Explanation of the Book of Prayer-16

The Shaykh : He said: "It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:

When you get up for prayer, perform ablution properly

إذا قمت إلى الصلاة فأسبغ الوضوء

Sunan Ibn Majah 447Hasan (Darussalam)

"
The author omitted the beginning of the hadith because it has no clear connection to this chapter, but he did not omit it because it contains benefits, and it is a line or less, which is slight.
And its beginning is there is no problem with he denied that he had prayed, even though he had actually prayed, but this is a prayer that is not sufficient, rather it is not valid, so for this reason he denied that he had prayed. Is this a denial of legal existence or sensory existence?
The student: Legal.

The Shaykh : Legal. He said, "You did not pray," Subhan Allah, a Companion who does not know how to pray and says this in this strange manner. He said, "By He who sent you with the truth," and he did not say, "By Allah, O Messenger of Allah." He said, "By He who sent you with the truth," indicating that he will commit to what the Messenger (peace and blessings be upon him) said, because he was sent with the truth. And if he has acknowledged that he was sent with the truth, then he is obligated to apply it or to act upon what he said. And he did not remain silent (may Allah be pleased with him), but he sought knowledge. So he taught him, and the Prophet (peace and blessings be upon him and his family) taught him: "When you stand up," meaning when you intend to stand up. And know that the action is used to express the intention when the intention is firm and a circumstance for the action. So if the intention is firm and close to the action with these two conditions, the action is used for the intention. From this, the Prophet (peace and blessings be upon him and his family) used to say when he entered the place of relief: When he entered, does it mean?
The student: He intended to enter.

The Shaykh : He intended to enter. Here, "when you stand up for prayer" means?
The student: When you intend.

The Shaykh : When you intend to stand up firmly and closely, then perform the ablution thoroughly. "Asbag" means to complete, as in the saying of Allah the Exalted: meaning complete it. Perform the ablution thoroughly.
Wudu' is said with the fathah on the waw, and it is said with the dammah on the waw. If it is said with the dammah on the waw, the intended meaning is the action, meaning the movements of the one performing ablution. And if it is said with the fathah, the intended meaning is the water with which one performs ablution. Do you understand? And so are its counterparts, such as al-tahur and al-tuhur, and al-suhur and al-suhur. And at that time, we look at what Muslim who performs ablution does well?
The student: The wudu'.

The Shaykh : The wudu' with the dammah on the waw. ?
The student: In the suhur.

The Shaykh : Huh?
The student: ...

The Shaykh : This is possible in reality. It is possible that the meaning is that there is blessing in your action, and it is possible that the meaning is that there is blessing in the food you eat at the end of the night, and both are correct. So, , it is permissible to recite it in the suhur or in the suhur.
meaning the action. The Prophet (peace and blessings be upon him) did not mention any of the conditions except the ablution and facing the qiblah. So either the man did not neglect anything because he was seen to have covered his 'awrah, and he is a distinguished man, meaning the rest of the conditions are known. So what remains for us, if you are excusing the non-mention of the conditions by saying that he sees that if he neglected them, why did he mention the ablution? The answer is that the Prophet (peace and blessings be upon him) knew from the state of this man who does not know how to pray that there is a high probability that he does not know how to perform the ablution, and this is clear.
meaning say Allahu Akbar, and this is the takbir of ihram, and it was named so because when a person says the takbir, he enters the sacred precinct of the prayer, just as when he says the talbiyah, he enters the sacred precinct of the pilgrimage. meaning say Allahu Akbar. This is the takbir. And he did not say "Magnify Allah" because the command is what?
The student: Known.

