Abdulbary Yahya – Umdah al-Ahkaam- Recitation in Prayer
AI: Summary ©
The importance of praying for the Prophet's words and actions is emphasized, as it is crucial for everyone to be mindful of their behavior. The importance of reciting surahs for guidance and guidance is emphasized, as it is important to avoid confusion and confusion. The importance of praying for the Prophet's words and actions is emphasized, as it is important for everyone to be strong and kind towards others. The importance of watching granularity of the church and not getting too far away from the pastor is emphasized, as it is crucial for everyone to be strong and kind towards the Prophet.
AI: Summary ©
Hayya ala salah, hayya ala al-falah, hayya
ala al-falah, Allah la
ala al
-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah
la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Allah la ala al-falah, Allah la
ala al-falah, Allah la ala al-falah,
Allah la ala al-falah, Allah la ala
al-falah, Allah la ala al-falah, Allah
la ala al-falah, Allah la ala al
-falah, Iyyaka na'budu wa iyyaka nasta'iin
Ihdina al-sirata al-mustaqeem Sirata al-lazeena
an'amta alayhim ghayri al-maghdoobi alayhim wa
al-maghdoob wa
al-shamsi wa dhuhaha wa al-qamari itha
talaaha wa al-nahari itha jalla wa al
-layli itha yamshaaha wa al-sama'i wa
maa banaha wa al-ardi wa maa tahaha
wa nafsin wa maa sawaha fa alhamaha fujuraha
wa taqwaha qad aflaha man zakaha wa qad
khaaba man dassaaha kaddabat thamudu bitaghwaha idhin
ba'atha ashqaha fa qala lahum rasulullah naqata
Allahi wa suqyaha fa kaddabuhu fa aqaruha fa
damdama alayhim rabbuhum fa sawaha wa la
yakhafu muqubaha alhamdulillahi
rabbil alamin ar-rahman ar-raheem maliki
yawm al-deen iyyaka na'budu wa iyyaka
nastaeen ihdina al-sirata al-mustaqeem
sirata al-lazeena an'amta alayhim ghayri al
-maghdoobi alayhim waladda alayhimu
s-salatu wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi wa s-salamu alaihi wa s
-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s-salamu alaihi wa s-salamu alaihi
wa s salamu alaihi wa s-salamu alaihi
wa s
-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alaihi wa s-salamu alaihi wa s-salamu
alai
Bye
-bye.
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuhu wa
-sallamu ʿalaykum wa-rahmatullāhi wa-barakātuhu
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuhu In
shā'a Llāh, momentarily after sunnah prayer, in
shā'a Llāh, we'll have our class on
the Umrah al-Ḥikām.
We will be speaking about the ḥadīth number
109 today, which is related to the recitation
of the prayer of the Prophet ﷺ.
And today, in shā'a Llāh, we'll be
covering the ḥadīth of Mu'adh ibn Jabal,
or the ḥadīth that mentions how the Prophet
ﷺ called him Mu'adh ibn Jabal.
When he prolonged the prayer, he said, فَتَانُنْ
أَنتَ يَا مُعَادٍ Are you a troublemaker, O
Mu'adh?
When he prolonged his prayer.
So, in shā'a Llāh, we'll elaborate more
on that.
Please join us, in shā'a Llāh, after
the sunnah prayer, in shā'a Llāh.
We are in ḥadīth number 109 from Jabir
ibn Abdullah, The
hadith is a hadith in Sahih Bukhari and
in the book of Al-Adhan.
In this hadith, Jabir ibn Abdillah reported that
the Prophet ﷺ said to Mu'adh ibn
Jabal, فَلَوْ لَا صَلَّيْتَ بِسَبِّحِ اسْمَ رَبِّكَ الْعَالَىٰ
If only you were to pray reciting sabih
isma rabbika al'ala, نَوَى الشَّمْسِ وَضُحَاهَا وَاللَّيْلِ
إِذَا يَبْشَى So read these surahs.
فَإِنَّهُ يُصَلِّي Because you lead the people in
prayer, pray reading these surahs, these chapters.
فَإِنَّهُ يُصَلِّي وَرَائِكَ Because there are people who
pray behind you, al-Kabir.
Sometimes there are elderly that are praying behind
you.
والضعيف The people who are weak.
وَذُلْحَاجَ And there are also people who are
praying behind you who actually they have needs
to take care of.
