Abdulbary Yahya – Umdah al-Ahkaam
AI: Summary ©
The importance of reciting the Prophet's hadith in a timely manner is highlighted in various narratives, including clarifying the hadith in a narration, clarifying the hadith in a narration, and reciting the sun shar' words in relation to the hadith. The use of the Prophet's words in relation to the hadith is also emphasized, as it is not a recitation. The importance of proving actions and moments is also emphasized, as it is crucial to ensure that actions are not considered a sunover. The importance of reciting the Lord's prophecy in a prayer is also emphasized, along with the need for people to read it.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu, wa
rahmatullahi wa barakatuhu, wa rahmatullahi wa
barakatuhu,
wa rahmatullahi wa barakatuhu, wa rahmatullahi wa barakatuhu.
Do we recite that in prayer?
Outside prayer we say A'udhu Billahi Minash
Shaitanir Rajeem but do we recite A'udhu
Billahi Minash Shaitanir Rajeem outside prayer?
We don't but we recite it silently.
We recite it in prayer.
Outside of prayer we do recite it.
But in prayer we recite it silently.
And also Al-Istiftah.
Al-Istiftah is the dua before you say
all of this.
And so this is what we have from
the hadith that's coming up insha'Allah.
So some of the hadith that we will
be mentioning right now prove that point and
the actions of the companions of the Prophet
ﷺ also.
And so the hadith number 10 in this
chapter.
So this hadith from Anas ibn Malik.
He said that the Messenger of Allah ﷺ
and Abu Bakr and Umar they all
would begin.
What do you mean by they would begin?
They would open up their prayer.
Which opening the prayer is what?
Meaning they would open up their prayer reciting
from the beginning.
The first recitation that you would hear from
them.
It doesn't mean that they didn't recite anything
before that.
But they would start.
Istiftah means to open up the recitation or
open up the prayer itself.
As-salat bin alhamdulillahi rabbil alameen.
So the first thing that they would recite
out loud would be alhamdulillahi rabbil alameen.
In another narration.
He said, this is who?
Anas ibn Malik.
He said, I prayed behind Abu Bakr and
Umar and Uthman and I didn't hear any
one of them reciting bismillahirrahmanirrahim.
He didn't hear, that means they didn't recite
it out loud.
And in Sahih Muslim.
In Sahih Muslim.
I prayed behind the Prophet and Abu Bakr
and Umar and Uthman.
And they would open up their prayer reciting
alhamdulillahi rabbil alameen.
And they didn't remember bismillahirrahmanirrahim in the first
recitation or the last.
And so this is another narration that says,
I prayed behind the Prophet and Abu Bakr
and Umar and Uthman.
And they would start their recitation, their prayer
with alhamdulillahi rabbil alameen.
Like there's no mentioning of bismillahirrahmanirrahim in the
beginning of the recitation or at the end
of the recitation.
So this hadith.
Hadith of Anas and the Nabi Sallallahu Alaihi
Wasallam and Abu Bakr and Umar and Uthman.
كانوا يستفتعون القراءة بالحمد لله رب العالمين That
means they started the recitation with this verse.
So when you look at this ayah, he's
saying that we don't see bismillahirrahmanirrahim.
We don't see, this is Umar and this
is Abu Bakr, Umar.
And of course the narration also says, I
prayed behind the Prophet Sallallahu Alaihi Wasallam also.
And the hadith of course is in Sahih
Bukhari and Sahih Muslim.
And so, لا يفتحون بها They don't start
with it, that means that they did not
recite out loud.
Because when you start with something, of course
it's recited.
People don't know what you're reciting.
Because you're reciting it silently.
And so that's why when he says that
they started it, that means they recited.
It doesn't mean that they didn't do it.
They didn't recite it, it meant that they
didn't recite out loud.
It meant that they did not recite out
loud.
So, then there's another hadith from Abu Hurairah.
رضي الله عنه قال كان رسول الله صلى
الله عليه وسلم إذا كبر في الصلاة سكته
نيحا قبل أن يقرأ So, Abu Hurairah رضي
الله عنه He said, the Messenger of Allah
Sallallahu Alaihi Wasallam إذا كبر في الصلاة Whenever
he started to, when he started his prayer
with the Takbir, saying Allahu Akbar سكته نيحا
قبل أن يقرأ There would be a moment
of silence.
