All praise is due to Allah, Lord of the worlds.

May peace and blessings be upon the noblest of the Prophets and Messengers.

Our master Muhammad, and upon all his family and Companions. Yes.

Imam Malik, may Allah have mercy on him, said: Chapter on whoever catches one rak'ah of the prayer.

Ubaydullah ibn Yahya, may Allah have mercy on him, said: Yahya narrated to me from Malik from Ibn Shihab.

From Abu Salama ibn Abd al-Rahman, from Abu Huraira, may Allah be pleased with him, that the Messenger of Allah ﷺ said: Whoever catches one rak'ah of the prayer has caught the prayer. Ubaydullah said.

May Allah have mercy on him, and he narrated to me from Malik from Hisham.

What is the name of Ibn Shihab? Muhammad ibn Muslim. Muhammad ibn Muslim.

Ibn Ubayd Allah ibn Abdullah ibn Shihab al-Zuhri, who died in the year one hundred and twenty-four, and it is also said one hundred and twenty-five, yes.

From Abu Salama ibn Abd al-Rahman. Abu Salama ibn Abd al-Rahman ibn Awf, his name is Abdullah al-Zuhri al-Qurashi.

The Medinan, one of the imams and one of the great figures of Medina. His father Abd al-Rahman ibn Awf died.

While he was young, and for that reason his narrations from him are few.

He narrated from a group of the sahaba, and he was a seeker of knowledge, a great mujtahid, of high status, a proof and an example.

Az-Zuhri said: Four from Quraysh, I found them to be like seas.

Sa'id ibn al-Musayyib, and 'Urwah ibn az-Zubayr.

And Abu Salama ibn 'Abd ar-Rahman ibn 'Awf, and 'Ubaydullah ibn 'Abdullah ibn 'Utbah ibn Mas'ud, and.

He once said to Aisha, may Allah be pleased with her: It is only that 'Urwah surpassed us.

Because he used to enter upon you frequently, seeking knowledge.

Because she is his aunt, so.

She said to him, may Allah be pleased with her: And you.

So what is stopping you from coming and sitting behind the curtain and asking me whatever you want?

By Allah, we did not find anyone after the Messenger of Allah ﷺ who was more connected to us than your father, but there was

something of opposition to his teacher Ibn Abbas, may Allah be pleased with them both, so he often opposed him, and Ibn Abbas withheld knowledge from him.

That is why he later regretted what he used to do to Ibn Abbas, and he used to say: If I had been gentle with Ibn Abbas, I would have learned much knowledge from him.

Among the interesting stories they mention is that he was once with his companions.

He saw a flock of sheep from afar and said,

O Allah, if it is in Your knowledge that I will become a caliph, then let us drink a cup of milk from this flock.

He said, when they reached the flock, it turned out to be all male goats.

And he, may Allah have mercy on him, died in the year ninety-four. Yes. From Abu Huraira, may Allah be pleased with him. Abu Huraira.

The Dosite, the noble sahabi, the one who preserved the narrations among the sahaba.

Al-Shafi'i said: Abu Huraira memorized more hadiths than anyone else in his time.

And Baqi ibn Makhlad al-Andalusi, may Allah have mercy on him, said: Abu Huraira narrated.

Four thousand, Abu Huraira narrated five thousand three hundred.

And forty-seven hadiths. Al-Bukhari and Muslim agreed on six hundred and nine of them.

No one else has this number or anything close to it. And.

For this reason, many people also narrated from him. Al-Bukhari said: More than eight hundred men, both Companions and followers, narrated from him.

We have mentioned to you the two lines of poetry that summarize.

Those among the sahaba who narrated the most, seven of the companions who narrated over a thousand have been mentioned.

Or who have transmitted hadith from the Chosen One, the best of Mudar ﷺ, Abu Huraira, Sa'd.

Who is Sa'd? His name? Sa'd ibn Malik ibn Sinan, Abu Sa'id al-Khudri.

Sa'd, Abu Huraira, Sa'd, Jabir, Anas, Siddiqa, and Ibn Abbas, as well as Ibn Umar. There is a difference of opinion about the name of Abu Huraira, may Allah be pleased with him, and the name of his father.

There are many views, some say his name is Abd Amr ibn Abd Ghanm.

And it was said his name was Abdullah bin Abd Shams.

And it was said his name was Kardous bin Amir, and it was also said.

Al-Dhahabi, Ibn Hajar, and others said his name was Abdurrahman bin Sakhr.

He became well-known by his nickname Abu Huraira, and he was.

The reason for this nickname.

As narrated by al-Tirmidhi from Abdullah bin Rafi', he said: I asked Abu Huraira, why were you called Abu Huraira? He said: I used to herd my family's sheep.

I had a cat, so at night I would put it in a tree, and during the day I would take it with me and play with it, so they called me Abu Huraira.

