Muslim

Hadith Commentary:
Vocabulary of the Hadith:
The opposite of "rida" (pleasure) is "sakhat" (displeasure), and the opposite of "mu‘afah" (well-being) is "‘uqubah" (punishment).
Therefore, these have been placed in opposition to each other. However, "bika" (with You, O Allah) — Allah has no opposite,
so it is said "minka" (from You).
The summary of the statement is that no one can grant refuge from Your grasp except You Yourself.
"Masjidan":
If there is a fatha (zabar) on the letter "jeem," then it is a verbal noun (masdar mimi) or denotes a place.
If there is a kasrah (zeer), then it refers to a prayer place within the home.

Benefits and Issues:
From this hadith, it is understood that touching a woman does not break ablution (wudu),
although according to Imam Malik rahimahullah,
Imam Shafi‘i rahimahullah, and Imam Ahmad rahimahullah, ablution is nullified,
but this is not correct unless a specific part of the body is affected as a result.

Joining the Heels During Prostration
Joining the heels during prostration is authentically established from the Prophet sallallahu alayhi wa sallam.

Question:

The Messenger of Allah sallallahu alayhi wa sallam used to pray five times a day. The Sunnah and supererogatory prayers are in addition to these. The Companions who described the prayer of the Messenger of Allah sallallahu alayhi wa sallam did not mention joining the heels during prostration in prayer. Therefore, I do not join my heels during prostration in prayer. (As for the narration in which it is mentioned that during prostration the feet of the Prophet sallallahu alayhi wa sallam were joined together, in my opinion, it means that) the Messenger of Allah sallallahu alayhi wa sallam was in prostration outside of prayer. Have the hadith scholars interpreted the mentioned narration as referring to the state of prayer? Have the hadith scholars established chapters regarding joining the heels during prostration in the state of prayer? Etc.

Answer:

Joining the heels during prostration is authentically established from the Prophet sallallahu alayhi wa sallam.

See: [صحيح ابن خزيمه 654 وصحيح ابن حبان الاحسان: 1930 والسنن الكبريٰ للبيهقي 2/ 116 و صححه الحاكم 1/ 228، 229 على شرط الشيخين ووافقه الذهبي۔]

Now, even if a thousand narrators have not narrated it, it does not matter; the narration of even a single Companion is sufficient.

Therefore, whether one is an imam, a follower, or praying alone, every worshipper should join both heels during prostration.

The noble hadith scholars have mentioned the hadith about joining the feet in the Book of Prayer (Kitab al-Salat) under the chapter of joining the feet during prostration.

For example, Imam Ibn Khuzaymah rahimahullah says:

«باب ضم العقبين فى السجود»

That is, "Chapter: Joining the heels during prostration."

. . . This content is taken from: . . . Monthly Al-Hadith, issue 47, page 9

169. Commentary:

➊ All four of the above-mentioned hadiths indicate the subject of the chapter, that is, the Prophet sallallahu alayhi wa sallam, due to necessity, touched Aisha radi Allahu anha during prayer and continued praying, as if his ablution (wudu) was not invalidated. In the fourth hadith, it is mentioned that Aisha radi Allahu anha touched the Prophet sallallahu alayhi wa sallam and there was no effect on the prayer.

➋ The reason for establishing this chapter is that some jurists, for example: Imam Shafi'i rahimahullah, hold the opinion that touching a woman invalidates ablution (wudu). However, in the corpus of hadith, there is not a single hadith in which it is explicitly or implicitly mentioned that touching a woman invalidates ablution; rather, there are many hadiths to the contrary. However, the words of a verse of the Noble Qur'an: ﴿aw lamastum an-nisaa﴾ [المآئدۃ 6 : 5] are used as evidence, but this inference is far-fetched both rationally and textually. Here, these words have come to mean sexual intercourse (jima‘), not mere touching. Moreover, to take this meaning would require far-fetched interpretations of all these hadiths or abandoning them altogether. Neither option is good.

➌ It is clear from the chapter of Imam Nasa'i rahimahullah and the hadiths that touching a woman does not invalidate ablution (wudu), whether it is with desire (as will be clarified in the next chapter) or without desire, as is evident from the hadiths of this chapter.

➍ From these narrations, it is understood that there is no harm if someone, even one's wife, is lying in front of the person praying. However, passing in front of the one praying is a different matter; it affects the concentration (khushu‘) of the one praying, and the one who passes in front commits a grave sin.

➎ Planting the feet firmly (keeping them upright) in prostration (sujud) is recommended (mustahabb).

➏ Supplicating (making du‘a) in prostration is a recommended act because it is a state in which supplications are accepted.

➐ One should continually seek refuge from the anger and punishment of Allah Ta‘ala.

➑ While declaring the greatness and majesty of Allah Ta‘ala, one should continue to acknowledge the inability of the creation to praise Him as He truly deserves.

1101. Commentary: In the state of prostration (sujud), the feet are naturally positioned upright. This natural disposition should be maintained, meaning that the feet should not be laid to one side; rather, the feet should remain upright and the heels should be joined together, with no gap in between. The toes should be bent towards the qiblah as much as possible. Those toes that cannot be bent should be placed on the ground. If the little toes cannot touch the ground, there is no harm in that.

1131. Commentary: Praising oneself is considered blameworthy among us because of the fear of exaggeration and arrogance. In the case of Allah Ta’ala, every form of “exaggeration” is in fact reality, and Allah Ta’ala is the possessor of all greatness and majesty. Pride befits Him; therefore, He praises Himself.

Explanation:
1:
O Allah! I seek refuge in Your pleasure from Your displeasure,
and I seek refuge in Your pardon from Your punishment,
I am unable to enumerate Your praise,
I cannot encompass or count Your praise,
You are exactly as You have praised Yourself.

Benefits and Issues:

➊ The night prayer (tahajjud) is a highly virtuous act because in it, one can express humility and submissiveness before Allah to a greater extent.

➋ Prostration (sujud) is an important pillar of prayer; therefore, in voluntary prayers (nafl), one should supplicate abundantly while in the state of prostration.

➌ It is correct to mention the attributes of Allah and seek refuge, because this is included in seeking refuge with Allah.

➍ The meaning of “from You, I seek refuge in You” is that no one can save me from Your wrath and anger. Only if You show mercy and forgive, can I be saved from Your punishment.

➎ A person is incapable of praising Allah as He truly deserves. Admitting this is itself an acknowledgment of His greatness.

Urdu footnote:
When Aisha radi Allahu anha suddenly woke up and did not find you (the Prophet sallallahu alayhi wa sallam) on the bed, she became worried. It is being stated as if Aisha radi Allahu anha suddenly woke up and, not finding you on the bed, became anxious. "He was saying"—it is as if, after Aisha radi Allahu anha touched him, he (the Prophet sallallahu alayhi wa sallam) began to recite aloud so that it would become clear that he was engaged in prayer. The meaning of seeking refuge in the pleasure of Allah Most High is: O Allah! Be pleased with me; do not remain displeased, and so on.