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Shaykh al-ʿUthaymin says: Here the hayʾah, the structure of the prayer, the style of the prayer has been changed, has been moved.

Shaykh al-ʿUthaymīn says: Here the hayʾah, the structure of the prayer, the style of the prayer has been changed, has been moved.

And the reason is only because that mother will be just thinking about the kid as opposed to focusing on the salah.

And the reason is only because that mother will be just thinking about the kid as opposed to focusing on the ṣalāh.

The Prophet , as narrated in Ṣahih Muslim, when it came to salat al- Ẓuhr, the iqamah [would be given] and he  Ṣahih al-Bukhari, The Book of Call to Prayers, Chapter: Whoever Cuts Short the Prayer on Hearing the Cries of a Child, hadith no.

The Prophet , as narrated in Ṣaḥīḥ Muslim, when it came to ṣalāt al- Ẓuhr, the iqāmah [would be given] and he  Ṣaḥīḥ al-Bukhāri, The Book of Call to Prayers, Chapter: Whoever Cuts Short the Prayer on Hearing the Cries of a Child, ḥadīth no.

Year | Chapter - Lesson Last updated: -Aug- would say Allahu akbar.

Year | Chapter - Lesson Last updated: -Aug- would say Allāhu akbar.

The Companions said that we would have time to go from there to Baqiʿ, to go to the house, make wuduʾ, sort out our needs, come back, and Prophet  is still in the first rakʿah. That’s the end of the hadith.

The Companions said that we would have time to go from there to Baqīʿ, to go to the house, make wuḍūʾ, sort out our needs, come back, and Prophet  is still in the first rakʿah. That’s the end of the ḥadīth.

However, when the scholars spoke about this hadith, what is very interesting is that they all said the same thing.

However, when the scholars spoke about this ḥadīth, what is very interesting is that they all said the same thing.

Because when you read that hadith it doesn’t necessarily mean that he  is elongating it to allow people to catch it, but he  is.

Because when you read that ḥadīth it doesn’t necessarily mean that he  is elongating it to allow people to catch it, but he  is.

The third evidence is how the Prophet , as I explained last time, elongated the second rakʿah of salat al-Khawf. We gave the example that when the prayer at war is being done, the first rakʿah is a certain length, and the second one is a little bit longer.

The third evidence is how the Prophet , as I explained last time, elongated the second rakʿah of ṣalat al-Khawf. We gave the example that when the prayer at war is being done, the first rakʿah is a certain length, and the second one is a little bit longer.

Therefore, Shaykh al-ʿUthaymin says: I think it is okay.

Therefore, Shaykh al-ʿUthaymīn says: I think it is okay.

In fact, I am even okay with saying that it is recommended to elongate your holding position in rukuʿ to allow some people to join.

In fact, I am even okay with saying that it is recommended to elongate your holding position in rukūʿ to allow some people to join.

‫ﻖ ﻋﻠﻰ‬‫ﺸ‬  ‫ﻁ ﺃﹾﻥ ﻻ ﻳ‬  ‫ ﺑﺸﺮ‬،‫ﻉ‬ ‫ﺮﻛﻮ ﹺ‬‫ﺪﺍﺧﹺﻞ ﰲ ﺍﻟ‬‫ﺏ ﺍﻧﺘﻈﺎﹺﺭ ﺍﻟ‬ ‫ﺒﲎ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻮﹸﻝ ﺑﺎﺳﺘﺤﺒﺎ ﹺ‬‫ﻤﺎ ﻳ‬‫ﺭﺑ‬ ‫ﻓﻬﺬﻩ ﺍﻷﺻﻮﹸﻝ ﺍﻟﺜﻼﺛﹸﺔ‬ .‫ﺔ ﻋﻠﻰ ﺍﻟﺬﻱ ﻣﻌﻪ‬‫ﺪﺍﺧﹺﻞ ﻣﻊ ﻋﺪﻡ ﺍﳌﺸﱠﻘ‬‫ﻦ ﺇﱃ ﺍﻟ‬‫ﺴ‬ ِ‫ﺤ‬  ‫ ﻭﻷﻧﻪ ﻳ‬،‫ﻣﺄﻣﻮﹴﻡ‬ Ṣahih Muslim, The Book of Prayer, Chapter: The Recitation for Ẓuhr and ʿAsr, hadith no.