And so Mu'adh ibn Jabal r.a,
he used to be an imam.
And the reason for this verse or this
hadith, أسباب ورود حديث Is that Mu'adh
ibn Jabal r.a, he was of course
one of the most, in fact the Prophet
ﷺ mentioned that Mu'adh ibn Jabal is
the one who was most knowledgeable in halal
and haram, in fiqh.
In other words, his knowledge surpasses most of
the companions, most of the other companions.
And he used to pray surat al-Isha'
with the Prophet ﷺ.
And of course, who would not want to
pray behind the Prophet ﷺ?
He wanted to pray behind the Prophet ﷺ
to learn from him also, to follow his
example.
But he was also an imam at another
masjid.
And so when he would finish his isha',
because remember the isha' prayer you can delay
it.
So he would pray isha' with the Prophet
ﷺ in the messenger of Allah ﷺ's masjid.
And then he would go to his masjid
and he would lead them in prayer.
And this is what he used to do.
And the people who used to pray behind
him of course, they were mainly farmers that
would work the whole day on the field.
And they would come back home tired and
sleepy and of course at the end of
the night.
And of course he also, what did he
do?
He didn't pray isha' with them right away.
So he finished praying with the Prophet ﷺ.
So that means he's always, his neighborhood, his
masjid, they're always praying after the Prophet ﷺ
finished praying already.
So it's later than the other masjids or
later than the Prophet ﷺ's masjid.
And so one day Mu'adh al-Jabal,
he recited surah al-Baqarah.
He recited, he started reciting surah al-Baqarah.
You know surah al-Baqarah.
You start hearing surah al-Baqarah, maybe a
few verses of it.
But he keeps on reciting, he recites surah
al-Baqarah.
And the people behind him, they were tired.
They were workers, a long day.
They used to work the fields.
And of course they were already tired.
And then Mu'adh al-Jabal is leading
them in prayer.
And they're also sleepy.
They want to go to sleep early also
because they want to go to work the
next day.
While he was leading the people in prayer,
because he recited so long, one of the
congregations, one of the congregants, one of the
ma'mu'min, he left the congregation and he prayed
by himself.
He said, you know what, surah al-Baqarah,
let me just pray by myself and just
go.
And so that's what he did.
And Mu'adh al-Jabal, he said, why
would you do something like that?
That's the act of a munafiq.
That's the act of a hypocrite.
So he says, this is a munafiq.
It's somebody who would do that.
Why would you stop praying in the middle
of the prayer and then pray by yourself?
And then he said, he said, فَأَذْقَلُوا الصَّلَوَاتَ
عَلَى الْمُنَافِقِينَ And you know the most difficult
prayer for the munafiq is salat al-Isha'
and salat al-Fajr.
So Mu'adh al-Jabal is saying to
this man, you know the most difficult prayer
for the hypocrites is Fajr prayer and Isha'
prayer.
So this man, he can't handle all that
long prayer.
So he went to the Prophet ﷺ.
So this man goes to complain about Mu
'adh al-Jabal to the Messenger of Allah
ﷺ.
And so فَدَعَ النَّبِي ﷺ مُغَضُلًۭ And he
said that the Prophet ﷺ called Mu'adh
over.
And he was very, very angry.
He was very angry.
His face was red.
He even raised his voice.
He said, أَتُرِيدُ أَن تَكُونَ فَتَّانًۭ He said,
do you want to be someone who causes
fitna?
Are you someone who causes fitna?
And in another narration, أَفَتَانُ نَنْتِي Are you
Mu'adh?
Are you a troublemaker?
You're a troublemaker, oh Mu'adh.
Like he's leading the people in prayer.
He's reciting.
But the Messenger of Allah ﷺ is saying,
do you want to be a troublemaker?
Are you a troublemaker?
What do you mean by فَتَّانَ here?
الفتنة here is, do you want to make
people run away from the Deen of Allah?
Run away from the prayer?
Avoid coming to the masjid?
Right?
And that's why Allah ﷻ says, إِنَّ الَّذِينَ
فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاءَ Those who tried the believers,
meaning they keep people away from the Deen.
To keep people from the Deen of Allah
ﷻ.
The word فتنة here is to keep people
away from the Deen of Allah ﷻ.
And so if you pray like that, you
are a troublemaker.