A moment of silence before he recited.
So, he would say Allahu Akbar And then
there was a moment of silence that they
didn't hear what the Prophet Sallallahu Alaihi Wasallam
recites.
So, he says فَقُلْتُ يَا رَسُولَ اللَّهِ And
so, I said, Ya Rasool Allah, O Messenger
of Allah بِأَبِي أَنْتَ وَأُمْنِي May my father
and mother be sacrificed for you.
أَرَأَيْتَ سُقُوتَكَ بَيْنِ التَّكْبِيرِ وَالْقِرَاءَ مَا تَقُلْ Do
you see, you know, the time that you
are silent.
Your silence between the Takbir.
Saying Allahu Akbar and your recitation.
مَا تَقُلْ What is it that you recite?
And what is it that you say?
And of course, in this hadith, the Prophet
Sallallahu Alaihi Wasallam clarifies the Du'a al
-Istiftah.
But the point here is that just because
the Prophet Sallallahu Alaihi Wasallam and just because
the companions, Abu Bakr, Umar, Uthman, just because
you didn't hear them, it does not mean
that they didn't recite anything.
That doesn't mean that it wasn't recited.
So, he used to recite, but he used
to recite silently.
And so, but also at the same time,
he didn't recite like you did.
There's no mentioning of Bismillah.
So, it doesn't mean that he did not
recite Bismillah.
It's just there's no mentioning of him reciting
it out loud.
There's no mentioning that the Prophet Sallallahu Alaihi
Wasallam recited out loud.
In another narration, we have some other narrations.
In all of these narrations, the hadith, they
clarify.
We use all of these narrations.
The more you have, the more it strengthens
the hadith.
In another narration, he says, Abu Bakr, Umar,
and Uthman, may Allah be pleased with them.
So here, he clarifies also in another narration.
Anas Ibn Malik says, I prayed behind Abu
Bakr, Umar, and Uthman, may Allah be pleased
with them.
And I did not hear anyone
recite out loud.
So when he says, When he says, I
did not hear anyone recite Bismillah out loud,
what does that mean?
What's the implied understanding?
That means they recited silently.
So when he says, I didn't hear them
reciting out loud, it doesn't mean that they
didn't recite it.
It's just that he didn't hear them recite
out loud.
And so, in another narration, that clarifies also.
And of course, here in this narration, there's
Uthman and there's others that mention the Prophet
Sallallahu Alaihi Wasallam in place of Uthman.
And another hadith in Sahih Muslim also, And
here, so this is the same hadith that
we mentioned a few minutes ago, in relation
to the reciting of it.
So there's no mentioning of them reciting out
loud.
So this is the fact that the Prophet
Sallallahu Alaihi Wasallam did not recite out loud.
And the fact that they mentioned it here,
that he didn't recite it out loud.
That means he recited it, but he didn't
hear him reciting it out loud.
So all the companions knew that you recite
Bismillahir Rahmanir Rahim, you just don't recite it
out loud.
And so, what do we benefit from this
hadith?
The first benefit that we take from this
hadith, we see that the Prophet Anas ibn
Malik, what did he say?
He said, I pray behind Abu Bakr, Umar
and Uthman.
And in another narration, I prayed behind Abu
Bakr, and the fact that they mentioned, the
fact that Anas ibn Malik mentions Abu Bakr,
Umar and Uthman, this is an indication that
the companions, they used to use the actions
of the Khulafa al-Rashidi as proofs and
evidences in their actions.
It shows that if Abu Bakr did it,
if Umar did it, if Uthman did it
also, then this is an indication that this
was something that was done.
And you might say, why is Ali ibn
Talib not mentioned here?
Because during the time of Ali ibn Talib,
this was a time of fitna, a time
of trials and tribulations that they didn't have,
everything wasn't settled where he would lead the
prayer all the time.
Sometimes he wasn't in Medina most of the
time, right?
And so a lot of the time, but
during the time of Abu Bakr, Umar and
Uthman, this was the time in which the
companions were in Medina, and the Khulafa al
-Rashidun were in Medina all the time.
And so that's why you might mention, well
how about Ali ibn Talib?
It's not mentioned because of another reason.
And also Anas ibn Malik is the one
who was narrating this hadith.
And later on in his life he moved
to Iraq.