‫ﻖ ﻋﻠﻰ‬‫ﺸ‬  ‫ﻁ ﺃﹾﻥ ﻻ ﻳ‬  ‫ ﺑﺸﺮ‬،‫ﻉ‬ ‫ﺮﻛﻮ ﹺ‬‫ﺪﺍﺧﹺﻞ ﰲ ﺍﻟ‬‫ﺏ ﺍﻧﺘﻈﺎﹺﺭ ﺍﻟ‬ ‫ﺒﲎ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻮﹸﻝ ﺑﺎﺳﺘﺤﺒﺎ ﹺ‬‫ﻤﺎ ﻳ‬‫ﺭﺑ‬ ‫ﻓﻬﺬﻩ ﺍﻷﺻﻮﹸﻝ ﺍﻟﺜﻼﺛﹸﺔ‬ .‫ﺔ ﻋﻠﻰ ﺍﻟﺬﻱ ﻣﻌﻪ‬‫ﺪﺍﺧﹺﻞ ﻣﻊ ﻋﺪﻡ ﺍﳌﺸﱠﻘ‬‫ﻦ ﺇﱃ ﺍﻟ‬‫ﺴ‬ ِ‫ﺤ‬  ‫ ﻭﻷﻧﻪ ﻳ‬،‫ﻣﺄﻣﻮﹴﻡ‬ Ṣaḥīḥ Muslim, The Book of Prayer, Chapter: The Recitation for Ẓuhr and ʿAṣr, ḥadīth no.

Ṣahih Muslim, The Book of Prayer - Travellers, Chapter: The Fear Prayer, hadith no.

Ṣaḥīḥ Muslim, The Book of Prayer - Travellers, Chapter: The Fear Prayer, ḥadīth no.

You cannot be hurting those that are already in the prayer, and elongating it making them late, or they are too weak to be standing in the rukuʿ position for a long period of time, etc.

You cannot be hurting those that are already in the prayer, and elongating it making them late, or they are too weak to be standing in the rukūʿ position for a long period of time, etc.

In fact, even Imam Ahmad.

In fact, even Imām Aḥmad.

However, from Imam Ahmad we have, as usual, three positions (like we know he holds three positions).

However, from Imām Aḥmad we have, as usual, three positions (like we know he holds three positions).

You will find a lot of scholars of hadith also do not like this as well.

You will find a lot of scholars of ḥadīth also do not like this as well.

Shaykh al-Albani, for example, used to consider this to be prohibited, or to be disliked.

Shaykh al-Albāni, for example, used to consider this to be prohibited, or to be disliked.

But some said (this is from some of the Ḥanabilah), that it is possible to consider the prayer invalidated by this act because of its act of shirk in making part of his niyyah, the prayer to Allah , the act of making someone happy by allowing them to catch the prayer.

But some said (this is from some of the Ḥanābilah), that it is possible to consider the prayer invalidated by this act because of its act of shirk in making part of his niyyah, the prayer to Allāh , the act of making someone happy by allowing them to catch the prayer.

Al-ʿIzz ibn Abdʾl-Salam, from the senior scholars, said: Is this really shirk?

Al-ʿIzz ibn Abdʾl-Salām, from the senior scholars, said: Is this really shirk?

Actually, these are two good actions that are being performed by the imam.

Actually, these are two good actions that are being performed by the imām.

The first one is to help another person get into rukuʿ, and also to encourage people to worship Allah .

The first one is to help another person get into rukūʿ, and also to encourage people to worship Allāh .

Do I think that it is makruh or haram?

Do I think that it is makrūḥ or ḥarām?

If you are talking about waswas, when you are in the prayer, the one who is Year | Chapter - Lesson Last updated: -Aug- standing there, doing very little, being led by another person, has got more, nothingness to fight.

If you are talking about waswās, when you are in the prayer, the one who is Year | Chapter - Lesson Last updated: -Aug- standing there, doing very little, being led by another person, has got more, nothingness to fight.

The imam, not because he is better than the rest, but because he is so stressed making sure that he gets the prayer right, has got less¾if you like.

The imām, not because he is better than the rest, but because he is so stressed making sure that he gets the prayer right, has got less¾if you like.

That is when you wait in a rukn, which is other than the rukuʿ.

That is when you wait in a rukn, which is other than the rukūʿ.

So, non-rukuʿ.

So, non-rukūʿ.

