Then the author mentioned the hadith of Mu'awiyah ibn al-Hakim (may Allah be pleased with him)
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The Shaykh : Then the author mentioned the hadith of Mu'awiyah ibn al-Hakim (may Allah be pleased with him): : Because when you hear the sneezer praise Allah after his sneeze, it is obligatory for you to respond to him, to say: 'May Allah have mercy on you,' even if you are reciting, or reading, or reviewing. However, in the prayer it is not permissible, because in the prayer nothing of the speech of people is appropriate. For this reason, the people disapproved of Mu'awiyah with their eyes , or as he said.
So this is a short, beneficial admonition from which Mu'awiyah benefited and he transmitted it to those after him.
And in this hadith is evidence that there is no harm in the one who prays turning his head or looking, if that is for a benefit or a need. Otherwise, it is better for his gaze to be directed to the place of his prostration. And in the state of sitting, his gaze should be directed to the place of his pointing, because the one sitting for the tashahhud or between the two prostrations raises his finger slightly and points with it during the supplication, so his gaze should be directed to the place of his pointing. As for in the state of standing and bowing, he looks at the place of his prostration. Some scholars said: he looks straight ahead. The matter in this is broad; if he wishes, he looks at the place of his prostration, and if he wishes, he looks straight ahead. But if a need arises and he turns his head, then there is no harm in that.
And in it is also that slight movement in the prayer does not harm, because the Companions began hitting their thighs with their hands, and the Prophet (peace and blessings be upon him and his family) did not disapprove of them, except that he said:Sunan an-Nasa'i 793Sahih (Darussalam).
And in it is evidence that speech in the prayer is not permissible, and that it invalidates it, except if the person is ignorant, or forgetful, or inattentive. For example, if someone greets you while you are praying, or knocks on the door while you are praying, and you say inattentively: 'Come in,' or you say: 'Peace be upon you' forgetfully or inattentively, then your prayer is valid, because Allah does not hold a person accountable for ignorance, or forgetfulness, or inattentiveness:[Al-Baqarah 2:225].
And among the benefits of the hadith: the beauty of the teaching of the Prophet (peace and blessings be upon him and his family), and that he teaches with gentleness and softness. And this is his way, and he is the example for his community. So what is befitting for a person is to treat people according to their status. The stubborn, arrogant one is addressed with speech befitting him, and the ignorant one seeking knowledge is addressed with speech befitting him.
And among the benefits of this hadith is that in the prayer nothing of the speech of humans is appropriate, and that it is only glorification, magnification, and recitation of the Qur'an, or as he said. And the prayer, as we know, contains recitation of the Qur'an, it contains magnification, it contains glorification, it contains supplication, it contains the tashahhud, as is known among Muslims.
And in it is praise for the admonisher if his admonition is good and does not contain harshness, because this encourages the people of admonition. If a person speaks and praises him in the gatherings: 'So-and-so is easy and soft, he admonishes with ease and simplicity,' this encourages the people of admonition to adhere to this method. And, if Allah wills, the rest of the discussion on the hadith will follow.
That while he was with the Prophet (peace and blessings be upon him and his family) praying, a man from among the people sneezed and said: 'Praise be to Allah,' so Mu'awiyah said to him: 'May Allah have mercy on you'
أنه بينما هو مع النبي صلى الله عليه وعلى آله وسلم يصلي إذ عطس رجل من القوم فقال: الحمد لله، فقال له معاوية: يرحمك اللهSo they cast their gazes at him, and he said: 'May my mother be bereaved! What have I done?' So they began hitting their thighs with their hands to silence him, and he remained silent and continued in his prayer. When he finished the prayer, the Prophet (peace and blessings be upon him and his family) called him. He said: 'By my father and my mother, I have not seen a teacher with better teaching than him, neither before nor after. By Allah, he did not humiliate me, nor insult me, nor hit me. Rather, he addressed him with gentleness and said: 'Indeed, in this prayer nothing of the speech of people is appropriate; it is only glorification, magnification, and recitation of the Qur'an'
فرموه بأبصارهم فقال: واثكل أمّياه ! ماذا صنعت؟ فجعلوا يضربون بأيديهم على أفخاذهم يسكّتونه فسكت، ومضى في صلاته، فلما انصرف من الصلاة دعاه النبي صلى الله عليه وعلى آله وسلم، قال: فبأبي هو وأمي ما رأيت معلّما أحسن تعليماً منه لا قبله ولا بعده، والله ما كهرني، ولا شتمني، ولا ضربني، وإنما خاطبه بلطف وقال: إن هذه الصّلاة لا يصلح فيها شيء من كلام الناس إنما هي التسبيح والتكبير وقراءة القرآنSo this is a short, beneficial admonition from which Mu'awiyah benefited and he transmitted it to those after him.
And in this hadith is evidence that there is no harm in the one who prays turning his head or looking, if that is for a benefit or a need. Otherwise, it is better for his gaze to be directed to the place of his prostration. And in the state of sitting, his gaze should be directed to the place of his pointing, because the one sitting for the tashahhud or between the two prostrations raises his finger slightly and points with it during the supplication, so his gaze should be directed to the place of his pointing. As for in the state of standing and bowing, he looks at the place of his prostration. Some scholars said: he looks straight ahead. The matter in this is broad; if he wishes, he looks at the place of his prostration, and if he wishes, he looks straight ahead. But if a need arises and he turns his head, then there is no harm in that.
And in it is also that slight movement in the prayer does not harm, because the Companions began hitting their thighs with their hands, and the Prophet (peace and blessings be upon him and his family) did not disapprove of them, except that he said:
If you notice something (during the prayer), men should say Subhan Allah and women should clap.
إذا نابكم شيء فليسبّح الرجال وتصفّق النساءAnd in it is evidence that speech in the prayer is not permissible, and that it invalidates it, except if the person is ignorant, or forgetful, or inattentive. For example, if someone greets you while you are praying, or knocks on the door while you are praying, and you say inattentively: 'Come in,' or you say: 'Peace be upon you' forgetfully or inattentively, then your prayer is valid, because Allah does not hold a person accountable for ignorance, or forgetfulness, or inattentiveness:
Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned
لا يؤاخذكم الله باللغو في أيمانكم ولكن يؤاخذكم بما كسبت قلوبكمAnd among the benefits of the hadith: the beauty of the teaching of the Prophet (peace and blessings be upon him and his family), and that he teaches with gentleness and softness. And this is his way, and he is the example for his community. So what is befitting for a person is to treat people according to their status. The stubborn, arrogant one is addressed with speech befitting him, and the ignorant one seeking knowledge is addressed with speech befitting him.
And among the benefits of this hadith is that in the prayer nothing of the speech of humans is appropriate, and that it is only glorification, magnification, and recitation of the Qur'an, or as he said. And the prayer, as we know, contains recitation of the Qur'an, it contains magnification, it contains glorification, it contains supplication, it contains the tashahhud, as is known among Muslims.
And in it is praise for the admonisher if his admonition is good and does not contain harshness, because this encourages the people of admonition. If a person speaks and praises him in the gatherings: 'So-and-so is easy and soft, he admonishes with ease and simplicity,' this encourages the people of admonition to adhere to this method. And, if Allah wills, the rest of the discussion on the hadith will follow.