He accepted Islam in the year of Khaybar and came to the Prophet ﷺ at Khaybar.

He attended it with him, and since he accepted Islam, he stayed constantly with the Messenger of Allah ﷺ.

Content with just filling his stomach, and because of that.

He witnessed things that none of the Muhajirun or Ansar witnessed, because the Muhajirun were busy with their trade and the Ansar with their farming, and he had neither farming nor trade.

That is why he narrated so many good narrations, as mentioned before.

And he was one of the people of al-Suffa, and the people of al-Suffa were the poor of Islam, the guests of Islam who had no family to shelter them.

Nor any wealth, and the days changed for Abu Huraira, and the world opened up to him as it did for his brothers.

Even he was amazed at what had opened up for him of the adornments of this world. Al-Bukhari narrated from Ibn Sirin who said: We were with Abu Huraira and he was wearing two dyed garments.

Made of linen. The dyed garment is the one colored with mishq, and mishq is a red dye.

He said: We were with Abu Huraira and he was wearing two dyed linen garments, and he blew his nose.

He blew his nose in the dyed garment, then said: Wonderful, wonderful, Abu Huraira blows his nose in linen.

I have seen myself falling down between the pulpit of the Messenger of Allah ﷺ and the house and the room of Aisha.

Until I would collapse unconscious from hunger.

Then someone would come and put his foot on my neck.

He would think I was insane, but I was not insane, it was only hunger. And from the.

Among what is mentioned about this is that he said: I used to lean my liver on the ground from the severity of hunger, and I would tie a stone to my stomach from the severity of hunger.

And I used to stand on their path. He said: Once I stood on their path.

On their path where they would pass by.

Then Abu Bakr came by, so I asked him about a verse from the Book of Allah, but I only asked him so that he would feed me.

He would say to him: a verse in the Book of Allah, I ask you about such and such, and he would say: okay, come with me. to the house, and there would be something in the house from.

He said: this was the reason for the question, I only asked him so he would feed me, but he passed by and did not do so. Meaning Abu Bakr, may Allah be pleased with him, did not realize what.

Then Umar passed by, so I asked him about a verse from the Book of Allah, but I only asked him so that he would feed me.

He passed by and did not do so, then Abu al-Qasim ﷺ came, and he looked at me and recognized what was in my heart and on my face.

He said, "Abu Huraira," I replied, "At your service, O Messenger of Allah." He said, "Go."

He said, "So he went and entered his house, asked permission, and was granted it, and found a cup of milk."

He said, "From whom is this?" They said, "So-and-so or so-and-so gifted it."

He said, "Abu Huraira," I replied, "At your service, O Messenger of Allah." He said, "Call the people of al-Suffa for me."

This was a great thing from him.

Call the people of al-Suffa for me, says Abu Huraira.

And this cup is not enough for the people of al-Suffa.

I was more entitled to take it, to drink some milk to strengthen myself.

Then Abu Huraira, meaning he says to himself: If the people of al-Suffa come, he will order me, so I will be the one to give them to drink, meaning if I am the one giving them to drink, then I will be the last to drink.

So what would be left for me from this drink?

But there was no choice but to obey Allah and obey His Messenger. He said: So I called the people of al-Suffa, and they came and asked permission, and he gave them permission, and they sat down.

He said: Abu Hurairah. I said: At your service, O Messenger of Allah. He said: Give them to drink. He said: So I would give the cup to the man.

He would drink until he was satisfied, then return the cup to me, and I would give it to the next man, and he would drink until he was satisfied.

Then I would give it, and he would return it to me, until all the people had drunk their fill.

So I gave the cup to the Messenger of Allah, and he placed it in his hand, and looked at Abu Huraira and said,

Abu Huraira, I said, Here I am, O Messenger of Allah. He said, Only you and I remain.

Abu Huraira said, You are right, O Messenger of Allah. The Prophet ﷺ said to him, Sit and drink.

He said, So I drank, then he said, Drink.

So I drank, and Abu Huraira kept saying, "Drink."

Until I said, "No, by the One Who sent you with the truth, I cannot find any more room for it."

Then the Messenger of Allah ﷺ said, "Give it to me," so he took the cup.

He praised Allah, mentioned His name, and drank what was left.

Abu Huraira, may Allah be pleased with him, had an extraordinary memory.

And this memory of his is one of the miracles of the Prophethood of the Messenger of Allah ﷺ. Of course, you have heard what has been circulated since.

For a long time, people have talked about Abu Huraira's memorization, to the point that books have been written about it. They said Abu Huraira narrated too much, and this was said even during his time. Abu Huraira himself responded to this.

It has been said, and this is in the authentic narration.

Abu Huraira said: They say.

They mean Abu Huraira narrated too much, and Allah is the one we will return to.

I used to stay close to the Messenger of Allah ﷺ, content with just filling my stomach.