The second type of waiting is when you are waiting for the guy in the rukuʿ.

The second type of waiting is when you are waiting for the guy in the rukūʿ.

And, the third is when you are in a rukn that is not the rukuʿ¾like, the tashahhud, or sajdah, for example.

And, the third is when you are in a rukn that is not the rukūʿ¾like, the tashahhud, or sajdah, for example.

(::) Ustadh: This is a very good point, by the way.

(::) Ustādh: This is a very good point, by the way.

He must go for the fard prayer immediately.

He must go for the farḍ prayer immediately.

According to some scholars, just say, Allahu akbar.

According to some scholars, just say, Allāhu akbar.

According to the correct position, he has to be rising from the first rakʿah¾meaning have to do rukuʿ, have to do two sujud, and be on the way back up.

According to the correct position, he has to be rising from the first rakʿah¾meaning have to do rukūʿ, have to do two sujūd, and be on the way back up.

In doing that, there is no way you can do your subhanaka Allahumma wa bi-hamdika… Allahumma baʿid bayni wa bayna khatayaya… You have to go bam: [Surat al-Fatihah] and then Allahu akbar.

In doing that, there is no way you can do your subḥanaka Allāhumma wa bi-ḥamdika… Allāhumma bāʿiḍ bayni wa bayna khaṭāyāya… You have to go bam: [Sūrat al-Fātiḥah] and then Allāhu akbar.

No time for surahs.

No time for sūrahs.

No subhaba Rabbiyyʾl-ʿAzim three times.

No subḥaba Rabbiyyʾl-ʿAẓīm three times.

It is a minimal behaviour¾an emergency rakʿah, as we call it in Fiqh of Ṣalah.

It is a minimal behaviour¾an emergency rakʿah, as we call it in Fiqh of Ṣalāh.

Year | Chapter - Lesson Last updated: -Aug- So, [recite Surat al-Fatihah then say] Allahu akbar [as you go into rukuʿ.

Year | Chapter - Lesson Last updated: -Aug- So, [recite Sūrat al-Fātiḥah then say] Allāhu akbar [as you go into rukūʿ.

In rukuʿ say] subhana Rabbiyyʾl-ʿAzim [one time then come out of rukuʿ saying] samiʿ Allahu liman hamidah Rabbana wa lakʾl-hamd.

In rukūʿ say] subḥāna Rabbiyyʾl-ʿAẓīm [one time then come out of rukūʿ saying] samiʿ Allāhu liman ḥamidah Rabbana wa lakʾl-hamd.

[As you go into sajdah say] Allahu akbar [and say], subhana Rabbiyyʾl-Aʿla [one time in sujud.

[As you go into sajdah say] Allāhu akbar [and say], subḥāna Rabbiyyʾl-Aʿla [one time in sujūd.

Then say] Allahu akbar [as you come up from the first sajdah into the seated position.

Then say] Allāhu akbar [as you come up from the first sajdah into the seated position.

[Then as you go into your second sajdah say] Allahu akbar [and say] subhana Rabbiyyʾl-Aʿla [one time while in sajdah.

[Then as you go into your second sajdah say] Allāhu akbar [and say] subḥāna Rabbiyyʾl-Aʿla [one time while in sajdah.

Then as you come up from sajdah into the standing position, say] Allahu akbar.

Then as you come up from sajdah into the standing position, say] Allāhu akbar.

We don’t fall into the category of the haram now.

We don’t fall into the category of the ḥarām now.

A complete prayer¾itmam¾means not taking liberties.

A complete prayer¾itmām¾means not taking liberties.

Student (online): Could it be argued that it goes against the essence of salah and khushuʿ, to be focusing on the congregants’ comings and goings inside the salah?

Student (online): Could it be argued that it goes against the essence of ṣalāh and khushūʿ, to be focusing on the congregants’ comings and goings inside the ṣalāh?

The baby crying was loud in the hadith and could not be missed.

The baby crying was loud in the ḥadīth and could not be missed.

Ustadh: This is a very good point.

Ustādh: This is a very good point.

The imam might be the guy who’s making the decision, but everybody’s thinking, ‘That guy came late.’ It’s like the guy who comes and stands next to you.

The imām might be the guy who’s making the decision, but everybody’s thinking, ‘That guy came late.’ It’s like the guy who comes and stands next to you.

