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THE SHARH OF BULUGH AL MARAAM (SHARIAH LAW CONCERNING

SEAFOOD AND OTHER ANIMALS)

Bismillah..

THE SHARH OF BULUGH AL MARAM SERIES COMMENCES

Bulugh alMaraam Min Adillat al-Ahkam

What is the meaning of Bulugh Al Maram?


Bulugh = 'to attain'
Maraam = 'the objective'

This is an integral textbook used in our University in Saudi, for learning Fiqh
By becoming an expert in this book you will attain the objective of becoming an expert in Fiqh

Faqeeh = Expert in Fiqh

This book does not contain hadiths describing Paradise, Hellfire, Angels, Jinn, etc. because those matters
are relating to AQEEDAH
This book focuses on SHARIAH

Question: Who wrote Bulugh AlMaraam?

Answer: It was written by Ibn Hajar al Asqalani


One of the Greatest Islamic Scholars to have ever lived

He was born 773 AH in Cairo


He belonged to the Shafi’i school of thought
He clearly lived during the 'Medieval' period
A period of Qurtubi, Ibn Kathir, Ibn Taymiyya, Ibn Qayyim al Jawziya an era of great scholars.

Ibn Hajar al Asqalani became an orphan and was looked after by his uncle.
At the age of 5, he entered into a Quran school
Like Abu Hurairah & Imam Shafi’i, he was famous for his photographic memory
E.g. he memorized Surah Maryam in ONE DAY!

At the age of 12, he went to Makkah for further education


Upon arrival, the Ulama were so impressed with his Quranic Recitation they appointed him to lead
Taraweeh at Haramain

In his search for knowledge,


He travelled to Makkah, Madina, Syria, Yemen, Iraq, & Jerusalem
In Makkah, he drank zam zam and made a dua to become like Imam At-Dhahabi (i.e. a Hafiz of Hadith)
Hafiz of Hadith = Memorizer of ALL the Hadith books!

Not only did he become LIKE At- Dhahabi,


But he SURPASSED him with his knowledge!

At age 25, he got married to Uns Bint Karim,


The daughter of a Qaadi (i.e. a Judge) and he taught her until she became a scholar of Hadith as well

Ibn Hajar al-Asqalani died 852 AH, at the age of 79


A great feeling of sorrow hit the Ummah on the news of his death
On the day of his Janazah, 50,000 people attended
Even the Caliph had to vacate his palace and attend the Janazah

He left behind many books to benefit the Ummah


The most famous of his books are two:

1) Fath ul Bari a complete explanation of Sahih Bukhari

2) Bulugh al Maraam a compilation of Hadiths that deal with Shariah Law

Bulugh al Maraam is NOT FOR AQEEDAH

All the judges across the Muslim World use Bulugh al Maraam for Jurisprudence
Abu Dawood, Tirmidhi, Nassaa’i & Ibn Maajah are the '4 Imams'
'The Group' = the 6 books of Hadith

1. Abi Hurairah (RAA), narrated that the Prophet (SAW) said, "Concerning the sea, its (the sea) water is
pure (suitable for performing ablution) and its dead (animals) are lawful (Halal to eat, without any
prescribed slaughtering). It is related by the four Imams and Ibn Abi Shaibah (the text mentioned above
is his). Ibn Khuzaimah and atTirmidhi graded it as Sahih (authentic) [it was also reported by Malik, Shafi‘i
and Ahmad).

Why did the Holy Prophet (saw) made this statement? (I.e. above Hadith)

Abu Huraira reported that a man asked the Prophet (SAW): 'We travel in the sea and we carry with us
little water. If we used it for wudu then we would be suffering thirst! So should we still use this water for
wudu?' The Prophet (SAW) replied: "Its [sea] water is pure and its dead meat [fish and whatever lives in
sea and die by leaving it] is Halal to eat" [Sunan Tirmidhi (1/100) No. 69, Sunan Abu Dawud (1/21) No.
83, Sunan alNasa'i (1/50) No. 59, Sunan Ibn Majah (1/250) No. 386, Sunan alDarime (1/201) No. 729,
Musnad Ahmad (2/361) No. 8720]

The Great scholar of Islam, Ibn Abdul Barr, extracted 7 lessons from this Hadith

He was born 368 AH and was a follower of the Dhaahiriyyah Madhab


But then he left the Madhab and became a follower of Imam Malik

1. SEA WATER IS PURIFIED

2. IT IS HALAAL TO TRAVEL BY THE SEA

Owing to paranoia of travelling by sea many insurance companies allow a ship & its contents to travel by
sea only if the weatherman says it's ok to do so
3. IT'S PERMISSIBLE TO MAKE TAYAMUM IF YOU ARE TRAVELLING AND ONLY HAVE
ENOUGH WATER TO DRINK

Wudu has a replacement, which is Tayammum.

Tayammum is even used to replace ghusl but there is no replacement for drinking water

4. THE WISDOM OF PROPHET (SAW)

The Holy Prophet (saw) gave him more than a mere 'yes' answer
He elaborated further, by telling the man not only is it halaal to use the sea water to make wudu but all
the animals in the sea is halaal to eat.

5. THE STATEMENT "ITS DEAD ARE PERMISSABLE TO EAT"

People don't know the Ahkaam (rulings) concerning the seawater & its inhabitants
It is permissible for the Faqeeh to elaborate with his answer if he realizes that the questioner is
completely Jaahil about the subject.

So if a person asks the faqeeh "if I sleep, is my wudu broken?"


The Faqeeh has the right to give him the full list of different things that breaks his wudu e.g. losing your
consciousness, touching private parts, call of nature, etc.

6. ALL THE ANIMALS IN THE SEA ARE HALAAL TO EAT

Hanafis ONLY ALLOW Fish


They don't permit shrimps, whales, crabs, dolphins, sea snakes and salt-water crocodiles.
Dolphins are not technically 'fish'

The Jamhoor (i.e. majority of Scholars) are of the opinion that EVERYTHING in the sea is halaal to eat.
Apparently we are allowed to eat sea snakes and salt water crocodiles out of necessity when we have
nothing else to eat.
This is how we reconcile the two opposing views of the Fuqahaa

Narrated Jabir: We set out in the army of Al-Khabt and Abu Ubaida was the commander of the troops.
We were struck with severe hunger and the sea threw out a dead fish the like of which we had never
seen, and it was called Al`Anbar (whale). We ate of it for half a month. Abu Ubaida took (and fixed) one
of its bones and a rider passed underneath it (without touching it). (Jabir added Abu 'Ubaida said (to us),
"Eat (of that fish)." When we arrived at Medina, we informed the Prophet about that, and he said, "Eat,
for it is food Allah has brought out for you, and feed us if you have some of it." So some of them gave
him (of that fish) and he ate it. [Sahih Bukhari (5/167) No. 4362]

Jabir reported: Allah's Messenger (SAW) sent us (on an expedition) and appointed Abu 'Ubaida our chief
that we might intercept a caravan of the Quraish and provided us with a bag of dates. And he found for
us nothing besides it. Abu Ubaida gave each of us one date (everyday). I (Abu Zubair, one of the
narrators) said: What did you do with that? He said: We sucked that just as a baby sucks and then drank
water over that, and it sufficed us for the day until night. We beat off leaves with the help of our staffs,
then drenched them with water and ate them. We then went to the coast of the sea, and there rose
before us on the coast of the sea something like a big mound. We came near that and we found that it
was a beast, called al'Anbar (spermaceti whale). Abu 'Ubaida said. It is dead. He then said: No (but it
does not matter), we have been sent by the Messenger of Allah (SAW) in the path of Allah and you are
hard pressed (on account of the scarcity of food), so you eat that. We three hundred in number stayed
there for a month, until we grew bulky. He (Jabir) said: I saw how we extracted pitcher after pitcher full
of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or like a bull.
Abu 'Ubaida called forth thirteen men from us and he made them sit in the cavity of its eye, and he took
hold of one of the ribs of its chest and made it stand and then saddled the biggest of the camels we had
with us and it passed under it (the arched rib), and we provided ourselves with pieces of boiled meat
(especially for use in our journey). When we came back to Medina, we went to Allah's Messenger (SAW)
and made a mention of that to him, whereupon he said: That was a provision which Allah had brought
forth for you. Is there any piece of meat (left) with you, so that you give to us that? He (Jabir) said: We
sent to Allah's Messenger (SAW) some of that (a piece of meat) and he ate it. [Sahih Muslim (3/1535)
No. 1935]

Hanafis try to refute our understanding of the above hadith about eating the whale.

Their reason: because the Sahabahs were on a journey, and they would have starved if they didn't eat it
However, there was NO STARVATION IN MADINAH where the meat was brought back and the Holy
Prophet (saw) asked for some of the meat FOR HIMSELF and he ate from the meat

Some scholars have made the fatwa that the SALT WATER CROCODILE IS HALAL
Uthaymeen& Ibn Abbas used Maidah: 96 to justify this

Lawful to you is (the pursuit of) water game and its use for food for the benefit of yourselves and those
who travel, but forbidden is (the pursuit of) land game as long as you are in a state of Ihrām (for Hajj or
'Umrah). And fear Allāh to Whom you shall be gathered back. (Al-Ma'idah 5:96)

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after stating that it is more likely that it is
permissible to eat crocodiles and sea snakes: The correct view is that nothing is excluded from that, and
that all the sea creatures which can only live in water are halaal, alive or dead, because of the general
meaning of the verse – i.e., “Lawful to you is (the pursuit of) water game and its use for food” [al-
Maa’idah 5:96]. End quote from Sharh al-Mumti’ (6/327). Fajr edition.

Among the blessings that Allaah has bestowed upon us is the fact that He has made our religion easy for
us, and has not made it too difficult or unbearable. He has allowed us many things that were forbidden
according to previously revealed laws. Allaah says (interpretation of the meaning): “… Allaah intends for
you ease, and He does not want to make things difficult for you…” [Al-Baqarah 2:185]. Hence all kinds of
food from the sea are permissible, whether they are plants or animals, alive or dead. Allaah says
(interpretation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food – for
the benefit of yourselves and those who travel…” [Al-Maa’idah 5:96]. Ibn ‘Abbaas said: “ Sayduhu (lit.
Hunting, pursuit) refers to whatever is taken from it alive, and ta’aamuhu (lit. its food) means whatever is
taken dead.” There are a few things – certain types of water animals –, which some scholars exclude
from the permission outlined above. These are:
Crocodiles: The correct view is that eating these is not allowed, because they have fangs and live on land
– even though they may spend a lot of time in the water – so precedence should be given to the reason
for forbidding it (it is a land animal that has fangs).

Frogs: It is not permissible to eat them because the Prophet (peace and blessings of Allaah be upon him)
forbade killing them, as is reported in the hadeeth of ‘Abd al-Rahmaan ibn ‘Uthmaan, who said that the
Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the killing of frogs. (Narrated
by Imaam Ahmad and Ibn Maajah; see also Saheeh al-Jaami, 6970). The rule is that everything, which
we are forbidden to kill, we are not allowed to eat; if we are allowed to eat it we are allowed to kill it.
Some scholars exclude sea snakes, but the correct view is that as they live nowhere except in the water,
we are permitted to eat them, because of the general nature of the aayah (interpretation of the
meaning): “Lawful to you is (the pursuit of) water game and its use for food – for the benefit of
yourselves …” [al-Maa’idah 5:96].
Otters and turtles: The correct view is that to be on the safe side, it is permissible to eat them after
slaughtering them properly, because they live both on land and in the sea. Here the rule is that in the
case of animals that live both on land and in the sea, the rules concerning land animals should be given
precedence, to be on the safe side, so they must be slaughtered properly, except for crabs which do not
need to be slaughtered, even though they live both on land and in the sea, because they do not have
blood. Everything that can cause harm is forbidden as food, even if it comes from the sea, because Allaah
says (interpretation of the meaning): “… And do not kill yourselves (nor kill one another). Surely, Allaah is
Most Merciful to you.” [An-Nisa’ 4:29] and: “… and do not throw yourselves into destruction…” [Al-
Baqarah 2:195]. (See al-Mughni, 11/83; Haashiyah al-Rawd, 7/430; Tafseer Ibn Katheer, 3/197; and
Ahkaam al-At’imah by al-Fawzaan).

Hence the Crocodile is AN EXCEPTION TO THE RULE and so are frogs

As for Sea Snakes the Hanafi’s forbid eating them because they don't have gills like fish and they are
extremely venomous
They have to keep hitting the surface of the sea to breathe

However, the correct view is that they are PERMISSABLE to eat out of necessity. This is how we reconcile
the opposing views concerning sea snakes and salt-water crocodiles.

In the case of amphibious animals, animals who live both on land & sea
The rulings governing the 'land animals' should be given PRECEDENCE
I.e. they must be slaughtered properly except for crabs, as they need not be slaughtered.
Sharks, Dolphins, Whales are all permissible to eat.

Penguins are Halaal


There’s no evidence to make Penguins haraam

If an animal should die on land, its blood is HARMFUL to human beings.


If a sea animal dies, its blood is NOT HARMFUL for human beings.
Hence the dead animals that live full time in the sea ARE HALAAL to eat

7. THE SHARIAH OF MUHAMMAD (SAW) IS MORE MERCIFUL THAN THE SHARIAH OF MUSA
(A.S)

Because they were not allowed to eat the wide variety from the sea
Kuffaar like to ask, why Muslims are allowed to eat the shrimp but not the pig?
Owing to the fact that they are both scavengers

The CORE reason we don't eat the pig is because 'WE HEAR & WE OBEY'
I.e. "Because the Holy Quran said we are not allowed to eat the pig"
However modern Muslim scholars elaborate further, stating that:

1.) The pigs eat feces

2.) Their meat contain tapeworms

Even if you boil that meat with maximum temperature you won't kill those tapeworms!
So if you eat swine flesh, you'll be infested with tapeworms
Swine flesh has fat building materials and eating it can cause obesity

3.) The pig is the most shameless animal and it's the most unscrupulous
It eats everything except glass and it has no jealousy
Hence those who eat pork, seem to be affected by that
E.g. they indulge in wife swapping

Some rationalists argue that they have contained pigs in which the pig is regularly cleaned and only fed
good food
But that makes no difference because the pig is 'naturally unclean' no matter what and those tapeworms
will still be there
Eating pork is an aberration i.e. to deviate & stray from the natural path.

As for the eating of land insects


The Locust is halaal
Hanafis& Hanbalis don't allow the eating of cockroaches

Land snails come under the ruling of eating “insects”. The majority of scholars are of the view that it is
haraam. An-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (9/16): The view of the scholars
concerning land insects … our view is that it is haraam. This was the view of Abu Haneefah, Ahmad and
Dawood. Maalik said: it is halaal. End quote.

Ibn Hazm (may Allaah have mercy on him) said: It is not permissible to eat land snails or any other
“insects and vermin”, such as geckos, cockroaches, ants, bees, flies, wasps, worms, lice, fleas, bedbugs,
mosquitoes or anything else of that type, because Allaah says (interpretation of the meaning): “Forbidden
to you (for food) are: Al-Maitah (the dead animals)” and “unless you are able to slaughter it (before its
death)” [al-Maa’idah 5:3]. And there is sound proof that slaughter can only be done in the neck or upper
chest, so if it is not possible to slaughter it, then there is no way one can eat it unless it is dead i.e., not
slaughtered properly, so it is haraam. End quote. Al-Muhalla (6/76, 77).

The Malikis did not stipulate that a creature which has no flowing blood should be slaughtered, rather
they included it under the same ruling as locusts, and its slaughter is by boiling, roasting, or piercing it
with a stick or needle until it is dead, whilst saying the name of Allah over it.

Maliki madhab is the most relaxed with regards to diet


They permit Fox, as well as Crocodile and land insects

As for the Kangaroo, the scholars have addressed this matter and have pronounced the kangaroo 'halaal'

Scholars also arrived at the conclusion that the Giraffe is Halaal

ELEPHANT: Eating elephant is MAKROOH

Hyena: There's a mutawaatir hadith that hyena meat is halaal

Ibn Abi 'Ammar narrated, 'I said to Jabir (RA), 'Is hyena a kind of game?' He replied, 'Yes.' I asked, 'Did
Allah's Messenger (SAW) say that?' He replied, 'Yes.' [Musnad Ahmad (3/318) No. 14465, Sunan Abu
Dawud (3/355) No. 3801, Sunan al-Nasa'i (5/191) No. 2836, Sunan Tirmidhi (3/198) No. 851, Sunan Ibn
Majah (4/385) No. 3236, Sunan al-Darime (2/102) No. 1942, Sahih Ibn Hibban (9/278) No. 3965]

DONKEY: HARAAM
Please bear in mind that the domestic donkey meat is haraam but the wild donkey meat (zebra) is halaal
to eat

Narrated By Jabir bin Abdullah: On the day of Khaibar, Allah's Apostle forbade the eating of donkey meat
and allowed the eating of horsemeat. [Sahih Bukhari, Vol 5, Book 59, Hadith #530]

Horse: Halaal
It was narrated that Asma’ bint Abi Bakr (RA) said: "At the time of the Prophet (saws) we slaughtered a
horse and ate it." [Narrated by al-Bukhari (5191) and Muslim (1942)]

QUESTION 1:

With regards to saying the first 10 verses of Surah Kahf on Jum'uah for Protection from dajjaal, does it
also apply when you say it during Salah? Or does it need to be recited outside Salah?

ANSWER 1:

In and out of Salah it is applicable

Abu Darda' reported Allah's Apostle (SAW) as saying: If anyone learns by heart the first ten verses of the
Surah Al-Kahf, he will be protected from the Dajjaal. [Sahih Muslim, Book 4, Hadith #1766]

QUESTION 2:

Was there a reason for making donkey meat haram? Was it because donkey is unclean?

ANSWER 2:

Donkeys are herbivores, they are not unclean


You are what you eat
Horse is a brave animal
You don’t want to be like the donkey
Allah has sworn by the horses in the Holy Qur’an because of their noble characteristics.
Horses leave a cloud of dust in the air when they are at full run and they attack the enemy with no fear
Donkeys are stubborn and unwise and we don’t want to have the characteristics of the donkey so that’s
why we don’t eat donkey meat

By the (steeds) that run, with panting (breath), (Al-'Adiyat 100:1)

Striking sparks of fire (by their hooves), (Al'Adiyat 100:2)

And scouring to the raid at dawn (Al'Adiyat 100:3)

And raise the dust in clouds the while, (Al'Adiyat 100:4)

Penetrating forthwith as one into the midst (of the foe); (Al'Adiyat 100:5)

Allah did not swear by the donkey


The most disgusting noise is the braying of the donkey

"And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of
all voices is the voice (braying) of the ass." (Luqman 31:19)

QUESTION 3:

What is the origin of the Star & Crescent? Does it have any authentic relation to Islam?
ANSWER 3:

This is nothing to do with Islam


The Pakistanis put this on their flag
They put the moon their because of the sighting of it determines start and end of Ramadan
Star and crescent is more to do with culture not Islam

QUESTION 4:

Are monkeys halal to eat?

ANSWER 4:

Monkeys are haraam to eat


It is an aberration
Lion, tiger, snake, crocodile are haraam to eat
Every animal that has fangs are haraam
Animals of prey are haraam
Dog meat is haraam

QUESTION 5:

A 16 year old girl drank alcohol, went to parties, smoked cigarettes, had a kaafir boyfriend and did more
things which Allah (swt) made haram. Her mother stabbed her to death, what is your opinion about this
case, which happened in dar al harb?

ANSWER 5:

Why did she do these things if she knew she would get stabbed?
Why didn't the family migrate?

Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed
among the disbelievers even though emigration was obligatory for them), they (angels) say (to them):
"In what (condition) were you?" They reply: "We were weak and oppressed on earth." They (angels) say:
"Was not the earth of Allāh spacious enough for you to emigrate therein?" Such men will find their abode
in Hell What an evil destination! (An-Nisa 4:97)

The Muslim parents are chasing the dunya


They rather see their kids in darul harb than migrate
There are thousands like this in the UK
In darul harb, your kids will go astray

Ibn al-Arabi (rh) said, “It is obligatory to leave a place where forbidden practices are rife since it is
mandatory for Muslims to demand observance of the Law.” [Ibn al-Arabi, Ahkaam al-Qur’an (1/484485)]

Shaykh ul Islam Ibn Taymiyyah (rh) said, “The state of a place reflects the state of a person. It is
possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other
times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person
becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to
one of faith and probity is an expression of repentance and of his turning away from disobedience and
perversion to belief and obedience. This is so until the Day of Resurrection.” [Majmu’al-Fatawa, (18/284)]

Some shuyukh in Saudi refused invitations to go to darul harb and give lectures

Ibn Hazm (rh) states that: “Whoever joins the ‘land of war’ and disbelief, of his own free will and in
defiance of whoever amongst the Muslims calls him to his side, is by virtue of this act an apostate, by all
the laws of apostasy, in Islam. Whoever is able to kill him must do so. His property is unprotected, his
marriage null and void, all his rights are swept away. But whoever flees to the ‘land of war’ for fear of
oppression, who neither opposes the Muslims in anything nor bears any malice towards them, and who
was not able to find any refuge among the Muslims, is free of any guilt since he was compelled to leave.
As for someone who takes the Muslims as his enemies, offering his help and his service to the
disbelievers, he is a disbeliever. But those who would emigrate to non-Muslim lands in search of wealth
or prosperity to live under their protection, while they were able to go to live amongst the Muslims in
their own land, but still do not withdraw themselves from the disbelievers; such people are not far from
the fold of disbelief, and we can find no possible excuse for them, so we ask Allah’s Forgiveness. As for
the person who lives in the land of Karmathians by his own free will, he is without doubt a disbeliever,
because they are avowed enemies of Islam, disbelievers and apostates who only long for the destruction
of the Muslims. Concerning those who live in a land where some heretic tendencies, leading to disbelief,
are manifested, they are not considered disbelievers, as Islam is supreme in the land where it is possible
to practice Islam openly; to confirm the message of the Prophet Muhammad (SAW), read the Qur’an,
establish the prayer, perform the fast of Ramadan and fulfill one’s obligations entirely. The words of the
Prophet (SAW), “I am not responsible for any Muslim who stays among polytheists” should clarify what
we have said so far. It is clear that the Prophet (SAW) refers here to the ‘Dar ul Harb’, and because he
(SAW) appointed some Companions as governors of Khaibar (Jewish land), even though everyone who
lived there were Jews. If a disbeliever conquers a Muslim country, then acknowledges their religion
(Islam), but assumes authority over them, and then claims any other religion than Islam, whoever lives
with him, supports, or serves him in any way is a disbeliever, even if he claims to be a Muslim, as
aforementioned.” [Ibn Hazm, al-Muhalla’: (13/139140)]

It was narrated from Samurah that the Prophet (SAW) said: “Do not live among the mushrikeen and do
not mix with them, for whoever lives among them or mixes with them is not one of us.” [alSunan al-
Kubra al-Bayhaqi (9/240) No. 18420 and Mustadrak al-Haakim (2/154) No. 2627. Adh-Dhahabi graded
this on the conditions of Bukhari and Muslim]

On the authority of Jarir bin 'Abdullah that the Messenger of Allah (SAW) sent a military expedition to
Khath'am. So some people (living there) sought safety by prostrating, but they were met quickly and
killed. News of this reached the Prophet (SAW) upon which he commanded that they be given half of the
'Aql (blood money). And he said: "I am free from every Muslim that lives among the idolaters." They
said: "O Messenger of Allah: How is that?" He said: "They should not see each other's campfires." [Sunan
Tirmidhi (4/155) No. 1604 and Sunan Abu Dawud (3/45) No. 2645]

You like living off food stamps that is why you don’t want to make hijra
Some make $1000 in food stamps a month
Most people who don’t make hijra are uneducated so they cannot get employment in another country.
You need to leave your environment if it is fitnah for your deen

Abu Sa'id al-Khudri reported Allah's Messenger (SAW) as saying: There was a person before you who had
killed ninetynine persons and then made an inquiry about the learned persons of the world (who could
show him the way to salvation). He was directed to a monk. He came to him and told him that he had
killed ninetynine persons and asked him whether there was any scope for his repentance to be accepted.
He said: No. He killed him also and thus completed one hundred. He then asked about the learned
persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred
persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes;
what stands between you and the repentance? You better go to such and such land; there are people
devoted to prayer and worship and you also worship along with them and do not come to the land of
yours since it was an evil land (for you). So he went away and he had hardly covered half the distance
when death came to him and there was a dispute between the angels of mercy and the angels of
punishment. The angels of mercy said: This man has come as a penitent and remorseful to Allah and the
angels of punishment said: He has done no good at all. Then there came another angel in the form of a
human being in order to decide between them. He said: You measure the land to which he has drawn
near. They measured it and found him nearer to the land where he intended to go (the land of piety),
and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to
them that as death approached him, he crawled upon his chest (and managed) to slip in the land of
mercy. [Sahih Muslim, Book 37, Hadith #6662]

In the above-mentioned hadith the man who killed 100 people was told by a scholar to make Hijra to
make his taubah because the environment he was living in corrupted him and turned him into a serial
killer.
Therefore if we know that a society has destroyed our Iman we need to make hijra and make taubah and
practice our deen properly.
THE SHARH OF BULUGH AL MARAAM (THE 7 PURIFYING WATERS)

THE SHARH OF BULUGH AL MARAAM: THE 7


PURIFYING WATERS
By Shaikh Abdullah Faisal
(Edited by Muminah_29)
06 Jan 2013 (Evening Dars)

Book 1 Chapter 1 (Water) page 18


2. Abu Sa'id alKhudri (RAA), narrated that Allah's Messenger (Sallallahu alayhi wa
sallam) said, "Water is Tahur (i.e. pure in itself and it purifies other things) and
nothing defiles it"
[Related by the three Imams, and Ahmad graded it as Sahih (authentic)]

TOPIC: THE 7 TYPES OF PURIFYING WATER


3. Narrated Abu Umamah alBahili (RAA): Allah's Messenger (Sallallahu alayhi wa
sallam) said, "Water is not defiled by anything, except for what changes (affects) its
smell, taste or color."
[Related by Ibn Majah, but declared weak by Abu Hatim]

4. Imam alBaihaqi reported (through his chain of narrators):


"Water is Tahur except when its smell, taste or odor is changed by a Najasah, which
affects it."

Abu Sa'eed alKhudri (RA) narrated that someone asked: O Messenger of Allah,
should we do wudoo' from Bi'r Budaa'ah (a well)? It is a well in which menstrual rags,
the flesh of dogs and rotten things are thrown. The Messenger of Allah (Sallallahu
alayhi wa sallam) said: “Water is a means of purification and nothing makes it
impure.”
[Sunan Abu Dawud (1/17) No. 66, Sunan Tirmidhi (1/9596) No. 66, Sunan alNasa'i
(1/174) No. 326, Musnad Ahmad (3/86) No. 11836]

Women used to throw their sanitary towels in a well and people used to use that
water for wudu.
So they asked the Prophet (Sallallahu alayhi wa sallam) about it
However, people didn't throw the flesh of dogs and sanitary pads deliberately.
They threw the pads somewhere else
But the rains washed these impurities into the well
So this never happened (that they threw the pads in the well deliberately)
When the rains washed the impurities into the well that was when they asked the
Prophet (Sallallahu alayhi wa sallam) about it.
This is a general hadith

3. Narrated Abu Umamah alBahili (RAA): Allah's Messenger (Sallallahu alayhi wa


sallam) said, "Water is not defiled by anything, except for what changes (affects) its
smell, taste or color."
[Related by Ibn Majah, but declared weak by Abu Hatim]

4. Imam alBaihaqi reported (through his chain of narrators): "Water is Tahur except
when its smell, taste or odor is changed by a Najasah, which affects it."

So if you have water and impurities fell inside of it, you are not allowed to classify it
as contaminated unless it has an odour or colour.
But the water is classified as contaminated water, which is unfit for drinking, wudu
and ghusl when the odour, colour or taste changes.

So according to usool ul Fiqh (Principles of Fiqh) when you have 2 hujjah that are
conflicting
One is general and the other is specific
You act upon the hujjah that is specific

5. 'Abdullah Ibn 'Umar' (RAA) narrated that Allah's Messenger (Sallallahu alayhi wa
sallam) said, "Any amount of water that is sufficient to fill two pitchers, is not easily
contaminated by impurity (Najasah)"
[Another narration says: "'It does not become impure"]
[Related by the four Imams Ibn Khuzaimah alHakim and Ibn Hibban graded it as
Sahih]

Whenever water is huge in quantity, it is not easily contaminated

The minimum threshold is Qullatain, which the scholars say is equal to 2 pots
2 pots of water is equal to 270Litres or 71 USA gallons or 59 UK gallons.
When the Prophet (SAWS) said water is not contaminated by anything he was
referring to water, which is above 270Litres
Any amount of water, which is below 270L, is easily contaminated.
If impurities should fall into any water, which is below 270L we should assume that it
is contaminated water.
Please bear in mind this is the Shafi and Hanbali view.

THE 7 TYPES OF PURIFYING WATER


Purifying water is water that is fit for wudu, ghusl

1. RAIN WATER

2. SEA WATER

3. RIVER WATER

4. WELL WATER

5. SPRING WATER

6. SNOW WATER
7. HAIL WATER

These waters remain in the pure form Allah created them

And these are what the Prophet (Sallallahu alayhi wa sallam) meant by water is
intrinsically pure and nothing contaminates it

Then he said you are not allowed to render water impure until it develops an odour,
color or smell because najasa (impurity) fell in it

Water is of 3 types in regards to its level of purity

1. THE PURIFYING WATER


This is the water that remains in its pure form Allah created it in, and it was not mixed
with any other substance

2. THE PURE WATER


Water mixed with a pure substance
E.g. mixed with sugar and lime and it became lemonade
Water mixed with orange juice is called pure water
But it is haraam to use for wudu and ghusl
Only purifying water can be used for wudu and ghusl.
Water that remains in its pure state is classified as purifying water.

3. CONTAMINATED WATER
Water that is mixed with an impure substance
It is not suitable for wudu or ghusl, and it is haraam to drink
Islamic scholars say the foremost water that should be in our minds is the river water
and the spring water
These cannot be contaminated easily
This is when you read the hadith * water is naturally pure*
This is what should come to mind
The river and spring water
The Fuqahaa (the Islamic Jurists) agree if impurities fall in water it does not have to
develop all three signs to render the water impure
One sign is sufficient to render the water impure
These are the three signs: odour, colour & taste
One of these signs is sufficient to render the water contaminated
The Fuqahaa agree; any amount of water large or small is pure even if impurities
drop in it, if it does not have any of the three signs present

4. Imam alBaihaqi reported (through his chain of narrators): "Water is Tahur except
when its smell, taste or odor is changed by a Najasah, which affects it."

Imaam Shaafi & Imaam Ahmad stated that


If the water is less than 270 litres and impurities drop in it you are OBLIGED to render
it contaminated
If the water is 270 litres and above and impurities drop in it
And it did not develop one of the 3 signs (i.e. odour, colour, taste)
You have to render the water PURE
Hence 270 litres is the threshold
270 litres of water is considered a large enough body of water, which is capable of
fighting impurites.
The Prophet (Sallallahu alayhi wa sallam) also mentioned the 270 litres amount as the
amount, which does not carry germs.

THE LEFTOVERS OF PEOPLE AND ANIMALS


1. The leftovers of peoples food and drink is considered pure

Even if the person who ate and drank from the container was a kaafir
Because a kaafir impurities are 'spiritual'
And none of the 4 Great Imaams said it was haraam to use a kaffir as a wet nurse for
a child.
Those who say there is cause for concern for a kaafir woman to be a wet nurse for a
Muslim child say this because they are concerned about the wet nurse passing on
her infidel personality to the Muslim child

2. The leftover water of a Cat


This is considered pure
And it is suitable for wudu & ghusl

3. The leftovers of the Fowl


If the fowl is caged, the leftover is PURE
If the fowl is let loose, the leftover is rendered Makrooh

4. The leftovers of Halaal animals like Sheep, Goats, Cows, Camels


and Horses
The Fuqahaa rendered the leftovers of these 5 animals as pure and suitable for wudu
& ghusl
Because these animals are halaal to eat

5. The leftovers of Mules and Donkeys


The Fuqahaa have rendered the leftovers of Mules and Donkeys as Makrooh because
Donkeys are haraam to eat.
Please bear in mind that the zebra is halal to eat because it is not a domesticated
donkey, it is a wild donkey.
6. The leftovers of Dogs
The Fuqahaa have rendered the leftovers of dogs as haraam
Because the water is contaminated
Hence wudu & ghusl in such water would be baatil (void)
When the dog licks your pots you have to wash it SEVEN TIMES
THE FIRST TIME with dirt

It was narrated from Abu Huraira that the Messenger of Allah (Sallallahu alayhi wa
sallam) said: "If a dog licks the vessel of any one of you, let him wash it seven times,
the first time with dust."
[Sahih Muslim (1/234) No. 279, Sunan alNasa'i (1/177) No. 338, Musnad Ahmad (2/427)
No. 9507]

If the dogs’ saliva should drip on your trousers it is haraam to pray in those trousers.

7. The leftovers of Pigs


The Fuqahaa have rendered the leftovers of the pig as contaminated water
Therefore it is haraam to use it for Wudu or Ghusl rendering Salaah baatil.

Whenever water is rendered contaminated it is haraam to use if for drinking or


ibadaat (wudu & ghusl)
However this contaminated water can be used for Aadaat
Aadaat = cultural habits of the people
E.g. can be used for washing buildings, cars, etc but NOT for wudu & ghusl

QUESTION 1:

Please give the ruling of the women wearing nail polish in general as a form of
beautification and in regards to salah. Also, is the Muslim who is tattooed (revert)
and has the money to remove it but does not, is he committing a sin?

ANSWER 1:

The shaikhs said they have to take it off because you have to make wudu
Some say you don't but this is incorrect
Wudu with nail polish is baatil
With henna or kohl you wudu is valid
If the tattoo is visible e.g on your hand and it is promoting a kaafir symbol like the
cross it MUST be removed
The tattoos of Free Masonic symbols have to be removed whether they are visible or
not
The tattoos that depict pictures of other religions have to be removed
If tattoos are hidden with your clothing you don't have to remove it if it does not
depict evil symbols.
You had tattoo before shahadah
Removal of tattoos will be waajib if you have things that are of kufr
Also name tattoos must be removed
Names of ex wife etc, will offend your new wife
A non-visible flower tattoo for example, does not need to be removed if it is not
offensive to your spouse or the rest of the Ummah.

QUESTION 2:

If the water has one or more signs of contamination can we run it through a filter,
purify it, and use it. OR do we render it unsuitable once it's been contaminated
before.

ANSWER 2:

You use it for aadaat not ibaadaat


You can use it to wash cars but not for worship
If a water expert says that a purifier can rid the water of the three signs of
contamination, you can use this water for wudu
If contaminated water is not available you perform tayammum
You can drink it if needed to survive (to save your life) because Allah allows you to
eat pork in Surah Baqarah vs 173 to save your life

He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of
swine, and that which is slaughtered as a scrifice for others than Allah (or has been
slaughtered for idols, etc., on which Allah's Name has not been mentioned while
slaughtering). But if one is forced by necessity without wilful disobedience nor
transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving,
Most Merciful. (Surah Al Baqarah 2:173)

QUESTION 3:

When performing Salaah, kindly advise how long a time gap can be between the Fard
& the Sunnah. e.g. let's say you finish Salaatul Isha and the phone is ringing, can you
attend the phone call, and THEN perform the Sunnah afterwards? If yes, is there a
time limit on your phone call?

ANSWER 3:

The recommended time you should spend between Sunnah and Fard is 5 minutes
because the Sunnah has to be performed immediately after the Fard.

QUESTION 4:

You mentioned the saliva of the dog. What about hunting dogs that catch the game, I
have heard the saliva of the dog is specific to utensils?

ANSWER 4:
They ask you (O Muhammad) what is lawful for them (as food ). Say: "Lawful unto
you are At-Tayyibat [all kind of Halal (lawful-good) foods which Allah has made lawful
(meat of slaughtered eatable animals, milk products, fats, vegetables and fruits,
etc.)]. And those beasts and birds of prey which you have trained as hounds, training
and teaching them (to catch) in the manner as directed to you by Allah; so eat of
what they catch for you, but pronounce the Name of Allah over it, and fear Allah.
Verily, Allah is Swift in reckoning." (Surah Al Maidah 5: 4)

The above-mentioned ayah allows you to use Hunting dogs for the game, but you
need to slaughter the animal when the dog brings it to you to make it halal
SHARH OF BULUGH AL MARAAM (ISLAM THE HYGIENIC RELIGION)

SHARH OF BULUGH AL MARAAM SERIES CONTINUES


Book 1 Chapter 1 (Water) Hadith 6 -11 Page 19
ISLAM THE HYGIENIC RELIGION
By Shaikh Abdullah Faisal
(Edited by muminah_29)
We are explaining this book, which was compiled by ibn Hajar

HADITH NUMBER 6
Abu Huraira (RAA), narrated that the Holy Prophet (Sallallahu alayhi wa sallam) said,
"None of you should wash in stagnant water when he is Junub) (a state of major
ritual impurity due to coitus). [by Imam Muslim]

Janabah is a state of major impurity due to intercourse.


This hadith proves that Islam is a very hygienic religion and Islam is scientific.

HADITH NUMBER 7
In another narration by alBukhari (of the previous Hadith): The Holy Prophet
(Sallallahu alayhi wa sallam) said, "None of you should urinate into stagnant (water
that is not flowing), then wash in the same water.''

Ghusl is the ritual bath done to make you ready for acts of ibaadah.
So this hadith also proves that Islam is hygienic and scientific because the stagnant
water spreads germs

Whenever a believer wants to make ghusl, he should use flowing water because
stagnant water carries germs
And the Holy Prophet (Sallallahu alayhi wa sallam) said we should not urinate in
stagnant water and use it for ghusl.
Therefore if someone urinates in a bathtub, he can't use that water to perform
ghusl based on the hadith above.

However if the person is in a huge swimming pool and urinates in it


The water can be used for ghusl because the water in the swimming pool is huge and
hence capable of fighting its own germs.

The scholars said if the water is Qullatain (2 pots) i.e. 270Litres and above and
impurities fall into it, you can use it for purification.
But if below this volume you can't use it.

You should use purifying water for purification.


This is water that is in its natural form and with no impurities
HADITH NUMBER 8
In a narration by Imam Muslim and Abu Dawud (of the same Hadith) the Holy Prophet
(Sallallahu alayhi wa sallam) said, "And should not wash in it because of being in a
state of Janabah (major impurity due to sexual relations).

The water to use for janabah should be purifying water.


Pure water is water mixed with lemonade for example
But purifying water is not mixed with anything

This proves to you how hygienic the Holy Prophet (Sallallahu alayhi wa sallam) was

HADITH NUMBER 9
A man who accompanied the Holy Prophet (Sallallahu alayhi wa sallam) narrated,
"The Messenger of Allah (Sallallahu alayhi wa sallam) forbade that a woman should
wash with the water left over by the man or that the man should wash with the water
left over by the woman; and they should use the water (scoop it from the same
vessel) together (i.e. at the same time).'' [Reported by AbuDawud and anNasa'i with a
sound chain of narrators]

The word wash in this context means wudu and ghusl.


The word fadl (leftover water) becomes so if the person uses more than half of the
water.
If the person uses only 50% of the water it is not left over water.

HADITH NUMBER 10
Narrated Ibn 'Abbas (RAA): "The Messenger of Allah (Sallallahu alayhi wa sallam)
used to wash with the water left over by Maimunah (RAA)." Reported by Muslim.

Ibn Hajar brought 2 hadiths that seems to contradict


So we need the faqih to reconcile the differences between these two hadith and
explain these hadith for us.

HADITH NUMBER 11
The authors of the Sunan transmitted that one of the wives of the Holy Prophet
(SAW) washed from a bowl, and when the Holy Prophet (Sallallahu alayhi wa sallam)
came to wash from it (perform ablution or ghusl) she said, "I was junub (sexually
impure)." He replied: "Water does not become impure." [AtTirmidhi and Ibn
Khuzaimah graded it as Sahih]

The Holy Prophet (saw) in one hadith forbade us from washing with water left over by
others.
But another hadith said the Holy Prophet washed from the water left over by his wife
Maimuna (r.a)
And in another hadith the Holy Prophet (SAWS) said water does not become impure
from washing
This is because the washing removes ceremonial impurity not physical
impurity because the believer is never impure.

It was narrated that Abu Hurayra said: “I was met by the Messenger of Allah
(Sallallahu alayhi wa sallam) and I was junub. He took my hand and I walked with him
until he sat down. Then I slipped away and washed myself (ghusl), and then I came to
where he was sitting. He said, 'Where were you, O Abu [Hurayra]?' I told him, and he
said, 'SubhanAllah, O Abu [Hurayra], the believer does not become impure.”
[AlBukhari (285) and Muslim (371)]

So how do we reconcile these ahadeeth?

Some scholars said that when the Holy Prophet (Sallallahu alayhi wa sallam) forbade
the washing from left over water,
HE MEANT WATER LEFT OVER BY A MENSTRUATING WOMAN

But the jamhoor refuted them


They said because the menstruating woman makes ghusl when her menses stops
flowing.
So the blood could not have entered into the water.
So the argument of those scholars does not stand up to scrutiny.

The jamhoor explained the 2 hadith that seems to conflict.

The prohibition from washing with leftover water is for tanzeeh (disliked).
Not for tahreem (an absolute prohibition).
So the prohibition was not an absolute one but disliked.
So the fuqahaa said whenever there are 2 conflicting hadith on same issue, you are
not allowed to say it is haraam.
You have to say the prohibition is disliked and not emphatic.
This is called usool ul fiqh (Principles of Fiqh)

And whenever the Holy Prophet (Sallallahu alayhi wa sallam) told you not to do
something but he himself did it, it is tanzeeh (disliked)

E.g. the Holy Prophet said we should sit and drink but he was seen standing and
drinking.
The fuqaha said this prohibition is not absolute but disliked (tanzeeh).
So he meant it is preferred to sit down and drink.

Abu Sa'id Khudri reported: 'the Messenger of Allah (Sallallahu alayhi wa sallam)
warned against drinking while standing.'
[Sahih Muslim (3/1601) No. 2025]

On the authority of AnNazzal: 'Ali (RA) came to the gate of the courtyard (of the
Mosque) and drank (water) while he was standing and said: "Some people say it is
makrooh for one of you to drink whilst standing, but I saw the Holy Prophet
(Sallallahu alayhi wa sallam) doing what you have seen me do."' [Sahih Bukhari
(7/110) No. 5615]

AlNawawi (rh) said: "There is no contradiction in these ahadeeth, praise be to Allah,


and none of them are da'eef (weak). Rather they are all saheeh. The correct view is
that the forbidding mentioned in them is to be understood as meaning that it is
disliked.

The fact that the Holy Prophet (Sallallahu alayhi wa sallam) drank whilst standing
indicates that it is permissible to do so. This is all that needs to be said on the matter.
If it is asked: How come it is makrooh to drink whilst standing when the Holy Prophet
(Sallallahu alayhi wa sallam) did that? The answer is that if what he (Sallallahu alayhi
wa sallam) did was to show that it is permissible, then it is not makrooh, rather he
(Sallallahu alayhi wa sallam) was obliged to show and explain that, so how can it be
makrooh? It is proven that the Holy Prophet (Sallallahu alayhi wa sallam) did wudoo'
washing each part only once, and that he circumambulated the Ka'bah (i.e., did tawaf)
riding a camel even though there is scholarly consensus that it is better to do
wudoo' washing each part three times and that it is better to do tawaf walking. There
are many similar examples.

The Holy Prophet (Sallallahu alayhi wa sallam) was demonstrating that something is
permissible one time or many times, but he persisted in following the better option.
So usually when he did wudoo' he washed each part three times, and he usually did
tawaf walking, and he usually drank whilst sitting. This is clear and is not confusing
to anyone who has the slightest claim to knowledge. And Allah knows best."
[Sharh Sahih Muslim (13/195) No. 2027]

The same thing applies to the prohibition from washing with leftover water of women

It means it is preferred not to wash from it.


But if you live where there is shortage of water, you can use the water

According to Abu Hanifah, you are not allowed to wash from leftover of both sexes
because he believes when someone washes his limbs; the impurity from the limbs is
transferred to the water.
But the other imams said the wudu or ghusl is valid from leftover water
Because the Holy Prophet (Sallallahu alayhi wa sallam) meant it was preferred and he
was not emphatic.
So we close by saying that, the Holy Prophet (Sallallahu alayhi wa sallam) was not
emphatic in his prohibition
And this is the opinion of the jamhoor excluding Abu Hanifah

We are not supposed to understand the hadith, that when washing with your spouse
from the same water (container) that you have to dip your hands at the same time
into the vessel
Because the Holy Prophet (Sallallahu alayhi wa sallam) and Aisha (r.a) washed from
the same vessel at the same time but did not dip their hands into the vessel same
time
On the authority of 'Aa'ishah (RA) who said: "I used to bathe with the Holy Prophet
from a single container of water which was placed between us such that our hands
collided inside it. He used to race me such that I would say: `Leave some for me,
leave some for me!' She added: `We were in a state of Janabah (i.e. the state of
having slept together).'"
[alBukhari (299) and Muslim (321)]

This hadith proves that

1. THE HOLY PROPHET (Sallallahu alayhi wa sallam) AND AISHA USED TO WASH
AT THE SAME TIME

2. YOU ARE ALLOWED TO BE NAKED IN FRONT OF YOUR SPOUSE

3. THEY WERE SOUL MATES BECAUSE THEY COMPETED TO WASH AND TO RACE.

They raced with each other in the bathroom and even in the desert.

4. WHEN YOU SHOWER FROM THE SAME VESSEL YOU DONT HAVE TO DIP YOUR
HANDS SIMULTANEOUSLY

QUESTION 1:

Regarding Salaatul Jum'uah


(i) Is a traveler exempt from the obligation (of Salaatul Jum'uah)?
(ii) Is tiredness/exhaustion a permissible reason to miss Salaatul Jum'uah? (and pray
Zuhr at home instead)

ANSWER 1:

Yes the traveler is exempted


But I do not know of any evidence that exempts you because of tiredness
Because jumuah is 2 raka'ah and dhuhr is 4 raka'ah, you should just go to attend.
You can either drive or call a taxi to go and attend

Abu Huraira (RA) reported: 'A blind man came to the Messenger of Allah (Sallallahu
alayhi wa sallam) and said: "O Messenger of Allah! I have no one to guide me to the
masjid." He, therefore, sought his permission to perform Salat (prayer) in his house.
He (Sallallahu alayhi wa sallam) granted him permission. When the man turned away,
he called him back, and said, "Do you hear the Adhan (call to prayer)?" He replied in
the affirmative. The Messenger of Allah (Sallallahu alayhi wa sallam) then directed
him to respond to it.'
[Sahih Muslim (1/452) No. 653]

QUESTION 2:

If water collects in a storage tank in your house, and when you open the tap the water
from the storage tank comes out of the tap, is this stagnant water?
ANSWER 2:

Because it is a storage tank, huge and being filled up on a daily basis it is not
considered stagnant water
It is just a storage tank
Stagnant water is water in a pond for example it changes colour, develops an odor
and taste
It also contains a lot of germs and causes many diseases

You should look out for change of colour, odour and taste in stagnant water and if
they are present avoid using it for wudu and ghusl.

QUESTION 3:

I went to Jumu’ah last week at a different masjid than I would usually go.
Subhan'Allah, it was a shame that the speaker was talking about asking dua from the
Holy Prophet's grave and asking him to ask Allah to forgive us for our sins. I walked
out of the masjid, it was also a shame that it was a masjid with a bunch of reverts,
what do you think, should we interfere?

ANSWER 3:

This masjid appears to me as masjid diraar.


The word diraar means a masjid to spread kufr instead of Islam and to misguide the
ummah.
Allah said:

And as for those who put up a mosque by way of harming and disbelief, and to
disunite the believers, and as an outpost for those who warned against Allah and His
Messenger (Muhammad Sallallahu alayhi wa sallam) aforetime, they will indeed swear
that their intention is nothing but good. Allah bears witness that they are certainly
liars.
(AtTawbah 9:107)

This is a Berailvi masjid


They have a Hindu background and so they worship the grave instead of Allah.
They also do not know the meaning of the Shahadah, which is to testify, and bear
witness that nothing deserves to be worshipped EXCEPT ALLAH and that
Muhammad is his last Prophet and Messenger.

If they truly believe that Allah alone deserves to be worshipped they would not be
grave worshippers.
Allah has made takfeer on the grave worshippers in Surah 39 vs 3.

Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those
who take Auliya' (protectors and helpers) besides Him (say) : "We worship them only
that they may bring us near to Allah." Verily, Allah will judge between them
concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a
disbeliever.
(AzZumar 39:3)

They claim to worship Allah in salah but after it, they go to the graves and ask the
inhabitants of the grave for things
These are Muslims by culture not by conviction

They also do not know the meaning of the shahadah: because these people believe
in democracy even though democracy is the greatest shirk.
So they are practicing many different types of shirk, they wear ta'weez on their necks
for protection.
If we want to be protected by the Qur’an we have to recite it not wear it.
Wearing the Qur’an for protection is an act of Bid’ah.

You need to establish your own masjid: because these people are mushrikun.
So you did the right thing by walking out the masjid.
Salah behind a Berailvi is not accepted, there is no difference between a Buddhist
and a Berailvi because they both worship idols.

In the following hadith the Holy Prophet (saws) refers to a grave as an idol

Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the
Messenger of Allah (SAW) said, "O Allah! Do not make my grave an idol that is
worshipped. The anger on those who took the graves of their Holy Prophets as
places of prostration was terrible."
[Muwatta Malik (1/223) No. 570, Musannaf Abdur Razzaq (1/406) No. 1587, Musnad
Ahmad (2/246) No. 7352]

http://www.huffingtonpost.com/2012/07/02/islamistsdestroytimbuktusacredsites_n_1
642648.html

QUESTION 4:

Municipal water is infused with fluoride and other minerals because it is derived from
the lake and reprocessed. Is this considered to be purifying water because there is
waste added into the lake water, then it is treated with chemicals and then provided
to us. Please explain.

ANSWER 4:

If the water is more than 270L, the sheer water itself is able to purify itself
And if the experts purify it with chemicals and prove it to be pure, then it is purifying
water
If we should say otherwise, we would use Islam to strangle the Muslims and this is
not good
So the water in your homes is classified as purifying water after its been treated and
therefore it is fit for wudu and ghusl.
If we don’t classify it as purifying water we will be guilty of making the religion a
burden on the Muslims and Islam will be impossible to practise.
QUESTION 5:

When there is only stagnant water, should you do tayammum or use the stagnant
water for wudu?

ANSWER 5:

When there is only stagnant water use it unless it contains impurities, then you can
do tayammum
The prohibition was tanzeeh (disliked) and not absolute.
The only time it is haram to use stagnant water for wudu and ghusl is if it has a foul
smell and a colour, so in that case you are obliged to make tayammum instead.

In the following hadith The Holy Prophet (Sallallahu alayhi wa sallam) forbade women
from walking behind the coffin to the grave
This was disliked and not absolute

Umm Atiyyah (RA) reported: “We (womenfolk) were prohibited from accompanying a
funeral procession, but we were not compelled (not to do so).” [AlBukhari (1278) and
Muslim (938)].

QUESTION 6:

Can you use wudu to replace ghusl?

ANSWER 6:

Yes, you can use it


Because of the story of Amr ibn Al AAs

'Amr ibn al'Aas narrated: 'I had a wet dream on a cold night during the campaign of
Dhaat alSalaasil, and I was afraid that I would die if I did ghusl, so I did tayammum
then I led my companions in praying Fajr. They mentioned that to the Holy Prophet
(Sallallahu alayhi wa sallam) and he said: “O 'Amr, you led your companions in
prayer when you were junub?” So I told him what had kept me from doing ghusl. I
said: “I heard that Allah says (interpretation of the meaning): 'And do not kill
yourselves (nor kill one another). Surely, Allah is Most Merciful to you' [alNisa' 4:29].
The Messenger of Allah (Sallallahu alayhi wa sallam) smiled and did not say
anything.
[Sunan Abu Dawood (1/92) No. 334, Musnad Ahmad (4/203) No. 17845, Sunan
Daraqutni (1/327) No. 681, Mustadrak alHaakim (1/285) No. 629 and alBukhari in
mu'allaq form (1/77)]

You can use tayammum to replace ghusl BUT you


CANNOT use wudu to replace ghusl. The above-mentioned hadith is clear evidence
that you can use tayammum to replace ghusly but we have no evidence to use wudu
to replace ghusl.
A person is allowed to use tayammum to replace ghusl if he has no water or if he is
sick and his body cannot touch the water, or if the water is to cold or if the water is
available but there is danger at the water hole.
The Holy Prophet (Sallallahu alayhi wa sallam) approved of what Amr ibn Al Aas did.
Amr ibn Al Aas mad tayammum because the water was too cold

QUESTION 7:

If you are in a public toilet where there is no jug for water, is it permissible to wipe
with tissue paper after urinating without using water?

ANSWER 7:

If you are in a place where there is no water and you use toilet paper, you have not
done anything wrong because the tissue absorbs the urine from you
However for you to use water is preferred
So if you are a traveler you should travel with your bottle of water especially if you
live in darul harb because the kuffar don't provide facilities for istinja because they
do not understand Islamic hygiene and they do not have proper bathroom etiquettes
A practising Muslim should always travel with a prayer mat, a compass for the Qibla
and a bottle for istinja.

QUESTION 8:

Yesterday you said the saliva of the dog is najis, if a dog brushes past us or touches
us, does it break our wudu, or would we need to make ghusl?

ANSWER 8:

If the body of the dog brushes against you, you don't need to make wudu or ghusl
You should be careful of the saliva of the dog touching you
We will discuss this topic tomorrow inshaa Allah
It is the saliva of the dog that is najis and if it touches your trousers, you should
wash it
You should not pray in that trouser unless you wash it
This is because the saliva of the dog has so many germs and it is a very dirty animal.
We have no evidence to say that a dog touching you breaks wudu but we should
avoid the saliva of dogs.
THE SHARH OF BULUGH AL MARAAM (BEWARE OF THE DOGS
SALIVA)

THE SHARH OF BULUGH AL MARAAM:


Book 1 Chapter 1 (BEWARE OF THE DOGS SALIVA) page 21
By Shaikh Abdullah Al Faisal
Jan 08 2013 (evening Dars)
Edited by muminah_29

HADEETH NUMBER 12:

Huraira (RAA), narrated that the Prophet (Sallallahu alayhi wa sallam) said, "If a dog laps the
water from the utensil of anyone, purify it (the vessel) by washing it seven times, using earth
for the first washing."
[Reported by Muslim, with the addition: "He must spill it."
[Imam at-Tirmidhi also related it with the addition: "The first or the last (washing)"]

This hadith has lessons for us


The dogs saliva transmits round worms
It is a dirty animal and if it licks water, that water becomes impure
And if it licks your utensils, you should wash it 7 times and use dirt for the first washing
Modern day science found out that dirt contains fluorine and this kills the rabies virus in the
dogs saliva

The round worms are intestinal parasites and they cause:

1. Coughing
2. Leptospirosis
3. Fever
4. Headache
5. Salmonellosis
6. E.coli virus

Contracting rabies from a rabid dog is also popular in the West because they live with dogs

These behaviors of dogs is called the canine behavior


And dogs eat from rubbish and feces
They eat feces of human beings and other dogs
The pigs also eat feces of other animals and so it is also najis

The dogs lick the bottom of each other also


But all these behaviors are considered normal because it is part of the canine behavior

The Hanafis said you may not use dirt to wash the utensils
And that you can wash the utensil only 3 times
They claim Abu Huraira (ra) passed the fatwa of washing 3 times
The saliva of animals that are halal to eat are considered pure, the left over water of the
donkey is considered Makruh (disliked) in Islam
Narrated by Jabir bin Abdullah: on the day of Khaibar, Allah's Apostle forbade the eating of
donkey meat and allowed the eating of horse meat. [Sahih Bukhari, Vol 5, Book 59, Hadith
530]

But we say to them that the scholars said whenever there is a clash between the fatwa of a
sahabi and that of a hadith you go along with the evidence of hadith

Home dogs are properly fed by their masters and so they are more hygienic than the stray
dogs
The stray dogs saliva is far more lethal than the home dogs
But yet still the hadith of the prophet (Sallallahu alayhi wa sallam) is general and so all dogs
are the same

The correct opinion is that all dogs’ saliva is najis and this is the opinion of the jamhoor
(Majority of the scholars)

People at times develop septicemia


Septicimia is a bacteria in the blood that often occurs with severe infections, it is a life
threatening infection that affects mostly the lungs the abdomen and the urinary tract

If a dog should lick something liquid, you should pour all of it


But if it is solid, you are allowed to scrape away the part it licked and use the rest

If a rat should drop into a bucket of butter which is solid


You are allowed to scrape away that part and use the rest
But if it is liquid, then you should throw away the contents of the entire bucket

According to Imam Shafi'i, the whole of the dog is najis even its hair and requires washing
because the sweat of the dog is najis just like its saliva

According to the jamhoor, it is only the tongue of the dog that is najis
And that the dog does not sweat

All the above-mentioned rulings about the dog are applicable to the pig because the pig is also
najis

This is by way of qiyaas because even though the hadith did not mention the pig they used
analogy to include the pig
So we have our Islamic rulings from qiyaas also.

The same impurities found in the saliva of the dog like round worms and E. coli are in the
saliva of the pig

If a dog should lap the swimming pool or a huge amount of water you don't need to throw
away all the water and condemn the water because the water is more than 270 Litres

And the Prophet (Sallallahu alayhi wa sallam) said whenever the water is above this volume;
it purifies itself and can't be contaminated by impurities

Umar was travelling between Makkah and Medina and someone asked the owner of the water
whether carnivores drink from the water
Narrated Yahya ibn Abd ar-Rahman ibn Hatib that Umar ibn al-Khattab set out on one occasion
with a party of riders, one of whom was Amr ibn al-As

They came to a watering place and Amr ibn al-As asked the man who owned it whether wild
beasts drank from it. Umar ibn al-Khattab told the owner of the watering place not to answer,
since the people drank after the wild beasts and the wild beasts drank after them
[Muwatta Malik (1/26) No. 55]

It was narrated from Abu Sa'eed al-Khudri that the Prophet (Sallallahu alayhi wa sallam) was
asked about the water basins located between Makkah and al-Medina, which were visited by
wild animals, dogs and donkeys, and about using them for means of purification.

He said, "Whatever they (the animals) have carried in their bellies is for them, and whatever
is left over is for us, and is pure."

[Sunan Ibn Majah (1/326) No. 519]

We quote this hadith to prove what we said above

IT IS HARAM TO KEEP DOGS AS PETS


Because you lose 2 amounts of good deeds each time you keep a pet dog in your home

Narrated By Abu Huraira: the Messenger of Allah (Sallallahu alayhi wa sallam) said,
“Whoever keeps a dog, a qiraat from his good deeds will be deducted every day, except a dog
for farming or herding livestock.”
[Sahih Bukhari (4/130) No. 3324]

Abu Hurayra (RA) narrated that the Messenger of Allah (Sallallahu alayhi wa sallam) said:
“Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qiraats
will be deducted from his reward each day.”
[Sahih Muslim (3/1203) No. 1575]

The Prophet (Sallallahu alayhi wa sallam) said that dogs are allowed to be kept in only 3
situations

1. The hunting dogs


2. The farming dogs
3. The livestock dogs

Abdullah ibn 'Umar (RA) that the Messenger of Allah (Sallallahu alayhi wa sallam) said:
“Whoever keeps a dog, except a dog for herding livestock or a dog for hunting, a qiraat will
be deducted from his good deeds each day.”
'Abdullah said: Abu Hurayra said: Or a dog for farming

[Sahih Muslim (3/1202) No. 1574]

On the authority of Abu Malik al-Harith bin al-Harith al-Asharee (RA) who said: The Messenger
of Allah (Sallallahu alayhi wa sallam) said, "Purity is half of iman (faith)

[Sahih Muslim (1/203) No. 223]

For example you go hunting for a particular animal and the dog is trained to catch the game
It brings the animal to you and you say Bismillah and slaughter it
However if the game should die before you are able to slaughter it and u said Bismillah before
shooting it , the meat is still halal.
If you forget tosay bismillah before shooting it you have to say Bismillah before eating it and
then it becomes halal.

So you are allowed to have guard dogs to protect against thieves and also hunting dogs

They ask you (O Muhammad Sallallahu alayhi wa sallam) what is lawful for them (as food ).
Say: "Lawful unto you are At Tayyibāt [all kind of Halāl (lawful good) foods which Allāh has made
lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits, etc.)]. And
those beasts and birds of prey which you have trained as hounds, training and teaching them (to
catch) in the manner as directed to you by Allāh; so eat of what they catch for you, but pronounce
the Name of Allāh over it, and fear Allāh. Verily, Allāh is Swift in reckoning."

(Al-Ma'idah 5:4)

Before you send out the hunting dogs, you have to say Bismillah just like you should say
Bismillah before shooting

You are allowed to have 2,3 etc. dogs to protect the sheep against the wolves

ARE WE ALLOWED TO SELL DOGS?

The jamhoor said it is haram to sell dogs


And the person has to give you back your money, if a man sells it to you

Abu Mas'ud al-Badri (RA) said: “The Messenger of Allah ( Sallallahu alayhi wa sallam)
prohibited the price of a dog, the earning of a prostitute, and the money given to a
soothsayer.”

[Al-Bukhari (2237) and Muslim (1567)]

Ibn Hazim said if you need a guarding dog and you were forced to buy it, the sin is on the
seller

Ibn Hazm (rh) said: It is not permissible to sell a dog at all, whether it is a hunting dog or a
herding dog, or any other kind. If a person is forced to buy a dog and cannot find someone to
give him one, then he may buy it, and it is halaal for the buyer and haraam for the seller, and
the buyer may take back his money whenever he is able. This is like a bribe in order to ward
off oppression and ransoms for freeing prisoners and appeasing an oppressor. There is no
difference.
[Al-Muhalla (7/493) No. 1514]

Abu Hanifah said it is halal to sell useful dogs e.g. a guard dog
The correct opinion is that of Abu Hanifah because it is costly to train these guard dogs
So you are allowed to breed dogs as guard dogs
The only dog that is haram to sell therefore is the dog that is haraam to keep

HADEETH NUMBER 13:


13. Abu Qatadah (RAA), narrated that Allah's Messenger (Sallallahu alayhi wa sallam) said
concerning cats, "It is not impure (Najis), it is one of those who live among you."
[Related by the four Imams At-Tirmidhi and Ibn Khuzaimah graded it as Sahih]

Kabshah bint Ka'b ibn Maalik, who said that Abu Qutaadah (her husband's father) entered
upon her and she poured water for him to do wudoo', and a cat came to drink from it, so he
tipped the vessel for it to drink. Kabshah said: “He saw me looking at him and said, “Do you
find it strange, O daughter of my brother?' I said, 'Yes.' He said, 'The Messenger of Allah (SAW)
said, “They (cats) are not naajis, rather they are of those who go around amongst you.”
[Sunan Tirmidhi (1/153-154) No. 92, Sunan al-Nasa'i (1/55) No. 68, Sunan Abu Dawud (1/19)
No. 75, Sunan Ibn Majah (1/239) No. 367, Sunan al-Darime (1/203) No. 736, Musnad Ahmad
(5/303) No. 22633, Muwatta Malik (1/25) No. 54]

So the cat is not considered impure by the Prophet (Sallallahu alayhi wa sallam)

Imam Malik considers the saliva of cat to be pure


If the prophet (Sallallahu alayhi wa sallam) had said the saliva of cat is impure, this would
have been a burden on us
This is the argument of some scholars
But the text of the hadith is clear and there is no need for ijtihad

The Malikis went further and said since the saliva of cats that mixes with us is pure
Then the saliva of the dogs that mixes with us is also pure

Rats also live with us, so are we supposed to consider their left over's as pure?
No because rats give us leptospirosis

The jamhoor said to the Malikis that they are not allowed to do qiyaas when the text is clear
So they can't use qiyaas to say the saliva of dogs that live with us is pure

QUESTION 1:

Is the hadith authentic of using left over water for ghusl coming from a person who has given
you the evil eye?

ANSWER 1:

Sahl ibn Haneef narrated that the Prophet (Sallallahu alayhi wa sallam) came out and traveled
with him towards Makkah, until they were in the mountain passes of al-Kharaar in al-Jahfah.
There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful
skin. 'Aamir ibn Rabee'ah, one of Banu 'Adiyy ibn Ka'b looked at him whilst he was doing ghusl
and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and
Sahl fell to the ground. They went to Messenger of Allah (Sallallahu alayhi wa sallam) came
and said, “O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot
raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “ 'Aamir ibn
Rabee'ah looked at him.” So the Messenger of Allah (Sallallahu alayhi wa sallam) called 'Aamir
and rebuked him strongly. He said, “Why would one of you kill his brother? If you see
something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself
for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside
his izaar (lower garment) in the vessel. Then that water was poured over him, and a man
poured it over his head and back from behind. He did that to him, then Sahl got up and joined
the people and there was nothing wrong with him.
[Musnad Ahmad (3/486) No. 16023, Muwatta Malik (2/117) No. 1973, Sahih Ibn Hibban
(13/470) No. 6106]

'A'ishah (RA) said: The person who had put the evil eye on another would be ordered to do
wudoo', then the person who had been afflicted would wash himself (with that water).
[Sunan Abu Dawud (4/9) No. 3880]

The left over water from the man who gave the evil eye was used by the person affected to
wash himself
This is the cure
So the judge has to make the man who gave the evil eye make wudhu and give the victim the
left over water to make ghusl

QUESTION 2:

If a man makes wudhu in a public restroom and has to stand to relieve himself, can he use the
water to wipe over his pants and that be sufficient?

ANSWER 2: -

A Muslim is supposed to sit and urinate not to stand


And if you splash urine on your trousers you can't pray in them unless you sprinkle water there
and wash it

QUESTION 3:

Can you please shed some light about ijmaa? Which ulama do we look for ijmaa or sahabah or
tabayeen?

ANSWER 3: -

The word ijmaa means agreement

We derive the shariah from Qur'an, Sunnah, ijmaa, qiyaas, ijtihaad and qoul sahabah (the
verdicts of the sahabahs)

Allah said give the slave girl 50 lashes for zina


But didn't mention for the slave boy
So the scholars said the same is given for the boy from qiyaas

Qiyaas is used to establish shariah

And another source is mafhoom which is the implicit meaning


E.g. the Prophet said removing a harmful thing from the road is a branch of imaan and gives
you barakah
The mafhoom is if you deliberately put something harmful on the road you earn the wrath of
Allah

Half of the shariah is established by mahfoom mukhaalafa


(Mahfoom mukhaalafa is the opposite meaning)

E.g. if a man goes to bed with his wife both of them gets barakah, but if he goes to bed with
his girlfriend or mistress they get the wrath of Allah. This is the opposite meaning.
This is called mahfoom mukhaalafa.
Abu Hurayra reported that the Prophet (Sallallahu alayhi wa sallam) said, "I saw a man going
about in the Garden who was there on account of cutting down a tree in the middle of the road
which had been a nuisance to the Muslims."
[Sahih Muslim (4/2021) No. 1914]

One variant has, "A man passed by a fallen branch in the middle of the road and said, 'By Allah,
I will remove this from the path of the Muslims so that it does not inconvenience them' and
he was admitted into the Garden."

In a variant of the two, "If a man who is walking along on a road finds a thorny branch in the
road and removes it, Allah thanks him for doing it and forgives him."

On the authority of Abu Hurayra (RA) who said: The Messenger of Allah ( Sallallahu alayhi wa
sallam) said, "Every joint of a person must perform a charity each day that the sun rises: to
judge justly between two people is a charity. To help a man with his mount, lifting him onto it
or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every
step that you take towards the prayer is a charity, and removing a harmful object from the
road is a charity."

[It was related by al-Bukhari and Muslim]

There are 3 types of ijmaa

1. That of the sahabah


E.g. it says if you don't pray you are a kaafir and to grow the beard is fard

Abdullah ibn Shaqiq Uqayli (RA) reported, saying “The companions of Muhammad ( Sallallahu
alayhi wa sallam) did not regard neglect of any of the deeds as disbelief as they did (neglect)
of Salah."

[Sunan Tirmidhi (5/14) No. 2622 and Mustadrak al-Haakim (1/48) No. 12 who said it met the
conditions of al-Bukhari and Muslim]

Jabir (RA) reported that Allah's Messenger (Sallallahu alayhi wa sallam) said, “Between a man
(Muslim) and shirk and disbelief lies neglect of salah.”

[Sahih Muslim (1/88) No. 82, Sunan Tirmidhi (5/13) No. 2620, Sunan Abu Dawud (4/219) No.
4678, Sunan Ibn Majah (2/181) No. 1078, Sunan An-Nasa'i (1/232) No. 463, Musnad Ahmad
(3/370) No. 15021]

2. That of the 4 great imams


E.g. Allah is above the arsh
It says it is haram to marry the aunt and niece and live with them at the same time

3. That of the Muslims

E. g Muhammad is the last Prophet


To dismatle the shariah is major kufr and Allah (SWT) warned us not to go against the ijama
so Allah said in the following ayah

And whoever contradicts and opposes the Messenger (Muhammad Sallallahu alayhi wa
sallam) after the right path has been shown clearly to him, and follows other than the
believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an
evil destination. (An-Nisa 4:115)

Their ijmaa is that Muhammad (Sallallahu alayhi wa sallam) is the last prophet
Going against the ijmaa of the Muslims make you a kaafir and you will be in hell forever

Ibn Kathir (rh) said: “So whosoever abandons the wise Shariah which was revealed upon
Muhammad ibn Abdullah, the seal of the prophets, and goes to other abrogated Shariah for
judgment, he becomes a Kaafir. So how about the one who goes to al-Yaasiq (man-made law)
for judgment and gives it precedence (over the Shariah of Muhammad ( Sallallahu alayhi wa
sallam). Whosoever does this has become a Kaafir by the Ijma of the Muslims.” [Al-Bidayah
Wan-Nihayah, (Vol. 13, p119)]

Ibn Taymiyyah (rh) said: “And it is known from the religion (of Islam) by necessity and by the
consensus of all Muslims that whoever legalizes to follow other than the religion of Islam or a
Shariah other than the Shariah of Muhammad (Sallallahu alayhi wa sallam), he is a Kaafir. And
his kufr is similar to that of the one who believes in some part of the book (Quran) and reject
some of it.”

[Majmua al-Fataawa (28/524)]

The ijmaa of the sahabah is that Muhammad is dead see Surah 39:30 for the hujjah
The ijmaa of the Muslims is that gold is haram for men

Reported by 'Ali (RA) the Prophet (Sallallahu alayhi wa sallam) took some silk in his right hand
and some gold in his left hand and then he said, "These two are haram for the males among
my followers"
[Abu Dawud (4/50) No. 4057, An-Nasa'i (8/160) 5144, Ibn Majah (4/594) No. 3595), Ahmad
(1/115) No. 935]

QUESTION 4:

How do we distinguish between the rulings of darul-Islam, darul-kufr, and darul-harb? How
do we know if some rulings are general or if they are specific?

ANSWER 4: -

The world is divided into 3 daars


All 3 existed during the lifetime of the prophet (Sallallahu alayhi wa sallam)
Makkah was darul harb
Therefore any country that kills or incarcerates innocent Muslims is darul harb

...And Al-Fitnah is worse than killing... (Al-Baqarah 2:191)

Therefore UK is darul harb because they are killing Muslims in Afghanistan and also
incarcerating innocent Muslims
India, Burma, Russia, USA are all darul harb

On the authority of Jarir bin 'Abdullah that the Messenger of Allah (Sallallahu alayhi wa sallam)
sent a military expedition to Khath'am. So some people (living there) sought safety by
prostrating, but they were met quickly and killed.
News of this reached the Prophet (Sallallahu alayhi wa sallam) upon which he commanded
that they be given half of the 'Aql (blood money). And he said: "I am free from every Muslim
that lives among the idolaters." They said: "O Messenger of Allah: How is that?" He said: "They
should not see each other's campfires."
[Sunan Tirmidhi (4/155) No. 1604 and Sunan Abu Dawud (3/45) No. 2645]

It was narrated from Samurah that the Prophet (Sallallahu alayhi wa sallam) said: “Do not
live among the mushrikeen and do not mix with them, for whoever lives among them or mixes
with them is not one of us.” [Al-Sunan al-Kubra al-Bayhaqi (9/240) No. 18420 and Mustadrak
al-Haakim (2/154) No. 2627. adh-Dhahabi graded this on the conditions of Bukhari and
Muslim]

Shaykh 'Abdul Lateef ibn 'Abdur-Rahmaan (rh) said, “And the best thing to draw one nearer
to Allah is the aggression towards His enemies, the Mushrikeen, while hating them and having
enmity towards them and waging Jihad against them. And with this, the slave is saved from
having allegiance with them as opposed to the believers. And if he does not do so, then he has
formed his allegiance with them, based upon what he failed to fulfill from that and abandoned
from that. So beware, (again) beware, that which destroys Islam and uproots it.”
[Ad-Durar as-Saniyyah, Volume of Jihad, pg. 681]

Ibn al-Arabi (rh) said, “It is obligatory to leave a place where forbidden practices are rife since
it is mandatory for Muslims to demand observance of the Law.”
[Ibn al-Arabi, Ahkaam al-Qur'an (1/484-485)]

Shaykh ul Islam Ibn Taymiyyah (rh) said, “The state of a place reflects the state of a person.
It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere
and at other times hypocritical; sometimes good and pious and at other times rotten and
corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a
land of disbelief and profanity to one of faith and probity is an expression of repentance and
of his turning away from disobedience and perversion to belief and obedience.
This is so until the Day of Resurrection.”
[Majmu'al-Fatawa, (18/284)]

Some people love living in darul harb chasing the Benjamin and if you read the fatawa of the
scholars regarding darul harb you wonder if you are a Muslim or hypocrite

Darul kufr was Ethiopia


It is any kaafir country that does not fight Islam
It does not kill or incarcerate Muslims
But Ethiopia today is darul harb
E.g. of darul kufr are Brazil, Venezuela, South Africa, Jamaica etc.

Darul Islam was Medina


This is any country that rules with the law of Allah e.g. Northern Mali, Northern Nigeria

According to Imam Shafi'i the original relationship between us and the kuffaar is all out war

Fight them until there is no more fitna


But the jamhoor said our relationship is peaceful co-existence
And their evidence is

Narrated By Salim Abu An-Nadr: (The freed slave of 'Umar bin 'Ubaidullah) I was Umar's clerk.
Once Abdullah bin Abi Aufa wrote a letter to 'Umar when he proceeded to Al-Haruriya. I read
in it that Allah's Apostle in one of his military expeditions against the enemy, waited till the
sun declined and then he got up amongst the people saying, "O people! Do not wish to meet
the enemy, and ask Allah for safety, but when you face the enemy, be patient, and remember
that Paradise is under the shades of swords." Then he said, "O Allah, the Revealer of the Holy
Book, and the Mover of the clouds and the Defeater of the clans, defeat them, and grant us
victory over them." [Sahih Bukhari, Vol 4, Book 52, Hadith #266A]

In the above mentioned hadith the Prophet told us not to wish to meet the enemy so the
original realationship with the kuffar is peaceful co exsistance. We are not allowed to attack
the infiels unless they are plotting to attack us

As for the evidence of imam shafii that the original relationship with the kuffar is all out war
their evidence is Quran ch 8 vs 39

And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others
besides Allah) and the religion (worship) wills all be for Allah Alone [in the whole of the world]
But if they cease (worshipping others besides Allah), then certainly, Allah is All-Seer of what
they do. (Al-Anfal 8:39)

After quoting the two opinions


The correct view is that of the jamhoor because it is insanity to open to many war fronts. The
Prophet himself signed a treaty at hudaybiyyah in order not to open to many war fronts
And the evidence of the jamhoor is
If your neighbor is not plotting against you, you are not allowed to fight them because it is
unwise to create unnecessary enemies

Narrated By Ibn Aun: “I wrote a letter to Nafi and Nafi wrote in reply to my letter that the
Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and
their cattle were being watered at the places of water. Their fighting men were killed and their
women and children were taken as captives; the Prophet got Juwairiya on that day. Nafi said
that Ibn 'Umar had told him the above narration and that Ibn 'Umar was in that army.”
[Al-Bukhari (2541) and Muslim (1730)]

The prophet (Sallallahu alayhi wa sallam) attacked Banu Mustalliq while they were heedless
because he found out they were plotting to attack Madinah

QUESTION 5:

Do the jinn's have animals that are najis?