One day, he spread out his garment, and one day, he said.

Whoever spreads his garment until I finish my words and then takes it, will never forget anything he hears from me.

By the One Who sent him with the truth, I have never forgotten anything I heard from him. And during the time of Umar, may Allah be pleased with him, Umar appointed him.

He was one of his workers, and when Umar summoned him, he came with ten thousand.

It was Umar's habit to hold his workers accountable when they returned, so when Umar saw that money with him, he said to him,

You have taken these funds for yourself, O enemy of Allah and enemy of His Book.

Abu Huraira replied, I am not an enemy of Allah nor an enemy of His Book, but I am an enemy of their enemy.

He said: Then where did this wealth come from? He replied: Horses that gave birth.

And gifts that kept coming, and the profit from slaves. So they checked and found it as he said. Then later, Umar, may Allah be pleased with him, wanted to appoint him.

But he disliked that and did not want it. Umar said to him: You dislike the position, when someone better than you asked for it?

Yusuf, peace be upon him, meaning the saying of Allah the Exalted: Appoint me over the storehouses of the land.

Abu Huraira said: Yusuf is a Prophet, son of a Prophet, son of a Prophet, and I am Abu Huraira, son of Umaymah.

And he had a sense of humor, may Allah be pleased with him, when he was governor of Medina during the time of Muawiya.

The son of Abu Sufyan, may Allah be pleased with him, used to ride a donkey—may Allah honor you—and put a saddle on it, and as he passed through the street he would say: Make way for the governor.

His virtues are many, may Allah have mercy on him and be pleased with him, and he died, according to the most correct opinion, in the year fifty-seven.

Yes. From Abu Huraira, may Allah be pleased with him, that the Messenger of Allah ﷺ said: Whoever catches a rak'ah of the prayer has caught the prayer.

The Messenger of Allah ﷺ said: Whoever catches a rak'ah of the prayer has caught the prayer.

This hadith is not to be taken literally by consensus.

We have already discussed something similar when the Messenger of Allah ﷺ said: Whoever catches a rak'ah of Fajr before the sun rises has caught Fajr.

And we said there that this hadith is not to be taken literally by consensus, because it does not mean that none of the scholars see.

That whoever catches a rak'ah of the prayer has caught the prayer, meaning that he suffices with that rak'ah and it is.

He has performed the prayer and caught it, so there must be an interpretation, and this hadith has three possible interpretations.

The first interpretation is that the meaning of his ﷺ statement, "Whoever catches a rak'ah of the prayer,"

has caught the prayer, meaning he has caught the time of the prayer. Whoever catches a rak'ah of the prayer,

has caught the time of the prayer, so its meaning would be.

The meaning of the hadith mentioned earlier: whoever catches one rak'ah of the morning prayer before the sun rises has caught the morning prayer.

That is, whoever catches one rak'ah of the prayer has caught it.

Its time, and he must perform it.

And the discussions that follow this, meaning those related to this, are the same discussions that.

We have already covered. The second interpretation.

That his ﷺ statement means: whoever catches one rak'ah of the prayer has caught its virtue, has caught the virtue of the prayer, meaning he has attained its reward.

That is, whoever catches a rak'ah with the imam has caught it.

The virtue of the congregation, but the question remains: is the one who catches a rak'ah with the imam equal to the one who catches the whole prayer with the imam?

This is a matter of discussion among the scholars.

The more apparent view is that they are not equal, and that whoever catches only one rak'ah

is less than the one who catches the whole prayer, even though both have caught the congregational prayer.

This is supported by the statement of Abu Huraira, may Allah be pleased with him, which will come in the Muwatta.

Whoever misses the recitation of Umm al-Qur'an has missed much good. The third interpretation is that the meaning is,

Whoever catches one rak'ah of the prayer has caught the ruling of the prayer.

That is, whoever catches one rak'ah of the prayer with the imam has caught the ruling of the prayer he prayed with the imam. The meaning of this is,

he attains the ruling of that prayer, for example regarding forgetfulness.

So he must follow his imam in the forgetfulness that his imam made.

Even if he himself did not catch up with him during the forgetfulness. Why? He caught one rak'ah of the prayer, he caught its ruling.

Or for example, if a traveler catches one rak'ah of the prayer led by a resident imam, he has caught its ruling and must then complete the prayer as a resident would.

So his obligation shifts from the traveler's prayer to the resident's prayer. But whoever does not catch one rak'ah of the prayer has not caught its ruling.

The meaning is that the latecomer who arrives after missing the last rak'ahs.

In this case, if the imam performs the sujud as-sahw, he does not perform it with him.

And his obligation does not shift to completing the prayer if he is a traveler, because the ruling of the congregational prayer does not apply to him; he did not catch it.

And in our fiqh, this is among the invalidators that nullify the prayer.

The latecomer arrives, and he has missed the prayer, he has missed all the rak'ahs.