So the Prophet ﷺ then says to him,
فَلَوْ لَا صَلَّيْتَ If you lead the people
in prayer, why don't you recite سَبِّحِ اسْمَ
رَبِّكِ الْاَعْلَىٰ سَبِّحِ اسْمَ رَبِّكِ الْاَعْلَىٰ This is
Isha prayer, right?
وَالشَّمْسِ وَالضُّحَاحَ وَاللَّيْلِ إِذَا يَغْشَ And you know
the surahs that are not long, they're not
really short either, but they're not very long.
Like, you know, somebody recites سُبْحَ بِهَسْمَ رَبِّكِ
الْاَعْلَىٰ that's medium, not long.
Isha prayer, people, everyone can handle that.
Even if you're in a hurry, it's not
too long.
And it's not too short also.
وَالشَّمْسِ وَالضُّحَاحَ And so this is what the
Prophet ﷺ said to him.
And that's why this hadith, the reasoning for
it is because of that.
That's the reason, meaning the أسباب ورود الحديث.
So what
are
some of the فوائد?
I mean, what are some of the benefits
from this hadith?
The first فائدة, the first benefit that we
can extract from this is جواز الغضب عند
الموعيد.
That it's permissible to be angry when you're
reminding others.
It's okay.
It's permissible to be angry when you're reminding
others.
Because the Messenger of Allah ﷺ, when he
was reminding and scolding Mu'adh, he was
angry.
He was mad.
And the Messenger of Allah ﷺ does not
become angry except for the sake of Allah
ﷻ.
Because he is doing something that makes people
run away from the deen.
Makes people run away from the masjid.
And if you go to a masjid, the
imam recites, you know he recites surah al
-Baqarah.
How many of you guys would say?
A lot of you guys.
You want to go, you need to go
back to work.
You got to go back to your family.
And Allah ﷻ, this man recites Ali Imran
or surah al-Nisa or even surah Yusuf.
You know the whole surah, right?
What are most people going to do if
you do this on a consistent basis?
You might get three people with you.
And anyone who comes to the masjid and
he knows, oh, this man prays too long.
Who's going to come?
Especially the Uber drivers.
They're waiting to go to the lot.
Right?
They're going to get all these ringing.
So they want to get out quickly.
And so they're not going to be thinking
about the prayer.
There's no khushu' in the prayer if you
prolong it too much.
And that's why the Prophet ﷺ said, أَفَتَادُنَا
أَنتَ يَمُعَذَةٌ You are troublemaker or mu'adhah.
Are you trying to cause fitna?
The fitna here is making people run away
from the deen.
Making people run away from the acts of
worship that's praiseworthy, coming to the masjid.
So make them feel comfortable.
Make them feel because why?
Because there are some people who are weak,
some people who are busy, and there are
some people who are elderly.
They can't stand up that long.
And so you have to put all of
those things into consideration.
And so somebody makes a mistake.
A messenger of Allah ﷺ very angry at
him.
Why?
Because mu'adh knows better.
Mu'adh knows better.
And there are some people who, like for
example the Bedouin that came to the masjid
of the Prophet ﷺ and urinated.
Everybody yelled at him.
Except for whom?
Except for the Prophet ﷺ.
Why?
Because he didn't know any better.
He didn't know that that was wrong.
He didn't know that urinating in the masjid
was wrong.
You might say, that's common sense.
No, he didn't know.
How do we know that he didn't know?
He was a Bedouin.
You know a Bedouin, anytime a Bedouin wants
to go to the bathroom, he just goes
to the side.
He lives in the desert.
He goes to the side and he urinates
there.
The whole desert is a bathroom for him.
So that's what he's used to all his
life.
So when he comes to the city, he
wants to urinate.
What does he do?
He's going to do something he's been doing
all his life.
Just find a place in the corner somewhere
and just urinate.
And that's what he did.
So he didn't know that that was wrong.
And so when somebody doesn't know, you remind
them in a nice way and you teach
them.
There's a difference between teaching and there's a
difference between also reminding them.
And Mu'adh al-Nujabal was one of
the more knowledgeable amongst the companions of the
Prophet ﷺ.
In fact, he was amongst the scholars amongst
the companions of the Prophet ﷺ.
As the Messenger of Allah ﷺ said, the
most knowledgeable of you, of halal and haram
is Mu'adh al-Nujabal.