ANSWER 5: -

The jinn have animals and there is no doubt about that


Because of the hadith

“Every bone on which the name of Allah is recited is your provision. The time it will fall in your
hand it would be covered with flesh, and (you can have) all the droppings as food for your
animals.” The Prophet (Sallallahu alayhi wa sallam) said, “So do not use (these things) for
cleaning yourselves (after relieving oneself), for they are the food and provision of your
brothers (Jinn).”

(Reported by Muslim)

Do they have animals that are najis?


If the human beings have animals that are najis and we are superior to them then some of
their animals are najis too and the dropping of our animals is the food for their animals
The 20 Lessons From The Hadith Of The Bedouin Who Urinated In The
Masjid Of The Rasool [Sharh Bulugh al-Maram]

SHARH OF BULUGH AL MARAAM CONT’D

WATER THE PURIFYING AGENT

By Shaikh Abdullah Al Faisal

Jan 09 2013 (Evening Dars)

(Edited by Muminah_29)

HADITH 14:

14. Narrated Anas Ibn Malik (RAA), "A Bedouin came and started to urinate in one of the corners
of the mosque and the people then rebuked him, but the Prophet (Sallallahu alayhi wa sallam)
stopped them. When the man had finished, the Prophet (Sallallahu alayhi wa sallam) ordered them
to pour a (large) bucket of water over the urine."

[Agreed upon (Related by alBukhari and Muslim)]

The ulama extracted many lessons from this hadith

LESSONS FROM THE ABOVE MENTIONED HADITH

1) The eagerness of the sahabah to enjoin the good and forbid the evil

2) It shows the kind nature of the Holy Prophet (Sallallahu alayhi wa sallam)

He stopped the people from beating up the man

3) The huge difference in the behavior of the city dwellers and the desert dwellers

The city dwellers are more refined in their actions

The desert dwellers are more uncouth

He didn't want to go out to urinate

He urinated in the masjid

They have rough mannerisms

4) When you build a masjid you should provide adequate toilets facilities for brothers and sisters
in order to avoid embarrassments such as this.

5) The wisdom of the prophet: he didn't allow the sahabah to stop the man from urinating in the
middle of the act

If he had stopped the man it would have affected his urinary tract
It would have affected the muscles had they stopped him in the middle of the urination

6) The wisdom of choosing the lesser of two evils

The first evil is to allow the man to finish urinating in the masjid

The second is to stop him in the middle of the act causing the man some health issues

The Holy Prophet (Sallallahu alayhi wa sallam) chose the lesser of the two evils

7) The wisdom of keeping the impurity in one spot.

If they had beaten him the najasa would be all over the masjid, but with it contained to one spot it
was easier to clean it up

They poured a bucket of water over the urine

8) The Holy Prophet (Sallallahu alayhi wa sallam) undid the damage of the jahil by pouring a
bucket of water over the urine

9) The jahil, the Bedouin raised his hands and said

Oh Allah forgive me and Muhammad only'

This dua was a mistake

Abu Huraira (RA) narrated that a villager came to the mosque; the Allah's Messenger (Sallallahu
alayhi wa sallam) was also sitting there. He offered Salah and prayed:

"O Allah have mercy on me and on Muhammad and do not have mercy on anyone else besides
us."

The Prophet (Sallallahu alayhi wa sallam) turned towards him and said, "You have limited the
application of a very large thing (Mercy).” There had not passed enough time when this man
passed urine in the mosque. The people towards him, but the Prophet (Sallallahu alayhi wa
sallam) said. "Pour a bucket of water over it.” He also said, "Indeed, you are sent only as those
who make things easy and not as those who create difficulties." [Sunan Tirmidhi (1/275) No. 147]

Some ulama say that the reason he urinated in the masjid is because he did not want to miss the
study circle of the Holy Prophet

They say it was because he didn't want to miss any hadith

If this is the correct opinion let's hope all are like this Bedouin

10) When strangers come to the masjid you need to watch them

They may do things like plant a bomb etc.

He may be a spy who comes to the masjid

A spy cannot make wudu

In central mosque UK two skinheads beat up an imam and dug out his eye

Anthony Quinn made wudu with his left hand first in the movie lion of the desert
The sahabah were watching the Bedouin, that's how they caught him urinating

They were vigilant

They were paying attention to the events taking place

Anas Ibn Malik narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: "A believer is
shrewd, sharp and careful." [Quda'ee (d. 454 H) in 'Musnad alShihab' (Vol. 1 pg. 107) No. 128]

11) Its possible when you enjoin the right and forbid the wrong you go about doing it the wrong
way

When they jumped up to beat the man

If the Holy Prophet (Sallallahu alayhi wa sallam) didn't stop them there would have been urine all
over the masjid

The scholars of fiqh on this hadith came to the conclusion that you should not to do more damage
than good

When enjoining the good and forbidding the evil

E.g. the coup in Trinidad in 1990 did more bad than good

It brought hell to the lives of the Muslims

They thought they were enjoining the good and forbidding the evil

12) The desert Arabs before the advent of Islam were uncivilized

They used to make tawaaf naked

If the camel died they would eat it and say Allah killed it for them i.e. they used to eat dead meat

But after Islam, they were the most and honored people

Taariq bin Shihab reports that when Umar (RA) was travelling to Shaam, Abu Ubaydah bin Jarraah
(RA) was accompanying him. When they arrived at a point where they had to wade across, Umar
(RA) alighted from his camel, removed his leather socks and threw them over his shoulders. He
then took hold of the reins of the camel and waded through. "O Ameerul Mu'mineen!" Abu
Ubaydah (RA) said, "Are you doing that?! Do you also remove your leather socks, throw them
over your shoulders, take hold of the reins of the camel and then wade through?! I would not like
the people of that city (where we are headed) to see you like this." "O, Abu Ubaydah! Had anyone
other than you made such a statement, I would have made him a lesson for the Ummah of
Muhammad (Sallallahu alayhi wa sallam). We were once amongst the lowest of people, but Allah
gave us honor because of Islam. As soon as we start to seek honor in avenues other than that in
which Allah has granted us honor, Allah will then humiliate us." [Mustadrak alHakim (1/130) No.
207]

13) Humans have a natural revulsion for urine

Anyone who doesn't have this natural revulsion is possessed by the jinn

14) It is compulsory to keep the masjid clean and to keep bad smells away from the masjid
And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind
and a place of safety. And take you (people) the Maqām (place) of Ibrāhim (Abraham) [or the stone
on which Ibrāhim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for
some of your prayers, e.g. two Rak'at after the Tawāf of the Ka'bah at Makkah), and We
commanded Ibrāhim (Abraham) and Ismā'il (Ishmael) that they should purify My House (the
Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikāf), or bowing or
prostrating themselves (there, in prayer). (AlBaqarah 2:125)

On the authority of Abu Malik alHarith bin alHarith alAsharee (RA) who said: The Messenger of
Allah (Sallallahu alayhi wa sallam) said, "Purity is half of iman (faith)

[Sahih Muslim (1/203) No. 223]

Abu Hurayra also reported that a black woman or youth used to sweep the mosque. The
Messenger of Allah (Sallallahu alayhi wa sallam) missed her and asked after her or him. They said,
"She died." He said, "Why did you not inform me?" It was as if they thought little of her or him. He
said, "Show me the grave." They directed him to it and he prayed over it. Then he said, "These
graves are filled with darkness surrounding their inhabitants. Allah Almighty illuminates them for
them by my praying over them." [AlBukhari (458) and Muslim (956)]

Aisha (RA) said that the Prophet (Sallallahu alayhi wa sallam) ordered that mosques should be
built in neighborhoods. They should be kept clean and perfumed. [Sunan Tirmidhi (2/489) No. 594,
Sunan Abu Dawud (1/124) No. 455]

Jabir (RA) said: The Prophet (Sallallahu alayhi wa sallam) said, "He who has eaten garlic or onion
should keep away from us or our mosques." [AlBukhari (855) and Muslim (564)]

The narration in Muslim is: "He who has eaten onion or garlic or leek should not approach our
mosque, because the angels are also offended by the strong smells) that offend the children of
Adam."

15) The Holy Prophet (Sallallahu alayhi wa sallam) was a merciful and patient teacher

He said kindly to the man who urinated:

The house of Allah was not built for these things

They were built for the remembrance of Allah

And We have sent you (O Muhammad Sallallahu alayhi wa sallam) not but as a mercy for the
'Alamīn (mankind, jinns and all that exists). (AlAnbiya 21:107)

In houses (mosques), which Allāh has ordered to be raised (to be cleaned, and to be honored), in
them His Name is glorified in the mornings and in the afternoons or the evenings, (AnNur 24:36)

Anas b. Malik reported: While we were in the mosque with Allah's Messenger (Sallallahu alayhi wa
sallam), a desert Arab came and stood up and began to urinate in the mosque. The Companions
of Allah's Messenger (Sallallahu alayhi wa sallam) said: Stop, stop, but the Messenger of Allah
(Sallallahu alayhi wa sallam) said: Don't interrupt him; leave him alone. They left him alone, and
when he finished urinating, Allah's Messenger (Sallallahu alayhi wa sallam) called him and said to
him: These mosques are not the places meant for urine and filth, but are only for the
remembrance of Allah, prayer and the recitation of the Qur'an, or Allah's Messenger said
something like that. He (the narrator) said that he (the Holy Prophet) then gave orders to one of
the people who brought a bucket of water and poured It over. [Sahih Muslim (1/236) No. 285]

He was very merciful and patient with the man who urinated in the masjid
He was merciful that is why he stopped them from beating the man

Even when the sahabah disobeyed him at the battle of Uhud he was kind and gentle in the way he
was correcting them

And by the Mercy of Allāh, you dealt with them gently. And had you been severe and harsh
hearted, they would have broken away from about you; so pass over (their faults), and ask
(Allāh's) Forgiveness for them; and consult them in the affairs. Then when you have taken a
decision, put your trust in Allāh, certainly, Allāh loves those who put their trust (in Him) (Al Imran
3:159)

16) It is haraam to make a dua and exclude the rest of the ummah

When the man made dua for only himself and the Holy Prophet (Sallallahu alayhi wa sallam) to be
forgiven the Holy Prophet rebuked him and said u have made something narrow which is vast

What is vast here means the mercy of Allah and the man made it narrow by saying oh Allah
forgive only me and Muhammad and not anyone else. This is why the man was rebuked by the
Holy Prophet.

17) It is very difficult to tolerate the behaviour of the ignoramus (jahil) and to get along with them

Some people get divorced 10 times

His character is untenable/repugnant

The man couldn't be bothered to go outside to urinate because of his uncouth character, the
Quran stated:

And (remember) when Mûsa (Moses) said to his people: "Verily, Allāh commands you that you
slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allāh's Refuge from being
among AlJāhilûn (the ignorant or the foolish)." (AlBaqarah 2:67)

It is suffocating to be in the company of a jahil

Even Musa (a.s) sought refuge in Allah (swt) from being a jahil person.

And the slaves of the Most Beneficent (Allāh) are those who walk on the earth in humility and
sedateness, and when the foolish address them (with bad words) they reply back with mild words
of gentleness. (AlFurqan 25:63)

Imam Shafi'i debated with 100 scholars and won the debates

He debated with one jahil and the jahil defeated Imam Shafi'i

The jahil would interrupt and not allow Shafi'i to finish his speech

18) You need sabr to mould a revert

Reverts don't know about bathroom etiquettes

All the sahabahs were reverts ,but those who were born to them are called the Tabe’een.

The tabe'een were all born Muslims.


You need a born Muslim to help a revert to learn his deen properly in areas of Aqeedah and Fiqh.

Abu Hanifah said the greatest Fiqh is to learn proper Tauheed

19) Water is used to purify the earth, if impurity (like urine) is spilled on the earth.

If it is a hard surface like concrete or tile you need sponge / cloth to clean it,then you wash it with
water to get rid of the smell

The majority of scholars believe that to pour water on urine on the earth is sufficient to purify it.

Abu Hanifah said that you have to scrape it up afterwards and throw it away and replace it with
clean earth

Only then they say the house of Allah (swt) is clean

The correct opinion is that of Abu Hanifah

If it is outside the masjid you don't have to scrape it up

If in the masjid you should take it off so that there is no smell

It is more hygienic for the masjid.

If the masjid is carpeted you need water and detergent to purify the area which is affected by the
urine.

FACTS ABOUT URINE

The majority of medics believe that urine can be harmful and dangerous for the human when used
internally,especially the urine of humans

People who drink their urine complain about chronic nausea

They complain about diarrhoea

They complain about gastrointestinal ailments

Some have to be hospitalized

Urine is a waste product of the body it is toxic

Urine causes cholera

The only cure for those who are hospitalized is to stop drinking their urine.

The Russians believe if a man is impotent he will be cured by the urine of pregnant females.

There is no proof for this

Urination is the primary method of excreting toxic chemicals and drugs from the body

Your urine test says everything about you therefore it is insanity to drink urineof human beings

URINOTHERAPY
To cure people with the urine of camels

This is the exception

The Holy Prophet (Sallallahu alayhi wa sallam) treated people with the urine of the camel

Narrated Anas: Some people from `Uraina tribe came to Medina and its climate did not suit them,
so Allah's Apostle (Sallallahu alayhi wa sallam) allowed them to go to the herd of camels (given as
Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove
away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were
brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of
iron and they were left in the Harra (a stony place at Medina), till they died. [AlBukhari (6802) and
Muslim (1671)]

Studies have shown that camel urine cures many ailments

In an article by Dr Ahlaam al'Awadi, which was published in alDa'wah magazine, issue no. 1938, 25
Safar 1425 AH/15 April 2004 CE:

Camel's urine is efficacious in the treatment of skin diseases such as ringworm, tine a and
abscesses, sores that may appear on the body and hair, and dry and wet ulcers. Camel's urine
brings the secondary benefits of making the hair lustrous and thick and removing dandruff from
the scalp. Camel's milk is also beneficial in treating hepatitis, even if it has reached an advanced
stage where medicine is unable to treat it.

In the alJazeerah alSa'oodiyyah newspaper (issue no. 10132, Rabee' alAwwal 1421 AH) there is a
quotation from the book AlIbl Asraar wa i'jaaz (The camel: secrets and wonders) by Darmaan ibn
'Abd al'Azeez Aal Darmaan and Sanad ibn Mutlaq alSubay'i:

As for camel's urine, the book suggests that it has numerous uses which are beneficial for man.
This is indicated by the Prophetic texts and confirmed by modern science …Scientific
experiments have proven that camel's urine has a lethal effect on the germs that cause many
diseases.

Among the uses of camel's urine, many women use it to wash their hair, to make it longer, and to
make it lighter and more lustrous. Camel's urine is also efficacious in the treatment of swelling of
the liver and other diseases such as abscesses, sores that appear on the body and toothache, and
for washing eyes.

It is used to cure dropsy and pain in the liver

As well as blood clot

THE URINE & DUNG OF THE PURE ANIMALS

The Holy Prophet (saw) allowed salah to be performed in the sheep pen

On the authority of alBara' bin 'Azib: 'that the Messenger of Allah (Sallallahu alayhi wa sallam) was
asked about praying in camel pens. He replied; "Do not pray in camel pens, for they are of the
devils." And he was asked about praying in sheep pens. He replied: "pray there for they are of
blessing."' [Sunan Abu Dawud (1/133) No. 493]

On the authority of 'Abdullah bin Mughaffal that the Messenger of Allah (Sallallahu alayhi wa
sallam) said: "Perform prayer in the sheep's restingplaces and do not perform prayer in the
camels' restingplaces, for they were created from the devils."
[Musnad Ahmad (4/86) No. 16845, Sunan Ibn Majah (1/492) No. 769, Sahih Ibn Hibban (4/601) No.
1702, alSunan alKubra alBayhaqi (2/629) No. 4357]

The urine and dung of the pure animals are not unclean

Rubbing camel urine makes hair grow

It is rich in potassium and protein

If the urine of the pure animal gets on your clothes you can still pray in those clothes

Ibn Qudaamah (rh) said: The urine and faeces of animals whose flesh may be eaten is taahir.
Maalik said: The scholars do not regard the urine of animals whose meat is eaten and whose milk
is drunk as najis (impure). … Ibn alMundhir said: Everyone from whom we acquired knowledge
among the scholars is unanimously agreed that it is permissible to pray in sheep pens, apart from
alShaafa'i who stipulated that it should be free of dung and urine. [AlMughni (2/492)]

It says in Fataawa alLajnah alDaa'imah (6/414):

The urine of animals whose meat may be eaten is taahir, and if it is used on the body for some
purpose, there is nothing wrong with praying in that state.

Scholars say that if the camel urine were impure the Holy Prophet (saw) would never have
prescribed urine for a cure

Ibn Qudaamah (rh) said: But if these birds are of a type whose flesh may not be eaten, such as
birds that have talons, like falcons, then their faeces is najis and there is no difference of opinion
among the scholars concerning that[AlMughni (2/490)]

The feces of birds of prey is impure

The pigeon etc. is ok

QUESTION 1:

Can any camel urine be used or just the sadaqa camels only?

Answer 1:

Any camel can be used

QUESTION 2:

What do you say about a brother who wants to do polygamy but he is receiving government
benefits. A sister's husband has 2 wives and now he's trying to marry a third sister who lives in a
foreign country. He's barely able to provide for his 2 wives and now he's angry with the second
wife because she won't accept him marrying a third wife because he lost his job?

Answer 2:

This brother needs to slow down a bit

He needs to think with his head and not his genitalia

The third wife he is bringing will not have a visa


Because of his poverty the government will not issue her a visa

QUESTION 3:

Can you hold a Mushaf and pray Tahajjud in order to read longer while standing? Also if your
eyes open randomly at odd hours of the night, should you consider this as a sign to get up and
pray even if it is one rakah?

Answer 3:

If you pray one raka'a that is witr

Mu'awiyya used to do that

You are allowed to pray holding the mushaf for tahajjud

Abu Hanifah doesn't allow it but Hanbali and Malaiki allow it

QUESTION 4:

If we make wudu after eating the meat, wouldn't we need to make wudu if the urine or dung of the
camel is on one’s person?

Answer 4:

If you eat camel meat your wudu is broken

But if you rub it on your skin it isn't

There is no evidence for this

To eat it is internal and to rub it is external

You can't compare the two however for the sake of hygiene you should wash all traces of animal
urine before going to the masjid.

Bara bin Aazib (RA) said that Allah's Messenger (Sallallahu alayhi wa sallam) was asked about
making ablution after eating camel flesh. He said, “Make ablution after that”. Then he was asked
about mutton. He said, “It is not necessary after that.”

[Sunan Dawud (1/47) No. 184, Sunan Tirmidhi (1/122) No. 81, Sunan Ibn Majah (1/311) No. 494,
Musnad Ahmad (4/303) No 18725]

QUESTION 5:

A couple of lectures ago you said do not engage in worthless talk, is it allowed to discuss and
refute kuffaar, murtadeen and munafeqeen on an internet forum or on YouTube, for the sake of
exposing them when they try to mislead others by spreading lies about Islam (I also ask this
question because of the verse: do not sit with those mocking the deen) (Surah An-Nisa 4:140)

Answer 5:

You are allowed to debate with these people you have mentioned

The evidence is the khawaarij incident with Ali (r.a)


Ali (r.a) sent Ibn Abbas to debate them and refute them publicly

But if you go to the rooms of the kuffar, hypocrites and zindeeqs (heretics) they will dot you and
bounce youbecause they don't like to be exposed

Abu Haneefah (rh) said, when asked of his opinion of the one who says, 'I do not know whether
Allah is above the heavens or on the earth.' “He has disbelieved, because Allah says, “The Most
Merciful rose above the Throne,” and His Throne is above His seven heavens.' He was then asked,
'what if he said that Allah is above His Throne but he does not know whether the Throne is in the
heavens or on the earth?' He said, 'He has disbelieved, because He has denied that He is above
the heavens, And whosoever denied that He is above the heavens has disbelieved.”

('Sharh Usul I'tiqaad Ahlus Sunnah' of alLaalikaaee (d.414AH), 'alUluww' of adh Dhahabee, also
'Sharh Aqeedah atTahaawiyyah' of ibn Abee alIzz alHanafee)

Ibn Taymiyyah (rh) said:“And it is known from the religion (of Islam) by necessity and by the
consensus of all Muslims that whoever legalizes to follow other than the religion of Islam or a
Shariah other than the Shariah of Muhammad (Sallallahu alayhi wa sallam), he is a Kaafir. And his
kufr is similar to that of the one who believes in some part of the book (Quran) and reject some of
it.” [Majmua alFataawa (28/524)]

Ibn Kathir (rh) said: “So Whosoever abandons the wise Shariah which was revealed upon
Muhammad ibn Abdullah, the seal of the prophets, and goes to other abrogated Shariah for
judgment, he becomes a Kaafir. So how about the one who goes to alYaasiq (manmade law) for
judgment and gives it precedence (over the Shariah of Muhammad (Sallallahu alayhi wa sallam).
Whosoever does this has become a Kaafir by the Ijma of the Muslims.”

[AlBidayah WanNihayah, (Vol. 13, p119)]


THE SHARH OF BULUGH AL MARAAM (THE SCIENTIFIC KNOWLEDGE
OF THE PROPHET)

THE SHARH OF BULUGH AL MARAAM: THE SCIENTIFIC


KNOWLEDGE OF THE PROPHET
Book 1 Chapter 1 Page 23
By Shaikh Abdullah Al Faisal

10th January 2013 (Evening Dars)

(Edited by muminah_29)

15. Ibn 'Umar (RAA) narrated that Allah's Messenger (Sallallahu alayhi wa sallam) said, "Two
types of dead animals and two types of blood have been made lawful for us. The two types
of dead animals are seafood and locusts, and the two types of blood are (the blood of) the
liver and the spleen."

[Related by Ahmad and Ibn Majah but with a weak chain of narrators]

It's like the hadith that says the worst halaal is divorce

It is also weak but used

The higher power from above the Prophet (Sallallahu alayhi wa sallam) made this lawful for us

This power is Allah (swt)

He made it lawful for us

There is a huge whale called the anbar

The sahabah saw this whale while they were on a military expedition They found it dead on
the seashore and they ate it for half a month.

It was their only food for survival during their military expedition.

The following hadith speaks about this incident.

Narrated Jabir: We set out in the army of AlKhabt and Abu 'Ubaida was the commander of
the troops. We were struck with severe hunger and the sea threw out a dead fish the like of
which we had never seen, and it was called Al`Anbar (whale). We ate of it for half a month.
Abu Ubaida took (and fixed) one of its bones and a rider passed underneath it (without
touching it).
(Jabir added Abu 'Ubaida said (to us), "Eat (of that fish)." When we arrived at Medina, we
informed the Prophet about that, and he said, "Eat, for it is food Allah has brought out for
you, and feed us if you have some of it." So some of them gave him (of that fish) and he ate
it. [Sahih Bukhari (5/167) No. 4362]

The Prophet (SAWS) told us every animal of the sea is halaal to eat.

Some say that the whale cannot be eaten because the whale is not a fish but a mammal.

The sahabah ate from the anbar whale for half a month then they brought back some of the
meat back to Madinah and the Prophet (Sallallahu alayhi wa sallam) ate from it

This refutes the Hanafis who say that they ate it because they were on an expedition and
were hungry.

But we say to them (the Hanafis) there was no hunger in Madinah and the Prophet (Sallallahu
alayhi wa sallam) asked if they saved some whale meat for him.

As for the spleen it is a filter for the blood

When you eat liver, it helps your liver and eating spleen helps your spleen

So the Holy Prophet (SAWS) said Allah made these halaal to eat

The blood that is haraam to eat is the flowing blood

The blood left in the liver and the spleen is forgiven

Say (O Muhammad Sallallahu alayhi wa sallam): "I find not in that which has been inspired to me
anything forbidden to be eaten by one who wishes to eat it, unless it be Maytatah (a dead
animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.)
for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a
sacrifice for others than Allāh (or has been slaughtered for idols, etc., or on which Allāh's Name
has not been mentioned while slaughtering). But whosoever is forced by necessity without willful
disobedience, nor transgressing due limits, (for him) certainly, your Lord is OftForgiving,
Most Merciful." (AlAn'am 6:145)

In the above mentioned Surah Allah specifies the flowing blood is haraam for you

THE BENEFITS OF EATING LIVER

The liver is one of the most essential organs without which animals cannot exist

Their functions are countless

The main ones are as follows:

1) It is a metabolism for proteins, carbohydrates and fats


2) The liver processes drugs and hormones

3) The liver is excretion for bilirubin, a byproduct of the red blood cells

bilirubin is yellow

The color of the urine is from the bilirubin

4) The liver is storage of vitamins and minerals

5) The liver is the activator of vitamin D

6) The liver is the center for nutrition of animals

Eating the liver is very beneficial for the human health

The liver is amazingly rich in vitamin A

They have cod liver oil tablets

All the livers of halaal animals are amazingly rich in vitamin A

Therefore Allah has made it halaal for us to eat the liver

Hence the hadith that it was made halaal for the ummah

The two dead things and the two bloods

HADITH 16

16. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "If a housefly
falls into the drink of anyone of you, he should dip it (all) in the liquid, for one of its wings
has the disease, and the other has the cure."

[Bukhari and Abu Dawud related it. Abu Dawud added in his narration, "It puts forward the
one containing the disease"]

Abu Dawood added that the fly protects itself with the diseased wing

Since the fly is a dirty animal: it lands on feces and nasty things

People have a natural aversion to the fly because of this

You would wonder 'why dip this nasty fly in your soup or drink?'

The Prophet (Sallallahu alayhi wa sallam) said that one wing has the disease and the other has
the cure

He said Allah (swt) did not send down a disease without the cure
Bacteria and viruses are created by Allah

Some Australian researchers are concentrating their efforts in studying the housefly
because they believe it has amazing antibiotics to fight germs since it lives in dirty places yet
survives

The surface of flies is the last place you would expect to find antibiotics, yet that is exactly
where a team of Australian researchers is concentrating their efforts.

Working on the theory that flies must have remarkable antimicrobial defenses to survive
rotting dung, meat and fruit, the team at the Department of Biological Sciences...

http://www.abc.net.au/science/articles/2002/10/01/689400.htm

How can you say the AIDS virus was created by the scientists?

Who created hepatitis and herpes etc.?

The surface of the fly is the last place you would expect to find antibiotics

Scientists are investigating this... that the fly survives on filth without dying

Narrated By Abu Huraira: The Prophet said, "There is no disease that Allah has created,
except that He also has created its treatment"[Sahih Bukhari, Vol 7, Book 71, Hadith #582]

The mu'tazilites disagrees with this hadith

They say they will not push the fly further into their food/drink

They say they are not convinced that this correct

They use their intellect to dispute this hadith

Shaytan did this and went astray

He compared fire to clay and assumed that fire was better than clay

He was wrong. The shaytan was the first mu’tazilite (rationalist)

Likewise he was the first racist

He said he was better than Adam because hama (black mud altered) was used to create
Adam

(Allāh) said: "What prevented you (O Iblīs) that you did not prostrate, when I commanded you?"
Iblīs said: "I am better than him (Adam); You created me from fire, and him You created from
clay." (AlA'raf 7:12)

Ali (RA) observed, "If the religion was based on opinion, the bottom of the sock would take
preference in being wiped to the top of the sock."

[Related by Abu Dawud (1/90) No. 162 and adDaraqutni (1/378) No. 783 with a hassan or
sahih chain.]
And indeed, We created man from sounding clay of altered black smooth mud. (AlHijr
15:26)

This hadith about the fly was a test for the mu'tazilites and they failed the test

The hadith of Musa punching the angel of death in the eye is not accepted by them

Mu’tazilites follows the madhab of iblees

They prefer the aql over the naql

Narrated By Abu Huraira: The angel of death was sent to Moses and when he went to him,
Moses slapped him severely, spoiling one of his eyes. The angel went back to his Lord, and
said, "You sent me to a slave who does not want to die." Allah restored his eye and said, "Go
back and tell him (i.e. Moses) to place his hand over the back of an ox, for he will be allowed
to live for a number of years equal to the number of hairs coming under his hand." (So the
angel came to him and told him the same). Then Moses asked, "O my Lord! What will be
then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring
him near the Sacred Land at a distance of a stone's throw. Allah's Apostle (Sallallahu alayhi wa
sallam) said, "Were I there I would show you the grave of Moses by the way near the red
sand hill."

[AlBukhari (1339) and Muslim (2372)]

This hadith of the fly is an open challenge to all the scientists of the world

Whether he is a Muslim,Christian, Jew Hindu, Agnostic or Atheist

We challenge you to prove this hadith wrong

Muhammad (Sallallahu alayhi wa sallam) had no microscope yet he made a scientific statement

Prove the hadith wrong

One wing has the germ and the other has the cure

The scholars of Islam say you are obliged to dip the fly to purify the water

But you are not obliged to drink it

If you are where water is in abundance it is mandatory to dip but not to sip

Even though you throw away the drink, you still have to dip the fly

This is a sign of the Prophethood of Muhammad (Sallallahu alayhi wa sallam)

Some signs are for that time and some are for always, to prove his Prophethood

Abaas (r) was the uncle of the Prophet (Sallallahu alayhi wa sallam)
The Prophet(Sallallahu alayhi wa sallam) said that even though he was his uncle he should pay
his way out

Abbas said he had no money to buy his freedom

The Prophet (SAWS) asked him about the money he left with his wife at home

When the Prophet (Sallallahu alayhi wa sallam) said this to Abbas, he took his shahadah because
he knew no one could have known about that money but a Prophet

At the battle of Al-Khandaq, they tied stones to their bellies because of hunger

Jaabir Ibn Abdullah came and told the Prophet (SAWS) in private that he had one goat

The Prophet (Sallallahu alayhi wa sallam) publicly proclaimed that Jaabir is inviting all for lunch

Jaabir's wife cooked the goat, and the Prophet (SAWS) sent them ten by ten to Jaabir's
house and that one goat fed 3000 people and more

The hadith of the fly is called the sign of Prophethood

This is a chance for the disbelievers to prove the Prophet (SAWS) wrong

They can't prove him wrong because he was a real Prophet, not a fake one

He boldly made a scientific statement 1400 years ago and no one was able to refute any of
these statements.

HADITH 17

17. Narrated Abi Waqid alLaithy (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
said, "Whatever (any part) is cut off from a live animal is considered dead."

[Related by Abu Dawud and atTirmidhi who graded it as Hasan and the wording is his]

What is dead meat?

Dead meat is an animal that dropped down by itself and died

The Prophet (Sallallahu alayhi wa sallam) said that if you chop off the tail of a live animal (e.g.
cow, camel) to eat, and the animal is still alive the tail is dead meat, so it is NOT halaal to eat

Ibn 'Umar narrated: 'The Prophet cursed the one who did Muthla to an animal (i.e. cut its
limbs or some other part of its body while it is still alive).' [Sahih Bukhari (7/94) No. 5515]

He made this statement in the above-mentioned hadith because when he went to Madinah,
he saw a pagan practice:

They would cut off the hump of a camel to cook, leaving the camel alive
The Prophet (SAWS) passed a verdict that this is haram

It is dead meat

Ibn Isa added: Ibn Abbas and Abu Huraira said: The Messenger of Allah (Sallallahu alayhi wa
sallam) forbade the devil's sacrifice. Abu Isa added in his version: This refers to the
slaughtered animal whose skin cut off, and is then left to die without its jugular veins being
severed.

[Sunan Abu Dawud (3/103) No. 2826]

Today you have pagans in Africa who pierce a cow and fill a bucket with blood,let it dry then
eat it, this is haraam

Allah (swt) made takfeer on those who eat dead meat.

Eat not (O believers) of that (meat) on which Allāh's Name has not been pronounced (at the time
of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allāh). And
certainly, the Shayātin (devils) do inspire their friends (from mankind) to dispute with you, and if
you obey them [by making Al Maytatah (a dead animal) legal by eating it], then you would
indeed be Mushrikûn (polytheists) [because they (devils and their friends) made lawful to
you to eat that which Allāh has made unlawful to eat and you obeyed them by considering it
lawful to eat, and by doing so you worshipped them, and to worship others besides Allāh is
polytheism] (AlAn'am 6:121)

This was the practice of the pagan Arabs

Eating dead meat, cutting off parts of live animals and eating it

If you follow someone in this you are a kafir like him

Forbidden to you (for food) are: AlMaytatah (the dead animals cattlebeast not slaughtered),
blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for
others than Allāh, or has been slaughtered for idols, etc., or on which Allāh's Name has not been
mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow,
or by a headlong fall, or by the goring of horns and that which has been (partly) eaten by a wild
animal unless you are able to slaughter it (before its death) and that which is sacrificed
(slaughtered) on An Nusub (stone altars). (Forbidden) also is to use arrows seeking luck or
decision, (all) that is Fisqun (disobedience of Allāh and sin). This day, those who disbelieved have
given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected
your religion for you, completed My Favor upon you, and have chosen for you Islam as your
religion. But as for him who is forced by severe hunger, with no inclination to sin (such can
eat these abovementioned meats), then surely, Allāh is Oft Forgiving, Most Merciful (AlMa'idah
5:3)

When someone is a munafiq, no ayah is clear to them.


They worship the graves even though they are told only Allah is worthy of worship

Abu Huraira (RA) reported that Allah's Messenger (Sallallahu alayhi wa sallam) said: “Two
characteristics cannot combine in a hypocrite: good character and an understanding of
religion.”
[Sunan Tirmidhi (5/49) No. 2684, alThiqat Ibn Hibban (8/227) No. 13149, alMu'jam alAwsat
alTabarani (8/75) No. 8010, alMadkhal ila alSunan alKubra alBayhaqi (pg. 256) No. 357]

When someone is a munafiq, nothing is clear to them

The Prophet (Sallallahu alayhi wa sallam) said 'you are not allowed to cut off a piece of the
animal and eat it'

Scholars say that you can shave the fur off the animal and use it when it is alive

Even though the fur does not contain blood

Secondly cutting off parts of the animals to eat, you are torturing the animaland it is haraam
to torture animals in Islam

Sharid reported: I heard the Messenger of Allah (Sallallahu alayhi wa sallam) saying: “Whoever
kills so much as a sparrow for no reason will have it pleading to Allah on the Day of
Resurrection, saying: 'O Lord, soandso killed me for no reason, and he did not kill me for any
beneficial purpose.'”

[Musnad Ahmad (4/389) No. 19488, Sunan alNasa'i (7/239) No. 4446, Sahih Ibn Hibban
(13/214) No. 5894, alMu'jam alKabir alTabarani (7/317) No. 7245, Shu'ab alEman alBayhaqi
(13/420) No. 10565]

Ibn 'Umar reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "A woman
was punished on account of a cat which she shut up until it died and she entered the Fire.
She neither fed it nor gave it anything to drink when she did not confine it nor did she allow
it to eat the earth's rodents and insects."

[AlBukhari (2365) and Muslim (2242)]

The scholars say the exception to the rule is the fur,hair,wool of the animal

This does not torture the animal

You shouldn't take the hair off during the winter

What about the tusk of the animal?

When it is dead can you use it?

Some say it is impure

The correct opinion is that of Abu Hanifah and Ibn Taymiyyah who said that you can use the
tusk of the animal.

Hanafi opinion apart from Muhammad Ibn alHassan In the Fatawa Hindiya it says: 'The
bone of the elephant is pure. This is the most correct opinion'

Ibn Taymiyah and Ibn Wahb (a Maliki scholar) This is so because the impurity of Maytah is
not related to their essence or substance, it is rather due to the running blood and the wet
impurities and these do not exist in the bone. Narrated Anas that "The Prophet (Sallallahu
alayhi wa sallam) used to comb his hair with an ivory made comb" . Abu Dawood reported from
Thowban that the Prophet (Sallallahu alayhi wa sallam) said: "Buy Fatimah a decorated Yemeni
cloth made necklace and two ivory made bracelets" alZuhri said: 'The best of this Ummah
used to comb their hair with elephant bone made combs'

Imam Bukhari in his Sahih in the Chapter: On impure things which fall into fat and water:

AzZuhri said, "There is no harm in [using] water if neither its taste, smell nor color has
changed." Hammad said, "There is no harm in the feathers of dead birds." AzZuhri said about
the bones of dead animals like elephants, "I met some of the early scholars who used them
for combs and oiling and they did not see any harm in that." Ibn Sirin and Ibrahim said,
"There is no harm in the trade of ivory." [Sahih Bukhari (1/56)]

QUESTION 1:

What's the ruling in eating Beef Jerky made in the States?

ANSWER 1

The beef in the USA if they kill it by letting the blood out then it is halaal for you

Stunned chicken is haraam because they normally die from the stun since the chicken is a
weak animal

Stunning a strong animal like sheep, goat etc. is halaal if it didn't die from being stunned The
meat of Jews and Christians are halaal for you

Made lawful to you these days are At Tayyibāt [all kinds of Halāl (lawful) foods, which Allāh has
made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and
fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the
Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you
in marriage) are chaste women from the believers and chaste women from those who were
given the Scripture (Jews and Christians) before your time, when you have given their due
Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity
(i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as
girlfriends. And whosoever disbelieves in the Oneness of Allāh and in all the other Articles of
Faith [i.e. His (Allāh's), Angels, His Holy Books, His Messengers, the Day of Resurrection and
AlQadir (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be
among the losers (AlMa'idah 5:5)

Some say the Jews and Christians of today are different from the ones at that time

Surely, disbelievers are those who said: "Allāh is the third of the three (in a Trinity)." But there is
no ilāh (god) (none who has the right to be worshipped) but One Ilāh (God Allāh). And if they
cease not from what they say, verily, a painful torment will befall the disbelievers among
them(AlMa'idah 5:73)

This argument is weak because the trinity was condemned in the time of the Prophet
(Sallallahu alayhi wa sallam)

It exsisted at that time


The council of Nicaea was where they introduced the trinity and said that Jesus (a.s) was
divine

The council of Nicaea was years before the advent of Muhammad (Sallallahu alayhi wa sallam)

The Christians of that day are the same as of present

They worship three gods, eat pork and are not circumcised

The Christians of today have gay churches

That is the only difference

A gay church is big business, there are lots of professionals who are gaydoctors lawyers etc.

QUESTION 2:

What is the ruling on over extending in the ruku and can you make dua in any language in
the salah?

ANSWER 2:

If the salah is fard you have to make the dua in Arabic

It is only in the sunnah salah that you can use other languages

This is in sajdah

The Prophet (Sallallahu alayhi wa sallam) said: “The closest that a person is to his Lord is when
he is prostrating, so say a great deal of du'aa' then.” [Narrated by Muslim, 482

To extend ruku is not the sunnah

Don’t be too quick and don't over extend it

Your back should be straight after the ruku

Abi Qatadah reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said "The worst
thief is one who steals in his prayer." Then the companions asked, "How can someone steal
from his prayer?" Prophet (Sallallahu alayhi wa sallam) answered, "He does not complete his
Ruku and Sadjah with perfection."

[Musnad Ahmad (5/310) No. 22695, Sunan Darimi (1/350) No. 1328, Sahih Ibn Khuzaymah
(1/331) No. 663]

QUESTION 3:

Does the injection of synthetic growth hormones and other chemicals often used in the
raising of cattle, chickens, etc by the kuffar make them haraam to eat?

ANSWER 3:
The side effects of these hormones are that people began to grow tall and the girls
menstruate early

There is no fatwah against eating these

QUESTION 4:

Regarding the turban is it a sunnah? If it is, then why do most salaf scholars wear a
headscarf instead?

ANSWER 4:

The turban is a sunnah

The headscarf is the national dress of Saudi Arabia and most Saudi salafis like to identify
themselves with Saudi Arabia.

When making wudu you can wipe over the turban and hijab.

You don't have to wipe ears if you wipe over the hijab

You can wipe over woolen and cotton socks

QUESTION 5:

How do you develop patience?

ANSWER 5:

You develop patience by mixing with patient people

You also develop patience by bearing in mind everything is predestined by Allah for a
purpose and bearing in mind that Allah promised to test us so when the test comes we
should bear it with patience. The Hujjah for this can be found in Surah 29 vs 2-3 or Surah
Baqarah vs 155 -156

And seek help in patience and AsSalāt (the prayer) and truly it is extremely heavy and hard
except for AlKhāshi'ûn [i.e. the true believers in Allāh those who obey Allāh with full
submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in
His Warnings (Hell, etc.)] (AlBaqarah 2:45)

And obey Allāh and His Messenger, and do not dispute (with one another) lest you lose courage
and your strength depart, and be patient. Surely, Allāh is with those who are AsSābirin (the patient
ones, etc) (AlAnfal 8:46)

Anas ibn Malik (RA) said: I entered the company of Uthman ibn Affaan (RA) while I was
thinking about the beauty of a woman I saw in the street. Uthman (RA) then said: One of
you enter my presence and the remnants of zinaa can be seen in his eyes. I then said: Did
revelation come down after the departure of the The Prophet (Sallallahu alayhi wa sallam)
Uthman said: But this is the deep insight, foresight and intuition of the believer. [Ibn Qayyim
alJawziyyah, Madaarij asSaalikeen (Vol. 2, pg. 455)
THE SHARH OF BULUGH AL MARAAM (SHARIAH RULING FOR GOLD &
SILVER UTENSILS)

THE SHARH OF BULUGH AL MARAAM:


Book 1 Chapter 2 (SHARIAH RULING FOR GOLD & SILVER
UTENSILS) Page 24
By Shaikh Abdullah Faisal
(Edited by Muminah_29)

Jan 12, 2013

Chapter 2: Containers and Utensils


HADEETH NUMBER 18:
18. Narrated Abu Hudhaifah Ibn alYaman (RAA): The Messenger of Allah ( Sallallahu alayhi wa
sallam) said, "Do not drink from gold and silver vessels, and do not eat from gold and silver
dishes, for they (disbelievers) have them in this world but you will have them in the Hereafter"
[Agreed upon (i.e. reported by al Bukhari and Muslim)]

There is an expression in the Hadith, which is juxtaposition

When the Holy Prophet (Sallallahu alayhi wa sallam) said it is for them in the dunya and for
you in the aakhira, it means you don't share with them in using gold and silver utensils.

The Holy Prophet (Sallallahu alayhi wa sallam) said not to use gold and silver utensils.

As a believer you are not to be dunyafied (too attached to the life of this world).
You are to engage in ibaadah (worship).

Sahi Ibn Sa'd (RA) reported that Allah's Messenger ( Sallallahu alayhi wa sallam) said, “If in
Allah's sight the world had so much worth as the wing of a mosquito, then a infidel would
never have drunk even a drop of water.”
[Tirmidhi (4/560) No. 2320, Ibn e Majah (5/230) No. 4110, alHaakim (4/341) No. 7847]

Abu Hurayra reported that the Messenger of Allah (SAW) said, “This world is the prison of the
believer and the paradise of the unbeliever.”
[Sahih Muslim (4/2272) No. 2956, Musnad Ahmad (2/323) No. 8272, Sunan Tirmidhi (4/562)
No. 2324, Sunan Ibn Majah (5/232) No. 4113]

In the following Surah Allah warns us about becoming to attached to the dunya.
When our hearts are to attached to the dunya it diverts us from our deen.

The mutual rivalry (for piling up of worldly things diverts you, (At Takathur 102:1)

Until you visit the graves (i.e. till you die) (At Takathur 102:2)

Nay! You shall come to know! (At Takathur 102:3)


So a believer is not to be dunyafied to the extent that you have gold and silver utensils.
This would be considered extravagance in your love for the dunya.
Islam does not forbid us from owning expensive things from the dunya, therefore we are
allowed to own expensive shoes, clothes, houses and cars.
However eating with gold and silver utensils is not permitted.

HADEETH NUMBER 19

19. Narrated Umm Salamah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said:
"Whoever drinks from a silver vessel, is but filling his abdomen with Hell fire." [Agreed upon]

Therefore Muslim males and females are not allowed to drink from gold and silver utensils.

The prohibition is for both sexes.


The Messenger of Allah (SAWS) has told us these utensils are haram.

On one occasion the Holy Prophet (SAWS) picked up materials of gold and silver and said they
are haram for the males of my ummah to wear but halal for the women.

It is the ijmaa of the Muslims that gold and silk is halal for women to wear but haram for men
and boys so if a Muslim mother should dress her son up in a silk shirt the sin will be on the
parents and not on the child, because the child is beneath the age of puberty.

Reported by 'Ali (RA) the Holy Prophet (Sallallahu alayhi wa sallam) took some silk in his right
hand and some gold in his left hand and then he said, "These two are haram for the males
among my followers."
[Abu Dawud (4/50) No. 4057, AnNasa'i (8/160) 5144, Ibn Majah (4/594) No. 3595), Ahmad
(1/115) No. 935]

The shah of Iran had a toilet bowl made of pure gold.

So did he do any haram?


The scholars said if it is haram for him to use gold and silver utensils then other things of the
same material are haram even a pen.

They used qiyas to arrive at this conclusion because the Holy Prophet (Sallallahu alayhi wa
sallam) saw a man with gold and took it from his hand and threw it away
Then someone asked him to pick it up and sell it but he refused to touch it.

Ibn 'Abbas said that the Messenger of Allah, may Allah bless him and grant him peace, saw a
gold ring on the hand of a man and removed it and threw it away saying, "Would one of you
go and get a coal from the Fire and put it in his hand!" After the Messenger of Allah, Sallallahu
alayhi wa sallam, had left, the man was told, "Take your ring and turn it into profit!" He said,
"No, by Holy Prophet, I will never take something that the Messenger of Allah, May Allah bless
him and grant him peace, threw away!" [Muslim]

What about gold teeth?


The scholars said it is allowed out of necessity
If that is the only metal your body accepts
Narrated 'Urfajah bin As'ad: "My nose was severed on the Day of AlKulab during Jahiliyyah.
So I got a nose of silver which caused an infection for me, so the Messenger of Allah ( Sallallahu
alayhi wa sallam) ordered me to get a nose made of gold"
[Sunan Tirmidhi (4/240) No. 1770, Sunan Abu Dawud (4/92) No. 4232, Sunan alNasa'i (8/16)
No. 5161, Musnad Ahmad (5/23) No. 20285]

Some women are allergic to costume jewel.


So you have to buy them real gold earrings.

WHAT ABOUT WHITE GOLD?


White gold is haram because even though it is not yellow it is still gold, because the colour
does not alter the ruling.

WHAT ABOUT GOLD PLAITED RINGS?


It is haram to wear this because you will create fitnah in the community.
People will see it and think it's pure gold and so will copy you thinking its real gold and start
wearing real gold.
So you are inviting to haram
This is so especially for a da'ee who invites people to Islam.
A da’ee should shun all types of suspicious behaviour because our character is sacred, so we
should preserve our character by avoiding all types of suspicious behaviour.
When the Holy Prophet (saws) was walking with his wife Safiyya two men were looking at the
Holy Prophet (saws) and he called them over and said this is my wife Safiyya.
This Hadith proves even the Holy Prophet (saws) used to shun suspicious behaviour

Narrated `Ali bin Al-Husain (from Safiya the Holy Prophet's wife):The wives of the Holy
Prophet (s) were with him in the masjid (while he was in I`tikaf) and then they departed and
the Holy Prophet (s) said to Safiya bint Huyai, "Don't hurry up, for I shall accompany you,"
(and her dwelling was in the house of Usama). The Holy Prophet (s) went out and in the
meantime two Ansari men met him and they looked at the Holy Prophet (s) and passed by.
The Holy Prophet (s) said to them, "Come here. She is (my wife) Safiya bint Huyai." They
replied, "Subhan Allah, (How dare we think of evil) O Allah's Apostle! (we never expect
anything bad from you)." The Holy Prophet (s) replied, "Satan circulates in the human being
as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your
minds." Sahih Bukhari English ref. Vol. 3, Book 33, Hadith 254

CAN A MUSLIM MAN WEAR A DIAMOND RING?


According to Shariah law every metal is halal for men to wear except gold.

As this is the case, it is haraam for men to wear it even if it is a small amount, because of the
hadeeth narrated by Muslim (2090) from Ibn 'Abbaas (may Allah be pleased with him) which
says that the Messenger of Allah (Sallallahu alayhi wa sallam) saw a gold ring on a man's hand.
He took it off and threw it aside, and said: “Would one of you go and pick up a live ember of
fire and hold it in his hand?” After the Messenger of Allah (peace and blessings of Allah be
upon him) had left, it was said to the man: Take your ring and benefit from it (by selling it).
He said: No, by Allah, I will never pick it up when the Messenger of Allah (Sallallahu alayhi wa
sallam) has thrown it aside.
The Standing Committee for Issuing Fatwas was asked: It has become common among some
people, especially men, to use that which is called white gold, which is used to make watches,
rings, pens and so on. After asking the jewelers and goldsmiths, we found out that white gold
is actually the well known yellow gold, to which a certain metal has been added, 510%, to
change its color from yellow to white, or some other color, which makes it look like another
kind of metal. Use of this has become very widespread in recent times, and many people are
confused about using it.

They replied:

If the situation is as described, the gold which is mixed with other metals still comes under
the ruling that it is haraam to differentiate in weight or measure when selling it for gold of the
same type, and the exchange must be completed in one sitting, whether it is sold for gold of
the same type or for silver or cash. It is haraam for men to wear it, and it is haraam to make
vessels out of it. Calling it white gold does not change these rulings. End quote.
[Fataawa alLajnah alDaa'imah (24/60)]

Those who say we are going to use qiyas to make diamond haram that is not correct because
the Holy Prophet (saws) only mentioned gold.

CAN A MUSLIM MAN SIT ON SILK OR COVER UNDERNEATH


A SILK BLANKET?
This is haram.
It is halal for Muslim women to have silk furniture but not Muslim men.

Ibn alQayyim (may Allah have mercy on him) said:


Even if we did not have this text, the prohibition on wearing it would still include using it in
furnishings, as it also includes using it as covers or blankets, as the word libs (lit. wearing)
includes these meanings in both the linguistic and shar'i sense; Anas said: I went to a reed
mat of ours that had turned black from long use (lit. wearing)

Narrated by alBukhaari (380) and Muslim (658) Even if the general wording did not imply that
the prohibition included using it in furnishings, mere analogy would imply that it was
forbidden. End quote
[I'laam alMuwaqqi'een, 2/366]

Curtains made of silk is haram for Muslim men.

AlNawawi (may Allah have mercy on him) said in alMajmoo', 4/321:

It is haraam for a man to use brocade and silk in clothing, or for sitting or reclining on, or
covering himself with it (like a blanket), or as a curtain or screen, or any other way of using
it. There is no difference of scholarly opinion concerning any of these things except one odd
view, which was narrated by alRaafi'i, who said that it is permissible for them to sit on it. But
this view is invalid and is clearly mistaken and is contrary to this saheeh hadeeth.

This is our view. As for wearing it, there is consensus (that it is forbidden); with regard to
other uses,
Abu Haneefah permitted it but Maalik, Ahmad, Muhammad, Dawood and others agreed with
us that it is forbidden.
Please bear in mind it is the natural silk that is haram for men to wear not the fake silk.

What is meant by the silk that is forbidden to men is natural silk that is taken from the
silkworm. As for artificial silk, that is not included in the prohibition, because there is no
statement that it is haraam in either the Qur'an or Sunnah. If it is not narrated in the Qur'an
and Sunnah that a thing is forbidden, then it is permissible, because the basic principle
concerning things is that they are permitted. But some of these fabrics made from artificial
silk may be very soft and like the fabric worn by women. These should be avoided by men,
because what is required of men is to be tough and hard; softness is not appropriate for men.
[See alSharh alMumti', 2/207; Tawdeeh alAhkaam, 2/447]

To use trickery to bypass haram is haram.


What is haram for one is haram for all.

So because we don't have evidence to say artificial silk is haram for men, we can't say it is
forbidden because everything is halal until proven haram.
However not everything that is halal is wise to do.
E.g. marrying the brother in law after divorcing the former husband.
This will cause a huge fitnah in the family and this is what the Shaikh is explaining in the above
fatwa.

Something mustahab (recommended) is good to do

But not every halal is wise to do.

WEDDING AND ENGAGEMENT RINGS


It is haram for the man to put the ring on the girls’ finger before marriage because he is not
allowed to touch her before marriage
So engagement ring is imitating the kuffaar
But wedding rings are halal

Sahl ibn Sad Saidi (RA) reported that a woman came to Allah's Messenger (Sallallahu alayhi
wa sallam) and said, “I submit myself to you.” Then, she stood for a long time. A man said, “O
Messenger of Allah, marry me to her, if you do not need her.” He said, “Do you have anything
to give her (by way of dower)?' He said, “I have nothing but this lower wrapper of the body.”
So, Allah's Messenger (Sallallahu alayhi wa sallam) said, “If you give it to her then you will sit
and have no lower garment on you. So, Look out for something else.” He said, “I do not find.

” The Holy Prophet (Sallallahu alayhi wa sallam) said, “Search, even if you find an iron ring.”
He said, “I sought but could not find anything.” So, Allah's Messenger asked him, “Do you have
with you anything of the Qur'an?” He said, “Yes, That Surah, and that Surah.” So Allah's
Messenger (SAW) said, “I marry you, to her with what you have of the Qur'an.”
[Sahih Bukhari (6/192) No. 5029, Sahih Muslim (2/1040) No. 1425, Sunan Tirmidhi (3/421)
No. 1114, Musnad Ahmad (5/330) No. 22850, Sunan AnNasa'i (6/113) No. 3339]

The above-mentioned Hadith is evidence that wedding rings are halal in Islam because the
Holy Prophet (SAWS) asked the man “can’t u find even an iron ring to put on her finger”

When you propose to a girl and she says yes, you are engaged and she is also engaged.
Therefore it is haram for another brother to propose to her.

A girl is engaged only if her wali agrees to the engagement.


If she acts upon the Hanafi opinion and marries without a wali her marriage can only be valid
if a scholar examines her husband and finds him to be good in Aqeedah and Character.
Your wali has to be someone who prays and is inside the fold of Islam

WHAT IS THE HIKMA BEHIND MAKING GOLD HARAM?


1. IT IS NOT IN CONFORMITY WITH MEN

It is imitating women and Allah curses the men who imitate women or women who imitate
men.

Narrated Ibn `Abbas: Allah's Messenger (saw) cursed those men who are in the similitude
(assume the manners) of women and those women who are in the similitude (assume the
manners) of men [Sahih Bukhari English Reference: Vol. 7, Book 72, Hadith 773]

2. IT BREAKS THE HEARTS OF POOR PEOPLE

If you go to the masjid wearing gold jewelry and the man next to you can hardly find food to
eat this will break his heart

3. IT MAKES YOUR HEART ATTACHED TO THE DUNYA WHEN YOU ARE SUPPOSED
TO BE ATTACHED TO THE HEREAFTER

The mutual rivalry for piling up of worldly things diverts you, (Surah Al Takathur 102: 1)

Until you visit the graves (i.e. till you die). (Surah Al Takathur 102: 2)

Nay! You shall come to know! (Surah Al Takathur 102: 3)

4. YOU ARE A TARGET FOR ARMED ROBBERS AND THIEVES ESPECIALLY IN DAR
UL KUFR WHERE THERE IS NO SHARIAHH.

There is no Shariah anywhere so you can't be protected against these thugs.


Men and women can be robbed for wearing expensive materials they can even be killed for
them.
In Dar ul Kufr people are killed for expensive cellphones and watches.

Have they not seen that We have made (Makkah) a sanctuary secure, and that men are being
snatched away from all around them? (Surah Al Ankaboot 29:67)

In the above-mentioned ayah Allah told us He has made Makkah a safe sanctuary while in
other places in the world people are abducted and killed.
Most abduction takes place due to the wealth of the victim.
Wearing gold will make a person become a target for abduction

5. PEOPLE WILL WEAR THE GOLD TO BYPASS PAYING ZAKAH

And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which has not been
paid], and spend it not in the Way of Allah, -announce unto them a painful torment. (Surah
At- Taubah 9:34)
6. WEARING GOLD IS A TYPE OF SHOWING OFF

To show off with wealth goes against the spirit of Islam.


People adorn themselves with expensive jewelry as a sign of pride arrogance and
conceitedness.
Allah said in the following ayah

And turn not your face away from men with pride, nor walk in insolence through the earth.
Verily, Allah likes not each arrogant boaster.(Surah Luqman 31:18)

QUESTION_1:

Are men allowed to wear chain necklaces or bracelets (for men) not made from gold or silver?

ANSWER 1:

The scholars don't like it because it is imitating women


It is makrooh not haraam
It is a female practice
You should be thinking about the battlefield not wearing jewelry
The Holy Prophet (Sallallahu alayhi wa sallam) used to wear a silver ring
Necklace is disliked also it is bid’ah to wear Quranic verses around our neck for protection.
If you want to be protected by the Qur’an you have to recite it.

QUESTION_2:

You said that Fiqh cannot send you to Hellfire but aqeeda can, so does that mean the Hadith
about wearing the trousers below ankles; is that considered Fiqh?

ANSWER 2:

When I say Fiqh cannot send you to the Hellfire I was referring to small issues not big issues.
The Fiqh of a person can send him to Hellfire if he goes against the ijmaa of the Ummah. For
e.g. If you marry five wives then you go to Hellfire because the fifth wife is considered
adultery.

Allah warns us about going against the ijmaa of the scholars in Surah Nisa vs 115

And whoever contradicts and opposes the Messenger (Muhammad) after the right path has
been shown clearly to him, and follows other than the believers' way. We shall keep him in
the path he has chosen, and burn him in Hell - what an evil destination.(Surah An-Nisa 04
:115)

The above-mentioned ayah is clear evidence that anyone who goes against the ijmaa of the
Ummah in regards to Aqeedah or Fiqh will be condemned to the Hellfire.

When I say Fiqh cannot send you to the Hellfire I meant when the scholars differ on small
issues for e.g. where to put your hand in Salah when you pray or how to call the Iqamah or
the number of rakah for Salatul-Taraweeh

These small Fiqh issues cannot send you to the Hellfire, but if you go against the ijmaa of the
Muslims you will be in the Hellfire.
The Holy Prophet (saws) did not say we are not allowed to wear our trousers below the ankle
and those who say this they are misquoting the Holy Prophet (saws).
What the Holy Prophet (saws) mentioned in the Hadith is the waist wrapper (Izaar).

It was the custom of the Arabs to wear the izaar below the ankles for pride.
No one wears their trousers below the ankles for pride anywhere in the world today, so that
Hadith is not applicable to our time.

However, whosoever wears any garments below the ankles for the sake of pride he is sinful
and he will be in the Hellfire unless he makes sincere taubah.

Ibn 'Umar reported that the Holy Prophet (SAW) said, "On the Day of Rising Allah will not look
anyone who drags his garment out of arrogance." Abu Bakr said, "My wrapper drags if I do
not pay attention to it." The Messenger of Allah said to him, "You are not one of those who do
it out of pride"
[Sahih Bukhari (5/6) No. 3665]

It is narrated on the authority of Abdullah b. Mas'ud that the Apostle of Allah ( Sallallahu alayhi
wa sallam), observed: He who has in his heart the weight of a mustard seed of pride shall not
enter Paradise. A person (amongst his hearers) said: Verily a person loves that his dress should
be fine, and his shoes should be fine. He (the Holy Prophet) remarked: Verily, Allah is Graceful
and He loves Grace. Pride is disdaining the truth (out of selfconceit) and contempt for the
people. [Sahih Muslim (1/93) No. 91]

Umar ibn alKhattab said, 'I heard the Messenger of Allah ( Sallallahu alayhi wa sallam), say,
"Actions only go by intentions. Everyone gets what they intend..."
[AlBukhari (1) and Muslim (1907)]

Those Muslims who wear their jeans below the ankles to masjid because of cold are not doing
it out of pride
Some people have taken the Hadith out of context
If you pray with your hands below the navel you will not go to Hellfire for that
Don’t mix up Fiqh with zandaqa (making up your own religion)
All four imams are correct in Fiqh
All four schools of thought will take you to the Paradise
Fiqh means to understand the deen properly.
The first person to use the word Fiqh was Holy Prophet Musa (a.s.) when he said in the
following verses

"And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from
my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth
when he was an infant]. [Tafsir At-Tabari, Vol. 16, Page 159]. (Surah Ta-ha 20:27)

"That they understand my speech, (Surah Ta-ha 20:28)

Whenever Allah wants good for a person he make him understand the deen properly

Narrated Muawiya: I heard the Holy Prophet (Sallallahu alayhi wa sallam) saying, "If Allah
wants to do good to a person, He makes him comprehend the religion. I am just a distributor,
but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on
following Allah's teachings strictly and they will not be harmed by any one going on a different
path till Allah's order (Day of Judgment) is established." [AlBukhari (71) and Muslim (1037)]

QUESTION 3:
What if a woman covers her furniture with silk and her husband and/or other male relatives
sit on it, is it still haram for them?

ANSWER 3:

Men are not allowed to sit on silk nor wear silk.


Men are not allowed silk furniture and curtains.

These things are only suitable for single women not for married women because a married
woman is not allowed to expose her husband to these temptations by covering the furniture
with silk because it is haraam for men to sit on silk.

QUESTION 4:

With regards to wedding rings Is it allowed for a brother who wishes to practice polygamy say
he is not wearing a ring with any of his wives because he wants to practice polygamy. Is there
a Fatwa, Hadith or ayat that agrees with this?

ANSWER 4:

There is no evidence for a man wearing a wedding ring but women are allowed.
Because the Holy Prophet (saws) said to the man don’t you have even an iron ring to give to
the woman.
When she wears a ring people will not propose to her
Men wearing wedding ring is bidah
Engagement ring is bidah
If a man has one wife he is still single 3 times
If he has four wives he is not single

QUESTION 5:

My mother was pregnant with 2 girls and she had a miscarriage both (six months and eight
months). She is a kaafir (a Buddhist) and I am a Muslim. Do the two babies that were
miscarried be able to intercede for me on the Day of Judgment?

ANSWER 5:

There is no evidence for this


There is evidence that the Muslim child can intercede for the Muslim parents not for Buddhists
There is no evidence that siblings can intercede for each other

And those who believe and whose offspring follow them in Faith, to them shall We join their
offspring, and We shall not decrease the reward of their deeds in anything. Every person is a
pledge for that which he has earned. (AtTur 52:21)

Unless if he is a hafiz
Because the hafiz will intercede for ten members of his family
The shaheed for 70 members
On the authority of Ali bin Abi Talib the Messenger of Allah (Sallallahu alayhi wa sallam) said:
“He who recites the Qur'an, memorizes it, if he regards what it permits as halal and what it
forbids as haram, Allah will enter him into Paradise and accept his intercession for ten of his
family members, all of whom deserved to enter Hell.”
[Sunan Tirmidhi (5/171) No. 2905, Sunan Ibn Majah (1/146) No. 216, Musnad Ahmad (1/148)
No. 1267; Abu Esa said this Hadith is ghareeb (strange), we do not know it except by this route
and its isnad is not Sahih and Hafs bin Sulaiman is weak in the narration of Hadith] (Classified
Daeef)

Miqdam ibn Ma'dikarib (RA) reported that Allah's Messenger (Sallallahu alayhi wa sallam)
said, “There are with Allah six blessings for the martyr. [1] He is forgiven with the first drop
of blood. [2] He is shown his abode in paradise. [3] He is preserved from the torment of the
grave and is safe from the great fear on the Day of Resurrection. [4] A crown of honor
ingrained with pearl is placed on his head, which is better than the world and what it contains.
[5] He is married to seventytwo maidens (huris) of paradise. [6] His intercession for his
seventy relatives is accepted.”
[Sunan Tirmidhi (4/187188) No. 1663, Musnad Ahmad (4/131) No. 17221, Sunan Ibn Majah
(4/82) No. 2799]

Angels will intercede


Also Ramadan and the Quran will intercede for us on the Day of Judgment

Abdullah ibn 'Amr reported that the Messenger of Allah (Sallallahu alayhi wa sallam), said:
"The fast and the Qur'an are two intercessors for the servant of Allah on the Day of
Resurrection. The fast will say: 'O Lord, I prevented him from his food and desires during the
day. Let me intercede for him.' The Qur'an will say: 'I prevented him from sleeping at night.
Let me intercede for him.' And their intercession will be accepted."
[Musnad Ahmad (2/174) No. 6626, Mustadrak al Haakim (1/740) No. 2036, Shu'ab al Eman
al Bayhaqi (3/378) No. 1839]

The child who died before puberty will intercede for their Muslim parents

Narrated By Abu Sa'id: The women requested the Holy Prophet, "Please fix a day for us." So
the Holy Prophet preached to them and said, "A woman whose three children died would be
screened from the Hell Fire by them," Hearing that, a woman asked, "If two died?" The Holy
Prophet replied, "Even two (would screen her from the (Hell) Fire. " And Abu Huraira added,
"Those children should be below the age of puberty."
[Sahih Bukhari, Vol 2, Book 23, Hadith #341]

Do not worry when you lose a child in the dunya because that child will intercede for you in
the hereafter, therefore it is an investment for the Day of Judgment

Question 6:

When the Holy Prophet (Sallallahu alayhi wa sallam) said: if you have land, animals, etc. then
keep it and the companions said what if we don't have either of them, then the Holy Holy
Prophet (saw) sharpen your sword, can you give us a sharh of this Hadith and are in or close
to this time?

Answer 6:

This means a time will come when money will be of no value


Sharpen you sword means there will be an outbreak of fitnah and it is time for jihad
Only sheep and animals etc. will be of value

QUESTION 7:

What is the Hikmah behind Allah Swearing by His Creation?

ANSWER 7:

Allah swears by the moon and the sun


The sun (shamsu) is feminine and the moon (qamuru) is masculine and it is the moon that
chases the sun
Allah would never swear by a thing unless it was important
These things are important in the sight of Allah
Without the sun we would freeze to death.
We should use the meticulous position of the sun to debate an atheist
If the sun was to far away from us we would all freeze to death and if it was to close to us we
would die from severe heat.
If the world came about by an accident like the atheist is claiming, the sun would have been
either too close or too far away from us, but the sun is placed at a perfect angle above our
heads to sustain life on earth. Therefore the world did not come about by an accident.

The heavens and the earth and what they contain were intelligently designed by Allah the ALL
MIGHTY THE ALL WISE.

QUESTION 8:

Yesterday the French kuffaar were defeated by the Mujahideen in Somalia while trying to
rescue a hostage. The French kuffaar also invaded Mali in an attempt to take out the
Mujahideen. What significance do you think this jihad in Africa might have on the Ummah?

ANSWER 8:
The white man was concentrating on the Middle East because oil is there
He forgot about Africa
So the Mujahideen took over an area bigger than France
The French went there to turn back the hands of time
This war will drag on
Mujahideen from all over will go there
This war may drag on for ten years
Mali will be the Afghanistan of Africa

Verily, those who disbelieve spend their wealth to hinder (men) from the Path of Allāh, and so will
they continue to spend it; but in the end it will become an anguish for them. Then they will be
overcome. And those who disbelieve will be gathered unto Hell. (AlAnfal 8:36)

They will pay the goofi Sufis to help fight against the Mujahideen because the goofi Sufis are
natural allies to the Masonic west because they don’t understand Al Wala Wal Bara or Kufr bit
Taghoot (taghoot is false deities and false ideolgies also man-made isms schisms).

The munafiqeen will ask NATO to help them.


The revolution in Egypt, Tunisia and Libya were not for Shariah because they got rid of their
tyrants and implements Democracy instead of Shariah.
Democracy is the religion of the freemasons and Iblis, and Muslims are not allowed to believe
in any other religion except Islam.

The revolution in Mali was real because they implemented Shariah


The kuffaar are not stupid
They can tell if you are a fake or real Muslim
They study Islam in universities and know what real Islam is.

And they (disbelievers) plotted and Allāh planned too. And Allāh is the Best of the planners. (Al
Imran 3:54)

The people in Egypt died for Democracy not for Shariah


If you believe in Democracy you are a kaafir
They only invade a country that applies Shariah
You are a free mason if you believe in Democracy
Plot means to scheme something evil
Allah does not plot, He plans
Kuffaar plot and Allah plans and Allah is the best of planners.

Tunisia is an Islamic revolution with no Islam


They are seeking to please and appease the kuffaar.
The Egyptian revolution is an Islamic revolution with no Islam because they are trying to use
Democracy to implement Islam.
It is not the Sunnah of the Holy Prophet (saws) to use kufr and shirk to implement Islam.
We are only allowed to use Islam to implement Islam.
The Muslims of Algeria tried to use Democracy to implement Islam and they failed, they won
the election but they were forced from power by the army because the French did not approve
of an Islamic government in Algeria.
Today the Egyptians are trying to copy the Algerians by using Democracy to implement Islam
The Islamic party in Egypt will be forced from power by the army like what happened in Algeria
because history repeats itself.

It is sad that the Muslims of Egypt are making the same mistake of the Algerians because the
Holy Prophet (saws) said a Muslim is not bitten in the same hole twice

Narrated Abu Huraira: The Holy Prophet () said, "A believer is not stung twice (by something)
out of one and the same hole Sahih al-Bukhari English Reference Vol. 8, Book 73, Hadith 154

There are two Qiblas in the world the black house in Makkah and the white house in
Washington
Those who call for Shariah their Qibla is at the black house in Makkah
And those who call for Democracy their Qibla is at the white house in Washington.
THE SHARH OF BULUGH AL MARAAM (THE ISLAMIC RULINGS IN
REGARDS TO TANNED ANIMAL SKINS)
THE SHARH OF BULUGH AL MARAAM:
Book 1 Chapter 2 (THE ISLAMIC RULINGS IN REGARDS TO TANNED ANIMAL
SKINS) Page 24

By Shaikh Abdullah Faisal


Edited By Muminah_29
January 13, 2013

HADITH 20:

20. Narrated Ibn 'Abbas (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said, "If
the animal's skin is tanned, it becomes pure (Tahir)"
[Reported by Muslim]

HADEETH NUMBER 21:

21. Narrated the four Imams: "Tanning any skin (purifies it)"

HADEETH NUMBER 22:

22. Narrated Salamah bin alMuhabbiq (RAA): The Messenger of Allah ( Sallallahu alayhi wa
sallam) said, "Tanning the skin of a dead animal purifies it." Ibn Hibban authenticated it.

HADEETH NUMBER 23:

23. Narrated Maimunah (RAA): The Prophet (Sallallahu alayhi wa sallam) passed by a dead
sheep being dragged along by (some people). Thereupon he said to them, "Why didn't you
make use of its skin?" They told him, "It is a dead animal (i.e. had died a natural death,
without being slaughtered)." He said to them (Sallallahu alayhi wa sallam). "Water and the
leaves of mimosa flava purify it"
[Related by Abu Dawud and anNasa'i]

SHARH:

When the animal hide (Skin) is tanned it becomes purified.


In the past water skin was used as containers
They are no longer used but however leather is still very useful because it is used for bags,
wallets, belts, shoes, jackets, camera cases, chairs, car seats, gloves and saddles for horses

The words of the Holy Prophet (Sallallahu alayhi wa sallam) are considered wahi (revelation)

Therefore we have to accept them wholeheartedly because Allah said:

Nor does he speak of (his own) desire. (AnNajm 53:3)

It is only an Inspiration that is inspired. (AnNajm 53:4)


And whatsoever the Messenger (Muhammad Sallallahu alayhi wa sallam) gives you, take it,
and whatsoever he forbids you, abstain (from it), and fear Allāh. Verily, Allāh is Severe in
punishment. (AlHashr 59:7)

So by learning Fiqh, you are learning to accept the verdicts of the Holy Prophet ( Sallallahu
alayhi wa sallam)

It is not for a believer, man or woman, when Allāh and His Messenger have decreed a matter
that they should have any option in their decision. And whoever disobeys Allāh and His
Messenger, he has indeed strayed in a plain error. (AlAhzab 33:36)

Therefore pious people love Fiqh because they are practicing Muslims who want to surrender
to Allah wholeheartedly.
So any Muslim woman who does not know the ruling regarding haidh (menses) is not
practicing.

During the time of the Holy Prophet (Sallallahu alayhi wa sallam) the women used to take
their sanitary towels to Aisha (r.a) to see if their menstruation has stopped
They were concerned about their Salah and the ahkaam of Salah
A person who is not practicing does not care because surrendering to Allah is not on his
agenda

Because of this reality the Holy Prophet (Sallallahu alayhi wa sallam) said,

Narrated By Abu Huraira: Some people asked the Prophet Sallallahu alayhi wa sallam: "Who
is the most honorable amongst the people?" He replied, "The most honorable among them is
the one who is the most Allahfearing." They said, "O Allah's Prophet! We do not ask about
this." He said, "Then the most honorable person is Joseph, Allah's Prophet, the son of Allah's
Prophet, the son of Allah's Prophet, the son of Allah's Khalil." They said, "We do not ask
about this." He said, "Then you want to ask me about the Arabs' descent?" They said, "Yes."
He said, "Those who were best in the prelslamic period, are the best in Islam, if they
comprehend (the religious knowledge)." [Sahih Bukhari, Vol 4, Book 55, Hadith 593]

I have been to 300 masjids and many men wipe the bottom of their socks
How can a person be a muslim for 50 years and not know where to wipe over your socks
when performing wudu.
They use their aql (intellect) to wipe the bottom of their socks.

Ali (RA) observed, "If the religion was based on opinion, the bottom of the sock would take
preference in being wiped to the top of the sock."
[Related by Abu Dawud (1/90) No. 162 and adDaraqutni (1/378) No. 783 with a hassan or
sahih chain.]

To learn the complicated aspects of Fiqh is Fard Kifayah


E.g. the Islamic ruling of inheritance
This topic can be difficult for many people because it is complicated, however to learn the
Ahkaam of basic Fiqh like how to make Wudu, Ghusl, Tayammum and Salah is Fard ul Ayn
and no one is excused from this knowledge

The Holy Prophet (Sallallahu alayhi wa sallam) said tanning purifies animal skin

Animal skins are of two types:

1. THE ANIMAL SLAUGHTERED PROPERLY


E.g. the cow, goat, sheep, and camel they are halal to eat

2. ANIMALS THAT DIED BY THEMSELVES (MAITA)

The hukum for maita is that the meat is haraam and the hide is also impure

THE SKIN OF MAITA

Allah said:

Eat not (O believers) of that (meat) on which Allāh's Name has not been pronounced (at the
time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allāh).
And certainly, the Shayātin (devils) do inspire their friends (from mankind) to dispute with
you, and if you obey them [by making AlMaytatah (a dead animal) legal by eating it], then
you would indeed be Mushrikûn (polytheists) [because they (devils and their friends) made
lawful to you to eat that which Allāh has made unlawful to eat and you obeyed them by
considering it lawful to eat, and by doing so you worshipped them, and to worship others
besides Allāh is polytheism].
(AlAn'am 6:121)

We include the skins of the lion, snake, and tiger

ANIMALS THAT ARE NOT SLAUGHTERED PROPERLY AND THOSE THAT ARE NOT HALAL TO
EAT

The Fuqahaa say that the skin of halal meat animals does not need tanning to be pure
They are naturally pure.

The Arabic word Alihaabu (the skin of the animal before the tanning process)
Al (means general)
Before the tanning, the ruling on the skin is that it is najis therefore the Hadith is talking
about animals that are haram for us to eat

According to the Dhaahiriyyah madhab all skin becomes pure when they are tanned even
that of pigs.

So if a Muslim wears leather made from pig skin he acted upon Shariah law.
According to Abu Hanifah, all skins are halal except that of the pig.
Therefore you are allowed to wear snake and crocodile skin

Imam Shafi said the dog skin is impure just like the pigskin. (i.e they are both impure).
So all tanned skin is halal to use except dogs and pigs according to the Shafi madhab.
Therefore if you come to Salah wearing a leather jacket made from pigskin your Salah is
baatil because you had najasa on you while praying.