And he catches up with the imam, for example, for a sujud or two sujud, or he catches up with him during the tashahhud, and the imam had made a mistake that required a sujud before the salam.

And the latecomer comes and, for example, makes sujud with the imam in the last rak'ah.

He sits for the tashahhud, the imam recites the tashahhud, then before the imam gives salam, the imam performs the sujud of forgetfulness. If the latecomer performs sujud, his prayer is invalid.

Al-Bashar said: Or if someone who did not bow performs the sujud before the salam—he mentions this among the things that invalidate the prayer—or if he performs the sujud before the salam.

Someone who did not bow, meaning someone who did not catch any rak'ah with the imam, and he performed the sujud before the salam with him, his prayer is invalid. Why?

Because I told you, whoever catches a rak'ah of the prayer has caught its ruling, and whoever does not.

Catch a rak'ah is not considered to have joined the congregational prayer at all.

By adding that sujud, he has intentionally added an actual pillar in the wrong place, so his prayer is invalid because of that.

And likewise for Jumu'ah, whoever catches a rak'ah.

Of the prayer, of the Jumu'ah prayer, has caught the prayer, has caught Jumu'ah, so he adds another to it and is considered to have caught the Jumu'ah prayer.

And this is the view of the Malikis and the majority. The Hanafis, may Allah be merciful to them, said.

Whoever catches the opening takbir.

before the imam says salam has caught the jumu'ah prayer, and this is a weak opinion. They base this, may Allah have mercy on them, on the statement of the Prophet ﷺ in the two authentic collections.

So whatever you catch, pray it; whatever you catch, pray it.

And "whatever" is one of the ambiguous names and conditional names, so it is a form of generality.

But this generality is specified by our hadith, the hadith of this chapter.

Understood. This generality is specified by his statement ﷺ: Whoever catches a rak'ah of the prayer has caught the prayer.

Yes, this hadith was narrated.

By al-Bukhari from Abdullah ibn Yusuf al-Tanisi from Malik, and by Muslim from Yahya al-Naysaburi from Malik with this chain mentioned in the Muwatta. Yes.

Ubaydullah ibn Yahya, may Allah have mercy on him, said: He narrated to me from Malik from Nafi' that Abdullah ibn Umar ibn al-Khattab used to say: If you miss the rak'ah, you have missed the sujud.

He, may Allah have mercy on him, said: And he narrated to me from Malik.

From Nafi', who died in the year

Seventeen and one hundred, from Abdullah ibn Umar.

Abdullah ibn Umar ibn al-Khattab ibn Nufayl.

Ibn Abd al-Uzza ibn Riyah ibn Abdullah ibn Qurt ibn Razah ibn Adi ibn Ka'b ibn Lu'ayy.

His lineage meets with the Messenger of Allah ﷺ at Ka'b ibn Lu'ayy.

He was a Qurashi from the Adi clan, Abu Abdurrahman, a Companion of the Messenger of Allah ﷺ, an exemplary leader.

He accepted Islam when he was young and migrated with his father before reaching puberty.

He was born on the day of Uhud.

He was considered young on the day of Uhud, and he was present at the Battle of the Trench, so the Trench was his first battle.

He narrated much knowledge from the Messenger of Allah ﷺ.

And from his father, and from Abu Bakr, Uthman, Ali, his sister Hafsa, Aisha, and other sahaba.

The Prophet ﷺ testified to his righteousness, as the Messenger of Allah ﷺ said in the hadith narrated by al-Bukhari from Hafsa: Indeed, Abdullah is a righteous man.

Aisha, may Allah be pleased with her, said: No one remains.

They adhered most to the first command.

I have not seen anyone more committed to the original matter.

than Ibn Umar. Sa'id ibn al-Musayyib said: If I were to testify about a man, or if I were to testify that someone is among the people of jannah, I would testify for Abdullah ibn Umar.

And Nafi' was asked,

about the state of Ibn Umar in his house.

He said: You would not be able to handle it. Ablution for every prayer, and the mushaf between them. And he used to observe me closely,

regarding the conditions of the Messenger of Allah ﷺ and his actions, even in matters that do not.

No, I mean these are not actions to be followed or taken as an example, I mean the actions that are done out of human nature.

For example, Ibn Umar might urinate—may Allah honor you—under a tree, because the Messenger of Allah ﷺ urinated under it.

And he might be on his horse and then get down to make wudu.

By a wall, because the Messenger of Allah ﷺ made wudu by it, so they would follow that so much that people feared for his mind because of how strictly he followed it. And.

He once became ill and craved grapes.

So his wife Safiyyah bint Abi Ubayd sent her servant to the market, and he bought grapes for a dirham.

One of the beggars saw those grapes and desired them, so he followed the servant.

When he entered the house, the beggar stood at the door and said, "The beggar, the beggar."

