Continuation of the explanation of the hadith: (Aisha (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) would begin the prayer with the takbir and the recitation: with praise to Allah, Lord of the worlds. And when he bowed, he did not raise his head high nor straighten it, but kept it in between. And when he raised his head from the bowing, he did not prostrate until he was upright standing. And when he raised his head from the prostration, he did not prostrate until he was upright sitting. And he would say the tashahhud in every two rak'ahs. And he would spread his left foot and point his right foot forward. And he would forbid the devil's hump, and forbid a man to spread his arms like a beast. And he would conclude the prayer with the taslim. Muslim narrated it, and it has a defect.)

The Shaykh : We spoke, as you agreed, about the beginning of the hadith, and we started with a concise explanation of Surat al-Fatihah. We have reached the point of His saying?
The student : .

The Shaykh : There are two recitations of this word in the recitation of Malik: Malik with an alif, and Malik without an alif. We mentioned that these two recitations each give a meaning different from the other, but together they provide the most complete perfection, which is that He (Glorified and Exalted is He) is the Owner of ownership. We clarified the difference, did we not?
The student: Yes.

The Shaykh : Good. And the Day of Judgment is the Day of recompense, because "dayn" (debt/reckoning) is sometimes used for the deed and sometimes for the recompense. Allah (Blessed and Exalted is He) said: This is the dayn of the deed. And Allah the Exalted said: This is the dayn of the recompense. And among the common proverbs is "As you judge, you will be judged", meaning as you act, you will be recompensed. So "Malik of the Day of Judgment" means the Owner of the Day of Resurrection. He specified His ownership with this day because on this day all other dominions vanish; no one has dominion on that day. The dominion is equal, and the lowest of His subjects is equal. Rather, whoever is most honored by Allah is the highest and best. Allah (Mighty and Majestic) says regarding that day—write this in your book— He answers Himself because no one has dominion on that day; all dominion belongs to Allah (Mighty and Majestic). Otherwise, it is known that Allah is the Owner of the Day of Judgment and the Owner of this world as well, as He (Exalted and Majestic is He) said:
Meaning we do not worship except You. The reason for this meaning is that the object "You" was placed before its verb. Placing the object before the verb indicates restriction. In fact, the rule is broader than this: placing what is normally delayed indicates restriction. Worship is the humbling of oneself to Allah (Mighty and Majestic) along with love and magnification. This is worship: the humbling of oneself to Allah (Mighty and Majestic) along with love and magnification. This is derived from their saying "a paved road," meaning a road made smooth for travelers. We say instead a "paved road", a "paved road". The paved road is the one made smooth for travelers. From this, the word "worship" was derived: that a person performs the worship of Allah the Exalted by humbling himself to Him, with love and magnification. This is for Allah.
Meaning we seek help from You and from no one else. Meaning we seek that You help us in all our affairs in this world and the Hereafter. For this reason, the object of the help was omitted to indicate generality. We say in it regarding restriction, as we said in , meaning we do not seek help except from You.
If someone asks, "Do we not seek help from other than Allah?" The answer is: We seek help from them as a cause, not as independent agents. Our seeking help from the cause is seeking help from Allah (Glorified and Exalted is He), because we know that if Allah does not make this person, whom we sought help from, useful, he will not benefit us in any way. So the reality of seeking help from a creation is seeking help from its Creator (Mighty and Majestic), because He is the One who makes him useful for the one who seeks his help. And with this, we say that absolute seeking help in everything is only for Allah (Mighty and Majestic); it is not for a creation.
The guidance here means guidance of instruction and knowledge, and guidance of success and obedience. The evidence for this is the omission of the preposition. That is, you did not say "Guide us to the path," which would mean "Guide us to it and in it." Guide us to this knowledge, and in it this success. And the straight path is the religion of Islam. It was called a "path" (sirat) because it is a wide road that accommodates everyone who enters it. It was said that a sirat is not a sirat unless it is a wide road, an easy road, and a straight road. Three attributes: wide, second?
The student: Easy.