The Shaykh : Known. Recite, meaning after the takbir. And the Prophet (peace and blessings be upon him) did not mention the opening supplication, either out of consideration for the state of this man so that the requests do not increase upon him and he neglects some of them, or because the opening supplication is not obligatory. And there is no doubt that the opening supplication is not obligatory, due to the saying of the Prophet (peace and blessings be upon him and his family):
, "with you" means "at your disposal," and "taysir" is the opposite of "ta'sir," meaning that the person is a memorizer of what he wants to recite and it is easy for him to recite it.
meaning the speech of Allah Mighty and Majestic. It was named Qur'an because it is read and recited, or because it is gathered and collected, some of it with some. From this is the word "qaryah" (village) because it is gathered, some of it with some. So "qara'a" (to read) "qur'an" is from this category, and there is no objection to saying that it is derived from this and that, from the reading which is recitation, and from the reading which is gathering the thing.
His saying: is a noun like "rajhan" (balance), "ghafran" (forgiveness), and "shukran" (thankfulness), meaning that they are nouns on the pattern of "f'ulan." Is it in the meaning of "fa'il" (active participle) or in the meaning of "maf'ul" (passive participle)? If it is in the meaning of "fa'il," the meaning is that the Qur'an is comprehensive, meaning that the speech of Allah the Exalted is comprehensive of legal, creedal, and social rulings, everything. And this supports his saying: Or it is in the meaning of "maf'ul," meaning "read," because the people, what do they? They read it. We say it is suitable for this and that, and there is no contradiction between them, so let it be in the meaning of this and that. It is "qari'" (reader) meaning comprehensive of the rulings that the ummah needs, and it is in the meaning of "maqru'" (read) as well, so it is in the meaning of the active participle and the passive participle.
Ruku' is bending the back in reverence for the one for whom one bows. And it will come, if Allah wills, an explanation of what is obligatory in it, but this is it. Yes, ruku' is bending the back in reverence for the one for whom one bows.
meaning until you are at rest. It is taken from "tuma'ninah" which is stability.
The wording is and in it is a narration: This wording is to be understood as "until you are upright" based on the other wording , and the actions of the prayer are all on the same level.
So if someone says, why do we not take the wording "until you are upright" because it is easier? We say, if we take the wording "until you are upright," we neglect the wording "until you are at rest." And if we take the wording "until you are at rest," we have taken this and that, meaning there is no tuma'ninah (rest) except after being upright.
Sujud is falling from standing to the ground such that the person places his forehead on the ground in reverence for Allah Mighty and Majestic. And our saying "until you are at rest in prostration" is like our saying "until you are at rest in bowing." And it is not hidden from you that the word "sajidan" (prostrating) and "ra'ikan" (bowing) are in the accusative case as what?
The student: The state (hal).

The Shaykh : As a state (hal). "Jalisan" (sitting) means sitting, and the hadith did not specify how the sitting is.
The second prostration.
It was narrated by the seven. "Do that," the reference is to the takbir or not? The takbir does not enter because the takbir is only for the ihram. The recitation? It enters. The bowing and rising from it, the prostration and rising from it, the prostration a second time, and then rising to standing.
And his saying: It is possible that the meaning is in every specified prayer, and it is possible in all upcoming prayers. Which of the two is more general?
The student: The second.

The Shaykh : The second is more general, so the meaning is do this in all your prayers. Just as you did in the first rak'ah, do it in the second rak'ah, and do it in the upcoming prayer. It was narrated by the seven. And what are the seven?
The student: Al-Bukhari and Muslim and...

The Shaykh : ...
The student: Al-Bukhari and Muslim.

The Shaykh : Yes.
The student: And the authors of the four Sunan, Abu Dawud and al-Tirmidhi.

The Shaykh : Abu Dawud and al-Tirmidhi.
The student: And al-Nasa'i and Ibn Majah.

The Shaykh : And al-Nasa'i and Ibn Majah.
The student: And Imam Ahmad.

The Shaykh : And Imam Ahmad. Seven. And this is the terminology of the author (may Allah have mercy on him).
"It was narrated by the seven [books], and the wording is al-Bukhari's, and Ibn Majah's is with Muslim's chain of narration

until you are at rest standing

حتى تطمئن قائماً

" The chain of narration is valid, and the meaning does not contradict his statement "until you stand upright." So we say we prefer what the seven agreed upon, so there is no contradiction. And yes, that is correct.
"And similar to it is in the hadith of Rifa'ah ibn Rafi' from Ahmad and Ibn Hibban" What comes after that?
The student: ...

The Shaykh : There is a copy of the apparent... a deleted copy, and for Ahmad: your back, meaning your spine, until the bones return, meaning they settle into standing, and for al-Nasa'i and Abu Dawud from the hadith of Rifa'ah ibn Rafi': to the end of it. Perhaps I will leave the narrations for later.
In this hadith there are benefits, great benefits. And before that, we inform you that this hadith is translated and expressed as the hadith of: "the one who errs in his prayer" the hadith of: "the one who errs in his prayer" If this expression is not found from the Companions, I do not like it to be used, because erring is usually intentional, and this man did not intend it; he did not know anything other than this. So if it is not established from the Companions, we say it is better to express it by saying "the hadith of the ignorant one in his prayer," because he was ignorant. That is the reality of the matter.
In this hadith there are benefits:
First: The Prophet's (peace and blessings be upon him) observation of his Companions. That is, he does not sit among his Companions telling them stories and neglecting the people who enter; rather, he observes, may Allah's prayer and peace be upon him.