Abdullah ibn Umar heard him and said, "Give him the grapes."

So they gave him the grapes. Then his wife sent the servant with another dirham, and he bought grapes, and the beggar followed him.

When he entered the house, the beggar stood at the door and said, "The beggar, the beggar."

Ibn Umar said, "Give him the grapes."

So they gave him the grapes, and Safiyyah, his wife, sent the servant girl and said to him: Tell him, by Allah, if you come back, you will not get any good from me.

He did not come back, and she sent someone to buy other grapes for a dirham, and he, may Allah be pleased with him, died in the year seventy-three.

Abdullah ibn Umar ibn al-Khattab used to say: If you miss the rak'ah, you have missed the sujud. Abdullah ibn Umar, may Allah be pleased with them both, used to say: If you miss the rak'ah.

Then you have missed the sujud. This means if you do not catch the rak'ah with the imam, and you catch the sujud.

Then you have missed it. This means that you do not count it even if you performed the sujud.

And this is a point of consensus among the scholars, that whoever misses the rak'ah.

And he catches the sujud with the imam, but that sujud does not count for him.

And he must perform a full two rak'ahs, and that's why Ibn Umar said: If you miss the rak'ah, you have missed the sujud, meaning even if you performed it, and this.

This is the principle, this is one of the foundations in the jurists' establishment of a fiqh rule, which is their saying: What is nonexistent in the Sharia is like what is nonexistent in reality.

What the Sharia rules as nonexistent is like what is nonexistent in perception and existence, even if it actually exists.

Now, this sujud exists, this person caught the imam in sujud.

And he missed the rak'ah, this is a sujud he performed in reality, in existence, in fact.

But the ruling of the sharia is that it is nullified, cancelled, and not considered.

So it is as if it never existed in reality; what is nullified by sharia.

Like what does not exist in reality, and this is a principle that has examples.

Among those examples, for instance, is that a man

has a child from zina—may Allah grant us wellbeing—and then dies.

That child does not inherit from him. Now.

The requirement, the requirement for inheritance is present.

Because inheritance happens either through lineage, or through a cause, or through lineage with a cause.

This is an existing lineage, it is parenthood.

But the law has ruled to cancel that parenthood, did not consider it, and ruled it to be void.

And it did not rule to establish that lineage, because the law only establishes lineage through a valid contract. The Messenger of Allah ﷺ said: The child belongs to the bed, and for the adulterer is the stone.

So lineage is only established through a valid contract, and this is a lineage from zina that the law has ruled to cancel.

It is as if he does not exist, so the child from zina does not inherit, while the other children do. Another example is that selling something that has been seized by force is prohibited.

For example, someone who has seized property, this property is in his possession, he owns it in perception, in reality he owns it.

But it is not permissible for him to sell it because the law has ruled to cancel that ownership since it is seized by force.

So it is as if he is not the owner, and his sale is not allowed, because what is nonexistent in the law is like what is nonexistent in reality, and this has many branches. Yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: He told me from Malik that it reached him that Abdullah ibn Umar and Zayd ibn Thabit, may Allah be pleased with them both, used to say:

Whoever catches the rak'ah has caught the sujud. And he told me from Malik that it reached him that Abdullah ibn Umar and Zayd ibn Thabit.

This is the first report from the reports of the Muwatta.

A report is every

narration that is transmitted, every narration that is transmitted in this form, I mean the form "it has reached me."

And the most well-known reports are those in the Muwatta of Imam Malik, and these reports are either attributed to

added to Imam Malik, like this narration now.

He says at that time, "It has reached me," or it is attributed to his teachers.

So for example, in every chain he says: He narrated to me from Malik, from Ibn Shihab, that it reached him.

Or from his teachers' teachers. And these reports, of course, are disconnected chains.

Malik, may Allah have mercy on him, did not meet Abdullah ibn Umar, nor did he meet Zayd ibn Thabit.

So these reports remained disconnected, and they stayed that way until Allah, the Exalted, provided for them.

An imam from among the imams of hadith and fiqh.

He is Abu Ibn Abd al-Barr al-Andalusi al-Maliki, one of the imams in this field.

He spent his life explaining the Muwatta.

He wrote the book Al-Tamhid in thirty years.

Samir and my companion for thirty years, that's what he said when he finished it.

When Allah the Exalted destined the Muwatta for Ibn Abd al-Barr.

He connected all the reports of Malik. He connected them with chains of narration.

Except for four. Except for four reports that he did not connect, until Ibn al-Salah Abu Amr came.

One of the imams of hadith, fiqh, and usul, so those four reports were connected.

And the treatise, the book, the section in which Ibn al-Salah mentioned the chains of those reports.

People used to hear about it.

Until Allah, the Exalted, blessed us in this era, so it was published, meaning a few years ago.