And so the Prophet ﷺ was very angry
at him.
So it's permissible to be angry.
And when somebody becomes angry, it's okay.
There's nothing wrong with being angry.
But your anger should not make you do
things that are contradictory to the Sharia.
So if you get angry, you hold back
your anger.
Or if you want to show that you're
angry, sometimes you have to show that you're
angry to get the point across.
Why?
Because people don't take it seriously when you
always speak nicely.
And that's why when there are people who
do some things that are serious, the Messenger
of Allah ﷺ raised his voice and he
became angry.
He was angry for the sake of Allah
ﷻ.
And so he also, he says it's permissible.
Some of the scholars have mentioned another benefit
from this hadith is that it is permissible
to describe someone with an attribute that they
may have that they themselves may not know
or that they themselves are not that, but
it may lead to something like that.
So when the Prophet ﷺ said, أَفَتَانُ أَنتَ
يَمْعَانُ أَتُرِيدُ أَن تَكُونَ فَتَّانًا Are you a
troublemaker?
Do you want to be a troublemaker?
So the Prophet ﷺ called him, أَفَتَانُ أَنتَ
Are you a troublemaker?
So what did he call him?
Is Mu'adh a troublemaker?
Is Mu'adh, is he a troublemaker?
No, he's not a troublemaker.
He's not a troublemaker.
He's not doing this on purpose.
He's not trying to cause trouble.
He's not trying to cause trouble.
But there are people who are different.
Like him, he can stand up all night
reading surah Baqarah and he enjoys it.
But people's level of iman and people's situation
and circumstances are different.
So if you're leading the people in prayer,
don't be a person that makes people run
away from the deen of Allah ﷻ.
So we know that Mu'adh ibn Jabal
would never want to cause problems and trouble.
That's the type of person that he was
and we know that.
And the companions were like that.
They weren't troublemakers.
If they're troublemakers, they're the true hypocrites.
These are not the companions of the Prophet
ﷺ.
Because the companions of the Prophet ﷺ are
those who believed in him.
Who met him, who believed in him, who
died as Muslims.
And the hypocrites are not Muslims.
The munafiqun.
So they're not considered sahaba.
They're not considered believers of the deen of
Allah ﷻ.
So it's permissible also.
It's permissible, the scholars have mentioned also, when
that man came to the Prophet ﷺ, he
described him and he's mentioning things that are
inappropriate, that may be considered backbiting, right?
But when you say something bad about a
person, it's permissible if they are doing something
that's wrong so that they can be reminded.
So when that man came to complain about
Mu'adh ibn Jabal, the Prophet ﷺ said,
No, he's not here.
Why are you talking bad about him?
Why are you talking bad about him?
No.
He's complaining to the Prophet ﷺ about Mu
'adh who was an imam, who prayed surah
Dabbah, and he used to do this a
lot, not just one time.
And so that's why the Prophet ﷺ scolded
him.
And so the benefit that we get from
this hadith also is that it is best
to watch, to check the congregation, the congregation
to see how much they can handle.
Because sometimes, like for example, during the time
of the Prophet ﷺ, when they used to
pray Taraweeh prayer, how long did they pray?
They prayed very long.
Even though it's a sunnah prayer, it's a
sunnah prayer.
They used to pray more and they used
to take turns, meaning they used to pray
almost all night and then people would come
sometimes at the beginning of the night.
Some people would come at the end of
the night.
But whenever they would come, there was always
somebody leading the people in prayer.
And this was during the time of Umar
ibn Khattab ﷺ and the times that came
later on.
So when it comes to the sunnah prayer
and you're praying by yourself, you can prolong
it if you want.
Because people have the option of not praying.
And people have the option of sitting down
also.
You can prolong it, but at the same
time if you prolong it too much, that
maybe people might not come.
You have less people because they can't handle
that much.
Even the sunnah prayer, you should make it
longer because they do have an option to
sit down if they're tired.
And even if they don't come, it's okay.
If they can pray at home also, it's
permissible also.
But with the obligatory prayers, the Prophet ﷺ,
he said, فَإِنَّهُ يُصَلِّي وَرَاءَكَ الْكَبِيرُ وَالضَّعِيدُ وَذُو
الْحَاجَةُ All of these people require they need
you to pray a short prayer or a
light prayer.
Don't prolong too much because a person who
is elderly, it's hard for them to stand
for a long time.