The correct opinion in regards to tanned animal skin is that of Imam Shafi because of the
ayah:

Say (O Muhammad Sallallahu alayhi wa sallam): "I find not in that which has been inspired
to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytatah (a
dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork,
etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is
slaughtered as a sacrifice for others than Allāh (or has been slaughtered for idols, etc., or on
which Allāh's Name has not been mentioned while slaughtering). But whosoever is forced by
necessity without willful disobedience, nor transgressing due limits, (for him) certainly, your
Lord is OftForgiving, Most Merciful." (AlAn'am 6:145)

Also there are some shoe brands like Clarks in which they use pigskin to make their shoes.
Even though shoes are made with a percentage of cow leather and a percentage of pig
leather it is still haram to wear because it contains a percentage of pig leather and we were
commanded by Allah to stay away from pigs and the by-products of pigs.
Therefore if a Muslim prays wearing a belt made out of pig leather the Salah is baatil (void)
because he prayed while he had impurity on him.
Any Salah performed while the person had impurity on him is baatil.

IT IS HALAL TO PRAY WITH SHOES ON BUT THE SALAH IS BAATIL IF IT HAS NAJASA ON IT

Abu Sa’eed al-Khudri said: Whilst the Prophet (peace and blessings of Allaah be upon him)
was leading his companions in prayer, he took off his shoes and placed them to his left.
When the people saw that, they took off their shoes. When the Messenger of Allaah had
finished the prayer he said, “What made you take off your shoes?” They said, “We saw you
take off your shoes, so we took off our shoes.” The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “Jibreel (peace be upon him) came to me and told me that there
was some filth on them.” And he said: “When one of you comes to the mosque, let him check
his shoes, and if he sees any filth on them, let him wipe them and pray in them.” (Abu
Dawood Ibn Khuzaimah & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed.
Also found in Irwaa' (284)

Ahmad Ibn Hanbal and Imam Malik said that if you want to have water skin made of
leather, it is only allowed if it is made of the skin of an animal that is halal to eat

However you are not allowed to have a water skin made from the leather of an animal,
which is haram to eat.
You may use it as shoes, belt, wallet etc but not for water skin.
You can only use it for dry purposes not wet purposes like water skin

YOU NEED TO ASK THE LEATHER EXPERT TO KNOW WHICH ONE IS PIG LEATHER BECAUSE
WE ARE OBLIGED TO STAY AWAY FROM PIG AND ITS BY-PRODUCTS

LESSONS FROM MAIMUNA'S SHEEP

In this hadith the Holy Prophet (Sallallahu alayhi wa sallam) passed by some people
They had a dead sheep and the Holy Prophet told them to benefit from its skin

1. The Sahabahs applied the ruling of najasa on the meat as well as the skin too

2. The Holy Prophet (Sallallahu alayhi wa sallam) was a teacher 24/7 and he did not step out
of his role as a teacher.
Even when he was sleeping, because he showed us how to sleep properly.
He slept on his back and his right side
When you sleep according to the Sunnah of the Holy Prophet (saws) you get barakah while
you sleep.

3. The Sahabahs of Madinah were Fuqahaa (experts in Fiqh)

They lived in darul Islam


When the Sahabahs of Makkah who refused to migrate came to Madinah at a later stage in
their lives they realized they missed out a lot on religious knowledge and wanted to beat up
their wives who stopped them from migrating.
Hence Allah revealed the following ayah

O you who believe! Verily, among your wives and your children there are enemies for you
(i.e. may stop you from the obedience of Allāh), therefore beware of them! But if you pardon
(them) and overlook, and forgive (their faults), then verily, Allāh is OftForgiving, Most
Merciful. (AtTaghabun 64:14)

4. The Holy Prophet (Sallallahu alayhi wa sallam) accepted their verdict that both the meat
and the skin is najis

5. After accepting their verdict he directed them to the way of purifying the skin in order to
benefit from the skin
He told them that water and mimosa flava will make it pure

6. The expression 'water and mimosa flava' is a metaphor for the tanning process

7. A Muslim is supposed to be resourceful and secure his wealth and not waste it because
the wasters are the brothers of the Shaitan

Verily, spendthrifts are brothers of the Shayatīn (devils), and the Shaitān (Devil Satan) is
ever ungrateful to his Lord. (AlIsra 17:27)

8. The Holy Prophet (Sallallahu alayhi wa sallam) was a keen observer of the Muslim
community

He was so keen that he could tell the character of everyone. He even knew those who were
stingy and those who were kind to their wives.

The summary of the four Hadiths we quoted is:


All animal skins are purified when they are tanned except the skin of dogs and pigs
Muslims who pray in belts and leather jackets made of pigs skin their Salah is baatil because
they prayed with najasa

Animals whose flesh are haram to eat like the snake are not allowed to be used as water
skin but can be used as belts shoes wallets etc after they are tanned.

Shoes made from pigskin or lined with pigskin are haram to wear

THE SALIVA OF THE PIG

The scholars say that if the saliva of the pig should touch something it should be washed 7
times, the first time with dirt.

They used Qiyaas by comparing it with the dog.


Uthaymeen said this Qiyaas is weak and that just one wash is sufficient.

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: “This is a weak analogy,
because pigs are mentioned in the Qur'aan and they existed at the time of the Prophet
(peace and blessings of Allaah be upon him), and there is no report which likens them to
dogs. So the correct view is that pig related impurity is like any other kind of impurity, and
there is no need to wash seven times, one of which should be with dust or dirt.”
[AlSharh alMumti', 1/356]

The reason why the Holy Prophet (Sallallahu alayhi wa sallam) said that the dogs saliva is
washed with dirt is because it has rabies in it.

The dirt has fluorine, which kills the rabies


But the pig saliva doesn't have rabies

TOUCHING DRY NAJASA

According to Ibn Jibrin, you don't need to wash your hand

Shaykh Ibn Jibreen said: If the body or clothes are dry and touch something impure that is
also dry, that does not matter, because the impurity is only transferred when it is wet.
[Fataawa Islamiyyah, 1/194]

It is only transferable if it or your hand is wet

QUESTION 1:

Regarding leather shoes/wallets etc we buy from shops, if we don't know how they were
tanned i.e. tanned properly or made from skins we are not allowed to use, what is the
verdict on these?

ANSWER 1:

The leather experts will tell you what kind of leather it is


Buy the leather you are certain about even if a 1/4 is pigskin you cannot wear it
Praying in these items makes your Salah baatil
The ruling on dog skin is the same as pigskin
All skins are purified by tanning except pigskin and dog skin
If the animal is halaal and slaughtered properly you don't have to tan it to wear it
If not slaughtered properly you have to tan it before you can use it.

QUESTION 2:

Touching dry najasa, for example dried urine or feces of humans or animals by mistake
according to Shaykh Jibreen do not require washing. However, it is very common to transfer
dirty smells and dirt even if the substances are dry. Please explain further

ANSWER 2:

He means the najasa can only transfer diseases if it is wet


If it is dry you don't have to wash
It is recommended to wash to be on the safe side and to be more hygienic

QUESTION 3:

What can pigs be used for? Like are there any benefits to raising pig's Islamically?

ANSWER 3:

It can't be used for anything because we were commanded to stay away from pigs and its
by-products. We can’t even use it for candles because the fumes from the candle is najis
Say (O Muhammad Sallallahu alayhi wa sallam): "I find not in that which has been inspired
to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytatah (a
dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork,
etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is
slaughtered as a sacrifice for others than Allāh (or has been slaughtered for idols, etc., or on
which Allāh's Name has not been mentioned while slaughtering). But whosoever is forced by
necessity without willful disobedience, nor transgressing due limits, (for him) certainly, your
Lord is OftForgiving, Most Merciful." (AlAn'am 6:145)

QUESTION 4:

Can you slaughter animals for their skin if they are not allowed to eat? For example, lions,
foxes, seal etc. There is a lot of hype about animal rights and population decline in these
wild and rear animals?

ANSWER 4:

You are allowed to if they become a pest and you need to do a cull
If these animals are an endangered species then you are not allowed

QUESTION 5:

Someone told me we have to wash our hands after shaking hands with kuffaar because they
are najis. Is this correct?

ANSWER 5:

To a certain extent yes


Kuffar use their right hand to clean themselves in the toilet and they shake with their right
hand.
Their world is upside down and around
They have no bathroom etiquettes therefore they are not hygienic like Muslims.
Neither males nor females make istinja and most Kuffar men are not circumcised.
Circumcision is Waajib (mandatory) in Islam

Narrated Abu Huraira:Allah's Messenger () said, "Five practices are characteristics of the
Fitra: circumcision, shaving the pubic region, clipping the nails and cutting the moustaches
short."( Sahih al-Bukhari Vol. 7, Book 72, Hadith 777)
THE SHARH OF BULUGH AL MARAAM (RULINGS REGARDING USING
THE UTENSILS OF THE KUFFAAR)

THE SHARH OF BULUGH AL MARAAM:


Book 1 Chapter 2 USING THE UTENSILS OF THE KUFFAAR Page 25
By Shaikh Abdullah Faisal
Edited: Muminah_29
Jan 15, 2013 (Evening Dars)

HADEETH NUMBER 24:

24. Narrated Abu Tha'labah alKhushani (RAA): I said, "O Messenger of Allah, we are living in a land
belonging to the people of the Book, so can we eat our meals with their utensils?" He replied ( Sallallahu
alayhi wa sallam) "Do not eat from their utensils, but if you cannot obtain utensils other than theirs, wash
them and eat out of them." [Agreed upon]

The wording of the hadith gives a general prohibition of using the utensils of the kuffaar in general.

But if other dishes are not available for us to use we are allowed to use the dishes of the kuffaar.

This prohibition also means that even if we know their utensils are clean it is still makrooh to use their
utensils and as Muslims we should always try to be independent and have our own utensils.

The basic assumption in Fiqh is that the prohibition of the Holy Prophet ( Sallallahu alayhi wa sallam)
indicates that it is haraam to do the prohibited acts.

So all prohibitions of the Holy Prophet (Sallallahu alayhi wa sallam) are haram unless we have another
hujjah to say it is makrooh.

Therefore if we have another evidence allowing the act, we cannot use haram to classify the prohibited
act for e.g. the Holy Prophet (saws) said we should not stand and drink whilst he himself stood and
drank.

Therefore this means it is preferred to sit and drink but it is not haram to stand and drink.

The following hadith is the evidence used by the Fuqaha to prove it is not haram to stand and drink
however it is preferred to sit and drink.

Narrated An-Nazzal bin Sabra: Ali offered the Zuhr prayer and then sat down in the wide courtyard (of
the Mosque) of Kufa in order to deal with the affairs of the people till the `Asr prayer became due. Then
water was brought to him and he drank of it, washed his face, hands, head and feet. Then he stood up
and drank the remaining water while he was standing. and said, "Some people dislike to drink water
while standing though the Prophet did as I have just done."(Sahih al-Bukhari Vol. 7, Book 69, Hadith
520)

Therefore the hadith number 24 we are about to discuss has been explained by the scholars.
They are of the opinion that it is not haram to use the utensils of the Jews and Christians.

They brought evidences to support this view.

The following ayah was used by the scholars to support their view that it is not haram to use the utensils
of Jews and Christians.

1.) SURAH 5:5

Made lawful to you these days are At-Tayyibāt [all kinds of Halāl (lawful) foods, which Allāh has made
lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The
food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is
lawful to you and yours is lawful to them (Al Ma'idah 5:05)

The Fuqaha are saying that if the above-mentioned Ayah allows you to eat food prepared by the people
of the book, then their utensils are allowed, because they use them to prepare their meals.

This is the argument of the Hanbali madhab

So the correct opinion on this matter is that their utensils are allowed to be used but it is preferred for
the Muslims to be self-reliant and use their own utensils.

The following hadiths of Jabir and Imran ibn Husain are additional evidences to prove that it is allowed to
use the utensils of the Jews and Christians.

2.) Related by Jâbir who said: “We used to go on military expeditions with Allah's Messenger ( Sallallahu
alayhi wa sallam) and acquire the dishes and drinking vessels of the pagans. We would use these things
and did not consider doing so to be objectionable”

[Musnad Ahmad (3/379, 327, 343, 389), Sunan Abî Dâwûd (2/391), Musnad alBazzâr (1/32), and Sunan
alBayhaqî (1/218)]

HADEETH NUMBER 25:

3) 25. Narrated 'Imran bin Husain (RAA): "The Holy Prophet (Sallallahu alayhi wa sallam) and his
companions performed ablution from a water bag belonging to an unbelieving woman." (This is a part of
a long Hadith)[Agreed upon]

These are the other evidences used by the Hanbalis to support their view.

4.) The Sahabahs of Makkah and Madinah were reverts

And they continued to live with their pagan parents and used the utensils in the house, and the Holy
Prophet (saw) did not tell them they were doing haram.
Many reverts in the world right now are living with their kuffaar parents who are Jews, Christians and
Pagans and no contemporary scholar is telling them they are doing haram.

Why did the Holy Prophet (Sallallahu alayhi wa sallam) make the statement in hadeeth number 24 that
says we should avoid using the utensils of the kuffaar?

This is because the questioner specifically asked about pork and when the Holy Prophet ( Sallallahu alayhi
wa sallam) heard this he made the statement about not using their dishes.

The dishes used to cook pork can have tapeworms and roundworms and so you need to wash them
properly.

In his commentary on Sahîh Muslim, alNawawî observes that the dishes that were being asked about on
that particular occasion were those that the questioner knew had been specifically used for cooking pork
and for drinking alcoholic beverages. [This is clearly mentioned in the narration of the hadîth that is
found in Sunan Abî Dâwûd]

The reason why using such dishes is disliked, even after washing them, is out of distaste for using items
that are frequently used for impure things. Therefore, eating from such dishes is disliked, even after
washing them.

Report from Abu Dawood (3839): “We live next to some of the People of the Book who cook pork in their
vessels and drink wine in their vessels.” The Messenger of Allah ( Sallallahu alayhi wa sallam) said: “If you
can find anything else, eat from them and drink from them, but if you cannot find anything else, then
wash them with water and eat and drink.” [Classed as saheeh by alAlbaani in Saheeh Abi Dawood]

The above-mentioned hadith of Abu Dawood is clear evidence that the man asked the Holy Prophet
(saws) about utensils that were used for cooking pork and the Holy Prophet (saws) answered the man
based upon how the question was asked. We were commanded by Allah to abstain from pork so it is
disliked to use such utensils even after washing them.

So if you live with your parents and they cook pork at home and you are a revert then it is better for you
to obtain your own utensils and cook your meal separately.

However the ultimate solution is to leave home and live independently of your kuffaar parents because
reverts who live with their kuffaar parents always struggle with their deen in regards to Aqeedah, Fiqh
and Al Walaa wal Baraa.

Imam Nawawi (may Allah have mercy on him) said in Sharh Muslim (13/80):

The reason why it is better not to eat from them even after washing is because they are regularly used
for naajis things.”

Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said in al-Sharh al-Mumti', 1/68:

The hadeeth of Abu Tha'labah al- Khushani according to which the Messenger (Sallallahu alayhi wa
sallam) said: “Do not eat from them unless you cannot find anything else, in which case wash them and
eat from them” indicates that it is better not to use them, but many of the scholars interpreted this
hadeeth as referring to people who are known to handle naajis things, such as eating pork and so on.
They said: The Holy Prophet (peace and blessings of Allah be upon him) forbade eating from their
vessels unless we cannot find anything else, in which case we should wash them and eat from them. This
is a good interpretation, and is implied by the basic principles of Sharee'ah.

As a Muslim you should be independent in your utensils because you don't have the same eating habits,
toilet habits like the kuffaar.

So the final verdict is that hadeeth number 24 is talking about kuffaar known for cooking najasa in their
utensils.

If you can't find any other pots then you should wash them thoroughly before using them.

You should not live in a shared accommodation with the kuffaar because it is a fitnah for your deen in
regards to Aqeedah,Fiqh and Al Walaa wal Baraa.

However if you are obliged to share accommodation with the kuffaar then you should have independent
utensils.

HADEETH NUMBER 26

26. Narrated Anas Ibn Malik (RAA): "The drinking cup of the Holy Prophet ( Sallallahu alayhi wa sallam)
was broken, and he mended it with a silver chain..." [Related by alBukhari]

There is a hadith that says it is haram to use gold and silver utensils, so why did ibn Hajar (r.a) mention
this hadith of Anas ibn Malik above?

19. Narrated Umm Salamah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said: "Whoever
drinks from a silver vessel, is but filling his abdomen with Hell fire." [Agreed upon]

Even though it is haram to drink from silver cups, if your cup is broken, you are allowed to use silver
metal to mend it.

This is not vanity but this is a necessity.

Therefore the reason why ibn Hajar (r.a) mentioned the hadith that the Holy Prophet (saw) mended his
cup with silver is to teach us that we can mend our broken utensils with silver out of necessity. We are
even allowed to wear a gold tooth out of necessity.

HADEETH NUMBER 27:

Chapter 3: The Cleansing of Najasah and its nature

27. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) was asked about the
use of Khamr from which vinegar is prepared. He said, "No (it is prohibited)." [Related by Muslim and
atTirmidhi who graded it as Hasan]

The Holy Prophet (Sallallahu alayhi wa sallam) was asked if wine can be made into vinegar and he said
no.
So our understanding is, if khamr was not impure, the Holy Prophet ( Sallallahu alayhi wa sallam) would
have allowed it to be converted into vinegar.

This implies that by treating the wine to convert it into vinegar does not purify it nor does it make the
vinegar halal.

This is the view of Imam Ahmad and Imam Shafi'i.

The former was the student of the latter.

According to Abu Hanifah, if we remove the intoxicating quality of the wine, which is the impurity, when
turned to vinegar, it is halal for us to use.

Imam Malik said by changing wine into vinegar using salt and water causes it to be purified, because its
essence and form has changed and it is now a new substance and halal for us to use.

Apparently Imam Malik and Abu Hanifah have the same opinion in this matter.

In summary the Shafi'is and Hanbalis don't allow us to change wine into vinegar.

While the Hanafis and Malikis allow us to do so.

THE CORRECT OPINION ON THE MATTER

If the wine turned into vinegar by itself without any human interference, it is halal for us to use.

But if it was tampered with and turned into vinegar by humans, then it is haram for us.

It is permitted for a Muslim to buy vinegar from someone who is selling it, unless he realizes or comes to
know that it was produced by means of a deliberate process. 'Umar (may Allah be pleased with him)
said: “… There is nothing wrong with a man buying vinegar from the people of the Book, if they sell it, so
long as he knows that they did not deliberately process it from wine.” (Al-Mughni, 8/330)

VINEGAR

Jaabir (may Allah be pleased with him) reported that the Holy Prophet ( Sallallahu alayhi wa sallam) said:
“What a good food is vinegar.” (Reported by Muslim, 3/1623)

Vinegar is a well-known foodstuff made from wine, of which the composition has changed so that it is no
longer sweet but sour.

This is referring to the vinegar that was naturally turned from wine without human interference

It is permitted for a Muslim to buy vinegar from someone who is selling it, unless he realizes or comes to
know that it was produced by means of a deliberate process. 'Umar (may Allah be pleased with him)
said: “… There is nothing wrong with a man buying vinegar from the people of the Book, if they sell it, so
long as he knows that they did not deliberately process it from wine.” (AlMughni, 8/330)
Abu Talhah (may Allah be pleased with him) reported that the Holy Prophet (peace and blessings of Allah
be upon him) was asked about some orphans who had inherited some wine. He said, “Pour it away.” He
was asked, “Could they not make it into vinegar?” He said, “No.” (Reported by Muslim).

The Holy Prophet (Sallallahu alayhi wa sallam) was asked by Abu Talha (r.a) about turning wine into
vinegar by human interference but the Holy Prophet (saws) dint not give permission to do so

Therefore this hadeeth is telling you, you are not allowed to tamper with the wine in order to turn it into
vinegar. The wine has to turn into vinegar without any human interference.

THE TREATMENT OF WASTEWATER

Treated wastewater can be used for wudu and ghusl.

However Muslims should use pure bottled water from the spring for drinking for their own health.

MUSLIMS USING ALCOHOL ON THEIR BODIES

It is permissible to use medicines containing negligible amounts of well absorbed alcohol required in
manufacturing that cannot be substituted, so long as that medicine is prescribed by a doctor of good
character. It is also permissible to use alcohol for external cleaning of wounds, to kill germs, and in
creams and lotions that are used externally. End quote. [Qaraaraat alMajma'alFiqhi alIslami, p. 341]

This chapter refers to using alcohol in medicine and cosmetics.

The alcohol used in medicines is not haram because it is not intoxicating.

It was put in the medicine to preserve it.

The issue of perfumes that are said to contain cologne or alcohol If the percentage of alcohol is very
little, we say that it does not matter, and a person may use them without any concern, such as if the
alcohol content is 5% or less. This does not matter.

If the percentage of alcohol is very high, so that you can detect it, then it is better not to use it except
where it is necessary, such as for sterilizing wounds and the like.

[ Liqa' alBaab alMaftooh by Sheikh 'Uthaymeen, 24]

So it is permissible to use medicine containing a negligible amount of alcohol as long as it is prescribed by


a Muslim doctor of good character and that there is no substitute to the alcohol for the medicine.

So the after shaves and perfumes used like eternity, escape, obsession etc are not haram to be used if
the percentage of alcohol in them is very low.
So a small amount of alcohol even found in drinks like coke or pepsi that is very small and does not
intoxicate you is not haram to use.

The same as mouthwash that contains alcohol

On the authority of Jabir ibn Abdullah the Messenger of Allah (Sallallahu alayhi wa sallam) said:
“Whatever intoxicates in large quantities, a small amount of it is haraam.” [Musnad Ahmad (3/343) No.
14744, Sunan Abu Dawud (3/327) No. 3681, Sunan Tirmidhi (4/292) No. 1865, Sunan Ibn Majah (4/475)
No. 3393]

The alcohol in cough syrups is not an intoxicant

It contains menthol therefore it is not haram.

The Fuqaha (the Islamic Jurists) consider 5% and less to be a negligible amount of alcohol, therefore
substances that contain 5% of alcohol or less is not haram for Muslims to use.

QUESTION 1:

Chewing gum that has Alcohol in is it permissible?

ANSWER 1:

Chewing gum contains a negligible amount of alcohol so it is not haram.

QUESTION 2:

The French president was in the UAE today, he said the Arab Gulf states will support them in Mali
financially, what is your opinion of these Gulf States? Also, did you see the picture of the dead French
crusader in Somalia, he wanted to act like a Christian Rambo and got killed?

ANSWER 2:

Any country that supports the French in their fight against the Shariah in Mali has become darul harb (the
land of the enemy) because we are not allowed to support the crusaders in their war against Islam.

In this regard Allah said:

O you who believe! Take not the Jews and the Christians as Auliya' (friends, protectors, helpers, etc.),
they are but Auliya' to one another. And if any amongst you takes them as Auliya', then surely he is one
of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrong-doers and
unjust). (Al-Maidah 5:51)
If the Gulf States give billions to the crusaders to kill Muslims and to uproot the Shariah then they are
apostate regimes.

Also if they allow the crusaders to use their land and their air space to attack the Muslims then they have
become apostate regimes because Allah says those who take the kuffaar as their friends and allies and
help them against the Muslims they have become one of them.

This principle of Islam is called Al Walaa wal Baraa (love and hate for Allah) but a munafiq will never
understand this concept because Allah has placed a seal over their hearts.

In this regard Allah said:

Allāh has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allāh's
Guidance), and on their eyes there is a covering. Theirs will be a great torment. (Al-Baqarah 2:07)

A munafiq will claim that these leaders who are helping the crusaders to kill Muslims are still Muslims
because the Holy Prophet (saws) said a munafiq will never have knowledge of Islam and a good
character.

Abu Huraira (RA) reported that Allah’s Messenger (SAW) said: “Two characteristics cannot combine in a
hypocrite: good character and an understanding of religion.” [Reported by Tirmidhi 2693]

QUESTION 3:

What if my medicine contains more than 5 %?

ANSWER 3:

If you are about to die you can use it because you can eat pork to save your life like Allah told you in the
following ayah:

He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that
which is slaughtered as a scrifice for others than Allah (or has been slaughtered for idols, etc., on which
Allah's Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful
disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most
Merciful.(Al Baqarah 2:173)

However if there is an alternative medicine that contains 5% or less alcohol you are obliged to use the
alternative medicine and shun the medicine that has more than 5% alcohol.

QUESTION 4:

What about the Hadith that says any intoxicant the smallest amount is haram?
ANSWER 4:

We are speaking about life saving situations

The alcohol in the medicine is not an intoxicating alcohol. It was put in the medicine by the
manufacturers to preserve it.

Some of this is menthol

There are different types of alcohol

This does not get one drunk

QUESTION 5:

How did Uthaymeen come up with 5%, does that mean drinks less than 5% are halal e.g. WKD Vodka
which is 4% alcohol

ANSWER 5:

Vodka is not a medicine so it is haraam to drink.

The alcohol found in medicine is different from the alcohol found in vodka.

People drink vodka not to be cured of an ailment but just to have fun, so we cannot compare the two,
which is medicinal alcohol and the alcohol of vodka, because they are meant for two different purposes.

The 5% level is a precaution used by the Fuqaha for Muslims not to abuse alcohol.

The scientists will tell you that the alcohol of medicine is different from the recreational alcohol that
people drink at parties.

The alcohol of medicine is used to preserve the medicine.


THE SHARH OF BULUGH AL MARAAM (SHARIAH LAW CONCERNING
SPERM AND PROSTATE FLUID)

THE SHARH OF BULUGH AL MARAAM:


SHARIAH LAW CONCERNING SPERM AND PROSTATE FLUID

By Shaikh Abdullah Faisal


Edited by Muminah_29
16 Jan 2013

Book 1 chapter 3 (The Cleaning of Najasah and its Nature) Page 26

28. Narrated Anas Ibn Malik (RAA): "On the day of Khaibar, the Prophet ( Sallallahu alayhi wa
sallam) commanded Abu Talhah to make an announcement, so he called out saying, "Allah
and His Messenger (Sallallahu alayhi wa sallam) prohibit you from eating the flesh of
domestic donkeys, for it is considered as Rijs (impure food)" [Agreed upon]

There are many lessons that we can derive from this hadith:

1. THE MENTION OF KHAIBAR SHOWS THE WISDOM OF ANAS (R.A)


He linked a major historic event, namely The Battle of Khaibar to a major Fiqh issue, which was a cut off
point for the permissibility of eating donkey meat.
If you consumed donkey meat BEFORE the fall of Khaibar you are FORGIVEN but if you consumed
donkey meat AFTER the fall of Khaibar you have committed a sin.

2. ALLAH (SWT) AND HIS RASOOL (Sallallahu alayhi wa sallam) HAVE FORBIDDEN DONKEY
MEAT
This proves that the Hadith carries the same power as the Holy Quranin making things Halaal, Haraam,
Mustahab (recommended) or Fard.

The following Quranic verses are clear evidences that Hadith is Hujjah:

Say (O Muhammad Sallallahu alayhi wa sallam to mankind): "If you (really) love AllÃÃh then
follow me (i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah), AllÃh will love
you and forgive you of your sins. And AllÃh is Oft-Forgiving, Most Merciful." (Al Imran 3:31)
Nor does he speak of (his own) desire. (An-Najm 53:3)
It is only an Inspiration that is inspired. (An-Najm 53:4)
And whatsoever the Messenger (Muhammad Sallallahu alayhi wa sallam) gives you, take it,
and whatsoever he forbids you, abstain (from it), and fear AllÃh. Verily, AllÃh is Severe in
punishment (Al-Hashr 59:7)
With clear signs and Books (We sent the Messengers). And We have also sent down unto you
(O MuhammadSallallahu alayhi wa sallam) the reminder and the advice (the Qur'an), that
you may explain clearly to men what is sent down to them, and that they may give thought
(An-Nahl 16:44)

All the above verses are used to checkmate the Parvezis (i.e. the Hadith rejecters'). TheParvezi
movement was founded in India& Pakistan. The parvezis are followers of Ghulam Parvez. They are hadith
rejecters.

3. HE SPECIFIED DOMESTIC DONKEYS


According to Shariah there are two types of donkey:
(1) Wild Donkeys
(2) Domestic Donkeys

Zebras are WILD donkeys


Domestic donkeys are known to bray when they see a jinn.
The following hadith is evidence that zebra meat is halaal to eat

As-Sa'b bin Jath-thamah al-Laithi (RA) narrated, 'He presented to the Prophet ( Sallallahu
alayhi wa sallam) the meat of a zebra while he was in the area known as al-Abwa' or
Waddan. The Prophet (Sallallahu alayhi wa sallam) declined it, and said to him, “We declined
your present only because we are in the state of Ihram. [Al-Bukhari (1825) and Muslim
(1193)]

By the prohibition of 'Domestic' donkeys specifically together with the above hadith, is evidence that
Zebra meat is Halaal to eat
When the Holy Prophet (Sallallahu alayhi wa sallam) had a crucial announcement to make
He would use a member of his family
However in this case, he used Abu Talha (r.a)
Here are 4 reasons the scholars gave: -

1. Abu Talha was very pious


2. He was a leader among his tribe therefore he had Gravitas
(Gravitas = Seriousness and a lot of respect from his people)
3. He was strongly built
4. He had a loud voice (Sahabahs used to say his voice was equal to 1000 voices)

Abu Talha was formerly a Kaafir


But he fell in love with a Muslim Woman, i.e. Umm Sulaym (r.a) she was a widow and she was very
beautiful
When he proposed to her, she turned him down
He was naturally disappointed when she turned down his proposalso that compelled him to ask her if
there was anyone else.
The reason Umm Sulaym gave was because he was a pagan, a Mushrik.
Before that, he assumed there was someone else, and also assumed it was due to dowry value (i.e. he
should offer more as dowry)
She told him that her dowry was that he takes his Shahadah
Hence it is said that THE BEST DOWRY WAS THE DOWRY OF UMM SULAYMbecause her dowry was
ISLAM and the marriage was successful.
Abu Talha fought many, many battles with the Holy Prophet (Sallallahu alayhi wa sallam)and he was very
brave in doing so
Umm Sulaym& Aisha were on the battlefield at Uhud pouring water in the mouths of the Mujahideen

(On that day) I saw `Aisha, the daughter of Abu Bakr and Um Sulaim both lifting their
dresses up so that I was able to see the ornaments of their legs, and they were carrying the
water skins of their arms to pour the water into the mouths of the thirsty people and then go
back and fill them and come to pour the water into the mouths of the people again.
(On that day) Abu Talha's sword fell from his hand twice or thrice. [Sahih Bukhari (5/37) No.
3811]

EDIBLE ANIMALS
Animals that are halaal to eat.
When the noble companions were once cooking donkey meat and the Holy Prophet ( Sallallahu alayhi wa
sallam) told them it was haraam, they INSTANTLY dumped what they were cooking.
This shows their level of obedience and taqwa

O you who believe! Enter perfectly in IslÃÃm (by obeying all the rules and regulations of the
IslÃmic religion) and follow not the footsteps of ShaitÃn (Satan). Verily! He is to you a plain
enemy (Al-Baqarah 2:208)

Even though they NEEDED food, they did not use words like if, but, maybe, perhaps or perchance to
disobey the Holy Prophet (saw), unlike today’s Muslims who show reluctance to obey Shariah law when
they are told to stop doing something which is haraam e.g. wearing gold or smoking weed.
In this regard Allah said:

It is not for a believer, man or woman, when AllÃh and His Messenger have decreed a matter
that they should have any option in their decision. And whoever disobeys AllÃh and His
Messenger, he has indeed strayed in a plain error. (Al-Ahzab 33:36)

Khaibar fell on 7 AH (7 years after Hijra)


Ibn Abbas is of the view that donkey meat is not haraam it's only Makrooh
Some scholars bring a hadith from Abu Dawud to justify the permissibility of eating donkey meat.

Narrated Ghalib ibn Abjar: We faced a famine, and I had nothing from my property which I
could feed my family except a few asses, and the Prophet ( Sallallahu alayhi wa sallam)
forbade the flesh of domestic asses. So I came to the Prophet ( Sallallahu alayhi wa sallam)
and said: Messenger of Allah (Sallallahu alayhi wa sallam), we are suffering from famine,
and I have no property which I feed my family except some fat asses, and you have
forbidden the flesh of domestic asses. He said: Feed your family on the fat asses of yours, for
I forbade them on account of the animal which feeds on the filth of the town, that is, the
animal which feeds on filth.
[Sunan Abu Dawud (3/356-357) No. 3809]
Now this is the argument of some scholars, especially Ibn Abas, who says that if the donkey is on the
field and eats properly, then the meat is makrooh.
How do we reconcile the two hadiths?
It is EASY to reconcile the two hadith
Firstly, the chain of transmitters of the above-mentioned hadith found in Abu Dawud is daeef(weak).
The Hadith contains contradictions
How can donkeys be fat during famine!
Another way to reconcile the hadiths is the stance that my Shaikhs took when they were explaining the
two hadiths.
Instead of classifying the hadith of Abu Dawud as daeef they reconciled the two hadiths.
Therefore they said the man was in the desert and he was stricken with famine and drought so the Holy
Prophet (saw) on the basis of NECESSITY he compassionately allowed the man and his family to eat
donkey meat on that specific occasion.
Hence it can only be eaten according to the Ulema out of necessity and not under normal circumstances
just as in the case of pork.
Some Scholars put forward the argument that its forbiddance is not related to its lack of cleanliness but it
is because the animal is needed to carry load.
Hence it needs it to be saved from extinction.
To refute this however other scholars stated that HORSEMEAT IS HALAAL to eatand HORSES ARE MORE
VALUABLE THAN DONKEYS!
We use Horses for more purposes than donkeys.
The following hadith is the Hujjah that horsemeat is halaal to eat:

It was narrated that Asma' bint Abi Bakr (RA) said: "At the time of the Prophet ( Sallallahu
alayhi wa sallam) we slaughtered a horse and ate it." [Narrated by al-Bukhari (5191) and
Muslim (1942)]

What is the Illah (i.e. reason) why the Holy Prophet (Sallallahu alayhi wa sallam) forbade Donkeys?
The scholars say because the donkey is DUMB and STUBBORN and these are not noble traits, and
everyone frowns upon these characteristics.
Therefore it is unwise to consume donkey meat since you are what you eat.
On the other hand Horses have noble traits therefore it is halaal to eat horses
Horses are so important that Allah swears by the horses in the Quran.

By the (steeds) that run, with panting (breath)


Striking sparks of fire (by their hooves)
And scouring to the raid at dawn
And raise the dust in clouds the while
Penetrating forthwith as one into the midst (of the foe) (Surah Al-'Adiyat 100 Vs1-5)

Hence on the basis that 'you are what you eat',


It’s not permissible to inherit traits of donkeys (by eating them!)
Contrary to Horses, when Allah describes donkeys, He describes them in a negative light.
The following ayah is an example of such description.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the
harshest of all voices is the voice (braying) of the ass." (Luqman 31:19)
Pig is another good example of how you are affected by what you eat
Pigs have no jealousy and they are shameless.
Wife swapping and nudity is rife among pork-eaters!
Horses on the other hand are noble, brave, and obedient
Hence it's advantageous to inherit such characteristics.

The scholars of Islam have pronounced the following animals as halaal to eat:

1) Locusts
Narrated Ibn Abi 'Aufa: We participated with the Prophet in six or seven Ghazawat, and we
used to eat locusts with him [Sahih Bukhari (7/90) No. 5495]
2) Camel Meat
3) Penguin
4) Ostrich
(Fighting broke out between two tribes in Ethiopia over one person eating an Ostrich)
5) Giraffe
6) Kangaroo
7) Hyena
According to Abu Hanifa hyena meat is Haraam but according to the Malikis and Hanbalis hyena meat is
Halaal

As for the sea animals.


Every thing in the sea is halaal according to the Hanbali school of thought.
However some scholars especially the Hanafis do not allow sea snakes and salt water crocodiles. They
make those the exception to the rule.
Shayhk Ibn Uthaymeen allows sea snakes and salt-water crocodile because he follows the Hanbali view
that everything in the sea is halaal. This is the Maliki opinion as well.
The following hadith is the evidence used by the Hanbalis and the Malikis to pronounce all sea animals
halaal.

Abu Huraira reported that a man asked the Prophet (Sallallahu alayhi wa sallam): 'We travel
in the sea and we carry with us little water. If we used it for wudu then we would be
suffering thirst! So should we still use this water for wudu?' The Prophet ( Sallallahu alayhi
wa sallam) replied: "Its [sea] water is pure and its dead meat [fish and whatever lives in sea
and die by leaving it] is Halal to eat" [Sunan Tirmidhi (1/100) No. 69, Sunan Abu Dawud
(1/21) No. 83, Sunan al-Nasa'i (1/50) No. 59, Sunan Ibn Majah (1/250) No. 386, Sunan al-
Darime (1/201) No. 729, Musnad Ahmad (2/361) No. 8720]

HADITH 29

29. Narrated 'Amro Ibn Kharijah (RAA): "The Messenger of Allah (Sallallahu alayhi wa
sallam) addressed us in Mina, while riding his camel and its saliva was flowing onto my
shoulder." [Ahmad and at-Tirmidhi related it, and the latter authenticated it]

The reason why this hadith was brought forward was to prove thatthe saliva of edible animals IS PURE
This animal (i.e. the camel) is so pure; the Holy Prophet (saw) prescribed its URINE as a medicine.
Narrated Anas: Some people from `Uraina tribe came to Medina and its climate did not suit
them, so Allah's Apostle (Sallallahu alayhi wa sallam) allowed them to go to the herd of
camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the
shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to
catch them, and they were brought, and he had their hands and feet cut, and their eyes were
branded with heated pieces of iron and they were left in the Harra (a stony place at Medina),
till they died. [Al-Bukhari (6802) and Muslim (1671)]

This hadith is used to Checkmate to Shiites and the goofy soofis who claim that Holy Prophet ( Sallallahu
alayhi wa sallam) knew the future.
If the Holy Prophet (Sallallahu alayhi wa sallam) knew the future why would he send murderers to get
cured by a shepherd and after being cured they killed the shepherd and drove away the camels?
It is permissible to give a Khutbah whilst on such animals
The only reason why the saliva dripped on the Sahabah was because the Holy Prophet ( Sallallahu alayhi
wa sallam) was holding the reigns of the cameland the Holy Prophet (Sallallahu alayhi wa sallam) kept
quiet, because it was not important
This falls into the category of: Sunnah Taqreeriyyah (an implied Sunnah)
I.e. where the Holy Prophet’s (Sallallahu alayhi wa sallam) silence is consent
E.g. The Sahabah Khalid ibn Walid ate a roasted lizard in front of the Prophet (Sallallahu alayhi wa
sallam) and the Prophet (saw) kept quiet
The silence of the Prophet (saw) means the lizard is halaal to eat.

Malik related to me from Ibn Shihab from Abu Umama ibn Sahl ibn Hunayf from Abdullah ibn
Abbas that Khalid ibn al-Walid ibn al-Mughira entered the house of Maimuna, the wife of the
Prophet (Sallallahu alayhi wa sallam), with the Messenger of Allah (Sallallahu alayhi wa
sallam), and he was brought a roasted lizard. The Messenger of Allah ( Sallallahu alayhi wa
sallam), stretched his hand toward it. One of the women who was in Maimuna's house said,
"Tell the Messenger of Allah (Sallallahu alayhi wa sallam), what he means to eat."
Someone said, "It is a lizard, Messenger of Allah." He withdrew his hand. Khalid said, "Is it
haram, Messenger of Allah?" He said, "No, but there were none in my people's land, and I
find that I dislike them." Khalid added, "I chewed and ate it while the Messenger of Allah
(Sallallahu alayhi wa sallam), was looking." [Maliks Muwatta, Book 54, Hadith #010]

The reason why the Ulema apply the ruling of Sunnah Taqreeriyyah, is becauseit is not permissible for
the Holy Prophet (Sallallahu alayhi wa sallam) to delay corrective instruction if something wrong should
take place in front of him.
This hadith proves that the saliva of edible animals is considered PURE
(i.e. the hadith about the camel saliva dripping on the shoulder of a Sahabah)
The Saliva of animals is generally pure
E.g. Abu Qatada used the same vessel, which the cat drank fromto do wudu

Kabshah bint Ka'b ibn Maalik, who said that Abu Qutaadah (her husband's father) entered
upon her and she poured water for him to do wudoo', and a cat came to drink from it, so he
tipped the vessel for it to drink. Kabshah said: “He saw me looking at him and said, “Do you
find it strange, O daughter of my brother?' I said, 'Yes.' He said, 'The Messenger of Allah
(Sallallahu alayhi wa sallam) said, “They (cats) are not naajis, rather they are of those who
go around amongst you.”
[Sunan Tirmidhi (1/153-154) No. 92, Sunan al-Nasa'i (1/55) No. 68, Sunan Abu Dawud
(1/19) No. 75, Sunan Ibn Majah (1/239) No. 367, Sunan al-Darime (1/203) No. 736, Musnad
Ahmad (5/303) No. 22633, Muwatta Malik (1/25) No. 54]

The saliva of dogs & pigs is considered najasa

It was narrated from Abu Huraira that the Messenger of Allah (Sallallahu alayhi wa sallam)
said: "If a dog licks the vessel of any one of you, let him wash it seven times, the first time
with dust."
[Sahih Muslim (1/234) No. 279, Sunan al-Nasa'i (1/177) No. 338, Musnad Ahmad (2/427)
No. 9507]

If the saliva of a dog was to go into a vessel, you have to wash it seven times with dirt as the first
washing.
This is because the dirt contains 'fluorine' and the fluorine kills the rabies, which is in the saliva of the
dog.
Using Qiyaas, some scholars say that the same applies to washing vessels infected by the saliva of the
pig
But Uthaymeen disagreed because they are two different saliva’s
Dogs contain rabies, whilst pigs don't
The leftover of dogs and pigs are not permitted
The leftover of donkeys and mules is makrooh
The leftover of other wild beasts is halaal IF IT'S A LARGE BODY OF WATER

It was narrated from Abu Sa'eed al-Khudri that the Prophet (Sallallahu alayhi wa sallam)
was asked about the water basins located between Makkah and al-Madinah, which were
visited by wild animals, dogs and donkeys, and about using them for means of purification.
He said, "Whatever they (the animals) have carried in their bellies is for them, and whatever
is left over is for us, and is pure." [Sunan Ibn Majah (1/326) No. 519] (Daeef)

The hadith above is classified as DAEEF


Whenever you go to a restaurant, there's no point in asking the restaurant owner the details of how the
chicken got killed because he doesn't know
He can only order from the chicken farm, therefore as long as the chicken farm has a Halaal certificate,
it's permissible.
Similarly, Umar insisted not to answer the person who asked the question about drinking the left over
water of wild animals or beasts.

Narrated Yahya ibn Abd ar-Rahman ibn Hatib that Umar ibn al-Khattab set out on one
occasion with a party of riders, one of whom was Amr ibn al-As They came to a watering
place and Amr ibn al-As asked the man who owned it whether wild beasts drank from it.
Umar ibn al-Khattab told the owner of the watering place not to answer, since the people
drank after the wild beasts and the wild beasts drank after them [Muwatta Malik (1/26) No.
55]

HMC is the legitimately Halaal outlet in the UK


HADITH 30

30. Narrated 'A'ishah (RAA): "Allah's Messenger (Sallallahu alayhi wa sallam) used to wash
the semen (off his clothes), and then go out to prayer in the same garment. I used to see the
mark of the washing (on his clothes)" [Agreed upon]

IS SEMEN NAJIS?

According to Abu Hanifah & Imam Malik Semen IS NAJIS just like anything else that comes from the
private parts
Ahmed Ibn Hanbal & Imam Shafi begged to differ
According to them, the discharge is 'pure'

Aisha (RA) reported that the Prophet (Sallallahu alayhi wa sallam) was asked about a man
who noticed moisture on his garment on awakening from sleep but does not remember the
wet dream, he said that he must have a bath. He was also asked about one who remembers
a wet dream but his garments have no moisture. He said that he need not have a bath. Umm
Salamah (RA) asked, "O Messenger of Allah (Sallallahu alayhi wa sallam) shall a woman,
who has this experience need have a bath?" He said, "Yes. Women are the twin halves of
men."
[Sunan Tirmidhi (1/189) No. 113, Musnad Ahmad (6/256) No. 26238, Sunan Abu Dawud
(1/61) No. 236]
Umm Salamah (RA) said that Umm Sulaym bint Milhan (RA) came to the 'Prophet ( Sallallahu
alayhi wa sallam) and said, "Messenger of Allah! Allah is not ashamed of the truth. Is it wajib
for a woman to have a bath if she has sexual dream as a man does?" He said, "Yes, when she
sees signs of mani (discharge), she must have a bath." Umm Salamah (RA) said that she
remarked, "O 'Umm Sulaym! You have disgraced women." [Tirmidhi 122, Ahmed 26675,
Bukhari 282, Ibn e Majah 600, Muslim 313, Abu Dawud 237, Nisai 197]

Umm Sulaym is the mother of Anas Ibn Maalik


By asking such a question, Umm Sulaym benefitted billions of Muslim women to come
Umm Salamah who was from Makkah was shy because shyness was the prevailing custom of the women
of Makkah.
Umm Sulaym who was from Madinah was not afraid to ask such questions because boldness was the
prevailing custom of the women of Madinah.
Such questions like female wet dreams.
The reason why Abu Hanifa & Imam Malik was of the opinion that semen is impure is because it shares
the same passage as urine.
Hence even though it is ORIGINALLY PURE it becomes impure en-route through the passage in which the
urine has passed.

Yahya related to me from Malik from Hisham ibn Urwa that Zuyayd ibn as-Salt said, "I went
with Umar ibn al-Khattab to Juruf and he looked down and noticed that he had had a wet
dream and had prayed without doing ghusl. He exclaimed, 'By Allah I realize that I have had
a wet dream and did not know it and have not done ghusl.' So he did ghusl and washed off
whatever he saw on his garment, and sprinkled with water whatever he did not see. Then he
gave the adhan or the iqama and prayed in the midmorning." [Muwatta Malik (1/55) No.
134]

The above hadith from Muwatta Malik is an evidence to support the view that if a person leads others in
prayer without wudu the Salah of the people he led is valid as long as they were in wudu.
But the Salah of the Imam who had no wudu is baatil.
This is the madhab of the Jamhoor.
However Abu Hanifa said I beg to differ.
The Hanafis are of the opinion that if the Imam has no wudu then his Salah and the Salah of the
congregation is baatil.
However the correct opinion is that of the Jamhoor.
The intention of the follower can be different from the intention of the Imam in Salah so a traveler can
pray Dhur behind an Imam who is praying Asr
This is only permissible if the two Salah contains the same amount of Rakah

31. In another version narrated by Muslim she said: "I used to rub it (the semen) off the
garment of the Prophet (Sallallahu alayhi wa sallam), and then he would pray in it."
32. In another version (narrated also by Muslim), she said: "I used to scrape it with my nail
from his garment, when it had dried."

Those who say sperm is PURE bring the above hadiths to checkmate those who say sperm is IMPURE
The Hanbalis use the above hadiths to state that the mere scratching of the sperm would be sufficient to
make the garment clean enough for the Holy Prophet (saw) to Pray in those garment
Hence this proves that although Sperm travels through the same passage as urine it is still pure
Hence the Hanbali & Shaafi madhabs are CORRECT
The Argument of the Maalikis and Hanafis does not stand up to scrutinybecause why would Allah use
something IMPURE to Create Human Beings
Sperm is like milk.
How did Allah create Milk? BLOOD TURNED INTO MILK
How did Allah Create Sperm? BLOOD TURNED INTO SPERM
Some Fuqahaa say sperm is PURE WHEN DRY, but IMPURE WHEN MOIST.
This is the view of Abu Hanifa but that doesn't stand up to scrutiny because Allah would not use
something Impure to create Bani Adam.
In the following ayah Allah said he has honoured the children of Adam

And indeed We have honoured the Children of Adam, and We have carried them on land and
sea, and have provided them with At-Taiyibat (lawful good things), and have preferred them
above many of those whom We have created with a marked preference. (Surah Israa 17:70)

Our father Adam was created from Hama (black mud altered), which is pure. The children of Adam were
created from semen, which is also pure.
It is inconceivable that Allah would declare in the Quran that He has honoured the children of Adam after
creating them with a substance that is impure.
The other argument of the Hanbalis is the urine of Edible Animals IS PURE e.g. Camels Urine was USED
TO CURE AILMENTS.
Therefore if the urine of edible animals is pure and can be used to cure ailments then this means the
semen of Bani Adam is pure.
Narrated Anas: Some people from `Uraina tribe came to Medina and its climate did not suit
them, so Allah's Apostle (Sallallahu alayhi wa sallam) allowed them to go to the herd of
camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the
shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to
catch them, and they were brought, and he had their hands and feet cut, and their eyes were
branded with heated pieces of iron and they were left in the Harra (a stony place at Medina),
till they died. [Al-Bukhari (6802) and Muslim (1671)]

2. WHAT IS MANIYY? WHAT IS MADHIYY?

The difference between maniy and madhiy is that the maniy that comes from a man is thick
and white, and that which comes from a woman [fluid emitted at the moment of climax] is
thin and yellow. Madhiy is thin and white and sticky and comes out during foreplay, or when
thinking about intercourse, or wanting it, or when looking, etc. It is experienced by both
men and women. [Fataawa al-Lajnah al-Daa'imah, 5/418]

Based upon the above-mentioned definition of the Fuqahaa we can safely conclude that Maniyy is sperm
but Madhiyy is prostate fluid.
According to Shariah law sperm and prostate fluid has different rules and regulations.
According to Shariah law there are TWO TYPES of discharge experienced by men and women:
1) Major discharge
2) Minor discharge
In Islam, everything is categorized as Major & Minor for example Major and Minor Shirk, Major and Minor
Kufr, Major and Minor Hypocrisy, Major and Minor Discharge.
Whenever a person does not understand this crucial principle of Islam he is misguided and he has
become a loose cannon. This is the plight of the Khawaarij (the puritans).
Whenever some women are speaking to their fiancé on the phone or on skype theyexperience a
discharge.
According to Shariah law this is considered a minor discharge and therefore requires wudu and not ghusl.
This type of discharge also occurs when the favourite team of a woman scores in a football match.

There are 3 types of Major discharges

MAJOR DISCHARGE occurs on 3 occasions during intercourse, wet dreams and masturbation.
These 3 major discharges necessitate ghusl.
Intercourse and masturbation breaks the fast but having a wet dream in the daytime does not break the
fast.
If a person has a wet dream in the daytime it does not break the fast but it is compulsory to make ghusl
before praying.
MINOR discharge does not break fasting
MAJOR discharge BREAKS fasting

Abu Haneefah and al-Shaafa'i are of the view that emission of madhiy does not invalidate
the fast in any case, whether it is caused by direct physical contact or otherwise, and that
what invalidates the fast is emission of maniy (sperm) not madhiy (prostate fluid).
[See al-Mughni. 4/363]
Abu Hanifa& Imam Shaafi holds the CORRECT opinion that ONLY SPERM breaks the fast andNOT the
prostate fluid

Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (6/236):


After quoting the view of the Hanbalis on this issue: There is no sound evidence to support
that, because madhiy is of a lesser status than maniy with regard to desire, and does not
cause a person to be tired after emitting it, so it cannot be likened to it.
The correct view is that if a person has direct physical contact and emits madhiy, or
masturbates and emits madhiy, this does not invalidate the fast, and his fast is still valid.
This is the view favored by Ibn Taymiyah (may Allah have mercy on him).
The proof for this is the fact that there is no proof to support the view that emission of
madhiy invalidates the fast, because this fast is an act of worship that the person started as
prescribed in sharee'ah and it cannot be regarded as having been invalidated unless there is
evidence to that effect. What is meant by“[he] masturbates and emits madhiy” is that he
tried to ejaculate by means of masturbation but he did not, rather what came out was
madhiy.

Prostate fluid necessitates WUDU, NOT Ghusl


SEMEN necessitates GHUSL, NOT Wudu
Even though Uthaymeen was Hanbali in this instance he agrees with Abu Hanifa

Question 1:
Is Prostate Fluid pure or impure?

Answer 1: -
Madhiy (prostate fluid) is naajis (impure), because of the hadeeth of ‘Ali of which it is
reported that the Prophet (peace and blessings of Allaah be upon him) commanded him to
wash his penis and testicles and do wudoo’, as was reported by Abu ‘Awaanah in al-
Mustakhraj. Ibn Hajar said in al-Talkhees: “There is nothing at fault in this isnaad.” So
madhiy is naajis and the penis and testicles must be washed, as it nullifies tahaarah. Ruling
concerning clothing on which there is semen or urethral discharge As maniy is deemed to be
taahir, if it gets on a person’s clothes it does not make them impure, and if he prays in those
clothes there is nothing wrong with that. Ibn Qudaamah said in al-Mughni (1/763): “Even
though we say it is taahir, it is better to rub it, but if one prays (in those clothes) without
rubbing it, this is acceptable.” In the case of madhiy, it is sufficient to sprinkle water on it,
because of the difficulty of doing otherwise. The evidence for this is the hadeeth narrated by
Abu Dawud in his Sunan from Sahl ibn Haneef, who said: “I used to experience a lot of
urethral discharge, and I used to do ghusl a lot. I asked the Messenger of Allaah (peace and
blessings of Allaah be upon him) about it and he said: ‘It is sufficient for you to do wudoo’
(to purify yourself) from that.’ I said, ‘O Messenger of Allaah, what about when it gets on my
clothes?’ He said: ‘It is sufficient for you to take a handful of water and sprinkle it on your
clothes wherever you think (the madhiy) is.’” (Reported by al-Tirmidhi. He said: This is a
saheeh hasan hadeeth, and the only other hadeeth about madhiy that we know is the
hadeeth of Muhammad ibn Ishaaq). The author of Tuhfat al-Ahwadhi (1/373) said: “This
may be taken to prove that if madhiy gets on one's clothes, it is sufficient to sprinkle water
on it; one does not have to wash it. ”And Allaah knows best.
QUESTION 2:
Can you please clarify the difference between sperm being pure if it is on your clothes but if you
discharge it you need Ghusl Please clarify the difference. Also why did Omar (r.a.) wash his garments?
Do we know or are we assuming it was because of sperm.

ANSWER 2: -
Is not good for you to be walking around with traces of sperm on your garmentthis is why he washed it
For the sake of decency not because it is impure
The Hanbalis are saying if sperm were impure, it would have been compulsory for Aisha (r.a) to wash the
sperm off the clothes of the Holy Prophet (saw)not just scrape it off.

QUESTION 3:
Is it permissible for the Ahkamul Ahlul Dhimmi to eat pork and drink alcohol in the privacy of their homes
in the Islamic State?

ANSWER 3:-
Pigs are not allowed to be bred in the Islamic state so pork is unlikely to be eaten
As for drinking alcohol he'll be allowed to do so in the privacy of his own home as long as he does not do
that in front of Muslims.
This is so because alcohol is an integral part of the Christian faith, they take communion with wine and
the Dhimmi is allowed to practise his religion in the Islamic State as long as he does it in private and he
does not invite Muslims to join him.
However if he invites Muslims to drink or worship with him he will be severely punished by the Qaadi of
the Shariah court.

QUESTION 4:
I was told that 'Abu al-Hasan al-Kharki (died 951)' stated that "... if the Quran and Sunnah were on one
side, and the opinion of the Imam (Abu Hanifa and others) on the other, THEN ONE MUST FOLLOW THE
IMAM as he understood the Qur'an and Sunnah better than you" Is this correct?

ANSWER 4: -
I do not know about this statement from this particular scholar
I DO know that ALL FOUR IMAAMS said if you see something in my bookthat contradicts Quran &
Sunnahthen THROW AWAY MY STATMENT in favour of Quran & Sunnah.

QUESTION 5:
Just to be cleared about what you said about maniy and madhiy. Madhiy is minor discharge and does not
break fast or require ghusl while maniy is major discharge? Is this correct and can you please explain
Shaikh?

ANSWER 5: -
Your statement is correct
Madhiy (Prostate fluid) necessitates WUDU, NOT Ghusl and it does not break the fast
Maniyy (Semen) necessitates GHUSL.
The maniyy breaks the fast if you masturbate or have intercourse. However if you have a wet a dream in
the daytime while fasting the fast is still valid but you have to make ghusl to pray.
QUESTION 6:
Would regular discharge break your wudu?

ANSWER 6: -
BOTH discharges break your purity
However Madhiyy (prostate fluid) ONLY REQUIRES WUDU
Whereas Maniyy (semen) REQUIRES GHUSL
Semen comes out from masturbation, intercourse, or a wet dream
As for prostate fluid (which is thin & white), Ghusl is NOT NECESSARYWUDU is enough.
THE SHARH OF BULUGH AL MARAAM - THE 15 SOURCES OF SHARIAH
LAW & SHARIAH LAW REGARDING THE URINE OF THE BABY BOY AND
THAT OF THE BABY GIRL

THE SHARH OF BULUGH AL MARAAM:


THE 15 SOURCES OF SHARIAH LAW

By Shaikh Abdullah Faisal


Edited by Muminah_29
January 17, 2013

Book 2 Chapter 3 PAGE 28

33. Narrated Abi As-Samh (RA): The Messenger of Allah (Sallallahu alayhi wa sallam) said, "The
urine of a baby girl should be washed off (one's clothes), while the urine of a baby boy needs
only water to be sprinkled over it." [Related by Abu Dawud and an-Nasa'i; al-Hakim graded
it as Sahih]

In order for a Hadith to be authentic 5 conditions have to be met


They are as follows:

1. ITTISAAL

The chain of transmitters is unbroken.


Everyone in the chain met each other (i.e. in sequence)
So if somebody lived in a different generation, the chain of transmission is broken, hence the Hadith is
classified as weak.

2. ADAALA

The people in the chain are upright in character


So if a person in the chain was known to drink alcohol or have a girlfriend the Hadith is not
authentic also, if a Shia is in the chain, it is classified as fabricated because the Modus Operandi of a Shia
is to lie about Allah and His Rasool

3. DABT

The people in the chain of transmitters were known to be of good memory and accuracy in their
narrations.
So if a person with a weak memory is found in the chain, the Hadith is classified as weak so they have to
be famous for having a good memory

4. FREE FROM CONTRADICTION

This means that the transmitter cannot contradict somebody who is stronger than him in memory
Otherwise the Hadith would be classified as 'Munkar' (rejected)
The following Hadith is an example of a Munkar Hadith

A'ishah and Asma', both of whom said, "Our mother came to us in Madinah while she was a
polytheist, during the peace treaty between the Quraish and the Messenger of Allah (may
Allah bless him and grant him peace). So we said, 'O Messenger of Allah, our mother has
come to Madinah willingly: do we treat her kindly?' He said, 'Yes! Treat her kindly'."(Al-
Bazzar)

This Hadith has different variations and is an authentic Hadith


The authentic version is found in Musnad Ahmad however this version that is found in Al-Bazzar is
Munkar because it says our mother came to us in Madinah.
Ibn Kathir graded this Hadith as Munkar in his Tafseer because it is a well-established fact that Aisha and
Asmaa had two different mothers.
The mother of Aisha was Umm Ruman who had accepted Islam in the early days while the mother of
Asmaa remained a pagan woman for a very long time.
Because Aisha and Asmaa had two different mothers the words our mother made the Hadith a Munkar
Hadith

5. FREE FROM DEFECTS

The Hadith cannot have issues with Aqeeda, Fiqh, or Seerah (biography of the Prophet) e.g. we know the
Holy Prophet (Sallallahu alayhi wa sallam) spent 13 years in Makkah
So if a Hadith states he spent 15 years then the Hadith has issues with Seerah
Also, if a Hadith contradicts the Quran, it's classified as 'fabricated'.

The following fabricated Hadith is quoted everyday by the goofy Sufis and it contradicts the
Quran:

Hakim in Mustadrik and Abu as-Shaykh in Tabqat al-Isfahani’in report from Sayyiduna
Abdullah ibn Abbas (radiyallahu ta'ala anhuma) that:
“Allah revealed to Prophet ‘Isa ‘alaihis salam that: O ‘Isa! Have Iman in Muhammad and
order your ummah to do the same. If Muhammad was not in existence, I would not have
created Adam nor would I have made heaven or hell”. (Also from Shaykh Taqi ad-Din Subki
in Shifa as-Siqam and Shaykh al-Islam al-Bulqini in his fatawa and ibn Hajar in Afdal al-
Qur’an)

The above-mentioned Hadith contradicts the following Quranic Ayah:

And I (Allah) created not the jinns and humans except they should worship Me (Alone).
(Adh-Dhariyat 51:56)

The fabricated Hadith states that Allah created Adam as well as Heaven and Hell for the sake of
Muhammad. But the Holy Qur’an says that Allah created the jinns and humans to worship alone so the
fabricated Hadith contradicts the Quran.

The following Hadith is clear evidence that the sayings of Prophet Muhammad (saw) is Hujjah:

Jabir ibn Abdullah (RA) narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said in the
Jumu'ah khutbah: "...To proceed. The best of the speech is embodied in the Book of Allah,
and the best of the guidance is the guidance given by Muhammad. And the most evil affairs
are their innovations; and every innovation is error..."
[Sahih Muslim (2/592) No. 867]

Hadith 33 is talking about the 'Status of Urine'


The general ruling for urine is that urine is IMPURE

Narrated Anas bin Malik: A Bedouin urinated in the mosque and the people ran to (beat) him,
but the Messenger of Allah (Sallallahu alayhi wa sallam) said: Leave him alone; don't interrupt
him. He (the narrator) said: And when he had finished, he called for a bucket of water and
poured it over. [AlBukhari (6025) and Muslim (284)]

We have already addressed the topic of urine, when the Bedouin urinated in the Masjid of the Holy
Prophet (Sallallahu alayhi wa sallam)
However in this instance, we are talking about the urine of the 'baby' (boy & girl)

The Holy Prophet (Sallallahu alayhi wa sallam) said to wash the urine of the Jariyyah, and to sprinkle the
urine of the ghulam

Jariyyah, in the Arabic language, has 3 different contexts

1. A young girl who is breastfeeding not yet weaned


2. A young girl who is weaned, but she didn't reach the age of puberty
3. A servant girl, who has passed the age of puberty

When the Holy Prophet (Sallallahu alayhi wa sallam) said to the Jariyyah "Where is Allah?” he was talking
to a servant girl who had passed the age of puberty and she answered correctly.

According to the goofi sufis it is bid’ah to ask a person Where is Allah and therefore it is haram.
But in the following Hadith the Holy Prophet (Sallallahu alayhi wa sallam) asked a Jariyyah Where is Allah
and she answered correctly:

It is narrated that the companion Mu`awiyah ibn al-Hakam, (RA) slapped his servant girl
who used to tend his sheep, and as a result went to the Prophet (Sallallahu alayhi wa sallam)
and asked what should be done as an atonement for having slapped her. The Prophet
replied, "Bring her to me" so Mu`awiyah brought her to the Prophet.

The Prophet then asked her, "Where is Allah?" and she replied "Above the Sky" then the
Prophet asked her, "Who am I?" and she replied, "You are Allah's Messenger", so the
Prophet said, "Free her, for verily she is a true believer."
[Sahih Muslim (1/381) No. 537]

The word Ghulam comes in TWO contexts:

1. A nursing boy who is not weaned


2. A man who is beneath the age of 40

If a man is over the age of 40, you are not allowed to call him Ghulam

Ubaidullah b. Abdullah b. 'Utba b. Mas'ud said: Umm Qais, daughter of Mihsan, was among
the earliest female emigrants who took the oath of allegiance to the Messenger of Allah
(Sallallahu alayhi wa sallam), and she was the sister of 'Ukkasha b. Mihsan, one amongst the
sons of Asad b. Khuzaima. He (the narrator) said: She (Umm Qais) told me that she came to
the Messenger of Allah (Sallallahu alayhi wa sallam) with her son and he had not attained the
age of eating food. He (the narrator, 'Ubaidullah), said: She told me that her son passed
urine in the lap of the Messenger of Allah (Sallallahu alayhi wa sallam). The Messenger of Allah
(Sallallahu alayhi wa sallam) sent for water and sprayed it over his garment (over that part
which was contaminated with the urine of the child) and he did not wash it thoroughly.
[Sahih Muslim (1/238) No. 287]

Abu Samh said: "I was a servant of the Prophet, and Hasan and Husain was brought to him
and (the infant) urinated on his chest. They wanted to wash it, but the Messenger of Allah
said: 'Sprinkle water on it, for the urine of a girl should be washed, but the urine of a boy
should be sprinkled over with water.'"
[Sunan Ibn Majah (1/330) No. 525]

This ruling about 'sprinkling' for the boy, and 'washing' for the girl is specific to kids that are not yet on
solid foods
Even though the Hadith is clear, there are 3 madhahib with regards to the issue of urine of the infant.

The 3 madhahib are as follows:

1. Abu Hanifah & Imaam Malik

State that we wash them BOTH


They don't tolerate sprinkling in their madhab, irrespective of whether it's a boy or girl

2. Imaam Al Awzaa'i

Awzaa'i's opinion is that WE SPRINKLE BOTH

3. Imaam Shaafi & Ahmed Ibn Hanbal

They act upon the Hadith LITERALLY


They take the Hadith at face value, without looking for any hidden meanings so they sprinkle the urine of
the boy and wash the urine of the girl.

Why did the Hanafis & Maalikis take a different stance? (i.e. wash BOTH)
They took a different stance because of the Hadith where the Holy Prophet (Sallallahu alayhi wa sallam)
passed by two graves, and one of the inhabitants of the grave was being punished for not protecting
himself from being soiled with urine

Narrated By Ibn Abbas: The Prophet once passed by two graves and those two persons (in
the graves) were being tortured. He said, "They are being tortured not for a great thing (to
avoid). One of them never saved himself from being soiled with his urine, while the other
was going about with calumnies (to make enmity between friends). He then took a green
leaf of a date palm tree split it into two pieces and fixed one on each grave. The people said,
"O Allah's Apostle! Why have you done so?" He replied, "I hope that their punishment may
be lessened till they (the leaf) become dry." [Sahih Bukhari, Vol 2, Book 23, Hadith 443]

People who follow the Hanafi & Maliki are using QIYAAS
They do not believe in sprinkling the urine of the boy, and the above Hadith is their Hujjah

The Shaafi's& Hanbali's refute their Hujjah


They refuted their UNDERSTANDING of the Hadith (not the Hadith itself)

Their refutation is that the person in the grave was a FULLY GROWN MAN NOT an infant who is
breastfeeding!
Hence a different type of urine

When you make Ijtihad & Qiyaas to compare the differences in urine, it is called Qiyaas Faasid (wrong
Qiyaas)
It's not permissible to make Ijtihad when the Text is CLEAR
These are the rules of Usul ul Fiqh

Another rule of Usul ul Fiqh is that if a daleel is doubtful, it is haraam to use the daleel for hujjah

Another is that whenever something is compulsory and it has a prerequisite then the PREREQUISITE
becomes Waajib

Another principle of Usul ul Fiqh


We base the evidence on the generality of the text, NOT on the specific incident that took place

Another principle of Usul ul Fiqh is if two Hujjah clashed, one is general and one is specific the specific is
given preference over the general

Narrated By 'Umar bin Abi Salama: I was a boy under the care of Allah's Apostle and my
hand used to go around the dish while I was eating. So Allah's Apostle said to me, 'O boy!
Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer
to you." Since then I have applied those instructions when eating.
[Bukhari 5061 & Muslim 2022]

Although the advice was given to just one boy, it applies to the BILLIONS of Muslims that followed

If we apply Ijtihad & Qiyaas when the text is clear we open the door to the destruction of the
Deen because the people of Hawa (evil & corrupted desires) will use Ijtihad EVEN WHEN the text is
clear and use it to VETO the Holy Prophet (Sallallahu alayhi wa sallam)
E.g. if a person should approach you and ask you if he's allowed to visit the soothsayers, palm readers,
fortunetellers, etc.
It is HARAAM to apply Ijtihad to this, because the Hadith about it is clear

Abu Huraira reported that the Prophet (Sallallahu alayhi wa sallam), said “Whoever comes to a
fortuneteller and believes him has disbelieved in what was revealed to Muhammad (Sallallahu
alayhi wa sallam)”.
[Musnad Ahmad (Vol. 2, pg. 429) No. 9532 and Mustadrak al-Hakim (Vol. 1, pg. 49) No. 15]

We have many avenues to establish the Shariah but the most famous sources to derive the
Shariah law are the following 15:

1. QUR’AN

Always use Quran when dealing with Hadith rejecters' (e.g. shias & parvezis)

Jabir ibn Abdullah (RA) narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said in the
Jumu'ah khutbah: "...To proceed. The best of the speech is embodied in the Book of Allah,
and the best of the guidance is the guidance given by Muhammad. And the most evil affairs
are their innovations; and every innovation is error"
[Sahih Muslim (2/592) No. 867]

2. HADITH

3. QIYAAS (Analogy)

E.g. Allah Mentioned 50 lashes for the slave girl if she commits zina but Allah kept quiet about the slave
boy so the Fuqahaa used Qiyaas and legislated 50 lashes for the slave boy for zina

4. IJMAH (i.e. Consensus, Agreement)

And whoever contradicts and opposes the Messenger (Muhammad Sallallahu alayhi wa sallam)
after the right path has been shown clearly to him, and follows other than the believers'
way. We shall keep him in the path he has chosen, and burn him in Hell what an evil
destination. (An-Nisa 4:115)

5. MAFHOOM (Implied Meaning)

This is so important; the scholars say that HALF OF SHARIAH is derived from Mafhoom
Removing a harmful thing from the road is an action that gains Barakah
Hence to put something harmful on the road DELIBERATELY is a big Munkar (sin)

Abu Hurayra reported that the Prophet (Sallallahu alayhi wa sallam) said, "I saw a man going
about in the Garden who was there on account of cutting down a tree in the middle of the
road which had been a nuisance to the Muslims."
[Sahih Muslim (4/2021) No. 1914]

One variant has, "A man passed by a fallen branch in the middle of the road and said, 'By
Allah, I will remove this from the path of the Muslims so that it does not inconvenience
them' and he was admitted into the Garden."

In a variant of the two, "If a man who is walking along on a road finds a thorny branch in the
road and removes it, Allah thanks him for doing it and forgives him."

6) IJTIHAAD (Independent Judgment)

For example in the time of the Holy Prophet (saw) artificial insemination was not known so the Fuqahaa
were obliged to use ijtihaad to make it halaal or haraam.
Artificial insemination is only permissible if the sperm is from a man to his wife.

7) ISTISHAAB (A Legal Presumption)

For example every defendant is innocent until proven guilty.


Another example is every man is presumed alive until hard evidence is brought to prove that he is dead.

8) ISTIHSAAN (A Qaadi Using His Discretion)

Even though it is haraam for Muslims to look at the private parts of each other a Qaadi in Shariah court
would allow a male gynecologist to examine the bodies of female patients when there is a need for it.
Also a Qaadi may accept the testimony of a witness who is evil in character to solve a murder case when
there is no other witness and the family of the victim demands justice.
Another example is when Umar (r.a) refused to chop of the hand of thieves during a famine.

9) MASLAHA (Public Interest)

For example when Abu Bakr (r.a) put the Qur’an in book form it is called Maslaha and when Uthman (r.a)
compiled the Qur’an in the Qurayshi dialect to unite the ummah it is also called Maslaha.
When Umar (r.a) united the Muslims under one Imam for Tarweeh Salah it is also called Maslaha.

10) QAUL SAHABI (The sayings of the Sahabahs)

The sayings of the Sahabahs are Hujjah if no other Sahabah contradicts him.
For example when the Holy Prophet (saw) died Abu Bakr (r.a) said the Prophet is buried where he died
and no one contradicts him.
Abdur Rahman bin Auf said we take Jizya from the fire worshippers.
Umar (r.a) increased the lashes of the one who drinks alcohol from 40 to 80 lashes.
Another example is Abu Bakr (r.a) said those who worship Muhammad know that Muhammad is dead but
those who worship Allah, know that Allah is alive and can never die.

11) DAROORA (Necessity Knows No law)

For example a Muslim is allowed to eat pork to save his life.

12) URF (The Prevailing Custom Of The People)

Marriages that are performed verbally with no documents are accepted as valid marriages because that
might be the prevailing custom of the people, for example in Egypt.
Therefore the Urf is used by the Fuqahaa to pass legal verdicts in Shariah courts.

13) AKHAF DAROORAIN (Acting Upon The Lesser 0f The Two Evils)

Even though car insurance is haraam it is better to drive with car insurance than to go to jail in Darul Kufr
hence car insurance becomes halaal in Darul Kufr
This principle is acting upon the lesser of the two evils.

14) SADD ADH-DHARAA’I (Blocking The Means To Doing Evil)

For example to disallow free mixing of the sexes to block the means to zina.

15) THE AMAL OF MADINAH (The Prevailing Custom Of The Peple Of Madinah)

For example to put the right hand over the left hand above the navel in Salah.
Another example is to say Ameen with a loud voice after the Imam recites Surah Fatiha.
Refusing to impose Zakah on fruits and vegetables that are perishable is another example from the amal
of Madinah

The above 15 sources are used by the Qaadi to pass legal verdicts on a daily basis in Shariah courts.

WHY DID THE PROPHET DIFFERENTIATE BETWEEN THE URINE OF THE BABY GIRL & THE
URINE OF THE BABY BOY?
1. THE URINE OF THE GIRL IS STRONGER AND CONTAINS MORE MICROBES AND MORE
HORMONES THAN THE URINE OF THE BOY

This first opinion is the accurate opinion because a girl reaches puberty quicker than a boy
Many girls in the UK menstruate from the age of 9
The youngest mother in the world is Lina Medina from Peru
She was only 5 years old when she got pregnant
She gave birth in 1939 with a caesarian section

http://en.wikipedia.org/wiki/Lina_Medina

Which boy can impregnate a girl at 5?


Hence the urine of a baby girl is stronger because she reaches puberty quicker, at least 6 years before
the boy
Aisha (r.a) said when a girl reaches age 9, she is a woman

Aisha said, if the little girl reaches nine then she is a woman" [Tirmidhi]

Imaam Shaafi said that he met a 21-year-old grandmother


So this substantiates the Hadith on why the urine of a baby girl requires more thorough cleaning

Imam Shafi'ee stated that he has seen a grandmother who is only 21 years old. And it is
being said that it was in San'aa he saw her.
[Sunanul kubraa of Imam al-Bayhaqee (1/319)]

Some scholars say that the differentiation between the urine of the girl & the urine of the boy was
because of CULTURAL REASONS because Arabs love boys and they quoted Surah 16 vs. 58 as their
Hujjah

And when the news of (the birth of) a female (child) is brought to any of them, his face
becomes dark, and he is filled with inward grief! (An-Nahl 16:58)

Some scholars argue that he took into consideration the culture of the people,
Hence why he gave the verdict with regards to the urine of the boy
The Hanbalis hit back with Surah 53:3-4

Nor does he speak of (his own) desire. (An-Najm 53:3)

It is only an Inspiration that is inspired. (An-Najm 53:4)

Every Hadith is 'Wahi' (revelation)


Also, it's inappropriate to say that, because the Holy Prophet (Sallallahu alayhi wa sallam) would not
promote male chauvinism

Jabir ibn 'Abdullah reported that the Messenger of Allah (Sallallahu alayhi wa sallam), said:
"Anyone who has three daughters and provides for them clothes them and shows mercy to
them will definitely enter the Garden"
A man from the people said, "And two daughters, Messenger of Allah?" He said, "And two."
[Al-Adab al-Mufrad, al-Bukhari, No. 78]

Narrated by Abu Sa'id alKhudri The Prophet (Sallallahu alayhi wa sallam) said: 'If anyone cares
for three daughters, disciplines them, marries them, and does good to them, he will go to
Paradise.' [Sunan Abu Dawud (4/338) No. 5147]
The Holy Prophet (Sallallahu alayhi wa sallam) always spoke to 'liberate' girls (not oppress them)
So the urine differentiation is not cultural, it was through 'inspiration'
In many countries of the world, girls are preferred e.g. black parents in the UK and USA are terrified of
having boys, because they are more likely to commit crimes, go the jail, or get killed in gang warfare
However in India & China, people prefer boys.

In China, there's a crisis shortage of girls similarly in India, men are getting desperate because they can't
find girls and this is owing to the dowry system, in which the GIRL has to pay the dowry to the boys.
So the people in India like to have boys because boys bring in money, whilst girls lose wealth.