And it was published with verification by Sheikh Abdullah bin Al-Siddiq Al-Ghumari, may Allah have mercy on him, and now it is available and circulated. We will present these narrations to you in their proper places, Allah willing.

He said: It has reached me that Abdullah ibn Umar.

And Zayd ibn Thabit is Zayd ibn Thabit.

Son of Al-Dahhak, Al-Khazraji Al-Ansari.

The Madinan Companion of the Messenger of Allah ﷺ and.

The teacher of the reciters, the teacher of the jurists, and the scribe of the revelation.

He was eleven years old when the Prophet ﷺ migrated to Medina, so he was brought to him.

To the Prophet ﷺ, and it was said to him: O Messenger of Allah, this is a young man.

From Banu Najjar, with him are more than ten surahs that have been revealed to you.

And they memorized more than ten surahs, and the Prophet ﷺ had not yet migrated.

So when that was said to him, the Prophet ﷺ was impressed and said to him: O Zayd, learn for me the writing of the Jews, for I do not trust the Jews with my book.

He said: So I learned it, and not even fifteen nights passed.

Until I mastered it, and I used to write for him.

I would read their letters when they wrote to him, and I would reply on his behalf when he wrote.

And he memorized the entire Quran during the time of the Messenger of Allah ﷺ.

The Messenger of Allah ﷺ said: The most knowledgeable of my umma in inheritance is Zayd ibn Thabit, and for this reason, many issues of inheritance are referred to him.

The evidence and the foundational principles referred to in these matters.

The foundational principles referred to are the statements of Zayd ibn Thabit.

He was the one assigned to compile the Qur'an, and this is one of his great virtues. Al-Bukhari narrated from Zayd ibn Thabit who said:

Abu Bakr called me after the battle of Yamama, meaning after the incident at Yamama he called him, and he found Umar ibn al-Khattab with him.

Abu Bakr said: Umar came to me.

And he said to me: The killing has become widespread.

It has intensified and increased, the killing has become widespread.

Among the reciters of the Qur'an in Yamama, and I fear that the killing will become widespread.

Among the Quran reciters in all the locations.

Much of the Quran may be lost, so I think you should order the collection of the Quran.

Abu Bakr said, so I said to Umar: How can you do something that the Messenger of Allah ﷺ did not do?

Umar said: By Allah, it is good. He kept discussing it with me until Allah opened my heart to it and I saw what Umar saw.

Abu Bakr said to Zayd: You are a young, intelligent man whom we do not suspect.

So follow the Quran and collect it. Zayd ibn Thabit said: By Allah, if they had ordered me to move a mountain from the mountains.

That was easier for me than what they ordered me to do, which was to collect the Qur'an. So I said to Abu Bakr: How can you do something that the Messenger of Allah ﷺ did not do?

Abu Bakr said: By Allah, it is good. He kept urging me until Allah opened my heart to what He had opened the hearts of Abu Bakr and Umar to.

So I began collecting the Qur'an from palm stalks and.

and. and.

and flat stones and from the hearts of men, until the Qur'an was collected. This was the first compilation.

Those pages remained with Abu Bakr until Allah took his soul, then they were with Umar during his life, then with Hafsa. Imam Malik, may Allah have mercy on him, says:

He was the imam of the people after Umar ibn al-Khattab.

Zayd ibn Thabit, and after Zayd, the imam of the people was Abdullah ibn Umar. When Zayd ibn Thabit, may Allah be pleased with him, died, he stopped.

Ibn Abbas stood by his grave and said: Whoever wants to see how knowledge disappears, let him look at this grave.

A great deal of knowledge was buried today, and he died, may Allah be pleased with him. They differed about the year of his death; it was said forty-five, and it was said fifty-one.

It was said fifty, and it was said fifty-five. Yes. Abdullah ibn Umar and Zayd ibn Thabit used to say: Whoever catches the rak'ah has caught the sujud.

Whoever catches the rak'ah has caught the sujud. This narration has two possible interpretations.

The first opinion is: whoever catches the rak'ah has caught the sujud, so it is counted for him, and this is how it would be.

This narration expresses what was understood from the narration of Ibn Umar.

If you catch the rak'ah, you have caught the sujud, and if you miss the rak'ah, you have missed the sujud, or the meaning could be.

If you catch the rak'ah, you have caught the sujud, meaning you have caught the prayer.

And this is the clearer meaning, because Imam Malik, Imam Malik—may Allah have mercy on him.

He mentioned it under the head title: whoever catches a rak'ah of the prayer, meaning he has caught the prayer.

Whoever catches the rak'ah has caught the sujud.

Catching the prayer, and in this case, sujud is used to refer to the prayer, which is an example of mentioning a part to mean the whole. A part is mentioned.

And the whole is meant, and this is one of the forms of metaphor according to the scholars of eloquence, and it is well-known and common in the Arabic language, and the Noble Qur'an uses it.