And so that's why we hear, that's why
this is mentioned.
But the proof here, the fact that he
said, I prayed behind the Prophet, Abu Bakr,
Umar and Uthman.
Did he pray behind other people?
Yeah, he prayed behind other people.
But he could have said, and I prayed
behind Sa'd ibn Abi Waqas.
And I prayed behind Amrullah.
Why didn't he use the other ones?
Because the Khulafa al-Rashidun, their actions are
more, even though the others are great companions
also, he might have prayed behind other people.
But he didn't mention them because the actions
of the Khulafa al-Rashidun are considered evidence
and proof, more strength in terms of its
strength and weightiness.
And that's why the Prophet ﷺ, he said,
عليكم بسنة وسنة الخلفاء الرشدين المهديين من بعد
عضوا عليها بالنواجم.
Follow my, hold on to my sunnah.
And the sunnah of who?
الخلفاء الرشدين المهديين من بعد.
The Khulafa, the righteous guided Khulafa who will
come after.
And so this is an indication that their
actions are considered proof.
But some people they might say, you don't
have to say the Khulafa al-Rashidun and
the sunnah of the Khulafa al-Rashidun.
Why would you say that after the death
of the Prophet ﷺ?
Is it considered evidence and proof?
Well, we mentioned that that is because the
Prophet ﷺ mentioned himself.
He said عليكم بسنة وسنة الخلفاء الرشدين المهديين
من بعد عضوا عليها بالنواجم.
And that understanding is understood by Anas ibn
Malik ﷺ.
Otherwise it wouldn't be beneficial to mention them
as evidence.
It's no evidence.
It's not evidence in itself, it's the sunnah.
You have to also understand that the sunnah
of the Khulafa al-Rashidun al-Mahdi it
isn't a different sunnah.
It's the sunnah of the Prophet ﷺ.
Why?
Because the Prophet ﷺ said عليكم بسنة وسنة
الخلفاء الرشدين المهديين من بعد عضوا عليها بالنواجم.
Hold on to it, which goes back to
one sunnah, which was what?
Meaning the sunnah of the Prophet ﷺ and
the sunnah of the Khulafa al-Rashidun that
came afterwards is the same.
It's the same sunnah.
It's just when you mention all of them,
it is because it strengthens the understanding of
the Khulafa al-Rashidun al-Mahdi.
The Khulafa, of course, takes precedence over the
other companions of the Prophet ﷺ based on
the nafs of the Prophet ﷺ.
And so also, the Prophet
ﷺ's action itself, another evidence, another thing that
we can benefit from this hadith that we
can extract from is that الاستدلال بالفعل Meaning
you, the action of the Prophet ﷺ is
enough for evidence.
Meaning even if the Prophet ﷺ didn't say
it.
So he didn't say, don't say bismillah, but
don't read out loud.
What did he say?
He didn't say it.
This is not a verbal command or a
verbal prohibition.
It's an action.
So to follow the action of the Prophet
ﷺ and an action of the Messenger of
Allah ﷺ is considered evidence also.
Just his action.
Why?
Because the sunnah of the Prophet ﷺ and
the hadith...
By the way, what's the difference between a
sunnah and a hadith?
What's the difference between a sunnah and a
hadith?
If I say, if I ask you, is
a sunnah and a hadith the same?
Hadith is written.
Hadith is written?
What if I say to you, I'm not
writing, I'm listening, the hadith came to me,
I'm hearing, I mentioned the whole chain and
then I mentioned the hadith.
I didn't read.
Is that still hadith?
Hadith is the word of the Sahabi.
Hadith is the word of the Sahabi?
He's narrating from the Prophet ﷺ, not directly.
Not directly?
So he's narrating from the Prophet ﷺ?
So you mean the word of the Prophet
ﷺ?
In the hadith, yes.
In the hadith, but what is the sunnah
then?
Like here, Allah says, Yeah, but what is
the sunnah?
What's the difference between the sunnah?
Is the word of the Prophet ﷺ his
own and his actions?
Yes.
And what he did with it or...
But what is the sunnah?
What is the sunnah then?
The same thing?
The hadith is sunnah.
The hadith is sunnah.
But what is the difference between them?
Yes.
Sunnah is the action.
And then...
Verbal?
So what happens?