Many sociologists believe they need a 'war' to cut down on the number of men in china, because the
crisis is huge

In some hospitals in the UK, (keep in mind EUROPE!) e.g. Newham General Hospital, a predominantly
Asian area of east London i.e. Indians, Pakistanis & Bengalis
When they do the ultra scan, they NEVER reveal the gender of the child because they are aware and
afraid that an Asian parent may abort the child if it is a girl.
Aborting a child because it’s a girl is a crime and it is called gendercide.
In the following Hadith the Holy Prophet (saw) encouraged us to look after our daughters because Islam
came to liberate women.

Jabir ibn 'Abdullah reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said:
"Anyone who has three daughters and provides for them, clothes them and shows mercy to
them will definitely enter the Garden." A man from the people said,
"And two daughters, Messenger of Allah?" He said, "And two."
[Al-Adab al-Mufrad, al-Bukhari, No. 78]

QUESTION 1:

What's the correct ruling with regards to food that uses wine or beer for cooking e.g.
Beer Battered Cod (i.e. fish 'n' chips); it is argued that the beer's effect is burnt out in
the deep frying Similarly wine, when cooked in hot oil. Kindly advise?
ANSWER 1:

You are not allowed to eat food cooked with alcohol or pig shortening
You can use medicine with alcohol to save lives
You are not allowed to eat cakes baked with alcohol
Some of you like to leave your kids with kuffaar; they will feed your kids pork and molest them

QUESTION 2:

Do you sprinkle water on your clothes too for small drops of blood or urine or do you
need to wash the clothes?
ANSWER 2:

You have to wash the blood out


Sprinkling is only for a boy child who is not yet weaned. The urine of children above the age of 2 has to
be washed.
If traces of blood is left don't worry about it you did your best
QUESTION 3:

How was the science of fiqh developed?

During the lifetime of the Holy Prophet (Sallallahu alayhi wa sallam) the Muslims used to receive the
rulings of Islam directly from him

The Qur'aan came down as a teacher, guide and mufti, as Allah said (interpretation of the meaning):

They ask you for a legal verdict. Say: “Allah directs (thus) about Al-Kalaalah (those who
leave neither descendants nor ascendants as heirs)”[An-Nisa' 4:176]

ANSWER 3:

The Holy Prophet (Sallallahu alayhi wa sallam) explained the Quran for the people at that time

With clear signs and Books (We sent the Messengers). And We have also sent down unto you
(O Muhammad Sallallahu alayhi wa sallam) the reminder and the advice (the Qur'ān), that you may
explain clearly to men what is sent down to them, and that they may give thought. (An-Nahl
16:44)

The science of Fiqh was developed from the time of the Holy Prophet (Sallallahu alayhi wa sallam) until the
rightly guided caliphs
There is a book called the Fiqh of Umar (r.a)

'Umar did not take the Jizya from the Magian infidels till 'AbdurRahman bin 'Auf testified
that Allah's Apostle had taken the Jizya from the Magians of Hajar [Sahih Bukhari, Vol 4,
Book 53, Hadith 384]

"I advise you all to fear Allah and to listen to and obey (your leaders); even if he may be a
slave from Habashah; For indeed, whoever from you is alive after I am gone will see many
disputes and contradictions. You must therefore, stick to my Sunnah and the Sunnah of the
RightlyGuided Caliphs.
[Related by Abu Dawud (no. 4607) and by at-Tirmidhi (no. 2676)]

Umar gave a woman 5 camels for causing her to lose her baby
She was in fear when he called her to investigate a matter he heard concerning her.
This rule of Fiqh was developed in the time of Umar
Fiqh continues to develop, even in our time
The door of Itjihaad is still open because you have new things coming every day and the scholars need to
pass fatwas to those effects
Because the door of Ijtihaad is still open until Judgment Day, Islam is applicable for all time and place

QUESTION 4:

If I am travelling, and became musaafir, but I came back home just past Maghrib
Do I combine my Maghrib and Isha Salah together?
ANSWER 4:

If you are a musaafir you pray Maghrib and Ishaa at Ishaa time
You have to pray the full rakats (i.e. 3 Maghrib and 4 for Ishaa)
You have to pray Maghrib first and then Ishaa with two iqaamahs
'Abdullah b. Shaqiq reported: 'Ibn 'Abbas one day addressed us in the afternoon (after the
afternoon prayer) till the sun disappeared and the stars appeared, and the people began to
say: "Prayer, prayer." A person from Banu Tamim came there. He neither slackened nor
turned away, but (continued crying): "Prayer, prayer." Ibn 'Abbas said: "May you be
deprived of your mother, do you teach me Sunnah?" And then he said: "I saw the Messenger
of Allah (Sallallahu alayhi wa sallam) combining the noon and afternoon prayers and the sunset
and 'Isha prayers."' 'Abdullah b. Shaqiq said: 'Some doubt was created in my mind about it.
So I came to Abu Huraira and asked him (about it) and he testified his assertion.'
[Sahih Muslim (1/491) No. 705]

QUESTION 5:

How can you catch a Kafir spy in the Masjid or in group study sessions?
ANSWER 5:

You can catch a spy by being observant


If you are shrewd, sharp and careful you can catch a spy
Watch how they make wudu because the fake Muslims always make wudu without the established format
and when they pray they do not pray properly.
A spy always asks incriminating questions and they record your answers with a secret camera. This
technique is called entrapment.
The FBI, CIA and the MI5 have used entrapment to send thousands of Muslims to jail.
Spies always ask about Jihaad and suicide bombings. It is in your interest to say NO COMMENT or I
don’t know to such incriminating questions.
Those who carry out entrapment against Muslims are agent provocateurs.
Many Muslims who gave interviews to BBC and CNN and FOX news are presently in jail doing long prison
terms. This is because the kaafir media are agent provocateurs.

It is easy to catch a spy but you have to be observant


If you have taqwa Allah will bless you with Furqaan and Firaasa to discover the spies. In this regard Allah
said:

O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge
between right and wrong), or (Makhraj, i.e. making a way for you to get out from every
difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the
Great Bounty (Al-Anfal 8:29)

Anas Ibn Malik narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: "A believer is
shrewd, sharp and careful."
[Quda'ee (d. 454 H) in 'Musnad al-Shihab' (Vol. 1 pg. 107) No. 128]

Anas ibn Malik (RA) said: I entered the company of Uthman ibn Affaan (RA) while I was
thinking about the beauty of a woman I saw in the street. Uthman (RA) then said: One of
you enters my presence and the remnants of zinaa can be seen in his eyes. I then said: Did
revelation come down after the departure of the Rasool (Sallallahu alayhi wa sallam)? Uthman
said: But this is the deep insight, foresight and intuition of the believer.
[Ibn Qayyim al-Jawziyyah, Madaarij as-Saalikeen (Vol. 2, pg. 455)]

Exposing the spy part 1: http://www.youtube.com/watch?v=kVL_VuCkjLA


Exposing the spy part 2: http://www.youtube.com/watch?v=RApuHocaQY8
THE SHARH OF BULUGH AL MARAAM (SHARIAH LAW CONCERNING
MENSTRUATION)

THE SHARH OF BULUGH AL MARAAM:


SHARIAH LAW CONCERNING MENSTRUATION

By Shaikh Abdullah Faisal


Edited: Muminah_29
19 January 2013
th

Book 1 Chapter 10 (Menstruation) page 61

HADEETH OF ASMA (HADITH 34)

34. Narrated Asma' bint Abi Bakr (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
said concerning menstrual blood, when it contaminates one's clothes, "She should scrape it,
rub it with water and sprinkle water over it, and then pray in it" [Agreed upon]

SHARH

There are 3 types of blood:

1. MENSTRUATION

2. ISTIHAADHA

This is the abnormal flow of blood outside the norm

3. NIFAAS

This is the bleeding after childbirth


Women need to know how to deal with these topics because it affects their Ibaadah especially Salah and
Fasting.

WHAT IS THE DEFINITION OF MENSTRUATION

Menstruation (Haidh) is the natural blood of women that flows from the uterus upon reaching puberty on
a monthly regular basis

The word REGULAR is very important

The normal age for girls to start menses is 9 years


Before that is abnormal
At the age of 50 this stops and she reaches menopause

Aisha said that some women don't menstruate


According to the Hanbali madhab the minimum number of days for menses is 1 day and 1 night and the
maximum is 15 days

But Imam Shafi'i said the minimum number of days is 1 day and 1 night
But the maximum is 10 days
So according to him after 10 days you should make ghusl perform Salah and Fast.

It appears that most of the scholars agree with the Shafi'i position that the maximum number of days is
10.

THINGS FORBIDDEN FOR A MENSTRUATING WOMAN TO DO

1. SALAH

The Holy Prophet (Sallallahu alayhi wa sallam) forbade women to make Salah during menstruation

Narrated By Mu'adha: A woman asked 'Aisha, "Should I offer the prayers that which I did
not offer because of menses" 'Aisha said, "Are you from the Huraura' (a town in Iraq?) We
were with the Prophet and used to get our periods but he never ordered us to offer them
(the Prayers missed during menses)." 'Aisha perhaps said, "We did not offer them." [Sahih
Bukhari, Vol 1, Book 6, Hadith 318]

Mu'adha said: I asked 'A'isha: What is the reason that a menstruating woman completes the
fasts (that she abandons during her monthly course) but she does not complete the prayers?
She (Hadrat 'A'isha) said: Are you a Haruriya? I said: I am not a Haruriya, but I simply want
to inquire. She said: We passed through this (period of menstruation), and we were ordered
to complete the fasts, but were not ordered to complete the prayers. [Sahih Muslim (1/265)
No. 335]

2. FASTING

It is haraam for a menstruating woman to fast whether it is optional or waajib

3. TAWAAF

It is haraam for a menstruating woman to make Tawaaf and this is because Tawaaf is Salah however she
is allowed to do every act of hajj except Tawaaf

'Aisha narrated the Messenger of Allah (Sallallahu alayhi wa sallam) entered upon me at Sarif
while I was weeping (because I was afraid that I would not be able to perform the Hajj). He
said, "What is wrong with you? Have you got your period?" I replied, "Yes." He said, "This is
a matter Allah has decreed for all the daughters of Adam, so perform the ceremonies of the
Hajj as the pilgrims do, but do not perform the Tawaf around the Ka'ba." The Messenger of
Allah (Sallallahu alayhi wa sallam) slaughtered some cows as sacrifices on behalf of his wives.
[Al-Bukhari (294) and Muslim (1211)]

Ibn Abbas (RA) reported that the Prophet (Sallallahu alayhi wa sallam) said, “The tawaf round
the House is like the salah except that you converse during it (the tawaf). And, he who
converses does not do so except with a good word.
[Tirmidhi (3/293) No. 960, al-Bazzar (11/127) No. 4853, Ibn Khuzaymah (4/222) No. 2739,
Ibn Hibban (9/143) No. 3836, al-Haakim (1/630) No. 1687]

4. INTERCOURSE
If a man makes love to his wife while she is menstruating he has to pay 4 1/4 grams of gold equivalent to
150 US dollars

Ibn Abbas (RA) narrated the Prophet (Sallallahu alayhi wa sallam) said concerning one whom
had intercourse with his wife when she was menstruating: “Let him give a dinar or half a
dinar in charity.”

[Musnad Ahmad (1/229) No. 2032, Sunan Abu Dawud (2/251) No. 2168, Sunan Tirmidhi
(1/244) No. 136, Sunan AnNasa'i (1/153) No. 289 and Sunan Ibn Majah (1/405) No. 640]

They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband
to have a sexual intercourse with his wife while she is having her menses), therefore keep
away from women during menses and go not unto them till they have purified (from menses
and have taken a bath). And when they have purified themselves, then go in unto them as
Allāh has ordained for you (go in unto them in any manner as long as it is in their vagina).
Truly, Allāh loves those who turn unto Him in repentance and loves those who purify
themselves (by taking a bath and cleaning and washing thoroughly their private parts,
bodies, for their prayers, etc.). (Al-Baqarah 2:222)

THE REASON FOR THE REVELATION OF AYAH 2:222

If a woman was menstruating and then she stops, it is haraam for her to make love with her husband
until she performs ghusl
Even if she just did Istinja, it is haram for her to sleep with him
She needs to do ghusl and there is no need to undo her braids to perform ghusl.
The following Hadith is Hujjah that a woman does not have to undo her braids to do ghusl:

Narrated: Umm Salamah“I said, O Messenger of Allah! I am a woman with tight braids.
Should I undo them when I take a bath to cleanse myself from the state of sexual impurity?”
He said: “Rather it is sufficient for you to pour three handfuls of water over them, then pour
water over yourself, and you will be purified,” or he said: “In that case you would have
become purified.” [(Sahih) Sunan Ibn Majah Hadith no: 603 Found in: The Chapters on Dry
Ablution]

Thabit narrated it from Anas: Among the Jews, when a woman menstruated, they did not
dine with her, nor did they live with them in their houses; so the Companions of the Apostle
(Sallallahu alayhi wa sallam asked The Apostle (Sallallahu alayhi wa sallam), and Allah, the Exalted
revealed:" And they ask you about menstruation; say it is a pollution, so keep away from
woman during menstruation" to the end (Qur'an: 2:222)

The Messenger of Allah (Sallallahu alayhi wa sallam) said: Do everything except intercourse. The
Jews heard of that and said: This man does not want to leave anything we do without
opposing us in it.

Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say such
and such thing. We should not have, therefore, any contact with them (as the Jews do). The
face of the Messenger of Allah (Sallallahu alayhi wa sallam) underwent such a change that we
thought he was angry with them, but when they went out, they happened to receive a gift of
milk which was sent to the Apostle of Allah (may peace be upon him). He (the Holy Prophet)
called for them and gave them drink, whereby they knew that he was not angry with them.
[Sahih Muslim (1/246) No. 302]
When the Sahabahs went to Madinah, they found the Jews treating their wives like leper when they were
menstruating.

The Christians instead used to have intercourse with their wives in this period.
So the Sahabahs approached the Holy Prophet (Sallallahu alayhi wa sallam) regarding it and he told them
to do everything with them except intercourse

This made the Jews upset because they said the Holy Prophet (Sallallahu alayhi wa sallam) objects to
anything they do

5. TO PRONOUNCE TALAAQ

Narrated 'Abdullah bin 'Umar: that he had divorced his wife while she was menstruating
during the lifetime of the Messenger of Allah (Sallallahu alayhi wa sallam).
'Umar bin alKhattab asked the Messenger of Allah (Sallallahu alayhi wa sallam) about that
The Messenger of Allah (Sallallahu alayhi wa sallam) said, "Order him (your son) to take her back
and keep her till she is clean and then to wait till she gets her next period and becomes clean
again, whereupon, if he wishes to keep her, he can do so, and if he wishes to divorce her he
can divorce her before having sexual intercourse with her; and that is the prescribed period
which Allah has fixed for the women meant to be divorced"
[Al-Bukhari (5251) and Muslim (1471)]

Abdullah ibn Umar pronounced divorce on his wife while she was menstruating
When the news reached the Holy Prophet (Sallallahu alayhi wa sallam) he told him to take his wife back
until she is pure and it is haram to pronounce 3 talaq in one sitting

You are allowed to divorce a pregnant woman but not a menstruating woman and no scholar says
otherwise

FATAWA: DIVORCING A WOMAN ON HER MENSES

The fuqaha’ differed as to whether the divorce of a menstruating woman counts as such or
not. The majority are of the view that it does count as such, but there is a group of ‘ulama’
who say that it does not, and this is the view reflected in the fatwas of many contemporary
fuqaha’ such as Shaykh Ibn Baaz (may Allaah have mercy on him) and Shaykh Ibn ‘Uthaymeen
(may Allaah have mercy on him).
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Divorce of a menstruating woman does
not count as such according to the more sound of the two scholarly opinions, which is contrary
to the view of the majority. The majority of scholars think that it does count as such, but the
correct scholarly view is that reflected in the fatwas of some of the Taabi’een and in the fatwa
of Ibn ‘Umar (may Allaah be pleased with him). This is also the view favoured by Shaykh al-
Islam Ibn Taymiyah and his student Ibn al-Qayyim and a number of scholars who said that
this divorce does not count as such, because it is contrary to the laws of Allaah. Allaah decreed
that a woman should be divorced when she is in a state of purity, free from nifaas (postpartum
bleeding) and menses, and during a time of purity when her husband has not yet had
intercourse with her. This is the divorce that is prescribed according to sharee’ah. If he
divorces her during her menses or nifaas, or during a time of purity when he has had
intercourse with her, then his divorce is bid’ah (an innovation) and does not count as such
according to the more sound of the two scholarly views, because Allaah says (interpretation
of the meaning):
“O Prophet! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and
count (accurately) their ‘Iddah ”
[al-Talaaq 65:1]
What this means is when they are pure (not menstruating) and you have not had intercourse
with them. This is what the scholars have said about divorcing them at their prescribed
periods, they should be pure (not menstruating) and you should not have had intercourse with
them, or they should be pregnant. This is what is meant by divorce at their prescribed periods.
End quote from Fataawa al-Talaaq, p. 44
It says in Fataawa al-Lajnah al-Daa’imah (20/58): There are several kinds of innovated
divorce: where a man divorces his wife during her menses or nifaas, or during a time of purity
when he has had intercourse with her. The correct view is that this does not count as a divorce.
End quote.
Based on this, if the divorce was issued at the time of her menses, it does not count and the
woman is still married to her husband.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a man who divorced
his wife when she was menstruating but he did not know that she was menstruating – does
this divorce count as such?
He replied:
The scholars differed concerning a divorce that takes place when a woman has her monthly
period, and there was a lengthy discussion as to whether the divorce counts or not. The
majority of scholars are of the view that it does count as such and is regarded as a divorce,
but the man should be told to take her back and keep her until she has become pure from her
menses, then menstruated a second time and become pure. Then if he wishes he may keep
her and if he wishes he may divorce her. This is the view of the majority of scholars, include
the four imams: Ahmad, al-Shaafa’i, Maalik and Abu Haneefah. But the more correct view in
our opinion is that favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him), that divorce at the time of menses does not count as such, because it goes against the
command of Allaah and His Messenger. The Prophet (peace and blessings of Allaah be upon
him) said: “Whoever does any action that is not in accordance with this matter of ours will
have it rejected.” The evidence concerning this very issue is the hadeeth of ‘Abd-Allaah ibn
‘Umar, when he divorced his wife at the time of her menses. He told the Prophet (peace and
blessings of Allaah be upon him) about that and the Messenger of Allaah(peace and blessings
of Allaah be upon him) got very angry and said: “Tell him to take her back, then keep her until
she has become pure, then menstruated, then become pure, then if he wishes he may keep
her after that and if he wishes he may divorce her.” Then the Prophet (peace and blessings of
Allaah be upon him) said: “That is the prescribed period at which Allaah has commanded men
to divorce women.” The prescribed period at which Allaah has commanded men to divorce
women means that a man may only divorce his wife when she is pure (not menstruating) and
he has not had intercourse with her. Based on this, if he divorces her when she is
menstruating, he has not divorced her in accordance with the command of Allaah, so it is to
be rejected. We think that the divorce that has been issued to this woman does not count as
such, and that the woman is still married to her husband. It does not matter whether the
husband knew that she was menstruating or not menstruating when he issued the divorce.
Yes, his knowledge of her condition does not matter, but if he knew about that then he has
committed a sin, and the divorce does not count. If he did not know, then the divorce still does
not count, but there is no sin on the husband. End quote. Fataawa Islamiyyah, 3/268.
THE 12 THINGS THAT ARE HALAAL FOR A MENSTRUATING WOMAN TO DO

1. KISSING

The Holy Prophet (saw) used to kiss Aisha while she was on her menses

Anas relates that the Jewish men used to avoid eating together with their women while the
women were in their menses, so the Prophet (Sallallahu alayhi wa sallam) said: "Engage in
everything except intercourse."
[This is an authentic hadîth related in Sahîh Muslim (302) and other sources]

2. COOKING FOR HER HUSBAND

Because the menses is not in her hands

3. TO MAKE DUA

4. TO DO DHIKR

5. TO RECITE THE QUR'AN OR TO READ IT

So she can read it from the Arabic text or recite from memory

Ibrahim an-Nakha'ee said, "There is no harm in menstruating woman reciting a Qur'anic


verse"
[Fath al-Bari (1/408)

6. TO TOUCH THE QUR'AN

Even though the majority of the scholars are against this.

But they have been refuted


According to Usul ul Fiqh everything is halaal until proven haraam

So for you to tell her it is haraam to touch the Qur'an, you have to bring her credible evidence to
convince her
They brought evidence from Abu Dawood but there is somebody in this sanad who is unknown

The hadeeth of Ibn 'Umar (may Allaah be pleased with them both), according to which the
Prophet (Sallallahu alayhi wa sallam) said: "The menstruating woman and the one who is in a
state of impurity (janaabah) should not recite anything of the Qur'aan" [(Reported by al-
Tirmidhi, 131; Ibn Maajah, 595; al-Daaraqutni (1/117); al-Bayhaqi, 1/89]

[This is a da'eef hadeeth, because it was reported by Ismaa'eel ibn 'Ayyaash from the
Hijaazis, and his reports from them are da'eef as is well known to those who are conversant
with the study of hadeeth]

[Shaykh al-Islam Ibn Taymiyah said (21/460): it is a da'eef hadeeth by the unanimous
agreement of the scholars of hadeeth. See Nasb al-Raayah, 1/195; alTalkhees alHabeer,
1/183)]

As for the letter of the Holy Prophet (saw) which he sent to Yemen in he which said no one should touch
the Qur’an except for those who are pure it is a well known fact that a lot of Jews and Christians were
living in Yemen at that time so the Holy Prophet (saw) meant that only the believers should touch the
Qur’an

But those who claim that it is haraam for a menstruating woman to touch the Quran they bring the
following Qur’anic verse to support their stance.

Which (that Book with Allāh) none can touch but the purified (i.e. the angels).
(Al-Waqi'ah 56:79)

This ayah is talking about the angels


The cause of revelation for this ayah is: the pagans of Quraish said the devils were teaching the Holy
Prophet (Sallallahu alayhi wa sallam) the Qur'an
So Allah revealed this ayah to tell them only the pure (angels) touch the Qur'an.

Those who quote Surah Waqi’ah vs 79 as their evidence to make it haraam for menstruating women to
touch the Qur’an have taken the ayah out of context, because the ayah is speaking of the angles and
NOT menstruating women.

The Holy Prophet (Sallallahu alayhi wa sallam) told Aisha to bring a mat from the masjid and she said she
is on her period
Then the Holy Prophet (Sallallahu alayhi wa sallam) told her that her menses is not on her hands
So the scholars used this to say she can touch the Qur'an because she won't soil it

In Sahih Muslim the Hadith about when Aisha (RA) was sent, by The Prophet (Sallallahu alayhi
wa sallam), to go into the Masjid to get a mat. The Prophet (Sallallahu alayhi wa sallam) said to
Aisha (RA), "Menstruation is not in your hands."

A woman's touch cannot be considered impure even while on menses

Another evidence is that the Rasool (Sallallahu alayhi wa sallam) sent a letter to the Emperor of Rome with
Quranic verses knowing that he is a kaafir and will touch it.

So if the kaafir was allowed to handle a letter of the Holy Prophet (saw) containing Quranic verses, then
how can menstruating Muslim girls be prohibited from touching the Qur’an?

It is quite obvious that a kaafir is more najis than a menstruating Muslim woman. Moreover the Holy
Prophet (saw) told Abu Hurayrah that a Muslim never becomes najis

It was narrated that Abu Hurayra said: “I was met by the Messenger of Allah (Sallallahu alayhi
wa sallam) and I was junub. He took my hand and I walked with him until he sat down. Then I
slipped away and washed myself (ghusl), then I came to where he was sitting. He said,
'Where were you, O Abu [Hurayra]?' I told him, and he said, 'SubhanAllah, O Abu [Hurayra],
the believer does not become impure.”
[Al-Bukhari (285) and Muslim (371)]

Narrated By Ibn Abbas: Abu Sufyan narrated... Heraclius asked for the letter of Allah's
Apostle and read it wherein was written:

"In the Name of Allah, the Most Beneficent, and the Most Merciful This letter is) from
Muhammad, Apostle of Allah, to Heraclius, the sovereign of Byzantine... Peace be upon him
who follows the Right Path. Now then, I call you to embrace Islam. Embrace Islam and you
will be saved (from Allah's Punishment); embrace Islam and Allah will give you a double
reward, but if you reject this, you will be responsible for the sins of all the people of your
kingdom (Allah's Statement):

"O the people of the Scripture (Jews and Christians)! Come to a word common to you and us
that we worship None but Allah... bear witness that we are Muslims.' (Al-Imran 3:64)
[Al-Bukhari (2941) and Muslim (1773)]

As for the hadith they brought to checkmate us


We refute them by refuting their understanding of the hadith
The Holy Prophet (Sallallahu alayhi wa sallam) meant don't let the kuffaar in Yemen touch the
Qur'an because Yemen was infested with kuffaar

This is the proper understanding of the hadith


Not that it means menstruating women cannot touch the Qur'an

7. TO SIT IN A MASJID AND LISTEN TO A KHUTBAH

Many women teach Qur'an or are students of knowledge

They use a hadith to checkmate us

But in this hadith the Holy Prophet (Sallallahu alayhi wa sallam) only stopped her from Tawaaf

They also bring the hadith where the Holy Prophet (Sallallahu alayhi wa sallam) said that menstruating
women should avoid the musalla
We refute them by saying the Holy Prophet (Sallallahu alayhi wa sallam) meant Salah

As for the hadîth related by Abû Dâwûd (232):

“I do not permit a woman in her menses or a person in a state of major ritual impurity into
the mosque” It is a weak hadîth. Its line of transmission contains a narrator who is
unknown.

Dawood Ath-Thaahiree allows menstruating women to enter the masjid

Also Mazani of the Shafi'i madhab

The hadith of Thumaama:

Narrated Abu Huraira: The Prophet sent some horsemen to Najd and they brought a man
called Thumama bin Uthal from Bani Hanifa. They fastened him to one of the pillars of the
masjid. The Prophet came and ordered them to release him. He went to a (garden of) date
palms near the mosque, took a bath and entered the, masjid again and said, "None has the
right to be worshipped but Allah and Muhammad is His Messenger (i.e. he embraced Islam).
[Sahih Bukhari (1/101) No. 469]

We use this hadith to say if a kaafir was tied up in the masjid, this means a menstruating woman can
enter the masjid.
So the correct evidence is that she can enter the masjid because those who say otherwise have not
brought us any evidence.
They used Qiyaas to say a man in a state of janabah can't enter the masjid
But the scholars said that this Qiyaas is incorrect because the one in janabah can make ghusl and enter
the masjid
While the menstruating woman cannot until Allah makes her menses stop

When Dr. Bilal Philips wrote in his book and said a menstruating girl can touch the Qur'an
He dropped a bomb in the masjid
But he is correct

8. TO DIVORCE HER HUSBAND WITH KHULA

The scholars will tell you talaq in menses is baatil but not khula
Khula means she is divorcing you and returning the dowry and the Shariah council pronounces the khula

TALAQ is when the husband pronounces divorce on his wife because he doesn’t want to be with her
anymore.

FASKH is an annulment done by shari’ah court due to the evil character of the husband. For example, if
the husband is an alcoholic or drug addict or he refused to pray. In both cases (talaq and faskh) the wife
keeps the dowry.

The iddah is 3 menses while the iddah for khula is one menstruation.
Please bear in mind with Khula the woman has to return the dowry but with talaq or faskh
she keeps the dowry.
It is more appropriate for women living with evil husbands to divorce by way of FASKH (annulment) and
not khula because with faskh she is allowed to keep the dowry.

9. TO DO SAI

This is to run between the hills of Safa and Marwa. Menstruating women are allowed to do Sai whether it
is in Hajj or Umrah because a menstruating woman is allowed to do all the rituals except Tawaaf

10. TO STAND ON MOUNT ARAFAT ON HAJJ

To make dua and listen to the khutba


So if she is allowed to stand on holy mount of Arafat,
Who told you a menstruating girl cannot enter the masjid
Indeed if she is allowed to stand on that mountain then she can enter the masjid

11) TO DO SAJDAT AT- TILAAWAH

Sajdat at-Tilaawah is the sajdah we perform when we hear an ayah that contains a sajdah. Menstruating
women are allowed to perform this sajdah because it does not require wudu.

HOW TO PERFORM SAJDAT AT- TILAAWAH

Make niyyah that one is performing Sajdah Tilaawah

Recite the Takbir and commence the Sajdah from a standing position without raising the hands.

Perform a single Sajdah


While in Sajdah, recite the Tasbeehaat

Upon the completion of the Sajdah, raise the head from Sajdah while saying the Takbir.

There is no Salam after the completion of Sajdah Tilaawah.

12) SAJDAH ASH-SHUKR

Sajda ash -Shukr is performed when a person is blessed with a Barakah from Allah or someone brought
him good news.

Make niyyah that one is performing Sajdah ash –Shukr

Recite the Takbir and commence the Sajdah from a standing position without raising the hands.

Perform a single Sajdah

While in Sajdah, recite Subhanna Rabbi al Ala

Upon the completion of the Sajdah, raise the head from Sajdah while saying the Takbir.

There is no Salam after the completion of Sajdah Ash -Shukr

Menstruating women are allowed to perform this sajdah because it does not require wudu.
Abu Bakr performed Sajda Ash-Shukr when he got the news that the false prophet Musailamah was
killed.

ISTIHAADHA

The definition is a prolonged abnormal vaginal bleeding other than menses or post delivery bleeding
Whenever a woman has continuous flow of blood it is called Istihaadha
So what should she do?

Umm Salama, the wife of the Prophet (Sallallahu alayhi wa sallam), that a certain woman in the
time of the Messenger of Allah (Sallallahu alayhi wa sallam) used to bleed profusely, so Umm
Salama consulted the Messenger of Allah (Sallallahu alayhi wa sallam) for her, and he said, "She
should calculate the number of nights and days a month that she used to menstruate before
it started happening, and she should leave off from prayer for that much of the month. When
she has completed that she should do ghusl, bind her private parts with a cloth, and then
pray."

[Muwatta Malik (1/68) No. 172, Musnad Ahmad (6/293) No. 26553, Sunan Abu Dawud
(1/71) No. 274, Sunan ad-Darime (1/221) No. 780, Sunan Ibn Majah (1/393) No. 623]

She should go along with her normal cycle

So every woman should know her normal cycle.


When it starts, ends and for how long.

If a woman doesn’t know her cycle then it is gross negligence and she is not seen as pious because
menses stops her from acts of Ibadah like Salah and Fasting.
Due to the above mentioned Hadith about Istihaadha the Fuqahaa say if a woman is having a prolonged
abnormal bleeding she should go along with her normal cycle.
She must calculate the number of days she used to bleed for during her cycle and abstain from
ibaadah for those numbers of days only

Narrated 'A'ishah (RA): Fatimah bint Abi Hubaish came to the Messenger of Allah (Sallallahu
alayhi wa sallam) and said, “I am a woman who has a prolonged flow of blood (istihadah), and
I am never purified from this blood, shall I abandon prayer?'
He (Sallallahu alayhi wa sallam) replied, 'No, that is only a vein and not menstrual blood. If it is
your menstruation, then leave the prayer, and if it is other than that then wash yourself from
the blood, and pray”
[Al-Bukhari (228) and Muslim (333)]

SO WHAT IF SHE DOES NOT KNOW HER CYCLE?

There are some women who do not know their normal cycle because their menses is irregular due to
certain factors.

So how do these women determine if the blood is menses or normal blood?


The answer to this question is:
She needs to study the colour and odour of the blood
The menstrual blood is dark, thick carries a foul smell and it may clot. If these 4 things are found then
the woman should consider it as menstrual blood and abstain from fasting.

On the other hand the Istihaadha blood is normal blood like a nosebleed therefore it is thin, reddish, and
has no foul smell. So if a woman notices this blood after the foul blood finishes she should count it as
Istihaadha and make ghusl and Start praying and Fast.
This is the ruling for women who do not know their cycle because they have irregular cycles.
Their only hope of knowing if it is menses or Istihaadha is to study the characteristics of the blood.
Please bear in mind the menstrual blood is dark, thick carries a foul smell and may clot. Many women
have clots in their menstrual blood from time to time. The clots may be bright red or dark in color. Often,
these clots are shed on the heaviest days of bleeding. The presence of multiple clots in your flow may
make your menstrual blood seem thick or denser than usual.

After a woman’s cycle is over if she notices any discharge she should ignore such a discharge and she
should continue to Pray and Fast because her normal cycle is over.

The following Hadith is the evidence for the above-mentioned verdict:

Umm 'Atiyyah (may Allaah be pleased with her) said: “We did not bother about any yellow or
brownish discharge after a woman's period was over.”
(Narrated by Abu Dawood, 307. It was also narrated by al-Bukhaari, 320, but he did not
mention “after a woman's period was over.”)

WHAT IF YOU ARE MENSTRUATING AND YOU HAVE A FLOW OF ONE DAY AND THEN IT
STOPS?

Sometimes a menstruating woman may menstruate for one day and then it stops; she should not be in
haste and assume her menstruation is over because she did not complete her normal cycle.
In order for a woman to consider herself clean from menstruation she has to complete her normal cycle
and she also has to wait for the white discharge to indicate that her menses is over.
Some women used to show Aisha (r.a) their sanitary towels for her tell to them if they are clean from
menses and can make Salah
Aisha told these women that they should look for the white discharge that indicates their menses is
over and that they should not to be in a haste to assume its over

Aa'ishah, and she would say, “Do not hasten until you see the white discharge.” (Narrated by
al-Bukhaari mu'allaqan. Kitaab al-Hayd, Baab iqbaal al-muhayd wa idbaarihi. Also by Maalik,
130).

The white discharge that Aisha spoke about is known to all menstruating women and it is the indicator
that the menses has stopped.
This white discharge is pure but the menses is impure.

THINGS ALLOWED DURING ISTIHAADHA

1. ISTINJA AND WUDU FOR EVERY SALAH

A woman experiencing Istihaadha has to pray because she falls into the category of women who are
clean

2. ENTER THE MASJID

Narrated 'Aisha: "One of the wives of Allah's Messenger joined him in I'tikaf and she noticed
blood and yellowish discharge (from her private parts) and put a dish under her when she
prayed." [Sahih Bukhari (1/69) No. 310]

3. TOUCH AND READ THE QUR'AN

4. TO MAKE TAWAAF

5. TO HAVE INTERCOURSE

6. TO FAST IN RAMADAN

In brief she is like a woman not menstruating and everything is halaal for her.

WHAT IF THE MENSES COMES OUTSIDE ITS REGULAR CYCLE?

If the signs of menses accompanies it like cramps and the blood has odour, colour and thickness like
menses, you have to treat it as menses even though it came outside its regular cycle.

WHAT IF THE WOMAN DID NOT SEE THE WHITE DISCHARGE SHE IS TO LOOK OUT FOR?

The answer is she has to insert a cotton wool inside her private parts to see if it has traces of blood
If blood comes out, she is still on her menses
If no blood she is pure.
WHAT IF SHE EXPERIENCES A BROWN OR YELLOW DISCHARGE AFTER HER PERIOD IS
FINISH?

Umm 'Atiyyah (may Allaah be pleased with her) said: “We did not bother about any yellow or
brownish discharge after a woman's period was over.”
(Narrated by Abu Dawood, 307. It was also narrated by al-Bukhaari, 320, but he did not
mention “after a woman's period was over.”)

In the time of the Holy Prophet (Sallallahu alayhi wa sallam) women experienced this but they did not
consider it as menses and so you have to pray if it happens after your menses is over.

QUESTION 1:
Can we touch mushaf without wudu?

ANSWER 1:

You only need wudu to make Salah


A woman does not need to cover her head to read Quran
If she is home she can pray with her feet uncovered
She should cover her feet in front of non-mahram
Her feet can turn on a man

QUESTION 2:
Shaikh you mentioned that a woman who doesn't know her cycle and bleeds profusely, example, I have
always had a heavy flow and inconsistent since I started my cycle.

I have kids and my cycle has become worse and each month again is still worse some months I am
heavy throughout for 10-15 days, some months, it is low and i can go for 8 -10 days. How would you
describe my situation?

ANSWER 2:

According to Ahmad ibn Hanbal a woman can menstruate for 15 days but according to Imam Shaffi’ a
woman can only menstruate for 10 days. It appears that the majority of scholars go along with Imam
Shaff’i.
Some women have irregular periods due to certain factors
The only hope for women with irregular period is to study the characteristics of the blood.
Menstrual blood is distinct.
It is dark red, thick and has a foul smell but the regular blood is thin like a nosebleed and does not have
a foul smell.
After bleeding for sometime if you notice a change in the characteristics of the blood you have to
consider the blood as Istihaadha if it has the same characteristics of a nosebleed.
Some female Sahabahs had the same problems that you encounter during the lifetime of the Holy
Prophet (saw)

Hamnah bint Jahsh, "I had a very strong prolonged flow of blood. I went to the Prophet to
ask him about it. When I asked him if I had to stop praying and fasting, he said 'Tie around a
cloth, and it will stop.' I said, 'It is greater than that.' He said, 'Curb it.' I said, 'It flows
greatly.' He then said, 'You may do one of two things: either one will suffice. Which one you
are able to do you know best. This is a strike from Satan. Be on your period for six or seven
days, which Allah knows, and then perform ghusl until you see that you are clean. Pray for
fourteen nights or thirteen nights and days and fast, and that will be sufficient for you. Do
that every month as the other women become pure and menstruate. If you can, you may
delay the noon prayer and hasten the afternoon prayer. Perform ghusl and pray the noon
and afternoon prayers together. Then delay the sunset and hasten the night prayers and
pray them together. Perform ghusl for the morning prayer and pray it. This is how you may
pray and fast if you have the ability to do so." And he said, "That is the more loved way to
me."
[Musnad Ahmad (27188), Sunan Abu Dawud (287), Sunan Ibn Majah (627), Sunan Tirmidhi
(128)]

Narrated 'A'ishah (RA): Fatimah bint Abi Hubaish came to the Messenger of Allah (Sallallahu
alayhi wa sallam) and said, “I am a woman who has a prolonged flow of blood (istihadah), and
I am never purified from this blood, shall I abandon prayer?' He (Sallallahu alayhi wa sallam)
replied, 'No, that is only a vein and not menstrual blood. If it is your menstruation, then
leave the prayer, and if it is other than that then wash yourself from the blood, and pray.”
[Al-Bukhari (228) and Muslim (333)]

Umm Salama, the wife of the Prophet (Sallallahu alayhi wa sallam), that a certain woman in the
time of the Messenger of Allah (Sallallahu alayhi wa sallam) used to bleed profusely, so Umm
Salama consulted the Messenger of Allah (Sallallahu alayhi wa sallam) for her, and he said, "She
should calculate the number of nights and days a month that she used to menstruate before
it started happening, and she should leave off from prayer for that much of the month. When
she has completed that she should do ghusl, bind her private parts with a cloth, and then
pray."
[Muwatta Malik (1/68) No. 172, Musnad Ahmad (6/293) No. 26553, Sunan Abu Dawud
(1/71) No. 274, Sunan ad-Darime (1/221) No. 780, Sunan Ibn Majah (1/393) No. 623]

QUESTION 3:

What is the waiting period that one that bore child needs to wait to be clean for salah or engage in
sexual relations? Is it the full forty days or as soon as the bleeding stops?

ANSWER 3:

According to the 4 madhabs it is when the bleeding stops, not after 40 days
Make ghusl whenever the bleeding stops and pray
It is haram to perform talaq in nifaas
But khula is halal.
Nifaas has the same ruling as menstruation

QUESTION 4:

If women are allowed to enter the masjid and read the Holy Quran, then why can't they fast during the
month of Ramadan when they're menstruating?

ANSWER 4:

This is out of Rahma for the women because she is suffering cramps. Therefore for her to fast she will be
suffering double pain, the pain of hunger and the pain of cramps.
This hardship will cause millions of women to apostate.
Moreover Allah said He wants ease and comfort for us in regards to the Deen and not hardship.
Allah intends for you ease, and He does not want to make things difficult for you.(Al Baqarah
2:185)

Fasting while on menses is Bid’ah and anyone who does this is guilty of making up his own religion

It was narrated from Muadhah Al-Adawiyyah that a woman asked 'Aishah: "Should a
menstruating woman make up the prayers when she becomes pure?" she said: "Are you a
Haruria (khawaarij)? We used to menstruate at the time of the Messenger of Allah then we
would become pure. He told us to make up the fast, but he did not tell us to make up the
prayers." (Sahih) Sunan an-Nasa'i Vol. 3, Book 22, Hadith 2320

The above-mentioned hadith is clear evidence that it is haraam for a woman to Pray and Fast while on
menses.
However she makes up the Fast but NOT the Salah she misses.

Please bear in mind that the Fuqahaa allow Muslim women to take pills to suspend menses in order to
Fast the whole of Ramadan UNITERRUPTED and also to make Hajj.

QUESTION 5:

Since we can make wudu for protection, and there is a hadith that says the person is protected while in
the state of wudu, can a sister in menstruation make wudu without praying?

ANSWER 5:

The scholars of Islam differ on this issue “can a menstruating woman make wudu”.
Thoose Fuqahaa who say a menstruating woman can make wudu use the following hadith of Abu
Salamah as their Hujjah:

Upon the authority of Abu Salamah who said: “I asked Aaisha -Radhiyallahu anhaa Did the
Prophet Sallallahu alaihi was Salam sleep while Junub? She said: “Yes! and he would make
Wudhu“(Collected by Bukhaari (282)).

Their argument is that the Holy Prophet (saw) made wudu and slept in a state of janabah (post sexual
impurity) then a menstruating woman is allowed to do the same.
This Qiyaas is wrong because a person who is in a state of janabah can become pure by making ghusl
while a menstruating woman cannot become pure by making ghusl unless her menstruation stops.

The scholars of Islam discussed the matter in regards to menstruating women making wudu and Imam
Shaff’i and Imam An- Nawwawi disallowed it.

Al Haafidh ibn Hajr mentions the statement of Ibn Daqeeq al eid -Rahimahullah who said
“Ash Shaafi’ee has stated that this is not for the menstruating woman (i.e. to make wudhu
before sleep), because if she were to make ghusl it would not remove her state of impurity,
while that is not the case with one who is junub, but if her flow of blood ceases, then that is
permissable for her“ (Fath ul Baari 1/395)
Imaam An-Nawwawi has a similar statement in his explanation of Sahih Muslim he states
“Our companions (i.e. the scholars of the Shaafi’ee madhab) are united upon the fact that it
is not desirable for the woman in a state of menses or post-natal bleeding to make wudhu
(i.e. before sleep) because wudhu will have no effect upon her state of impurity, but if her
menses ends then she becomes like the one who is Junub, Wallahu a’lam“ Sharh Sahih
Muslim 3/218

Therefore based upon the above-mentioned Fataawa of the classical scholars there is no wudu for a
menstruating woman but if her menses stops she can do wudu and go to bed.
However she should make ghusl and Pray Fajr upon waking up.
Please bear in mind it is NOT permissible for a menstruating woman whose menses has STOPPED to
make love with her husband until she makes ghusl.
THE SHARH OF BULUGH AL MARAM: {Noted & Mp3 Audio} {WIPING
HEAD} (JANUARY 29 2013)

‫ﺑﺴﻢ ﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬

THE SHARH Of BULUGH Al MARAAM:

Book 1: Purification, Chapter 4 (Wudu) Ablution

Page: 30 (WIPING HEAD)

29 January 2013 / 17 Rabi ul Awwal 1434

By Shaikh Abdullah Al-Faisal

Edited by: Abu Hafiza & AT6

How To Preform Wudu Or Ablution (Wiping Head) {Mp3 Audio Click Me}

- ‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ ﻓﺄﻗﺒﻞ ﺑﯿﺪﻳﻪ وأدﺑﺮ‬,‫ ﺑﺮأﺳﻪ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ وﻣﺴﺢ‬:‫ﻗﺎل‬

39. Narrated 'Abdullah bin Zaid bin 'Asim (RAA): regarding ablution, "The
Prophet (Sallallahu alayhi wa sallam) wiped his head by sliding his hands back and
forward again."

[Agreed upon]

- The above-mentioned hadith (no. 39) is used by the scholars to say whenever you
make wudu, you have to WIPE THE WHOLE HEAD because there are some scholars
who say you have to wipe a fraction of the head.
‫و‬
‫ ﺛﻢ ردھﻤﺎ إﻟﻰ اﻟﻤﻜﺎن اﻟﺬي ﺑﺪأ‬,‫ ﺣﺘﻰ ذھﺐ ﺑﮭﻤﺎ إﻟﻰ ﻗﻔﺎه‬,‫ ﺑﺪأ ﺑﻤﻘﺪم رأﺳﻪ‬:‫ﻓﻲ ﻟﻔﻆ‬
‫ﻣﻨﻪ‬

40."He started with the front of his head, moved them (his hands) to the
back of the neck, and then returned them to the place where he started."

[In another narration by al-Bukhari and Muslim]

‫ ﺻﻠﻰ ﷲ‬- ‫ ﺛﻢ ﻣﺴﺢ‬:‫ ﻗﺎل‬- ‫ ﻓﻲ ﺻﻔﺔ اﻟﻮﺿﻮء‬- ‫وﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮو رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬
‫ وﻣﺴﺢ ﺑﺈﺑﮭﺎﻣﯿﻪ ظﺎھﺮ‬,‫ وأدﺧﻞ إﺻﺒﻌﯿﻪ اﻟﺴﺒﺎﺣﺘﯿﻦ ﻓﻲ أذﻧﯿﻪ‬,‫ ﺑﺮأﺳﻪ‬- ‫ﻋﻠﯿﻪ وﺳﻠﻢ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬,‫ واﻟﻨﺴﺎﺋﻲ‬,‫ أﺧﺮﺟﻪ أﺑﻮ داود‬.‫أذﻧﯿﻪ‬
41. Narrated 'Abdullah Ibn 'Amro (RAA): regarding the nature of ablution,
"Then he wiped his head, put his little finger in his ears and wiped the
outside of his ears with his thumbs."

[Related by Abu Dawud and an-Nasa'i Ibn Khuzaimah authenticated it]

- NOTE: Hadith 40 did not state that he WIPED HIS NAPE; he wiped UP TO his nape.

‫ «إذا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ ﻓﺈن اﻟﺸﯿﻄﺎن ﻳﺒﯿﺖ ﻋﻠﻰ‬,‫اﺳﺘﯿﻘﻆ أﺣﺪﻛﻢ ﻣﻦ ﻣﻨﺎﻣﻪ ﻓﻠﯿﺴﺘﻨﺜﺮ ﺛﻼﺛﺎ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.»‫ﺧﯿﺸﻮﻣﻪ‬

42. Narrated Abu Huraira (RAA): The Messenger of Allah (Sallallahu alayhi wa
sallam) said, "When one of you wakes up from sleep he must clear his nose
three times, as the devil spends the night in the upper part of his nose."

[Agreed upon]

‫ ﻓﺈﻧﻪ‬، ‫ «إذا اﺳﺘﯿﻘﻆ أﺣﺪﻛﻢ ﻣﻦ ﻧﻮﻣﻪ ﻓﻼ ﻳﻐﻤﺲ ﻳﺪه ﻓﻲ اﻹﻧﺎء ﺣﺘﻰ ﻳﻐﺴﻠﮭﺎ ﺛﻼﺛﺎ‬:‫وﻋﻨﻪ‬
‫ وھﺬا ﻟﻔﻆ ﻣﺴﻠﻢ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.»‫ﻻ ﻳﺪري أﻳﻦ ﺑﺎﺗﺖ ﻳﺪه‬

43. Narrated Abu Huraira (RAA): The Messenger of Allah (Sallallahu alayhi wa
sallam) said, "Whoever wakes up from his sleep, should not dip his hand into a
bowl (containing water for ablution) until he has washed it three times, as he
does not know where his hand was (during his sleep)."

[Related by Al-Bukhari and Muslim, and the wording is Muslim's]

:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ,‫وﻋﻦ ﻟﻘﯿﻂ ﺑﻦ ﺻﺒﺮة‬
‫ إﻻ أن ﺗﻜﻮن‬,‫ وﺑﺎﻟﻎ ﻓﻲ اﻻﺳﺘﻨﺸﺎق‬,‫ وﺧﻠﻞ ﺑﯿﻦ اﻷﺻﺎﺑﻊ‬,‫«أﺳﺒﻎ اﻟﻮﺿﻮء‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬,‫ أﺧﺮﺟﻪ اﻷرﺑﻌﺔ‬.»‫ﺻﺎﺋﻤﺎ‬
44. Narrated Laqit bin Sabirah (RAA): The Messenger of Allah (Sallallahu alayhi
wa sallam) said, "Complete and perfect the ablution, let the water run between
the fingers. Use water freely while sniffing it up your nostrils, unless you are
fasting."

[Related by the four Imams Ibn Khuzaimah graded it as authentic]

- This is the hadith which the scholars use to say that to sniff water up your nose is
compulsory.

‫ «إذا ﺗﻮﺿﺄت ﻓﻤﻀﻤﺾ‬:‫«وﻷﺑﻲ داود ﻓﻲ رواﻳﺔ‬.

45. In another version by Abu Dawud: "If your perform ablution, then rinse
your mouth."

‫وع‬
‫ ﻛﺎن ﻳﺨﻠﻞ ﻟﺤﯿﺘﻪ ﻓﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ن ﻋﺜﻤﺎن‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬,‫ أﺧﺮﺟﻪ اﻟﺘﺮﻣﺬي‬.‫اﻟﻮﺿﻮء‬

46. Narrated 'Uthman (RAA): the Messenger of Allah (Sallallahu alayhi wa sallam)
would run his fingers through his beard, while making ablution.

[Related by at-Tirmidhi Ibn Khuzaimah graded it as Sahih]

‫وع‬
,‫ أﺗﻰ ﺑﺜﻠﺜﻲ ﻣﺪ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ن ﻋﺒﺪ ﷲ ﺑﻦ زﻳﺪ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬,‫ أﺧﺮﺟﻪ أﺣﻤﺪ‬.‫ﻓﺠﻌﻞ ﻳﺪﻟﻚ ذراﻋﯿﻪ‬

47. Narrated 'Abdullah bin Zaid (RAA): the Prophet (Sallallahu alayhi wa sallam)
was brought two thirds of a Mudd (of water to perform ablution), and he
rubbed his arms.

[Related by Ahmad and Ibn Khuzaimah graded it as Sahih]


‫ ﻳﺄﺧﺬ ﻷذﻧﯿﻪ ﻣﺎء ﺧﻼف اﻟﻤﺎء اﻟﺬي أﺧﺬ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أﻧﻪ رأى اﻟﻨﺒﻲ‬:‫وﻋﻨﻪ‬

‫ أﺧﺮﺟﻪ اﻟﺒﯿﮭﻘﯿﻮھﻮ‬.‫ﻟﺮأﺳﻪ‬.
‫ وھﻮ‬,‫ وﻣﺴﺢ ﺑﺮأﺳﻪ ﺑﻤﺎء ﻏﯿﺮ ﻓﻀﻞ ﻳﺪﻳﻪ‬:‫ﻋﻨﺪ ﻣﺴﻠﻢ ﻣﻦ ھﺬا اﻟﻮﺟﻪ ﺑﻠﻔﻆ‬

‫اﻟﻤﺤﻔﻮظ‬

48. Narrated 'Abdullah bin Zaid (RAA): he saw the Prophet (Sallallahu alayhi wa
sallam) (performing ablution and he) took new water for his ears, apart from
that which he had taken for his head.

[Related by al-Baihaqi]

37. Narrated Humran Ibn Ibban (RAA): 'Uthman (RAA) called for Wudu'
(water to perform ablution). He then washed his hands three times, rinsed
his mouth and sniffed water up his nostrils and blew it out. Then he washed
his face three times, followed by his right arm up to (and including) the
elbow three times, then his left arm up to (and including) the elbow three
times. He then wiped his head (with wet hands), and washed his right foot
up to (and including) the anklebones three times and then his left foot in the
same way. 'Uthman then said, "I saw the Prophet (Sallallahu alayhi wa sallam)
make wudu' (ablution) like this way of mine."

[Agreed upon]

- Hence it's not allowed to wipe your head more than once in Wudu

- The Hadith of Uthman (hadith no. 37 above) is the best hadith in Wudu.

- Scholars regard the best hadith with regards to how to perform Wudu like the Prophet
(Sallallahu alayhi wa sallam) did.
Point 1: NIYYAH IN WUDU

- The correct view


with regards to intention is that it's COMPULSORY because Wudu is an act of Ibadah.

Umar ibn al-Khattab said, 'I heard the Messenger of Allah (Sallallahu alayhi wa sallam), say,

"Actions only go by intentions. Everyone gets what they intend..."


[Al-Bukhari (1) and Muslim (1907)]

- INTENTION is a pre-requisite for ALL ACTS OF IBADAH.

Point 2: BISMILLAH

- According to the Hanbali madhab view, the person who did NOT say Bismillah, his
wudu is baatil,

Abu Huraira narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: "...the
ablution of a person who does not mention the name of Allah (in the beginning) is not valid.

[Sunan Abu Dawud (1/73) No. 101, Sunan Ibn Majah (1/257) No. 399, Musnad Ahmad

(3/41) No. 11388, Sunan Tirmidhi (1/37) No. 25]

- The Hadith above is graded as Daeef (weak).

- The correct verdict with regards to Bismillah is that it is Sunnah Muakkada.

- Hence the person who forgets to say it, his / her wudu is still valid.

- BUT IT'S LACKING IN BARAKAH.

Abu Hurayra (RA) narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said:

“Every important word or matter that does not begin with remembrance of Allah is
maimed.”

[Musnad Ahmad (2/359) No. 8797, Sunan Ibn Majah (3/89) No. 1894, Sahih Ibn Hibban

(1/173) No. 1, al-Sunan al-Kubra al-Nasa'i (9/185) No. 10258]

(Above hadith is Sahih)

Point 3: WASHING THE PALM OF THE HANDS

- Washing the palms of the hands is one of the COMPULSORY parts of


Wudu:

O you who believe! When you intend to offer As-Salāt (the prayer), wash your faces and your
hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash)
your feet up to ankles. If you are in a state of Janāba (i.e. had a sexual discharge), purify
yourself (bathe your whole body). But if you are ill or on a journey or any of you come from
answering the call of nature, or you have been in contact with women (i.e. sexual
intercourse) and you find no water, then perform Tayammum with clean earth and rub
therewith your faces and hands. Allāh does not want to place you in difficulty, but He wants
to purify you, and to complete His Favour on you that you may be thankful.

(Al-Ma'idah 5: 6)

- If you perform wudu and forget your elbows, your wudu is Baatil.
Point 4: TO RINSE YOUR MOUTH

Point 5: TO SNIFF WATER IN THE NOSE AND BLOW IT OUT

Are points 4 & 5 compulsory or are they Sunnah Muakkada?

Opinion 1:

- Opinion 1 is that of Ahmed Ibn Hanbal, Ibn Mubarak, & Ishaq ibn Rahuway.

- (Ishaq ibn Rahuway was from Iran and he was Sunni)

- These two acts (4 & 5) are FARD in both WUDU & GHUSL.

- Therefore your wudu and ghusl are baatil if these acts are not performed.

- Hence consequently your SALAAH becomes baatil.


- The argument of the hanbalis is that Allah (swt) commanded us to wash our face in

Surah Maaida verse 6.

- Hence your mouth & nose are part of your face.

- Hanbalis quoted the hadith relating to Shaitaan sleeping in our nostrils, as their evidence:

42. Narrated Abu Huraira (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said,

"When one of you wakes up from sleep he must clear his nose three times, as the devil
spends the night in the upper part of his nose."

[Agreed upon]

- Hadith 42 is their evidence to say rinsing the mouth and sniffing water up the nose and
blowing it out is FARD.

44. Narrated Laqit bin Sabirah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
said, "Complete and perfect the ablution, let the water run between the fingers. Use water
freely while sniffing it up your nostrils, unless you are fasting."
[Related by the four Imams Ibn Khuzaimah graded it as authentic]

- Hadith 44 (above) is the other hujjah used by the Hanbalis and also Ishaq ibn
Rahuway, to deem the mouth and nose compulsory.

- The Hanbalis stated that even when the Prophet (Sallallahu alayhi wa
sallam) SHORTENED his wudu (owing to water shortage), he STILL INCLUDED the
mouth and nose.

- Therefore you need to wash the mouth & the nose in order for your wudu to be valid.

Opinion 2:

- The SECOND opinion is that of Imaam Maalik (RA), Imaam Shaafi (RA), and Awzaa'i

- Their opinion is that these two actions (i.e. rinse the mouth and nose) are SUNNAH
MUAKKADA, both in Wudu & Ghusl.

- They bring a hadith from Ad-Dar Qatni.

- However this hadith is weak.

(Dar = precinct of the land, Qatni = cotton)


- For example when I studied in Saudi Arabia, there were 3 Faisals at the University.

- So to distinguish me from the others, they called me Faisal Al-Jamaiki to uniquely


identify me based on the land I came from.

- This is similar to Imaam Bukhari who came from Bukhara.

It is related that Ibn `Abbâs attributed to the Prophet (Sallallahu alayhi wa sallam) that:

“Rinsing the mouth and inhaling water into the nostrils is Sunnah.”

[Sunan al-Dâraqutnî]

this hadîth is weak. Al-Dâraqutnî says about its chain of transmission: “Ismâ`îl b. Muslim is a
weak narrator.”

[Ibn Hajar al-`Asqalânî and Ibn al-Jawzî also declare the hadith to be weak.”]

- The above-mentioned hadith is weak.


- We have 22 sahabas teaching us Wudu & Ghusl and AT NO TIME did the Prophet
(SAWS) OMIT the rinsing of the mouth and sniffing of the water up the nostrils.

Opinion 3:

- This opinion is that to wash your mouth and nose is FARD IN GHUSL but SUNNAH
IN WUDU.
- This is the opinion of Abu Hanifa (RA) and Sufyaan ath-Thawree (RA).

THE CORRECT OPINON WITH REGARDS TO THIS ISSUE IS THAT OF AHMED


IBN HANBAL (RA)

- i.e. to rinse the mouth & sniff water into your nose is compulsory FOR BOTH WUDU
AND GHUSL.

- Failing to do so renders your Wudu Baatil, subsequently rendering your Salaah Baatil.

Point 6: TO WASH THE FACE

- Washing the face is one of the compulsory parts, mentioned in the Quran in [Maida: 6]

Point 7: TO WASH THE RIGHT HAND UP TO THE ELBOW, AND INCLUDING THE
ELBOW

Point 8: TO WASH THE LEFT HAND UP TO THE ELBOW, AND INCLUDING THE
ELBOW

In both cases (7 & 8), your WUDU IS BAATIL if you fail to wash up to & include the
elbow.

Point 9: TO WIPE YOUR HEAD ONCE

Should you wipe the whole head or a fraction of the head?

- There are TWO opinions on this matter.

OPINION 1:
- According to Imaam Maalik (RA) and Ahmed Ibn Hanbal (RA), IT IS COMPULSORY to
wipe the whole head.

Allaah says “rub (by passing wet hands over) your heads” which includes the entire
head. This verse – “rub (by passing wet hands over) your heads” – refers to the entire
head and it is like the phrase in which Allaah says concerning tayammum:

“then perform Tayammum with clean earth and rub therewith your faces and hands”
[Al-Maa’idah 5:6].

The entire face must be wiped in tayammum, and the same applies to the head in this
case.
[See Majmoo’ al-Fataawa, 21/125]

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (1/193): There is
no saheeh report in a single hadeeth that the Prophet (peace and blessings of Allaah be
upon him) ever wiped over only part of his head. But if he wiped over his forelock, he
completed the wiping by wiping over his turban. End quote.
[It says in Fataawa al-Lajnah al-Daa’imah (5/227)]

It is obligatory to wipe over the entire head when doing wudoo’, because Allaah says “rub (by passing wet
hands over) your heads”, and because of the report

Narrated by al-Bukhaari and Muslim from ‘Abd-Allaah ibn Zayd ibn ‘Aasim (may Allaah be pleased
with him) describing wudoo’, in which he said: “The Messenger of Allaah

(Sallallahu alayhi wa sallam) wiped his head, moving his hands forwards and backwards.”

According to another version: “He started at the front of his head until he moved them (his hands) to the
back, then he brought them back to the place where he had started.” End quote.

- Note: The Prophet (saws) DID NOT STOP at the forelock; he continued wiping the entire turban.

- If he was not wearing the turban, then he would have wiped over
his hair - i.e. he would wipe his head from the front to the back

Opinion 2:

According to Abu Hanifa (RA) & Imaam Shaafi (RA), you can wipe a part of the head, NOT THE ENTIRE
head.

- When asked why, they say that linguistically the word 'bi' means a PART of the head.

- The Hanbalis respond that they misunderstand the Ayah because the hadith explains the Ayah.
- Hence the Hadith of the Prophet (saw) EXPLAINED the Quran.

- You are NOT allowed to resort to the linguistic meaning when there is a clear hadith explaining the
Ayah.

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O
Muhammad Sallallahu alayhi wa sallam) the reminder and the advice (the Qur'ān), that you may
explain clearly to men what is sent down to them, and that they may give thought.

(An-Nahl 16:44)

- So linguistics cannot override Clear Ahadith.

- 22 Sahabas witnessed the wiping of the ENTIRE head so we cannot resort to the linguistic meaning.

Point 10: WIPING THE EARS

- According to Ahmad Ibn Hanbal wiping the ears in Wudu is FARD.

Wiping the ears in wudoo’ is something that the Prophet (Sallallahu alayhi wa sallam) always did,
and the scholars differed concerning it as to whether it is obligatory or Sunnah. Some of them
said that it is obligatory, as is the view of the Hanbalis, because of the report narrated by Ibn
Maajah from ‘Abd-Allah ibn Zayd (may Allah be pleased with him) who said: The Messenger of
Allah (Sallallahu alayhi wa sallam) said: “The ears are part of the head.” There is some difference
of opinion as to whether this hadeeth is saheeh;

[it was classed as saheeh by al-Albaani in Saheeh Ibn Maajah]

- There's a difference of opinion on whether or not this hadith is Saheeh.

- Because of this hadith, the two ears are regarded as part of the head.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni, 1/90:

The ears are part of the head, so by analogy our view is that it is obligatory to wipe them
when wiping the head. Al-Khallaal said: All of them narrated from Abu ‘Abd-Allah
concerning the one who does not wipe them, either deliberately or out of forgetfulness,
that it is still valid. That is because they belong to the head, but we do not understand
that the word head refers to the ears too, and they do not resemble any part of the
head. Hence wiping them does not count as wiping the head according to those who
say that wiping part of the head is sufficient. But it is better to wipe them when wiping
the head, because the Prophet (blessings and peace of Allah be upon him) wiped them
when he wiped his head. Al-Rubayyi‘ narrated that she saw the Prophet (Sallallahu
alayhi wa sallam) wipe his head, front and back, and his temples and ears once. Ibn
‘Abbaas (may Allah be pleased with him) narrated that the Prophet (Sallallahu alayhi wa
sallam) wiped his head and his ears, inside and out.
Al-Tirmidhi said: The hadeeth of Ibn ‘Abbaas and the hadeeth of al-Rubayyi‘ are both
saheeh. End quote.

- Wahba Zuhaili is still alive today and his book relating to Ibn Qudaamah is the PEAK
of FIQH.

- Ibn Qudaamah was a hanbali.

- Hence whenever Ibn Qudaamah says 'OUR VIEW', it automatically is assumed to be


the HANBALI madhab.

- When he refers to Abu Abd-Allah, he's referring to Ahmad Ibn Hanbal (RA).

Point 11: WIPING THE NAPE (back of the neck)


- There's a weak hadith, which states wiping of the neck.

- If you go to a Hanafi masjid, you'll see people wiping their neck

- However the wiping of the nape is classified as BID’AH because The Prophet (saws)
did not do it.

Point 12: WASHING THE RIGHT FOOT

Point 13: WASHING THE LEFT FOOT

- These are the compulsory body parts to wash.

- The hand to use is the left hand, and to pass your fingers between your toes as
you wash.

- The Rafidites (i.e. Shi'ites) don't wash their feet during Wudu.

- They wipe a damp hand on top of their foot i.e. on top of the skin.

Al-Mughirah bin Shu'bah (RA) said: “I was with the Prophet (Sallallahu alayhi wa
sallam)
(during an expedition). He started to perform ablution and I was about to remove
his socks (the khuff), when he said, “Leave them, for I put them on while I was in
a state of purity,” and he wiped over them.”
[Al-Bukhari (206) and Muslim (274)]

- The above hadith is what they use to justify this act.

- Another hadith refutes this, where a person's heel was dry, the dry area being the
size of the coin.

:‫ ﻓﻘﺎل‬.‫ وﻓﻲ ﻗدﻣﮫ ﻣﺛل اﻟظﻔر ﻟم ﯾﺻﺑﮫ اﻟﻣﺎء‬,‫ رﺟﻼ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ رأى اﻟﻧﺑﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن أﻧس‬
‫ واﻟﻧﺳﺎﺋﻲ‬,‫ أﺧرﺟﮫ أﺑو داود‬.»‫«ارﺟﻊ ﻓﺄﺣﺳن وﺿوءك‬

60. Narrated Anas (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
saw a man. There was a spot, much as the size of a nail on his foot, which had
not been touched by the water (of ablution). The Prophet (Sallallahu alayhi wa
sallam) then said to him: "Go hack and perform ablution properly." [Related by
Abu Dawud and an-Nasa'i]

On the authority of ‘Abdullah ibn ‘Amr (RA) who said: The Prophet (Sallallahu
alayhi wa sallam) stayed behind us on a journey and then caught up with us, and
we were late in praying ‘Asr. We started doing wudoo’ and wiping our feet (not
washing them properly), and he called out at the top of his voice: “Save your
heels from the fire” two or three times.

[Al-Bukhari (163) and Muslim (241)]

- It is easy to know when a person is a Shia because shias are not allowed to perform Taqiyyah whilst
performing Wudu.

- Hence they'll be seen damping their hands and wiping the top of their skin.

- Usually shi'ites practice deception (i.e. taqiyyah).

- But a shi'ite is not allowed to practise taqiyyah whilst performing wudu because they MAKE IT FARD to
damp their hands and wipe over the skin based on the above hadith of Al-Mughirah bin Shu'bah.

- You the Shi'ites, YOUR HEELS ARE IN THE HELLFIRE TO ABIDE FOREVER!

- When a munaafiq is sent to infiltrate Muslims, look at the way he performs Wudu. That'll be a telltale
sign!

Point 14: DUA AFTER WUDU

:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن ﻋﻣر‬
‫ إﻻ ﻓﺗﺣت ﻟﮫ أﺑواب اﻟﺟﻧﺔ‬,‫ وأﺷﮭد أن ﻣﺣﻣدا ﻋﺑده ورﺳوﻟﮫ‬,‫ أﺷﮭد أن ﻻ إﻟﮫ إﻻ ﷲ وﺣده ﻻ ﺷرﯾك ﻟﮫ‬:‫ ﺛم ﯾﻘول‬,‫ ﻓﯾﺳﺑﻎ اﻟوﺿوء‬,‫«ﻣﺎ ﻣﻧﻛم ﻣن أﺣد ﯾﺗوﺿﺄ‬
.‫ أﺧرﺟﮫ ﻣﺳﻠم‬.»
‫ واﺟﻌﻠﻧﻲ ﻣن اﻟﻣﺗطﮭرﯾن‬,‫ «اﻟﻠﮭم اﺟﻌﻠﻧﻲ ﻣن اﻟﺗواﺑﯾن‬:‫ وزاد‬,‫«واﻟﺗرﻣذي‬.

62. Narrated 'Umar (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said, "If anyone
performs ablution, perfectly, then says, 'I testify that none has the right to be worshipped but
Allah, the One Who has no partner, and I testify that Muhammad is His servant and His
Messenger,' the eight gates of Paradise will be opened for him and he may enter by whichever of
them he wishes."

[Reported by Muslim and at-Tirmidhi]

- We have many ahadith, which state that the Prophet (Sallallahu alayhi wa sallam) made Dua after
Wudu; the hadith above is one of them.

The Messenger of Allah (Sallallahu alayhi wa sallam) supplicated Allah thus after he had
completed his wudu:

“Allah hummaj alnee minat-tawwabeen, waj alnee minal mutah-tahereen”

(O Allah, make me one of those who constantly repents to You, and of those who purify
themselves.)”

[Related by At-Tirmidhee]

Point 15: TO BREAK WIND WHILE YOU ARE PERFORMING WUDU

- The scholars agree that the person who breaks wind DURNG performing wudu has to START
AGAIN.

Point 16: THE SEQUENCE OF WUDU (i.e. the format)

1st: Niyah (Intention)

2nd Bismillah ‫ﺑﺳم ﷲ‬

3rd: Wash both hands

4th: Rinse your mouth

5th: Sniff water in your nose & blow it out

(4 & 5 COMPULSORY for Wudu & Ghusl)


6th: Wash your face

7th: Wash your right hand all the way to the elbow AND INCLUDING THE ELBOW

8th: Wash your left hand all the way to the elbow AND INCLUDING THE ELBOW

9th: Wipe the head ONCE

10th: Wipe the ears (the Prophet was seen using fresh water to do so)

11th: Washing the right foot 3 times INCLUDING THE ANKLE

12th: Washing the left foot 3 times INCLUDING THE ANKLE

(The Sunnah for 11 & 12 is to use your LEFT HAND to wash both feet, whilst passing your fingers
through the toes.)

- 13th: Recite your Dua (outside the toilet)

'Umar ibn al-Khattab reported that the Prophet (Sallallahu alayhi wa sallam) said, "No one among
you does wudu' and does wudu' thoroughly -– or adequately - and then testifies,

‫ھدوأ ◌َ ش ْ◌ َھ ُد أ ◌َ ن ◌َ ◌ّ م ﺣ ُم‬ َ ‫دھوﺣْ َدهُ ﻻﻻ ◌َ ش رﯾﻛش ◌َ ِرﯾكَ ﻟ َﮭ َﻠﮫُ وأ ش‬


َ ‫أ ش ھدأ ◌َ ش ْ◌ َھ ُد أ ﻧﺄ ◌َ ْن ﻻﻻ ◌َ إ ﻟ َﮭﺈ ِ◌ﻟَﮫَ إ ِ◌ ِﻻ ◌َ ◌ّ ﷲﷲ ُ وح‬
ُ‫ﮭو َرس ◌ُ وﻟُﮫ‬
َ ُ‫ﻋ ْﺑ ُد ُورس وﻟ‬
َ ‫َﺣ َﻣم ◌َ ◌ّ دًا ﻋﺑ ْﮭ ُد‬

'Ash-hadu an la ilaha illallahu Wahdahu la sharika Lahu, wa ash-hadu anna Muhammadan 'abduhu
wa Rasuluhu'

(I testify that there is no true god except Allah Alone, Who has no partners and that Muhammad is
His slave and Messenger) without the eight doors of the Garden being opened to him so that he
can enter by whichever of them he wishes."

[Sahih Muslim (1/209) No. 234]


A report narrated by al-Tirmidhi adds:

َ َ ‫ﻋﻠﻧواﺟْ ﻌَ ْﻠ ِﻧﯾِﻲ ﻣﻧﻣِ نَ اﻟم ﺗط َﮭ رﯾﻧﺎﻟ ُﻣﺗ‬


َ‫ط ِ ّﮭ ِرﯾن‬ َ ‫ واج‬، َ‫اج ﻋﻠﻧﺎﺟْ ﻌَ ْﻠﻧِﯾِﻲ ﻣﻧﻣِ نَ اﻟت ◌َ ◌ّ و ◌َ ◌ّ اﺑﯾِﻧﺎﺑِﯾن‬ ّ◌ َ◌ ‫اﻟﻠ ﱠﮭ ◌ُ م‬

“Allahumma ij’alni min al-tawwaabeena wa’j’alni min al-mutatahhireen

(O Allah, make me one of those who repent and make me one of those who purify themselves).”

[Sunan Tirmidhi (1/77) No. 55]

- The above is the 'Tarteeb' (i.e. SEQUENCE)

- The Hanbalis (RA) state that if you mix up the format, your wudu is BAATIL.

- For example, it's not allowed to wash your feet BEFORE washing your face.

- According to Abu Hanifa (RA), if you mix up the format, your Wudu is STILL VALID.

- The CORRECT opinion is the HANBALI opinion.

Point 17: CONTINUITY IN WUDU

- For example, when washing the right hand, you are not allowed to delay washing your left hand
until your right hand becomes dry.

- However if your face becomes dry before you wash your feet, your Wudu is VALID because
continuity is talking about the limb that follows the other limb.

Ibn Qudaamah said in al-Mughni (1/181):

The continuity that is required is that one should not leave washing another part of the body until enough
time has elapsed for the previous part to dry within a moderate amount of time, because a part may dry
quickly at some times and not others. End quote.

- You can't make wudu and interrupt it midway to do something else.

Point 18: WUDU WITH NAIL POLISH/VARNISH

- The Fuqaaha have said that Wudu with nail polish is BAATIL because water has to touch the nail.

Point 19: WUDU WITH WATERPROOF MAKE-UP

- The Fuqaaha have said that waterproof make-up is like nail varnish.

- Hence baatil (if it's water-resistant)


The Prophet (Sallallahu alayhi wa sallam) to Abu Dharr (may Allaah be pleased with him):

“If you find water, then let it touch your skin, for that is good.”

[Narrated by Abu Dawood (332); classed as saheeh by al-Albaani in Saheeh Abu Dawood]

Imam al-Shaafa’i (may Allaah have mercy on him) said:

If there is on him any mastic or anything thick that will prevent the water from reaching the skin,
his washing of that part for wudoo’ is not valid, unless he removes it or removes enough so that
he knows that there is no barrier to the water touching the skin. End quote.

[Al-Umm (1/44)]

Al-Nawawi (may Allaah have mercy on him) said:

If there is wax, dough, henna and the like on one of his limbs, which prevents water from reaching
any part of it, then his tahaarah is not valid, whether the amount is large or small. If there are
traces of henna and its colour left on the hand, without there being any solid material left, or
elsewhere, or traces of liquid grease whereby water flows over the limb but does not stay there,
his tahaarah is valid. End quote.

[Al-Majmoo’ (1/529)]

Point 20: WUDU WITH HAIR OIL & HAIR GEL

- Wudu with hair oil & hair gel is VALID.

- This is because of the previous fatwah of Imaam Nawawi, which talks about liquid grease where the
fuqaaha state the wudu is valid when performing wudu over types of skin lotion.

Point 21: ISTINJA BEFORE WUDU

- The person who answers the call of nature (urinates or defecates) needs to make Istinja prior to Wudu
for his wudu to be valid.

Point 22: TALKING DURING WUDU

- Wudu is an act of Ibadah.

- Therefore the Fuqahaa say that worldly talks like gossip, etc. are NOT ALLOWED.
- However, the talking which IS ALLOWED is such as the nature of conversation whilst doing tawaaf
around the Kaaba

------------------------------------------------------------------------------------------------------------------------------------------

QUESTION & ANSWER: 29 January 2013 / 17 Rabi ul Awwal 1434

QUESTION 1:

Our bathrooms in the west usually have toilets in them so when we perform
Wudu do we have to leave the toilet before making the dua?
ANSWER 1:
- It's better for you to leave.
- It is more appropriate to do the dua outside of the toilet.
- The best Madhhb to take wudu from is the hanbali madhab.

QUESTION 2:

I have a question regarding the breaking of wudu. I understand when one


passes wind, it breaks wudu, and I have also read the hadith that if one does
not hear or smell anything, to assume they are still in wudu and continue
praying. However, what if you hear it, but it is made inside your body, and
does not leave your body? Do you still have wudu or must you leave your
prayer and make wudu again?
ANSWER 2:
- It has to leave your body.
- Grumbling stomach is not passing wind.
It was narrated from ‘Abbad ibn Tameem that his paternal uncle asked the Messenger of
Allah (Sallallahu alayhi wa sallam) about a man who thought he felt something whilst praying.
He said: “He should not stop praying unless he hears a sound or detects an odour.”

[Al-Bukhari (137) and Muslim (361)]


- If you don't remember breaking wudu, you are still in wudu; this is sharia law.
QUESTION 3:

Is the wudu valid of a woman who wears nail polish?