For example, our Lord the Exalted says: Perish the two hands of Abu Lahab, and he perished.

Meaning, his two hands lost and perished, he mentioned the hands.

But what is meant is Abu Lahab as a whole, so this is mentioning a part and intending.

All of it, and among that is also the saying of our Lord, the Exalted: "And when it is said to them, 'Bow,' they do not bow." Meaning: perform prayer. So, bowing is mentioned but what is meant is the prayer.

And just as the Arabs use a part to mean the whole.

Likewise, they use the whole to mean a part.

This is also found in the Noble Qur'an, such as the saying of our Lord, the Exalted.

They say, "If we had any say in the matter, we would not have been killed here, we would not have been killed."

Meaning: not some of us, nor our nobles and the best among us, would have been killed.

So he mentioned everyone but meant only some, and among that is also the saying of our Lord, the Exalted.

And when the angels said, O Maryam, Allah has chosen you and purified you and chosen you above the women of all the worlds.

And when the angels said, but what is meant is Jibril.

So everyone was mentioned, but only some were meant.

If he catches the rak'ah, he has caught the sujud. How does one catch the rak'ah?

Catching the rak'ah is.

By saying the takbir while standing.

This is an issue people should pay attention to: the latecomer comes.

He has nothing on his mind except to catch that rak'ah.

So he says the takbir not from a standing position.

And know that the opening takbir is an obligatory pillar.

And standing for it is also a pillar.

The opening takbir involves two pillars.

The opening takbir, you say "Allahu akbar," this is a pillar.

And that you stand during the opening takbir, your standing during.

The opening takbir, this is also another pillar.

So whoever says the opening takbir not while standing, meaning he is going down to sujud or to ruku', then he has left out a pillar. If he did this deliberately while able, his prayer is invalid.

These are matters people should pay attention to. So how do they realize this?

The bowing catches up with the imam, but how does he catch up with the rak'ah?

He says the takbir while standing, then bows and places his hands firmly on his knees before the imam raises his head.

So if he says the takbir while standing, then bows and places his hands firmly on his knees.

Then the imam raises his head, he has caught up with the rak'ah.

And this is the view of the Malikis and the majority.

We have two opinions in fiqh, two rare opinions, one from Al-Layth ibn Sa'd and one from Zufar ibn Al-Hudhayl.

That whoever.

Says the opening takbir before the imam stands up has caught the rak'ah. This is a weak opinion.

And we have an even weaker opinion than that, which is the view of al-Sha'bi.

May Allah have mercy on them all. He said: If he catches the last rows.

And that last row did not rise, they did not rise.

And he says the opening takbir, even if the imam has raised his head.

This is acceptable, as Al-Sha'bi said, because some of them lead others in prayer, but this is also weak.

And as for this latecomer, if he comes, meaning if he says the opening takbir,

he should say a takbir for moving into bowing.

So if he says only one takbir,

if that takbir is for entering the prayer,

then his prayer is valid, because there is consensus that if someone misses one of the transition takbirs, his prayer is still valid.

But if he intended with that takbir the takbir for bowing, then he did not say the opening takbir at all, so he did not enter the prayer.

These are matters that people should pay attention to, because they are widespread issues, yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: Yahya narrated to me from Malik that it reached him that Abu Huraira, may Allah be pleased with him, used to say.

Whoever catches the rak'ah has caught the sujud, and whoever misses the recitation of Umm al-Qur'an has missed much good.

Abu Huraira, may Allah be pleased with him, said.

Whoever catches the rak'ah has caught the sujud, and this is like what was mentioned before. And whoever misses the recitation of Umm al-Qur'an.

Here is a grammatical issue: "recitation" here is feminine.

And the verb attached to it, and the verb is masculine. Whoever misses the recitation of Umm al-Qur'an, the common and widespread way is to say,

"she missed it," but this is not necessary.

It is permissible, it is permissible to say "she missed it," and it is also permissible to say "he missed the recitation of the Qur'an," Umm al-Qur'an, and this is not required.

The basic rule is that if the subject is feminine, the verb should have the feminine "ta" attached to it.

And when a group said, "Why do you advise a people?" Whether the feminine is real or metaphorical, what is the difference?

How do we distinguish between real femininity and metaphorical femininity? The grammarians say.

Every being with a female organ.

That is real femininity, and anything else is metaphorical femininity. The house is metaphorically feminine, the sun is metaphorically feminine, the sheep is real femininity.

So every being with a female organ is real femininity, and anything else is metaphorical femininity. So the basic rule is, if the subject is feminine, the verb should be.

Meaning, the verb should have the feminine marker.

But this is only strictly required in two cases.

The first case: when the subject is a pronoun.

Attached to a feminine.

That the subject is a pronoun attached to a feminine.

Whether the feminine is real or metaphorical, so if the subject is an attached pronoun.