The Shaykh : Easy, third is straight. They said the derivation indicates this, because "sarat" a thing means to swallow it quickly. And in our colloquial language, "zarat" a thing, you say "I gave him meat and he zarat it quickly," meaning?
The student: He swallowed it.

The Shaykh : He swallowed it all at once, without choking on it or being choked by it. So the sirat combines three attributes, first?
The student: Wide.

The Shaykh : Width, second?
The student: Easy.

The Shaykh : Ease, and third?
The student: Straightness.

The Shaykh : Straightness. And straightness means there is no crookedness in it, no rising, and no falling. Because rising and falling is in reality deviation, is it not? Look, for example, if you make a road curve left and right, and curve it up and down, the distance is the same. And His saying "the straight" is for emphasis, meaning the one with no crookedness. This is derived from the meaning of sirat, but He made this attribute explicit to encourage seeking it. This straight path, the sirat of whom?
These are those upon whom Allah has bestowed the favor of knowledge-based guidance and the favor of practical guidance.
Anger is an attribute of Allah (Mighty and Majestic) that subsists in Himself in reality. But here it did not say "other than those upon whom You are angry," unlike the bestowal of favor, where it said: The wisdom behind this is to avoid attributing anger to Allah (Mighty and Majestic) in this context. Otherwise, Allah has attributed anger to Himself in other places, as He (Mighty and Majestic) said: And He said regarding the intentional killer: Yes, Another benefit is that whoever Allah is angry with, the awliya (close friends of Allah) are also angry with, because the awliya love what Allah loves and hate what Allah hates. So when the anger is from Allah and from the awliya, the expression became the passive noun, what?
The student: More general.

The Shaykh : More general, it became more general.
The one who is lost is the one who did not find the way. He seeks the way but is lost, just as if a person goes out into the wilderness and loses the way, so he searches for it. He may take a path that leads to his destruction without knowing it. So the one who is lost is the one who ignored the truth after seeking it. Those upon whom anger is directed are those who knew the truth and opposed it. Those upon whom Allah has bestowed His favor are those who knew the truth and followed it. So the categories are three: one who knows the truth and follows it, so this is, Abu Jabir?
The student: Upon whom Allah has bestowed His favor.

The Shaykh : Upon whom Allah has bestowed His favor. And one who knows the truth and opposes it, Samir?
The student: Those upon whom anger is directed.

The Shaykh : Those upon whom anger is directed. And one who seeks the truth but is not granted success?
The student: The one who is lost.

The Shaykh : The one who is lost. These are exhaustive categories. At the head of those upon whom anger is directed are the Jews, and at the head of those who are lost are the Christians. For this reason, it came in a hadith, though there is some consideration regarding it, that those upon whom anger is directed are interpreted as the Jews, and those who are lost as the Christians.
This surah, in reality, if a person reflects on it and delves into it, he knows the wisdom of it being the Mother of the Qur'an and the Mother of the Book, because all the meanings of the Qur'an return to it. It contains knowledge of history, the conditions of nations, the messengers, everything. All the topics included in the Qur'an have their foundation in al-Fatihah. For this reason, it deserved to be described as the Mother of the Qur'an, and it deserved that no one's prayer is valid without reciting it. This is a great distinction. The Verse of the Throne is the greatest verse, it equals one-third of the Qur'an, and yet the prayer is valid without it. But this surah has this distinction because it has gathered the meanings of the Noble Qur'an. Yes, and whoever wants to expand on it should refer to the book: "Madarij al-Salikin" by Ibn al-Qayyim (may Allah have mercy on him), for he brought in it amazing things regarding the interpretation of this great surah.
Yes, he says: The Prophet (peace and blessings be upon him and his family) means he bent his back, yes, he did not raise his head or straighten it. Raising is lifting, and straightening is lowering, so he neither raises it nor lowers it, but keeps it level with his back. Then, what is the state of the back? Other evidence indicates that he straightens his back completely, so that if water were poured on it, it would settle due to the extreme straightness of the back. But between that and what is referred to?
The student: Raising.

