How the Prophet ended every prayer with perfection

Oh.

[Silence]

Continuing continuing this evening in the book of z authored by the esteemed late scholar of islam we were discussing and we were in the continuation of discussing the manner in which the prophet muhammad sallallahu alaihi wasallam would pray we had discussed all the way up until a tesleem meaning how the prophet.

[Arabic recitation]

Alaihi wasallam would exit prayer how he would end it and the way that he would end prayer is by turning his head a full 90 degrees while saying usually this is the phrase turning the head 90 degrees to the right and then again 90 degrees to the left we mentioned four different ways that it was recorded that the prophet sallallahu alaihi wasallam however the majority of the time when he would be leading the companions to each side the right and left likewise mentions saying to the right only and that in this regard he would turn his head after having said assalamu alaikum he would turn his head to the right 45 degrees and this is found in the narration of which is collected by imam tirmothy and others however mentions that this is regarding only prayer at night when he would be praying alone most of the time now discussing some of the things that the prophet sallallahu alaihi wasallam would say just before he would make his tesleem just before he would exit prayer after he had finished after he had finished making a salah upon himself with what is known as in which he taught the companions one of the companions had asked the prophet sallallahu alaihi wasallam we know how to give you salam so how do we make a sale upon you he responded.

[Silence]

This is one way this of course is a well-known narration collected in all of the six books of hadith however there are a number of wordings we mentioned that the principle with regards to dua and wikir that the scholars mention is that they may not be they may not be narrated by the meaning they have to be narrated by the wording the wording has to be exact what does that mean well when the prophet sallallahu alaihi wasallam would say something the companions would memorize what he would say this memorization usually consisted of verbatim memorization exactly these words is what he said however there is a little bit of leeway there where some words may be exchanged for others of the same meaning this is what is known as is that a person narrates a narration by the meaning of the narration the spirits of the narration the general rough wording so for example if i were to say a simple sentence like please open the door all right well someone may narrate that as please open the door which is verbatim and others may narrate that as open the door please or would you please open the door or may i ask you to open the do all of this is the same general meaning it has the same spirit this is this is valid in hadith and invalid in the quran the quran has to be recited exactly as it was revealed and this is why the scholars of islam do not base extremely precise rulings generally on the exact wording of a hadith as we do in the quran in the quran there are certain word and grammatical structures that articulate certain things that are beyond what is said those things are extrapolated from the quran and to a lesser degree from the sunnah of the prophet sallallahu alaihi wasallam because of this reason but however this is permissible according to the majority of the scholars of islam of ancient classical and contemporary that a person may narrate the narration of the prophet sallallahu alaihi wasallam by the meaning so we will find let's take a very famous narration in this is a narration that many people know is one way it was narrated this narration has been narrated amongst the scholars of hadith and it all has essentially the same meaning and so this is permissible in the hadith of the prophet sallallahu alaihi wasallam except in athkar and adeya in athkaran it must be verbatim it must be exactly as it was heard from the prophet sallallahu alaihi wasallam and so because of this when a person wishes to make it to there are a number of ways that the prophet sallallahu alaihi wasallam worded any one of those ways which we collect from a narration that is authentic is permissible to say it but not outside of that we cannot we cannot mention it more or less the same thing with us upon the prophet sallallahu alaihi wasallam there are a number of evidences for this principle but one of the main evidences is the narration in which the prophet this salallahu is collected by imam muslim in which the prophet sallallahu alaihi wasallam was teaching what to say just before he goes to sleep at night he says.