ANSWER 3:
- It is not valid.
- It has to be removed to make wudu.

QUESTION 4:

Is istinja for a man after he urinates to be understood as washing both


private parts just like after defecation?
ANSWER 4:
- Istinja is to wash your private parts, for male or female.
- If you are on a journey and do not have a bottle you can use damp tissue.
- This is after urination or defecation.
- After urination you just wash the private part, not the anus.

QUESTION 5:

If you flinch at least 3 times in your Salah does that make your Salah Baatil ?
Also if you wash the feet without washing the fingers through the toes is
your Wudu Baatil?

ANSWER 5:
- Your wudu is accepted if you didn't use your finger to wash between your toes.
- To use your finger to wash between the toes is sunnah, not fard.
- According to the Hanafi madhab, if you flinch three times you have to restart your
salah.
- They say it is fard not to fidget in salah.
- The hanafis are correct on this issue, that if you flinch three times in one position your
salah is bautil.

QUESTION 6:

If a person deals with lot of dirty soil and dirt gets in between his
fingerprints. Does he have to fully remove all dirt, then make wudu?

ANSWER 6:
- This person seems to be a farmer, the dirt is pure.
- If you praying in this state your salah is valid
- You use earth to clean a utensil when a dog licks it
SHARH OF BULUGH AL MARAAM (SHARIAH LAW IN REGRADS TO
TAYYAMUM)

SHARH OF BULUGH AL MARAAM:


SHARIAH LAW IN REGRADS TO TAYYAMUM (THE DRY ABLUTION)

By Shaikh Abdullah Faisal


Edited: Muminah_29
28 January 2013
th

Book 1 Chapter 9 page 57

Chapter 9: Dry Ablution (at-Tayammum)

136. Narrated Jabir (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said, "I have
been given five things, which were not given to anyone else before me: I have been made
victorious due to the fear (of my enemy), for a distance of one month's journey; the earth
has been made for me (and for my followers) a place for prayer and something with which to
perform Tayammum (to purify oneself for prayer). Therefore anyone of my followers can
pray (anywhere) and at any time that the prayer is due."

Hadith 136 is the hadith for Tayammum


The Ayah for Tayammum is Surah Nisa vs 43

O you who believe! Approach not As Salāt (the prayer) when you are in a drunken state until you
know (the meaning) of what you utter, nor when you are in a state of Janāba, (i.e. in a state of
sexual impurity and have not yet taken a bath) except when travelling on the road (without enough
water, or just passing through a mosque), till you wash your whole body. And if you are ill, or
on a journey, or one of you comes after answering the call of nature, or you have been in
contact with women (by sexual relations) and you find no water, perform Tayammum with
clean earth and rub therewith your faces and hands (Tayammum). Truly, Allāh is Ever Oft
Pardoning, Oft-Forgiving. (An-Nisa 4:43)

It is also mentioned in Surah Ma'ida vs 6

The literal meaning of TAYAMMUM is Aim & Purpose

The technical meaning is to purify yourself with clean earth, dust or sand for acts of Ibadah.

Abu Huraira reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said: I have been
given superiority over the other prophets in six respects: I have been given words which are
concise but comprehensive in meaning; I have been helped by terror (in the hearts of
enemies): spoils have been made lawful to me: the earth has been made for me clean and a
place of worship; I have been sent to all mankind and the line of prophets is closed with me.
[Sahih Muslim, Book 4, Hadith 1062]
As per the above Hadith, Muhammed (Sallallahu alayhi wa sallam) was given superiority over other
Prophets in 6 things.
Among these 6 things are we are allowed to do tayammum when we have no water and we are allowed
to pray anywhere in the world as long as we avoid the 7 haraam places to pray.

The following Hadith of Ibn Umar outlines the 7 haraam places to pray

Ibn 'Umar said: "Allah's Messenger prohibited prayer from being performed in seven places:
The garbage dump, the slaughtering area, the graveyard, the commonly used road, the
bathroom, in the area that camels rest at, and above the Ka'bah."
[Sunan Tirmidhi (2/177) No. 346 and Sunan Ibn Majah (1/479) No. 746]

Surah Ma’idah vs 6 is the ayah for Tayammum.


As per the last part of Surah Ma'idah vs 6, Allah Granted us Tayammum to facilitate ease for us

Allāh does not want to place you in difficulty, but He wants to purify you, and to complete
His Favour on you that you may be thankful. (Al-Ma'idah 5:6)

The following Quranic verses are clear evidences that Allah does not want any difficulty for us in Deen:

Tā Hā. (Ta-Ha 20:1)

We have not sent down the Qur'ān unto you (O Muhammad Sallallahu alayhi wa sallam) to cause you
distress, (Ta-Ha 20:2)

Allāh intends for you ease, and He does not want to make things difficult for you (Al-Baqarah
2:185)

The following Hadith about Aisha and the necklace of Asma is the reason why Allah revealed the verse
for tayammum.

It was narrated that 'Aa'ishah borrowed a necklace from 'Asma' and lost it. The Messenger of
Allaah (Sallallahu alayhi wa sallam) sent a man to find it, then the time for prayer came but they
did not have any water, so they prayed then complained about that to the Messenger of
Allaah (peace and blessings of Allaah be upon him). Then Allaah revealed the verse of
tayammum. Usayd ibn Hudayr said to 'Aa'ishah, “May Allaah reward you with good, for by
Allaah there has never happened to you anything that you dislike but Allaah brought
something good for you and for the Muslims through it.” (Narrated by al-Bukhaari, 329;
Muslim, 367)

Some scholars state that sometimes you HAVE to pray without wudu and Tayammum, in desperate
situations like when a person is incarcerated.

In the above-mentioned Hadith (Bukhaari, 329; Muslim, 367), they prayed without wudu BEFORE the
verse regarding Tayammum was revealed.

So ALL the Scholars say that the Holy Prophet (Sallallahu alayhi wa sallam) did NOT tell them off for
praying without Wudu

This is called ASBAB AN NUZOOL (reason for revelation or cause of revelation)

What substances are suitable for Tayammum?


Tayammum is valid if done using anything that comes from the face of the earth, such as
dust, mud, rocks, sand and clay, because Allaah says: “perform Tayammum with clean earth”
[Al-Nisa' 4:43]

Sa'eed (translated here as earth) means the face of the earth. Tayyib (translated here as
clean) means pure.

It is permissible to do tayammum with anything that is from the earth. This is the view of
Abu Haneefah and Maalik. In their view, it is valid to do tayammum with dust, sand and
pebbles. Abu Haneefah regarded it as permissible to do tayammum with smooth rocks
surfaces, plastered walls and clay made from pure mud.
The same applies if one strikes a cloth and dust rises.
[Badaa'i' al-Sanaa'i', 1/53; al-Taaj wa'lIlkeel, 1/511; al-Mawsoo'ah al-Fihqiyyah, 14/261]

On the authority of Abu Abdur Rahman as-Sullami, who said: 'Ali (RA) entered upon a Qadi
(judge) and asked him: "Do you know the abrogated evidences (i.e. an-Naasikh wal
mansookh)?" The man said: "No." Ali said to him: "You are destroyed and you are seeking to
destroy others."'
[Al-Sunan al-Kubra al-Bayhaqi (10/200201) No. 20360, Musannaf Ibn Abi Shaybah
(5/290)
No. 26192, Musannaf Abdur Razzaq (3/220) No. 5407]

There are people who claim that no abrogation took place in the Quran
These people are the Mutazilites
People who say that usually do this because they (e.g.) want to drink alcohol

Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one


or similar to it. Know you not that Allāh is able to do all things? (Al-Baqarah 2:106)

This above Verse is Hujjah that Verses are abrogated


Hence if you're intoxicated, your Salah is BAATIL for 40 days & 40 nights

Abdullah ibn Umar (may Allah be pleased with him) reports that the Prophet (Peace and
blessings be upon him) said, "Whosoever drinks wine, Allah will not accept his prayer for 40
days. If he seeks repentance Allah will forgive him. And if he repeats it Allah will not accept
his prayer for 40 days. If he seeks repentance Allah will forgive him. And if he repeats it
again Allah will not accept his prayer for 40 days. If he seeks repentance Allah will forgive
him. If he repeats it for the fourth time Allah will not accept his prayer for 40 days. If he
seeks repentance Allah will not accept it and he will be made to drink from the river of
impurities (of the inmates of hell). (Tirmidhi, Nasai, Ibn Majah and Daarami from Ibn Amr)

We are not allowed to sit where Allah’s signs are ridiculed

And it has already been revealed to you in the Book (this Qur'ān) that when you hear the Verses
of Allāh being denied and mocked at, then sit not with them, until they engage in a talk other than
that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allāh will
collect the hypocrites and disbelievers all together in Hell,
(An-Nisa 4:140)

The view of Abu Hanifa & Maalik is CORRECT, in that it is permissible to use: Pure Earth, Pure Dust, Pure
Sand, Pure Clay, Pebbles & Smooth Rocks
So if there's a cloth and there is DUST on the cloth, you are allowed to use that for
Tayammum
Tayammum is valid if done using anything that comes from the face of the earth, such as
dust, mud, rocks, sand and clay, because Allaah says:“perform Tayammum with clean earth”
[An-Nisa' 4:43]

Sa'eed (translated here as earth) means the face of the earth. Tayyib (translated here as
clean) means pure.

It is permissible to do tayammum with anything that is from the earth. This is the view of
Abu Haneefah and Maalik. In their view, it is valid to do tayammum with dust, sand and
pebbles. Abu Haneefah regarded it as permissible to do tayammum with smooth rocks
surfaces, plastered walls and clay made from pure mud. The same applies if one strikes a
cloth and dust rises.

[Badaa'i' alSanaa'i', 1/53; al-Taaj wa'lIlkeel, 1/511; al-Mawsoo'ah al-Fihqiyyah, 14/261]

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about a sick person who
cannot find dust can he do tayammum by striking his hands on the wall or the bed, and so
on?

He replied: If the wall is built of something that comes from the earth, such as rocks or mud
bricks, then it is permissible to use it for tayammum. But if the wall is covered with wood or
paint, if there is any dust on it then it may be used for tayammum and there is nothing
wrong with that. It is like doing tayammum on the ground, because dust particles come from
the earth. But if there is no dust on it, then it is not from the earth and cannot be used for
tayammum.

With regard to the bed we say, if there is dust on it, it may be used for tayammum,
otherwise it should not be used for tayammum because it does not come from the earth.
[End quote from Fataawa alTahaarah, p. 240]

IS A WALL THAT IS PAINTED SUITABLE FOR MAKING TAYAMMUM?

According to above Fatwa it IS Permissible to use a painted wall because although it's been painted, it
nevertheless contains dust
Hence those dust particles are OK for Tayammum
The dust from the wall ORIGINALLY COMES FROM THE EARTH
You are NOT ALLOWED to use Wood & Glass nor can your use TILES unless dust particles gathered on
the tiles.

HOW DO YOU PERFORM TAYAMMUM

If you read the Quranic Verses carefully, Surah Nisa vs 43 or Surah Ma'idah vs 6

Then perform Tayammum with clean earth and rub therewith your faces and hands. Allāh does
not want to place you in difficulty, but He wants to purify you, and to complete His Favour on you
that you may be thankful. (Al-Ma'idah 5:6)

Allah States to rub your face & then your hands IN THAT ORDER
So many scholars insist on the Tarteeb (chronological) FORMAT that is mentioned in the Quran

[Al-Bukhaari and Muslim narrated the hadeeth of 'Ammaar ibn Yaasir describing tayammum]
[Al-Bukhaari narrated it in a number of places in his Saheeh. One of these reports (no. 347;
1/455 of Fath al-Baari)] says: “
'It would have been sufficient for you to do this’ then he struck the palms of his hands on the
ground, then dusted them off, then wiped the back of each hand with the other, then he
wiped his face with his hands.”

Abu Dawood (317; 1/515 of 'Awn al-Ma'bood) narrated it with the same isnaad as al-
Bukhaari, apart from the shaykh of al-Bukhaari (Muhammad ibn Salaam), instead of whom
he mentioned Muhammad ibn Sulaymaan al-Anbaari, of whom al-Haafiz said in al-Taqreeb
(2/167): he is sadooq (truthful).

This version of the report says: “He struck his hands on the ground and dusted them off,
then he struck his right hand with his left hand, and his left hand with his right hand, then
he wiped his face.”

Al-Haafiz mentioned in al-Fath (1/457) that al-Ismaa'ee'li narrated it with the wording: “It
would have been sufficient for you to strike your hands on the ground, then dust them off,
then wipe your right hand over your left and your left hand over your right, then wipe your
face.”

Al-Shanqeeti said in Adwa' al-Bayaan (2/43): “This hadeeth of al-Bukhaari states that the
hands should be wiped before the face.”

Shaykh al-Islam said in al-Fataawa (21/423):

“The report of al-Bukhaari clearly shows that the back of the hand should be wiped before
the face. The fact that in another report he said 'the back of the hand' indicates that he
wiped the back of each with the palm of the other.”

He also said (21/425: “But the report which was narrated only by alBukhaari shows that he
wiped the backs of the hands before the face.”
(See al-Fataawa, 21/422427)

However there are many who perform Tayammum in a different order

137. In another narration by Hudhaifah (RAA): "And the soil of the earth had been made for
us as a means with which to purify ourselves (for prayer), when we cannot find
water." [Related by Muslim]
138. Ahmad transmitted on the authority of 'Ali (RAA): "The earth (dust) has been made for
me as a means for purification."

139. Narrated 'Ammar bin Yasir (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam)
sent me on some errands and I became junub (sexually impure), and could not find water. I
rolled myself in the dirt just as an animal does. I then came to the Prophet (Sallallahu alayhi wa
sallam) and mentioned that to him, He said, "This would have been enough for you," and he
struck the earth with his hands once, then he wiped the right hand with the left one, the
outside of the palms of his hands and his face.'
[Agreed upon, and the wording is Muslim's]
140. In a version by al-Bukhari 'Ammar said, 'He (Sallallahu alayhi wa sallam) struck the earth
with the palms of his hands, blew in them and wiped his face and hands with them.'

The Ahadith above (#139, #140), The Holy Prophet (Sallallahu alayhi wa sallam) Clearly wiped his hands
BEFORE His Face UNLIKE the order of Surah Nisa vs 43 or Surah Ma'idah vs 6

Some Shuyuk even include their 'elbows' when performing Tayammum

The Reason I'm bringing you these Fatawa, is because there is fitnah regarding whether hands should be
wiped before or after the face

Ibn Taymiyyah supports the Hands BEFORE the Face (wiping the hands before the face)

METHOD:

1. NIYYAH

2. Say BISMILLAH

Bismillah is WAAJIB according to the Hanbali madhad

Even if you're in the toilet / bathroom the initial makrooh is WAIVED (it's otherwise makrooh to say
Bismillah in the toilet)
There is no wudu, Ghusl, or Tayammum without Bismillah according to Ahmad ibn Hanbal

If you perform Tayammum,Wudu or Ghusl and FORGET to say Bismillah YOUR WUDU IS STILL
VALID because Bismillah is MUSTAHAB, NOT FARD.
According to Abu Hanifa, Imam Malik and Shaff’i Bismillah is not waajib but it is mustahab.

This is the view of the Jamhoor (Majority of Scholars) and it is the correct view.
Even though my shaikh's were Hanbalis they were more inclined to the CORRECT opinion, as opposed to
submitting totally to ONE madhab.

REMEMBER: If you forget to say Bismillah for Wudu, although your Wudu is STILL
ACCEPTED, it will nonetheless be LACKING IN BARAKAH

Regarding NIYAH you are not supposed to say it out loud

ARE WE ALLOWED TO PRAY WITHOUT TAYAMMUM AND WUDU IF IN DIFFICULTY?

Yes, we are allowed to pray without Wudu, and without Tayammum if we find ourselves in such a
predicament for example the person who is incarcerated.

Ibn Rasheed said: It is as if the author is stating that tayammum is not prescribed if there is
no dust, and that was after tayammum had been prescribed. It is as if he is saying that their
ruling concerning the lack of the means of purification which was water only was the same
as our ruling on cases when neither of the two means of purification, water and dust, is
available. Hence we know that this hadeeth is suited to the heading, even though the
hadeeth does not say that they had no dust, rather it says that they had no water. This
indicates that prayer is obligatory for the one who has neither of the two means of
purification, because the hadeeth shows that they prayed believing that it was obligatory to
do so. If praying in such circumstances were not allowed, then the Prophet (peace and
blessings of Allaah be upon him) would have told them off for doing so.
[This is the view of al-Shaafa'i, Ahmad, the majority of muhadditheen and most of the
companions of Maalik][Fath a-lBaari, 1/440]

Al-Shawkaani said: With regard to the phrase “so they prayed without wudoo'”, a number of
scholars, including the compiler, understood this to mean that it is obligatory to pray even if
neither of the two means of purification, water and dust, is available. It does not say in the
hadeeth that they had no dust, rather it says only that they had no water, but the lack of
water at that time was like the lack of water and dust, because there was no means of
purification other than water. The point is that they prayed believing it to be obligatory to do
so. If prayer in such circumstances were not allowed, then the Prophet (Sallallahu alayhi wa
sallam) would have told them off for doing so.

[This is the view of al-Shaafa'i, Ahmad, the majority of muhadditheen and most of the
companions of Maalik]
Nayl al-Awtaar, 1/337

Imam Shaafi, Maalik, & Ahmad says in a predicament where there is NO WATER, or NO
SOIL, you are ALLOWED to pray WITHOUT WUDU, as well as WITHOUT TAYAMMUM

141. Narrated Ibn 'Umar (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said,
"Tayammum is two strikes: one for the face and the other for the hands up to the elbows."
[Related by ad-Daraqutni]

142. Narrated Abu Huraira (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "The soil
is a purifier for a Muslim, even if he does not find water for ten years, but if he finds water,
he must fear Allah and let it touch his skin." [Related by al-Bazzar, authenticated by Ibn al-
Qattan]

143. Narrated Abu Dharr (RAA): a similar Hadith transmitted by at-Tirmidhi]

144. Narrated Abu Sa'id al-Khudri (RAA): 'Two men went out on a journey, and when it was
time for prayer, and having no water with them, they performed tayammum and prayed.
Then they found some water during the time of the same prayer. One of them repeated his
prayer with ablution and the other did not. When they saw the Messenger of Allah (Sallallahu
alayhi wa sallam), they asked him about the proper procedure in such a case. He said to the one
who did not repeat his prayer, 'You have acted according to the Sunnah and your prayer is
sufficient for you.' He said to the other, 'You will get a double reward.'
[Related by Abu Dawud and an-Nasa'i]

WHAT IF YOU PRAYED as a result of the above predicament, and then AN HOUR LATER you
find water DO YOU HAVE TO REPEAT SALAH ?

As per Hadith #144 this is NOT NECESSARY. But you will get a DOUBLE reward if you choose to repeat
the Salah
Hence IT'S NOT COMPULSORY for you to repeat your Salaah
It is worthy of mentioning that Tayammum replaces Wudu AND GHUSL.
The following Hadith of Bukhari and Muslim is the Hujjah:

Narrated 'Imran bin Husain Al-Khuza'i: The Messenger of Allah (Sallallahu alayhi wa sallam saw
a person sitting aloof and not praying with the people. He asked him, "O so and so! What
prevented you from offering the prayer with the people?" He replied, "O Messenger of Allah!
I am Junub and there is no water." The Prophet said, "Perform Tayammum with clean earth
and that will be sufficient for you."
[Al-Bukhari (348) and Muslim (682)]

So if you have a wet dream, and the water is too cold (to the point where you fear you'll fall sick), you
can perform Tayammum

WHEN CAN WE MAKE TAYAMMUM

You make Tayammum when you:

1. CANNOT FIND WATER

Narrated 'Imran bin Husain AlKhuza'i: The Messenger of Allah (Sallallahu alayhi wa sallam) saw
a person sitting aloof and not praying with the people. He asked him, "O so and so! What
prevented you from offering the prayer with the people?" He replied, "O Messenger of Allah!
I am Junub and there is no water."

The Prophet said, "Perform Tayammum with clean earth and that will be sufficient for you."
[Al-Bukhari (348) and Muslim (682)]

2. IF ONE IS ILL (and the water could aggravate the illness or cause you to die)

145. Narrated Ibn 'Abbas (RAA): concerning the verse, "And if you are ill or on a journey,"
(AnNisa: 43) he said, 'If a man has a wound, which he suffered during Jihad (in the cause of
Allah) or ulcers, then he became junub (sexually impure) and is afraid that if he bathes he
would die; he may perform ablution with clean earth (Tayammum).

[Related by ad-Daraqutni. And al-Bazzar (who traced it back to the Prophet (Sallallahu alayhi
wa sallam)
[Ibn Khuzaimah and al-Hakim graded it as Sahih]

146. Narrated 'Ali (RAA): 'When one of my forearms was fractured I consulted Allah's
Messenger (Sallallahu alayhi wa sallam), so he commanded me to wipe over the bandages or
cast.'
[Related by Ibn Majah with a very weak chain of narrators]

147. Narrated Jabir (RAA): concerning the man who had a head injury, then he made Ghusl
and died The Messenger of Allah (Sallallahu alayhi wa sallam) said, "It would have been enough
for him to perform tayammum and wrap it with something and wipe over the wrapping and
wash the rest of his body."
[Related by Abu Dawud, but there is a weakness in its chain of narrators]

Narrated By Jabir: 'We set out on a journey One of our people was hurt by a stone that
injured his head. He then had a wet dream. He asked his fellow travellers: Do you find
concession for me to perform tayammum? They said: We do not find any concession for you
while you can use water. He took a bath and died. When we came to the Prophet (SAW), the
incident was reported to him. He said: "They killed him, may Allah kill them! Could they not
ask when they did not know? The cure of ignorance is inquiry. It was enough for him to
perform tayammum and to pour some drops of water or to bind a bandage over the wound
(the narrator Musa was doubtful); then he should have wiped over it and washed the rest of
his body."'

[Sunan Abu Dawood (1/93) No. 336, Sunan al-Daraqutni (1/349) No. 729, al-Sunan al-Kubra
al-Bayhaqi (1/347) No. 1075]

Water can aggravate some health conditions, so you can't impose Wudu on such people

O you who believe! Eat not up your property among yourselves unjustly except it be a trade
amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely,
Allāh is Most Merciful to you. (An-Nisa 4:29)

'Umar bin Al-Khattab (RA) reported: 'Some prisoners were brought to Messenger of Allah
(SAW) amongst whom there was a woman who was running (searching for her child). When
she saw a child among the captives, she took hold of it, pressed it against her belly and gave
it a suck. Messenger of Allah (Sallallahu alayhi wa sallam) said, "Do you think this woman would
ever throw her child in fire?" We said, "By Allah, she would never throw the child in fire."
Thereupon Messenger of Allah (Sallallahu alayhi wa sallam) said, "Allah is more kind to his slave
than this woman is to her child." [Al-Bukhari (5999) and Muslim (2754)]

If you DO impose water and the person dies (the erroneous Fatwa of the people that caused the man to
die by putting water in his cracked head), you become responsible for KILLING the person

3. IF THE WATER IS TOO COLD

'Amr ibn al'Aas narrated: 'I had a wet dream on a cold night during the campaign of Dhaat
alSalaasil, and I was afraid that I would die if I did Ghusl, so I did tayammum then I led my
companions in praying Fajr.
They mentioned that to the Prophet (Sallallahu alayhi wa sallam) and he said: “O 'Amr, you led
your companions in prayer when you were junub?” So I told him what had kept me from
doing Ghusl. I said: “I heard that Allah says (interpretation of the meaning): 'And do not kill
yourselves (nor kill one another). Surely, Allah is Most Merciful to you' [Al-Nisa' 4:29]

The Messenger of Allah (Sallallahu alayhi wa sallam) smiled and did not say anything.

[Sunan Abu Dawood (1/92) No. 334, Musnad Ahmad (4/203) No. 17845, Sunan Daraqutni
(1/327) No. 681, Mustadrak al-Haakim (1/285) No. 629 and al-Bukhari in mu'allaq form
(1/77)]

In the above hadith, Amr ibn al’Aas who was a NEW SHAHADA, the Holy Prophet (Sallallahu alayhi wa
sallam) Was Impressed that he took the correct initiative on his own Hikmah and performed tayammum
instead of ghusl after having a wet dream.

Hence DON'T TAKE ISLAM TO THE EXTREME AND MAKE IT A BURDEN ON YOURSELF
It's not PIETY to make the Deen a burden it's STUPIDITY

4. WATER IS AVAILABLE, BUT YOU RISK YOUR LIFE FETCHING THE WATER

Maybe there's a wild animal next to the well like a lion, tiger, bear
Maybe you're on the battlefield, but the well is on the enemy line

5. WATER IS AVAILABLE, BUT YOU NEED THE WATER TO DRINK


The Ulamah states that WUDU HAS A REPLACEMENT which is Tayammum but DRINKING water has NO
REPLACEMENT

6. YOU FEAR MISSING SALAAH IF YOU MAKE WUDU

E.g. Iqamah is called, it is Fajr, and the Jam'ah has only a few minutes before the sun rises
If this risks you MISSING SALAAH, then you are allowed to make Tayammum
Tayammum takes 7 seconds

THE FIVE STAGES OF TAYAMMUM:

1. NIYYAH (intention)

2. Say BISMILLAH

3. STRIKING THE SOIL WITH THE PALM OF BOTH HANDS SIMULTANEOUSLY

4. USING THE RIGHT HAND TO RUB THE LEFT HAND, AND VICE VERSA (USING THE LEFT
HAND TO RUB THE RIGHT HAND)

It should be up to the WRIST


There’s no need to include the elbow
The elbow is for wudu (in the Hanbali madhab)

5. TO WIPE THE FACE

Some scholars add a 6th step i.e. the Dua after you make wudu

WHAT NULLIFIES YOUR TAYAMMUM?

1. Anything that breaks Wudu breaks Tayammum

E.g. to break wind, urination, defecation, deep sleep, touching a woman lustfully, touching your own
private parts with the palm of your own hands, to eat camel meat, Madhiyy (prostate fluid emission) and
apostasy breaks wudu and tayammum.

2. Availability of water breaks Tayammum

If water is available, you cannot make Tayammum


SHARH OF BULUGH AL MARAM (TIME OF PRAYER} {NOTES}
{JANUARY 30 2014}

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

SHARH OF BULUGH AL MARAM SERIES:

Book 2 Chapter 1 (The Time of Prayer) Page 66

BY SHAIKH ABDULLAH FAISAL

30 January 2013 / 18 Rabi Al-Awwal 1434

Edited by: Abu Hafiza 4 & AT6

Times Of The Salat (Prayer} {Audio Mp3} {Click ME}

‫ﺑﺎب اﻟﻤﻮاﻗﯿﺖ‬

Chapter 1: The Times of Prayer

‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮو رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ؛ أن ﻧﺒﻲ ﷲ‬
‫ ووﻗﺖ‬،‫ وﻛﺎن ظﻞ اﻟﺮﺟﻞ ﻛﻄﻮﻟﻪ ﻣﺎ ﻟﻢ ﻳﺤﻀﺮ اﻟﻌﺼﺮ‬،‫»وﻗﺖ اﻟﻈﮭﺮ إذا زاﻟﺖ اﻟﺸﻤﺲ‬
‫ ووﻗﺖ ﺻﻼة‬،‫ ووﻗﺖ ﺻﻼة اﻟﻤﻐﺮب ﻣﺎ ﻟﻢ ﻳﻐﺐ اﻟﺸﻔﻖ‬،‫اﻟﻌﺼﺮ ﻣﺎ ﻟﻢ ﺗﺼﻔﺮ اﻟﺸﻤﺲ‬
‫ ووﻗﺖ ﺻﻼة اﻟﺼﺒﺢ ﻣﻦ طﻠﻮع اﻟﻔﺠﺮ ﻣﺎ ﻟﻢ ﺗﻄﻠﻊ‬،‫اﻟﻌﺸﺎء إﻟﻰ ﻧﺼﻒ اﻟﻠﯿﻞ اﻷوﺳﻂ‬
‫ رواه ﻣﺴﻠﻢ‬.«‫اﻟﺸﻤﺲ‬

163. Narrated 'Abdullah Ibn 'Amro (RAA): The Messenger of Allah (Sallallahu
alayhi wa sallam) said, "The time of the Dhuhr prayer is when the sun passes the
meridian and a man's shadow is the same length as his height. It lasts until
the time of the 'Asr (afternoon) prayer. The time of the 'Asr prayer is until the
yellowing of the sun (during its setting). The time of the Maghrib prayer is
the duration of the twilight. The time of the 'Isha' prayer is up to the middle
of the night, and the time of the Fajr prayer is from the appearance of the
dawn until the time of sunrise."

[Related by Muslim]

- Abdullah ibn Amr is the son of Amr ibn Al As.

- He narrated the above hadith.

- Even though the hadith begins with the time of the dhuhr prayer, I prefer to begin with the time of the
fajr prayer.
FAJR

WHEN IS THE TIME FOR FAJR?

Note that the time for Fajr prayer begins when the second dawn starts, which is the white
line that spreads horizontally along the horizon right and left. The time lasts until the sun
rises.

The first dawn is the false dawn, which is whiteness that appears vertically in the sky like
pillars. This happens approximately twenty minutes before the true dawn, and it increases
and decreases according to the season.

It is known that the rulings apply to the true dawn, not the false dawn.

There are many ahaadeeth which speak about the two dawns, such as the following:

The Prophet (Sallallahu alayhi wa sallam) said: “There are two dawns, the dawn when food
becomes haraam and prayer becomes permissible, and the dawn when prayer (i.e. Fajr
prayer) is haraam and food is permitted.”

(Narrated by al-Haakim and al-Bayhaqi from the hadeeth of Ibn ‘Abbaas; classed as saheeh
by al-Albaani in Saheeh al-Jaami’, 4279).

And the Prophet (Sallallahu alayhi wa sallam) said: “There are two dawns. With regard to the
dawn which is like the tail of a wolf, this does not make it permissible to pray and haraam to
eat. With regard to the dawn which appears horizontally in the sky, this makes it permissible
to pray and forbidden to eat.”

(Narrated by al-Haakim and al-Bayhaqi from the hadeeth of Jaabir; classed as saheeh by al-
Albaani in Saheeh al-Jaami’, 4278)

- So there are two (2) dawns.

- The first adhan used to be called by Bilal.

- Abdullah ibn Makhzum used to call the second one.

- The true dawn is when you are supposed to pray fajr.

- The first dawn is the false dawn and whiteness appears.

- The true dawn is also when you are supposed to stop eating before fasting begins.

IS THERE ANY SUNNAH AFTER FAJR?

There is no Sunnah prayer after Fajr prayer.

Before Fajr there is a Sunnah raatibah prayer (established Sunnah) which is two rak’ahs.
This is the most firmly established of the Sunnah raatibah prayers. The Prophet (Sallallahu
alayhi wa sallam) never failed to offer this prayer, whether he was at home or travelling. It was
narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (Sallallahu alayhi
wa sallam) did not adhere more firmly to any naafil prayer than the two rak’ahs of Fajr.”

[Narrated by al-Bukhaari, 1163; Muslim, 724]

Concerning the virtue of this prayer, the Prophet (Sallallahu alayhi wa sallam) said: “The two
rak'ahs of Fajr are better than this world and everything in it.”

[Narrated by Muslim, 725]

It is Sunnah to recite in these two rak'ahs al-Kaafiroon and al-Ikhlaas, because Muslim (726)

Narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah
(Sallallahu alayhi wa sallam) recited in the two rak’ahs of Fajr:

“Qul yaa ayyuhal-kaafiroon” and “Qul huwa Allaahu Ahad.”

The one who misses the Sunnah prayer before Fajr may offer it after Fajr prayer

The evidence for that is the report narrated by al-Tirmidhi (422) and Abu Dawood (1267)

from Qays ibn ‘Amr who said: The Messenger of Allaah (Sallallahu alayhi wa sallam) came out
when the iqaamah for prayer had been given, and I prayed Fajr with him, then the Prophet
(peace and blessings of Allaah be upon him) finished and found me praying. He said, “Take it
easy, O Qays. Two prayers together?” I said, “O Messenger of Allaah, I did not pray the two
rak’ahs before Fajr.” He said, “No, then.” According to the version narrated by Abu Dawood,
the Messenger of Allaah (Sallallahu alayhi wa sallam) remained silent.

[This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi]

Al-Khattaabi said:

This shows that the one who misses the two rak'ahs before the obligatory prayer may offer
them after the prayer, before the sun rises. End quote from ‘Awn al-Ma’bood.

It says in Tuhfat al-Ahwadhi:

“Two prayers together?” is a question in the sense of denouncing, i.e., two obligatory
prayers at the time of one obligatory prayer? Because there is no naafil prayer after Fajr.
“No, then.”

Note:

It should be noted that the words of the Prophet (Sallallahu alayhi wa sallam), “No, then,” mean:
there is nothing wrong with you offering these two rak'ahs at that time. This is indicated by
the report of Abu Dawood, where it says, “and the Messenger of Allaah (Sallallahu alayhi wa
sallam) remained silent.” And ‘Ata’ ibn Abi Rabaah narrated that a man of the Ansaar said:
“He did not say anything to him.” Al-‘Iraaqi said: its isnaad is hasan. And a version narrated
by Ibn Abi Shaybah says: “He did not tell him to do that or tell him not to do it.” And a
version narrated by Ibn Hibbaan says: “he did not denounce him.” The reports explain one
another. End quote.

- So you are to pray these two (2) sunnah before fajr because the prophet (saws) never left them out.
- You are to recite the two (2) surahs above.

- The ulama allow you to offer the two (2) sunnah before fajr after fajr because of the hadith mentioned
above.

TIME FOR DHUHR

The Prophet (Sallallahu alayhi wa sallam) said: “The time for Zuhr is from when the sun has
passed its zenith and a man’s shadow is equal in length to his height, until the time for ‘Asr
comes.” So the Prophet (Sallallahu alayhi wa sallam) defined the start and the end of the time
for Zuhr:

The start of the time for Zuhr is when the sun has passed its zenith i.e., has passed the
highest part of the sky and started to descend towards the west.

Practical way of knowing when the zenith has been passed (and the time for Zuhr has
begun):

Put a stick or pole in an open place. When the sun rises in the east, the shadow of this stick
will fall towards the west. The higher the sun rises, the shorter the shadow will become. So
long as it keeps growing shorter, the sun has not yet reached its zenith. The shadow will
keep on growing shorter until it reaches a certain point, then it will start to increase, falling
towards the east. When it increases by even a small amount, then the sun has passed its
zenith. At that point the time for Zuhr has begun.

Knowing the time of the zenith by the clock: divide the time between sunrise and sunset in
half, and that is the time of the zenith. If we assume that the sun rises at 6 a.m. and sets at
6 p.m., then the zenith is at 12 noon. If it rises at 7 a.m. and sets at 7 p.m., then the zenith is
at 1 p.m., and so on.

[See al-Sharh al-Mumti’, 2/96]

The end of the time for Zuhr is when the shadow of everything is equal in length to the
object itself, plus the length of the shadow of the object at the time of the zenith.
Practical way of knowing when the time for Zuhr has ended: go back to the stick or pole
which we described above. Let us assume that its length is one meter. We will notice that
before the sun reached its zenith, the shadow decreased gradually until it reached a certain
point (make a mark at this point), then it started to increase, at which point the time for
Zuhr began. The shadow will continue to increase, falling towards the east until the length of
the shadow is equal to the length of the object itself, i.e., it will be one meter long, starting
from the point marked at the zenith). As for the shadow before the mark, that is not
counted, and it is called fay’ al-zawaal (the shadow of the zenith). At this point the time for
Zuhr ends and the time for ‘Asr begins straight away.

THE TIME FOR ASR

2 – The time of ‘Asr

The Prophet (Sallallahu alayhi wa sallam) said: “The time for ‘Asr lasts until the sun turns
yellow.”
We know that the time for ‘Asr begins when the time for Zuhr ends, i.e., when the length of
an object’s shadow becomes equal to the length of the object itself. There are two times for
the end of ‘Asr.

(1) The preferred time: this lasts from the beginning of the time for ‘Asr until the sun begins
to turn yellow, because the Prophet (Sallallahu alayhi wa sallam) said: “The time for ‘Asr lasts
until the sun turns yellow.” Defining this time by the clock varies according to the season.

(2) The time of necessity. This lasts from the time the sun turns yellow until sunset, because
the Prophet (Sallallahu alayhi wa sallam) said: “Whoever catches up with one rak’ah of ‘Asr
before the sun sets has caught up with ‘Asr.”

[Narrated by al-Bukhaari, 579; Muslim, 608]

Question: what is meant by the time of necessity?

Necessity here refers to when a person is distracted from praying ‘Asr by some essential and
unavoidable work, such as dressing wounds, and he is able to pray before the sun turns
yellow but it is difficult, then he prays just before sunset.

In this case he has prayed on time and has not sinned, because this is the time of necessity.
If a person is forced to delay the prayer, there is no sin so long as he prays before the sun
sets.

- The start time for dhuhr is when the sun has passed its zenith.

- The zenith is when the sun is at the highest point in the sky. It is haraam to pray during this time.

- You pray dhuhr when it has passed this point.

- The end of time of dhuhr is when the shadow of an object is equal to its length.

THE TIME FOR ASR

The Prophet (Sallallahu alayhi wa sallam) said: “The time for ‘Asr lasts until the sun turns
yellow.”

We know that the time for ‘Asr begins when the time for Zuhr ends, i.e., when the length of
an object’s shadow becomes equal to the length of the object itself. There are two times for

the end of ‘Asr.

(1) The preferred time: this lasts from the beginning of the time for ‘Asr until the sun
begins to turn yellow, because the Prophet (Sallallahu alayhi wa sallam) said:

“The time for ‘Asr lasts until the sun turns yellow.” Defining this time by the clock varies
according to the season.

(2) The time of necessity. This lasts from the time the sun turns yellow until sunset,
because the Prophet (Sallallahu alayhi wa sallam) said: “Whoever catches up with one rak’ah of
‘Asr before the sun sets has caught up with ‘Asr.”

(Narrated by al-Bukhaari, 579; Muslim, 608)


Question: what is meant by the time of necessity?

Necessity here refers to when a person is distracted from praying ‘Asr by some essential and
unavoidable work, such as dressing wounds, and he is able to pray before the sun turns
yellow but it is difficult, then he prays just before sunset. In this case he has prayed on time
and has not sinned, because this is the time of necessity. If a person is forced to delay the
prayer, there is no sin so long as he prays before the sun sets.

- The time for Asr begins when the time for dhuhr ends.

- This is when the length of the shadow is equal to the objects.

- The time for Asr ends before the sun sets.

- You have sinned when you delay Asr until Maghrib salah comes in.

- But you are allowed to pray until before the sun sets.

DHUHR

- In the Asian community, they like to quote a hadith - "Anybody who prays 4 raka'ah before dhuhr and
after it, it is haram for hellfire to touch his body".

Yes, it is proven from the Prophet (Sallallahu alayhi wa sallam) that he said: “Whoever regularly
prays four rak'ahs before Zuhr and four after it will be forbidden to Hell.”

[Narrated by Abu Dawood (1269) and al-Tirmidhi (428); Classed as saheeh by al-Nawawi in
al-Majmoo’ (4/7) and al-Albaani in Saheeh Abi Dawood]

Secondly:

There is no Sunnah prayer before Jumu’ah prayer; because that is not proven from the
Prophet (Sallallahu alayhi wa sallam) and there is no report from the Sahaabah (may Allaah be
pleased with them) that suggests that there is any specific regular Sunnah prayer before
Jumu’ah. Rather it was narrated that naafil prayers in general may be offered, without
specifying any number.

It is not valid to draw an analogy between Jumu’ah and Zuhr prayer and say that it is
mustahabb to offer the regular Sunnah prayer before Jumu’ah as it is mustahabb to do so
before Zuhr, because Jumu’ah prayer is different from Zuhr prayer in many ways, and
because this analogy is contrary to the apparent Sunnah of the Prophet (Sallallahu alayhi wa
sallam), which is that he did not offer any regular Sunnah prayer before Jumu’ah.

The best guidance is the guidance of the Prophet (Sallallahu alayhi wa sallam) If the Prophet
(Sallallahu alayhi wa sallam) had offered any prayer before Jumu’ah, that would have been
narrated to us. As there is no such narration, we know that he (Sallallahu alayhi wa sallam) did
not offer any regular Sunnah prayer before Jumu’ah.

With regard to praying after Jumu’ah, a number of ahaadeeth concerning that have been
narrated from the Prophet (Sallallahu alayhi wa sallam)

- This hadith is sahih.

THERE IS NO SUNNAH BEFORE JUMUAH


- But you may quote the incident when the prophet asked the man to get up and pray 2 sunnah while he
was on the mimbar.

- These two (2) sunah the prophet was referring to was tahiyytul masjid.

- So you can’t do qiyas and say there is sunnah salah before jumuah.

- When you go to the hanafi and maliki masajid, their sunnah is four (4) raka'a but the Hanbalis (RA) and
Shafi'is (RA) dont allow this.

Ibn Umar narrated that the Prophet (Sallallahu alayhi wa sallam) said, “The prayer during day
and night are to be offered two by two.”

[Musnad Ahmad (2/26) No. 4791, Sunan Abu Dawud (2/29) No. 1295, Sunan al-Nasa'i
(3/227) No. 1666, Sunan Tirmidhi (2/491) No. 597, Sunan Ibn Majah (2/349) No. 1322,
Sunan al-Darime (1/404) No. 1458]

Uqbah ibn Hurayth said: I said to Ibn ‘Umar: “What does two by two mean?” He said:
“Saying the tasleem after each two rak’ahs.”

[Sahih Muslim (1/519) No. 749]

- There is no evidence for four (4) rak'a sunnah.

- You pray two (2) ra'ka and then two (2) ra'kah making salam between them.

- However after you finished praying jumuah, it is up to you to offer four (2) ra'kah or Four (4) for
sunnah.

- I hope I have not offended any hanafis (RA) or malikis (RA) in my room.

IS THERE ANY SUNNAH BEOFORE AND AFTER ASR?

- There is a hadith that says there is four (4) sunnah before Asr but to pray sunnah after Asr is bid'ah.

The ‘Asr (Late-Afternoon) Prayer has no routine Sunnah (basic recommended voluntary
prayer). However, it is mustahab (preferable and recommended) that one prays 4 Rak'aat
before the ‘Asr Prayer. The 4 Rak'ahs are of less reward and significance in importance of
adhering to them

compared to the "sunnan al-rawaatib" described above. The 4 Rak'ahs are the ones intended
by the Prophet (Sallallahu alayhi wa sallam) in saying: "May Allaah have mercy on one who prays
4 raka’aat before the ‘Asr Prayer"

[Narrated by at-Tirmidhi no. 395 and he declared it a hassan and ghareeb Hadith. Al-Albany
rated the Hadith as hassan in Sahih al-Jami’ No. 3493]

All the foregoing 4-Rak'ah voluntary prayers are to be prayed two at a time according to
Imam ash-Shafi’i and Imam Ahmad.

Al-Bukhaari (1197) and Muslim (827) narrated from Abu Sa’eed al-Khudri (may Allaah be
pleased with him) that he said: “There is no prayer after ‘Asr prayer until the sun has set and
there is no prayer after Fajr prayer until the sun has risen”
The words “There is no prayer” include all prayers, but some of the prayers are excluded on
the basis of texts and others are excluded according to scholarly consensus.
That includes:

Firstly:

repeating the prayer in congregation, such as if a man prays Fajr in his mosque, then goes to
another mosque and finds them praying Fajr, then he may pray with them, and there is no
sin or prohibition on him. The evidence for that is that the Prophet (Sallallahu alayhi wa sallam)
prayed Fajr in Mina one day, and when he finished he saw two men who had not prayed with
him, and asked them, “Why did you not pray?” They said: We prayed in our camp. He said:
“If you have prayed in your camp then you come to the mosque of the congregation, then
pray with them.” This was after Fajr prayer.

Secondly:

When a person has done tawaaf around the Ka’bah, it is Sunnah to pray two rak’ahs after
tawaaf behind Maqaam Ibraaheem. If he does tawaaf after Fajr prayer, he may pray the two
rak’ahs for tawaaf. The evidence of that is the word of the Prophet (Sallallahu alayhi wa sallam):

“O Banu ‘Abd Manaaf, do not prevent anyone from circumambulating this House or praying
here at any time they want, night or day.”

Some of the scholars quoted this verse as evidence that when a person has done tawaaf he
may offer the two rak’ahs even at times when prayer is prohibited.

Thirdly:

If a person enters the mosque on a Friday when the khateeb is delivering the khutbah, if
that is when the sun is at its zenith, it is permissible for him to pray tahiyyat al-masjid (two
rak’ahs to greet the mosque), because the Prophet (Sallallahu alayhi wa sallam) was delivering
the khutbah to the people when a man came in and sat down, and he said to him: “Did you
pray?” He said: No. He said: “Get up and pray two rak’ahs, but make them brief.”

Fourthly:

When entering the mosque. If a person enters the mosque after Fajr prayer or after ‘Asr
prayer, he should not sit down until he has prayed two rak’ahs, because there is a reason for
this prayer.

Fifthly:

Solar eclipse. If the sun is eclipsed after ‘Asr prayer, we say: The eclipse prayer is Sunnah, so
he should offer the eclipse prayer. But if we say that the eclipse prayer is obligatory, then
the matter is clear, because there is no time at all when an obligatory prayer is forbidden.

Sixthly:

After doing wudoo’. If a person does wudoo’, it is permissible for him to pray two rak’ahs at
a time when prayer is otherwise forbidden, because there is a reason for this prayer.

Seventhly:
Istikhaarah prayer. If a person wants to pray istikhaarah and ask Allaah for guidance
concerning a decision, he should pray two rak’ahs, then recite the du’aa’ of istikhaarah. If he
is faced with a matter that he cannot delay, he may pray istikhaarah concerning it at a time
when prayer is otherwise forbidden. That is permissible.

To sum up, this hadeeth (“There is no prayer after Fajr prayer and there is no prayer after
‘Asr prayer”) is specific; if a person offers a prayer for which there is a reason, then it is not
prohibited.

What I have mentioned is the view of al-Shaafa’i (may Allaah have mercy on him) and one of
the two views narrated from Imam Ahmad, as well as being the view favoured by Ibn
Taymiyah (may Allaah have mercy on him) and it is the correct view, because there is no
prohibition on the prayers for which there is a reason. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).

WHEN IS THE TIME FOR MAGHRIB?

The Prophet (Sallallahu alayhi wa sallam) said: “The time for Maghrib lasts until the twilight has
faded.”

i.e. the time for Maghrib starts immediately after the time for ‘Asr ends, which is when the
sun sets, until the twilight or red afterglow has faded. When the red afterglow has
disappeared from the sky, the time for Maghrib ends and the time for ‘Isha’ begins. Defining
this time by the clock varies according to the season. When you see that the red afterglow
has disappeared from the horizon, this is a sign that the time for Maghrib has ended.

- It is haraam to delay Maghrib until the stars appear in the sky.

- Only hanbalis allow two (2) sunah before maghrib.

- You should not do these if it will create fitnah.

- The time for maghrib lasts until the twilight fades.

Ibn 'Umar reported that the Prophet (Sallallahu alayhi wa sallam) said, "Do some of your prayers
in your houses and do not make them into graves."

[Al-Bukhari (432) and Muslim (777)]

Jabir reported said that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "Any of you
who does all his prayers in the mosque, should do some of them in his house, for Allah will
put blessing in his house on account of his prayer."

[Sahih Muslim (1/539) No. 778]

- What about those who live where there is six months of sunlight?

- The scholars have an answer for this.

- If you live out of the normal time zone you should use a country that has a normal time zone and follow
their schedule for you salah.

- The wife can stand right beside you at your right shoulder or behind in prayer.
- There is a hadith that says twelve (12) rakat of sunnah are prescribed.

Prophet (Sallallahu alayhi wa sallam) in which he said:

"Allaah will build a house in Heaven for whoever is diligent in observing 12 Sunnah Rak'aat
(as follows): 4 Rak'aat before and 2 after the Dhuhr (Midday) Prayer, 2 after the Maghrib
(Sunset Prayer), 2 after the ‘Ishaa’ (Evening) Prayer and 2 before the Fajr (Dawn) Prayer."

[Hadith sahih narrated by at-Tirmidhi No. 379 and by others. Hadith No. 6183 in Sahih al-
Jaami’]

‘Anbasah ibn Abi Sufyan quoted Umm Habibah as saying "Allaah’s Messenger (Sallallahu alayhi
wa sallam) said:

"A house will be built in Heaven for one who prays 12 Rak'aat in a day and evening as
follows: 4 Rak'aat before and 2 after the Dhuhr Prayer, 2 after the Maghrib Prayer, 2 after
the ‘Ishaa’ Prayer and 2 before the Fajr Prayer.

[Narrated by at-Tirmizi under No. 380, He said: The Hadith narrated by ‘Anbasah quoting
Umm Habibah in this chapter is a hassan and sahih hadith. It is under No. 6362 in Sahih al-
Jaami’]

- If you do this in a hanafi masjid you will be creating fitnah.

- There is no mention of sunnah before asr in this hadith.

- Sunnah before asr is not a strongly emphasised sunnah so the Prophet left it out.

WHEN IS IT HARAAM TO PRAY

- The forbidden times to pray:

There are times when it is forbidden to pray. They are as follows:


From dawn until sunrise

From sunrise until the sun has risen to the height of a spear above the horizon; nowadays
this is regarded as equivalent to twelve minutes after sunrise, but to be on the safe side one
should make it a quarter of an hour.

When the sun is overhead at noon, until it has passed its zenith

From ‘Asr prayer until sunset

When the sun starts to set until it is completely set

These times may be summed up more briefly as follows:


From dawn until the sun has risen to the height of a spear
When it is directly overhead at noon until it has passed its zenith
From ‘Asr prayer until the sun has set completely.

When we say from dawn, we mean that one should not offer voluntary prayers after the
adhaan of Fajr except the Sunnah of Fajr. This is the view of the Hanbalis. The Shaafa’is are
of the view that the prohibition has to do with Fajr prayer itself, so it is not forbidden to
offer voluntary prayers between the adhaan and iqaamah, rather it is forbidden to offer
voluntary prayers after offering the obligatory prayer of Fajr.

This is the more correct view, but one should not offer any voluntary prayer after dawn apart
from the two Sunnah rak’ahs of Fajr, because the Prophet (Sallallahu alayhi wa sallam) only
prayed two brief rak’ahs after dawn had broken.

[See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/160]

WHAT IS SALATUL DUHAA

- Ishraq and duhaa are the same.

Ishraaq (“ishrak”) prayer is Duha (“chast”) prayer offered at the beginning of its time. These
are not two different prayers. It is called Ishraaq because it is done immediately after
sunrise (shurooq) when the sun has risen to a certain height.

Shaykh Ibn Baaz said:

Ishraaq prayer is Duha prayer done at the beginning of its time.

[Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401]

The time of Duha prayer is from the time when the sun has risen to a certain height, until
just before the time for Zuhr prayer.

Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen
until ten minutes before Zuhr prayer.

[Al-Sharh al-Mumti’, 4/122]

- There is no evidence that these two salahs are different.

So all of this period is the time for Duha prayer.


It is better to pray it after the sun’s heat has become intense, because the Prophet (peace
and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the
sun’s heat has become so intense that even the young of the camels feel it.”

[Narrated by Muslim, 748 and Ibn Baaz: Majmoo’ Fataawa, 11/395]

The scholars defined this as being when one quarter of the day has passed, i.e., halfway
between sunrise and Zuhr prayer.

[See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224]

- The minimum rakat for duhaa is two (2) and the maximum is eight (8).

Narrated By Abu Huraira: My friend (the Prophet) advised me to observe three things: 1. To
fast three days a month. 2. To pray two Rakat of Duha prayer. (fore-noon prayer) 3. To pray
Witr before sleeping.

[Al-Bukhari (1178) and Muslim (721)]


Q&A

QUESTION 1:

What is the ruling of making sujud when you here good news? Do you need wudo?

ANSWER1:

That sujud is thanking Allah


There is nothing wrong with this.
Taharah is not a condition for this sajdah and menstruating women are allowed to make this sajdah.
A person should make one sajdah and recite Subhan rabbi al Ala and there is no tasleem for this sajdah.
Abu Bakr made this sajdah when he heard that Musailamah the false prophet was killed.
Facing the Qibalh is not a condition for the sajdah to be accepted.

QUESTION 2:

Qiyaam al-Layl (The Night Prayer) what time to pray and how many rakah?
Does it have to be everyday?

ANSWER 2:

Qiyaam al Lail is performed after Ishaa and the minimum amount is 2 rakah and they are to be
performed 2 by 2 so we have to give the tasleem after every two rakah .
There is a difference between Qiyaam al Lail and Tahaajud
Qiyaam Al Lail is to stay up during the night and pray but Tahaajud is go to bed then wake up and pray.
There is more barakah in Tahaajud.
There is no limit to the amount of rakah you can pray in Qiyaam al Lail or Tahaajud and it should not be
done everyday because then it becomes a bid’ah.

QUESTION 3:

When you said we need to Memorise or write the dua for Salatul Istikhaara, do you mean in
Arabic? Because there is a point in the dua where we need to mention the affair and most of
us can’t speak Arabic... So it is ok to do it in another language...

ANSWER 3

It has to be in Arabic, the affair can be in your language


You should try your best to recite it in Arabic
You cannot make a dua in other than Arabic in sujood of fard prayers
You can make dua in sujood in your language if it is Sunnah prayer

Imam Shafi'i (rh) said: "Every Muslim is obligated to learn the Arabic tongue to the utmost
of his power in order [to be able] to profess through it that "There is no Ilah but Allah and
Muhammad is His Messenger" and to utter what is mandated upon him, the takbir, and what
is commanded, the tasbih, and the tashahhud and others."
[Al-Risala al-Shafi'i (pg. 47)]

You need to learn Arabic


Ibn Taymiyyah said: “As for becoming accustomed to talking to one another in a language
other than Arabic, which is the symbol of Islam and the language of the Qur’aan, so that this
becomes a habit in the land, with one’s family and household members, with one’s friends, in
the marketplace, when addressing government representatives or authority figures or when
speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves
being like the non-Arabs, which is makrooh, as stated previously.

Hence when the early Muslims went to live in Syria and Egypt, where the people spoke
Byzantine Greek, and in Iraq and Khurasaan, where the people spoke Farsi, and the Maghrib
(North Africa) where the people spoke Berber, they taught the people of those countries to
speak Arabic, so that Arabic became the prevalent language in those lands, and all the
people, Muslim and kaafir alike, spoke Arabic.

Such was also the case in Khurasaan in the past, then they became lax with regard to the
language and got used to speaking Farsi until it became prevalent and Arabic was forgotten
by most of them. Undoubtedly this is makrooh.

The best way is to become accustomed to speaking Arabic so that the young people will
learn it in their homes and schools, so that the symbol of Islam and its people will prevail.

This will make it easier for the people of Islam to understand the Qur’aan and Sunni, and the
words of the Salaf, unlike a person who gets used to speaking one language, then wants to
learn another, and finds it difficult.

Know that being used to using a language has a clear and strong effect on one’s thinking,
behaviour and religious commitment. It also has an effect on making one resemble the early
generations of this Ummah, the Sahaabah and Taabi’een. Being like them improves one’s
thinking, religious commitment and behaviour.

Moreover, the Arabic language itself is part of Islam, and knowing Arabic is an obligatory
duty. If it is a duty to understand the Qur’aan and Sunnah, and they cannot be understood
without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.

There are things which are obligatory on all individuals (fard ‘ayn), and others which are
obligatory on the community or ummah (fard kifaayah, i.e., if some people fulfil them the
rest are relieved of the obligation).

This is the meaning of the report narrated by Abu Bakr ibn Abi Shaybah who said: ‘Eesa ibn
Yoonus told us from Thawr from ‘Umar ibn Yazeed that ‘Umar wrote to Abu Moosa al-Ash’ari
(may Allaah be pleased with him) and said: ‘learn the Sunnah and learn Arabic; learn the
Qur’aan in Arabic for it is Arabic.’

According to another hadeeth narrated from ‘Umar (may Allaah be pleased with him), he
said: ‘Learn Arabic for it is part of your religion, and learn how the estate of the deceased
should be divided (faraa’id) for these are part of your religion.’

This command of ‘Umar, to learn Arabic and Sharee’ah, combines the things that are needed,
for religion involves understanding words and actions. Understanding Arabic is the way to
understand the words of Islam, and understanding the Sunnah is the way to understand the
actions of Islam…”
[Iqtida' as-Sirat al-Mustaqeem (1/526-528)]
Ibn Taymiyyah said: "Moreover, the Arabic language itself is part of Islam, and knowing
Arabic is an obligatory duty. If it is a duty to understand the Qur’an and Sunnah, and they
cannot be understood without knowing Arabic, then the means that is needed to fulfil the
duty is also obligatory.”
[Iqtida' as-Sirat al-Mustaqeem (1/527)]

You shouldn’t be walking around speaking other than Arabic


The Pakistanis and the Persians don’t speak Arabic, and their Aqeedah is atrocious
They say Allah didn’t protect the Quran
The Pakistanis worship graves
They don’t speak Arabic
Do not take you Deen from anyone who cannot speak Arabic.

Never debate with a munafiq unless you record the debate because a munafiq will never admit to the
kufr he spoke during the debate.
When they are confronted they always say ‘I didn’t say that’

A Saudi salafi said that the ulema made ijtihad that Saudi citizens cannot marry non Saudis this is kufr
and ijtihaad becomes haraam when the text is clear

QUESTION 4:

1) Is it haram to pray Sunnah in congregation?

2) Can you make up for Fard you have missed out in the past, even if it was years before,
since you can calculate how many Fard were due by counting the days you have lived?

ANSWER 4:

There is no Sunnah in congregation however the Hanbalis allow Tahaajud and Qiyaam al Lail in
congregation if it is not done as a habit.

Abu Hanifa (RA) said you have to make up all the Salah you missed even the Witr
The correct opinion is that you do not make p the Salah you missed when you were in jahilliyyah, instead
you make taubah. This is the view of the Hanbalis and it is the correct opinion.

QUESTION 5:

What does a person do if they over sleep for Fajr salah

ANSWER 5:

At times the Sahabas overslept for Fajr Salah and the prayed it immediately when they woke up, so you
pray when you wake up.

Put the adhan as the alarm on your mobile phone to wake you up for fajr.
With this technique you will never miss a single Fajr.
Sharh of Bulugh Al Maram: {The Call To Prayer} {Audio & Noted}
{JANUARY 31 2014}

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

THE SHARH OF BULUGH AL MARAM: AHKAAM ADHAN

Book 2 Chapter 2 (AHKAAM ADHAN) Page 74

BY SHAIKH ABDULLAH FAISAL

31 January 2013/18 Rabi Al-Awal 1434 A.H.

Edited by: AbuHafiza4 & AT6

Rulings Regarding Adhan (The Call To Prayer)} {Audio Click Me}

‫ﺑﺎب اﻷذان‬

Chapter 2: The Call to Prayer (Adhan)

‫ رﺟﻞ ﻓﻘﺎل‬- ‫ وأﻧﺎ ﻧﺎﺋﻢ‬- ‫ طﺎف ﺑﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ زﻳﺪ ﺑﻦ ﻋﺒﺪ رﺑﻪ‬
‫ إﻻ ﻗﺪ‬،‫ واﻹﻗﺎﻣﺔ ﻓﺮادى‬،‫ ﺑﺘﺮﺑﯿﻊ اﻟﺘﻜﺒﯿﺮ ﺑﻐﯿﺮ ﺗﺮﺟﯿﻊ‬- ‫ ﻓﺬﻛﺮ اﻵذان‬،‫ ﷲ أﻛﺒﺮ ﷲ أﻛﺒﺮ‬:‫ﺗﻘﻮل‬
‫ »إﻧﮭﺎ‬:‫ ﻓﻘﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻓﻠﻤﺎ أﺻﺒﺤﺖ أﺗﯿﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎل‬.‫ﻗﺎﻣﺖ اﻟﺼﻼة‬
‫ واﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ وﺻﺤﺤﻪ اﻟﺘﺮﻣﺬي‬،‫ وأﺑﻮ داود‬،‫ أﺧﺮﺟﻪ أﺣﻤﺪ‬.‫ اﻟﺤﺪﻳﺚ‬.« ... ‫ﻟﺮؤﻳﺎ ﺣﻖ‬

190. Narrated 'Abdullah bin Zaid bin 'Abd Rabbih, 'While I was sleeping, a man
came to me and said, 'Say Allahu Akbar! Allahu Akbar! (Allah is the Greatest),'
and he mentioned the wording of the call to prayer, repeating the Takbir four
times without Tarji' (repeating the rest of the phrases of the Adhan twice),
and the Iqamah once, except for the phrase, qad Qamatussalah (which is said
twice). When the morning came, I went to the Messenger of Allah (to tell him
what I had seen). He said, "Your dream is true..."

[Related by Ahmad and Abu Dawud, At-Tirmidhi and Abu Khuzaimah


authenticated it]

- Ahkaam means the rules and regulations surrounding adhan.

- The adhan came to the ummah in the form of a dream so it is a gift to the ummah.

‫ »اﻟﺼﻼة ﺧﯿﺮ ﻣﻦ اﻟﻨﻮم‬:‫»وزاد أﺣﻤﺪ ﻓﻲ آﺧﺮه ﻗﺼﺔ ﻗﻮل ﺑﻼل ﻓﻲ آذان اﻟﻔﺠﺮ‬.
191. Ahmad added to the call to prayer (Adhan), what Bilal used to say in the
Fajr prayer, "Prayer is better than sleep."

،‫ ﺣﻲ ﻋﻠﻰ اﻟﻔﻼح‬:‫ ﻣﻦ اﻟﺴﻨﺔ إذا ﻗﺎل اﻟﻤﺆذن ﻓﻲ اﻟﻔﺠﺮ‬:‫ ﻋﻦ أﻧﺲ ﻗﺎل‬:‫وﻻﺑﻦ ﺧﺰﻳﻤﺔ‬
‫ﻗﺎل اﻟﺼﻼة ﺧﯿﺮ ﻣﻦ اﻟﻨﻮم‬

192. Ibn Khuzaimah transmitted on the authority of Anas (RAA): 'It is part of
the Sunnah that when the one who calls to prayer says in the Fajr prayer,
'Hayya 'alal-Falah, (come to success), he must then say, 'Prayer is better
than sleep.'

- As-salatu khairun minan nawm is added to the adhan for fajr prayer

،‫ ﻋﻠﻤﻪ اﻵذان‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ﻣﺤﺬورة‬
‫ ورواه اﻟﺨﻤﺴﺔ‬.‫ وﻟﻜﻦ ذﻛﺮ اﻟﺘﻜﺒﯿﺮ ﻓﻲ أوﻟﻪ ﻣﺮﺗﯿﻦ ﻓﻘﻂ‬.‫ أﺧﺮﺟﻪ ﻣﺴﻠﻢ‬.‫ﻓﺬﻛﺮ ﻓﯿﻪ اﻟﺘﺮﺟﯿﻊ‬
‫ﻓﺬﻛﺮوه ﻣﺮﺑﻌﺎ‬

193. Narrated Abu Mahdhurah (RAA): that the Messenger of Allah (Sallallahu
alayhi wa sallam) taught him the Adhan, and he mentioned Tarji' (repeating the
rest of the phrases of the Adhan twice) in the Adhan.

[Related by Muslim, but he mentioned the Takbir "Allah is the Greatest,"


twice only at its beginning, while the five Imams related the Hadith but
mentioned that the Takbir is said four times at the beginning]

- There are variations regarding the Takbir in the adhan.

- Some say it should be said twice.

- While others say it should be said 4 times.

- But ibn Taymiyyah said this is not an issue.

،‫ إﻻ اﻹﻗﺎﻣﺔ‬،‫ وﻳﻮﺗﺮ اﻹﻗﺎﻣﺔ‬،‫ أﻣﺮ ﺑﻼل أن ﻳﺸﻔﻊ اﻵذان‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ‬
‫ وﻟﻢ ﻳﺬﻛﺮ ﻣﺴﻠﻢ اﻻﺳﺘﺜﻨﺎء‬،‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ ﻗﺪ ﻗﺎﻣﺖ اﻟﺼﻼة‬:‫ﻳﻌﻨﻲ ﻗﻮﻟﻪ‬

194. Narrated Anas (RAA): 'Bilal was ordered to repeat the phrases of the call
to prayer (Adhan) twice, and the phrases of the Iqamah once, except for the
phrase 'qad Qamatussalah' (the time for performing the prayer has come).

[Agreed upon]
‫ ﺑﻼﻻ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أﻣﺮ اﻟﻨﺒﻲ‬:‫وﻟﻠﻨﺴﺎﺋﻲ‬

195. In another narration by an-Nasa'i, 'The Prophet (Sallallahu alayhi wa sallam)


ordered Bilal.'

،‫ ھﺎھﻨﺎ وھﺎھﻨﺎ‬،‫ رأﻳﺖ ﺑﻼﻻ ﻳﺆذن وأﺗﺘﺒﻊ ﻓﺎه‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺟﺤﯿﻔﺔ‬
‫ واﻟﺘﺮﻣﺬي وﺻﺤﺤﻪ‬،‫ رواه أﺣﻤﺪ‬.‫وإﺻﺒﻌﺎه ﻓﻲ أذﻧﯿﻪ‬

196. Narrated Abu Juhaifah (RAA), 'I saw Bilal calling for the prayer, and I
saw the movement of his mouth from this side to that side, and his fingers
were in his ears.' Related by Ahmad and At-Tirmidhi graded it Sahih.

‫ وﺟﻌﻞ إﺻﺒﻌﯿﻪ ﻓﻲ أذﻧﯿﻪ‬:‫وﻻﺑﻦ ﻣﺎﺟﻪ‬

197. In a version by Ibn Majah he said, 'He put his fingers in his ears.'

‫ وأﺻﻠﻪ‬.‫ ﻟﻤﺎ ﺑﻠﻎ »ﺣﻲ ﻋﻠﻰ اﻟﺼﻼة« ﻳﻤﯿﻨﺎ وﺷﻤﺎﻻ وﻟﻢ ﻳﺴﺘﺪر‬،‫ ﻟﻮى ﻋﻨﻘﻪ‬:‫وﻷﺑﻲ داود‬
‫ﻓﻲ اﻟﺼﺤﯿﺤﯿﻦ‬

198. In the narration of Abu Dawud, 'When Bilal reached the phrase, 'Haya
'alas-salah (Come to the prayer), he turned his neck to the right and the left,
but did not turn himself.' The original full narration of this Hadith is found in

[Al-Bukhari and Muslim]

- When Bilal was calling the adhan and reciting hayya' alas salaah and hayya' alal Falaah, he turned his
neck not his whole body.

،‫ أﻋﺠﺒﻪ ﺻﻮﺗﻪ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﻣﺤﺬورة‬
‫ رواه اﺑﻦ ﺧﺰﻳﻤﺔ‬.‫ﻓﻌﻠﻤﻪ اﻵذان‬

199. Narrated Abu Mahdhurah (RAA): that the Messenger of Allah (Sallallahu
alayhi wa sallam) liked his voice, so he taught him the call to prayer.'

[Related by Ibn Khuzaimah]

- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺻﻠﯿﺖ ﻣﻊ اﻟﻨﺒﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮة‬
‫ رواه ﻣﺴﻠﻢ‬.‫ ﺑﻐﯿﺮ أذان وﻻ إﻗﺎﻣﺔ‬،‫ ﻏﯿﺮ ﻣﺮة وﻻ ﻣﺮﺗﯿﻦ‬،‫اﻟﻌﯿﺪﻳﻦ‬

200. Narrated Jabir bin Samurah, 'I prayed along with the Prophet (Sallallahu
alayhi wa sallam) the two 'Id (feast) festival prayers, not only once or twice,
without Adhan or Iqamah.'
[Related by Muslim]

‫ وﻏﯿﺮه‬،- ‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫ ﻋﻦ اﺑﻦ ﻋﺒﺎس‬:‫وﻧﺤﻮه ﻓﻲ اﻟﻤﺘﻔﻖ‬

201. Al-Bukhari and Muslim transmitted something to the same effect on the
authority of Ibn 'Abbas (RAA).

SHARH

- The Arabic word adhan means a call or an announcement. This is the linguistic meaning.

- The technical meaning is that the adhan is the Muslims call to prayer.

WHAT IS THE STORY BEHIND THE ADHAN?

- When the Muslims migrated from Makkah to Medina in the first year of hijra, their number grew
drastically and they needed a call to prayer.

- Someone said to ring a bell but the Prophet did not want to resemble the kuffaar so he denied this
suggestion.

Al-Bukhaari (604) and Muslim (377) narrated that Ibn ‘Umar (may Allaah be pleased with
him) said: When the Muslims came to Madeenah, they used to gather and wait for the
prayer, and there was no call for the prayer. One day they spoke about that and some of
them said, “Let us use a bell like the bell of the Christians.” Others said, “No, let us use a
horn like the horn of the Jews.” ‘Umar said, “Why don’t you send a man to give the call to
prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “O
Bilaal, get up and call the people to prayer.”

- Another person said to use the horn like the Jews.

- Another said let’s build a fire like the Zoroastrians.

- So they went to bed without having a method.

- Abdullah Ibn Zaid (RA) then saw a dream at night and in it someone taught him how to recite the
adhan and call to prayer.

- He told the prophet (Sallallahu alayhi wa sallam) about his dream and he said it was a true dream.

- He asked him to teach Bilal the adhan and when it was recited Umar (RA) said he also saw the dream.

- So the voice of a man was used to call for prayer.

- The adhan is a gift to the ummah which we are neither allowed to add to nor subtract from it.

WHAT IS THE HUKUM FOR THE ADHAN: SUNNAH, FARD OR MUSTAHAB?

- According to Imam Ahmad it is fard kifaayah.

It was narrated that Maalik ibn al-Huwayrith said: we came to the Messenger of Allaah
(Sallallahu alayhi wa sallam) when we were young men close in age, and we stayed with him
for twenty days. The Messenger of Allaah (Sallallahu alayhi wa sallam) was merciful and kind;
he thought that we were missing our families so he asked us about our families whom we
had left behind, then he said, “Go back to your families, and stay with them; teach them and
instruct them. When the time for prayer comes, let one of you give the call to prayer and let
the oldest of you lead you in prayer.”

(Narrated by al-Bukhaari, 602; Muslim, 674).

According to a report narrated by al-Bukhaari, 604: “When you both go out, give the call to
prayer (adhaan), then the call immediately before the prayer (iqaamah), then let the older of
you lead you in prayer.”

- So if you have a masjid in a community and you did not call the adhan 5 times a day, you are all living
in sin.

- But according to the other 3 imams, it is mustahab.

- However ibn Taymiyyah said the correct opinion is that of the Hanbalis.

WHEN ARE WE OBLIGED TO CALL THE ADHAN?

1. FOR THE 5 DAILY PRAYERS

2. FOR SALATUL JUMUAH

-As for calling the adhan for the 2 Eids, this is bid'ah.

- It is also bid’ah for salatul janaza and istisqaa as well as salah for the eclipse of the moon.

A farmer or a shepherd in the field is allowed to call the adhan by himself.

It was narrated that 'Uqbah bin 'Amir said: "I heard the Messenger of Allah (Sallallahu alayhi
wa sallam) say: 'Your Lord is pleased with a shepherd high in the mountains who calls the
Adhan for the prayer and prays. Allah says: 'Look at this slave of Mine; he calls the Adhan
and Iqamah for the prayer and fears Me. I have forgiven My slave and admitted him to
Paradise.'"

[Sunan al-Nasa'i (2/20) No. 666]

- Even though they may be by themselves, the adhan still drives away the shaytan.

THE VIRTUES OF THE MU'ADHIN

The Virtues of Adhaan

The greatness of the virtue which Islam attaches to the "Adhaan" and the one who performs
it i.e. the "Muadhin", can be noted from the following verse of the Holy Qur'an:“ Who is
better in speech than one who calls (the people) to allah and works righteousness” (Qur'an
41:33)

The mother of the faithful, Aisha (may Allah be pleased with her) confirmed that this verse
concerns and refers to the Muadhin and was revealed on no other reason than for the

Muadhin.
And, from the prophetic traditions, Abu Huraira reported that the Prophet (Sallallahu alayhi
wa sallam), said:
“If the people knew the reward in the Adhaan and the first row of the prayer and that they
could not get it (the reward) save by drawing lots, they would draw lots”

(Narrated by Imam Bukhari)

And, in another saying the Prophet (Sallallahu alayhi wa sallam), said: “The Muadhins will on
the Day of Judgment have the longest necks (reflecting their exclusive eminence)”

(Reported by Imam Muslim)

Allah said:

And who is better in speech than he who [says: "My Lord is Allāh (believes in His Oneness),"
and then stands straight (acts upon His Order), and] invites (men) to Allāh's (Islāmic
Monotheism), and does righteous deeds, and says: "I am one of the Muslims."

(Fussilat 41:33)

- The Mu'adhin should have a good character.

- An evil person cannot be the imam.

THE CONDITIONS FOR THE ADHAN TO BE VALID

1. THE PERSON SHOULD BE A MUSLIM

2. HE HAS TO BE SANE

3. IT HAS TO BE RECITED IN ARABIC

4. NIYYAH
(HANBALI AND MALIKI FIQH)

5. TARTEEB

- This means the format.

- So you have to stick to the format and not twist the wordings of the adhan.

6. CONTINUITY

- You are not allowed to stop the adhan to do something else and then continue.

7. TIME

- It has to be called during the time for salah and not before.

- Calling the adhan before the time is deceiving the ummah.

8. IT HAS TO BE FREE FROM BID'AH

- Therefore you are not allowed to add to it like the Shiites do.
- They add 'hayyah ala khairil amal'.

- This is bid'ah and therefore the adhan of a Shia is bautil.

- The Shiites will say our adhan is also bid'ah.

- They will say it is bid’ah because ibn Umar left the masjid when the man recited as-salatul khairun
minan nawm.

- But they won’t tell you that the man recited this for the adhan at dhuhr.

- This was why ibn Umar left and didn’t pray salah behind them.

- The Shiites will tell you that we added that statement to the adhan and so it is bid'ah.
Sharh of Bulugh Al Maram: {The 10 Pre-Requisites Of Salah} {Notes &
Audio} {February 03 2013}

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

SHARH OF BULUGH AL MARAAM

Book 2, Chapter 3 (THE 10 PRE REQUISITES OF SALAH), Page 82

3RD FEBRUARY 2013/22 RABI AL-AWWAL HIJRI

BY SHAIKH ABDULLAH AL-FAISAL

Edited by: Abu Hafiza & AT6

The 10 Prerequistes Of Salah {Mp3 Audio Click Me}

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ »إذا‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ ﻋﻠﻲ ﺑﻦ طﻠﻖ‬
‫ وﺻﺤﺤﻪ اﺑﻦ‬،‫ رواه اﻟﺨﻤﺴﺔ‬.«‫ وﻟﯿﻌﺪ اﻟﺼﻼة‬،‫ وﻟﯿﺘﻮﺿﺄ‬،‫ﻓﺴﺎ أﺣﺪﻛﻢ ﻓﻲ اﻟﺼﻼة ﻓﻠﯿﻨﺼﺮف‬
‫ﺣﺒﺎن‬

220. Narrated ‘Ali bin Talq (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam)
said, “When any of you passes wind during prayer, he must leave the prayer,
perform ablution and repeat the prayer.”

[Related by the five Imams and was graded as authentic by Ibn Hibban]

‫ »ﻻ ﻳﻘﺒﻞ‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻋﻦ اﻟﻨﺒﻲ‬، - ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫و ]ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ رواه اﻟﺨﻤﺴﺔ إﻻ اﻟﻨﺴﺎﺋﻲ‬.«‫ﷲ ﺻﻼة ﺣﺎﺋﺾ إﻻ ﺑﺨﻤﺎر‬

221. Narrated ‘A’ishah (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam) said
“Allah does not accept the prayer of an adult woman unless she is wearing a
head covering (Khimar, hijab).”