It's hard for them to pray for a
long time.
And they want to come to the masjid.
They want to come to the masjid.
So you don't want to make it difficult
for them.
And those who are weak, some people are
sick.
ضعيف encompasses people who are not some people
are not like if you're really sick and
you can't make it to the masjid, that's
one thing.
But there are some people who have different
conditions, right?
Maybe they're not old.
They're not old, but they have some conditions.
They can't stand for a long time.
There are some people who have different health
conditions and so forth that sometimes they have
to sit down because they can't stand up.
But they want to come to the masjid.
And so you have to watch them also.
And you have to put those things into
consideration also.
وذو الحاجة And also there are people who
come to the masjid, they want to come
to pray.
But they also have an appointment.
They also have to come back for work.
You might say, what about Isha prayer?
There are some brothers who start working after
Isha prayer.
Sometimes that's their shift.
Their shift begins after Isha.
And then if you're praying and reading surah
al-Baqarah, reading surah al-Baqarah, what's he
going to do?
Are you going to be late for the
prayer?
And so, but you know, there's also some,
there's also a, also I noticed some people,
another thing that some people do sometimes, especially,
you know, I've noticed it in this masjid
also.
There are some people who come, the adhan
is already being made.
They pray by themselves.
And then they leave.
They don't want to pray in the congregation.
They just come in and leave.
If the adhan has already been made, then
you can't leave unless it's an emergency or
unless you have specific reasons.
But some people, and you know, just to
catch a ride over there, that's not a
reason.
Because you can, inshallah, another ride will come,
inshallah.
Another ride will come.
And so you should be, the work, your
work should, you know, you should revolve around
the prayer.
The prayer should not revolve around your work.
Right?
It doesn't revolve around your work.
It should, when it's time, prayer time, turn
it off so you're not thinking about those
things.
So you're not even thinking, otherwise you're like,
oh, what if somebody calls me?
What if I'm doing this?
What if I need to go?
And if you don't turn it off, like,
especially Fridays, you know, Friday prayer, shut everything
down.
In the morning, come early, inshallah.
Come early.
Instead of coming really late, really late because,
you know, you can't find parking, so you
block the alleyway or, you know, your neighbor's
driveway.
And so that causes even more problems for
us.
So it is sunnah, though, for the imam
to make sure that the people behind you,
to put into consideration all the people who
are praying behind you that may have, that
may have, you know, needs and so forth.
But on the condition you do not do
anything, you don't, you know, you don't pray
quickly to the point where you lose al
-tum'anina, meaning there has to be al
-tum'anina, which means there has to be
calmness and tranquility in your prayer, not like
quick, you're always in a rush and hurry.
You know, sometimes you hear about people praying,
especially the faraway prayer.
There are some people who pray and, you
know, the imam is leading the prayer and
he reads surah al-Fatiha so quickly.
He reads surah al-Fatiha in one breath.
Alhamdulillahi rabbil'alamin wa'alaihi wa sallam He
just keeps on going.
And then when they go down to ruku,
there's no tum'anina.
Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar.
You see that sometimes in some of these
videos that always come right before before Ramadan.
Some of our brothers in some masajids, like
subhanAllah, they're like praying 20 rak'ah.
They finish actually 20 rak'ah in less
than 20 minutes.
20 rak'ah.
And I've been to actually a masjid.
They don't pray as fast, but it's about
20 rak'ah in about 20 minutes.
And it's actually not prayer.
It's exercise.
It's just exercise because you're going up and
down so quickly.
And so there's no tum'anina in it
whatsoever.
So one thing you cannot ignore is you
cannot ignore tum'anina.
When you're praying, make your ruku' properly, your
sujood properly, and especially standing up from the
ruku'.
That has to be done properly.
And the Messenger of Allah ﷺ, also another
benefit that we get from this is that
when a person, when the Prophet ﷺ used
to recite, he's teaching Mu'adh ibn Jabal,
and he mentions these surahs.
So these surahs are which surahs?
Sabihis marabbi kalamah, wal-layli itha yabshah, wal
-shamsi wal-duhaha.
See some of these surahs?
These are the surahs that the Prophet ﷺ
told Mu'adh to recite.
This is the length that you should be
reciting.
And so that's why it's sunnah to recite
surahs that are short.
And also remember we said it's sunnah to
recite the surah itself also.