[Silence]

So this is the narration it mentions that the prophet sallallahu alaihi wasallam instructed that when you go to sleep that when you reach your you need to make wudu as you would for prayer lay on your right side and then say and he taught him this somewhat lengthy dua at the end of the dua the last phrase the prophet salallahu alaihi wasallam instructed him to say amen to i have believed in the book your book which you have sent down and i have also believed in your prophet that you have sent al-barrah said let me repeat it back to you to make sure that i have it correctly and so al-bara ibn azib repeated it exactly except at the end he said amen to be kitab i have believed in your book that you have sent down and i have also believed in your messenger which you have sent the prophet do not say your messenger that you have sent rather say your prophet that you have sent now this is something that the scholars of islam derive from this narration and others it that the dua that we make that are certain right these things have to be verbatim what is the difference between your messenger that you have sent and your prophet that you have sent well it's more or less the spirit of it is the same but the wording does articulate a slightly different meaning and that meaning was something that was dwelled upon by the prophet sallallahu alaihi wasallam so what is the point of all of this the point is is that in our prayers anything that we say that is part of the structure of the prayer the scholars of islam have divided all acts of worship into conditions and pillars right conditions and pillars conditions of salah include that the time of prayer is in conditions of include facing the qibla intention etc there are in the correct opinion 9 9 conditions of prayer and then there are pillars which there are 14 pillars of prayer and these conditions and these pillars mean that the prayer is integrally sound with these present without any of these the prayer cannot be valid provided normal circumstances hence these pillars of prayer such as this is a pillar of prayer allah muhammad muhammad.

[Arabic recitation]

Reciting as well a tesleem to the right and to the left these are verbal pillars of prayer they have to be done exactly as they were narrated from the prophet salallahu you can choose any wording of those wordings however it has to be a chosen wording that you stick to from the authentic books of hadith he says now is mentioning some of the other some of the other supplications that the prophet salallahu alaihi wasallam would make at the conclusion of his prayer meaning just before teslim after he.

[Silence]

He would make is that which translates to oh allah now this is before teslim so he is now sitting he has just finished making a salah ibrahimiya his finger is still in the way that we had described he is still engaged in prayer and one of the idea that he would make would be this one and it translates to oh allah i seek refuge in you from the punishment of the grave and i seek refuge in you from the from the trial and tribulation of the false messiah and i also seek refuge in you from the trials of this life and the hereafter and the trials of death oh allah i seek refuge in you from sinfulness and from debtedness and so this here from sinfulness and from loss now this here is one of the ad that he would make so allah forgive me my sin make spacious for me my residence and place your blessings in that which.

[Silence]

And he would likewise say that which translates to oh allah i do indeed ask ask of you that you keep me firm in all of my affair i ask you solemn resolve in pursuing enlightenment and guidance and i ask you that you make me of those who are thankful for the blessings you have bestowed upon me i as well ask that you grant me perfection in my worship of you i ask of you as well that you grant me a sound heart and that you grant me as well an honest and truthful tongue i as well ask you from the best of that which you know to be and i seek refuge in you from that which you know to be evil or bad and i seek refuge in you from all that and i seek forgiveness in you from all that you know meaning of my sin beloved and what we know of what has been narrated of the prophet sallallahu alaihi wasallam's supplications in salah is that these supplications would be worded in the singular meaning he would be asking for himself rather than oh allah grant us his wording would often be oh allah grant me a now this is what is in a in a person's prayer that is particular to him as for a person's prayer in which he has people praying behind him then the person must reword whatever it is he is making dua for to include those who are praying with him and what i'm speaking about is general dua that is audible to those who are praying behind a person so let's say right and ramadan the imam is making dua the imam is not going to stand in front of a crowd of people who are praying with him and say oh allah forgive me o allah grant me rather it is forgive us grant us right and this is part of the etiquettes of prayer likewise one of the etiquettes of prayer as was narrated by jabber in a sunnah that when the prophet sallallahu alaihi wasallam would make dua for himself and someone else he would begin with himself right so for a person to make dua for someone else alone say oh allah forgive so and so that's fine but when he would make dua for himself and someone else he would always start with himself so he would begin with himself are these things integral to prayer no they are not integral meaning that the supplication will be acceptable however this is the proper these are some of the etiquettes of making dua.

