Benefits of the Hadith: (Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) used to pause for a moment after saying the takbir for prayer...)

The Shaykh : From this, it is derived that it is prescribed to say the takbir when entering the prayer. This is the takbir of ihram. It has been mentioned previously that it is a pillar of the prayer, and that a person does not enter into his prayer except with it, whether in the obligatory prayer or the voluntary prayer. If one forgets to say the takbir, the prayer is not established. We do not say his prayer is invalid; rather, we say his prayer is not established. The difference between saying "his prayer is not established" and saying "his prayer is invalid" is that "invalid" applies to something that was valid initially and then became invalid, whereas "not established" applies to something that was not valid from the beginning.
Among the benefits of the hadith is the prescription of keeping the opening supplication secret, based on his saying: .
Among its benefits is that the term "silence" is used for speech that is not heard, even though the speaker, the one who spoke, did speak and did not remain silent.
Among them is that there is no absolute silence in the prayer; rather, it is all remembrance of Allah. The evidence for this is that Abu Hurayrah (may Allah be pleased with him) asked the Prophet (peace and blessings be upon him and his family): "What do you say?" and he did not ask: "Why did you remain silent?" He asked: "What do you say?" This is evidence that there is no absolute silence in the prayer, but rather remembrance is necessary in it.
Among the benefits of this hadith is the proper conduct of the Companions (may Allah be pleased with them) with the Prophet (peace and blessings be upon him and his family), because Abu Hurayrah mentioned what indicates proper conduct in his saying: "By my father and my mother, what about your silence?"
Among the benefits of this hadith is the permissibility of ransoming the Prophet (peace and blessings be upon him) with one's parents, because the Prophet (peace and blessings be upon him and his family) approved of that. The evidence is the approval of the Prophet (peace and blessings be upon him) of that. Are the parents ransomed with anything other than the Prophet (peace and blessings be upon him and his family)? The answer is yes, if the one you are ransoming with your parents has a status in Islam, such as knowledge, wealth, or the like.
Among the benefits of this hadith is the prescription of the opening supplication with this du'a, because the Prophet (peace and blessings be upon him and his family) used to begin with it. Is it said that it is specific to the prayer with loud recitation? Or is it said that what is established in the prayer with loud recitation is established in the prayer with silent recitation?
The student: The second.

The Shaykh : The second, but since nothing is said aloud in the prayer with silent recitation, it is not strange to remain silent between the recitation and the takbir.
Among the benefits of this hadith, yes, let us return a second time. If someone asks how we reconcile this hadith with the other hadiths that indicate that the Prophet (peace and blessings be upon him and his family) begins with something else? The answer is that this is part of the variety in acts of worship. The variety in acts of worship includes variety in their remembrances, variety in their numbers, and variety in their times, according to what the situation requires. For example, in the 'Isha' prayer, the Prophet (peace and blessings be upon him) sometimes brought it forward and sometimes delayed it according to the situation. The witr prayer, sometimes he would pray five, seven, nine, or eleven rak'ahs. What is this? Variety in number. Variety in remembrances: the opening supplication, the tashahhud, the remembrance after rising from ruku'. This is varied by what? By its remembrances, varied by its remembrances. So if someone asks what is the answer to this hadith along with other hadiths indicating the opening supplication with something else? The answer is that this is from the chapter of variety in acts of worship. Then, should a person restrict himself to one type, or do this one time and that another time, or combine them? We say the best is to do this one time and that another time, and not to combine them if the evidence indicates this. As for the one who holds to one type and restricts himself to it, he is certainly on good, but the complete following of the Messenger (peace and blessings be upon him and his family) is to do this one time and that another time. In performing varied acts of worship in their different forms, there are three benefits: The first benefit is complete?
The student: ...

The Shaykh : Following the Prophet (peace and blessings be upon him and his family). The second benefit?
The student: ...

The Shaykh : More balanced?
The student: ...

The Shaykh : How more balanced... Yes, Salim?
The student: Presenting the heart.

The Shaykh : Presenting the heart, because if he were to stick to one thing, he would say it without the presence of the heart. The third, yes?
The student: Preserving.

The Shaykh : Preserving the Sunnah. These are three benefits for a person performing varied acts of worship that came in different forms, sometimes this and sometimes that. But what can be combined, he combines, such as the remembrances of the prayers after the taslim. They came in this form and that form and this form, but the scholars said they should be combined and not restricted to one type because combining is possible. Combining them when possible is more cautious. It is more cautious in following the Prophet (peace and blessings be upon him and his family) because some Companions may have transmitted from him what the others did not hear. So the precaution is to come with everything that was transmitted whenever combining is possible. Now, if someone asks, is combining possible in the opening supplications? The answer is no, it is not possible, because when Abu Hurayrah asked the Prophet (peace and blessings be upon him and his family) "What do you say?" he said "I say such and such," and this indicates that there is no combining.
Among the benefits of this hadith is what this opening supplication indicates of great supplications. First, it is keeping the person far from sins and this is before the act. Second, it is prescribed to supplicate with this phrase in order to purify the person from sins, and this is less than the washing. Third, it is recommended to supplicate with the last phrase and thereby the person's garment becomes clean.
Among the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family) may make a mistake, because he said: If the supplication were limited to the first phrase, "O Allah, keep me far," we would say that this does not indicate that he does not make a mistake. But when he said "purify me and forgive me," this indicates that he makes a mistake. But Allah the Exalted answered his supplication and forgave him what came before of his sin and what came after. So if someone asks, if he was forgiven for his sin and what came after, what is the benefit of the supplication? The answer is from two aspects: First, the supplication itself is an act of worship. Second, it may be one of the causes of the forgiveness of his sins, what came before and what came after, his supplications that he constantly repeats, upon him be peace and blessings. Just as Allah Mighty and Majestic has now informed us that He and His angels send blessings upon the Prophet, and yet we were commanded to send blessings upon him. But the difference between this and what came before is that our sending blessings upon the Prophet (peace and blessings be upon him and his family) is more beneficial for us. It is from our benefit and our interest. Whoever sends blessings upon him once, Allah sends blessings upon him ten times.
There is also a benefit in the first, that things are treated by their opposites, based on his saying and the effects of sins are punishment by the Fire, which is hot. So it was appropriate that the washing be with water, snow, and cold. This is what is in accordance with fitrah and nature. As for diseases, they are treated by what?
The student: By their opposites.

The Shaykh : By their opposites. For this reason, the Prophet (peace and blessings be upon him and his family) said: Fever is the fever of the body, the heat. He said: Cool it with cold water. And cold water removes it. This is tested. Perhaps the brother... will tell us about this.
The student: The first thing we advise the patient with is cold compresses.

The Shaykh : Yes.
The student: ...

The Shaykh : Cold water, except cold water. Although the patient is certainly very tired and suffers, but he is patient. Because if the fever touches a person with hot water, he suffers from it. But it is said this is a medicine. Just as you drink bitter medicine and are patient with its bitterness, or a medicine with a bad smell and you are patient, be patient with the coldness of this, for it is a cure. Some people put the patient in front of the air conditioner to cool him, but this may have negative effects. Rather, if you bring a clean cloth and cool it, then put it on the face of the patient, or apply a compress as the brother Hisham said, that would be of great benefit. My intention with this example is that diseases are opposed by what?
The student: By their opposites.

The Shaykh : By their opposites, yes.