When they, for example, don’t get up after they’ve come late, you’re the one who turns to them (I hope you are anyway) and says, ‘By the way, you need to get up because you missed one rakʿah.’ or ‘By the way, I don’t think you caught rukuʿ.’ Year | Chapter - Lesson Last updated: -Aug- Now, how you’re watching that person¾only Allah  knows how you are.

When they, for example, don’t get up after they’ve come late, you’re the one who turns to them (I hope you are anyway) and says, ‘By the way, you need to get up because you missed one rakʿah.’ or ‘By the way, I don’t think you caught rukūʿ.’ Year | Chapter - Lesson Last updated: -Aug- Now, how you’re watching that person¾only Allāh  knows how you are.

And we see when they come for the rukuʿ, whether they make it or not, and when we see them make a call, we’re like, ‘Hmm…’ You know what I mean?

And we see when they come for the rukūʿ, whether they make it or not, and when we see them make a call, we’re like, ‘Hmm…’ You know what I mean?

Which is a reminder that nobody should be treating the jamaʿah lightly.

Which is a reminder that nobody should be treating the jamāʿah lightly.

The jamaʿah is a responsibility.

The jamāʿah is a responsibility.

Ustadh: Yeah, I agree.

Ustādh: Yeah, I agree.

There’s a difference between something which can’t be avoided and the passive kind of disturbance, and the imam who is actively predicting, waiting, whatever.

There’s a difference between something which can’t be avoided and the passive kind of disturbance, and the imām who is actively predicting, waiting, whatever.

And that’s the reason why I think that we shouldn’t take it so actively seriously, because waswas starts to enter into your prayer.

And that’s the reason why I think that we shouldn’t take it so actively seriously, because waswās starts to enter into your prayer.

Ustadh: You know, people focus on hifz of the Qurʾan, which is good because the Prophet  said: Year | Chapter - Lesson Last updated: -Aug- ‫ﻪ‬‫ﺏ ﺍﻟﻠﱠ‬ ‫ﺎ ﹺ‬‫ﻜﺘ‬‫ﻢ ﻟ‬‫ﻫ‬‫ﺅ‬‫ﺮ‬‫ﻡ ﺃﹶﹾﻗ‬‫ﻮ‬‫ﻡ ﺍﻟﹾﹶﻘ‬‫ﺆ‬‫ﻳ‬ “Be led by the one who is most aqraʾ in the Book of Allah.” Aqraʾ means the most qiraʾah¾linguistically.

Ustādh: You know, people focus on ḥifẓ of the Qurʾān, which is good because the Prophet  said: Year | Chapter - Lesson Last updated: -Aug- ‫ﻪ‬‫ﺏ ﺍﻟﻠﱠ‬ ‫ﺎ ﹺ‬‫ﻜﺘ‬‫ﻢ ﻟ‬‫ﻫ‬‫ﺅ‬‫ﺮ‬‫ﻡ ﺃﹶﹾﻗ‬‫ﻮ‬‫ﻡ ﺍﻟﹾﹶﻘ‬‫ﺆ‬‫ﻳ‬ “Be led by the one who is most aqraʾ in the Book of Allāh.” Aqraʾ means the most qirāʾah¾linguistically.

In meaning though, I personally prefer the translation of the most versed in the Book of Allah .

In meaning though, I personally prefer the translation of the most versed in the Book of Allāh .

Some translated it as the one who has nicest qiraʾah or perfect qiraʾah.

Some translated it as the one who has nicest qirāʾah or perfect qirāʾah.

Abu Bakr al-Ṣiddiq  being the imam of the salah is a combination¾and many scholars put this forward.

Abu Bakr al-Ṣiddīq  being the imām of the ṣalāh is a combination¾and many scholars put this forward.

They said that he was not a hafiz of the Book of Allah .

They said that he was not a ḥāfiẓ of the Book of Allāh .

And the huffaz of the Kitab of Allah  were few, not many.

And the ḥuffāẓ of the Kitāb of Allāh  were few, not many.

The Ṣahabah were not all huffaz.

The Ṣaḥābah were not all ḥuffāẓ.

Some argued Abu Bakr al-Ṣiddiq  imam because he’s the most knowledgeable¾certainly he was, and the best of the Muslims¾certainly he was, commanded the most authority¾certainly did, and recitation¾good enough.