[Silence]

Is speaking about where the prophet sallallahu alaihi wasallam sight would be while he is in prayer right he says in the standing position he would usually lower his head right we don't have any definitive narrations speaking those narrations are of two types they are either authentic but vague or they are explicit but inauthentic of where he would look when he is in the standing position so there is for instance a narration that mentions that he would look at his place of sujud in the standing position in salah however this narration is not strong enough to negate anything else mentions that it was narrated that when he would stand for prayer he was low he would lower his lower his head right not dangle his head right rather he's in prayer he would lower his head and this is an expression of humility in prayer right that a person lower his head just as it is an expression of arrogance that a person raised his head in prayer this is definitively impermissible as the prophet sallallahu alaihi wasallam has warned against a person on rafael basari i need to raise a person's gaze towards the heavens while he is in prayer this is something which is impermissible yet we do have definitive text which mentions that in tashahud his vision would be concentrated on his finger his index finger of his right hand that he is making dua with allah that the prophet sallallahu alaihi wasallam's favorite thing to do was to pray and the bulk of his blissfulness and pleasurefulness was found in prayer and he would say to bilal when he wanted him to when he wished to indicate for bill which is his which was his main in medina that when he wished to indicate to him to make the akama to establish prayer he would say grant us comfort through prayer meaning make the karma so that we can go to that comfortable place of blissfulness and prayer right yes this concentration in prayer was something that would not take away from his focus on the people praying with him that they be praying properly that they exhibit the proper etiquettes in prayer yet he would maintain his focus as well in prayer he says and sometimes the prophet sallallahu alaihi wasallam would initiate prayer in congregation leading people in salah and his intention were to be to make that particular prayer a bit lengthy but then something would come up during the prayer such as a child that he would hear that was crying and so he would resort to shortening the prayer after having previously intended to lengthen it shortening it what does that mean shortening the things that are not integral to the prayer such as the recitation of the quran after surah al-fatiha a long chapter a short chapter etc all of the extras that would add on to the length of the prayer he would then cut those out because he would not want to place any unnecessary stress on the mother of that crying child because she's in prayer and her child is crying she's going to be she's going to be praying without being fully lucid of what it is she is doing in her prayers likewise he would pray occasionally the obligatory prayer meaning is whilst holding his granddaughter umami on his on his shoulder right he would have her holding hers as an infant and be praying as well if he would be in the standing position he would carry her in her in his arm and when he would go to make roku or sujud he would lay her on the floor in front of him of course this is a little infant right a little baby we're not speaking about a child that is wild and going to run around and jump all over the muslin we're speaking about an infant that is small enough that it's not going to move if you place her down on the ground he says.

[Silence]

