his bowing was approximately the length of his standing, and his prostration was likewise.
أنه صلى الله عليه وسلم صلى صلاة الكسوفِ، فقرأ في الركعة بنحو من سورة البقرة وركع . فكان ركوعه نحوا من قيامه، وكذلك سجودُهAnd among our scholars and others, some said: If he recites al-Baqarah, he should glorify in the ruku' and sujud for the length of reciting one hundred verses. And that is weak and contrary to the Sunnah" .