And so that's what the companions, or that's
what the Prophet ﷺ ordered the companions to
do, and that's what he did also.
And so he didn't, his prayers were not
long, but they were also not quick.
They were perfect.
And how do you make your prayers perfect,
by the way?
How do you make, you make sure that
every single act is done properly.
Like it's not, sometimes the recitation is very
long, and then the ruku and sujud is
very fast.
And sometimes the ruku and sujud is very
long, recitation is very short.
It should be something in the middle.
Like the ruku should also be a little
bit longer, but then the recitation should be
not too long, but you know, in moderation.
Of course the ruku, when we say long
ruku, it's not, most people are not going
to make super long ruku, or very long
sujud.
But at least make it so that people
have the opportunity to be calm.
So when you're leading the people in prayer,
sometimes the people, when you go down, sometimes
there's a person who may not even be
paying attention.
And everybody is already in ruku, and he's
still standing up.
And so, you give it enough time, so
even if he wasn't paying that much attention,
he would catch up to that.
So you don't go down quickly, and come
up very quickly also.
And so, the Prophet ﷺ used to recite,
as I mentioned, these were called al-mufasal,
awsad al-mufasal.
Meaning, al-mufasal are the surahs towards the
last third.
But he didn't recite the long ones also.
Nor did he recite the very, very short
ones.
But once in a while, he would recite
the very, very short ones.
And also, one thing that we also benefit
from this hadith, is the Prophet ﷺ's teaching
method.
When the Messenger of Allah ﷺ taught, you
know, sometimes he would mention the reason why.
So when he says, recite these surahs, then
you might say, why?
Why should I recite these surahs?
The Prophet ﷺ said, fa-innahu, fa-innahu
means, as-sababiha.
The reason is because, so he's giving the
reason.
So when you give the reason for somebody,
they're more likely to accept it.
Especially, you know, children.
When you're speaking to children, they might ask,
why?
And sometimes we know why.
And sometimes we don't know why.
Why?
But if you do know why, it's okay
to mention it.
It's good to mention it, as the Prophet
ﷺ did in this case.
And he says, because there are people who
are praying behind you, who are weak, who
are elderly, who are weak, and who maybe
have, you know, have affairs that they have
to take care of.
Another benefit that we get from here, from
this hadith, is that the Prophet ﷺ, as
I mentioned, he mentioned the reasoning why.
So, is it okay to ask for a
reason in acts of worship, in ardeen?
Is it okay?
Is it better not to ask for the
reason?
And when it comes to the worship of
Allah subhanahu wa ta'ala, well, if you
know the reason, if you know the reason
you're mentioning, it's better to not mention it.
Why?
Because when someone mentions the reason, it gives
them a sense of acceptance.
It strengthens their faith, because you know the
reason why.
But not everything, of course, that we know
the reason for.
But if you do know the reason for,
then it's okay to mention, as is mentioned
by Allah subhanahu wa ta'ala in surah
al-Baqarah, when Prophet Ibrahim, he said, رَبِّ
أَرِنِي كَيْفَ تُحِيِي الْمَوْتَةِ رَبِّ أَرِنِي كَيْفَ تُحِيِي
الْمَوْتَةِ O my Lord, show me how You
revive the dead.
Like those who are dead, how do they
come back alive?
Show me how You revive the dead.
And Allah subhanahu wa ta'ala says, قَالَ
أَوَلَمْ تُحِيِي Like, do you not believe?
Do you not believe?
He said, قَالَ بَلَا No, I do believe.
Of course, I do believe.
وَلَكَنْ لِيَطْمَعِنَّ قَلْبِي But I just want my
heart to be at peace.
That's all.
At peace, what?
When you see and you know the reasoning
why and you see it with your eyes,
it's different than just hearing and believing only.
When you actually see something, oh, it has
a different effect.
So He wants to have this peace and
tranquility in His belief.
And so He says, O my Lord, show
me how you revive the dead.
قَالَ أَوَلَمْ تُحِيِي And He, of course, Prophet
Ibrahim believes.
He knows Allah can revive the dead.
But let me see how.
I want to know how.
How that's done.
And so it's okay to mention and the
Prophet ﷺ, he mentioned the reason.
Why?
Why should I read these surahs?
Why should I make it shorter for other
people?
Why?
Because what did Mu'adh say?
What did he say?