[Related by the five Imams and was declared as authentic by Ibn


Khuzaimah]

‫ »إن ﻛﺎن اﻟﺜﻮب‬:‫ ﻗﺎل ﻟﻪ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺟﺎﺑﺮ‬
‫ وإن ﻛﺎن ﺿﯿﻘﺎ‬- ‫ »ﻓﺨﺎﻟﻒ ﺑﯿﻦ طﺮﻓﯿﻪ‬:‫ وﻟﻤﺴﻠﻢ‬.‫ ﻓﻲ اﻟﺼﻼة‬:‫ ﻳﻌﻨﻲ‬،«‫واﺳﻌﺎ ﻓﺎﻟﺘﺤﻒ ﺑﻪ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ﻓﺎﺗﺰر ﺑﻪ‬

222. Narrated Jabir (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam) said, “If
the garment is large enough, wrap it round your body (when you pray).” And
in the narration of Muslim, ‘you should have its ends crossed with each other
(i.e. if the garment is large) and if it is tight then use it as Izar (tie it round
your waist).”
[Agreed upon]

‫ »ﻻ ﻳﺼﻠﻲ أﺣﺪﻛﻢ ﻓﻲ اﻟﺜﻮب اﻟﻮاﺣﺪ ﻟﯿﺲ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻟﮭﻤﺎ ﻣﻦ ﺣﺪﻳﺚ أﺑﻲ ھﺮﻳﺮة‬
‫»ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻣﻨﻪ ﺷﻲء‬

223. Narrated Abu Huraira (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam)
said, “None of you must pray in a single garment, with no part of it covering
his shoulders.”

[Agreed upon]

‫ »أﺗﺼﻠﻲ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أﻧﮭﺎ ﺳﺄﻟﺖ اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ أم ﺳﻠﻤﺔ‬
.«‫ »إذا ﻛﺎن اﻟﺪرع ﺳﺎﺑﻐﺎ ﻳﻐﻄﻲ ظﮭﻮر ﻗﺪﻣﯿﮭﺎ‬:‫ ﺑﻐﯿﺮ إزار؟ ﻗﺎل‬،‫اﻟﻤﺮأة ﻓﻲ درع وﺧﻤﺎر‬
‫أﺧﺮﺟﻪ أﺑﻮ داود وﺻﺤﺢ اﻷﺋﻤﺔ وﻗﻔﻪ‬

224. Narrated Umm Salamah (RAA): that she asked the Messenger of Allah
(Sallallahu alayhi wa sallam), ‘Can a woman wrap in a long shirt (like a night
dress) and head covering without Izar (loincloth)?’ He said “if the shirt is
long and flowing and covers the top of her feet”

[Related by Abu Dawud]

And to Allāh belong the east and the west, so wherever you turn yourselves or your faces
there is the Face of Allāh (and He is High above, over His Throne). Surely! Allāh is All-
Sufficient for His creatures' needs, All-Knowing

(Al-Baqarah 2:115)

- They did ijtihad to find the kaaba. When morning came they saw they were wrong.

This ayah was revealed for that incident.

‫ »ﻣﺎ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ وﻗﻮاه اﻟﺒﺨﺎري‬،‫ رواه اﻟﺘﺮﻣﺬي‬.«‫ﺑﯿﻦ اﻟﻤﺸﺮق واﻟﻤﻐﺮب ﻗﺒﻠﺔ‬

226. Narrated Abu Huraira (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam)
said, “The area (falling between) between the east and the west is
considered to be the Qiblah”

[Related by At- Tirmidhi]

- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ رأﻳﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﻋﺎﻣﺮ ﺑﻦ رﺑﯿﻌﺔ‬
‫ وﻟﻢ ﻳﻜﻦ‬،‫ ﻳﻮﻣﺊ ﺑﺮأﺳﻪ‬:‫ زاد اﻟﺒﺨﺎري‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ﻳﺼﻠﻲ ﻋﻠﻰ راﺣﻠﺘﻪ ﺣﯿﺚ ﺗﻮﺟﮭﺖ ﺑﻪ‬
‫ﻳﺼﻨﻌﻪ ﻓﻲ اﻟﻤﻜﺘﻮﺑﺔ‬

227. Narrated ‘Amir bin Rabi’ah (RAA): ‘I saw the Messenger of Allah (SAW),
perform (optional prayer) while riding on his mount (camel), facing
whichever direction it (the mount) turned’
[Agreed upon In the narration of al-Bukhari, ‘he nodded his head slightly,
and he would not do this in the obligatory prayer’]

- If you are on a plane you can pray sitting in your seat.

- You don't have to worry about the qibla.

- This hadith proves that you can pray without worrying about the qibla in this situation.

- Abu hanifa (RA) said this is only for sunnah prayers.

- The others say that you can pray fard prayers like this too.

- This is the correct opinion.

- Whether in a bus or in a car you can pray this way.

- Allah (SWT) wants ease for you.

،‫ ﻓﻜﺒﺮ‬،‫ ﻛﺎن إذا ﺳﺎﻓﺮ ﻓﺄراد أن ﻳﺘﻄﻮع اﺳﺘﻘﺒﻞ ﺑﻨﺎﻗﺘﻪ اﻟﻘﺒﻠﺔ‬:‫ ﻣﻦ ﺣﺪﻳﺚ أﻧﺲ‬:‫وﻷﺑﻲ داود‬
‫ وإﺳﻨﺎده ﺣﺴﻦ‬.‫ﺛﻢ ﺻﻠﻰ ﺣﯿﺚ ﻛﺎن وﺟﻪ رﻛﺎﺑﻪ‬

228. Narrated Anas Ibn Malik (RAA): “When the Messenger of Allah (Sallallahu
alayhi wa sallam) was on a journey and he wanted to pray voluntary prayers, he
turned his mount towards the Qiblah, said the takbir (Allahu Akbar) and then
prayed towards whichever direction his mount turned to”

[Related by Abu Dawud, with a good chain of narrators]

‫ »اﻷرض ﻛﻠﮭﺎ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻋﻦ اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺳﻌﯿﺪ‬
‫ وﻟﻪ ﻋﻠﺔ‬،‫ رواه اﻟﺘﺮﻣﺬي‬.«‫ﻣﺴﺠﺪ إﻻ اﻟﻤﻘﺒﺮة واﻟﺤﻤﺎم‬

229. Narrated Abu Sa’id al-Khudri (RAA): Allah’s Messenger (Sallallahu alayhi wa
sallam) said, “The world earth is a mosque (i.e. suitable place for performing
prayers), with the exception of graveyards and the public baths.”

[Related by At-Tirmidhi, but it has a defect in its chain of narrators]

- Some places are haraam to pray in.

- These places are outlined.

‫ أن ﻳﺼﻠﻰ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻧﮭﻰ اﻟﻨﺒﻲ‬:[‫]ﻗﺎل‬-‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﻤﺮ‬
‫ وﻣﻌﺎطﻦ‬،‫ واﻟﺤﻤﺎم‬،‫ وﻗﺎرﻋﺔ اﻟﻄﺮﻳﻖ‬،‫ واﻟﻤﻘﺒﺮة‬،‫ واﻟﻤﺠﺰرة‬،‫ﻓﻲ ﺳﺒﻊ ﻣﻮاطﻦ اﻟﻤﺰﺑﻠﺔ‬
‫ رواه اﻟﺘﺮﻣﺬي وﺿﻌﻒ‬.‫ وﻓﻮق ظﮭﺮ ﺑﯿﺖ ﷲ‬،‫اﻹﺑﻞ‬

230. Narrated ‘Abdullah Ibn ‘Umar (RAA): Allah’s Messenger (Sallallahu alayhi wa
sallam) forbade us to pray (salah) in seven places: dunghills, slaughterhouses,
graveyards, in the middle of the road, bathhouses, places where camels
kneel to drink, and on the top of Allah’s house (i.e. the Ka’bah)
[Related by At-Tirmidhi who declared it to be weak]

- If you see yourself praying on top the kabaah in a dream that is a bad dream.

- It means you will lose your faith.

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﺳﻤﻌﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﻣﺮﺛﺪ اﻟﻐﻨﻮي‬
‫ رواه ﻣﺴﻠﻢ‬.«‫ وﻻ ﺗﺠﻠﺴﻮا ﻋﻠﯿﮭﺎ‬،‫ »ﻻ ﺗﺼﻠﻮا إﻟﻰ اﻟﻘﺒﻮر‬:‫ ﻳﻘﻮل‬- ‫وﺳﻠﻢ‬

231. Narrated Abu Marthad al-Ghanawi, ‘I heard the Messenger of Allah


(Sallallahu alayhi wa sallam) say, “Do not pray facing graveyards and do not sit on
them.”

[Related by Muslim]
- The Prophet prayed janaza over a woman when she was already in the grave.

- The hanbali madhab says you can do this.

- Imam Malik says you can’t do this and that it was only for the Prophet.

- If you are in Saudi you apply the madhab of Ahmad ibn Hanbal.

- If you are where there are grave worshippers, you have to apply the madhab of Imam
Malik.

- If you are at a place where there are no grave worshippers, you can pray over the grave.

‫ »إذا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺳﻌﯿﺪ‬
‫ وﻟﯿﺼﻞ‬،‫ ﻓﺈن رأى ﻓﻲ ﻧﻌﻠﯿﻪ أذى أو ﻗﺬرا ﻓﻠﯿﻤﺴﺤﻪ‬،‫ ﻓﻠﯿﻨﻈﺮ‬،‫ﺟﺎء أﺣﺪﻛﻢ اﻟﻤﺴﺠﺪ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ أﺧﺮﺟﻪ أﺑﻮ داود‬.«‫ﻓﯿﮭﻤﺎ‬

232. Narrated Abu Sa’id al-Khudri (RAA): Allah’s Messenger (Sallallahu alayhi wa
sallam) said, “When one of you comes to the mosque, he should turn his shoes
(sandals or khuff) over, and examine them. If one finds any dirt (najasah) on
them, he should rub them against the ground and pray in them”

[Related by Abu Dawud and Ibn Khuzaimah graded it as Hadith Sahih]

- The Prophet (Sallallahu alayhi wa sallam) was praying salah and the angel came and told him to take
off his shoes.

- They had something unclean on it.

- Your salah is bautil if you have something unclean on you.

- The place where you pray also has to be clean.

- You need to be in a state of wudu.


‫ »إذا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ أﺧﺮﺟﻪ أﺑﻮ داود وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬.«‫وطﺊ أﺣﺪﻛﻢ اﻷذى ﺑﺨﻔﯿﻪ ﻓﻄﮭﻮرھﻤﺎ اﻟﺘﺮاب‬

233. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said
“When any of you trends with his Khuff on something which is unclean
(Najis), he should purify them with dust”

[Related by Abu Dawud, and Ibn Hibban graded it as Sahih]

:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﻣﻌﺎوﻳﺔ ﺑﻦ اﻟﺤﻜﻢ‬
‫ وﻗﺮاءة‬،‫ واﻟﺘﻜﺒﯿﺮ‬،‫ إﻧﻤﺎ ھﻮ اﻟﺘﺴﺒﯿﺢ‬،‫»إن ھﺬه اﻟﺼﻼة ﻻ ﻳﺼﻠﺢ ﻓﯿﮭﺎ ﺷﻲء ﻣﻦ ﻛﻼم اﻟﻨﺎس‬
‫ رواه ﻣﺴﻠﻢ‬.«‫اﻟﻘﺮآن‬

234. Narrated Mu’awiyah bin al-Hakam (RAA): The Prophet (Sallallahu alayhi wa
sallam) said, “Talking to others is not appropriate during prayers, for prayer is
for glorifying Allah (saying Tasbih), exalting His Greatness (saying Allahu
Akbar) and reciting the Qur’an”

[Related by Muslim]

- You cannot talk in salah; it nullifies salah.

- A sahaba was guilty of talking in salah.

- Someone had sneezed and said Alhamdulillah and he gave the reply during salah.

- They were in jalsa, and they started hitting their knees.

- The above hadith was not narrated by the caliph Mu’awiyah.

- A man talked in salah so why didn’t the prophet tell him to repeat his salah?

- The scholars said it was because he was a new shahada and he was jahil about this matter.

- So he had the excuse of ignorance.

- Ignorance is an excuse according to sharia law.

- This is how merciful the sharia is.

- The sahaba used to talk in salah before Surah 2:238 was revealed.

Guard strictly (five obligatory) As Salawāt (the prayers) especially the middle Salāt (i.e. the
best prayer 'Asr). And stand before Allāh with obedience [and do not speak to others during
the Salāt (prayers)].

(Al-Baqarah 2:238)

235. Narrated Zaid bin Arqam (RAA): “We used to talk while we were in
prayer, in the lifetime of Allah’s Messenger (Sallallahu alayhi wa sallam). A person
would speak to the person next to him until the verse was revealed, “Guard
strictly the (five obligatory) prayers especially the middle prayer, and stand
before with devout obedience (do not speak with one another)” (2:238).

And we were then commanded to observe silence during prayer, and were
forbidden to talk.

[Agree upon, and the wording is Muslim’s]

- Women clap to indicate a mistake has been made in salah.

- Men say subhanAllah.

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
:‫ زاد ﻣﺴﻠﻢ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ واﻟﺘﺼﻔﯿﻖ ﻟﻠﻨﺴﺎء‬،‫ﻓﻲ «»اﻟﺘﺴﺒﯿﺢ ﻟﻠﺮﺟﺎل‬
‫»اﻟﺼﻼة‬

236. Narrated Abu Hurairah (RAA): The Prophet (saws) said, “Saying
subhanallah is for men, and clapping is for women.”

[Agreed upon. Muslim has the extra phrase in his narration ‘in prayer’.]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ رأﻳﺖ رﺳﻮل ﷲ‬:‫ ﻋﻦ أﺑﯿﻪ ﻗﺎل‬،‫وﻋﻦ ﻣﻄﺮف ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ اﻟﺸﺨﯿﺮ‬
‫ إﻻ اﺑﻦ‬،‫ أﺧﺮﺟﻪ اﻟﺨﻤﺴﺔ‬.‫ ﻣﻦ اﻟﺒﻜﺎء‬،‫ وﻓﻲ ﺻﺪره أزﻳﺰ ﻛﺄزﻳﺰ اﻟﻤﺮﺟﻞ‬،‫ ﻳﺼﻠﻲ‬- ‫وﺳﻠﻢ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬،‫ﻣﺎﺟﻪ‬

237. Narrated Abdullah Ibn ash-Shikhkhir, ‘I saw the Messenger of Allah


(saws) praying while his chest was ‘buzzing’ like the rumbling of a boiler,
due to crying.’

[Related by the five Imams except for Ibn Majah, and Ibn Hibban
authenticated it]

- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻛﺎن ﻟﻲ ﻣﻊ رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﻋﻠﻲ‬
‫ واﺑﻦ ﻣﺎﺟﻪ‬،‫ رواه اﻟﻨﺴﺎﺋﻲ‬.‫ ﻓﻜﻨﺖ إذا أﺗﯿﺘﻪ وھﻮ ﻳﺼﻠﻲ ﺗﻨﺤﻨﺢ ﻟﻲ‬،‫ﻣﺪﺧﻼن‬

238. Narrated Ali (RAA): ‘I used to visit the Messenger of Allah (saws) twive
(every day, at certain times). Whenever I entered to where he was while he
was praying, he would clear his throat (as a sign that I may enter).

[Related by an-Nasai and Ibn Majah]

- You can wave with your hand to someone and it does not break salah.

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﻛﯿﻒ رأﻳﺖ اﻟﻨﺒﻲ‬:‫ ﻗﻠﺖ ﻟﺒﻼل‬:[‫]ﻗﺎل‬-‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﻤﺮ‬
.‫ وﺑﺴﻂ ﻛﻔﻪ‬،‫ ﻳﻘﻮل ھﻜﺬا‬:‫ وھﻮ ﻳﺼﻠﻲ؟ ﻗﺎل‬،‫ ﻳﺮد ﻋﻠﯿﮭﻢ ﺣﯿﻦ ﻳﺴﻠﻤﻮن ﻋﻠﯿﻪ‬- ‫وﺳﻠﻢ‬
‫ واﻟﺘﺮﻣﺬي وﺻﺤﺤﻪ‬،‫أﺧﺮﺟﻪ أﺑﻮ داود‬
239. Narrated Ibn Umar (RAA), ‘I asked Bilal: “How did you see the
Messenger of Allah (SAWS) respond when people greeted him while he was
in salah? He said, “He would signal to them with his hand.

[Related by Abu Dawud and at-Tirmidhi who graded it as Sahih]

240.
- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻛﺎن رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﻗﺘﺎدة‬
.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ وإذا ﻗﺎم ﺣﻤﻠﮭﺎ‬،‫ ﻓﺈذا ﺳﺠﺪ وﺿﻌﮭﺎ‬،‫ﻳﺼﻠﻲ وھﻮ ﺣﺎﻣﻞ أﻣﺎﻣﺔ ﺑﻨﺖ زﻳﻨﺐ‬
‫ وھﻮ ﻳﺆم اﻟﻨﺎس ﻓﻲ اﻟﻤﺴﺠﺪ‬:‫وﻟﻤﺴﻠﻢ‬

- A woman can pray with her child in her hand. It is ok because the prophet held his grandsons when he
was making salah.

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ »اﻗﺘﻠﻮا‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬،‫ أﺧﺮﺟﻪ اﻷرﺑﻌﺔ‬.«‫ واﻟﻌﻘﺮب‬،‫ اﻟﺤﯿﺔ‬:‫اﻷﺳﻮدﻳﻦ ﻓﻲ اﻟﺼﻼة‬

241.Narrated Abu Hurairah (RAA): The Prophet (SAWS) said, “Kill the two
black (things): the snake and the scorpion during prayer.”

[Related by the four Imams, and Ibn Hibban graded it as authentic]

THE TEN PREREQUISITES OF THE SALAH

1) ISLAM

- You can take a kaafir to jihad because Umar did it.

- The enemy of your enemy is your friend.

- He has to be a foot soldier.

- He cannot be in a position.

- His activities have to be monitored.

- Islam is a condition for all acts of ibadah because of the following ayah:

"Whosoever does an evil deed, will not be requited except the like thereof, and whosoever
does a righteous deed, whether male or female and is a true believer (in the Oneness of
Allāh), such will enter Paradise, where they will be provided therein (with all things in
abundance) without limit.

(Ghafir 40:40)

- You need Islam for acts of ibadah.

- If a kaafir makes hajj it is bautil.

2) AQL (SANITY)
- Without aql you cannot make intention.

3) TAAMYEEZ

- Maturity is not a condition for salah.

- A seven (7) year old can lead salah.

- A twelve (12) year old led the people in prayer.

- Puberty is not a condition for leading the prayer.

- Because of technology, you dont have to have reached puberty to do jihad.

- You can make IEDs.

4) TAHAARAH

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ»إذا‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ ﻋﻠﻲ ﺑﻦ طﻠﻖ‬
‫ وﺻﺤﺤﻪ اﺑﻦ‬،‫ رواه اﻟﺨﻤﺴﺔ‬.«‫ وﻟﯿﻌﺪ اﻟﺼﻼة‬،‫ وﻟﯿﺘﻮﺿﺄ‬،‫ﻓﺴﺎ أﺣﺪﻛﻢ ﻓﻲ اﻟﺼﻼة ﻓﻠﯿﻨﺼﺮف‬
‫ﺣﺒﺎن‬

220. Narrated ‘Ali bin Talq (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam)
said, “When any of you passes wind during prayer, he must leave the prayer,
perform ablution and repeat the prayer.”

[Related by the five Imams and was graded as authentic by Ibn Hibban]

- When you break wind you leave the salah, make wudu and come back.

- It has to be from the anus.

- Wind from the vagina does not break wudu

5) REMOVAL OF FILTH FROM YOUR CLOTHING

- This includes items of clothing such as belts, etc. made of pig skin.

‫ »إذا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺳﻌﯿﺪ‬
‫ وﻟﯿﺼﻞ‬،‫ ﻓﺈن رأى ﻓﻲ ﻧﻌﻠﯿﻪ أذى أو ﻗﺬرا ﻓﻠﯿﻤﺴﺤﻪ‬،‫ ﻓﻠﯿﻨﻈﺮ‬،‫ﺟﺎء أﺣﺪﻛﻢ اﻟﻤﺴﺠﺪ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ أﺧﺮﺟﻪ أﺑﻮ داود‬.«‫ﻓﯿﮭﻤﺎ‬

232. Narrated Abu Sa’id al-Khudri (RAA): Allah’s Messenger (Sallallahu alayhi wa
sallam) said, “When one of you comes to the mosque, he should turn his shoes
(sandals or khuff) over, and examine them. If one finds any dirt (najasah) on
them, he should rub them against the ground and pray in them.”

[Related by Abu Dawud and Ibn Khuzaimah graded it as Hadith Sahih]

- It is haraam to pray with filth on your clothing.


- You should be in a state of wudu.

- The place has to be clean.

6) YOU HAVE TO COVER YOUR AURA

- You have to have clothes on.

- Without hijab a woman’s salah is bautil.

- Can she expose her feet in salat?

- Imam Shafi (RA) and Ahmad ibn Hanbal (RA) say her feet have to be covered.

- Abu Hanifa (RA) says otherwise.

- Abu Hanifa (RA) has the correct opinion.

- This is because she can pray with her face exposed.

- The face is the most beautiful part of her body.

- This is evidence that the feet can be shown.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If a woman wears pants
or loose khuff (leather slippers), and the jilbab hangs over it so that the shape of the foot
cannot be seen, this achieves the purpose, unlike the tight khuff (leather slippers) which
shows the shape of the foot, because this is worn by men.

[Majmoo‘ al-Fataawa, 22/148]

"And similar [is the case with] the foot. It is permissible for her to show it [in salah]
according to Abu Hanifah, and [this] is the stronger [position], for and hands for they used
not to walk in khuffs or shoes. [Moreover], to cover these in [salah] poses a great hardship,
and Umm Salamah said, 'A woman should pray in an ample garment which covers the tops of
her feet,' and so when she makes sajdah, the bottoms of her feet may show."

[ Hijab al-Mara'ah wa-Libasuha fi al-Salah , pp. 17-18]

"And similar [is the case with] the foot. It is permissible for her to show it [in salah]
according to Abu Hanifah, and [this] is the stronger [position], for `A'ishah considered it of
the apparent beauty. So this is evidence that women used to show their feet initially, just as
they used to show their faces

In conclusion, it is preferable and more precautionary to cover the feet. However, due to the
existence of scholarly disagreement on some details, one who follows another opinion in
good conscience should not be criticized. And Allah knows best.

- Some say that even in the home a woman has to cover her feet.

- This is extremism.

- It is good to cover the feet, but you cannot criticize a woman for exposing her feet.
- They say that the feet can get a man excited.

- They use a hadith that a woman should only expose her face and hands.

- The hanafis say that a woman’s face is the most beautiful part of her so her feet can be shown.

7) THE COMMENCEMENT OF THE SALAT

- If you pray before the time it is bautil.

8) TO FACE THE QIBLA

- If you do ijtihad and did not face the kaabah, your salat is not bautil.

Verily! We have seen the turning of your (Muhammad's) face towards the heaven. Surely,
We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the
direction of Al-Masjid- al-Harām (at Makkah)

(Al-Baqarah 2:144)

- Some masjids are built slightly away from the qibla.

- This causes a great fitnah.

- The shaikhs said that the imam has to face the qibla.

- If the people behind face the direction of the masjid, their salah will be accepted.

9) THE PLACE THAT YOU PRAY SHOULD BE CLEAN

‫ أن ﻳﺼﻠﻰ ﻓﻲ ﺳﺒﻊ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻧﮭﻰ اﻟﻨﺒﻲ‬:[‫]ﻗﺎل‬-‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﻤﺮ‬
‫ رواه‬.‫ وﻓﻮق ظﮭﺮ ﺑﯿﺖ ﷲ‬،‫ وﻣﻌﺎطﻦ اﻹﺑﻞ‬،‫ واﻟﺤﻤﺎم‬،‫ وﻗﺎرﻋﺔ اﻟﻄﺮﻳﻖ‬،‫ واﻟﻤﻘﺒﺮة‬،‫ واﻟﻤﺠﺰرة‬،‫ اﻟﻤﺰﺑﻠﺔ‬:‫ﻣﻮاطﻦ‬
‫اﻟﺘﺮﻣﺬي وﺿﻌﻒ‬

230. Narrated ‘Abdullah Ibn ‘Umar (RAA): Allah’s Messenger (Sallallahu alayhi wa sallam)
forbade us to pray (salah) in seven places: dunghills, slaughterhouses, graveyards, in the
middle of the road, bathhouses, places where camels kneel to drink, and on the top of Allah’s
house (i.e. the Ka’bah).

[Related by At-Tirmidhi who declared it to be weak]

- Cleanliness is half of eeman (faith).

Narrated Abû Mâlik Al-Hârith bin Âsim Al-Ash’ari: Allah’s Messenger said, “Cleanliness is half
of Faith; the utterance of Allah (Al-hamdu lillah – all praise belongs to Allah) fills the scales
of good actions;

[MUSLIM]

10) NIA (INTENTION)

Umar ibn al-Khattab said, 'I heard the Messenger of Allah (Sallallahu alayhi wa sallam), say,
"Actions only go by intentions. Everyone gets what they intend"
[Al-Bukhari (1) and Muslim (1907)]

Umar ibn al-Khattab said, 'I heard the Messenger of Allah (Sallallahu alayhi wa sallam), say,
"Actions only go by intentions. Everyone gets what they intend"

[Al-Bukhari (1) and Muslim (1907)]

- If you don't make intention, your salah is bautil.

- You can pray your Dhuhr at Asr time.

- There is no reward for salah without niyah.

THE 14 ARKAAN (PILLARS) OF SALAH

1) THAT YOU STAND UP AND PRAY

- Only a sick person may sit down.

2) THE OPENING TAKBEER IHRAM

3) THE RECITATION OF SURAH FATIHAH

- It has to be in Arabic and recited properly.

- Some countries say zawleen instead of daawleen.

- That salah is bautil.

4) RUKU

- Your back should be flat.

- A glass of water should not spill if put on your back.

- Your salah is bautil if your back is not flat.

5) RISING FROM RUKU TILL YOUR BACK IS STRAIGHT

- If it isn't straight you are stealing from the salah.

6) THE SUJOOD

- This is the position when your face is on the ground.

- Should you go knees or hands first?

- Shafi’is say hands first.

- Hanbalis says knees first.

- This is not an issue.

- Whatever you do, your salah is accepted.


- Advice: Do what you are comfortable with.

7) COMING UP FROM THE PROSTRATION POSITION

8) SITTING CALMLY BETWEEN THE 2 SADJAS

9) KHUSHOO IN SALAT (TRANQUILITY)

- You can't rush the salah.

10) THE ACTIONS HAVE TO BE DONE ACCORDING TO TARTEEB (ORDER).

- You can’t do sadja before ruku.

11) SITTING BEFORE THE FINAL TASHAHUD

12) SENDING PEACE AND BLESSINGS UPON THE PROPHET

- After the Rasool (Sallallahu alayhi wa sallam) died, they quit saying asalamu alayka and they said
asalam ala nabi.

-Albani and bin baz say asalamu alaika.

Narrated Ibn Mas'ud Allah's Apostle taught me the Tashahhud as he taught me a Sura from
the Quran, while my hand was between his hands. (Tashah-hud was) all the best
compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and
Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that
none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's
slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the
Prophet, but when he had died, we used to say, "Peace be on the Prophet."

[Bukhari -Volume 8, Book 74, Number 281]

- Wagging the finger in tahashud is also incorrect/

13) TO GIVE THE TASLEEM

- To give tasleem to the right is fard and to give it to the left is sunnah.

- If you break wind after the first tasleem, you salah is valid.

- The Malikis only give tasleem to the right.

- The salah is over when the tasleem to the right is done.

WHAT NULLIFIES THE SALAH

1) EATING AND DRINKING

- If food is stuck in your teeth smaller than a chickpea and you swallow it, your salah is not bautil.

- If you swallow food larger than the size of a chickpea, your salah is bautil.
2) SPEAKING INTENTIONALLY IN SALAT

- If you say something connected to the salah, like to correct the imam, you salah is not bautil.

3) TO FIDGET EXCESSIVELY IN THE SALAH

- If you move 3 times in one position your salah is bautil.

4)TO LEAVE OFF ONE OF THE CONDITIONS OF THE SALAH

- If you leave off one of the 10 conditions of salah. your salah is bautil

5)TO LAUGH OUT LOUD IN SALAT

- Smiling doesn’t break salah.

With regard to the ruling on smiling during prayer, it does not invalidate the prayer.

[See al-Mawsoo’ah al-Fiqhiyyah, part 27, p. 124]

Ibn Qudaamah said: Ibn al-Mundhir said: They were unanimously agreed that laughing
invalidates prayer, and most of the scholars said that smiling does not invalidate prayer.

[Al-Mughni, part 1, p. 394]

Shaykh al-Islam Ibn Taymiyah said: as for smiling, it does not invalidate prayer, but if one
giggles in prayer then that invalidates it.

[Al-Fataawa al-Kubra, part 2, p. 227

Al-Nawawi said: our view is that smiling in prayer does not affect it. Al-Majmoo’, part 4, p.
22]

6) A WOMAN,DOG OR DONKEY WALKING IN FRONT OF YOU

- If a man does it your salat is not broken.

- He has done haraam but your salah is valid.

It was reported from ‘Abdullah ibn al-Samit that Abu Dharr said: “The Messenger of Allah
(Sallallahu alayhi wa sallam) said: ‘If any one of you stands up to pray, then he has a sutrah
[an item placed in front of a praying person as a “screen”] if he has something the height of
the back of a saddle in front of him. If he does not have something the height of the back of
a saddle in front of him, then his prayer is invalidated if a donkey or a woman or a black dog
passes in front of him.’” I [‘Abdullah] asked, “O Abu Dharr, what is the difference between a
black dog and a red or yellow dog?” He said, “O son of my brother, I asked the Messenger of
Allah (Sallallahu alayhi wa sallam) the same question, and he said, ‘The black dog is a shaytan
(devil).’”

[Sahih Muslim (1/365) No. 510, Sunan Abu Dawud (1/187) No. 702, Sunan al-Nasa'i (2/63)
No. 750, Sunan Tirmidhi (2/161) No. 338, Sunan Ibn Majah (2/102) No. 952, Musnad Ahmad
(5/155) No. 21415]

- If a cat walks in front of you, your salah is not broken.


Sharh of Bulugh Maram: (Noted & Audio) (The SUTRAH) FEBRUARY 03
2013}

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

SHARH OF BULUGH AL MARAAM

Book 2, Chapter 4: The Sutrah

(Partition in front of one who is praying), Page 89

BY SHAIKH ABDULLAH AL-FAISAL

3rd February 2013/22 Rabi Al-Awal A.H.

Edited by: AbuHafiza & AT6

THE IMPORTANCE OF SUTRA (SCREEN) IN SALAH) {Mp3 Audio Click Me}

TOPIC: SUTRAH

‫ﺑﺎب ﺳﺘﺮة اﻟﻤﺼﻠﻲ‬

Chapter 4: The Sutrah (or Partition) In Front of One, Who is Praying

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ﺟﮭﯿﻢ ﺑﻦ اﻟﺤﺎرث‬
‫ »ﻟﻮ ﻳﻌﻠﻢ اﻟﻤﺎر ﺑﯿﻦ ﻳﺪي اﻟﻤﺼﻠﻲ ﻣﺎذا ﻋﻠﯿﻪ ﻣﻦ اﻹﺛﻢ ﻟﻜﺎن أن ﻳﻘﻒ أرﺑﻌﯿﻦ ﺧﯿﺮا‬:‫وﺳﻠﻢ‬
:‫ ووﻗﻊ ﻓﻲ »اﻟﺒﺰار« ﻣﻦ وﺟﻪ آﺧﺮ‬.‫ واﻟﻠﻔﻆ ﻟﻠﺒﺨﺎري‬،‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ﻟﻪ ﻣﻦ أن ﻳﻤﺮ ﺑﯿﻦ ﻳﺪﻳﻪ‬
‫»»أرﺑﻌﯿﻦ ﺧﺮﻳﻔﺎ‬

Narrated Abu Juhaim bin al Harith (RAA): The Prophet (Sallallahu alayhi wa
sallam) said, "If the person who passed in front of another person in prayer
knew the magnitude of his sin he would rather wait for 40 (days, months or
years) rather than pass in front of him."

[Agreed upon, and the wording is al-Bukhari's. Al-Bazzar narrated with a


different chain of narrators, "forty Autumns"]

- What this hadith is saying is that it is haraam for you to pass in front of a person making salah.

- The word sutrah has a linguistic and a technical meaning.

- The linguistic meaning is a barrier or a partition or a screen.

- The technical meaning is to erect a barrier from passersby during your salah.

WHAT IS THE HUKUM OF SUTRAH?

- It is sunnah mu'akkadah
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after quoting the evidence
for both points of view: The evidence of those who say that the sutrah is Sunnah, who are
the majority, is stronger, and this is the more correct opinion.
End quote

[From al-Sharh al-Mumti’ (3/277)]

- But Dawud Ad-Dhahiri made the sutrah fard.

- The Prophet (Sallallahu alayhi wa sallam) was praying in the desert alone and did not put
a sutrah.

- This means it is sunnah mu'akkadah.

‫ ﻓﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺳﺌﻞ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬-‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ أﺧﺮﺟﻪ ﻣﺴﻠﻢ‬.«‫ »ﻣﺜﻞ ﻣﺆﺧﺮة اﻟﺮﺣﻞ‬:‫ ﻓﻘﺎل‬.‫ ﻋﻦ ﺳﺘﺮة اﻟﻤﺼﻠﻲ‬- ‫ﻏﺰوة ﺗﺒﻮك‬

Narrated 'A'ishah (RAA): "Allah's Messenger (Sallallahu alayhi wa sallam) was


asked during the expedition of Tabuk about the sutrah of the one who is
praying. He said, "Something such as the back of the saddle (to be put in
front of him)"

[Related by Muslim]

- The scholars say the sutrah should be an arm’s length long.

- The Prophet (Sallallahu alayhi wa sallam) would use a wall of a building, a tree, etc. for sutrah.

‫ »ﻟﯿﺴﺘﺘﺮ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺳﺒﺮة ﺑﻦ ﻣﻌﺒﺪ اﻟﺠﮭﻨﻲ‬
‫ أﺧﺮﺟﻪ اﻟﺤﺎﻛﻢ‬.«‫أﺣﺪﻛﻢ ﻓﻲ ﺻﻼﺗﻪ وﻟﻮ ﺑﺴﮭﻢ‬

Narrated Sabrah bin Ma'bad al-Juhani, The Prophet (Sallallahu alayhi wa sallam) said, "When
one of you prays, he should put a sutrah (partition) in front of him, even if it is only an
arrow."

[Related by al-Hakim]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺳﺒﺮة ﺑﻦ ﻣﻌﺒﺪ اﻟﺠﮭﻨﻲ‬
‫ أﺧﺮﺟﻪ اﻟﺤﺎﻛﻢ‬.«‫ »ﻟﯿﺴﺘﺘﺮ أﺣﺪﻛﻢ ﻓﻲ ﺻﻼﺗﻪ وﻟﻮ ﺑﺴﮭﻢ‬:‫وﺳﻠﻢ‬

Narrated Sabrah bin Ma'bad al-Juhani, The Prophet (Sallallahu alayhi wa sallam)
said, "When one of you prays, he should put a sutrah (partition) in front of
him, even if it is only an arrow."

[Related by al-Hakim]

- This is the hadith used by the Dhahiriyyah madhab to say it is fard.

- But this commandment of the Prophet means recommended not fard.


‫ »ﻳﻘﻄﻊ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ذر‬
‫ واﻟﻜﻠﺐ‬،‫ واﻟﺤﻤﺎر‬،‫ اﻟﻤﺮأة‬- ‫ إذا ﻟﻢ ﻳﻜﻦ ﺑﯿﻦ ﻳﺪﻳﻪ ﻣﺜﻞ ﻣﺆﺧﺮة اﻟﺮﺣﻞ‬- ‫ﺻﻼة اﻟﻤﺮء اﻟﻤﺴﻠﻢ‬
‫ أﺧﺮﺟﻪ ﻣﺴﻠﻢ‬.«‫ »اﻟﻜﻠﺐ اﻷﺳﻮد ﺷﯿﻄﺎن‬:‫ وﻓﯿﻪ‬.‫ « اﻟﺤﺪﻳﺚ‬... ‫اﻷﺳﻮد‬

Narrated Abu Dharr al-Ghifari (RAA): Allah's Messenger (Sallallahu alayhi wa


sallam) said, "When any one of you stands for prayer and there is nothing in
front of him (at least) equal to the back of the saddle, as a sutrah, his prayer
would be cut off by (the passing of a) woman, an ass, and a black Dog." This
narration also has, "The black dog is a devil."
[Related by Muslim]

- In order for the salah to be nullified by the pass of a woman, it has to be a woman who has reached
the age of puberty.

- The dog passing in front of you has to be a black dog for the salah to be nullified.

- The hadith that mentions the dog only is a general hadith.

- The hadith mentioning the black dog is the specific hadith.

- In usool ul fiqh, the specific hadith is given preference over the general hadith.

- This applies to any hujjah.

‫ »اﻟﻜﻠﺐ‬:‫ ﻧﺤﻮه دون‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ ﻋﻦ أﺑﻲ ھﺮﻳﺮة‬:‫»وﻟﻪ‬.

Narrated Abu Huraira a similar narration, but without mentioning the dog

‫ وﻗﯿﺪ‬.‫ دون آﺧﺮه‬،‫ ﻧﺤﻮه‬-‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫ ﻋﻦ اﺑﻦ ﻋﺒﺎس‬:‫ واﻟﻨﺴﺎﺋﻲ‬،‫وﻷﺑﻲ داود‬
‫اﻟﻤﺮأة ﺑﺎﻟﺤﺎﺋﺾ‬

Abu Dawud and an-Nasa'i related on the authority of Ibn 'Abbas (RAA):
A similar narration without the last sentence, and he mentioned 'The woman
having her menses.'

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺳﻌﯿﺪ اﻟﺨﺪري‬
‫ ﻓﺄراد أﺣﺪ أن ﻳﺠﺘﺎز ﺑﯿﻦ ﻳﺪﻳﻪ‬،‫ »إذا ﺻﻠﻰ أﺣﺪﻛﻢ إﻟﻰ ﺷﻲء ﻳﺴﺘﺮه ﻣﻦ اﻟﻨﺎس‬:‫وﺳﻠﻢ‬
‫ »ﻓﺈن ﻣﻌﻪ‬:‫ وﻓﻲ رواﻳﺔ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ ﻓﺈﻧﻤﺎ ھﻮ ﺷﯿﻄﺎن‬،‫ ﻓﺈن أﺑﻰ ﻓﻠﯿﻘﺎﺗﻠﻪ‬،‫ﻓﻠﯿﺪﻓﻌﻪ‬
‫»اﻟﻘﺮﻳﻦ‬

Narrated Abu Sa'id al-Khudri (RAA): Allah's Messenger (Sallallahu alayhi wa


sallam) said, 'If any one of you prays toward a sutrah (a barrier) and someone
tries to pass in front of him, and then push him away. If he refuses, then
fight him, for he is a devil."

[Agreed upon In another narration, “For be has his evil companion (Qareen)
with him."]
-The Prophet (Sallallahu alayhi wa sallam) said to push away the person who tries to pass in front of you
when you are praying towards a sutrah, and if he refuses to fight him.

- This is because the sutrah is supposed to stop him.

- So for him to pass between you and the sutrah, it means he is the shaytaan.

- So you should fight him.

- It is haraam to pass in front of a person who is praying.

- This applies to the place of sajda.

- So in a masjid if you pass in front of someone, but not in the place where he puts his head for sajda,
you have not violated it.

THE 4 CATEGORIES OF PEOPLE WITH REGARDS TO THE SUNNAH

1. THE SIN IS ON THE PASSER IF THERE WAS AN ALTERNATIVE PLACE TO PASS, YET HE
PASSES IN FRONT OF A PRAYING PERSON

2. THE ONE PASSING HAS NO ALTERNATIVE ROUTE TO TAKE AND THE ONE PRAYING HAD
AN ALTERNATIVE PLACE TO PRAY AWAY FROM THE PEOPLE

- In this case the sin is on the one praying.

3. THE ONE PASSING HAD AN ALTERNATIVE ROUTE TO PASS AND THE ONE PRAYING HAS
AN ALTERNATIVE PLACE TO PRAY AWAY FROM THE PEOPLE

- In this case the sin is on both of them.

4. THE ONE PASSING BY HAD NO ALTERNATIVE ROUTE TO PASS AND THE ONE PRAYING
HAD NO ALTERNATIVE PLACE TO PRAY

- In this case the sin is on neither of them.

- If a man passes in front of you, it is considered a major sin but your salah is not bautil.

- The salah is only bautil if three things pass in front of you:

1. A woman

2. A donkey

3. A black dog

THE 3 EXCEPTIONS TO THE RULE

1. YOU CAN WALK IN FRONT OF A MAN WHO PRAYS AT THE ENTRANCE OF A MASJID IF
THERE IS ONLY ONE ENTRANCE

- The sin will be on the one praying.

2. YOU CAN WALK IN FRONT OF PEOPLE TO FILL THE GAPS IF THEY LEAVE GAPS IN THE
FRONT ROW

3. IF YOU ENTER A MASJID AND SEE 2, 3 OR 4 LINES, YOU ARE ALLOWED TO WALK IN
FRONT OF PEOPLE ON THE LINES BECAUSE THE SUTRAH OF THE IMAM IS ENOUGH

The evidence for that is the report in which ‘Abd-Allaah ibn ‘Abbaas said: “I came along
riding on a female donkey one day when I had just reached the age of puberty. The
Messenger of Allaah (Sallallahu alayhi wa sallam) was leading the people in prayer in Mina,
without any kind of wall in front of him. I passed in front of part of the row, then I got down
and sent the donkey to graze, and joined the row, and no one rebuked me for that.”

(Narrated by al-Bukhaari, 472; Muslim, 504)

- If a donkey walks in front of people praying the salah is not broken.

- However it is if the donkey walks in front of the imam.

- This is because if you are praying in a group, the sutrah of the imam is what counts.

Imaam al-Bukhaari gave this hadeeth the heading of “Sutrat al-Imaam sutrat man khalfahu
(the sutrah of the imaam is the sutrah of those behind him).” This hadeeth clearly proves our
point, which is that the person who is praying behind the imaam does not have to have a
sutrah, and it does not matter what passes in front of him, especially since Ibn ‘Abbaas
passed in front of them with his donkey, which is one of the things which invalidates prayer
if it passes in front of the imaam or a person who is praying on his own.

- Ibn Abbas passed in front of people praying while riding his donkey because it is the sutrah of the
Imam that counts.

- So if a black dog passes in front of an imam, the salah is invalidated.

Narrated `Aisha: It is not good that you people have made us (women) equal to dogs and
donkeys. No doubt I saw Allah's Apostle praying while I used to lie between him and the
Qibla and when he wanted to prostrate, he pushed my legs and I withdrew them.

[Bukhari]

- There is a difference between a woman lying down and the one passing.

- The scholars said you are allowed to pray facing a person lying down.

- Aisha didn’t pass in front of the prophet (Sallallahu alayhi wa sallam).

- She was lying still in her house.

- If the thing that invalidates salah passes beyond the sutrah, your salah is not bautil.

- However if they pass between you and the sutrah then your salah is bautil.

- You should do your best to stop them from passing between you and the sutrah.

WHAT DID THE PROPHET USE AS SUTRAH

1. SPEAR
2. POLE

3. TREE

4. BED WITH A WOMAN SLEEPING ON IT

5. CAMEL

6. THE WALL IN THE HOUSE

- The length of the sutrah should be an arm’s length.

ARE YOU ALLOWED TO USE THE GRAVE AS A SUTRAH?

- This is haram.

- There is no difference between the sutrah of a man and that of a woman.

- Just like there is no difference between the salah of a man and a woman.

It was narrated that Abu Marthad al-Ghanawi said: The Messenger of Allaah (Sallallahu alayhi
wa sallam) said: “Do not sit on graves, or pray towards them.”

(Narrated by Muslim, 972)

Abu Hurayra also reported that a black woman or youth used to sweep the mosque. The
Messenger of Allah (Sallallahu alayhi wa sallam) missed her and asked after her or him. They
said, "She died." He said, "Why did you not inform me?" It was as if they thought little of her
or him. He said, "Show me the grave." They directed him to it and he prayed over it. Then he
said, "These graves are filled with darkness surrounding their inhabitants. Allah Almighty
illuminates them for them by my praying over them."

[Al-Bukhari (458) and Muslim (956)]

On the authority of Abu Huraira (RA) that the Messenger of Allah (Sallallahu alayhi wa sallam)
announced the death of al-Najashi (the Negus, the ruler of Abyssinia) on the day on which
he died. He took them out to the prayer place, arranged them in rows and said four takbeers
(i.e., offered the funeral prayer for him).

[Al-Bukhari (1333) and Muslim (951)]

-If the country is infested with grave worshippers then you should go ahead with the opinion of Imam
Malik.

- But if it is not then you can go ahead with the opinion of the jamhoor (majority).

- If a person dies in a remote part of the world with no Muslim community to pray over him, you are
allowed to do the absent janaza prayer over him.

‫ »إذا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ ﻓﺈن ﻟﻢ ﻳﻜﻦ ﻓﻠﯿﺨﻂ‬،‫ ﻓﺈن ﻟﻢ ﻳﺠﺪ ﻓﻠﯿﻨﺼﺐ ﻋﺼﺎ‬،‫ﺻﻠﻰ أﺣﺪﻛﻢ ﻓﻠﯿﺠﻌﻞ ﺗﻠﻘﺎء وﺟﮭﻪ ﺷﯿﺌﺎ‬
‫ وﻟﻢ‬،‫ وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬،‫ أﺧﺮﺟﻪ أﺣﻤﺪ واﺑﻦ ﻣﺎﺟﻪ‬.«‫ ﺛﻢ ﻻ ﻳﻀﺮه ﻣﻦ ﻣﺮ ﺑﯿﻦ ﻳﺪﻳﻪ‬،‫ﺧﻄﺎ‬
‫ ﺑﻞ ھﻮ ﺣﺴﻦ‬،‫ﻳﺼﺐ ﻣﻦ زﻋﻢ أﻧﻪ ﻣﻀﻄﺮب‬

Narrated Abu Huraira (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
said, 'When one of you prays, be should place something in front of him. If he
cannot find anything, he should set up a stick [in front of him]. If he does not
have a stick, he should draw a line [on the ground in front of him] then
nothing that passes in front of him will harm him."

[Related by Ahmad and Ibn Majah]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺳﻌﯿﺪ اﻟﺨﺪري‬
‫ وﻓﻲ ﺳﻨﺪه ﺿﻌﻒ‬،‫ أﺧﺮﺟﻪ أﺑﻮ داود‬.«‫ وادرأ ﻣﺎ اﺳﺘﻄﻌﺖ‬،‫ »ﻻ ﻳﻘﻄﻊ اﻟﺼﻼة ﺷﻲء‬:‫وﺳﻠﻢ‬

Narrated Abu Sa'id al-Khudri (RAA): Allah's Messenger (Sallallahu alayhi wa


sallam) said, "Prayer is not invalidated by anything, but pushes away [the
person who is trying to pass in front of you] to the best of your ability."

[Related by Abu Dawud, but there is a weakness in its chain of narrators]

- A man cannot invalidate salah but you should push him away if he tries to pass in front of you.
SHARH BULUGH AL MARAAM: (Noted) (KHUSHU IN SALAH)
FEBRUARY 05 2013
‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

SHARH BULUGH AL MARAAM:

KHUSHU IN SALAH

Book 2, Chapter 5 [Encouraging (the Muslim) to be Humble during Prayer]

(Page 92, Hadith: 251 to 262)

BY SHAIKH ABDULLAH AL-FAISAL

FEBRUARY 05 2013 / 24 RABI Al-AWAL 1434 HIJRI

Edited by: Abu Hafiza & AT6

The Importance of Khushoo In Salah {Audio Mp3 Click Me}

TO FOCUS YOUR MIND AND HEART ON ALLAH WHILST PRAYING

- The people of the hellfire put their hands by their hips.

- This is why we are forbidden from doing that during salah.

- It is also the practice of the Jews.

‫ﺑﺎب اﻟﺤﺚ ﻋﻠﻰ اﻟﺨﺸﻮع ﻓﻲ اﻟﺼﻼة‬

Chapter 5: Encouraging Inciting (the Muslim) to be Humble during prayer

‫ أن ﻳﺼﻠﻲ اﻟﺮﺟﻞ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻧﮭﻰ رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ أن ﻳﺠﻌﻞ ﻳﺪه ﻋﻠﻰ ﺧﺎﺻﺮﺗﻪ‬:‫ وﻣﻌﻨﺎه‬.‫ واﻟﻠﻔﻆ ﻟﻤﺴﻠﻢ‬،‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ﻣﺨﺘﺼﺮا‬

251. Narrated Abu Hurairah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
prohibited that one puts his hands on his waist during prayer."

[Agreed upon and the wording is from Muslim]

‫ أن ذﻟﻚ ﻓﻌﻞ اﻟﯿﮭﻮد‬:‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻋﻦ ﻋﺎﺋﺸﺔ‬:‫وﻓﻲ اﻟﺒﺨﺎري‬

252. Al-Bukhari added in his narration on the authority of 'A'ishah (RAA):


"This is what the Jews do in their prayer,"

- So tranquillity, humility, etc. are the words used to explain khushu in salah.

- You need to avoid all practices that are of the people of the hellfire and the kuffar.

‫ »إذا ﻗﺪم اﻟﻌﺸﺎء ﻓﺎﺑﺪءوا ﺑﻪ ﻗﺒﻞ‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬-‫وﻋﻦ أﻧﺲ‬
‫أن ﺗﺼﻠﻮا اﻟﻤﻐﺮب« ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬
253. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said,
"If supper is served, then start with it before praying Maghrib."

[Agreed upon]

- If food is served, you need to eat before salah.

- Otherwise you will think about the food and not Allah (swt) in the salah

‫وﻓﻲ »اﻟﺼﺤﯿﺢ« ﻋﻦ ﻣﻌﯿﻘﯿﺐ ﻧﺤﻮه ﺑﻐﯿﺮ ﺗﻌﻠﯿﻞ‬

255. Al-Bukhari and Muslim narrated a similar narration on the authority


of Mu'aiqib without giving an explanation.

‫ ﻋﻦ اﻻﻟﺘﻔﺎت ﻓﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺳﺄﻟﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ﻋﻦ ﻋﺎﺋﺸﺔ‬
- ‫ ﻋﻦ أﻧﺲ‬:‫ وﻟﻠﺘﺮﻣﺬي‬.‫ رواه اﻟﺒﺨﺎري‬.«‫ » ھﻮ اﺧﺘﻼس ﻳﺨﺘﻠﺴﻪ اﻟﺸﯿﻄﺎن ﻣﻦ ﺻﻼة اﻟﻌﺒﺪ‬:‫اﻟﺼﻼة؟ ﻓﻘﺎل‬
‫ ﻓﺈن ﻛﺎن ﻓﻼ ﺑﺪ ﻓﻔﻲ اﻟﺘﻄﻮع‬،‫ ﻓﺈﻧﻪ ھﻠﻜﺔ‬،‫ » إﻳﺎك واﻻﻟﺘﻔﺎت ﻓﻲ اﻟﺼﻼة‬:‫»وﺻﺤﺤﻪ‬.

256. Narrated 'A'ishah (RAA): 'I asked Allah's Messenger (Sallallahu alayhi wa sallam) about
looking (turning) here and there in prayer. He replied, "It is a kind of theft by which Satan
takes away (a portion) of the person's prayer."

[Related by Al-Bukhari and At-Tirmidhi who rendered it Authentic]

The latter's wordings are, "Avoid turning while you are engaged in prayer, for it leads to the
destruction (of your religion). If you have to do it, then do it in the voluntary prayer."

- You are not allowed to turn away during salah.

- You should keep your gaze on the spot where you make sajda.

‫ »إذا ﻛﺎن أﺣﺪﻛﻢ ﻓﻲ اﻟﺼﻼة‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ‬
‫ وﻓﻲ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ وﻟﻜﻦ ﻋﻦ ﺷﻤﺎﻟﻪ ﺗﺤﺖ ﻗﺪﻣﻪ‬،‫ ﻓﻼ ﻳﺒﺰﻗﻦ ﺑﯿﻦ ﻳﺪﻳﻪ وﻻ ﻋﻦ ﻳﻤﯿﻨﻪ‬،‫ﻓﺈﻧﻪ ﻳﻨﺎﺟﻲ رﺑﻪ‬
‫ »أو ﺗﺤﺖ ﻗﺪﻣﻪ‬:‫»رواﻳﺔ‬.

257. Narrated Anas (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "Whenever
any of you is engaged in prayer, he must realize that he is having an intimate conversation
with His Lord. So, he should not spit in front of him nor toward his right side. But (he may
spit, if needs) to his left, and under his foot."

[Agreed upon. In a different version "or under his foot."]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﺳﺘﺮت ﺑﻪ ﺟﺎﻧﺐ ﺑﯿﺘﮭﺎ ﻓﻘﺎل اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻛﺎن ﻗﺮام ﻟﻌﺎﺋﺸﺔ‬:‫وﻋﻨﻪ ﻗﺎل‬
‫ رواه اﻟﺒﺨﺎري‬.«‫ ﻓﺈﻧﻪ ﻻ ﺗﺰال ﺗﺼﺎوﻳﺮه ﺗﻌﺮض ﻟﻲ ﻓﻲ ﺻﻼﺗﻲ‬،‫ » أﻣﯿﻄﻲ ﻋﻨﺎ ﻗﺮاﻣﻚ ھﺬا‬:‫وﺳﻠﻢ‬

258. Narrated Anas (RAA) (and 'A'ishah (RAA)), had a curtain with which she covered the
doorway of her house. Allah's Messenger (Sallallahu alayhi wa sallam) said to her, "Remove
this curtain (of yours) from us, for its pictures keep me distracted during my prayer."

[Related by Al-Bukhari]

- Spitting in salah takes away the khushu.

- Also decorated curtains or shirts take away the khushu.


‫ »ﻓﺈﻧﮭﺎ أﻟﮭﺘﻨﻲ ﻋﻦ ﺻﻼﺗﻲ‬:‫ وﻓﯿﻪ‬،‫» واﺗﻔﻘﺎ ﻋﻠﻰ ﺣﺪﻳﺜﮭﺎ ﻓﻲ ﻗﺼﺔ أﻧﺒﺠﺎﻧﯿﺔ أﺑﻲ ﺟﮭﻢ‬.

259. Bukhari and Muslim agreed upon the narration of 'A'ishah (RAA): concerning the story
of the Inbijaniyah of Abu Jahm, which has the phrase, "It has distracted me in my prayer."

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ »ﻟﯿﻨﺘﮭﯿﻦ ﻗﻮم‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮة‬
‫ رواه ﻣﺴﻠﻢ‬.«‫ﻳﺮﻓﻌﻮن أﺑﺼﺎرھﻢ إﻟﻰ اﻟﺴﻤﺎء ﻓﻲ اﻟﺼﻼة أو ﻻ ﺗﺮﺟﻊ إﻟﯿﮭﻢ‬

260. Narrated Jabir bin Samurah (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam)
said, "Those who raise their sight toward the sky during the prayer, should stop doing so,
otherwise their sight will not return to them.'

[Related by Muslim]

‫ »ﻻ ﺻﻼة‬:‫ ﻳﻘﻮل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺳﻤﻌﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬-‫رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻋﻦ ﻋﺎﺋﺸﺔ‬:‫وﻟﻪ‬
‫ وﻻ ھﻮ ﻳﺪاﻓﻌﻪ اﻷﺧﺒﺜﺎن‬،‫»ﺑﺤﻀﺮة طﻌﺎم‬.

261. Narrated 'A'ishah (RAA): 'I heard the Messenger of Allah (Sallallahu alayhi wa sallam)
say, "No one should pray when the food is served nor when one needs to answer the call of
nature."

- You are not allowed to gaze up at the sky whilst in salah.

- Also answer the call of nature before salah if you feel the urge.

‫ ﻓﺈذا‬،‫ »اﻟﺘﺜﺎؤب ﻣﻦ اﻟﺸﯿﻄﺎن‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ »ﻓﻲ اﻟﺼﻼة‬:‫ وزاد‬،‫ واﻟﺘﺮﻣﺬي‬.‫ رواه ﻣﺴﻠﻢ‬.«‫»ﺗﺜﺎءب أﺣﺪﻛﻢ ﻓﻠﯿﻜﻈﻢ ﻣﺎ اﺳﺘﻄﺎع‬.

262. Narrated Abu Hurairah (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "Yawning
is caused by the devil, so if any of you yawns (during prayer) he should stop it as much as he
can."

[Related by Muslim and At-Tirmidhi who added in his narration, "During prayer."]

- The shaitan laughs at you when you yawn so you should try and suppress it.

- We do not pray with our hands at our hips because it is the pose of the people of hellfire.

Then I will come to them from before them and behind them, from their right and from their left,
and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)."

(Al-A'raf 7:17)

- The shaitaan promised to attack us from every angle.

- The scholars gave the tafseer of the above ayah (7:17) to mean that the shaitan will take away
your khushu from the salah.

“The first thing of your religion that you will lose is khushoo’, and the last thing that you will lose
of your religion is salaah. There may be a person praying who has no goodness in him, and soon
you will enter the mosque and not find anyone who has khushoo’.”

(Al-Madaarij, 1/521).
- The khushu is the first thing to be lost in salah.

- Abu Hanifa says that if you fidget more than 3 times in one position in your salah, your salah is
bautil and you have to start again.

THE IMPORTANCE OF KHUSHU IN SALAH

- This is important because it is the first thing that will be lost from the ummah and because of the
ayahs 23:2 and 2:238.

Successful indeed are the believers.

Those who offer their Salat (prayers) with all solemnity and full submissiveness

(Al-Mu'minun 23:1-2)

Guard strictly (five obligatory) AsSalawat (the prayers) especially the middle Salat (i.e. the best
prayer 'Asr). And stand before Allah with obedience [and do not speak to others during the Salat
(prayers)].

(Al-Baqarah 2:238)

- Mujahid (the top student of Ibn Abbas) gave the tafsir of the above ayah (2:238) to mean khushu
because you need to empty your heart of every dunya matter.

It was reported that Mujaahid said: “’…and stand before Allaah with obedience” [al-Baqarah 2:238
– interpretation of the meaning]’ – part of obedience is to bow, to be solemn and submissive, to
lower one’s gaze and to humble oneself out of fear of Allaah, may He be glorified.”

(Ta’zeem Qadr al-Salaah, 1/188).

“Khushoo’ in prayer happens when a person empties his heart for it (prayer), and focuses on it to
the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in
it, as the Prophet (peace and blessings of Allaah be upon him) said: ‘… and my joy has been made
in salaah.”

(Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami’, 3124).

According to the most correct view, khushoo’ is obligatory. Shaykh al-Islam [Ibn Taymiyah],

may Allaah have mercy on him, said: “Allaah, may He be exalted, says (interpretation of the
meaning): ‘And seek help in patience and al-salaah (the prayer), and truly it is extremely heavy
and hard except for al-khaashi’oon …’

[Al-Baqarah 2:45].

This implies condemnation of those who are not khaashi’oon… Condemnation only applies when
something obligatory is not done, or when something forbidden is done. If those who do not have
khushoo’ are to be condemned, this indicates that khushoo’ is obligatory (waajib)… The fact that
khushoo’ is obligatory is also indicated by the aayaat (interpretation of the meaning): ‘Successful
indeed are the believers, those who offer their salaah (prayers) with all solemnity and full
submissiveness… These are indeed the inheritors, who shall inherit the Firdaws (Paradise). They
shall dwell therein forever.’ [al-Mu’minoon 23:1-2, 10-11] Allaah, may He be glorified and exalted,
tells us that these are the ones who will inherit Firdaws (Paradise), which implies that no-one else
will do so.
[Fatawa 22/553]

WHAT IS THE STATUS OF KHUSHU IN SALAH?

- Khushu means emptying your heart of everything about the dunya and thinking about Allah (swt)
alone and no one else.

- The ruling of khushu in salah is that it is fard.

On the authority of Anas the Messenger of Allah (Sallallahu alayhi wa sallam) said: “Of the things
of this world, women and perfume have been made dear to me, and my comfort is in prayer”

[Sunan al-Nasa'i (7/61) No. 3939, Musnad Ahmad (3/285) No. 14069, Musnad Abu Ya'la (6/237) No.
3530, al-Mu'jam al-Awsat al-Tabarani (5/241) No. 5203]

- The Rasul (saws) loved salah and Allah put joy in salah.

And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard
except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full
submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in
His Warnings (Hell, etc.)].

(Al-Baqarah 2:45)

- Baqarah: 45 is a condemnation of those who do not have khushu in salah.

- You are only condemned when it is wajib.

- The one who prays with khushu will enter the Paradise.

Concerning the virtues of khushoo’ and as a warning to the one who neglects it, the Prophet
(Sallallahu alayhi wa sallam) said: “Five prayers which Allaah has made obligatory. Whoever does
wudoo’ properly for them, prays them on time, does rukoo’ properly and has perfect khushoo’, it
is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such
promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.”

(Reported by Abu Dawood, no. 425; Saheeh al-Jaami’, 3242).

Concerning the virtues of khushoo’, the Prophet (Sallallahu alayhi wa sallam) also said: “Whoever
does wudoo’ and does it well, then prays two rak’ahs focusing on them completely [according to
another report: and does not think of anything else], will be forgiven all his previous sins
[according to another report: will be guaranteed Paradise].”

(Al-Bukhaari, al-Bagha edn., no. 158; al-Nisaa'i, 1/95; Saheeh al-Jaami’, 6166).

THE VIRTUES OF KHUSHU

- If you do wudhu properly and perform salah with khushu, all your minor sins are forgiven and
you will be guaranteed the Paradise.

HOW TO GAIN KHUSU IN SALAH

1. YOU NEED TO HAVE A STRONG DESIRE TO DO WHAT IS FARD

- Therefore you begin by loving Allah.


And nothing prevents their contributions from being accepted from them except that they
disbelieved in Allah and in His Messenger (Muhammad Sallallahu alayhi wa sallam); and that they
came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but
unwillingly.

(At-Tawbah 9:54)

- The munafiqeen come to salah in a lazy manner.

- Therefore you need to love peforming the salah in the first place.

- The munafiqs don't love Allah and hence don't love salah.

Jabir (RA) reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “Between a man
(Muslim) and shirk and disbelief lies neglect of salah.”

[Sahih Muslim (1/88) No. 82, Sunan Tirmidhi (5/13) No. 2620, Sunan Abu Dawud (4/219) No. 4678,
Sunan Ibn Majah (2/181) No. 1078, Sunan An-Nasa'i (1/232) No. 463, Musnad Ahmad (3/370) No.
15021]

Abdullah ibn Shaqiq Uqayli (RA) reported, saying “The companions of Muhammad (Sallallahu
alayhi wa sallam) did not regard neglect of any of the deeds as disbelief as they did (neglect) of
Salah."

[Sunan Tirmidhi (5/14) No. 2622 and Mustadrak al-Haakim (1/48) No. 12 who said it met the
conditions of al-Bukhari and Muslim]

- So imaan helps with the khushu.

- When you have imaan you can perform salah as if you are seeing Allah.

THE MEANS OF HAVING TAQWA

1. Keep up the Prayers

Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind, unlawful
sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked
deed, etc.) and the remembering (praising, etc.) of (you by) Allah (in front of the angels) is greater
indeed [than your remembering (praising, etc.) Allah in prayers, etc.]. And Allah knows what you
do.

(Al-'Ankabut 29:45)

2. To Have Good Friends

Abu Huraira (RA) reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “A man is on
the religion of his friend, so let each of you observe whom he be friends.”

[Sunan Tirmidhi (4/589) No. 2378, Sunan Abu Dawud (4/259) No. 4833, Musnad Ahmad (2/334) No.
8398]

- A man belongs to the religion of his friend so be careful who you take as friends.

And whoso obeys Allah and the Messenger (Muhammad Sallallahu alayhi wa sallam), then they
will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the
Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu
Bakr As Siddiq), the martyrs, and the righteous. And how excellent these companions are!

(An-Nisa 4:69)

3. Have a Library of Islamic Books and Dvds

- Don't watch movies; they contain foul language.

Al-Bara' Ibn 'Azib (RA) narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: ..."The
strongest bond of faith is to love for the sake of Allah and hate for the sake of Allah."

[Musnad Ahmad (4/286) No. 18547, Shu'ab al-Eman al-Bayhaqi (12/75) No. 9066, Musannaf Ibn Abi
Shaybah (7/80) No. 34338]

- Someone’s sister was dating a kaafir.

- He had Indian films in his house so what did he expect?

4. Have a Masjid where the Khutbah Boosts your Eeman

- Go where the khutbah boosts your eeman.

- Where can we find these masjids?

- All the masjids are controlled by the taghoot.

- They bring police in the masjid to spy.

- You complain about your masjid

5. Mix with the Sincere Scholars

And whoso obeys Allah and the Messenger (Muhammad Sallallahu alayhi wa sallam), then they
will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the
Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu
Bakr As Siddiq), the martyrs, and the righteous. And how excellent these companions are!

(An-Nisa 4:69)

6. Join a Weekly Study Circle

Abu Huraira (RA) reported that Allah's Messenger (Sallallahu alayhi wa sallam) said, “The world,
with all that it contains, is accursed except for dhikr (the remembrance of Allah) that which
pleases Allah; and the religious scholars and seekers of knowledge.''

[Sunan Tirmidhi (4/561) 2322 and Sunan Ibn Majah (5/231) 4112, (Abu Eesa al-Tirmidhi said: this
hadeeth is hasan ghareeb)]

7. Join the Mujahideen on the Battlefield

- Do not march in front of embassies but march to the battlefield.

2. PREPARE YOURSELF FOR THE SALAH PROPERLY

- So before you get into the salah you need to prepare yourself.
- Do not run to the masjid but walk.

- Not too fast and not too slow.

- Sometimes you rush to the masjid so you do not miss the first rakah but this is not the adab.

- Make wudhu properly when you arrive at the masjid and say Bismillah before you start.

- Do not engage in idle talk during wudhu.

- Repeat after the muadhin when he is making the adhan.

- Make the dua after adhan.

‫ »ﻻ ﺣﻮل وﻻ‬:‫ ﻓﯿﻘﻮل‬،‫ ﺳﻮى اﻟﺤﯿﻌﻠﺘﯿﻦ‬،‫ ﻋﻦ ﻋﻤﺮ ﻓﻲ ﻓﻀﻞ اﻟﻘﻮل ﻛﻤﺎ ﻳﻘﻮل اﻟﻤﺆذن ﻛﻠﻤﺔ ﻛﻠﻤﺔ‬:‫وﻟﻤﺴﻠﻢ‬
‫»ﻗﻮة إﻻ ﺑﺎ‬.

209. Muslim transmitted on the authority of 'Umar (RAA): the virtue of repeating what the
caller is saying, word for word, except when the caller says, 'Hayya 'alal-Falah' (come to
success), 'Haya 'alas-salah' (Come to the prayer), he then says, la hawala wa la Quwata illa
billah.' (There is no power or might except by Allah's leave).

:‫ »ﻣﻦ ﻗﺎل ﺣﯿﻦ ﻳﺴﻤﻊ اﻟﻨﺪاء‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬-‫ رﺿﻲ ﷲ ﻋﻨﻪ‬-‫وﻋﻦ ﺟﺎﺑﺮ‬
‫ واﺑﻌﺜﻪ ﻣﻘﺎﻣﺎ ﻣﺤﻤﻮدا اﻟﺬي‬،‫ آت ﻣﺤﻤﺪا اﻟﻮﺳﯿﻠﺔ واﻟﻔﻀﯿﻠﺔ‬،‫ واﻟﺼﻼة اﻟﻘﺎﺋﻤﺔ‬،‫اﻟﻠﮭﻢ رب ھﺬه اﻟﺪﻋﻮة اﻟﺘﺎﻣﺔ‬
‫ أﺧﺮﺟﻪ اﻷرﺑﻌﺔ‬.«‫ ﺣﻠﺖ ﻟﻪ ﺷﻔﺎﻋﺘﻲ ﻳﻮم اﻟﻘﯿﺎﻣﺔ‬،‫وﻋﺪﺗﻪ‬

219. Narrated Jabir (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "Whoever says,
when he hears the Adhan: 'Allahumma rabba hadhhil-da’wat il-taammah was-salat il-
qaaimah, ati Muhammadan al-wasilah wal-fadeelah wab’athhu maqaaman mahmoodan
alladhi wa’adtahu' (Oh Allah, Lord of this perfect call and the established prayers, grant
Muhammad the status of Wasilah and the most virtuous place, and raise him to a praised
position, You have promised him), will be entitled to my intercession on the Day of
Judgment."

[Related by the four Imams]

‫ »ﻟﻮﻻ أن أﺷﻖ ﻋﻠﻰ‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻋﻦ رﺳﻮل ﷲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ واﻟﻨﺴﺎﺋﻲ‬،‫ وأﺣﻤﺪ‬،‫ أﺧﺮﺟﻪ ﻣﺎﻟﻚ‬.«‫أﻣﺘﻲ ﻷﻣﺮﺗﮭﻢ ﺑﺎﻟﺴﻮاك ﻣﻊ ﻛﻞ وﺿﻮء‬

36. Narrated Abu Hurairah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said,
"If it were not too much of a burden on my nation, I would have ordered them to use the
Siwak with every ablution (they perform)."

[Related by Ahmad, Malik and an-Nasa’i. Ibn Khuzaimah graded it as Sahih]

- Use siwak when making wudhu.

- Wear clean clothing to the masjid.

O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and
going round (the Tawaf of ) the Ka'bah, and eat and drink but waste not by extravagance, certainly
He (Allah) likes not Al-Musrifun (those who waste by extravagance).

(Al-A'raf 7:31)
- Recite the dua after wudhu

3. PURIFY THE PLACE YOU ARE GOING TO PRAY

- Because it is haram to pray where there is najasa.

- This is one of prerequisites of salah.

4. KEEP THE LINES IN SALAH STRAIGHT

- Because if the line is crooked the hearts become crooked.

- Also the shaitan comes in between if there are gaps.

5. TO PRAY AT A MEDIUM PACE

6. ALLOW EVERY BONE TO RETURN TO ITS ORIGINAL PLACE

Abi Qatadah reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said "The worst
thief is one who steals in his prayer." Then the companions asked, "How can someone steal from
his prayer?" Prophet (Sallallahu alayhi wa sallam) answered, "He does not complete his Ruku and
Sadjah with perfection."

[Musnad Ahmad (5/310) No. 22695, Sunan Darimi (1/350) No. 1328, Sahih Ibn Khuzaymah (1/331)
No. 663]

8. PRAY EVERY SALAH AS IF IT IS YOUR LAST SALAH

The Prophet (Sallallahu alayhi wa sallam) also advised Abu Ayyoob (may Allaah be pleased with
him): “When you stand up to pray, pray a farewell prayer.”

(Reported by Ahmad, 5/412; Saheeh al-Jaami’, no. 742)

9. TO THINK ABOUT THE MEANING OF THE AYAHS AND THE SURAHS THAT ARE BEING
RECITED IN THE SALAH

Because Allah said:

Do they not then think deeply in the Qur'an, or are their hearts locked up (from understanding it)?

(Muhammad 47:24)

The Qur’aan was revealed to be pondered over. Allaah says (interpretation of the meaning): “(This
is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder
over its Verses, and that men of understanding may remember.”

[Saad 38:29].

No one can ponder over its verses unless he has some knowledge of the meaning of what he is
reciting, so that he can think about it and be moved to tears by it. Allaah says (interpretation of the
meaning): “And those who, when they are reminded of the aayaat (proofs, evidences, verses,
lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.”

[al-Furqaan 25:73].
- Some people cry in salah when a surah dealing with hellfire is recited because they ponder over
the Quran and fear Allah.

Ibn Abbas (RA) reported that he heard Allah’s Messenger (Sallallahu alayhi wa sallam) say, ‘(There
are) two eyes that the Fire will never touch, the eye that wept from fear of Allah and the eye that
stood guard in the night in Allah’s path.”

[Sunan Tirmidhi (4/175) No. 1639 and Shu'ab al-Eman al-Bayhaqi (3/227) No. 1639]

Qutaadah ibn al-Nu’maan (may Allaah be pleased with him) – prayed qiyaam at night and did not
recite anything but Qul Huwa Allaah Ahad, repeating it and not adding anything more.

(Al-Bukhaari, al-Fath, 9/59; Ahmad, 3/43)

The following is a moving story that illustrates how the Prophet (Sallallahu alayhi wa sallam) had
khushoo’, as well as explaining how it is obligatory to think of the meaning of the aayat. ‘Ataa’
said: “ ‘Ubayd ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and Ibn
‘Umayr said to her, ‘Tell us of the most amazing thing you saw on the part of the Messenger of
Allaah (Sallallahu alayhi wa sallam).’ She wept and said, ‘He got up one night and said, “O
‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be close to you, and I love
what makes you happy.” So he got up and purified himself, then he stood and prayed. He kept
weeping until his lap got wet, then he wept and kept weeping until the floor got wet. Bilaal came to
tell him that it was time to pray, and when he saw him weeping, he said, “O Messenger of Allaah,
you are weeping when Allaah has forgiven you all your past and future sins?” He said, “Should I
not be a grateful slave? Tonight some aayaat have been revealed to me; woe to the one who
recites them and does not think about what is in them (interpretation of the meaning): ‘Verily! In
the creation of the heavens and the earth…’”

[Aal ‘Imraan 3:190… or al-Baqarah 2:164].’”

(Reported by Ibn Hibaan. He said in al-Silsilat al-Saheehah, no. 68: this is a jayyid isnaad).

'Aishah (RA) said: The Prophet (Sallallahu alayhi wa sallam) would stand (in prayer) so long that
the skin of his feet would crack. I asked him, "Why do you do this while your past and future sins
have been forgiven?" He said, "Should I not be a grateful slave of Allah?"

[Al-Bukhari (4837) and Muslim (2820)]

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the
ships which sail through the sea with that which is of use to mankind, and the water (rain) which
Allah sends down from the sky and makes the earth alive therewith after its death, and the moving
(living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds
which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for
people of understanding.

(Al-Baqarah 2:164)

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there
are indeed signs for men of understanding. (Aali Imran 3:190)
Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their
sides, and think deeply about the creation of the heavens and the earth, (saying) : "Our Lord! You
have not created (all) this without purpose, glory to You!
(Exalted be You above all that they associate with You as partners). Give us salvation from the
torment of the Fire.

(Al Imran 3:191)


10. RECITE AMEEN AFTER THE IMAM RECITES SURAH FATIHA

Imam Bukhari in his Sahih in the Chapter: The Imam saying "Amin" aloud: 'Ata' said, "'Amin' is a
supplication." Ibn az-Zubayr and those behind him used to say "Amin" until the mosque
reverberated. Abu Hurayra used to call out to the Imam, "Do not let me miss the 'Amin'." Nafi' said,
"Ibn 'Umar did not neglect to say it and encouraged other people to. I heard him say good things
about it."

[Sahih Bukhari (1/156)]

- The Jews envy you for this.

ِ ‫ﻋ َﻠ‬
On the authority Wa'il bin Hujr "I heard the Messenger of Allah recite, َ‫ﯾﮭ ْم َوﻻَ اﻟﺿﱠﺎ ِّﻟﯾن‬ َ ‫ب‬
ِ ‫ﯾر اﻟ َﻣﻐﺿُو‬
ِ ‫ﻏ‬َ (Not
(that) of those who earned Your anger, nor of those who went astray), and he said `Amin'
extending it with his voice."

Abu Dawud's narration added, "Raising his voice with it." [Musnad Ahmad (4/315) No. 18862,
Sunan Tirmidhi (2/27) No. 248, Sunan Abu Dawud (1/246) No. 932]

Abu Hurayrah narrated that "whenever the Messenger of Allah would recite, َ‫ﯾﮭ ْم َوﻻ‬ ِ ‫ﻋ َﻠ‬
َ ‫ب‬
ِ ‫ﯾر اﻟ َﻣﻐﺿُو‬
ِ ‫ﻏ‬َ
َ‫ﺿﺎ ِﻟّﯾن‬
‫( اﻟ ﱠ‬Not (the way) of those who earned Your anger, nor of those who went astray), He would say
Amin until those who were behind him in the first line could hear him." Ibn Majah's narration
added, "Then the Masjid would shake because of (those behind the Prophet) reciting Amin."