And sometimes he would be in prayer and the opposite would happen he would intend to have a shorter prayer but then one of his grandchildren may come up can't come around very very young and jump onto his back while he is in sejud and so he would lengthen his sujud even though he had not prior he had not planned to do so prior because he would not want to sit up and have the child fall off of his back and likewise sometimes he would be in salah and aisha would arrive back at home and in order to open the door he would walk while he is in prayer open the door and then return to his original place of prayer this of course is while maintaining a person's direction towards the qibla right so i'm praying the door is over here to my right it's not a football field away it's just you know a few steps and so he would take a few steps to the door to open it for her and then return back this will not interrupt the prayer this is not enough movement that would warrant the invalidity of his prayer see what the scholars agree on there are about six invalidators of prayer other scholars mention more than six however one of those that they all agree on is too much movement excessive movement what is excessive movement when we say excessive movement we're speaking about movement that does not serve the prayer movement this is very important it is movement that does not serve the prayer right so for example let's say a person goes into sujud and there are some stones or rocks underneath him and so he straightens this out this serves the prayer correct this is for the prayer to be better right likewise the prophet sallallahu alaihi wasallam opening the door for aisha so that she doesn't keep knocking on the door and disturbing his prayer he's neither praying nor is she entering the house at that point it's it's just right so these things which serve the prayer this is not what is intended with regards to excessive movement when the scholars mention excessive movement that will invalidate a person's prayer as when a person does additional things that do not serve the prayer they are just habitual movements right a person is standing in prayer and he's fixing himself up and he's playing with his beard and he's playing with his fingers and all this stuff a lot of people to play with their feet a lot of imams when they're leading salad they to move their head around and jerk it as they're reciting all of this is what the scholars are speaking about they are speaking about this excessive movement now how much excessive movement will invalidate the prayer it's a difference of opinion some scholars say three some say five there's not really any number right the real yardstick is that a person moves so much that they're no longer considered to be praying anymore if i were to walk in and see you it would look you're just standing there you know straightening your clothing you can you no longer look a person who is in prayer anymore and so this is something that will invalidate a person's prayer in this sense so let's say a person is in salah and some poisonous animal or some insect or some something comes up and is going to crawl up his leg should he just stand there a statue and wait for it to bite him or should he try not to move or what should he do that a person can move shoot away if it's something that's poisonous kill it right and continue in his prayer this is something that serves the prayer this is not what is intended in that wakanda ishara and he would likewise respond to assalam with his a gesture of the hand which means that he would be praying someone come in is he would respond that right with his hand this is something which is disliked outside of saleh for a person to merely use the hand now if a person uses the hand and mouths this is the sunnah right so for example a brother is all the way at the end of the masjid right and we make eye contact is it appropriate for me to raise my hand and say yes and raise my voice all the way some some better we in the masjid of course not this is this is inappropriate right to raise a person's voice in the masjid in this way however the sunnah would be to raise the hand so that that person can visualize that you are acknowledging his presence and to say to yourself assalamu alaikum right this is the way that the prophet salallahu wasallam would make salam to people who were behind something behind some glass in a car driving by too far away for it to be appropriate for me to raise my voice say assalamu alaikum just that however what is prohibited is to just have the hand movement right or the head nod people to do and walk by and you know this is not something which is for the muslims right muslims have assalamu alaikum and so yes all of this is permissible however as conveying a salaam by way of gesture is permissible if it accompanies movement of the lips as imam and nawa rahimahullah is mentioned in his book otherwise if a person is in an appropriate distance the correct thing is to say even if the person is in salah right it's mentioned in al musnet that the ansar would enter the masjid and convey assalam to the prophet sallallahu alaihi wasallam while he is in prayer kanel ansar.

[Silence]

So it is permissible to say assalamu alaikum to someone who is in prayer and the way that they respond is with the hand gesture and as for the narration which has been narrated by some in which it's alleged the the the the the operating word there is alleged that the prophet salallahu alaihi wasallam said whoever communicates by way of gesture while he is in prayer then his salah must be repeated this narration is a fabrication it is not authentic.

[Silence]

And so in general gesturing and prayer will not disturb the prayer right if a person must gesture how is that for example one of the gestures of prayers if somebody is going to walk in front of you while you're praying you gesture to them that i'm in prayer don't walk in front of me another gesture would be you know to gesture to your child to do something or something of that sort this as long as it is something which is very brief just a movement of the hand similar to the salaam then this is fine it is okay to interact with someone to this degree that is not impermissible he says and the prophet wasallam would sometimes blow during his prayer the karahu ahmed as was recorded by ahmed what does that mean well you know there's something let's say an ant on your hand or something to blow it off or to some necessary reason whatever that is that is permissible and it's something that had occurred with the prophets likewise it was narrated that he would weep or cry during prayer and likewise what is an is clearing a person's throat right this is a nanaha and this is something that he was also narrated to have done for any need to do so is this is something that is unfortunately misunderstood by many al-qaeda says the prophet sallallahu alaihi wasallam would occasionally prayer pray barefoot right and other times he would pray wearing his footwear whatever that is whether it be the hard leather socks or what we would call socks in the time of the prophet sallallahu alaihi wasallam is a type of leather sock that would not be worn with the shoe this is something that ani and katherine mccann is many people see this is this is something that we can take a little bit of a detour and speak about and that is the issue of having half of the information right conjecture and that is that incomplete knowledge on any subject or issue is equivalent to ignorance only it is more dangerous than ignorance why because you think that you know what you are doing but you actually don't this is the danger of it.