What did he call that person who prayed
by himself?
He said munafiq.
No, he's not munafiq.
He's not munafiq.
He called him munafiq also.
That's a hypocrite.
No.
It doesn't mean someone, it doesn't mean that
person is bad.
It's just that he might be weak.
He might be sick.
He might have some other business that he's
an appointment that he has and you're praying
way too long, causing problems for him.
And so he didn't scold that man for
leaving the prayer.
He scolded Mu'adh for prolonging the prayer
so much that that man had to leave
the prayer.
He couldn't handle it anymore.
Maybe because he's one of those who are
elderly or weak or he was busy.
Maybe sometimes he's so sleepy, he can't.
Like you know, I stand one rakah, I'm
about to fall over already.
I can't continue anymore.
My body can't continue.
He's been working.
Many of them have been working all day.
And then you're going to make them stand
for another hour and a half?
It's difficult enough when the imam recites tabarakal
ladhi viyadihil mulk.
Already, right?
Like, oh, that's long.
I know sometimes when you recite just the
whole surah and the imam gets to a
point like you think he's going to stop.
No, he's continuing.
Already, right?
That's already difficult.
Imagine reading surah al-Baqarah.
So that's even, of course, that's very, very
difficult.
And so this man left the prayer.
And another thing, as we mentioned, that it
is when that man mentions, when that sahabi
mentions something about Mu'adh that he dislikes
about, that it's okay to do so.
Why?
Because in doing so, you are helping Mu
'adh be a better person.
Because you're helping Mu'adh.
You're reminding him.
You're reminding Mu'adh ibn Jabal.
And so the man who came to complain,
he's not coming to complain because he hates
so-and-so.
No, he's coming to complain because he feels
that this is not right.
Like, you shouldn't do something like this.
And so this is part of al-nusr,
meaning advising each other and helping each other,
reminding each other of Allah subhanahu wa ta
'ala and reminding others about the deen of
Allah subhanahu wa ta'ala.
And so this also, from this hadith, we
learn that we have to be merciful towards
the people.
We have to be kind and gentle towards
them.
We have to make sure you put all
of their needs into consideration as long as
it's within the confines of the deen.
And the sunnah, some people might say, the
sunnah is very strict.
No, when you don't follow the sunnah, the
sunnah is always moderation.
That which is extreme, extremism is because you
leave the sunnah.
Extremism occurs when you leave the sunnah.
The more closely you follow the sunnah, the
more on the right path and the moderate
path that you're on.
Moderation is built into the sunnah of the
Prophet ﷺ, built into the sunnah and the
shari'ah of Islam.
The deen of Allah subhanahu wa ta'ala
is not a deen in which it's difficult.
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرِ وَلَا يُرِيدُ بِكُمُ الْعُسْرِ
Allah subhanahu wa ta'ala does not want
difficulty for you.
He wants ease for you.
And so that's why when you're praying, you
should also put into consideration that sometimes in
the middle of the prayer, the Prophet ﷺ
sometimes would shorten the prayer.
Shorten the prayer because of something that's happening
in the back, right?
And so the Messenger of Allah ﷺ in
a hadith from Anas ibn Malik r.a,
he said, إِنِّي لَأَدْخُلُ فِي الصَّلَاةِ Sometimes I
start the prayer.
فَأُرِيدُ إِطَالَتَهَا And I want to prolong the
prayer.
I want to pray longer.
فَأَسْمَعُ بُكَاءَ الصَّبِيحِ And I hear the crying
of a baby.
فَأَتَجَوَّزُ مِمَّا أَعْلَمُ مِن شِدَّةِ وَجْدِ أُمِّهِ مِن
بُكَاءِ And he said, فَأَتَجَوَّزُ And so I
pray.
I make it shorter.
I shorten my prayer because I know what
the mother must be going through.
He's worried about the mother.
What's the mother thinking?
The baby is crying.
And so this shows the compassion of the
Prophet ﷺ for even the women that came
to pray in the masjid.
He didn't complain about the women afterwards.
Hey sisters, why are you guys coming to
the masjid?
For fajr especially.
Just pray at home.
Your baby needs sleep.
That's why he's crying.
Did he say that?
No.
The masjid of the Prophet ﷺ was always
welcoming.
The women were always welcome.
They felt comfortable.
And so how comfortable do you think this
woman felt?