It is obligatory to add the feminine marker to the verb, so you say, for example,

The house collapsed.

And it is not correct to say "the house collapsed" without the feminine ending; you can say "collapsed the house."

But you cannot say "the house collapsed" without the feminine ending; here you must say "the house collapsed" with the feminine ending because the subject is a connected pronoun referring to a feminine noun.

This is the first case. The second case where the feminine ending is required is when the subject is a noun,

clearly connected and truly feminine.

So, for example, you say "Hind came."

And likewise, "Zaynab went out, Maryam entered," and similar examples.

Except for these two cases, the feminine "ta" is permissible and not obligatory, including this case.

This case: whoever misses its recitation, and it is also permissible to say: whoever she missed it, and this difference I mentioned to you is what.

Ibn Malik, may Allah have mercy on him, referred to with his words: And the feminine "ta" for the past tense if.

it is for a female, like "Hind suffered harm." It is only obligatory for a verb with an attached or implied feminine subject. "Dhat Hayr" means a woman with.

relief, yes. Whoever misses the recitation of the Mother of the Quran has missed much good.

What is this great good that is missed by the one who misses the recitation of the Mother of the Quran?

This goodness that he misses may be that intimate conversation.

Which takes place between the servant and his Lord. So whoever misses reciting the Mother of the Quran, misses the place of this intimate conversation.

Muslim narrated in his Sahih from Abu Huraira, may Allah be pleased with him, that the Messenger of Allah ﷺ said.

Allah the Exalted said: I have divided the prayer between Me and My servant into two halves, and My servant will have what he asks for.

When the servant says: All praise is due to Allah, Lord of the worlds.

Allah says: My servant has praised Me. And when the servant says: The Most Merciful, the Most Compassionate.

Allah, the Exalted, says: My servant has praised Me.

And when the servant says, Master of the Day of Judgment, Allah, the Exalted, says: My servant has glorified Me.

And when the servant says: You alone we worship and You alone we ask for help.

Allah, the Exalted, says: This is between Me and My servant, and for My servant.

And when the servant says: Guide us to the straight path.

The path of those You have blessed, not of those who have earned Your anger nor of those who go astray. Allah, the Exalted, says: This is for My servant, and My servant will have what he asked for.

Whoever misses reciting from the Quran misses out on this great moment, these divine blessings from the intimate conversation between the servant and his Lord.

So this is a great good that he misses, or it may be the greatest good that he misses.

Saying Ameen, it is Ameen.

Among the greatest signs of the immense generosity of our Lord, the Exalted. Ameen.

The word consists of an alif, a hamza, a waw as a long vowel, a meem, another long vowel, and a noon—five letters.

There are consequences to saying it.

In agreement with the angels' saying "Ameen," Allah the Exalted grants forgiveness.

The Messenger of Allah ﷺ said in the narration reported by the two sheikhs from Abu Huraira: When the imam says "Ameen," then say "Ameen."

For whoever's "Ameen" coincides with the "Ameen" of the angels, his previous sins will be forgiven.

So whoever misses the recitation of the Mother of the Quran misses the place of saying "Ameen," and misses this great virtue.

And this narration shows you that catching

part of the prayer is not like catching all of it. Yes. Imam Malik, may Allah have mercy on him, said: The chapter on what has been reported about the decline of the sun and the darkness of the night. The imam, may Allah have mercy on him, said.

Chapter: What has been reported about.

The decline of the sun, the decline of the sun, this.

The root of the word is "dalakat al-shams" when it moves from its zenith.

And this is the explanation of Ibn Abbas and Abu Huraira.

And Ibn Umar, all of them say: the decline of the sun is its passing the zenith and its tilting.

And Ali and Ibn Mas'ud, may Allah be pleased with them both, also said.

The decline of the sun means its setting, and the language supports both meanings.

For both interpretations, as "duluk" can mean sunset and can mean decline.

And it was said that both interpretations are mentioned regarding the saying of Allah the Exalted, in the explanation of His saying: Establish prayer at the decline of the sun.

A group said: Establish prayer at the decline of the sun until it passes its zenith, and another group said: until its setting.

The preferred view is that "duluk" here means the decline, so that the verse includes the five prayer times.

Establish prayer at the decline of the sun, according to the view that "duluk" means the decline.

Establish prayer at the decline of the sun, this includes Dhuhr and Asr.

Until the darkness of the night, this includes Maghrib and Isha, and the recitation at dawn is the Fajr prayer.

But if it is said that the decline means sunset, then Dhuhr and Asr remain for us.

And His saying: Establish prayer at the decline of the sun.

Here is a subtle and lengthy discussion.

There is not enough time left for it, so we will postpone it, if Allah wills, to a coming session.

Glory be to You, O Allah, and with Your praise. I bear witness that there is no deity except You. I seek Your forgiveness and turn to You in repentance. All praise is due to Allah, Lord of the worlds.