[Silence]

Is the true enemy of knowledge the true enemy of knowledge is not ignorance people learn the true enemy of knowledge is compounded ignorance that a person doesn't know something and they are unaware of the fact that they don't know about that thing they they're under the impression that they understand it and this is one of the biggest plagues that the muslim ummah is facing today it's a very dangerous thing and this is what has caused us to lose the spirit of islam in our hearts and in our lives and so one of the issues you know there it reminds me of a statement by islam he said he said four types of people will completely ravage and destroy any nation.

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He says the four types of people will completely destroy any nation he says a half of a philosopher meaning they're not an expert they're not totally ignorant they're just half right they have half halfway mark of knowledge a half of a philosopher or logician a half of a doctor a half of a jurist and a half of a gr of a of a of a linguist he says.

[Silence]

We he says a half of a philosopher or logician will destroy people's beliefs and a half of a jurist will destroy people's worship and a half of a grammarian will destroy people's language and a half of a doctor will destroy people's bodies right this won't be anything left to the human being after that this is this is the danger and so we have a lot of haves haves you know the scholars would call them abu shibir abu shibit is what the guy who thinks that he knows everything but he's really very he's just beginning.

[Silence]

This is how they would say in the books of of hadith and so the point here is that it's important that if we learn something that we learn it completely right not that we just take a little bit of it and then we just go one of that one of those is the issue of wiping over leather socks right wiping over leather socks so when we read the books of the fukuha the especially the ancient or classical works we find that it is not permissible to wipe over in over anything that is less than leather socks this is how the translation will be leather socks so what do we understand when we understand the word leather socks well we understand what you see in stores today right you can go into certain stores that sell you know muslim garb whatever that is and you'll find that they have these socks made out of this very nice lamb skin it's very soft right and you can put that on and people purposely look for those socks and order them and wear only those socks why because they want to wipe over them and solo right but the problem with this is is that that is not what a hoof is right a hoof is not something that is worn with other footwear echo takes the place of shoes in the time of the prophet sallallahu alaihi a real hoof that was worn in the time of the prophet sallallahu alaihi wasallam was made out of hard leather that when you would stand it up it would stand up on its own right and you would put it on and you would walk for miles and miles and miles this is what it was it took takes the place of an alain this hoof that is sold in these stores that you've got to go and you've got to pay money you got to look for it otherwise i can't wipe i can't practice my religion without this type of sock this according to the scholars of islam all of them is not a hoof this is not a leather sock as it were this is something else right they specifically mentioned that a hoof is something that must stand on its own others mentioned that you must be able to walk a number of kilometers in it without it breaking apart of course that does not apply to these leather socks this is not something you walk down the street wearing alone right and so this is an example of right we got the hadith and we got the translation and whoever decided to translate that just said you know leather socks gave us an idea and then we create this thing that has nothing to do with what the prophet sallallahu alaihi wasallam was actually speaking about right this is this is the danger of taking our religious knowledge from other than its proper sources and this is one of the signs of the hour the prophet salallahu wasallah mentioned that is that knowledge will be taken from the young and what is meant by the young heroes.

[Silence]

This is a very dangerous thing and unfortunately it's becoming more and more commonplace because of the sheer amount of platforms that people have to be able to reach listeners right so there was a time when these things were vetted if i wanted to write a book i would write a book but if the scholars of islam didn't view it being worthy it would just fall into obscurity nobody would lie attenual and it would just die a natural death but now you know you can do everything you can speak to a huge audience and unfortunately the more crazy people speak the more audience they have which is another quark of our time right yeti and this is the problem that we have so when we read a book when we understand the narration when we read the quran we need to make sure that we are understanding it the way that the prophet sallallahu alaihi wasallam understood it and intended it right so for example is.

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It's the type of ants that is so tiny you can barely see its feet it just looks a dot that's moving we've seen this before right this is called the jammer with.

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This has nothing to do with what was intended in the actual words of the prophet sallallahu alaihi and so what we have is explaining the quran which is in classical arabic with modern colloquial arabic this is one of the most dangerous things that could ever happen to the ummah which is to to lose our language right we will stop there tonight we'll continue next week inshaallah finishing up on some of the issues of prayer and we will also discuss some of the invalidators of prayer as well in order to be on the same page foreign.