Continuation of the explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: “... and establish the prayer ...” In it is mentioned the pillar of tranquility.
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment. As for what follows:
We have previously discussed what Allah has facilitated regarding the establishment of the prayer. We mentioned that in prostration, it is obligatory for a person to prostrate on the seven limbs: the forehead, including the nose, the two palms, the two knees, and the tips of the toes. This is because the Prophet (peace and blessings be upon him) saidSahih al-Bukhari 810 and he mentioned them.
Among the pillars of the prayer is tranquility, which means stability and stillness in the pillars of the prayer. One must be tranquil in the standing, in the bowing, in the standing after the bowing, in the prostration, in the sitting between the two prostrations, and in the rest of the pillars of the prayer. This is based on what the two Shaykhs, al-Bukhari and Muslim, narrated in the hadith of Abu Hurayrah (may Allah be pleased with him) “Go back and pray, for you have not prayed,” meaning you have not prayed a prayer that suffices you . This is the benefit of the fact that the Prophet (peace and blessings be upon him) did not teach him the first time, but repeated it until he prayed three times, so that he would be eager for knowledge and longing for it, until the knowledge would come to him, and he would be like rain falling on dry land that accepts the water. For this reason, he swore that he did not know anything other than this, and he asked the Prophet (peace and blessings be upon him) to teach him. It is known that the Prophet (peace and blessings be upon him) would teach him, but there is a difference between what is sought and what is brought. If he is the one who asked to be taught, he would hold on to and preserve what is conveyed to him more strongly. Consider his oath by the One who sent the Prophet (peace and blessings be upon him) with the truth, saying “By the One who sent you with the truth”, and he did not say “By Allah.” Why? In order to be the utmost in acknowledging that what the Prophet (peace and blessings be upon him) says is the truth. means perform a complete ablution. Sunan an-Nasa'i 1313Sahih (Darussalam) means say Allahu Akbar, and this is the takbir of ihram. Sahih Muslim 397a The Sunnah has clarified that it is obligatory to recite al-Fatihah. Sahih Muslim 397a He said, “Bow until you are tranquil,” meaning do not rush; be tranquil and stable. Sunan Ibn Majah 1060Sahih (Darussalam) When you rise from the bowing, be tranquil as you were in the bowing. For this reason, it is from the Sunnah that the bowing and the standing after the bowing should be equal or nearly equal. Sahih Muslim 397a Be tranquil and stable. Sahih Muslim 397a This is the sitting between the two prostrations. Sahih Muslim 397a This is the second prostration. He said Sahih Muslim 397a meaning perform these pillars: the standing, the bowing, the rising from it, the prostration, the sitting between the two prostrations, and the second prostration, in the entire prayer.
The point of this is his saying and his saying before that . This indicates that one who does not be tranquil in his prayer has no prayer. There is no difference in this between the bowing, the standing after the bowing, the prostration, and the sitting between the two prostrations; a person must be tranquil in all of them.
Some scholars said, "And tranquility is that one settles for the duration of the obligatory dhikr in the pillar". So in the bowing, it is for the duration of saying "Subhana Rabbi al-Azim". In the prostration, likewise, for the duration of saying "Subhana Rabbi al-A'la". In the sitting between the two prostrations, for the duration of saying "Rabbighfir li". In the standing after the bowing, for the duration of saying "Rabbana wa laka al-hamd". But what appears from the Sunnah is that tranquility is a matter beyond that, because if tranquility is only the duration of saying "Subhana Rabbi al-Azim" in the bowing, no effect is apparent for it, because the person who says "Allahu Akbar," then "Subhana Rabbi al-Azim," and then raises his head—where is the tranquility? It appears that it is necessary to have settling, it is necessary to have settling such that it is said: this man is tranquil.
And it is amazing for the son of Adam how Satan plays with him. He is standing before Allah (Mighty and Majestic), conversing with Allah and drawing near to Him with His words, with praise of Him, and with supplication. Then it is as if he is being chased in his prayer, as if an enemy is chasing him, and he is fleeing from the prayer. Why, my brother? If you stood before a king of the kings of this world who was conversing with you and addressing you, and you stayed with him for two hours speaking to him, you would find that easy. Perhaps if you stood on your feet, you would not move from bowing to prostration to sitting, but you would be happy that this king is speaking to you. You would be happy if he sat and talked with you for a long time, and it would not bother you. How then, when you are conversing with your Lord who created you, provided for you, sustained you, and promised you, do you converse with Him and flee this flight? But Satan is the enemy of man. The rational, decisive believer is the one who takes Satan as an enemy, as Allah the Exalted said:[Fatir 35:6]
So it is obligatory for a person to be tranquil in his prayer with a tranquility that appears on him in all the actions of the prayer, as well as its words. And success is from Allah.
