Addendum to the benefits of the hadith: (Zayd ibn Arqam said: “We used to speak during the prayer in the time of the Messenger of Allah (peace and blessings be upon him) . . .”)

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and all his Companions.
I think there is one more benefit of the hadith remaining . . .
The student: And it is not Allah the Exalted . . .

The Shaykh : Just in the name of Allah and by Allah.
Among the benefits of this hadith is the virtue of the 'Asr prayer, based on His saying: It is established from the Prophet (peace and blessings be upon him and his family) that it is the 'Asr prayer, so no regard is given to any contrary opinion, to the extent that some of them transmitted the consensus on this, that it is the 'Asr prayer, because anything other than that is invalid and does not contradict the speech of the Prophet (peace and blessings be upon him and his family). If someone asks: What is the meaning of it being the “middle” one? Is it by number or by virtue? We say: If you wish, say by number, and if you wish, say by virtue. As for number, Fajr is a daytime prayer because it is after the appearance of dawn, followed by Dhuhr, then 'Asr is the third, Maghrib is the fourth, and 'Isha' is the fifth. And if you wish, say by virtue, and this is the more important. So “the middle” means the most excellent. The evidence for this is His saying: meaning: a just and excellent community. And His saying: Among the benefits of the noble verse contained in the hadith is the obligation of sincerity to Allah, based on His saying: {Stand up for Allah}. And from it is the obligation of praying while standing, based on His saying: This applies to the obligatory prayer, so a person prays standing. If he is unable, he prays sitting. If he is unable, he prays on his side. Is the reward for the one praying on his side the same as the reward for the one standing? The answer is: Yes, based on the saying of the Prophet (peace and blessings be upon him and his family): An exception to this is the voluntary prayer, which is permissible for one who is able to stand, but he gets half the reward of the one standing. That is, it is permissible for him to pray sitting while he is able to stand, except that his reward is less than that of the one who prays standing. An exception to this is inability; the one who is unable is not required to stand, as in the hadith of 'Imran ibn Husayn (may Allah be pleased with him). An exception to this is fear, such as if a person is hidden by a wall from an enemy and fears that if he stands, the enemy will see him. In this case, he may pray sitting. An exception to this is one whose imam prays sitting; he follows him and prays sitting. Is it required that this imam be the imam of the neighborhood, or is it not required? Some scholars required that, saying: If he is not the imam of the neighborhood, he is removed from the imamate and someone else leads the people, and there is no need for him to lead the people in prayer. Unlike the imam of the neighborhood, who is the authority in his mosque, so no one precedes him. If he prays sitting due to inability, those behind him pray sitting. However, the apparent meaning of the hadith contradicts this, which is the generality of the saying of the Prophet (peace and blessings be upon him and his family): Accordingly, the follower whose imam prays sitting is included in the exception from the obligation of standing. Among the benefits of this hadith is interpreting the Sunnah by the Qur'an. So Zayd's saying: and the one commanding here is the Prophet (peace and blessings be upon him), indicates that the Prophet (peace and blessings be upon him) interpreted qunut with what? With silence. It may be said that the Prophet (peace and blessings be upon him and his family) did not interpret qunut with silence in a precise manner, but interpreted it by its necessary consequence, and that qunut is in the heart, which is that a person be humble before his Lord (Mighty and Majestic) and not look to the right or left. So the Prophet (peace and blessings be upon him) mentioned a type of the necessary consequence of qunut, which is silence. In any case, this verse indicates the obligation of a person being silent from the speech of people. Among the benefits of this hadith is the permissibility of concealing the doer if he is known. The permissibility of concealing the doer if he is known, because everyone hears the Companion saying: “We were commanded and prohibited,” and their minds do not turn to anyone but the Messenger of Allah (peace and blessings be upon him and his family). This is like His saying: So the Creator was concealed because He is known, and He is Allah (Blessed and Exalted is He). Among the benefits of the hadith is the permissibility of abrogation. The permissibility of abrogation, because the ruling on speech was initially permissibility, then it became forbidden. Among the benefits of this hadith is also that the Qur'an was revealed gradually. This is a definitive matter that it was revealed gradually. But was it revealed gradually from Allah (Blessed and Exalted is He), meaning that Allah spoke it, then Jibril received it and brought it down at its time? Or did Allah write it in the Preserved Tablet, and Jibril received it from the Preserved Tablet? The first is the necessary one, based on the saying of Allah (Blessed and Exalted is He): It is known that Jibril was the one who recited it, but the fact that Allah attributes Jibril's recitation to His recitation indicates that Allah first recited it to Jibril, then Jibril recited it to the Prophet (peace and blessings be upon him and his family). However, if it is established—if it is established—that it was written in the Preserved Tablet first, then meaning the entire Qur'an was written in the Preserved Tablet, then it was revealed from Allah (Mighty and Majestic) by Him speaking it at its time, there is no objection or contradiction. But until now, it has not been established that the Qur'an was written in the Preserved Tablet before Allah spoke it. Among the benefits of the hadith is the comprehensiveness of the knowledge of Allah (Blessed and Exalted is He), because Allah revealed this verse when He knew that people were speaking in their prayer, and this is a known matter, meaning: that Allah is All-Knowing of everything. It is known and agreed upon. Among the benefits of this hadith is that it is recommended for a person not to engage his mind during prayer, because the wisdom of prohibiting people from speaking to one another is that the heart should be turned toward Allah (Mighty and Majestic) and not turn to anything else. It is derived from this that it is not recommended for a person to be preoccupied with his own internal dialogue, as most people were in most of their prayers in this state. Satan does not gain power except when a person enters prayer, opening for him doors of thinking and whispers that did not occur to him before, because Satan is an enemy who flows through the son of Adam like blood. So he is eager to corrupt his worship. For this reason, our Messenger (peace and blessings be upon him and his family) commanded us to spit to our left three times and seek refuge in Allah from the accursed Satan.