[Sunan Abu Dawud (1/246) No. 934 and Sunan Ibn Majah (2/36) No. 853]

Abu Huraira narrated the Prophet (Sallallahu alayhi wa sallam) said, “When the Imam says
‘Ameen’, then you should all say ‘Ameen’, for the angels say ‘Ameen’ at that time, and he whose
‘Ameen’ coincides with the ‘Ameen’ of the angels, all his past sins will be forgiven.”

[Al-Bukhari (780) and Muslim (410)]

Abu Huraira reported: The Messenger of Allah (Sallallahu alayhi wa sallam) said: "When anyone
amongst you utters Amin and the angels in the heaven also utter Amin and (the Amin) of the one
coincides with (that of) the other, all his previous sins are pardoned."

[Al-Bukhari (781) and Muslim (410)]

11. RESPOND TO THE IMAM WHEN HE SAYS SAMI ALLAHU LIMAN HAMIDA

Rifaa’ah ibn Raafi’ al-Zirqi said: “One day we were praying behind the Prophet (Sallallahu alayhi
wa sallam). When he raised his head, he said, ‘Sami’ Allaahu liman hamidah,’ and a man behind
him said, ‘Rabbanaa wa laka’l-hamdu hamdan katheeran tayyiban mubaarakan fih (Our Lord to
You be much good and blessed praise).’ When he finished, he said, ‘Who is the one who spoke?’
The man said, ‘Me.’ He said, and ‘I saw thirty-odd angels rushing to see who would write it down
first.’”

(Reported by al-Bukhaari, al-Fath, 2/284).

- You say 'Rabbana wa lakal hamd'.

- This should be said out loud not to yourself.

- This is not considered speaking in salah but is part of the salah.


12. TO PAUSE AFTER EACH AYAH

This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the
Prophet (Sallallahu alayhi wa sallam), as Umm Salamah (may Allaah be pleased with her)
described how the Messenger of Allaah (Sallallahu alayhi wa sallam) would recite, “Bismillah il-
Rahmaan il-Raheem”, and according to one report, he would pause, then say, “Al-hamdu Lillaahi
Rabbi’l-‘Aalameen, al-Rahmaan, al-Raheem.” Then according to one report, he would pause, then
say, “Maaliki yawm il-deen,” and he would break up his recitation aayah by aayah.

(Reported by Abu Dawood, no. 4001; classed as saheeh by al-Albaani in al-Irwaa’, where its
isnaads are described. 2/60).

13. RECITE SURAH FATIHA WITH PROPER PRONOUNCIATION

- It is haram to pray behind a man who can't recite Surah Fatiha.

- It should be recited in Arabic.

14. TO RECITE THE QURAN WITH TARTEEL

Or a little more; and recite the Qur'an (aloud) in a slow, (pleasant tone and) style.

(Al-Muzzammil 73:4)

- Tarteel means at a steady pace.

15. ALWAYS BEAR IN MIND THAT ALLAH RESPONDS TO YOUR PRAYER

On the authority of Abu Hurayrah (RA) from the Prophet (Sallallahu alayhi wa sallam), who said:
"A prayer performed by someone who has not recited the Essence of the Qur'an

(1) during it is deficient (and he repeated the word three times), incomplete." Someone said to Abu
Hurayrah: [Even though] we are behind the imam?

2) He said: Recite it to yourself, for I have heard the Prophet (Sallallahu alayhi wa sallam) say:
"Allah (mighty and sublime be He), had said: 'I have divided prayer between Myself and My
servant into two halves, and My servant shall have what he has asked for. When the servant says:
'Al-hamdu lillahi rabbi l-alamin'

3), Allah (mighty and sublime be He) says: 'My servant has praised Me.' And when he says: 'Ar-
rahmani r-rahim'

4), Allah (mighty and sublime be He) says: 'My servant has extolled Me,' and when he says: 'Maliki
yawmi d-din'

5), Allah says: 'My servant has glorified Me' - and on one occasion He said: 'My servant has
submitted to My power.' And when he says: 'Iyyaka na budu wa iyyaka nasta in'

6), He says: 'This is between Me and My servant, and My servant shall have what he has asked
for.' And when he says: 'Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-
maghdubi alayhim wa la d-dallin'

7), He says: 'This is for My servant, and My servant shall have what he has asked for.

1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.


2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.

3) "Praise be to Allah, Lord of the Worlds."

4) "The Merciful, the Compassionate."

5) "Master of the Day of Judgement."

6) "It is You we worship and it is You we ask for help."

7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of
those against whom You are angry, nor of those who are astray."

[Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah)]

- Surah Fatiha is a dua and Allah accepts your dua.

16. PUT A SUTRA IN FRONT OF YOU

The Prophet (Sallallahu alayhi wa sallam) said: “When any one of you prays, let him pray facing a
sutrah, and let him get close to it.”

(Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 651).

- This is the barrier between you and the people passing by so that they don't come in front of
you.

17. LOOK AT THE PLACE OF SUJUD

- So is not allowed to look in the skies

‫ »ﻟﯾﻧﺗﮭﯾن ﻗوم ﯾرﻓﻌون أﺑﺻﺎرھم إﻟﻰ اﻟﺳﻣﺎء ﻓﻲ اﻟﺻﻼة أو ﻻ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن ﺟﺎﺑر ﺑن ﺳﻣرة‬
‫ رواه ﻣﺳﻠم‬.«‫ﺗرﺟﻊ إﻟﯾﮭم‬

260.Narrated Jabir bin Samurah (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam) said,
"Those who raise their sight toward the sky during the prayer, should stop doing so, otherwise
their sight will not return to them.'

[Related by Muslim.]

It was reported from ‘Aa’ishah that “the Messenger of Allaah (Sallallahu alayhi wa sallam) used to
pray with his head tilted forward and his gaze lowered, looking at the ground.”

(Reported by al-Haakim, 1/479. He said it is saheeh according to the condition of the two Shaykhs
[al-Bukhaari and Muslim], and al-Albaani agreed with him in Sifat al-Salaah, p. 89).

18. AVOID CLOSING YOUR EYES WHEN IN SALAH

The fuqahaa’ differ as to whether closing the eyes during prayer is makrooh. Imaam Ahmad and
others did count it as makrooh, and said: “This is the action of the Jews,” but others allowed it
and did not count it as makrooh. The correct view is that if keeping the eyes open does not affect
a person’s khushoo’, then this is better, but if keeping the eyes open affects a person’s khushoo
because of decorations, adornments etc. in front of him, which distract him, then it is not makrooh
at all for him to close his eyes. The opinion that indeed it is mustahabb in this case is closer to the
principles and aims of sharee’ah than saying it is makrooh. And Allaah knows best.
(Zaad al-Ma’aad, 1/293, Daar al-Risaalah edn.)

- This is against the sunnah but the salah is accepted if you do so.

- You are allowed to close your eyes if there are distractions in the place of salah.

19. TO POINT WITH THE INDEX FINGER DURING THE TASHAHHUD

The Prophet (Sallallahu alayhi wa sallam) said: “It is more powerful against the Shaytaan than
iron”

(reported by Imaam Ahmad, 2/119, with a hasan isnaad, as stated in Sifat al-Salaah, p. 159), i.e.,
pointing with the forefinger during the Tashahhud is more painful to the Shaytaan than being
beaten with a rod of iron, because it reminds the slave of the Unity of Allaah and to be sincere in
his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah
from him.”

(al-Fath al-Rabbani by al-Saa’idi, 4/15).

It was reported that “the Companions of the Prophet (Sallallahu alayhi wa sallam) used to enjoin
one another, i.e., with regard to pointing with the finger during the du’aa’.”

(Reported by Ibn Abi Shaybah with a hasan isnaad, as stated in Sifat al-Salaah, p. 141. See al-
Musannaf, no. 9732, part 10, page 381

- Wagging the finger is not the sunnah and the hadith that says so is daeef.

- This is the hallmark of a saudi salafi.

Imam Nawawi mentions in the Majmu‘ (3.454) from Abu Dawud and others with a sound chain of
narrators on the authority Abdullah Ibn Az-Zubayr, that he described the prayer of the Prophet
(Sallallahu alayhi wa sallam) by saying,

“He would point with his finger while supplicating without moving it.” As for what is present in the
narration that mentions, that he (Sallallahu alayhi wa sallam) “used to move it”, the expression,

“move it is an unreliable anomalous (Ar. shadhdh) narration because the narrator who relates
[this Hadith] on the authority of the Companion Wael Ibn Hujr (RA) contradicts everyone else who
narrated from him

20. TO RECITE A DIFFERENT SURAH IN EVERY RAKA'

Among the soorahs which the Prophet (Sallallahu alayhi wa sallam) used to recite during Salaat
al-Fajr we find a great and blessed number.

The longer mufassal soorahs (soorahs from the last seventh of the Qur’aan), such as
al-Waaqi’ah [56],

al-Toor [52] and Qaaf [50],


and shorter mufassal soorahs such as Idhaa al-shamsu kuwwirat

[al-Takweer 81],

al-Zalzalah [99], and

al-Mi’wadhatayn [the last two soorahs].


It was reported that he recited
al-Room [30],

Yaa-Seen [36] and

al-Saaffaat [37], and


on Fridays he would recite

al-Sajah [32] and

al-Insaan [76, a.k.a. al-Dhahr] in Fajr prayer.

It was reported that in Salaat al-Zuhr, he would recite the equivalent of thirty aayaat in each of the
two rak’ahs, and that he recited

al-Taariq [86],

al-Burooj [85] and

wa’l-layli idhaa yaghshaa [al-Layl, 92].

- Therefore you need to recite a different surah in every raka.

21. TO MAKE A DUA IN YOUR SAJDA

The Prophet (Sallallahu alayhi wa sallam) said, “The closest that the slave can be to his Lord is
when he is prostrating, so increase your du’aa’ [at that time].” (Reported by Muslim, Kitaab al-
Salaah, Baab maa yuqaalu fi’l-rukoo’ wa’l-sujood. No. 215). And he said: “… As for sujood, strive
hard to make du’aa’ in it, for it is bound to be answered for you.”

(Reported by Muslim, Kitaab al-Salaah, Baab al-Nahy ‘an qiraa’at al-Qur’aan fi’l rukoo’ wa’l-sujood,
no. 207).

- You can make dua in a different language in the sunnah salah but not in the fard salah.

- The dua made in sajda is accepted by Allah.

22. MAKE A DUA AFTER RECITING YOUR TASHAHHUD

One of the things that he (Sallallahu alayhi wa sallam) used to recite after the Tashahhud is what
we learn from the hadeeth: “When any one of you finishes the Tashahhud, let him seek refuge
with Allaah from four things, from the punishment of Hell, from the punishment of the grave, from
the trials (fitnah) of life and death, and from the evil of the Dajjal (‘Antichrist’).” He used to say,

“Allaahumma innee a’oodhu bika min sharri maa ‘amiltu wa min sharri maa lam a’mal (O Allaah, I
seek refuge with You from the evil of what I have done and the evil of what I have not done).”

“Allaahumma haasibni hisaaban yaseeran (O Allaah, make my accounting easy).”


He taught Abu Bakr al-Siddeeq (may Allaah be pleased with him) to say,

“Allaahumma innee zalamtu nafsi zulman katheeran, wa la yaghfir al-dhunooba illa anta, faghfir li
maghfiratan min ‘indaka warhamni innaka anta al-Ghafoor al-Raheem

(O Allaah, I have wronged myself very much, and no one can forgive sin but You. Grant me
forgiveness from You and have mercy on me, for You are the All-Forgiving, Most Merciful).”
- My favourite is the dua the Rasul (Sallallahu alayhi wa sallam) taught Abu Bakr (r.a) because Abu
Bakr was his favourite companion.

ARE WE ALLOWED TO MAKE A DUA AFTER THE SALAH?

- It is not haram but to make it after every salah is haram because you add to the salah.

- It is bid'ah to make dua every salah.

TO FOCUS YOUR MIND AND HEART ON ALLAH WHILST PRAYING

- The people of the hellfire put their hands by their hips.

- This is why we are forbidden from doing that during salah.

- It is also the practice of the Jews.

‫ﺑﺎب اﻟﺤﺚ ﻋﻠﻰ اﻟﺨﺸﻮع ﻓﻲ اﻟﺼﻼة‬

Chapter 5: Encouraging Inciting (the Muslim) to be Humble during prayer

‫ أن ﻳﺼﻠﻲ اﻟﺮﺟﻞ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻧﮭﻰ رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ أن ﻳﺠﻌﻞ ﻳﺪه ﻋﻠﻰ ﺧﺎﺻﺮﺗﻪ‬:‫ وﻣﻌﻨﺎه‬.‫ واﻟﻠﻔﻆ ﻟﻤﺴﻠﻢ‬،‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ﻣﺨﺘﺼﺮا‬

251. Narrated Abu Hurairah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam)
prohibited that one puts his hands on his waist during prayer."

[Agreed upon and the wording is from Muslim]

‫ أن ذﻟﻚ ﻓﻌﻞ اﻟﯿﮭﻮد‬:‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻋﻦ ﻋﺎﺋﺸﺔ‬:‫وﻓﻲ اﻟﺒﺨﺎري‬

252. Al-Bukhari added in his narration on the authority of 'A'ishah (RAA):


"This is what the Jews do in their prayer,"

- So tranquillity, humility, etc. are the words used to explain khushu in salah.

- You need to avoid all practices that are of the people of the hellfire and the kuffar.

‫ »إذا ﻗﺪم اﻟﻌﺸﺎء ﻓﺎﺑﺪءوا ﺑﻪ ﻗﺒﻞ‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬-‫وﻋﻦ أﻧﺲ‬
‫أن ﺗﺼﻠﻮا اﻟﻤﻐﺮب« ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬

253. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said,
"If supper is served, then start with it before praying Maghrib."

[Agreed upon]

- If food is served, you need to eat before salah.

- Otherwise you will think about the food and not Allah (swt) in the salah

‫وﻓﻲ »اﻟﺼﺤﯿﺢ« ﻋﻦ ﻣﻌﯿﻘﯿﺐ ﻧﺤﻮه ﺑﻐﯿﺮ ﺗﻌﻠﯿﻞ‬

255. Al-Bukhari and Muslim narrated a similar narration on the authority


of Mu'aiqib without giving an explanation.
‫ ﻋﻦ اﻻﻟﺘﻔﺎت ﻓﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺳﺄﻟﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ﻋﻦ ﻋﺎﺋﺸﺔ‬
- ‫ ﻋﻦ أﻧﺲ‬:‫ وﻟﻠﺘﺮﻣﺬي‬.‫ رواه اﻟﺒﺨﺎري‬.«‫ »ھﻮ اﺧﺘﻼس ﻳﺨﺘﻠﺴﻪ اﻟﺸﯿﻄﺎن ﻣﻦ ﺻﻼة اﻟﻌﺒﺪ‬:‫اﻟﺼﻼة؟ ﻓﻘﺎل‬
‫ ﻓﺈن ﻛﺎن ﻓﻼ ﺑﺪ ﻓﻔﻲ اﻟﺘﻄﻮع‬،‫ ﻓﺈﻧﻪ ھﻠﻜﺔ‬،‫ » إﻳﺎك واﻻﻟﺘﻔﺎت ﻓﻲ اﻟﺼﻼة‬:‫»وﺻﺤﺤﻪ‬.

256. Narrated 'A'ishah (RAA): 'I asked Allah's Messenger (Sallallahu alayhi wa sallam) about
looking (turning) here and there in prayer. He replied, "It is a kind of theft by which Satan
takes away (a portion) of the person's prayer."

[Related by Al-Bukhari and At-Tirmidhi who rendered it Authentic]

The latter's wordings are, "Avoid turning while you are engaged in prayer, for it leads to the
destruction (of your religion). If you have to do it, then do it in the voluntary prayer."

- You are not allowed to turn away during salah.

- You should keep your gaze on the spot where you make sajda.

‫ »إذا ﻛﺎن أﺣﺪﻛﻢ ﻓﻲ اﻟﺼﻼة‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ‬
‫ وﻓﻲ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ وﻟﻜﻦ ﻋﻦ ﺷﻤﺎﻟﻪ ﺗﺤﺖ ﻗﺪﻣﻪ‬،‫ ﻓﻼ ﻳﺒﺰﻗﻦ ﺑﯿﻦ ﻳﺪﻳﻪ وﻻ ﻋﻦ ﻳﻤﯿﻨﻪ‬،‫ﻓﺈﻧﻪ ﻳﻨﺎﺟﻲ رﺑﻪ‬
‫ »أو ﺗﺤﺖ ﻗﺪﻣﻪ‬:‫»رواﻳﺔ‬.

257. Narrated Anas (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "Whenever
any of you is engaged in prayer, he must realize that he is having an intimate conversation
with His Lord. So, he should not spit in front of him nor toward his right side. But (he may
spit, if needs) to his left, and under his foot."

[Agreed upon. In a different version "or under his foot."]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﺳﺘﺮت ﺑﻪ ﺟﺎﻧﺐ ﺑﯿﺘﮭﺎ ﻓﻘﺎل اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻛﺎن ﻗﺮام ﻟﻌﺎﺋﺸﺔ‬:‫وﻋﻨﻪ ﻗﺎل‬
‫ رواه اﻟﺒﺨﺎري‬.«‫ ﻓﺈﻧﻪ ﻻ ﺗﺰال ﺗﺼﺎوﻳﺮه ﺗﻌﺮض ﻟﻲ ﻓﻲ ﺻﻼﺗﻲ‬،‫ » أﻣﯿﻄﻲ ﻋﻨﺎ ﻗﺮاﻣﻚ ھﺬا‬:‫وﺳﻠﻢ‬

258. Narrated Anas (RAA) (and 'A'ishah (RAA)), had a curtain with which she covered the
doorway of her house. Allah's Messenger (Sallallahu alayhi wa sallam) said to her, "Remove
this curtain (of yours) from us, for its pictures keep me distracted during my prayer."

[Related by Al-Bukhari]

- Spitting in salah takes away the khushu.

- Also decorated curtains or shirts take away the khushu.

‫ »ﻓﺈﻧﮭﺎ أﻟﮭﺘﻨﻲ ﻋﻦ ﺻﻼﺗﻲ‬:‫ وﻓﯿﻪ‬،‫» واﺗﻔﻘﺎ ﻋﻠﻰ ﺣﺪﻳﺜﮭﺎ ﻓﻲ ﻗﺼﺔ أﻧﺒﺠﺎﻧﯿﺔ أﺑﻲ ﺟﮭﻢ‬.

259. Bukhari and Muslim agreed upon the narration of 'A'ishah (RAA): concerning the story
of the Inbijaniyah of Abu Jahm, which has the phrase, "It has distracted me in my prayer."

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ »ﻟﯿﻨﺘﮭﯿﻦ ﻗﻮم‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮة‬
‫ رواه ﻣﺴﻠﻢ‬.«‫ﻳﺮﻓﻌﻮن أﺑﺼﺎرھﻢ إﻟﻰ اﻟﺴﻤﺎء ﻓﻲ اﻟﺼﻼة أو ﻻ ﺗﺮﺟﻊ إﻟﯿﮭﻢ‬

260. Narrated Jabir bin Samurah (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam)
said, "Those who raise their sight toward the sky during the prayer, should stop doing so,
otherwise their sight will not return to them.'
[Related by Muslim]

‫ »ﻻ ﺻﻼة‬:‫ ﻳﻘﻮل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺳﻤﻌﺖ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬-‫رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻋﻦ ﻋﺎﺋﺸﺔ‬:‫وﻟﻪ‬
‫ وﻻ ھﻮ ﻳﺪاﻓﻌﻪ اﻷﺧﺒﺜﺎن‬،‫»ﺑﺤﻀﺮة طﻌﺎم‬.

261. Narrated 'A'ishah (RAA): 'I heard the Messenger of Allah (Sallallahu alayhi wa sallam)
say, "No one should pray when the food is served nor when one needs to answer the call of
nature."

- You are not allowed to gaze up at the sky whilst in salah.

- Also answer the call of nature before salah if you feel the urge.

‫ ﻓﺈذا‬،‫ »اﻟﺘﺜﺎؤب ﻣﻦ اﻟﺸﯿﻄﺎن‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ »ﻓﻲ اﻟﺼﻼة‬:‫ وزاد‬،‫ واﻟﺘﺮﻣﺬي‬.‫ رواه ﻣﺴﻠﻢ‬.«‫»ﺗﺜﺎءب أﺣﺪﻛﻢ ﻓﻠﯿﻜﻈﻢ ﻣﺎ اﺳﺘﻄﺎع‬.

262. Narrated Abu Hurairah (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "Yawning
is caused by the devil, so if any of you yawns (during prayer) he should stop it as much as he
can."

[Related by Muslim and At-Tirmidhi who added in his narration, "During prayer."]

- The shaitan laughs at you when you yawn so you should try and suppress it.

- We do not pray with our hands at our hips because it is the pose of the people of hellfire.

Then I will come to them from before them and behind them, from their right and from their left,
and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)."

(Al-A'raf 7:17)

- The shaitaan promised to attack us from every angle.

- The scholars gave the tafseer of the above ayah (7:17) to mean that the shaitan will take away
your khushu from the salah.

“The first thing of your religion that you will lose is khushoo’, and the last thing that you will lose
of your religion is salaah. There may be a person praying who has no goodness in him, and soon
you will enter the mosque and not find anyone who has khushoo’.”
(al-Madaarij, 1/521).

- The khushu is the first thing to be lost in salah.

- Abu Hanifa says that if you fidget more than 3 times in one position in your salah, your salah is
bautil and you have to start again.

THE IMPORTANCE OF KHUSHU IN SALAH

- This is important because it is the first thing that will be lost from the ummah and because of the
ayahs 23:2 and 2:238.

Successful indeed are the believers.

Those who offer their Salat (prayers) with all solemnity and full submissiveness
(Al-Mu'minun 23:1-2)

Guard strictly (five obligatory) AsSalawat (the prayers) especially the middle Salat (i.e. the best
prayer 'Asr). And stand before Allah with obedience [and do not speak to others during the Salat
(prayers)].

(Al-Baqarah 2:238)

- Mujahid (the top student of Ibn Abbas) gave the tafsir of the above ayah (2:238) to mean khushu
because you need to empty your heart of every dunya matter.

It was reported that Mujaahid said: “’…and stand before Allaah with obedience” [al-Baqarah 2:238
– interpretation of the meaning]’ – part of obedience is to bow, to be solemn and submissive, to
lower one’s gaze and to humble oneself out of fear of Allaah, may He be glorified.”

(Ta’zeem Qadr al-Salaah, 1/188).

“Khushoo’ in prayer happens when a person empties his heart for it (prayer), and focuses on it to
the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in
it, as the Prophet (peace and blessings of Allaah be upon him) said: ‘… and my joy has been made
in salaah.”

(Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami’, 3124).

According to the most correct view, khushoo’ is obligatory. Shaykh al-Islam [Ibn Taymiyah],

may Allaah have mercy on him, said: “Allaah, may He be exalted, says (interpretation of the
meaning): ‘And seek help in patience and al-salaah (the prayer), and truly it is extremely heavy
and hard except for al-khaashi’oon …’

[Al-Baqarah 2:45].

This implies condemnation of those who are not khaashi’oon… Condemnation only applies when
something obligatory is not done, or when something forbidden is done. If those who do not have
khushoo’ are to be condemned, this indicates that khushoo’ is obligatory (waajib)… The fact that
khushoo’ is obligatory is also indicated by the aayaat (interpretation of the meaning): ‘Successful
indeed are the believers, those who offer their salaah (prayers) with all solemnity and full
submissiveness… These are indeed the inheritors, who shall inherit the Firdaws (Paradise). They
shall dwell therein forever.’ [al-Mu’minoon 23:1-2, 10-11] Allaah, may He be glorified and exalted,
tells us that these are the ones who will inherit Firdaws (Paradise), which implies that no-one else
will do so.

[Fatawa 22/553]

WHAT IS THE STATUS OF KHUSHU IN SALAH?

- Khushu means emptying your heart of everything about the dunya and thinking about Allah (swt)
alone and no one else.

- The ruling of khushu in salah is that it is fard.

On the authority of Anas the Messenger of Allah (Sallallahu alayhi wa sallam) said: “Of the things
of this world, women and perfume have been made dear to me, and my comfort is in prayer”

[Sunan al-Nasa'i (7/61) No. 3939, Musnad Ahmad (3/285) No. 14069, Musnad Abu Ya'la (6/237) No.
3530, al-Mu'jam al-Awsat al-Tabarani (5/241) No. 5203]
- The Rasul (saws) loved salah and Allah put joy in salah.

And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard
except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full
submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in
His Warnings (Hell, etc.)].

(Al-Baqarah 2:45)

- Baqarah: 45 is a condemnation of those who do not have khushu in salah.

- You are only condemned when it is wajib.

- The one who prays with khushu will enter the Paradise.

Concerning the virtues of khushoo’ and as a warning to the one who neglects it, the Prophet
(Sallallahu alayhi wa sallam) said: “Five prayers which Allaah has made obligatory. Whoever does
wudoo’ properly for them, prays them on time, does rukoo’ properly and has perfect khushoo’, it
is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such
promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.”

(Reported by Abu Dawood, no. 425; Saheeh al-Jaami’, 3242).

Concerning the virtues of khushoo’, the Prophet (Sallallahu alayhi wa sallam) also said: “Whoever
does wudoo’ and does it well, then prays two rak’ahs focusing on them completely [according to
another report: and does not think of anything else], will be forgiven all his previous sins
[according to another report: will be guaranteed Paradise].”

(Al-Bukhaari, al-Bagha edn., no. 158; al-Nisaa'i, 1/95; Saheeh al-Jaami’, 6166).

THE VIRTUES OF KHUSHU

- If you do wudhu properly and perform salah with khushu, all your minor sins are forgiven and
you will be guaranteed the Paradise.

HOW TO GAIN KHUSU IN SALAH

1. YOU NEED TO HAVE A STRONG DESIRE TO DO WHAT IS FARD

- Therefore you begin by loving Allah.

And nothing prevents their contributions from being accepted from them except that they
disbelieved in Allah and in His Messenger (Muhammad Sallallahu alayhi wa sallam); and that they
came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but
unwillingly.

(At-Tawbah 9:54)

- The munafiqeen come to salah in a lazy manner.

- Therefore you need to love peforming the salah in the first place.

- The munafiqs don't love Allah and hence don't love salah.
Jabir (RA) reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “Between a man
(Muslim) and shirk and disbelief lies neglect of salah.”

[Sahih Muslim (1/88) No. 82, Sunan Tirmidhi (5/13) No. 2620, Sunan Abu Dawud (4/219) No. 4678,
Sunan Ibn Majah (2/181) No. 1078, Sunan An-Nasa'i (1/232) No. 463, Musnad Ahmad (3/370) No.
15021]

Abdullah ibn Shaqiq Uqayli (RA) reported, saying “The companions of Muhammad (Sallallahu
alayhi wa sallam) did not regard neglect of any of the deeds as disbelief as they did (neglect) of
Salah."

[Sunan Tirmidhi (5/14) No. 2622 and Mustadrak al-Haakim (1/48) No. 12 who said it met the
conditions of al-Bukhari and Muslim]

- So imaan helps with the khushu.

- When you have imaan you can perform salah as if you are seeing Allah.

THE MEANS OF HAVING TAQWA

1. Keep up the Prayers

Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind, unlawful
sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked
deed, etc.) and the remembering (praising, etc.) of (you by) Allah (in front of the angels) is greater
indeed [than your remembering (praising, etc.) Allah in prayers, etc.]. And Allah knows what you
do.

(Al-'Ankabut 29:45)

2. To Have Good Friends

Abu Huraira (RA) reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “A man is on
the religion of his friend, so let each of you observe whom he be friends.”

[Sunan Tirmidhi (4/589) No. 2378, Sunan Abu Dawud (4/259) No. 4833, Musnad Ahmad (2/334) No.
8398]

- A man belongs to the religion of his friend so be careful who you take as friends.

And whoso obeys Allah and the Messenger (Muhammad Sallallahu alayhi wa sallam), then they
will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the
Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu
Bakr As Siddiq), the martyrs, and the righteous. And how excellent these companions are!

(An-Nisa 4:69)

3. Have a Library of Islamic Books and Dvds

- Don't watch movies; they contain foul language.

al-Bara' Ibn 'Azib (RA) narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: ..."The
strongest bond of faith is to love for the sake of Allah and hate for the sake of Allah."

[Musnad Ahmad (4/286) No. 18547, Shu'ab al-Eman al-Bayhaqi (12/75) No. 9066, Musannaf Ibn Abi
Shaybah (7/80) No. 34338]
- Someone’s sister was dating a kaafir.

- He had Indian films in his house so what did he expect?

4. Have a Masjid where the Khutbah Boosts your Eeman

- Go where the khutbah boosts your eeman.

- Where can we find these masjids?

- All the masjids are controlled by the taghoot.

- They bring police in the masjid to spy.

- You complain about your masjid

5. Mix with the Sincere Scholars

And whoso obeys Allah and the Messenger (Muhammad Sallallahu alayhi wa sallam), then they
will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the
Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu
Bakr As Siddiq), the martyrs, and the righteous. And how excellent these companions are!

(An-Nisa 4:69)

6. Join a Weekly Study Circle

Abu Huraira (RA) reported that Allah's Messenger (Sallallahu alayhi wa sallam) said, “The world,
with all that it contains, is accursed except for dhikr (the remembrance of Allah) that which
pleases Allah; and the religious scholars and seekers of knowledge.''

[Sunan Tirmidhi (4/561) 2322 and Sunan Ibn Majah (5/231) 4112, (Abu Eesa al-Tirmidhi said: this
hadeeth is hasan ghareeb)]

7. Join the Mujahideen on the Battlefield

- Do not march in front of embassies but march to the battlefield.

2. PREPARE YOURSELF FOR THE SALAH PROPERLY

- So before you get into the salah you need to prepare yourself.

- Do not run to the masjid but walk.

- Not too fast and not too slow.

- Sometimes you rush to the masjid so you do not miss the first rakah but this is not the adab.

- Make wudhu properly when you arrive at the masjid and say Bismillah before you start.

- Do not engage in idle talk during wudhu.

- Repeat after the muadhin when he is making the adhan.

- Make the dua after adhan.


‫ »ﻻ ﺣﻮل وﻻ‬:‫ ﻓﯿﻘﻮل‬،‫ ﺳﻮى اﻟﺤﯿﻌﻠﺘﯿﻦ‬،‫ ﻋﻦ ﻋﻤﺮ ﻓﻲ ﻓﻀﻞ اﻟﻘﻮل ﻛﻤﺎ ﻳﻘﻮل اﻟﻤﺆذن ﻛﻠﻤﺔ ﻛﻠﻤﺔ‬:‫وﻟﻤﺴﻠﻢ‬
‫»ﻗﻮة إﻻ ﺑﺎ‬.

209. Muslim transmitted on the authority of 'Umar (RAA): the virtue of repeating what the
caller is saying, word for word, except when the caller says, 'Hayya 'alal-Falah' (come to
success), 'Haya 'alas-salah' (Come to the prayer), he then says, la hawala wa la Quwata illa
billah.' (There is no power or might except by Allah's leave).

:‫ »ﻣﻦ ﻗﺎل ﺣﯿﻦ ﻳﺴﻤﻊ اﻟﻨﺪاء‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬-‫ رﺿﻲ ﷲ ﻋﻨﻪ‬-‫وﻋﻦ ﺟﺎﺑﺮ‬
‫ واﺑﻌﺜﻪ ﻣﻘﺎﻣﺎ ﻣﺤﻤﻮدا اﻟﺬي‬،‫ آت ﻣﺤﻤﺪا اﻟﻮﺳﯿﻠﺔ واﻟﻔﻀﯿﻠﺔ‬،‫ واﻟﺼﻼة اﻟﻘﺎﺋﻤﺔ‬،‫اﻟﻠﮭﻢ رب ھﺬه اﻟﺪﻋﻮة اﻟﺘﺎﻣﺔ‬
‫ أﺧﺮﺟﻪ اﻷرﺑﻌﺔ‬.«‫ ﺣﻠﺖ ﻟﻪ ﺷﻔﺎﻋﺘﻲ ﻳﻮم اﻟﻘﯿﺎﻣﺔ‬،‫وﻋﺪﺗﻪ‬

219. Narrated Jabir (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "Whoever says,
when he hears the Adhan: 'Allahumma rabba hadhhil-da’wat il-taammah was-salat il-
qaaimah, ati Muhammadan al-wasilah wal-fadeelah wab’athhu maqaaman mahmoodan
alladhi wa’adtahu' (Oh Allah, Lord of this perfect call and the established prayers, grant
Muhammad the status of Wasilah and the most virtuous place, and raise him to a praised
position, You have promised him), will be entitled to my intercession on the Day of
Judgment."

[Related by the four Imams]

‫ »ﻟﻮﻻ أن أﺷﻖ ﻋﻠﻰ‬:‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻋﻦ رﺳﻮل ﷲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ واﻟﻨﺴﺎﺋﻲ‬،‫ وأﺣﻤﺪ‬،‫ أﺧﺮﺟﻪ ﻣﺎﻟﻚ‬.«‫أﻣﺘﻲ ﻷﻣﺮﺗﮭﻢ ﺑﺎﻟﺴﻮاك ﻣﻊ ﻛﻞ وﺿﻮء‬

36. Narrated Abu Hurairah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said,
"If it were not too much of a burden on my nation, I would have ordered them to use the
Siwak with every ablution (they perform)."

[Related by Ahmad, Malik and an-Nasa’i. Ibn Khuzaimah graded it as Sahih]

- Use siwak when making wudhu.

- Wear clean clothing to the masjid.

O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and
going round (the Tawaf of ) the Ka'bah, and eat and drink but waste not by extravagance, certainly
He (Allah) likes not Al-Musrifun (those who waste by extravagance). (Al-A'raf 7:31)

- Recite the dua after wudhu

3. PURIFY THE PLACE YOU ARE GOING TO PRAY

- Because it is haram to pray where there is najasa.

- This is one of prerequisites of salah.

4. KEEP THE LINES IN SALAH STRAIGHT

- Because if the line is crooked the hearts become crooked.

- Also the shaitan comes in between if there are gaps.

5. TO PRAY AT A MEDIUM PACE


6. ALLOW EVERY BONE TO RETURN TO ITS ORIGINAL PLACE

Abi Qatadah reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said "The worst
thief is one who steals in his prayer." Then the companions asked, "How can someone steal from
his prayer?" Prophet (Sallallahu alayhi wa sallam) answered, "He does not complete his Ruku and
Sadjah with perfection."

[Musnad Ahmad (5/310) No. 22695, Sunan Darimi (1/350) No. 1328, Sahih Ibn Khuzaymah (1/331)
No. 663]

8. PRAY EVERY SALAH AS IF IT IS YOUR LAST SALAH

The Prophet (Sallallahu alayhi wa sallam) also advised Abu Ayyoob (may Allaah be pleased with
him): “When you stand up to pray, pray a farewell prayer.”

(Reported by Ahmad, 5/412; Saheeh al-Jaami’, no. 742)

9. TO THINK ABOUT THE MEANING OF THE AYAHS AND THE SURAHS THAT ARE BEING
RECITED IN THE SALAH

Because Allah said:

Do they not then think deeply in the Qur'an, or are their hearts locked up (from understanding it)?

(Muhammad 47:24)

The Qur’aan was revealed to be pondered over. Allaah says (interpretation of the meaning): “(This
is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder
over its Verses, and that men of understanding may remember.”

[Saad 38:29].

No one can ponder over its verses unless he has some knowledge of the meaning of what he is
reciting, so that he can think about it and be moved to tears by it. Allaah says (interpretation of the
meaning): “And those who, when they are reminded of the aayaat (proofs, evidences, verses,
lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.”

[al-Furqaan 25:73].

- Some people cry in salah when a surah dealing with hellfire is recited because they ponder over
the Quran and fear Allah.

Ibn Abbas (RA) reported that he heard Allah’s Messenger (Sallallahu alayhi wa sallam) say, ‘(There
are) two eyes that the Fire will never touch, the eye that wept from fear of Allah and the eye that
stood guard in the night in Allah’s path.”

[Sunan Tirmidhi (4/175) No. 1639 and Shu'ab al-Eman al-Bayhaqi (3/227) No. 1639]

Qutaadah ibn al-Nu’maan (may Allaah be pleased with him) – prayed qiyaam at night and did not
recite anything but Qul Huwa Allaah Ahad, repeating it and not adding anything more.

(Al-Bukhaari, al-Fath, 9/59; Ahmad, 3/43)

The following is a moving story that illustrates how the Prophet (Sallallahu alayhi wa sallam) had
khushoo’, as well as explaining how it is obligatory to think of the meaning of the aayat. ‘Ataa’
said: “ ‘Ubayd ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and Ibn
‘Umayr said to her, ‘Tell us of the most amazing thing you saw on the part of the Messenger of
Allaah (Sallallahu alayhi wa sallam).’ She wept and said, ‘He got up one night and said, “O
‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be close to you, and I love
what makes you happy.” So he got up and purified himself, then he stood and prayed. He kept
weeping until his lap got wet, then he wept and kept weeping until the floor got wet. Bilaal came to
tell him that it was time to pray, and when he saw him weeping, he said, “O Messenger of Allaah,
you are weeping when Allaah has forgiven you all your past and future sins?” He said, “Should I
not be a grateful slave? Tonight some aayaat have been revealed to me; woe to the one who
recites them and does not think about what is in them (interpretation of the meaning): ‘Verily! In
the creation of the heavens and the earth…’”

[Aal ‘Imraan 3:190… or al-Baqarah 2:164].’”

(Reported by Ibn Hibaan. He said in al-Silsilat al-Saheehah, no. 68: this is a jayyid isnaad).

'Aishah (RA) said: The Prophet (Sallallahu alayhi wa sallam) would stand (in prayer) so long that
the skin of his feet would crack. I asked him, "Why do you do this while your past and future sins
have been forgiven?" He said, "Should I not be a grateful slave of Allah?"

[Al-Bukhari (4837) and Muslim (2820)]

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the
ships which sail through the sea with that which is of use to mankind, and the water (rain) which
Allah sends down from the sky and makes the earth alive therewith after its death, and the moving
(living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds
which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for
people of understanding.

(Al-Baqarah 2:164)

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there
are indeed signs for men of understanding. (Aali Imran 3:190)
Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their
sides, and think deeply about the creation of the heavens and the earth, (saying) : "Our Lord! You
have not created (all) this without purpose, glory to You!
(Exalted be You above all that they associate with You as partners). Give us salvation from the
torment of the Fire.

(Al Imran 3:191)

10. RECITE AMEEN AFTER THE IMAM RECITES SURAH FATIHA

Imam Bukhari in his Sahih in the Chapter: The Imam saying "Amin" aloud: 'Ata' said, "'Amin' is a
supplication." Ibn az-Zubayr and those behind him used to say "Amin" until the mosque
reverberated. Abu Hurayra used to call out to the Imam, "Do not let me miss the 'Amin'." Nafi' said,
"Ibn 'Umar did not neglect to say it and encouraged other people to. I heard him say good things
about it."

[Sahih Bukhari (1/156)]

- The Jews envy you for this.

ِ ‫ﻋ َﻠ‬
On the authority Wa'il bin Hujr "I heard the Messenger of Allah recite, َ‫ﯾﮭ ْم َوﻻَ اﻟﺿﱠﺎ ِّﻟﯾن‬ َ ‫ب‬
ِ ‫ﯾر اﻟ َﻣﻐﺿُو‬
ِ ‫ﻏ‬َ (Not
(that) of those who earned Your anger, nor of those who went astray), and he said `Amin'
extending it with his voice."
Abu Dawud's narration added, "Raising his voice with it." [Musnad Ahmad (4/315) No. 18862,
Sunan Tirmidhi (2/27) No. 248, Sunan Abu Dawud (1/246) No. 932]

Abu Hurayrah narrated that "whenever the Messenger of Allah would recite, َ‫ﯾﮭ ْم َوﻻ‬ ِ ‫ﻋ َﻠ‬
َ ‫ب‬
ِ ‫ﯾر اﻟ َﻣﻐﺿُو‬
ِ ‫ﻏ‬َ
َ‫( اﻟﺿﱠﺎ ِﻟّﯾن‬Not (the way) of those who earned Your anger, nor of those who went astray), He would say
Amin until those who were behind him in the first line could hear him." Ibn Majah's narration
added, "Then the Masjid would shake because of (those behind the Prophet) reciting Amin."

[Sunan Abu Dawud (1/246) No. 934 and Sunan Ibn Majah (2/36) No. 853]

Abu Huraira narrated the Prophet (Sallallahu alayhi wa sallam) said, “When the Imam says
‘Ameen’, then you should all say ‘Ameen’, for the angels say ‘Ameen’ at that time, and he whose
‘Ameen’ coincides with the ‘Ameen’ of the angels, all his past sins will be forgiven.”

[Al-Bukhari (780) and Muslim (410)]

Abu Huraira reported: The Messenger of Allah (Sallallahu alayhi wa sallam) said: "When anyone
amongst you utters Amin and the angels in the heaven also utter Amin and (the Amin) of the one
coincides with (that of) the other, all his previous sins are pardoned."

[Al-Bukhari (781) and Muslim (410)]

11. RESPOND TO THE IMAM WHEN HE SAYS SAMI ALLAHU LIMAN HAMIDA

Rifaa’ah ibn Raafi’ al-Zirqi said: “One day we were praying behind the Prophet (Sallallahu alayhi
wa sallam). When he raised his head, he said, ‘Sami’ Allaahu liman hamidah,’ and a man behind
him said, ‘Rabbanaa wa laka’l-hamdu hamdan katheeran tayyiban mubaarakan fih (Our Lord to
You be much good and blessed praise).’ When he finished, he said, ‘Who is the one who spoke?’
The man said, ‘Me.’ He said, and ‘I saw thirty-odd angels rushing to see who would write it down
first.’”

(Reported by al-Bukhaari, al-Fath, 2/284).

- You say 'Rabbana wa lakal hamd'.

- This should be said out loud not to yourself.

- This is not considered speaking in salah but is part of the salah.

12. TO PAUSE AFTER EACH AYAH

This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the
Prophet (Sallallahu alayhi wa sallam), as Umm Salamah (may Allaah be pleased with her)
described how the Messenger of Allaah (Sallallahu alayhi wa sallam) would recite, “Bismillah il-
Rahmaan il-Raheem”, and according to one report, he would pause, then say, “Al-hamdu Lillaahi
Rabbi’l-‘Aalameen, al-Rahmaan, al-Raheem.” Then according to one report, he would pause, then
say, “Maaliki yawm il-deen,” and he would break up his recitation aayah by aayah.

(Reported by Abu Dawood, no. 4001; classed as saheeh by al-Albaani in al-Irwaa’, where its
isnaads are described. 2/60).

13. RECITE SURAH FATIHA WITH PROPER PRONOUNCIATION

- It is haram to pray behind a man who can't recite Surah Fatiha.


- It should be recited in Arabic.

14. TO RECITE THE QURAN WITH TARTEEL

Or a little more; and recite the Qur'an (aloud) in a slow, (pleasant tone and) style.

(Al-Muzzammil 73:4)

- Tarteel means at a steady pace.

15. ALWAYS BEAR IN MIND THAT ALLAH RESPONDS TO YOUR PRAYER

On the authority of Abu Hurayrah (RA) from the Prophet (Sallallahu alayhi wa sallam), who said:
"A prayer performed by someone who has not recited the Essence of the Qur'an

(1) during it is deficient (and he repeated the word three times), incomplete." Someone said to Abu
Hurayrah: [Even though] we are behind the imam?

2) He said: Recite it to yourself, for I have heard the Prophet (Sallallahu alayhi wa sallam) say:
"Allah (mighty and sublime be He), had said: 'I have divided prayer between Myself and My
servant into two halves, and My servant shall have what he has asked for. When the servant says:
'Al-hamdu lillahi rabbi l-alamin'

3), Allah (mighty and sublime be He) says: 'My servant has praised Me.' And when he says: 'Ar-
rahmani r-rahim'

4), Allah (mighty and sublime be He) says: 'My servant has extolled Me,' and when he says: 'Maliki
yawmi d-din'

5), Allah says: 'My servant has glorified Me' - and on one occasion He said: 'My servant has
submitted to My power.' And when he says: 'Iyyaka na budu wa iyyaka nasta in'

6), He says: 'This is between Me and My servant, and My servant shall have what he has asked
for.' And when he says: 'Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-
maghdubi alayhim wa la d-dallin'

7), He says: 'This is for My servant, and My servant shall have what he has asked for.

1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.

2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.

3) "Praise be to Allah, Lord of the Worlds."

4) "The Merciful, the Compassionate."

5) "Master of the Day of Judgement."

6) "It is You we worship and it is You we ask for help."

7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of
those against whom You are angry, nor of those who are astray."

[Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah)]

- Surah Fatiha is a dua and Allah accepts your dua.


16. PUT A SUTRA IN FRONT OF YOU

The Prophet (Sallallahu alayhi wa sallam) said: “When any one of you prays, let him pray facing a
sutrah, and let him get close to it.”

(Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 651).

- This is the barrier between you and the people passing by so that they don't come in front of
you.

17. LOOK AT THE PLACE OF SUJUD

- So is not allowed to look in the skies

‫ »ﻟﯾﻧﺗﮭﯾن ﻗوم ﯾرﻓﻌون أﺑﺻﺎرھم إﻟﻰ اﻟﺳﻣﺎء ﻓﻲ اﻟﺻﻼة أو ﻻ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن ﺟﺎﺑر ﺑن ﺳﻣرة‬
‫ رواه ﻣﺳﻠم‬.«‫ﺗرﺟﻊ إﻟﯾﮭم‬

260.Narrated Jabir bin Samurah (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam) said,
"Those who raise their sight toward the sky during the prayer, should stop doing so, otherwise
their sight will not return to them.'

[Related by Muslim.]

It was reported from ‘Aa’ishah that “the Messenger of Allaah (Sallallahu alayhi wa sallam) used to
pray with his head tilted forward and his gaze lowered, looking at the ground.”

(Reported by al-Haakim, 1/479. He said it is saheeh according to the condition of the two Shaykhs
[al-Bukhaari and Muslim], and al-Albaani agreed with him in Sifat al-Salaah, p. 89).

18. AVOID CLOSING YOUR EYES WHEN IN SALAH

The fuqahaa’ differ as to whether closing the eyes during prayer is makrooh. Imaam Ahmad and
others did count it as makrooh, and said: “This is the action of the Jews,” but others allowed it
and did not count it as makrooh. The correct view is that if keeping the eyes open does not affect
a person’s khushoo’, then this is better, but if keeping the eyes open affects a person’s khushoo
because of decorations, adornments etc. in front of him, which distract him, then it is not makrooh
at all for him to close his eyes. The opinion that indeed it is mustahabb in this case is closer to the
principles and aims of sharee’ah than saying it is makrooh. And Allaah knows best.

(Zaad al-Ma’aad, 1/293, Daar al-Risaalah edn.)

- This is against the sunnah but the salah is accepted if you do so.

- You are allowed to close your eyes if there are distractions in the place of salah.

19. TO POINT WITH THE INDEX FINGER DURING THE TASHAHHUD

The Prophet (Sallallahu alayhi wa sallam) said: “It is more powerful against the Shaytaan than
iron”

(reported by Imaam Ahmad, 2/119, with a hasan isnaad, as stated in Sifat al-Salaah, p. 159), i.e.,
pointing with the forefinger during the Tashahhud is more painful to the Shaytaan than being
beaten with a rod of iron, because it reminds the slave of the Unity of Allaah and to be sincere in
his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah
from him.”
(al-Fath al-Rabbani by al-Saa’idi, 4/15).

It was reported that “the Companions of the Prophet (Sallallahu alayhi wa sallam) used to enjoin
one another, i.e., with regard to pointing with the finger during the du’aa’.”

(Reported by Ibn Abi Shaybah with a hasan isnaad, as stated in Sifat al-Salaah, p. 141. See al-
Musannaf, no. 9732, part 10, page 381

- Wagging the finger is not the sunnah and the hadith that says so is daeef.

- This is the hallmark of a saudi salafi.

Imam Nawawi mentions in the Majmu‘ (3.454) from Abu Dawud and others with a sound chain of
narrators on the authority Abdullah Ibn Az-Zubayr, that he described the prayer of the Prophet
(Sallallahu alayhi wa sallam) by saying,

“He would point with his finger while supplicating without moving it.” As for what is present in the
narration that mentions, that he (Sallallahu alayhi wa sallam) “used to move it”, the expression,

“move it is an unreliable anomalous (Ar. shadhdh) narration because the narrator who relates
[this Hadith] on the authority of the Companion Wael Ibn Hujr (RA) contradicts everyone else who
narrated from him

20. TO RECITE A DIFFERENT SURAH IN EVERY RAKA'

Among the soorahs which the Prophet (Sallallahu alayhi wa sallam) used to recite during Salaat
al-Fajr we find a great and blessed number.

The longer mufassal soorahs (soorahs from the last seventh of the Qur’aan), such as
al-Waaqi’ah [56],

al-Toor [52] and Qaaf [50],


and shorter mufassal soorahs such as Idhaa al-shamsu kuwwirat

[al-Takweer 81],

al-Zalzalah [99], and

al-Mi’wadhatayn [the last two soorahs].

It was reported that he recited


al-Room [30],

Yaa-Seen [36] and

al-Saaffaat [37], and


on Fridays he would recite

al-Sajah [32] and

al-Insaan [76, a.k.a. al-Dhahr] in Fajr prayer.

It was reported that in Salaat al-Zuhr, he would recite the equivalent of thirty aayaat in each of the
two rak’ahs, and that he recited
al-Taariq [86],

al-Burooj [85] and

wa’l-layli idhaa yaghshaa [al-Layl, 92].

- Therefore you need to recite a different surah in every raka.

21. TO MAKE A DUA IN YOUR SAJDA

The Prophet (Sallallahu alayhi wa sallam) said, “The closest that the slave can be to his Lord is
when he is prostrating, so increase your du’aa’ [at that time].” (Reported by Muslim, Kitaab al-
Salaah, Baab maa yuqaalu fi’l-rukoo’ wa’l-sujood. No. 215). And he said: “… As for sujood, strive
hard to make du’aa’ in it, for it is bound to be answered for you.”

(Reported by Muslim, Kitaab al-Salaah, Baab al-Nahy ‘an qiraa’at al-Qur’aan fi’l rukoo’ wa’l-sujood,
no. 207).

- You can make dua in a different language in the sunnah salah but not in the fard salah.

- The dua made in sajda is accepted by Allah.

22. MAKE A DUA AFTER RECITING YOUR TASHAHHUD

One of the things that he (Sallallahu alayhi wa sallam) used to recite after the Tashahhud is what
we learn from the hadeeth: “When any one of you finishes the Tashahhud, let him seek refuge
with Allaah from four things, from the punishment of Hell, from the punishment of the grave, from
the trials (fitnah) of life and death, and from the evil of the Dajjal (‘Antichrist’).” He used to say,

“Allaahumma innee a’oodhu bika min sharri maa ‘amiltu wa min sharri maa lam a’mal (O Allaah, I
seek refuge with You from the evil of what I have done and the evil of what I have not done).”

“Allaahumma haasibni hisaaban yaseeran (O Allaah, make my accounting easy).”


He taught Abu Bakr al-Siddeeq (may Allaah be pleased with him) to say,

“Allaahumma innee zalamtu nafsi zulman katheeran, wa la yaghfir al-dhunooba illa anta, faghfir li
maghfiratan min ‘indaka warhamni innaka anta al-Ghafoor al-Raheem

(O Allaah, I have wronged myself very much, and no one can forgive sin but You. Grant me
forgiveness from You and have mercy on me, for You are the All-Forgiving, Most Merciful).”

- My favourite is the dua the Rasul (Sallallahu alayhi wa sallam) taught Abu Bakr (r.a) because Abu
Bakr was his favourite companion.

ARE WE ALLOWED TO MAKE A DUA AFTER THE SALAH?

- It is not haram but to make it after every salah is haram because you add to the salah.

- It is bid'ah to make dua every salah.

- I asked my shaikh (Naasir Al Aql) whether I can make dua after salah.

- He said duas can be made at any time but it is bid'ah to do it after every salah.

- So if you do it sometimes and leave it off sometimes then it is ok.- I asked my shaikh (Naasir Al
Aql) whether I can make dua after salah.
- He said duas can be made at any time but it is bid'ah to do it after every salah.

- So if you do it sometimes and leave it off sometimes then it is ok.


Sharh of Bulugh Al Maram: {Noted} {Masjid & Role of The Masjid}
{FEBRUARY 06 &07 2013}

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

THE SHARH BULUGH AL MARAAM: THE MASJID

Book 2, Chapter 6 (Masaajid), Page 95-99, Hadith 263-278

BY SHAIKH ABDULLAH AL-FAISAL

06 February 2013 / 25 Rabi Al-Awal 1434 A.H.

Notes typed by AT3

Edited and Formatted by AT6 & Abu Hafiza

THE ROLE OF A MASJID) {Audio Mp3 Click Me}

‫ﺑﺎب اﻟﻤﺴﺎﺟﺪ‬

Chapter 6: The Masjid

‫ ﺑﺒﻨﺎء‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أﻣﺮ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ وﺻﺤﺢ‬،‫ واﻟﺘﺮﻣﺬي‬،‫ وأﺑﻮ داود‬،‫ رواه أﺣﻤﺪ‬.‫ وﺗﻄﯿﺐ‬،‫ وأن ﺗﻨﻈﻒ‬،‫اﻟﻤﺴﺎﺟﺪ ﻓﻲ اﻟﺪور‬
‫إرﺳﺎﻟﻪ‬

263. Narrated 'A'ishah (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam)
ordered that mosques be built in residential areas and that they should be
kept clean and be perfumed.'

[Related by Ahmad and Abu Dawud and At-Tirmidhi]

- This hadith is telling you to spot a strategic area to build the masjid.

- You should build it in a residential area so people can come.

- It should be by the roadside, so someone can arrive easily.

- It is not strategic to build a masjid in the jungle.

- The purpose of the masjid is to serve the community.

- Don't build a masjid where it is hard to access.

- The road to the masjid should be good with no potholes.


- The masjid should be cleaned and perfumed.

‫ »ﻗﺎﺗﻞ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ »واﻟﻨﺼﺎرى‬:‫ وزاد ﻣﺴﻠﻢ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ اﺗﺨﺬوا ﻗﺒﻮر أﻧﺒﯿﺎﺋﮭﻢ ﻣﺴﺎﺟﺪ‬:‫»ﷲ اﻟﯿﮭﻮد‬.

264. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said,
"Allah cursed the Jews (because) they took the graves of their Prophets as
mosques"

[Agreed upon In the narration of Muslim, "and the Christians"]

- The caliphs burned incense to sweeten the smell of the masjid.

- The angels like sweet smells.

‫ »ﻛﺎﻧﻮا إذا ﻣﺎت ﻓﯿﮭﻢ اﻟﺮﺟﻞ اﻟﺼﺎﻟﺢ ﺑﻨﻮا‬:‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬:‫وﻟﮭﻤﺎ‬
‫ »أوﻟﺌﻚ ﺷﺮار اﻟﺨﻠﻖ‬:‫ وﻓﯿﻪ‬.«‫»ﻋﻠﻰ ﻗﺒﺮه ﻣﺴﺠﺪا‬.

265. Al-Bukhari and Muslim narrated on the authority of 'A'ishah (RAA): "If
any pious (religious) man dies among them, they would build a mosque
(place or worship) over his grave." Also in this narration, "They are the worst
of creatures (people)."

،‫ ﺧﯿﻼ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺑﻌﺚ اﻟﻨﺒﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ اﻟﺤﺪﻳﺚ‬.‫ ﻓﺮﺑﻄﻮه ﺑﺴﺎرﻳﺔ ﻣﻦ ﺳﻮاري اﻟﻤﺴﺠﺪ‬،‫ﻓﺠﺎءت ﺑﺮﺟﻞ‬

266. Narrated Abu Huraira (RAA): 'The Prophet (Sallallahu alayhi wa sallam) sent
some horses (i.e. horsemen), who brought back a man (they had captured)
They tied him to one of the pillars of the Mosque.'

[Agreed upon]

- You become the worst of creatures when you build a masjid over a grave.

- The scholars use this hadith to say that a kafir is allowed to enter a masjid.

- They use this to say that a menstruating woman can enter the masjid.

- If an unclean kafir can be in the masjid then a Muslim woman is cleaner than a kafir.

،‫ ﻣﺮ ﺑﺤﺴﺎن ﻳﻨﺸﺪ ﻓﻲ اﻟﻤﺴﺠﺪ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ أن ﻋﻤﺮ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻨﻪ‬


‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ وﻓﯿﻪ ﻣﻦ ھﻮ ﺧﯿﺮ ﻣﻨﻚ‬،‫ ﻗﺪ ﻛﻨﺖ أﻧﺸﺪ‬:‫ ﻓﻘﺎل‬،‫ﻓﻠﺤﻆ إﻟﯿﻪ‬

267. Narrated Abu Huraira (RAA): ''Umar (RAA) passed by Hassan when he
was reciting poetry in the mosque, so he looked at him (in a disapproving
manner). Thereupon Hassan said, 'I used to recite (poetry) in this mosque, in
the presence of someone better than you (i.e. the Prophet (Sallallahu alayhi wa
sallam)."

[Agreed upon]

- The scholars use this to say that the masjid can be a place of entertainment and amusement.

- They say Hassan (r.a) was brave because he stood up to Umar (r.a).

- This Hassan is the poet of the prophet (saws) not the grandson.

- Poetry was used to sway people as films are used today.

‫ »ﻣﻦ ﺳﻤﻊ رﺟﻼ ﻳﻨﺸﺪ ﺿﺎﻟﺔ ﻓﻲ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫وﻋﻨﻪ ﻗﺎل‬
‫ رواه ﻣﺴﻠﻢ‬.«‫ ﻓﺈن اﻟﻤﺴﺎﺟﺪ ﻟﻢ ﺗﺒﻦ ﻟﮭﺬا‬،‫ ﻻ ردھﺎ ﷲ ﻋﻠﯿﻚ‬:‫اﻟﻤﺴﺠﺪ ﻓﻠﯿﻘﻞ‬

268. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said,
"If you hear a man announcing in the mosque, about something which he has
lost, he should say to him: 'May Allah not return it to you, for mosques are
not built for that reason"

[Related by Muslim]

- The Prophet used the poet to entertain the people.

- What the man did was makrooh not haram.

- The mosque is not for shouting out and looking for help with lost property.

- This red camel in those days is like a Mercedes Benz today.

‫ أو ﻳﺒﺘﺎع ﻓﻲ‬،‫ »إذا رأﻳﺘﻢ ﻣﻦ ﻳﺒﯿﻊ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬:‫وﻋﻨﻪ‬
‫ واﻟﺘﺮﻣﺬي وﺣﺴﻨﻪ‬،‫ رواه اﻟﻨﺴﺎﺋﻲ‬.«‫ ﻻ أرﺑﺢ ﷲ ﺗﺠﺎرﺗﻚ‬:‫ ﻓﻘﻮﻟﻮا‬،‫اﻟﻤﺴﺠﺪ‬

269. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said,
"If you see someone buying or selling in the mosque, say to him: 'May Allah
not give you any profit in your trading."

[Related by an-Nasa'i and At-Tirmidhi who graded it as Hasan]

‫ »ﻻ ﺗﻘﺎم اﻟﺤﺪود ﻓﻲ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫وﻋﻦ ﺣﻜﯿﻢ ﺑﻦ ﺣﺰام ﻗﺎل‬
‫ وأﺑﻮ داود ﺑﺴﻨﺪ ﺿﻌﯿﻒ‬،‫ رواه أﺣﻤﺪ‬.«‫ وﻻ ﻳﺴﺘﻘﺎد ﻓﯿﮭﺎ‬،‫اﻟﻤﺴﺎﺟﺪ‬

270. Narrated Hakim bin Hizam (RAA): The Prophet (Sallallahu alayhi wa sallam)
said, "Prescribed legal punishment (Hudud) are not to be carried out in
mosques, nor should retaliation be taken in them."

[Related by Ahmad and Abu Dawud with a weak chain of narrators]


- The reason for this hadith is because it is dealing with the rules of the masjid.

- It can be done in the masjid yard (the punishment).


- You can pray over a dead person in the masjid.

- The masjid has many roles.

- The Malikis don't allow janaazah in the masjid.

Offering Funeral Prayer in a Mosque: There is no harm in offering funeral prayer in a


mosque, if there is no danger of it becoming unclean This is based on a narration of Muslim
from 'Aisha who said: "The Prophet, peace be upon him, offered a funeral prayer for Suhail
ibn Baida in the mosque, and the Companions likewise offered funeral prayer for Abu Bakr
and 'Umar in the mosque, and no one objected to it, because the funeral prayer is similar to
other (formal) prayer. ' Abu Hanifah and Malik do not approve of it, citing a hadith of the
Prophet, peace be upon him, to the effect that whoever offers a funeral prayer in the
mosque would have nothing (i.e. no reward). This statement not only contradicts the
practice of the Prophet, peace be upon him, and his Companions, but is also a weak hadith
due to other reasons. Ahmad ibn Hanbal said: "This is a weak hadith, and is reported through
a single transmitter, Salih, the freed slave of Al-Tawamah, and he is an unreliable narrator.
Some scholars, however, hold that this hadith of the Prophet, peace be upon him, is sound,
and the words, reported by Abu Daw'ud, "Whoever offers a funeral prayer in a mosque
would have nothing," mean such a person would not incur any burden (of sin).

Ibn Al Qayyim said: 'It was not the usual practice of the Prophet, Sallallahu alayhi wa sallam,
to offer a funeral prayer in the mosque. Rather he would usually offer funeral prayers
outside the mosque except when for some reason he had to offer it in the mosque. In certain
cases he did offer funeral prayer in the mosque, as in the case of Ibn Baida, which shows
that funeral prayer may be offered either inside or outside the mosque, but to do so outside
the mosque is preferable."

[Fiqh-us-Sunnah, Vol 4, Book 62, 4.053]

‫ ﻓﻀﺮب ﻋﻠﯿﻪ رﺳﻮل‬،‫ أﺻﯿﺐ ﺳﻌﺪ ﻳﻮم اﻟﺨﻨﺪق‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ ﻟﯿﻌﻮده ﻣﻦ ﻗﺮﻳﺐ‬،‫ ﺧﯿﻤﺔ ﻓﻲ اﻟﻤﺴﺠﺪ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ﷲ‬

271. Narrated 'A'ishah (RAA): 'Sa'd bin Mu'adh was injured on the Day
(battle) of al-Khandaq (Battle of the Trench) and the Messenger of Allah
(Sallallahu alayhi wa sallam) pitched a tent in the mosque to be able to visit him
(easily).

[Agreed upon]

- This hadith says the masjid can be used as a hospital.

‫ وأﻧﺎ أﻧﻈﺮ إﻟﻰ‬،‫ ﻳﺴﺘﺮﻧﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ رأﻳﺖ رﺳﻮل ﷲ‬:‫وﻋﻨﮭﺎ ﻗﺎﻟﺖ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ اﻟﺤﺪﻳﺚ‬... ‫اﻟﺤﺒﺸﺔ ﻳﻠﻌﺒﻮن ﻓﻲ اﻟﻤﺴﺠﺪ‬
272. Narrated 'A'ishah (RAA): 'I saw the Messenger of Allah (Sallallahu alayhi wa
sallam) screening me while I was looking at the Abyssinians playing in the
mosque (with their spears)..." (part of a Hadith)

[Agreed upon]

- Masjid can be used as a place of amusement as per the hadith above.

- You can use the masjid for a concert on Eid day etc.

... ‫ ﻓﺘﺤﺪث ﻋﻨﺪي‬،‫ ﻓﻜﺎﻧﺖ ﺗﺄﺗﯿﻨﻲ‬،‫ أن وﻟﯿﺪة ﺳﻮداء ﻛﺎن ﻟﮭﺎ ﺧﺒﺎء ﻓﻲ اﻟﻤﺴﺠﺪ‬:‫وﻋﻨﮭﺎ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫اﻟﺤﺪﻳﺚ‬

273. Narrated 'A'ishah (RAA): 'A black slave girl had a tent in the mosque
(she used to sleep in the mosque), and she used to come to me, and we
would talk.'

[Agreed upon]

‫ »اﻟﺒﺰاق‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ﻓﻲ اﻟﻤﺴﺠﺪ ﺧﻄﯿﺌﺔ وﻛﻔﺎرﺗﮭﺎ دﻓﻨﮭﺎ‬

274. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa
sallam) said, "Spitting in the mosque is considered a sin, which is expiated by
burying it (the spit)." [Agreed upon]

- Spitting in the masjid is haram.

‫ »ﻻ ﺗﻘﻮم اﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﺘﺒﺎھﻰ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫وﻋﻨﻪ ﻗﺎل‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫ أﺧﺮﺟﻪ اﻟﺨﻤﺴﺔ إﻻ اﻟﺘﺮﻣﺬي‬.«‫اﻟﻨﺎس ﻓﻲ اﻟﻤﺴﺎﺟﺪ‬

275. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa
sallam) said, "The Hour will not be established before people vie with one
another about (building) mosques."

[Related by the five Imams except for At-Tirmidhi Ibn Khuzaimah graded it
as Sahih]

‫ »ﻣﺎ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬-‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﺒﺎس‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬،‫ أﺧﺮﺟﻪ أﺑﻮ داود‬.«‫أﻣﺮت ﺑﺘﺸﯿﯿﺪ اﻟﻤﺴﺎﺟﺪ‬

276. Narrated Ibn 'Abbas (RAA): Allah's Messenger (Sallallahu alayhi wa sallam)
said, "I was not commanded to build high and lofty mosques."

[Related by Abu Dawud, and it was rendered authentic by Ibn Hibban]


‫ »ﻋﺮﺿﺖ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ‬
‫ واﻟﺘﺮﻣﺬي‬،‫ رواه أﺑﻮ داود‬.«‫ ﺣﺘﻰ اﻟﻘﺬاة ﻳﺨﺮﺟﮭﺎ اﻟﺮﺟﻞ ﻣﻦ اﻟﻤﺴﺠﺪ‬،‫ﻋﻠﻲ أﺟﻮر أﻣﺘﻲ‬
‫ وﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬،‫واﺳﺘﻐﺮﺑﻪ‬

277. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa
sallam) said, "The rewards of my followers were presented to me, so much so
that even the reward for removing a speck of dust by a person from the
mosque (was presented to me)"

[Related by Abu Dawud, At-Tirmidhi, and it was graded as authentic by Ibn


Khuzaimah]

‫ »إذا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﻗﺘﺎدة‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫دﺧﻞ أﺣﺪﻛﻢ اﻟﻤﺴﺠﺪ ﻓﻼ ﻳﺠﻠﺲ ﺣﺘﻰ ﻳﺼﻠﻲ رﻛﻌﺘﯿﻦ‬

278. Narrated Abu Qatadah (RAA): The Messenger of Allah (Sallallahu alayhi wa
sallam) said, "When one of you enters the mosque, he should pray two Rak'at
before he sits down"

[Agreed upon]

- You can pray this (greeting of the masjid) at any time even after Asr.

THE DEFINITION OF THE WORD MASJID

- This word (masjid) is taken from the root word sajada which means to prostrate.

- Allah (swt)’s house is where prostration takes place.

- The plural is masaajid.

- The English equivalent is mosque.

- Some Muslims are offended when you use the word mosque.

- Mosque is a Spanish word for mosquito.

- The Spanish said they were going to kill the Muslims like mosquitoes.

- Some think it is haraam to say *God*.

- It can easily be corrupted in to goddess, etc.

THE VIRTUES OF THE MASJID

1. WHOEVER BUILDS A MASJID FOR ALLAH, ALLAH WILL BUILD A PALACE FOR YOU IN
PARADISE

Narrated By 'Ubdaidullah Al-Khaulani: I heard 'Uthman bin 'Affan saying, when people
argued too much about his intention to reconstruct the mosque of Allah's Apostle, "You have
talked too much. I heard the Prophet saying, 'Whoever built a mosque, (Bukair thought that
'Asim, another sub narrator, added, "Intending Allah's Pleasure"), Allah would build for him
a similar place in Paradise.'"

[Sahih Bukhari, Vol 1, Book 8, Hadith #441]

2. ALLAH FORBADE IDLE SPEECH IN THE MASJID

'Ali bin Abi Talhah reported from Ibn 'Abbas concerning this Ayah: [‫]ﻓﻲ ﺑﯿﻮت أذن ﷲ أن ﺗﺮﻓﻊ‬
(In houses which Allah has ordered to be raised... (An-Nur 24:36)) he said; "Allah forbade
idle talk in them."

[This was also the view of 'Ikrimah, Abu Salih, Ad-Dahhak, Nafi' bin Jubayr, Abu Bakr bin
Sulayman bin Abi Hathamah, Sufyan bin Husayn and others among the scholars of Tafsir.
[Tafsir Ibn Kathir (6/62)]

- Based upon surah noor

- You cannot buy and sell in the masjid.

- That is how sacred the masjid is.

- You cannot announce lost and stolen property in the masjid.

3. SALAH IN THE MASJID IS 27 TIMES BETTER THAN THE SALAH YOU PRAY AT HOME

'Abdullah ibn 'Umar narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said:
"Salah in congregation is twenty-seven times better than Salah prayed individually."

[Al-Bukhari (645) and Muslim (650)]

It was narrated from Jabir that the Messenger of Allah (Sallallahu alayhi wa sallam) said:
"One prayer in my mosque is better than one thousand prayers elsewhere, except the Sacred
Mosque, and one prayer in the Sacred Mosque is better than one hundred thousand prayers
elsewhere"

[Musnad Ahmad (3/397) No. 15306 and Sunan Ibn Majah (2/412) No. 1406]
Abu Hurayra reported that Allah’s Messenger (Sallallahu alayhi wa sallam said, “A salah in
this, my mosque is better than a thousand in any other except the Masjid Haram.”

[Al-Bukhari (1190) and Muslim (1394)]

Abu Huraira (RA) narrated that Allah’s Messenger (Sallallahu alayhi wa sallam) said,
“Journeys may not be made (for visit) to any mosque but three: Masjid Haram (Bayt Allah),
my mosque (Masjid Nabawi) and Masjid Aqsa.

[Al-Bukhari (1189) and Muslim (1397)]

4. YOU ARE NOT ALLOWED TO RAISE YOUR VOICE IN THE MASJID

Narrated as-Sa'ib bin Yazid: I was standing in the mosque and somebody threw a pebble at
me. I looked and found that he was 'Umar bin al-Khattab. He said to me, "Fetch those two
men to me." When I did, he said to them, "Who are you? (Or) where do you come from?"
They replied, "We are from Ta'if." 'Umar said, "Were you from this city (Medina) I would
have punished you for raising your voices in the masjid of the Messenger of Allah (Sallallahu
alayhi wa sallam)."

[Sahih Bukhari (1/101) No. 470]

- Umar was saying that the people of Medina are supposed to have better adaab.

Buraidah al-Aslami (RA) reported the Prophet (Sallallahu alayhi wa sallam) as saying, "Give
glad tidings to those, who walk towards mosques in the dark, of perfect light on the day of
Resurrection."

[Sunan Tirmidhi (1/435) No. 223, Sunan Abu Dawud (1/154) No. 561, Sunan Ibn Majah
(1/499) No. 781]

5. WALKING TO THE MASJID

Buraidah al-Aslami (RA) reported the Prophet (Sallallahu alayhi wa sallam) as saying, "Give
glad tidings to those, who walk towards mosques in the dark, of perfect light on the day of
Resurrection."

[Sunan Tirmidhi (1/435) No. 223, Sunan Abu Dawud (1/154) No. 561, Sunan Ibn Majah
(1/499) No. 781]

- Walking to the masjid when it is dark increases your barakah.

6. YOU SHOULD WEAR YOUR BEST CLOTHING TO THE MASJID

O Children of Adam! Take your adornment (by wearing your clean clothes), while praying []
and going round (the Tawaf of) the Ka'bah, and eat and drink but waste not by
extravagance, certainly He (Allah) likes not Al-Musrifun (those who waste by extravagance).

(Al-A'raf 7:31)

7. THE WHOLE WORLD WAS MADE A MASJID FOR THE PROPHET AND HIS FOLLOWERS

Abu Huraira reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said: I have
been given superiority over the other prophets in six respects: I have been given words
which are concise but comprehensive in meaning; I have been helped by terror (in the
hearts of enemies): spoils have been made lawful to me: the earth has been made for me
clean and a place of worship; I have been sent to all mankind and the line of prophets is
closed with me.

[Sahih Muslim, Book 4, Hadith 1062]

Ibn 'Umar said: "Allah's Messenger prohibited prayer from being performed in seven places:
The garbage dump, the slaughtering area, the graveyard, the commonly used road, the
bathroom, in the area that camels rest at, and above the Ka'bah."

[Sunan Tirmidhi (2/177) No. 346 and Sunan Ibn Majah (1/479) No. 746]

8. TO LOVE THE MASJID SECURES ALLAHS LOVE


Abu Huraira narrated the Prophet (Sallallahu alayhi wa sallam) said: “There are seven whom
Allah will shade in His Shade on the Day when there is no shade except His Shade: a just
ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose
heart is attached to the mosques; two men who love each other for Allah's sake, meeting for
that and parting upon that a man who is called by a woman of beauty and position [for
illegal intercourse], but he says: 'I fear Allah', a man who gives in charity and hides it, such
that his left hand does not know what his right hand gives in charity; and a man who
remembered Allah in private and so his eyes shed tears.'

[Al-Bukhari (660) and Muslim (1031)]

9. REAL MEN DO NOT ALLOW BUSINESS TO TAKE THEM AWAY FROM THE MASJID

Men whom neither trade nor sale diverts them from the Remembrance of Allah (with heart
and tongue), nor from performing As Salat (Iqamat-as-Salat), nor from giving the Zakat.
They fear a Day when hearts and eyes will be overturned (from the horror of the torment of
the Day of Resurrection).

(An-Nur 24:37)

- Tafsir: you didn’t allow business to take you away from the masjid

10. THE SINCERE BELIEVERS ARE THE MAINTAINERS OF THE MASJID

It is not for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of
Allah), to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to look after
their cleanliness and their building, etc.), while they witness against their own selves of
disbelief. The works of such are in vain and in Fire shall they abide.

(At-Tawbah 9:17)

- If you open a brothel in an area the house prices drop.

- If you open a masjid in an area, the house prices go up.

- This is where kaffirs are concerned.

- They rub their hands in glee.

- The masjid is a candle in the dark.

Narrated Abu Dhar: I said, "O Messenger of Allah! Which mosque was first built on the
surface of the earth?" He said, "Al- Masjid-ul-Haram (in Makkah)." I said, "Which was built
next?" He replied "The mosque of Al-Aqsa (in Jerusalem)." I said, "What was the period of
construction between the two?" He said, "Forty years." He added, "Wherever (you may be,
and) the prayer time becomes due, perform the prayer there, for the best thing is to do so
(i.e. to offer the prayers in time).

[Al-Bukhari (3366) and Muslim (520)]

11. WALKING TO THE MASJID GIVES YOU GREAT BARAKAH

It was narrated that Abu Hurayra (RA) said: The Messenger of Allah (Sallallahu alayhi wa
sallam) said: "Whoever purifies himself in his house then walks to one of the houses of Allah
in order to perform one of the duties enjoined by Allah, for every two steps he takes, one will
erase a sin and the other will raise him one degree in status."

[Sahih Muslim (1/462) No. 666]

12. THE MASID IS THE BEST PLACE ON EARTH

The Prophet (Sallallahu alayhi wa sallam) said: “The most beloved of places to Allah is the
mosque, and the most detested of places to Allah is the marketplace.”

[Sahîh Muslim]

- The marketplace is where people lie and cheat.

- They will sell you a fake mobile from China and say it is from Japan.