The verbal telling about his actions.
What is that?
So it's not hadith?
Yeah, it's verbal telling about his actions.
Okay.
The difference between sunnah and hadith is the
hadith is the vehicle by which the sunnah
arrives to us.
Do you understand?
How does...
So it's like the sunnah is the FedEx
delivery box.
Delivery guy.
So the sunnah is inside the package.
The package is the hadith.
Do you understand?
The package is the hadith.
So to verify whether it's from the Prophet
ﷺ or not, we verify, where did you
get this package from?
Where did you get this package from?
Did somebody open the package and change the
content?
Then, is everybody trustworthy?
Did somebody change it?
So the package that arrives to us is
the hadith.
So we have the hadith.
And in the hadith is the sunnah of
the Prophet ﷺ.
So in the package is the sunnah of
the Prophet ﷺ.
So the vehicle or the means by which
the sunnah gets to us is through the
hadith of the Prophet ﷺ.
Do you understand?
Yeah, the hadith is the whole thing.
No, if it's...
Yeah, the sunnah is the statement of the
Prophet ﷺ.
It's his sunnah.
Let's say for example.
So what is the difference?
What's the sunnah?
So the sunnah, right, is qaww, is a
word of the Prophet ﷺ, or an action,
right, or approval.
So the approval of something that happens during
the time of the Prophet ﷺ.
See, it's not his saying, it's not his
action, but his approval.
Something that happened and he didn't say anything
about it, that means it's permissible.
Like, you know, we used to eat.
We used to, you know, we used to
eat during the time of the Prophet ﷺ,
you know, horse meat.
And when Aisha mentions that we used to
do that also, that means it's permissible.
Even though there's no mention, he didn't say
it's haram or it's permissible or halal.
Or we don't have anything that says that
he ate it, or anything like that, his
actions.
But it was done during the time of
the Prophet ﷺ, and he knew about it.
And so, and nothing was said about it,
so it means it's permissible.
It's his approval.
So, the hadith of the Prophet ﷺ.
We have the hadith, but the hadith tells
us what the sunnah is.
Right, what the sunnah.
So his actions, and so it also, it
could be what?
It could be something that, you know, character,
describing the Prophet ﷺ.
Right, describing how he was.
So the hadith is describing the Prophet ﷺ.
It's describing the sunnah of the Prophet ﷺ.
So the sunnah is itself, also the character
of the Prophet ﷺ.
Or his characteristics, also.
So physical characteristics, or the character of the
Messenger of Allah ﷺ.
So we said that in action, here from
this hadith, we learned that an action of
the Prophet ﷺ itself is considered proof.
The fact that he did not read, or
he did not do something, or he did
something, the action itself, even without a verbal
command, or verbal prohibition, is still considered evidence
and proof.
Another thing, that leaving something is
also a sunnah.
So the fact that sunnah isn't always something
you do.
Sometimes it's something you don't do.
Right, something you don't do.
So he did not recite, he did not
recite out loud.
So Anas ibn Malik r.a, when he
says this hadith, he says he did not
do something.
So leaving something is also sunnah.
A sunnah.
Or doing something is also a sunnah.
And of course, you have to, if he
mentions something happening or something being done, the
difference is, if it's mentioned that it was
done during the time of the Prophet ﷺ,
then it's considered a sunnah.
Something that's proof and evidence.
So you have to have proof that it
was either done during the time of the
Prophet ﷺ, or it was done at a
time in which the Messenger of Allah ﷺ
would have known that whatever that action was
done is something that the Prophet ﷺ would
have known.
And thus, it's considered a sunnah of the
Prophet ﷺ.
So leaving also, there must be a reason
for it.
There must be a reason for it.
And so, if we mentioned that the Prophet
ﷺ did not do something, did not do
something, it doesn't always mean, you can't just
say anything.
There has to be a reason surrounding it
also.
So just because, let's say for example, you
say, the Prophet ﷺ did not, you know,
did not brush his teeth in the masjid,
for example.
Did not brush his teeth.
If someone negates something, or the Prophet ﷺ
did not, I never saw the Prophet ﷺ.
Somebody saying, for example, I never saw the
Messenger of Allah ﷺ urinating, standing up.
I never saw him.
So negating something does not necessarily mean that
he didn't do it.
So you have to look also at the
context.