The Shaykh : Raising and straightening,
, when rising from the bowing, the takbir, the tasmi', or the tahmid are not mentioned because it intended to speak about the actions that are pillars, yes. He straightens, meaning he stands upright, and it has passed us that it is necessary to do what?
The student: Tranquility (tuma'ninah).

The Shaykh : It is necessary to be at rest (mutma'in), Okay... the hadith, when rising from the prostration, indicates that he prostrates after rising from the bowing, so if he prostrates and stands, he does not prostrate the second time until he is sitting upright.
Meaning in the obligatory prayers, in every two rak'ahs he says the greeting. If it is a two-rak'ah prayer, then all the greetings; and if it is a three or four-rak'ah prayer, then in the first two rak'ahs he restricts himself to the first tashahhud. And his saying "the greeting" is an expression of the part for the whole, and the intended meaning is?
The student: The greetings.

The Shaykh : All the greetings.
He spread his left foot, meaning he sat on it, and raised his right foot, having taken it out from his right side, so the fingers of the right foot were toward the ground and the top of the left foot, what? Toward the ground. She did not detail it, may Allah be pleased with her, but the detail was mentioned previously in the hadith of Abu Humaid, and what does he do in the final tashahhud?
The student: He sits in the manner of at-tawarruk.

The Shaykh : He sits in the manner of at-tawarruk, yes. "And he forbade the sitting of the devil" The sitting of the devil means sitting on one's heels. Is it the iq'a' (sitting on the heels with feet raised) that Ibn 'Abbas, may Allah be pleased with him, mentioned that the Prophet (peace and blessings be upon him and his family) used to do when he sat, or is it the iq'a' like the iq'a' of a dog? The apparent meaning of the hadith is the first, meaning the heels, forbidding the sitting of the devil. And it will come, if Allah wills, in the benefits how we reconcile this with the hadith of Ibn 'Abbas, may Allah be pleased with him.
And this is during prostration, because it is not possible to spread the arms except when prostrating. If he wanted to spread the arms while sitting, it is not possible, or while standing, a fortiori. So, spreading the arms is forbidden during prostration.
And her saying: is an analogy for condemnation, because it would be like a beast, and a person is forbidden from imitating animals, for he is honored, so how would he lower himself to imitating an animal, especially while he is conversing with Allah (Mighty and Majestic) in prayer.
Meaning that the Prophet (peace and blessings be upon him), when he finished the prayer, said the salam. The "al" in her saying "with the salam" could be for specifying the reality or for generality. If we say it is for specifying the reality, then one salam is sufficient, because the salam is achieved by it. And if we say it is for the covenant, then the intended meaning of the salam is what? The two salams.
He said: "Muslim narrated it, and it has a defect" The defect, he says, "because it is from the narration of Abu al-Jawza' from 'A'ishah. Ibn 'Abd al-Barr said it is mursal; Abu al-Jawza' did not hear from 'A'ishah" And it is also a defect because Muslim narrated it from the path of al-Awza'i by correspondence. As for the other defect, it is not a defect because the correct view is the permissibility of narration by correspondence. As for the first, one should also look at the biography of Abu al-Jawza' to see if he heard from 'A'ishah or not. And if Allah wills, it will be verified with Ali. We return to the hadith, yes?

The questioner : Shaykh, if one does not complete...

The Shaykh : If?

The questioner : If one does not complete the straightening of the back in the bowing, is his prayer valid?

The Shaykh : Yes, it will come to us, if Allah wills, in the benefits that this is from the category of recommendation, not from the category of obligation. We mentioned that he sits on his heels with his feet raised, and it will come, if Allah wills, after this, the reconciliation between this and the hadith of Ibn 'Abbas, yes?

The questioner : O Shaykh, are these forbidden things in prayer commanded for both men and women?

The Shaykh : We have not reached them yet. These are after the benefits, huh?

The questioner : May I ask?

The Shaykh : Okay, ask your question.

The questioner : Shaykh, may Allah reward you.