That the Prophet ﷺ, she's worried about the
baby crying and then the Messenger of Allah
ﷺ says, I was worried about how you're
feeling, how it was bothering you, the baby.
He didn't complain to the congregation because of
her.
And maybe some of the masajids, some of
the elders might think, Ya Allah.
Sisters, sisters.
Sisters, spread your time.
Spread your prayer.
Pray at home.
It's okay.
You get more reward.
How do you think the women are going
to feel?
Like no, you're welcome.
You can come.
Bring your kids.
And some people always say, the woman, of
course, if they leave the kid at home,
who's going to take care of the kid?
The father's in the masjid praying and she
wants to come to the masjid.
What's she going to do?
Leave the kid at home by herself?
No.
She's going to bring the baby.
It's okay.
Bring the baby.
It's okay.
Bring the baby.
And if he cries, everyone will say, Alhamdulillah.
Because now the prayer is even shorter.
Right?
They're not going to be yelling at her,
right?
Alhamdulillah.
Hey, look, the Prophet ﷺ recite, Inna aqra
'ina kal qalata.
Because?
Because the baby cried.
He finished surah al-Fatiha.
He's reciting surah al-Fatiha.
He hears the baby crying and he recites,
Inna aqra'ina kal qalata.
And he was planning to recite longer.
And so he says, I was afraid of
what the mother must have been going through.
And this is the character of the Prophet
ﷺ.
This is the character of the Messenger of
Allah ﷺ.
And that the Prophet ﷺ always was concerned
about the people who used to pray behind
him.
And so that's why sometimes when you're reciting,
also, it's okay to recite whether you recite
slow or long or slower.
But just make sure that for Fajr time
you know that most people have a little
bit more time sometimes depending on what time
it is.
So you can once in a while pray
longer, a little bit longer.
But not to the point where people may
not want to come to the masjid anymore.
And if you do so, maybe you can
let people know like, Hey, today we're going
to read very long.
If you have anything, you can let the
people know if you want to do so.
Because once in a while, the Prophet ﷺ
would also recite long.
But he also, he knows.
In those days, also like for example Maghrib
prayer.
Maghrib prayer people are coming back and a
lot of people don't have anything yet and
they're going to be in the masjid anyway.
They're going to be in the masjid anyway.
So sometimes he would prolong the Maghrib prayer
because of that.
But if you're living in an area where
Maghrib prayer is really late or Maghrib prayer
is at a time in which people might
be going to work or you're in the
masjid, some masajids are close to areas like
the airport where people go back and forth.
A lot of people go to work at
certain times.
Because you have for example, if you were
like in a village in Indonesia, for example,
if you're leading the people in prayer, you
know like most people after prayer they're going
to be sitting in a coffee shop anyway.
A lot of people don't have, it's not
the same, it's a different lifestyle.
It's a different lifestyle.
So that's okay, maybe in that masjid, you
prolong, nobody will complain.
But you have to watch the congregation and
the condition of the congregation and what some
of the things that maybe people are going
through or what they're doing and so forth.
And that's why honestly, here today, in this
masjid here, if it's like a little bit
later, because you know like remember when Maghrib,
when Isha prayer was a little bit later,
I know that some of the brothers come
quickly because they need to go back to
the airport quickly.
So sometimes in those prayers, I make it
shorter just for those brothers.
Just for those.
Because I know that they're going to be
praying and half of the time their mind
is going to be there anyways.
So you make it shorter just because the
condition of the people.
The condition of the people.
And that's part of the sunnah.
Also, the Prophet ﷺ, he said, وَذُو الْحَاجَةِ
So the needs of the people.
You have to make sure that people don't
run away from the masjid.
That they feel comfortable coming to the masjid.
And by coming to the masjid, they're not
going to lose their job.
So because of you praying so long and
Allah knows best.
So with that, inshallah, we'll stop here.
We still have a few other things about
the rulings that's connected to this masjid.
Or to this hadith.
We'll cover that next week, inshallah.
Anyone have any questions?
Related to the topic or outside the topic?
Alhamdulillah, we're able to get the streaming.
Hopefully, it's working.
So finally, we got all the equipment.
The proper equipment.
So inshallah, we'll be able to, if you
want, the lectures are all going to, it's
going to be recorded and also posted up,
inshallah, properly.
So you'll know, inshallah.
Alhamdulillah.