The context when he negates, saying that he
didn't do something.
And even if you hear the companion saying
he didn't do it, it does not mean,
it does not necessarily mean it was never
done.
And that's why there's a difference of opinion
amongst the scholars.
But, you know, like for example, the Prophet
ﷺ, you know, used to, there were, there's
a quote, Aisha she said, whoever told you
that the Prophet ﷺ used to urinate standing
up, then he's a liar.
So what is she trying, what is she
saying?
She's saying something that he didn't do.
Right.
But then we have other companions.
Who saw the Prophet ﷺ, like Abdullah ibn
Umar ﷺ also, who saw the Messenger of
Allah ﷺ urinating standing up.
Or who, you know, he saw the Messenger
of Allah ﷺ or we have other hadith,
Abu Ayyub and Ansar, and other hadith in
which the Prophet ﷺ was seen urinating standing
up.
So does that mean he never stood up?
No, it meant that most of the time
he sat down.
The times that he stood up, some companions
saw and the others who didn't see, they're
not lying.
Like Aisha ﷺ, she saw the Prophet ﷺ
for more than anyone else in those matters.
So what does that mean?
That means the majority of the time he
did not stand up.
He sat down when he urinated.
Sometimes he would stand up out of necessity
or one reason or another scholars have mentioned.
That's a different issue before we cover some
of that, those issues already.
But with al-Basmala, it's the same thing.
The majority of the times we see these
hadith that are being narrated by Anas ibn
Malik ﷺ and others who said that they
never heard the Prophet ﷺ or the Khulafa
al-Rashideen reciting al-Basmala out loud.
But then we have Abu Hurairah ﷺ narrating
that he heard the Prophet ﷺ.
He recited out loud.
He says, I'm praying just like the Prophet
ﷺ is praying.
And he recited it out loud.
Right?
And so that means maybe this was...
Sometimes he's praying sunnah prayer and he recites
it out loud.
And sometimes he recites it out loud to
let people know that he's reciting, what he's
reciting.
And so those times, the majority of the
time when he's leading the people in prayer,
he doesn't recite it out loud.
And so just like he didn't stand up
most of the time.
But once in a while, or the times
that it was recorded that he stood up,
some of the companions saw the Prophet ﷺ.
And so it mentions, it's an indication that
it's permissibility, but does not necessarily indicate that
that's the sunnah.
Do you understand?
So it's permissibility, but not the sunnah.
What do we say the sunnah?
The sunnah is something that's done most of
the time.
Right?
But the sunnah means...
So it is sunnah to stand up, or
to sit down when you're urinating, for example.
You can say it's a sunnah.
Because that's what the Prophet ﷺ did most
of the time.
But it's also permissible if someone stands up.
For example, you go into a bathroom, and
you see that it's very, very dirty.
If you sit down, you're going to get
yourself dirty.
You don't have all the...
There's not a lot of paper towel to
clean the toilet paper where you can sit
down.
If you sit down, you're going to get
yourself najasa on you.
You won't be able to pray.
So what do you do?
You stand up, and you leave the rest
of the toilet paper to clean yourself.
If that's all that you have.
Right?
And so that's out of necessity.
You do that.
You stand up in those cases.
So the hadith also mentions that it was
bismillah.
You mentioned bismillah only.
Not surah al-fatiha.
Not surah.
Not just surah al-fatiha.
So Allah subhanahu wa ta'ala knows best.
The stronger opinion here is that it is
sunnah to not recite bismillah out loud, but
it's permissible to recite out loud if someone
wants to.
And of course I mentioned that there's difference
of opinion.
Why?
Because if Anas never heard it, how many
times did he pray?
Is this only one time that he prayed?
No.
He prayed behind the Prophet sallallahu alayhi wa
sallam many times.
The khulafa al-rashidin many times.
But he never heard it.
But how about those who heard it?
Like Abu Hurairah.
Do we say that he lied if the
hadith is authentic?
We say no.
That means we say it's permissible.
Maybe that one time that he prayed behind
him, he was teaching him, so he recited
out loud so that people would know that
he did recite bismillah.
And from what we learned from Anas ibn
Malik is that the companions knew that the
Prophet sallallahu alayhi wa sallam recited bismillahir rahmanir
rahim.
Because the indication of the word here is
that he did not recite it out loud.