Some argued Abu Bakr al-Ṣiddīq  imām because he’s the most knowledgeable¾certainly he was, and the best of the Muslims¾certainly he was, commanded the most authority¾certainly did, and recitation¾good enough.

Anyway, the point is you need to consider more than just [hifz].

Anyway, the point is you need to consider more than just [ḥifẓ].

Student: That’s difficult because the Prophet  ordered Abu Bakr  to lead the salah.

Student: That’s difficult because the Prophet  ordered Abu Bakr  to lead the ṣalāh.

Ustadh: Exactly.

Ustādh: Exactly.

The counterargument is ʿAbdʾl-Rahman ibn ʿAwf  also being chosen to lead the prayer and Abu Bakr al-Ṣiddiq , they said, was present.

The counterargument is ʿAbdʾl-Raḥmān ibn ʿAwf  also being chosen to lead the prayer and Abu Bakr al-Ṣiddīq , they said, was present.

Ṣahih Muslim, The Book of Mosques and Places of Prayer, Chapter: Who Is More Entitled to Lead the Prayer, hadith no.

Ṣaḥīḥ Muslim, The Book of Mosques and Places of Prayer, Chapter: Who Is More Entitled to Lead the Prayer, ḥadīth no.

Ustadh: Some said.

Ustādh: Some said.

But in principle I want to say that common sense dictates that you cannot just have a five-year-old who recites the whole Qurʾan by heart, completely¾which there are out there¾leading the prayer.

But in principle I want to say that common sense dictates that you cannot just have a five-year-old who recites the whole Qurʾān by heart, completely¾which there are out there¾leading the prayer.

Jamaʿah, wanting to make all these decisions.

Jamāʿah, wanting to make all these decisions.

It is okay as a one-off Tarawih here and there.

It is okay as a one-off Tarāwīḥ here and there.

They have got hifz.

They have got ḥifẓ.

But when it comes to leading jamaʿah, it is something else.

But when it comes to leading jamāʿah, it is something else.

You know, the people should be happy behind their imam.

You know, the people should be happy behind their imām.

The din of that person.

The dīn of that person.

The imam is a big position.

The imām is a big position.

Fatihah, for example.

Fātiḥah, for example.

These are all arkan other than rukuʿ.

These are all arkān other than rukūʿ.

An example of that would be the final tashahhud: () it is a rukn, () it is not the rukuʿ, and () there is a benefit for the latecomer because if you delay that, you allow him to catch the prayer.

An example of that would be the final tashahhud: () it is a rukn, () it is not the rukūʿ, and () there is a benefit for the latecomer because if you delay that, you allow him to catch the prayer.

If you had just finished on time and said assalamu ʿalaykum wa rahmat Allah, then the guy has missed the prayer entirely.

If you had just finished on time and said assalāmu ʿalaykum wa raḥmat Allāh, then the guy has missed the prayer entirely.

That of course is based upon the opinion that you can catch the prayer if you just get into the salah before the salam, because what is the other opinion?

That of course is based upon the opinion that you can catch the prayer if you just get into the ṣalāh before the salām, because what is the other opinion?

Ustadh: You have to catch the rakʿah.

Ustādh: You have to catch the rakʿah.

You have to be in that final rukuʿ.

You have to be in that final rukūʿ.

And if you miss that final rukuʿ, then even if you catch him in the sajdah, or you catch him in tashahhud, there is no jamaʿah for you.

And if you miss that final rukūʿ, then even if you catch him in the sajdah, or you catch him in tashahhud, there is no jamāʿah for you.

The jamaʿah is gone.

The jamāʿah is gone.

Year | Chapter - Lesson Last updated: -Aug- However, as Shaykh says: If we go by the author’s own opinion and the Ḥanbali position that as long as you catch it before the [taslim]: ‫ﻣﻦ ﻛﱪ ﻗﺒﻞ ﺳﻼﻡ ﺇﻣﺎﻣﻪ ﳊﻖ ﺍﳉﻤﺎﻋﺔ‬ That is the statement of the author.

Year | Chapter - Lesson Last updated: -Aug- However, as Shaykh says: If we go by the author’s own opinion and the Ḥanbali position that as long as you catch it before the [taslīm]: ‫ﻣﻦ ﻛﱪ ﻗﺒﻞ ﺳﻼﻡ ﺇﻣﺎﻣﻪ ﳊﻖ ﺍﳉﻤﺎﻋﺔ‬ That is the statement of the author.

