We will take a new lesson. Read the hadith... The reader: "And from Abu Humayd al-Sa'idi (may Allah be pleased with him), who said:

The Shaykh : We will take a new lesson. Read the hadith...
The reader: "And from Abu Humayd al-Sa'idi (may Allah be pleased with him), who said:

I saw Allah's Messenger (ﷺ) when he uttered the Takbir, he placed his hands parallel to his shoulders; and when he bowed down, he rested his hands on his knees, then bent his back. When he raised his head up, he stood erect until the bones of his spine became straight. When he prostrated, he placed his arms such that they were neither spread out nor drawn in, and the tips of his toes were facing the Qiblah; when he sat up, at the end of two Rak'a, he sat on his left foot and put erect the right one; and when he sat up after the last Rak'a he put forward the left foot, put erect the other one and sat on his buttock.

رأيت رسول الله صلى الله عليه وسلم إذا كبر جعل يديه حذو منكبيه، وإذا ركع أمكن يديه من ركبتيه ثم هصر ظهره، فإذا رفع رأسه استوى حتى يعود كل فقار مكانه، فإذا سجد وضع يديه غير مفترش ولا قابضهما واستقبل بأطراف أصابع رجليه القبلة، وإذا جلس في الركعتين جلس على رجله اليسرى ونصب اليمنى، وإذا جلس في الركعة الأخيرة قدم رجله اليسرى ونصب الأخرى وقعد على مقعدته.

Bulugh al-Maram 2:147

. Al-Bukhari narrated it.".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said, in what he transmitted in the context of the hadiths regarding the description of the Prophet's (peace and blessings be upon him and his family) prayer: Knowing the description of the Prophet's (peace and blessings be upon him and his family) prayer is a necessary matter, because no deed is accepted except with two things: sincerity and following, and following is not possible unless we know how the Prophet (peace and blessings be upon him and his family) worshipped Allah, so that we may follow him.
He said: "And from Abu Sa'id (may Allah be pleased with him), who said:

I saw Allah's Messenger (ﷺ) when he uttered the Takbir, he placed his hands parallel to his shoulders

رأيت النبي الله صلى الله عليه وسلم إذا كبر جعل يديه حذو منكبيه

Bulugh al-Maram 2:147

". He explained it in other narrations: raising his hands at the level of his shoulders. "Hadhwa" means "hadya," i.e., at the level of... i.e., equal to it, at the level of his shoulders. The root of this word is equality, hence "al-hadya" (shoes), because each of the two shoes is equal to the other. At the level of his shoulders: the shoulder is the shoulder joint. Does he place the palm of his hand, or the tips of his fingers, or the bottom of the palm? All of this is reported in the Sunnah. Accordingly, this is among the varied forms of worship. But the context of the hadith with us says "he placed his hands at the level of his shoulders." We say: if it is unclear to us whether the meaning is the top of the hands or the bottom of the hands, it is understood to be the middle, like this. And it did not specify the manner of the fingers: does he separate the fingers like this, or clasp them? And does he say it like this, as if he were a bird, or like this? This is understood from other hadiths, not this hadith that is with us.
Meaning, he clasped them on his knees so that the hands could rest on the knees. The jurists expressed this by saying that he grasps his knees.
"Hassara" means he lowered it. Its opposite is to arch the back. Here, arching the back, straightening the back, and making it level with the head: the second prescribed manner is to straighten the back and make it level with the head. As for hunching, that is not done. It came in the hadith regarding the intensity of the leveling. Some people are found arching their backs, and some people straighten their backs but raise their heads, their heads and backs. And some people straighten their backs and heads until they lower them significantly. But the matter is all permissible in terms of permissibility, and all of it is sufficient. However, the best guidance is the guidance of Muhammad (peace and blessings be upon him and his family). Know how he (peace and blessings be upon him and his family) bowed, and bow like him. Yes.
"When he raised" means from the bowing, "he straightened" means he became upright. "Istawa" in its original meaning means perfection, and it is used for many meanings depending on what it is restricted to. If it comes unrestricted, it means perfection, hence the saying of Allah, Blessed and Exalted is He: meaning he became perfect in intellect, and that is by reaching the age of forty. And it comes restricted with "ala" (on), hence the saying of Allah, Blessed and Exalted is He: so it means "on." And from the saying of Allah, the Exalted: meaning He rose above the Throne, Mighty and Majestic. And it comes restricted with "ila" (to), saying "he istawa to such-and-such," and its meaning is he intended such-and-such in a complete manner in will and power. "Istawa to such-and-such" means he reached it in a complete manner in will and power. And from the saying of Allah, Blessed and Exalted is He: according to one of the interpretations. The fourth is that it is restricted with the letter "waw" (and), so it means equality. You say "so-and-so istawa with the door," meaning what?
The student: ...