There's no need to say that he did
not recite it out loud if you know
that he never recited it.
If he never recited it.
But he did recite bismillahir rahmanir rahim.
And is it part of al-fatiha?
Of course, there's a different opinion amongst the
scholars and it seems to be the stronger
opinion is that it is not part of
al-fatiha.
So the next baab that we have is
baab sujood al-sahih.
Sujood al-sahih.
Al-sahih, baab, the chapter on the prostration
of forgiveness.
And this chapter here is a chapter that
a lot of people don't know.
And it's necessary.
Why?
Because a lot of us pray and we
forget all the time.
But we don't know what to do.
And most people don't know what to do
when they forget.
And that's why it's a very, very important
chapter for everyone to learn.
And the majority of people don't know when
to make sujood al-sahih.
In fact, some people don't even know they
never made sujood al-sahih.
And it's a part of the prayer.
It's part of the prayer.
And they don't know the rulings and what
to do when you forget how many rak
'ahs you pray.
Or when you forget and you stand up.
Or when you forget and you give your
taslim after two sujood al-sahih.
What do you say in sujood al-sahih?
Insha'Allah.
These are all the hadith or the hadith
that we will be covering next week, insha
'Allah.
And we will also be covering the rulings
and the benefits of it also.
And other aspects of something that happens very,
very often.
Especially for us nowadays.
Allahu Akbar.
And it's all over the place.
Sometimes you don't know how many rak'ahs
you pray.
And sometimes you don't know how many rak
'ahs.
And then you forget to make sujood al
-sahih.
Right?
You have to make sujood al-sahih after
you finish sahib.
And then you're like, Oh, I forgot to
make sujood al-sahih.
And you're already in the parking lot.
What do you do?
What do you do?
You forget the forgetfulness.
We don't just forget.
We forget to forget.
We forget so many times that we even
forget how to...
We forget the sujood al-sahih which is
worth forgetting.
And then we forget that often.
May Allah subhanahu wa ta'ala make things
easy for us.
So next week, inshallah, we'll cover all of
that.
So it's very, very important, inshallah, to try
to attend.
And we will mention some of the benefits
and rulings of that, inshallah.
Jazakumullahu khair.
Wa sallallahu ala alayhi wa sallam.
Anyone have any questions?
Yes, ma'am.
The adab as-manas in the surahs, the
rest of the Qur'an.
The adab as-manas?
Yes, ma'am.
The Jewish scholars who say it must be
allowed, they also consider the adab as-manas
part of the Qur'an, so they feel
that allowed.
They don't consider, the majority of the scholars
don't consider, but those who say that it's
part of al-Fatiha, that's where the difference
only, al-Fatiha.
In the other surahs, the majority of the
scholars, in general, they consider that to be
a verse in surah al-Fatiha, but there's
difference of opinion even with the adab as
-manas.
Even with the adab as-manas.
There are some who say that's part of
it, but the majority have said that it's
not.
But the difference of opinion here is very,
very important with al-Fatiha, because Fatiha is
in the prayer.
And that's why it's more important, because whether
you read or not, will determine whether your
prayer is accepted or not.
Right here.
But you should always read it.
But whether you read out loud or not,
that's where the difference of opinion is.
And from this hadith that we have from
Anas al-Malik, that he didn't read out
loud, and Allah subhanahu wa ta'ala blessed
him.
Wa sallallahu alaihi wa sallam.
Does this sound better now?
Yeah, yeah.
I wanted to give this because Sheikh Ali
Granth is always holding it.
You know what he's saying,
because of the echo.
Yeah.
You have to control the different echoes.
That's why we've been having problems.
If you put echo in this one, it
messes it up.
You don't want people to see it.
Alhamdulillah, I think we got it right now.
I hope they didn't get scared by the
drone.
This one was more convenient.
If I was here.
But the small ones catch everything.
Catch everything.
It's like that part.
I think it was the same one.
The sneeze is here.
Maybe the system is not here.
Yes.
It's very strong.
Yes, it's quiet.
You were going to mention that.
We have to mention that.
That's part of it.
I didn't know where to do it.
Drone.
Yes, yes, yes.
You will receive, mashallah.
Mashallah.
Yes, sir.
You.
You, you, you.
I know you.
I know.
I know.
I know.
I know.
I know.