The Ḥanbali position: Whoever says Allahu akbar before the /as/ of the imam, not the turn [of the head], the statement /as/, says Allahu akbar, and the ra has finished before the /a/ of the salam¾the salam by the way, do not forget is a statement not a movement.

The Ḥanbali position: Whoever says Allāhu akbar before the /as/ of the imām, not the turn [of the head], the statement /as/, says Allāhu akbar, and the ra has finished before the /a/ of the salām¾the salām by the way, do not forget is a statement not a movement.

So, the /as/ on the imam’s behalf is the end of the prayer.

So, the /as/ on the imām’s behalf is the end of the prayer.

And if you say Allahu akbar, and you are on /a/, then you have not entered.

And if you say Allāhu akbar, and you are on /a/, then you have not entered.

If you say Allahu akbar, and you are [at the] first /ra/¾the reverberating of the ra (which is not correct anyway)¾then you have entered the prayer.

If you say Allāhu akbar, and you are [at the] first /ra/¾the reverberating of the ra (which is not correct anyway)¾then you have entered the prayer.

.‫ﺪ‬‫ﻪ ﻓﻬﻮ ﻣﺴﺘﻔﻴ‬‫ﻣ‬‫ﻣﻦ ﻋﺪ‬ ‫ﲑ‬‫ﳉﺰِء ﺧ‬ ‫ﻙ ﻫﺬﺍ ﺍ ﹸ‬‫ﺔ؛ ﻷﱠﻥ ﺇﺩﺭﺍ‬‫ﻙ ﺍﳉﻤﺎﻋ‬‫ ﻓﻴﻪ ﻓﺎﺋﺪﺓ؛ ﺣﱴ ﻋﻠﻰ ﺍﻟﻘﻮﹺﻝ ﺑﻌﺪﹺﻡ ﺇﺩﺭﺍ‬:‫ﻭﺃﻳﻀﴼ‬ Shaykh says: And also, there is another benefit, and that is that the guy still got something, still was part of some kind of moment, even if you think that he does not catch the jamaʿah.

.‫ﺪ‬‫ﻪ ﻓﻬﻮ ﻣﺴﺘﻔﻴ‬‫ﻣ‬‫ﻣﻦ ﻋﺪ‬ ‫ﲑ‬‫ﳉﺰِء ﺧ‬ ‫ﻙ ﻫﺬﺍ ﺍ ﹸ‬‫ﺔ؛ ﻷﱠﻥ ﺇﺩﺭﺍ‬‫ﻙ ﺍﳉﻤﺎﻋ‬‫ ﻓﻴﻪ ﻓﺎﺋﺪﺓ؛ ﺣﱴ ﻋﻠﻰ ﺍﻟﻘﻮﹺﻝ ﺑﻌﺪﹺﻡ ﺇﺩﺭﺍ‬:‫ﻭﺃﻳﻀﴼ‬ Shaykh says: And also, there is another benefit, and that is that the guy still got something, still was part of some kind of moment, even if you think that he does not catch the jamāʿah.

Meaning that some believe that you need to catch the rukuʿ of the last rakʿah.

Meaning that some believe that you need to catch the rukūʿ of the last rakʿah.

And so, if you catch the sajdah and you catch tashahhud, you have not caught the actual jamaʿah of the prayer.

And so, if you catch the sajdah and you catch tashahhud, you have not caught the actual jamāʿah of the prayer.

We will say, yes, even according to your opinion, you are right, but we got something with the imam is it not?

We will say, yes, even according to your opinion, you are right, but we got something with the imām is it not?

What do you think he means when he says a waiting in rukn other than a rukuʿ which does not give a benefit to the latecomer.

What do you think he means when he says a waiting in rukn other than a rukūʿ which does not give a benefit to the latecomer.

Year | Chapter - Lesson Last updated: -Aug- Ustadh: The sitting in between the two sajdahs.

Year | Chapter - Lesson Last updated: -Aug- Ustādh: The sitting in between the two sajdahs.

Student: Because if you’re thinking you have to catch the rukuʿ to catch the rakʿah, you’re too late.

Student: Because if you’re thinking you have to catch the rukūʿ to catch the rakʿah, you’re too late.

Ustadh: Excellent.

Ustādh: Excellent.

He is going to catch you in Fatihah anyway.

He is going to catch you in Fātiḥah anyway.