The Shaykh : He became equal to it, equal to the door. And here, do we understand length or shortness? We do not know if the door is short, yes?
The student: According to the door.

The Shaykh : ... is more likely, but usually when I say "so-and-so is the length of the door," it means that he is tall. Okay, "so-and-so istawa with the ceiling," this is tall, but this is usually the case. And from their saying "istawa al-ma' wa al-khashabah" (the water and the plank became equal), meaning it became equal to the plank. They call this the "waw of accompaniment," and it makes what follows it accusative. Did you understand? They call it the "waw of accompaniment," and what follows it is called "maf'ul ma'ahu" (object of accompaniment). And by the way, even though the lesson is not grammatical, we will mention to you a verse about objects that says:
"Indeed, the objects are five in absolute terms, and with it *** And in it, with it, for it, so look at the examples
I struck a strike, Abu 'Amr, on the day he came *** And I traveled with the Nile, fearing your punishment for me"
Did you memorize it? Did you memorize it?
"Indeed, the objects are five in absolute terms, and with it *** And in it, with it, for it, and look at the examples"
Meaning the examples:
"I struck a strike, Abu 'Amr, on the day he came *** And I traveled with the Nile, fearing your punishment for me"
Thirdly:
"Indeed, the objects are five in absolute terms, and with it *** And in it, with it, for it, and look at the examples"
"Al-mithal" means the examples.
"I struck a strike, Abu 'Amr, on the day he came *** And I traveled with the Nile, fearing your punishment for me"
Yahya...?
The student: ...

The Shaykh : Yes.
The student: ...

The Shaykh : No, there is still time.
The student: Hehehe.

The Shaykh :"And I traveled with the Nile, fearing your punishment for me" "I struck a strike": "a strike" is an absolute object, or if you wish, call it a verbal noun. "Abu 'Amr" is the object with which. "On the day he came" is the object in which; the adverb is called the object in which. And this is the phrase of Ibn Malik in the Alfiyyah: "The object in which, which is called an adverb." Yes. "And I traveled with the Nile"?
The student: Object of accompaniment.

The Shaykh : Object of accompaniment. "Fearing your punishment for me"? Object for the sake of. Yes. Okay, let us now return to what we are discussing.
Yes, he says: "Faqar" means vertebra. The vertebrae of the back: when a person becomes upright after bowing, every vertebra returns to its place. "When he prostrated, he placed his hands without spreading them or clenching them." When he prostrates, he places his hands on what?
The student: On the ground.

The Shaykh : On the ground, without spreading his arms. He does not spread the arms, but he erects the arms. And "not clenching them" means clenching his hands, i.e., bringing them to his chest. Rather, he separates them, because this is stronger and more active. Yes. And he oriented the tips of his toes toward the qiblah. So his prostration regarding the feet is on the tops of the feet, because the orientation of the tips of the toes toward the qiblah is not completed unless he is on the tops of the feet. For this reason, al-Nawawi (may Allah have mercy on him) said: It is recommended when prostrating to align on the feet, meaning to press so that the toes are directed toward the qiblah. Yes.
"When he sat in the two rak'ahs," meaning the first tashahhud or the last in the two-rak'ah prayer, because the last in the two-rak'ah prayer is sitting in the two rak'ahs. He sat on his left foot and extended his right one. Okay, how does he sit on the left one? He places its back to the ground and its belly to his buttocks, and sits on it, and extends the right one, orienting the tips of its toes toward the qiblah and making it upright. And when he sat in the final rak'ah, he brought his left foot forward and extended the other, and sat on his buttocks. "Brought it forward" means he took it out from his right side. The meaning is not that he brought it forward to the front. No, the meaning is that he brought it to the side and extended the other. What is the other?
The student: The right.

The Shaykh : The right one. And he sat on his buttocks. Al-Bukhari narrated it.