And I send peace and blessings upon our Prophet Muhammad, and upon his family and all his Companions. As for what follows:
The discussion has previously taken place, with what Allah the Exalted facilitated, regarding the words of the Prophet (peace and blessings be upon him) in the hadith of 'Umar ibn al-Khattab, when Jibril came to the Prophet (peace and blessings be upon him) and asked him about Islam. We have previously discussed, with what Allah facilitated, the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, and the establishment of the prayer. As for the third, it is giving zakah.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment. As for what follows:
We have previously discussed what Allah has facilitated regarding the establishment of the prayer. We mentioned that in prostration, it is obligatory for a person to prostrate on the seven limbs: the forehead, including the nose, the two palms, the two knees, and the tips of the toes. This is because the Prophet (peace and blessings be upon him) said
We have been ordered to prostrates on seven bones
أمرنا أن نسجد على سبعة أعظمAmong the pillars of the prayer is tranquility, which means stability and stillness in the pillars of the prayer. One must be tranquil in the standing, in the bowing, in the standing after the bowing, in the prostration, in the sitting between the two prostrations, and in the rest of the pillars of the prayer. This is based on what the two Shaykhs, al-Bukhari and Muslim, narrated in the hadith of Abu Hurayrah (may Allah be pleased with him)
A man came and entered the mosque, then he prayed and then greeted the Prophet (peace and blessings be upon him). He returned the greeting and said, “Go back and pray, for you have not prayed.”
أن رجلا جاء فدخل المسجد فصلى ثم سلم على النبي صلى الله عليه وسلم فرد عليه السلام وقال ارجع فصل فإنك لم تصلThe man went back and prayed, then he came and greeted the Prophet (peace and blessings be upon him). He returned the greeting and said, “Go back and pray, for you have not prayed.” He went back and prayed, but it was like his first prayer. Then he came and greeted the Prophet (peace and blessings be upon him). He returned the greeting and said, “Go back and pray, for you have not prayed.” He said, “By the One who sent you with the truth, I do not know anything other than this. Teach me.”
فرجع الرجل فصلى ثم جاء فسلم على النبي صلى الله عليه وسلم فرد عليه وقال ارجع فصل فإنك لم تصل فرجع وصلى ولكنه كصلاته الأولى ثم جاء فسلم على النبي صلى الله عليه وسلم فرد عليه وقال ارجع فصل فإنك لم تصل فقال: والذي بعثك بالحق لا أحسن غير هذا فعلمنيThe Prophet (peace and blessings be upon him) said to him, “When you stand for the prayer, perform the ablution completely.”
فقال له النبي عليه الصلاة والسلام إذا قمت إلى الصلاة فأسبغ الوضوءthen turn to face the Qiblah and say the takbir
ثم استقبل القبلة فكبرand then recite whatever you conveniently can from the Qur'an
ثم اقرأ ما تيسر معك من القرآنthen bow down and remain quietly in that position
ثم اركع حتى تطمئن راكعاThen stand up until you feel at ease standing
ثم ارفع حتى تطمئن قائماthen prostrate yourself and remain quietly in that attitude
ثم اسجد حتى تطمئن ساجداthen raise yourself and sit quietly
ثم ارفع حتى تطمئن جالساthen prostrate yourself and remain quietly in that attitude
ثم اسجد حتى تطمئن ساجداand do that throughout all your prayers
ثم افعل ذلك في صلاتك كلهاThe point of this is his saying
until you are tranquil
حتى تطمئنyou have not prayed
إنك لم تصلSome scholars said, "And tranquility is that one settles for the duration of the obligatory dhikr in the pillar". So in the bowing, it is for the duration of saying "Subhana Rabbi al-Azim". In the prostration, likewise, for the duration of saying "Subhana Rabbi al-A'la". In the sitting between the two prostrations, for the duration of saying "Rabbighfir li". In the standing after the bowing, for the duration of saying "Rabbana wa laka al-hamd". But what appears from the Sunnah is that tranquility is a matter beyond that, because if tranquility is only the duration of saying "Subhana Rabbi al-Azim" in the bowing, no effect is apparent for it, because the person who says "Allahu Akbar," then "Subhana Rabbi al-Azim," and then raises his head—where is the tranquility? It appears that it is necessary to have settling, it is necessary to have settling such that it is said: this man is tranquil.
And it is amazing for the son of Adam how Satan plays with him. He is standing before Allah (Mighty and Majestic), conversing with Allah and drawing near to Him with His words, with praise of Him, and with supplication. Then it is as if he is being chased in his prayer, as if an enemy is chasing him, and he is fleeing from the prayer. Why, my brother? If you stood before a king of the kings of this world who was conversing with you and addressing you, and you stayed with him for two hours speaking to him, you would find that easy. Perhaps if you stood on your feet, you would not move from bowing to prostration to sitting, but you would be happy that this king is speaking to you. You would be happy if he sat and talked with you for a long time, and it would not bother you. How then, when you are conversing with your Lord who created you, provided for you, sustained you, and promised you, do you converse with Him and flee this flight? But Satan is the enemy of man. The rational, decisive believer is the one who takes Satan as an enemy, as Allah the Exalted said:
Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.
إن الشيطان لكم عدو فاتخذوه عدوا إنما يدعو حزبه ليكونوا من أصحاب السعيرSo it is obligatory for a person to be tranquil in his prayer with a tranquility that appears on him in all the actions of the prayer, as well as its words. And success is from Allah.
And I send peace and blessings upon our Prophet Muhammad, and upon his family and all his Companions. As for what follows:
The discussion has previously taken place, with what Allah the Exalted facilitated, regarding the words of the Prophet (peace and blessings be upon him) in the hadith of 'Umar ibn al-Khattab, when Jibril came to the Prophet (peace and blessings be upon him) and asked him about Islam. We have previously discussed, with what Allah facilitated, the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, and the establishment of the prayer. As for the third, it is giving zakah.