It was narrated from ‘Abdur Rahman ibn Shibl (RA) that the Messenger of Allah (Sallallahu
alayhi wa sallam) said: “Merchants are the evildoers.” It was said: O Messenger of Allah, has
Allah not permitted buying and selling? He said: “Yes, but they speak and tell lies, and they
swear oaths and sin (as a result).”

[Musnad Ahmad (3/428) No. 15569, Mustadrak al-Haakim (2/8) No. 2145, Shu'ab al-Eman
al-Bayhaqi (6/483) No. 4505; al-Haakim said this hadith has Sahih isnaad but they (Two
Shaikhs) did not narrate it; adh-Dhahabi graded this Sahih]

It was narrated from Rifaa’ah ibn Raafi’ (RA) that the Messenger of Allah (Sallallahu alayhi
wa sallam) said: “The merchants will be raised on the Day of Resurrection as evildoers, apart
from those who fear Allah and are honest.”

[Sunan al-Tirmidhi (3/507) No. 1210, Sunan al-Darime (2/322) No. 2538, Sunan Ibn Majah
(3/277) No. 2146, Ibn Hibban (11/276-277) No. 4910, Mustadrak al-Haakim (2/8) No.
2144; Abu Esa said: It is hasan saheeh. al-Haakim said this hadith has Sahih isnaad but they
(Two Shaikhs) did not narrate it; adh-Dhahabi graded this Sahih]

THE ROLE OF THE MASJID

The roles of the masjid are many and diverse

1) A PLACE TO WORSHIP ALLAH

Ibn Umar narrated: "One of Umar's wives used to pray fajr and `isha' in congregation in

- To pray the five daily prayers and to establish Jumuah.

- For males and females over 7 years.

- Young ones also if they can behave themselves.

- For all races and tribes.


the mosque. She was asked, `Why do you go out (to the mosque) when you know that
`Umar dislikes this and is a jealous man?' She said, `What is stopping him from forbidding
me (to do so)?' He said, `The words of the Messenger of Allah (Sallallahu alayhi wa sallam):
'Do not prevent the female servants of Allah from attending the mosques of Allah.'"

[Musannaf Ibn Abi Shaybah (2/156) No. 7608 and al-Sunan al-Kubra al-Bayhaqi (3/189) No.
5370]

Narrated By Salim bin 'Abdullah: My father said, "The Prophet said, 'If the wife of any one of
you asks permission (to go to the mosque) do not forbid her."

[Al-Bukhari (5238) and Muslim (442)]

Ibn Umar narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: “Do not prevent
your women from going to the mosques, although their houses are better for them."

[Sunan Abu Dawud (1/155) No. 567 and Musnad Ahmad (2/76) No. 5468]

- Some Muslims forbid their wives from going to the masjid.

- There are no facilities for women.

- These men are insecure.

2) THE MASJID IS A PLACE FOR SOCIALISING

3) THE MASJID IS A PLACE FOR DAWAAH TO NON-MUSLIMS

- You should have a daee to invite people to Islam.

- In Swaziland, every day you would have school buses of kids.

- Come to the masjid to ask questions about Islam.

- The king makes it compulsory in school to study Islam.

- The masjid is a center for dawaah.

- It should be an active masjid with a paid daee.

4) THE MASJID IS A PLACE OF CELEBRATION

- For walima, aqiqa and Eid if the weather is bad.

- You may have to pray 3 or 4 salahs to accommodate the crowd if it is Eid.

- The sunnah is not to pray Eid in the masjid.

- You pray it in the park.

- If the weather is bad you pray it in the masjid.

5) THE MASJID IS A PLACE FOR PLAY AND AMUSEMENT


‫ وأﻧﺎ أﻧﻈﺮ إﻟﻰ اﻟﺤﺒﺸﺔ ﻳﻠﻌﺒﻮن ﻓﻲ‬،‫ ﻳﺴﺘﺮﻧﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ رأﻳﺖ رﺳﻮل ﷲ‬:‫وﻋﻨﮭﺎ ﻗﺎﻟﺖ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ اﻟﺤﺪﻳﺚ‬... ‫اﻟﻤﺴﺠﺪ‬

272. Narrated 'A'ishah (RAA): 'I saw the Messenger of Allah (Sallallahu alayhi wa sallam)
screening me while I was looking at the Abyssinians playing in the mosque (with their
spears)..." (part of a Hadith)

[Agreed upon]

6) THE MASJID IS A PLACE TO HOLD SHURA MEETINGS

- To discuss the affairs of the Ummah and sign treaties.

Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from
him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from
our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sad bin
'Ubada got up, and he was the chief of the Khazraj, and before this incident he had been a
pious man but he was incited by his zeal for his tribe. He said to Sad (bin Muadh), "By Allah
the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!"
On that, Usaid bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sad bin 'Ubada
"You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite
defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazraj got excited till they
were on the point of fighting with each other while Allah's Apostle was standing on the
pulpit.

[Sahih Bukhari, Vol 6, Book 60, Hadith #274]

7) THE MASJID IS A COURTHOUSE TO ARBITRATE BETWEEN PARTIES

The Masjid used to be a place where judges would convene to settle disputes and look into
complaints. Imam Bukhari mentioned in his sahih (authentic collection of ahadith) chapter
of "Asking a debtor to repay what he owes, and catching the debtor in the Masjid." and there
are many other evidences backing this and there are no differences of opinion among the
various Islamic mathaheb concerning this.

-legal rulings were delivered in the masjid

8) THE MASJID IS A PLACE TO TREAT CASUALTIES AFTER A BATTLE

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ‬- ‫ ﻓﻀﺮب ﻋﻠﯿﻪ رﺳﻮل ﷲ‬،‫ أﺻﯿﺐ ﺳﻌﺪ ﻳﻮم اﻟﺨﻨﺪق‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ ﻟﯿﻌﻮده ﻣﻦ ﻗﺮﻳﺐ‬،‫ ﺧﯿﻤﺔ ﻓﻲ اﻟﻤﺴﺠﺪ‬- ‫وﺳﻠﻢ‬

271. Narrated 'A'ishah (RAA): 'Sa'd bin Mu'adh was injured on the Day (battle) of al-
Khandaq (Battle of the Trench) and the Messenger of Allah (Sallallahu alayhi wa sallam)
pitched a tent in the mosque to be able to visit him (easily).

[Agreed upon]

- Some masjids have a swimming pool and table tennis.

9) THE MASJID IS A PLACE TO EDUCATE THE UMMAH WITH REGARDS TO THE DEEN

10) THE MASJID IS USED TO RECIEVE FOREIGN DELEGATIONS


11) THE PLACE WHERE SPOILS OF WAR ARE DISTRUBUTED

12) IT CAN BE USED AS A TEMPORARY DETENTION CENTER

'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who
participated in Badr along with Allah's Messenger (Sallallahu alayhi wa sallam) reported that,
Allah's Messenger (Sallallahu alayhi wa sallam) sent Abu Ubaida b. Jarrah to Bahrain for
collecting Jizya and Allah's Messenger (Sallallahu alayhi wa sallam) had made a truce with the
people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose).
They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida
and they had observed the dawn prayer along with Allah's Messenger (Sallallahu alayhi wa
sallam), and when Allah's Messenger (Sallallahu alayhi wa sallam) had finished the prayer
they (the Ansar) came before him and Allah's Messenger (Sallallahu alayhi wa sallam) smiled
as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with
goods from Bahrain. They said: Allah's Messenger, yes, it is so. Thereupon he said: Be happy
and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I
fear in regard to you but I am afraid in your case that (the worldly) riches way be given to
you as were given to those who had gone before you and you begin to vie with one another
for them as they vied for them and these may destroy you as these destroyed them.

[Sahih Muslim, Book 42, Hadith #7065 & Sahih Bukhari, Vol 4, Book 53, Hadith 385]

،‫ ﻓﺠﺎءت ﺑﺮﺟﻞ‬،‫ ﺧﯿﻼ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺑﻌﺚ اﻟﻨﺒﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ اﻟﺤﺪﻳﺚ‬.‫ﻓﺮﺑﻄﻮه ﺑﺴﺎرﻳﺔ ﻣﻦ ﺳﻮاري اﻟﻤﺴﺠﺪ‬

266. Narrated Abu Huraira (RAA): 'The Prophet (Sallallahu alayhi wa sallam) sent some horses
(i.e. horsemen), who brought back a man (they had captured). They tied him to one of the
pillars of the Mosque.'

[Agreed upon]

13) THE MASJID IS A HOME FOR THE HOMELESS AND THE WAYFARER

Imam Bukhari reported that the Messenger of Allah (Sallallahu alayhi wa sallam) reserved a
corner of the Masjid as a shelter for the poor who were known as the people of As-Suffah.
Imam Bukhari reported that "Abdullah Ibn-Umar used to sleep in the Masjid of the
Messenger of Allah (Sallallahu alayhi wa sallam) when he was still young.

‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ اﻟﺤﺪﻳﺚ‬... ‫ ﻓﺘﺤﺪث ﻋﻨﺪي‬،‫ ﻓﻜﺎﻧﺖ ﺗﺄﺗﯿﻨﻲ‬،‫ أن وﻟﯿﺪة ﺳﻮداء ﻛﺎن ﻟﮭﺎ ﺧﺒﺎء ﻓﻲ اﻟﻤﺴﺠﺪ‬:‫وﻋﻨﮭﺎ‬

273. Narrated 'A'ishah (RAA): 'A black slave girl had a tent in the mosque (she used to sleep
in the mosque), and she used to come to me, and we would talk.'

[Agreed upon]

- You should sleep in the masjid in a sleeping bag.

- You cannot have bodily fluids dripping on the masjid floor.

14) THE MASJID IS A PLACE WHERE THE POOR AND DESTITUTE CAN COME FOR
ASSISTANCE

- The Imam should distribute this.


Imam Muslim and Imam An-Nisa’i extracted from the hadith of Abu Hazim Salman Al-Ashja’i
that the Messenger of Allah (Sallallahu alayhi wa sallam) has permitted the needy person to
seek help in the Masjid. Imam Abu Dawud has also included in his works a special chapter
entitled "The chapter of Mas’ala (request) in the Masjid. Reported that the Messenger of
Allah (Sallallahu alayhi wa sallam) said, "Has any of you fed a needy person today?" Abu Bakr
said, "I entered the Masjid and I saw a man in there begging, Abd Al-Rahman had a loaf of
bread in his hand so I took it and gave it to him."

- The rich should give.

- The Imam should be fair.

15) A PLACE FOR POETRY AND PUBLIC SPEAKING

Imam At-Tirmidhi and Imam Al-Hakem related a hadith on the authority of A’isha, who said,
"The Messenger of Allah (Sallallahu alayhi wa sallam) used to provide Hassan with a pulpit in
the Masjid from which he would lampoon the disbelievers."

Narrated Hassan ibn Thabit Al-Ansari, "I asked Abu Hurayra: By Allah! Tell me the truth
whether you heard the Prophet (Sallallahu alayhi wa sallam) saying, "O Hassan! Reply on
behalf of the Messenger of Allah (Sallallahu alayhi wa sallam). O Allah! Help him with Al-
Quds."

Abu Hurayra said, "Yes". Imam Ahmad reported on the authority of Jabir ibn Samra, who
said, "I witnessed the Messenger of Allah (Sallallahu alayhi wa sallam) more than once sitting
in the Masjid while his Sahabah would recollect poetry and things from the times of
jahiliyyah, he (Sallallahu alayhi wa sallam) would sometimes share a smile with them."

Imam At-Tirmidhi also reported on the authority of Jabir ibn Samra, who said, "I sat with the
Messenger of Allah (Sallallahu alayhi wa sallam) more than once, his Sahabah would recite
poetry and recollect things from the times of jahiliyyah, he (Sallallahu alayhi wa sallam)
would keep silent, and sometimes he would share a smile with them."

‫ ﻗﺪ‬:‫ ﻓﻘﺎل‬،‫ ﻓﻠﺤﻆ إﻟﯿﻪ‬،‫ ﻣﺮ ﺑﺤﺴﺎن ﻳﻨﺸﺪ ﻓﻲ اﻟﻤﺴﺠﺪ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ أن ﻋﻤﺮ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻨﻪ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ وﻓﯿﻪ ﻣﻦ ھﻮ ﺧﯿﺮ ﻣﻨﻚ‬،‫ﻛﻨﺖ أﻧﺸﺪ‬

267. Narrated Abu Huraira (RAA): ''Umar (RAA) passed by Hassan when he was reciting
poetry in the mosque, so he looked at him (in a disapproving manner). Thereupon Hassan
said, 'I used to recite (poetry) in this mosque, in the presence of someone better than you
(i.e. the Prophet (Sallallahu alayhi wa sallam)."

[Agreed upon]

16) A PLACE FOR SIESTA AND RELAXATION

Imam Bukhari and Imam Muslim reported that Ubad ibn Tamim narrated on the authority of
his uncle that he saw the Messenger of Allah (Sallallahu alayhi wa sallam) lying down in the
Masjid. Imam Ahmad, An-Nisa’i and Abu Dawud reported on the authority of Abdullah Ibn -
Umar that he said, "During the lifetime of the Messenger of Allah (Sallallahu alayhi wa sallam)
we used to sleep in the Masjid and have siestas when we were young."

Imam Bukhari also related a hadith stating that the Messenger of Allah (Sallallahu alayhi wa
sallam) came to the Masjid while Ali was asleep in there and his garment fell off his side and
got covered in dust; the Messenger of Allah (Sallallahu alayhi wa sallam) wiped the dust off
and said to Ali, "Get up Abu Turab (father of dust)." We gather from these texts that the
Messenger of Allah (Sallallahu alayhi wa sallam) and the Sahabah used to rest and sleep in the
Masjid in deferent octagons.

And Imam Bukhari also mentioned in his sahih chapter of "Sleeping of a woman in the
Masjid."

17) A MEANS TO SEEK ALLAH’S LOVE

Imam Bukhari, Imam Muslim and Imam Ahmad reported that the Messenger of Allah
(Sallallahu alayhi wa sallam) said, "He who frequently goes to the Masjid, Allah would prepare
a quarter for him in Heaven each time he came and went.

"Imam Bukhari, Imam Muslim reported that the Messenger of Allah (Sallallahu alayhi wa
sallam) said,

"Seven categories of people will be in the shade of Allah on the day where there will be no
shade except His: (One of them) A man his heart attached to the Masjid." Imam Muslim
reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "He who purified
himself at home then walked to one of Allah’s Houses to perform one of Allah’s commands,
each one of his steps would wipe out a sin and the other would increase his rewards."

- By going to the masjid, Allah loves you.

18) A PLACE TO HOLD EMERGENCY MEETINGS WHEN THE UMMAH IS FACED WITH A CRISIS

Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from
him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from
our brethren, the Khazraj, then you give us your order and we will obey it.

"On that, Sad bin 'Ubada got up, and he was the chief of the Khazraj, and before this incident
he had been a pious man but he was incited by his zeal for his tribe. He said to Sad (bin
Muadh),
"By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to
kill him!" On that, Usaid bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sad bin
'Ubada "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite
defending the hypocrites!"

So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting
with each other while Allah's Apostle was standing on the pulpit.

[Sahih Bukhari, Vol 6, Book 60, Hadith 274]

- E.g., when the hypocrites accused Aisha of having an affair.

- Even though the sahabah were pious, tribalism came betweem them and they were going to fight over
this issue.

Verily! Those who brought forth the slander (against 'Aishah the wife of the
Prophet Sallallahu alayhi wa sallam) are a group among you. Consider it not a bad thing for
you. Nay, it is good for you. Unto every man among them will be paid that which he had
earned of the sin, and as for him among them who had the greater share therein, his will be
a great torment.

(An-Nur 24:11)

- Another crisis dealt with was the makhzoomia woman issue.

'A'isha reported that Quraysh were concerned with the case of a Makhzumi woman who had
stolen something and they said, "Who will speak to the Messenger of Allah (Sallallahu alayhi
wa sallam) about her?" They said, "Who is bold enough to do it except Usama ibn Zayd, the
beloved of the Messenger of Allah?" Usama spoke to him and the Messenger of Allah
(Sallallahu alayhi wa sallam) said, "How can you intercede when it is a case of one of the legal
punishments of Allah Almighty?" Then he stood up and spoke and said, "Those before you
were destroyed because when a noble among them stole, they let him be, but when the
weak among them stole, they carried out the legal punishment on them. By Allah, if Fatima
the daughter of Muhammad were to steal, I would cut off her hand."

[Al-Bukhari (3475) and Muslim (1688)]

- When you build a masjid it should be for the sake of Allah.

- Don't build the masjid and turn it into masjid diraar.

- Make sure the masjid is built with the right intention.

- A lot of masjids allow MPs, etc. to come to the masjid and preach democracy.

And as for those who put up a mosque by way of harming and disbelief, and to disunite the
believers, and as an outpost for those who warned against Allah and His Messenger
(Muhammad Sallallahu alayhi wa sallam) aforetime, they will indeed swear that their
intention is nothing but good. Allah bears witness that they are certainly liars.

(At-Tawbah 9:107)

- You will get no blessings for a masjid built and used for purposes other than the pleasure of Allah.

- They swear their intention is to spread Islam.

- Make sure it doesn't turn out to be masjid diraar.

Never stand you therein. Verily, the mosque whose foundation was laid from the first day on
piety is more worthy that you stand therein (to pray). In it are men who love to clean and to
purify themselves. And Allah loves those who make themselves clean and pure (i.e. who
clean their private parts with dust [i.e. to be considered as soap) and water from urine and
stools, after answering the call of nature].

(At-Tawbah 9:108)

- Do not stand up in masjids built for diraar.

- You cannot go to the janazah of these people.

- You can only go to the janaza of true Muslims.


- Most of the masjids in the West are masjid diraar.

- They dance to the tune of the FBI and the MI5.

- They cooperate in spying on the ummah.

THE SHARH BULUGH AL MARAAM: THE ROLE OF THE MASJID

Book 2, Chapter 6 (Masaajid) Part 2

7 February 2013 / 26 Rabi Al-Awal 1434 A.H.

Edited by: Abu Hafiza & AT6

WHAT IS MUSTAHAB (RECOMMENDED) IN THE MASJID?

1) TO SAY A DUA WHEN ENTERING

It was narrated that Fatimah the daughter of the Messenger of Allah said: "Whenever the
Messenger of Allah entered the mosque he would say:

َ ‫ﻤ ِﺘ‬
‫ﻚ‬ ْ ‫اب َر‬
َ ‫ﺣ‬ َ ‫ﻮ‬َ ‫ﺢ ﻟِﻲ أَ ْﺑ‬ ْ ‫و‬
ْ ‫اﻓ َﺘ‬ َ , ‫اﻏﻔ ِْﺮ ﻟِﻲ ُذﻧُﻮﺑِﻲ‬
ْ ‫ﻢ‬‫ اﻟﻠﱠ ُﮭ ﱠ‬، ‫ﷲ‬
ِ ‫ل‬ ُ ‫ﻋﻠَﻰ َر‬
ِ ‫ﺳﻮ‬ ‫ﱠ‬
ُ َ ‫اﻟﺴﻼ‬
َ ‫م‬ ‫ َو‬، ‫ﷲ‬
ِ ‫ﻢ‬ ْ ِ‫ﺑ‬
ِ ‫ﺴ‬

'Bismillah, was-salamu 'ala Rasulillah, Allahummagh-firli dhunubi waftah li abwaba


rahmatika.

(In the Name of Allah, and peace be upon the Messenger of Allah. O Allah, forgive me my
sins and open to me the gates of Your Mercy).

When he left he would say:

َ ِ‫ﻀﻠ‬
‫ﻚ‬ َ ‫اب‬
ْ ‫ﻓ‬ َ ‫ﻮ‬َ ‫ﺢ ﻟِﻲ أَ ْﺑ‬ ْ ‫و‬
ْ ‫اﻓ َﺘ‬ َ ، ‫اﻏﻔ ِْﺮ ﻟِﻲ ُذﻧُﻮﺑِﻲ‬
ْ ‫ﻢ‬‫ اﻟﻠﱠ ُﮭ ﱠ‬، ‫ﷲ‬
ِ ‫ل‬ ُ ‫ﻋﻠَﻰ َر‬
ِ ‫ﺳﻮ‬ َ ‫م‬ ‫ﱠ‬
ُ َ ‫اﻟﺴﻼ‬‫ َو‬، ‫ﷲ‬
ِ ‫ﻢ‬ ْ ِ‫ﺑ‬
ِ ‫ﺴ‬

'Bismillah, was-salamu 'ala Rasulillah, Allahummagh-firli dhunubi waftah li abwaba fadlika.

(In the Name of Allah, and peace be upon the Messenger of Allah. O Allah, forgive me my
sins and open to me the gates of Your Bounty).'"

[Sunan Ibn Majah (1/493) No. 771, Musnad Ahmad (6/282) No. 26459 and Sunan Tirmidhi
(2/127) No. 314]

2) TO ENTER THE MASJID WITH THE RIGHT FOOT

- It is Makroo to enter the Masjid with the left foot.

3) TO MAKE TWO RAKAH AFTER ENTERING

Abu Qatadah (RA) reported: The Messenger of Allah (SAW) said, "When anyone of you
enters the mosque, he should perform two Rak'ah (of voluntary prayer) before sitting."
[Al-Bukhari (444) and Muslim (714)]

- There is no sunnah before Salatul Jumu’ah.

- The purpose of the two rakah is to GREET THE MASJID.

4) TO ARRIVE EARLY FOR SALATUL JUMU’AH, AND SIT AND WAIT FOR THE IMAAM TO
START

5) TO HAVE WUDU WHEN YOU ENTER THE MASJID

6) READ SURAH KAHF WHEN WAITING FOR THE IMAAM (for Friday Kutbah)

- Surah Kahf is Surah 18.

Abu Darda' reported Allah's Apostle (SAW) as saying: If anyone learns by heart the first ten
verses of the Surah Al-Kahf, he will be protected from the Dajjal.

[Sahih Muslim, Book 4, Hadith #1766]

- Surah Kahf saves you from the Dajjal.

- Surah Waaqia saves you from poverty.

Abdullah ibn Mas’ud reported that the Prophet (SAW) said, ‘Whoever recites surah al Waqiah
at night would never encounter poverty’

[Ibn as-Sunni 620, Bayhaqi]

- Surah Mulk saves you from the punishment of the grave.

Ibn Abbas (RA) reported that one of the companions of the Prophet (SAW) pitched a tent on
a grave. He did not know that there was grave. It was the grave of human beings, who
recited surah al-Mulk (#67) to the end of it. He came to the Prophet (SAW) and said, “O
Messenger of Allah (SAW), I pitched my tent over a grave without knowing that it was a
grave. The man inside recited surah al-Mulk to its end.” The Prophet (SAW) said, “It is the
rescuer. It rescues from punishment of the grave.”

(Tirmidhi 2899)

7) MOVE DIRT OUT OF THE WAY

8) SPEAK WITH A SOFT VOICE

9) LEAVE WITH THE LEFT FOOT AND SAY THE DUA

...When he left he would say:


َ ِ‫ﻀﻠ‬
‫ﻚ‬ َ ‫اب‬
ْ ‫ﻓ‬ َ ‫ﻮ‬َ ‫ﺢ ﻟِﻲ أَ ْﺑ‬ ْ ‫و‬
ْ ‫اﻓ َﺘ‬ َ ، ‫اﻏﻔ ِْﺮ ﻟِﻲ ُذﻧُﻮﺑِﻲ‬
ْ ‫ﻢ‬‫ اﻟﻠﱠ ُﮭ ﱠ‬، ‫ﷲ‬
ِ ‫ل‬ ُ ‫ﻋﻠَﻰ َر‬
ِ ‫ﺳﻮ‬ َ ‫م‬ ‫ﱠ‬
ُ َ ‫اﻟﺴﻼ‬‫ َو‬، ‫ﷲ‬
ِ ‫ﻢ‬ ْ ِ‫ﺑ‬
ِ ‫ﺴ‬

'Bismillah, was-salamu 'ala Rasulillah, Allahummagh-firli dhunubi waftah li abwaba fadlika.


(In the Name of Allah, and peace be upon the Messenger of Allah. O Allah, forgive me my
sins and open to me the gates of Your Bounty).'"
[Sunan Ibn Majah (1/493) No. 771, Musnad Ahmad (6/282) No. 26459 and Sunan Tirmidhi
(2/127) No. 314]

THE HARAAM THINGS OF THE MASJID

1) IT IS HARAAM TO SPIT IN THE MASJID

- NO FORM of spitting is permitted in the masjid.

‫ »إذا ﻛﺎن أﺣﺪﻛﻢ ﻓﻲ اﻟﺼﻼة‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ‬
‫ وﻓﻲ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«‫ وﻟﻜﻦ ﻋﻦ ﺷﻤﺎﻟﻪ ﺗﺤﺖ ﻗﺪﻣﻪ‬،‫ ﻓﻼ ﻳﺒﺰﻗﻦ ﺑﯿﻦ ﻳﺪﻳﻪ وﻻ ﻋﻦ ﻳﻤﯿﻨﻪ‬،‫ﻓﺈﻧﻪ ﻳﻨﺎﺟﻲ رﺑﻪ‬
‫ »أو ﺗﺤﺖ ﻗﺪﻣﻪ‬:‫»رواﻳﺔ‬.

257. Narrated Anas (RAA): Allah's Messenger (SAW) said, "Whenever any of you is engaged
in prayer, he must realize that he is having an intimate conversation with His Lord. So, he
should not spit in front of him nor toward his right side. But (he may spit, if needs) to his
left, and under his foot."

Agreed upon. In a different version.

2. IT IS HARAAM TO PREVENT STUDY CIRCLES IN THE MASJID

- The only time you're allowed to stop the study circle is if the person is of a stray sect, e.g.,
a barelvi, Sufi, Shia, Saudi salafi, etc.

- Saudi salafis conspired with the USA to kill Anwar Awlaki and his 16 year old son.

- I personally wasn't shocked because I exposed the saudi salafis a decade ago.

- As far as they were concerned, Anwar Awlaki was from the 'khawaarij’.

- I often get links about the Saudi salafis and all they do is VALIDATE what I used to say about them long
ago!

- You can't pray behind Sufis, Saudi Salafis, Barelvis, and Shiites.

- Nobody hates Muslims like these four sects!

3. TO HAVE INTERCOURSE IN A MASJID

And do not have sexual relations with them (your wives) while you are in I'tikāf (i.e.
confining oneself in a mosque for prayers and invocations leaving the worldly activities) in
the mosques.......

(Al-Baqarah 2:187)

‫ ﻻ‬:‫ » ﻣﻦ ﺳﻤﻊ رﺟﻼ ﻳﻨﺸﺪ ﺿﺎﻟﺔ ﻓﻲ اﻟﻤﺴﺠﺪ ﻓﻠﯿﻘﻞ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫وﻋﻨﻪ ﻗﺎل‬
‫ رواه ﻣﺴﻠﻢ‬.«‫ ﻓﺈن اﻟﻤﺴﺎﺟﺪ ﻟﻢ ﺗﺒﻦ ﻟﮭﺬا‬،‫ردھﺎ ﷲ ﻋﻠﯿﻚ‬

268. Narrated Abu Hurairah (RAA): The Prophet (SAW) said, "If you hear a man announcing
in the mosque, about something which he has lost, he should say to him: 'May Allah not
return it to you, for mosques are not built for that reason."

[Related by Muslim.]
- Masjid was not built for intimacy with your wife

4. TO SIT IN THE MASJID WHEN YOU ARE IN A STATE OF JANABAH

5. TO LITTER THE MASJID

،‫ ﺑﺒﻨﺎء اﻟﻤﺴﺎﺟﺪ ﻓﻲ اﻟﺪور‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أﻣﺮ رﺳﻮل ﷲ‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ وﺻﺤﺢ إرﺳﺎﻟﻪ‬،‫ واﻟﺘﺮﻣﺬي‬،‫ وأﺑﻮ داود‬،‫ رواه أﺣﻤﺪ‬.‫ وﺗﻄﯿﺐ‬،‫وأن ﺗﻨﻈﻒ‬.

263. Narrated 'A'ishah (RAA): 'The Messenger of Allah (SAW) ordered that mosques be built
in residential areas and that they should be kept clean and be perfumed.'

[Related by Ahmad and Abu Dawud and At-Tirmidhi]

6. TO TAKE BAD SMELLS TO THE MASJIDS

Jabir (RA) said: The Prophet (SAW) said, "He who has eaten garlic or onion should keep
away from us or our mosques."

[Al-Bukhari (855) and Muslim (564)]

The narration in Muslim is: "He who has eaten onion or garlic or leek should not approach
our mosque, because the angels are also offended by the strong smells) that offend the
children of Adam."

- Angels are offended by bad smells, e.g., the after affects of eating onion, garlic, curry, etc.

- Some people naturally can't help giving off more odor than others so Ibn Taymiyyah addressed this
problem.

Shaykh al-Islam Ibn Taymiyah in al-Fataawa al-Kubra (5/307):

It is obligatory to do ghusl on Fridays for one who is sweaty or has an odor that may offend
others. End quote.

7. TO RAISE YOUR VOICE AND INTERRUPT PEOPLE WHO ARE PRAYING

- By doing so, you'll take away people's Khushu.

8. BUYING AND SELLING IN THE MASJID

It is not permissible to buy or sell in the mosque, whether that involves books or anything
else, even if the proceeds are to benefit orphans etc. But there is nothing wrong with putting
them in a special box and writing the prices on them, and putting a money-box with it so
that whoever wants a copy can put the money in the money-box and take a copy, without
any bargaining, haggling, offering or acceptance. And Allaah knows best.

Al-Fataawa al-Jibreeniyyah fi’l-A’maal al-Da’wiyyah li Fadeelat al-Shaykh ‘Abd-Allaah ibn


Jibreen, p. 32

- I studied Fiqh under this Shaikh (i.e. Shaykh ‘Abd-Allaah ibn Jibreen).

9. TO PREVENT WOMEN FROM THE MASJID


Narrated By Salim bin 'Abdullah: My father said, "The Prophet said, 'If the wife of any one of
you asks permission (to go to the mosque) do not forbid her."

[Al-Bukhari (5238) and Muslim (442)]

- The only time you CAN do so, is if she does not observe proper hijaab

10. TO PREVENT KIDS FROM THE MASJID

Should children be stopped from coming to the mosque with their mothers for Taraaweeh,
because they cause too much trouble and disruption?
I asked Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) this question, and
he replied:

They should be allowed to come as it says in the ahaadeeth: “What is good for the earlier
generation is good for the later generation.” And Allaah knows best.

- When the Prophet (saws) used to go down in Sajda, Hassan & Hussein used to crawl on his
back.

- Good memories of the masjid will facilitate kids to grow up LOVING the Deen.

- Unlike many masjids nowadays where you get eyeballed by miserable, depressed looking men.

- The first SEVEN years in a life of the child is VERY important.

11) IT IS HARAAM TO FIGHT IN THE MASJID

- E.g., there was an Eid gathering in Philadelphia and two women married to the SAME man engaged in a
FIST FIGHT!

- Although this incident took place in an outdoor park, it is still haram.

12. IT IS HARAAM TO PRACTICE HUDUD IN THE MASJID

- Hudud is punishment by lashing.

‫ وﻻ‬،‫ » ﻻ ﺗﻘﺎم اﻟﺤﺪود ﻓﻲ اﻟﻤﺴﺎﺟﺪ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫وﻋﻦ ﺣﻜﯿﻢ ﺑﻦ ﺣﺰام ﻗﺎل‬
‫ وأﺑﻮ داود ﺑﺴﻨﺪ ﺿﻌﯿﻒ‬،‫ رواه أﺣﻤﺪ‬.«‫ﻳﺴﺘﻘﺎد ﻓﯿﮭﺎ‬

270. Narrated Hakim bin Hizam (RAA): The Prophet (SAW) said, "Prescribed legal
punishment (Hudud) are not to be carried out in a mosques, nor should retaliation be taken
in them."

[Related by Ahmad and Abu Dawud with a weak chain of narrators.]

MISCELLANEOUS RULINGS WITH REGARDS TO THE MASJID

Anas (may Allaah be pleased with him) said: “ ‘Aa’ishah had a decorated, colorful curtain
which she used to cover the side of her house. The Prophet (peace and blessings of Allaah be
upon him) said to her, ‘Take it away from me, because its decorations keep distracting me
when I pray.’”
Reported by al-Bukhaari, Fath al-Baari, 10/391).

Another indication of this is the fact that when the Prophet (peace and blessings of Allaah be
upon him) entered the Ka’bah to pray in it, he saw two ram’s horns. When he had prayed, he
told ‘Uthmaan al-Hajabi, “I forgot to tell you to cover the horns, because there should not be
anything in the House to distract the worshipper.”

(Reported by Abu Dawood, 2030; Saheeh al-Jaami’, 2504).

1. IT IS MAKROO TO DECORATE THE MASJID WITH BEAUTIFUL INTERIOR THAT TAKES


AWAY THE KUSHOO OF THE BELIEVERS

Anas (may Allaah be pleased with him) said: “ ‘Aa’ishah had a decorated, colorful curtain
which she used to cover the side of her house. The Prophet (peace and blessings of Allaah be
upon him) said to her, ‘Take it away from me, because its decorations keep distracting me
when I pray.’”

(Reported by al-Bukhaari, Fath al-Baari, 10/391).

Another indication of this is the fact that when the Prophet (peace and blessings of Allaah be
upon him) entered the Ka’bah to pray in it, he saw two ram’s horns. When he had prayed, he
told ‘Uthmaan al-Hajabi, “I forgot to tell you to cover the horns, because there should not be
anything in the House to distract the worshipper.”

(Reported by Abu Dawood, 2030; Saheeh al-Jaami’, 2504).

2. IT IS PERMISSIBLE TO DRAW LINES ON THE MASJID FLOOR TO HELP PEOPLE


STRAIGTEN THEIR ROWS

3. IT IS PERMISSIBLE FOR WOMEN TO WEAR PERFUME, SO LONG AS THERE'S A


SPECIAL QUARTER FOR THE SISTERS

- Ensuring that there's no interaction with men.

4. PRAYING IN CHURCHES:

Al-Bukhaari included a chapter in his Saheeh which he entitled: Chapter on praying in a


“chapel”. ‘Umar (may Allah be pleased with him) said: We will not enter your churches
because of the images in them. Ibn ‘Abbaas would pray in a “chapel” except a “chapel” in
which there were statues.

[Sahih Bukhari (1/94)]

Ibn Hajar (rh) said: Chapter on praying in “chapels”; a “chapel” is a place of worship for
Christians. The author of al-Muhkam said: The “chapel” is the cell of the monk, or, it was
said, the church of the Christians, and the latter is the reliable view. The ruling on “chapels”
also applies to churches, synagogues, hermits’ cells, temples in which there are idols, fire
temples and so on.

[Fath al-Baari (1/531)]

If there are images or statues in it, the fuqaha’ differed concerning the ruling on praying
there in that case. Some of them are of the view that it is haraam, but the majorities are of
the view that it is makrooh. The reason given by those who regard it as haraam is the
general meaning of the evidence which indicates that statues and keeping them are haraam,
because the presence of these images prevents the angels from entering that place.

Al-Bukhaari (3225) and Muslim (2106)


Narrated from Abu Talhah that the Prophet (blessings and peace of Allah be upon him) said:
“The angels do not enter a house in which there is a dog or an image.”

Al-Tirmidhi (2806) and Abu Dawood (4158)

Narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be
upon him) said: “Jibreel came to me and said: ‘I was going to come to you yesterday and
nothing prevented me from entering upon you in the house where you were except that at
the door of the house there was a statue of a man, and in the house there was a curtain on
which there were images, and in the house there was a dog. So give instructions that the
head of the statue at the door should be cut off, so that it will look like a tree. And give
instructions that the curtain should be cut up and made into two pillows that will be placed
on the ground and stepped on. And issue instructions that the dog be put outside.’” So the
Messenger of Allah (blessings and peace of Allah be upon him) did that. And the dog was a
puppy belonging to al-Hasan or al-Husayn that was under a bed, and he gave instructions
that it should be taken outside.

Ibn Qudaamah (may Allah have mercy on him) said: There is nothing wrong with praying in
a church that is clean. That was allowed by al-Hasan, ‘Umar ibn ‘Abd al-‘Azeez, al-Sha‘bi, al-
Awzaa‘i, and Sa‘eed ibn ‘Abd al-‘Azeez.

It was also narrated from ‘Umar and Abu Moosa. Ibn ‘Abbaas and Maalik regarded churches
as makrooh because of the images. But we know that the Prophet (blessings and peace of
Allah be upon him) prayed at the Ka‘bah when there were images in it. It is also included in
the words of the Prophet (blessings and peace of Allah be upon him): “Wherever you are
when the time for prayer comes, pray, for it [the earth] is a place of prayer.”

End quote from al-Mughni, 1/407

- Hence it is OK if there are no idols.

- The Jamhoor state it's OK if there ARE idols.

- But some scholars state it is HARAAM

Among those who were of the view that it is haraam to pray in a church if there are images
in it was Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).

See: al-Fataawa al-Kubra, 2/59

The prohibition on praying in churches does not mean that such a prayer is invalid; rather
the prayer is valid although it involves sin, because the reason why praying in churches is
not allowed does not have to do with the prayer; rather it is because of the images in those
places, as stated above. So the reason for the prohibition is different from the prayer and
other matters pertaining to it.

- The presence of IMAGES (of living things) and DOGS, PREVENT the Angels from entering a
home.

- Ibn Qudamah's book, Al Mugni has the following to say regarding praying in
Churches: It's ok to pray in a church so long as it's clean.

- Ibn Abas & Malik regarded praying in churches as Makroo, because of the IMAGES.

- However, The Rasool (saws) Prayed at the Kabah WHEN THERE WERE 360 IDOLS.

- Hence why it's been classified as Makroo.

- He also references the Earth being a spacious place to pray.

- Ibn Taymiyyah was of the opinion that it is Haraam to pray in a church.

THE PROHIBITION DOES NOT MEAN THE SALAH IS INVALID.

- THE SALAH IS STILL VALID but it involves Sin.

- So your Salah will not be nullified.

- So in a nutshell: THE SIN IS ON YOU, BUT YOUR SALAH STANDS

5. IT IS HARAAM TO LEAVE THE MASJID WHEN THE ADHAAN HAS BEEN CALLED

- i.e. you have to stay & pray with the Jamaah

Abu’l-Sha’tha’ said: We were sitting in the mosque with Abu Hurayrah when the muezzin
gave the adhaan. A man stood up and walked out of the mosque, and Abu Hurayrah followed
him with his gaze until he exited the mosque. Abu Hurayrah said: This man has disobeyed
Abu’l-Qaasim (SAW).

[Sahih Muslim (1/453) No. 655]

It was also narrated by al-Tirmidhi, who commented: Based on this, according to the
scholars among the companions of the Prophet (peace and blessings of Allaah be upon him)
and those who came after them, one should not leave the mosque after the adhaan, except
for one who has an excuse, such as not having wudoo or something that cannot be avoided.

[Sunan Tirmidhi (1/398) No. 204]

Ahmad narrated it with the addition: Then he said: The Messenger of Allah (SAW)
commanded us: “If you are in the mosque and the call to prayer is given, none of you should
leave until he prays.”

Classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad. [Musnad Ahmad (2/537)


No. 10946]

- It is worthy of mentioning that when the Fuqaha say it is haraam to leave upon hearing the Adhaan,
THIS RULING IS APPLICABLE TO MEN ONLY, NOT WOMEN, BECAUSE IT IS NOT COMPULSORY ON
WOMEN TO PRAY IN JAMAAH.

6. BUILDING THE MASJID WITH A LOAN FROM THE BANK (I.E. RIBA)

- It is haraam to borrow a Riba Loan from the Bank to build a Masjid


On the authority of Abu Huraira (RA) the Messenger of Allah (SAW) said: "If anyone amasses
wealth through haram means and then gives charity from it, there is no regard for him and
the burden of sin remains."

[Sahih Ibn Khuzaymah (4/110) No. 2471, Sahih Ibn Hibban (8/11) No. 3216 and Mustadrak
al-Haakim (1/548) No. 1440]

Al-Nawawi (rh) said: Al-Ghazaali said: If he has any haraam wealth and he wants to repent
and get rid of it – if it has a particular owner then he must give it to him or to his
representative. If he is dead then he must give it to his heir. If it belongs to someone who he
does not know and he has no hope of finding him, then he should spend it on the public
interests of the Muslims, such as bridges, border posts and mosques, and other things which
the Muslims share. Otherwise he may give it in charity to poor people. This is what al-
Ghazaali said and what others of our companions mentioned, and it is as they said, because
it is not permissible to destroy this wealth or throw it into the sea. There is no other option
but to spend it on the Muslims’ interests. And Allaah, may He be glorified and exalted, knows
best.

[Al-Majmoo’ (9/351)]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Siyaasah al-
Shar’iyyah (p. 35):

If the wealth was taken unlawfully and he is unable to return it to its owners, like much of
the government wealth (which has been stolen by the ruler), then helping to spend this
wealth in things that serve the interests of the Muslims, such as guarding the borders,
covering the expenses of the troops and so on is a kind of helping in righteousness and piety,
because what the ruler should do with this money – if he cannot find its owners and return it
to them or to their heirs – is to spend it on the interests of the Muslims, as well as repenting
if he is the one who did wrong. This is the view of the majority of scholars such as Maalik,
Abu Haneefah, and Ahmad. It was also narrated from more than one of the Sahaabah and
this is what is indicated by the shar’i evidence.

-So if you have stolen money, but you can’t return the money to the rightful
owner, OR a thimg to the rightful owner, THEN you can contribute to a Masjid.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on
praying in a mosque that was built with haraam money. He replied:

It is permissible to pray in it and there is no sin in that, because the one who built it from
haraam wealth may have intended by building it to rid himself of the haraam wealth that he
had acquired, in which case it was permissible for him to build this mosque, if his intention
was to get rid of haraam wealth. But getting rid of haraam wealth is not only done by
building mosques, rather if a person spends that on any charitable project, he has achieved
the same aim.
End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 12/question no. 304. See also al-Sharh al-Mumti’, 4/344.

- Shaykh Ibn Uthaymeen's Fatwah is important owing to the majority of Masjids in the West being built
on Riba money.

- Some people take their money out of the (Riba) bank and BURN it!!
- Who gave them the fatwah ??!?

- Such people were advised by people without knowledge.

- If you're living in Darul Harb and the Government gives you a Grant, much of that money will be
sourced from casinos, brothels, banks, etc.

- It is PERMISSIBLE to accept the money because you don't have the ability to discern which parts of that
money is halaal and haram.

7. PEOPLE PRAYING IN FRONT OF THE IMAAM

- Owing to large numbers, masjid extensions result to the infrastructure such that
you can end up being in front of the imam.

The correct view is that it is obligatory for the imam to stand in front, and it is not
permissible for a member of the congregation to stand in front of the imam, because the
imaam is supposed to be an example and his place is in front of the members of the
congregation, so it is not permissible for a person to pray in front of the imam. The Prophet
(peace and blessings of Allaah be upon him) used to pray in front of the Sahaabah (may
Allaah be pleased with them), and based on that, the prayer of those who pray in front of the
imam does not count, and they have to repeat their prayer. But some scholars made an
exception in cases of necessity, such as if the mosque is small and there is not enough room
for everyone; in that case they may pray to the right and the left of the imam, and in front of
him and behind him, because of necessity. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/44

- Hence it is PERMISSIBLE owing to NECESSITY

- i.e. if the masjid is small and there's not enough room for everyone.

- So the salah is accepted.

8. BUILDING MINARETS

- Some scholars believe it's a bid’ah.

- That's incorrect.

- It is Permissible, and it can also be MUSTAHAB.

- Owing to Public Interest (i.e. Maslaha).

- Because the people who are visiting the city, can identify it as a Masjid.

9. PRAYING IN A MASJID BUILT ON TOP OF GRAVES

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked
about the ruling on praying in a mosque in which there is a grave.
He replied:

Praying in a mosque in which there is a grave falls into two categories:


(i) Either the grave was there before the mosque, and the mosque was built over the grave.
It is essential to shun this mosque and not pray therein, and the one who built it must knock
it down; if he does not do so, then the Muslim authorities must knock it down.

(ii) Or the mosque was there before the grave, and the deceased was buried after the
mosque was built. In the case the grave must be dug up, and the remains taken out and
buried with the people (in the graveyard).

As for praying in such a mosque, it is permissible so long as the grave is not in front of the
worshipper, because the Prophet (peace and blessings of Allaah be upon him) forbade
praying in the direction of graves.

With regard to the grave of the Prophet (peace and blessings of Allaah be upon him) which is
incorporated into his mosque, it is well known that the Mosque of the Prophet (peace and
blessings of Allaah be upon him) was built before his death, and was not built over his grave.
It is also well known that the Prophet (peace and blessings of Allaah be upon him) was not
buried in the mosque; rather he was buried in his house which was separate from the
mosque.

At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was
‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add
to it the rooms of the wives of the Prophet (peace and blessings of Allaah be upon him).
‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-
Waleed to them.
That caused them distress, and they said:

“Leave it as it is, that is better.”

And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s
room into the mosque, as if he feared that the grave would be taken as a place of worship.

Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering
him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of
the Prophet (peace and blessings of Allaah be upon him) was not placed in the mosque, and
the mosque was not built over it, so there are no grounds for those who try to quote this as
evidence that people may be buried inside mosques or that mosques may be built over
graves.

It is proven that the Prophet (peace and blessings of Allaah be upon him) said:
“May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of
their Prophets as places of worship.” He said that as he was dying, as a warning to his
ummah against doing what they did. When Umm Salamah told him of a church that she had
seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among
them died, they would build a place of worship over his grave.

They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may
Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him)
said:
“Among the most evil of people upon whom the Hour will come when they are still alive are
those who take graves as places of worship.”

[Narrated by Imam Ahmad with a jayyid isnaad.]


The believer should not accept to follow the ways of the Jews and the Christians, or to be
among the most evil of people.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292

- Barelvis do this on the false basis of Masjid Nabawi having the Prophet (saws) & the
Sahaba.

- However the Prophet(saw)'s Masjid was built BEFORE His death.


(see above hujjah - Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292)

- Secondly, when you pray at Masjd Nabawi, YOU ARE NOT FACING THE PROPHET (SAWS)

10. RENTING A PLACE FOR SALATUL JUM'UAH

- It is permissible to rent a hall for Salatul Jumu’ah and this is known as a 'Musallah'.

11. STRETCHING YOUR FEET TOWARDS THE QIBLAH IN THE MASJID

- It is considered bad adaab (manners).

- But there is no hadith to say it is haram.

12. STRETCHING YOUR FEET TOWARDS THE QURAN

- This is makroo.

The scholars are unanimously agreed that it is obligatory to protect and respect the Mus-haf.
Al-Majmoo’ by al-Nawawi, 2/84.

Stretching out one's legs towards the Mus-haf is a kind of bad manners.
Hence a number of scholars were of the view that this action is makrooh, and some said that
it is haraam.

It says in al-Bahr al-Raa’iq (2/36) – which is one of the books of the Hanafi madhhab

It is makrooh for a person to stretch out his legs when sleeping or at any other time towards
the Mus-haf or books of fiqh, unless the books are on a higher level than him. End quote.

It says in al-Iqnaa’ (1/62)

– which is one of the books of the Hanbali madhhab

It is makrooh to stretch out the legs in that direction (the direction of the Mus-haf); similarly
it is makrooh to turn one’s back to it or step over it. End quote.

Ibn Muflih said in al-Adaab al-Shar’iyyah (2/285):

It is makrooh to lay one’s head on the Mus-haf… Ibn Hamdaan was of the view that it is
haraam and that is stated definitively in al-Mughni. That applies also to all books of
knowledge in which Qur’aan is quoted, otherwise it is merely makrooh. Similarly it is
makrooh to stretch out the legs towards any of those books. The Hanafis said that it is
makrooh, because they contain the names of Allaah, and it is bad manners. End quote.
- If your intention in doing this was to INSULT the Quran theN you BECOME A KAAFIR!

Some of the Shaafa’is was also of the view that it is haraam, as stated in Tuhfat al-Muhtaaj,
1/155

13. WHAT DISTANCE FROM THE MASJID MAKES IT COMPULSORY ON US TO PRAY 5 TIMES
A DAY IN THE MASJID?

Shaykh Ibn Baaz said:

The one who can hear the call to prayer given in a regular voice without amplification is
obliged to respond and to come and pray in congregation in the mosque in which the call is
given…

But for those who live far away from the mosque and cannot hear the call to prayer except
with amplification do not have to come to the mosque. They and those who are with them
may pray in a separate congregation. If they take the trouble to attend the prayer with the
congregation in the mosque whose call to prayer they cannot hear except with amplification
because they are too far away, that will bring them a greater reward.

Majmoo’ Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), 12/58.

- If the man uses his NATURAL voice for the Adhaan and you can hear, then you HAVE to go the masjid.

14. CAN A MENSTRUATING WOMAN GO TO THE MASJID AND LISTEN TO A KHUTBAH?

- The four great imams said it was Haraam.

- The Dhaahiriyah is of the opinion that it is Halaal.

Sheikh Salman al-Oadah

There are two opinions on this issue of a menstruating woman staying within the mosque.

The first is the one adopted by the four Imams who ruled it as impermissible. They argued
that the Prophet (peace be upon him) ordered women in menses to stand apart at the prayer
area during the `Id prayer.

[Sahîh al-Bukhârî (351) and Sahîh Muslim (890)]

The answer to this argument is that the order is meant for them to stand apart from the
prayer itself as is clearly stated in the narration in Sahîh Muslim “Let them stand away from
the prayer.”

As for the hadîth related by Abû Dâwûd (232): “I do not permit a woman in her menses or a
person in a state of major ritual impurity into the mosque” It is a weak hadîth. Its line of
transmission contains a narrator who is unknown.

They also cite as evidence the ruling that a women is prohibited from tawâf around the
Ka`bah. It is mentioned in the hadîth where the Prophet (peace be upon him) addressed
`Aishah by saying: “Do as the pilgrims do but do not perform tawâf around the House until
you become pure.”

[Sahîh al-Bukhârî (305) and Sahîh Muslim (1211)]


However, it appears that this is a prohibition from tawâf itself and is not referring to
entering the mosque. Indeed, it could well be argued that this hadîth provides us with good
evidence that it is permitted for a menstruating woman to enter the mosque, because it does
not say that she could not enter it.

The second saying is that it is permissible for the woman to stay in the mosque while she is
in her menses. This is according to the school of thought of al-Zâhiriyyah as well as the
opinion of the Shâfi`î jurist al-Muzanî. This view was also adopted by some later researchers
and scholars.

They argue that since the basic ruling is that it is permissible for women to enter the
mosque, therefore any claim that they are prevented from doing so needs to be
substantiated by evidence.

They also argue that when Abû Hurayrah avoided the Prophet’s company because he was in
a state of major ritual impurity, the Prophet (peace be upon him) said to him: “Glory to
Allah, the Believer would not become impure”

[Sahîh al-Bukhârî (283) and Sahîh Muslim (371)]

They also argue that it is allowed for unbelievers to enter the mosque and stay in it.
This is clear from the story of Thumâmah b. Athâl when he was tied to a column in the
mosque.

[Sahîh al-Bukhârî (469)]

Therefore, if it is argued that the menstruating woman is prohibited from entering the
mosque because of abstract impurity, then it is countered by the fact that an unbeliever is
permitted to enter the mosque.

If, on the other hand, it is argued that the prohibition of a menstruating woman from staying
within the mosque is because of the problem of physical impurity, then this is countered by
the fact that it is permissible for a woman who is suffering from continuous vaginal bleeding
to enter the mosque.

This is according to the hadîth of `Aishah where she said: “One of the Prophets’s wives
joined him in i`tikâf and she used to see blood and yellow spots. She had a bowl under here
and would pray.”

[Sahîh al-Bukhârî (310)]


Sharh of Bulugh Al Maram: (The Description of How Prayer Is To Be
Performed) {FEBRUARY 09 2013}

‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬


THE SHARH OF BULUGH AL MARAAM SERIES

{Book 2, Chapter 7 (The Description of how Prayer is to be Performed), Page 99}

By Shaikh Abdullah Al-Faisal

FEBRUARY 09 2013 / 28 RABI Al-AWWAL 1434 HIJRI

Edited by: Abu Hafiza & AT6

THE DESCRIPTION OF THE PROPHET`S PRAYER {Mp3 Audio Click Me}

‫ﺑﺎب ﺻﻔﺔ اﻟﺼﻼة‬


CHAPTER HOW PRAYER IS TO BE PERFORMED

‫ ﻗﺎل »إذا ﻗﻤﺖ إﻟﻰ اﻟﺼﻼة ﻓﺄﺳﺒﻎ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ ﺛﻢ ارﻓﻊ‬،‫ ﺛﻢ ارﻛﻊ ﺣﺘﻰ ﺗﻄﻤﺌﻦ راﻛﻌﺎ‬،‫ ﺛﻢ اﻗﺮأ ﻣﺎ ﺗﯿﺴﺮ ﻣﻌﻚ ﻣﻦ اﻟﻘﺮآن‬،‫ ﻓﻜﺒﺮ‬،‫ ﺛﻢ اﺳﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‬،‫اﻟﻮﺿﻮء‬
‫ ﺛﻢ اﺳﺠﺪ ﺣﺘﻰ ﺗﻄﻤﺌﻦ‬،‫ ﺛﻢ ارﻓﻊ ﺣﺘﻰ ﺗﻄﻤﺌﻦ ﺟﺎﻟﺴﺎ‬،‫ ﺛﻢ اﺳﺠﺪ ﺣﺘﻰ ﺗﻄﻤﺌﻦ ﺳﺎﺟﺪا‬،‫ﺣﺘﻰ ﺗﻌﺘﺪل ﻗﺎﺋﻤﺎ‬
:‫ وﻻﺑﻦ ﻣﺎﺟﻪ ﺑﺈﺳﻨﺎد ﻣﺴﻠﻢ‬.‫ واﻟﻠﻔﻆ ﻟﻠﺒﺨﺎري‬،‫ أﺧﺮﺟﻪ اﻟﺴﺒﻌﺔ‬.«‫ ﺛﻢ اﻓﻌﻞ ذﻟﻚ ﻓﻲ ﺻﻼﺗﻚ ﻛﻠﮭﺎ‬،‫ﺳﺎﺟﺪا‬
‫»»ﺣﺘﻰ ﺗﻄﻤﺌﻦ ﻗﺎﺋﻤﺎ‬.

279. Narrated Abu Hurairah (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "When
you get up for prayer, perform ablution properly and then face the Qiblah and say Takbir
(Allahu Akbar) and then recite whatever you can from the (verses of the) Qur'an, and then
bow until you repose therein (in your ruku'). After that come up again until you are standing
upright, and then prostrate until you repose therein, (in your prostration), then raise your
head and sit and repose (remain motionless for a while), then prostrate (again) and repose
in your prostration. Do that in all of your prayers."

Related by the seven Imams, and the wording is Al-Bukhari's. Ibn Majah transmitted the
following through the chain of narrators of Muslim, "and then come up again (from ruku')
until you repose in your standing."

- This was related by the seven.

THE DESCRIPTION OF THE PROPHET’S PRAYER

‫وﻣﺜﻠﻪ ﻓﻲ ﺣﺪﻳﺚ رﻓﺎﻋﺔ ﻋﻨﺪ أﺣﻤﺪ واﺑﻦ ﺣﺒﺎن‬

280. Ahmad and Ibn Hibban reported on the authority of Rifa'ah bin Rafi' a similar narration.

‫ »ﻓﺄﻗﻢ ﺻﻠﺒﻚ ﺣﺘﻰ ﺗﺮﺟﻊ اﻟﻌﻈﺎم‬:‫»وﻓﻲ ﻟﻔﻆ ﻷﺣﻤﺪ‬.

281. Ahmad has in one of his narrations, "Straighten your back until the bones in your spine
return to their places (the spine must be upright)."
‫ »إﻧﮭﺎ ﻟﻦ ﺗﺘﻢ ﺻﻼة أﺣﺪﻛﻢ ﺣﺘﻰ ﻳﺴﺒﻎ اﻟﻮﺿﻮء ﻛﻤﺎ أﻣﺮه‬:‫ وأﺑﻲ داود ﻣﻦ ﺣﺪﻳﺚ رﻓﺎﻋﺔ ﺑﻦ راﻓﻊ‬،‫وﻟﻠﻨﺴﺎﺋﻲ‬
،‫ وﻛﺒﺮه‬،‫ وﻓﯿﮭﺎ »ﻓﺈن ﻛﺎن ﻣﻌﻚ ﻗﺮآن ﻓﺎﻗﺮأ وإﻻ ﻓﺎﺣﻤﺪ ﷲ‬.«‫ وﻳﺜﻨﻲ ﻋﻠﯿﻪ‬،‫ وﻳﺤﻤﺪه‬،‫ ﺛﻢ ﻳﻜﺒﺮ ﷲ‬،‫ﷲ‬
‫»وھﻠﻠﻪ‬.

282. An-Nasa'i and Abu Dawud reported on the authority of Rifa'ah bin Rafi', "The prayer of
anyone of you is not perfect unless he performs ablution perfectly, as Allah Glorified be He
ordered him to do. Then he should utter the Takbir and praise Allah, the Exalted." This
narration also says, "If you know some verses from the Qur'an then recite them, or else
praise Allah (say Alhamdu-lillah), say the Takbir (Allahu Akbar) and the Tahlil (la ilaha
illallah)."

- To recite Surah Fatiha is fard but to recite a surah after Fatiha is a sunnah not fard.

- Your prayer is valid if you forget to recite a surah after Surah Fatiha.

- There are a lot of hadiths in this chapter.

- All of them are not here.

- Allah will ask you about your salah on the Day of Judgement.

“The first thing the people will be accountable for on the Day of Judgment is prayer, Allah will say
to His angels (even though he already knows) : “Look at my servants prayers. Were they complete
or not?” If they were complete it will be written as complete. If they were not fully complete Allah
will say: “See if my servant has voluntary prayers, If he has them Allah will say: Complete his
obligatory prayers shortage with his voluntary prayers.” Then the rest of his deeds will be dealt
with in the same manner.”

[Reported by Imams Ahmad, Abu Dawood, An-Nisa'i, and Al-Hakim]

- If your salah is lacking, Allah (SWT) will not look at the other things.

Jabir (RA) reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “Between a man
(Muslim) and shirk and disbelief lies neglect of salah.”

[Sahih Muslim (1/88) No. 82, Sunan Tirmidhi (5/13) No. 2620, Sunan Abu Dawud (4/219) No. 4678,
Sunan Ibn Majah (2/181) No. 1078, Sunan An-Nasa'i (1/232) No. 463, Musnad Ahmad (3/370) No.
15021]

Abdullah ibn Shaqiq Uqayli (RA) reported, saying “The companions of Muhammad (Sallallahu
alayhi wa sallam) did not regard neglect of any of the deeds as disbelief as they did (neglect) of
Salah."

[Sunan Tirmidhi (5/14) No. 2622 and Mustadrak al-Haakim (1/48) No. 12 who said it met the
conditions of al-Bukhari and Muslim]

- Those who abandon salah have become kuffar.

- There was a debate on this, on whether someone who doesn’t pray is a kaffir.

- A surah was brought to checkmate the idea that a person doesn’t become a kaffir for not
praying:
But if they repent, perform As-Salāt (Iqāmat-as-Salāt) and give Zakāt, then they are your brethren
in religion. (In this way) We explain the Ayāt (proofs, evidences, verses, lessons, signs,
revelations, etc.) in detail for a people who know.

(At-Tawbah 9:11)

- This is when you can accept someone as your brother in deen.

1) TO MAKE WUDU PROPERLY

- The reason this is the first is to be a slap in the face of the Shiites.

- They don't make wudu properly.

Jabir reported: 'Umar bin al-Khattab said that a person performed ablution and left a small part
equal to the space of a nail (unwashed). The Messenger of Allah (Sallallahu alayhi wa sallam) saw
that and said: “Go back and perform ablution well." He then went back (performed ablution well)
and offered the prayer.

[Sahih Muslim (1/215) No. 243, Musnad Ahmad (1/21) No. 134, Sunan Ibn Majah (1/424) No. 666]

On the authority of ‘Abdullah ibn ‘Amr (RA) who said: The Prophet (Sallallahu alayhi wa sallam)
stayed behind us on a journey and then caught up with us, and we were late in praying ‘Asr. We
started doing wudoo’ and wiping out feet (not washing them properly), and he called out at the top
of his voice:
“Save your heels from the fire” two or three times.

[Al-Bukhari (163) and Muslim (241)]

- With incorrect wudu, your salah is invalid.

- The Shias do not wash their feet for wudu.

- The Shia cannot practice deception in wudu.

- They are not allowed to make wudu like the Sunnis.

- Look how he performs his wudu and you can tell who he is.

- You will know if they are Shia or not.

2) FACE THE QIBLA, CLOTHING AND AREA BEING CLEAN

- You cannot pray in dirty places and with dirty clothing.

- Even though it is compulsory to face the Qibla, you are exempt if you are in a vehicle or on the
battlefield, or in a plane, train, etc.

Verily! We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall
turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of
Al-Masjid- al-Harām (at Makkah).

(Al-Baqarah 2:144)

- You have to ask the residents where the Qibla is.


- If you can’t find a resident, you make ijtihaad.

- Your salah is accepted if you are not actually facing the Qibla.

- Your salah is still accepted because of Surah 2:115.

And to Allāh belong the east and the west, so wherever you turn yourselves or your faces there is
the Face of Allāh (and He is High above, over His Throne). Surely! Allāh is All-Sufficient for His
creatures' needs, All-Knowing.

(Al-Baqarah 2:115)

- A resident can call out to a person or use his hand and turn someone who is not facing the qibla
during the prayer.

- The salah is accepted.

3) YOU CANNOT SIT AND PRAY

- Only those who are old and sick can sit.

So keep your duty to Allāh and fear Him as much as you can; listen and obey; and spend in
charity that is better for yourselves. And whosoever is saved from his own covetousness, then
they are the successful ones.

(At-Taghabun 64:16)

- You have to do what you can to the best of your ability.

- You can sit down in any position that is most comfortable for the people who are sick and old.

- You are allowed to pray with shoes on or off depending on the circumstances.

- You have to use hikmah.

- You cannot walk on the streets with your shoes on and then onto an expensive carpet.

- If you are in the park that is different.

- You will cause fitnah if you walk on to a carpet with your shoes on.

- As for the sutra, the sutra is sunnah muakadah.

- Some say it is fard but that is not correct.

- When you pray facing the sutra, you cannot allow someone to pass in between you and the
sutra.

Passing means you pass where he puts his face on the ground.

‫ ﻓﺄراد أﺣد أن‬،‫ » إذا ﺻﻠﻰ أﺣدﻛم إﻟﻰ ﺷﻲء ﯾﺳﺗره ﻣن اﻟﻧﺎس‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن أﺑﻲ ﺳﻌﯾد اﻟﺧدري‬
‫ »ﻓﺈن ﻣﻌﮫ اﻟﻘرﯾن‬:‫ وﻓﻲ رواﯾﺔ‬.‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.«‫ ﻓﺈﻧﻣﺎ ھو ﺷﯾطﺎن‬،‫ ﻓﺈن أﺑﻰ ﻓﻠﯾﻘﺎﺗﻠﮫ‬،‫» ﯾﺟﺗﺎز ﺑﯾن ﯾدﯾﮫ ﻓﻠﯾدﻓﻌﮫ‬.

248. Narrated Abu Sa'id al-Khudri (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, 'If
any one of you prays toward a sutrah (a barrier) and someone tries to pass in front of him, then
push him away. If he refuses, then fight him, for he is a devil."
[Agreed upon. In another narration, 'For he has his evil companion (Qareen) with him"]

‫ » ﻟو ﯾﻌﻠم اﻟﻣﺎر ﺑﯾن ﯾدي اﻟﻣﺻﻠﻲ ﻣﺎذا ﻋﻠﯾﮫ ﻣن اﻹﺛم ﻟﻛﺎن‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫ﻋن أﺑﻲ ﺟﮭﯾم ﺑن اﻟﺣﺎرث‬
‫ »أرﺑﻌﯾن ﺧرﯾﻔﺎ‬:‫ ووﻗﻊ ﻓﻲ »اﻟﺑزار« ﻣن وﺟﮫ آﺧر‬.‫ واﻟﻠﻔظ ﻟﻠﺑﺧﺎري‬،‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.«‫»أن ﯾﻘف أرﺑﻌﯾن ﺧﯾرا ﻟﮫ ﻣن أن ﯾﻣر ﺑﯾن ﯾدﯾﮫ‬.

242. Narrated Abu Juhaim bin al Harith (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "If
the person who passed in front of another person in prayer knew the magnitude of his sin he
would rather wait for 40 (days, months or years) rather than pass in front of him.

["Agreed upon, and the wording is al-Bukhari's. Al-Bazzar narrated with a different chain of
narrators, "forty autumns."]

- ‫ إذا ﻟم ﯾﻛن ﺑﯾن ﯾدﯾﮫ ﻣﺛل ﻣؤﺧرة اﻟرﺣل‬- ‫ »ﯾﻘطﻊ ﺻﻼة اﻟﻣرء اﻟﻣﺳﻠم‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن أﺑﻲ ذر‬
‫ أﺧرﺟﮫ ﻣﺳﻠم‬.«‫ »اﻟﻛﻠب اﻷﺳود ﺷﯾطﺎن‬:‫ وﻓﯾﮫ‬.‫ « اﻟﺣدﯾث‬... ‫ واﻟﻛﻠب اﻷﺳود‬،‫ واﻟﺣﻣﺎر‬،‫اﻟﻣرأة‬

245. Narrated Abu Dharr al-Ghifari (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said,
"When any one of you stands for prayer and there is nothing in front of him (at least) equal to the
back of the saddle, as a sutrah, his prayer would be cut off by (the passing of a) woman, an ass,
and a black Dog." This narration also has, "The black dog is a devil.

[Related by Muslim.]

Umar ibn al-Khattab said, 'I heard the Messenger of Allah (Sallallahu alayhi wa sallam), say,
"Actions only go by intentions. Everyone gets what they intend..."

[Al-Bukhari (1) and Muslim (1907)]

- The intention has to be made.

- When you stand to pray fajr, you need to make your intention whether you are doing the fard or
sunnah of fajr.

- The niyyah has to include that you intend to pray two rakah sunnah or fard for the sake of Allah.

- If you do not do the niyyah correctly you salat is bautil.

- There is no 4 rakah sunnah.

- You pray them two by two

Ibn Umar narrated that the Prophet (Sallallahu alayhi wa sallam) said, “The prayer during day and
night are to be offered two by two.”

[Musnad Ahmad (2/26) No. 4791, Sunan Abu Dawud (2/29) No. 1295, Sunan al-Nasa'i (3/227) No.
1666, Sunan Tirmidhi (2/491) No. 597, Sunan Ibn Majah (2/349) No. 1322, Sunan al-Darime (1/404)
No. 1458]

‘Uqbah ibn Hurayth said: I said to Ibn ‘Umar: “What does two by two mean?” He said: “Saying the
tasleem after each two rak’ahs.”

[Sahih Muslim (1/519) No. 749]

- After making the intention for the sake of Allah, you have to say for the sake of Allah.

- It is bid’ah to say the intention out loud.


- After the intention, you perform the opening takbeer (takbeer ihram).

- You cannot raise your voice with the takbeer if you are not the Imam.

- If by yourself, you whisper the takbeer.

- The muadhin can repeat the takbeer after the Imam if there are no microphones in the masjid.

- It is haraam to recite the takbeer before the Imam.

4) HOW TO RAISE THE HANDS FOR TAKBEER

- You are allowed to raise your hands simultaneously with the takbeer.

- You can raise your hands at the same time, before or after the takbeer.

- All three are reported in sahih hadith.

5) YOU SHOULD RAISE YOUR HANDS WITH YOUR FINGERS OUTSTRETCHED

- You can raise your hands to your shoulders or your ears.

- Both are accepted.

- After takbeer you should place your right hand over the left hand on your chest.

- Placing the hands underneath the navel is a weak hadith.

- However, the salah is still valid.

‫ أن‬:‫ وﻣﻌﻧﺎه‬.‫ واﻟﻠﻔظ ﻟﻣﺳﻠم‬،‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫ أن ﯾﺻﻠﻲ اﻟرﺟل ﻣﺧﺗﺻرا‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻧﮭﻰ رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫ﻋن أﺑﻲ ھرﯾرة‬
‫ﯾﺟﻌل ﯾده ﻋﻠﻰ ﺧﺎﺻرﺗﮫ‬

251. Narrated Abu Hurairah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) prohibited
that one puts his hands on his waist during prayer."

[Agreed upon and the wording is from Muslim.]

‫ أن ذﻟك ﻓﻌل اﻟﯾﮭود‬:‫ رﺿﻲ ﷲ ﻋﻧﮭﺎ‬- ‫ ﻋن ﻋﺎﺋﺷﺔ‬:‫وﻓﻲ اﻟﺑﺧﺎري‬

252. Al-Bukhari added in his narration on the authority of 'A'ishah (RAA): "This is what the Jews
do in their prayer,"

- The Shiites imitate the Jews who pray with their hands by their sides.

Wa'il b. Hajr said "I prayed with Prophet Muhammad (Sallallahu alayhi wa sallam) and he put his
right hand over his left hand over his chest."

[Sahih Ibn Khuzaimah (Vol. 1, pg. 243) No. 479, Abu Dawud (Vol. 1, pg. 260) No. 759]

- Weak hadiths say to place hands on places other than the chest.

- The salah of men and women are exactly the same.

- Only weak hadith state otherwise.


- While standing in the qiyaam (standing) position, you are not to look to the right, left or to the
skies.

- You have to look where you make sajda.

- It is makrooh to pray with your eyes closed.

- If something is distracting you, you can pray with eyes closed so you don’t lose your khushu.

The fuqahaa’ differ as to whether closing the eyes during prayer is makrooh. Imaam Ahmad and
others did count it as makrooh, and said: “This is the action of the Jews,” but others allowed it
and did not count it as makrooh. The correct view is that if keeping the eyes open does not affect
a person’s khushoo’, then this is better, but if keeping the eyes open affects a person’s khushoo
because of decorations, adornments etc. in front of him, which distract him, then it is not makrooh
at all for him to close his eyes. The opinion that indeed it is mustahabb in this case is closer to the
principles and aims of sharee’ah than saying it is makrooh. And Allaah knows best.

(Zaad al-Ma’aad, 1/293, Daar al-Risaalah edn.)

- Musalli means the person who is performing salah.

- You make intention, then say Allahu Akbar.

- You then recite the opening dua.

It was narrated from Abu Sa'eed al-Khudri that: When the Prophet (Sallallahu alayhi wa sallam)
َ َ‫ﺳ ُﻣكَ َوﺗ َ َﻌﺎﻟَﻰ َﺟدﱡكَ َو َﻻ ِإﻟَﮫ‬
started to pray he would say: َ‫ﻏﯾ ُْرك‬ َ ‫ َوﺗَﺑ‬، َ‫ﺳ ْﺑﺣَﺎﻧَكَ اﻟ ﱠﻠ ُﮭ ﱠم َو ِﺑﺣ َْﻣدِك‬
ْ ‫َﺎركَ ا‬ ُ "Subhaanaka
Allaahumma wa bihamdika, wa tabaaraka ismuka wa ta’aala jadduka, wa laa ilaaha ghayruka"
(Glory and praise be to You, O Allah. Blessed be Your name and exalted be Your majesty, there is
none worthy of worship except You.)"

[Sunan al-Nasa'i (2/132) No. 900, Sunan Ibn Majah (2/5) No. 804, Sunan Tirmidhi (2/9) No. 242,
Sunan al-Darime (1/310) No. 1239, Musnad Ahmad (3/69) No. 11675]

- After the opening dua you say ‘audhu billahi minashaitanir rajeem’.

- This is recited with a low voice.

- Then ‘bismillahi Rahmanir Raheem’ is also recited in a low voice.

- If you don’t know the dua you say subhanallah.

Ibn Rushd said:


They disagreed about imama of a woman. The majority maintained that she cannot lead men, but
they disagreed about her leading women (in prayer). Al-Shafi'i permitted this while Malik
prohibited it. Abu Thawr and al-Tabari deviated (from the majority opinion) and permitted her
imama in absolute terms.

The majority agreed to prohibit her from leading men, because had this been permitted such
permission would have been transmitted from the first generation (of Islam). Further, a known
practice in prayer is that women should stand behind men; therefore it is obvious that their being
at the front is not permitted.
The Prophet (SAW) said: "Keep them behind insofar as Allah has kept them behind." It is for this
reason that some jurists permitted them to lead women, as they have equal precedence for
purposes of prayer. This has also been narrated from some members of the first generation.

Those who permitted her imama argued on the basis of the tradition of Umm Waraqa recorded by
Abu Dawud "that the Messenger of Allah (SAW) used to visit her at her house and appointed a
mu'adhdhin for her to recite the adhan for her. He ordered her to lead the members of her
household in prayer."

There are many issues under this topic of imama, including their disagreement about the
qualifications stipulated for the imam. We have left out their discussion as they are not expressly
mentioned in the law.

The Qadi (Ibn Rushd) said: "What we have aimed for in this book is the discussion of issues that
have been transmitted and of those that are closely related to the transmitted issues."

[Bidayat al-Mujtahid (vol. 1, pg. 161)]

Ibn Taymiyyah (rh) said:

"A learned woman leading unlettered men in the night prayers of Ramadan is permissible in the
well known statement of Ahmed (ibn Hanbal), and as for all other supererogatory prayers, then
there are two narrations."

[Naqd Maratib al-ijma' (pg. 290)]

- After bismillah, Surah Fatiha should be recited.

- The Sunnah is to pause at every ayah.

- The person should listen to imam in loud prayers.

- In silent prayers you should recite Surah Fatiha for yourself.

So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy. [i.e. during
the compulsory congregational prayers when the Imām (of a mosque) is leading the prayer
(except Sûrat Al-Fātiha), and also when he is delivering the Friday-prayer Khutbah].

[Tafsir At-Tabari, Vol.9, Pages 162-4] (Al-A'raf 7:204)

- To recite a surah after Fatiha is a sunnah.

- You should recite a shorter surah in the second rakah.

- When leading a prayer take into consideration the feeble and sick.

- When praying alone you can pray as long as you like.

- Dhuhr, Asr and Janaza are silent prayers.

- The recommended form of recitation is tarteel.

Or a little more; and recite the Qur’an (aloud) in a slow, (pleasant tone and) style.

(Al-Muzzammil 73:4)
- It is the sunnah that the ulema should stand right behind the imam.

- In case the imam makes a mistake or breaks wudu.

- You raise your hands before going into ruku.

- This is called raf’ul yadain.

- You should say Allahu Akbar.

- You should bow as deep as your joints allow you.

- In ruku you should spread your fingers over and hold your knees.

- Your back should be flat.

- A glass of water if placed on your back should not spill.

- If your back is not straight, you are stealing from the salah and you are the worst of thieves.

- Whilst in ruku the head has to remain level with the back at all times.

- This is how the Prophet prayed.

- In ruku, elbows should be away from your sides.

- Then you should recite the following three times:

subhana rabbiyal adheem

- It is haraam to recite Quran in ruku.

‫ ﻓﺄﻣﺎ اﻟرﻛوع ﻓﻌظﻣوا‬،‫ » أﻻ وإﻧﻲ ﻧﮭﯾت أن أﻗرأ اﻟﻘرآن راﻛﻌﺎ أو ﺳﺎﺟدا‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن اﺑن ﻋﺑﺎس‬
‫ رواه ﻣﺳﻠم‬.«‫ ﻓﻘﻣن أن ﯾﺳﺗﺟﺎب ﻟﻛم‬،‫ وأﻣﺎ اﻟﺳﺟود ﻓﺎﺟﺗﮭدوا ﻓﻲ اﻟدﻋﺎء‬،‫ﻓﯾﮫ اﻟرب‬

314. Narrated Ibn 'Abbas (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam) said, "I was
forbidden from reciting the Qur'an whether in a state of ruku' or in sujud (prostration). When you
perform ruku', Glorify Allah (say Glory to my Lord the most Great), and in prostration, strive your
best in making supplication, as you are then entitled to have your supplication answered (Allah
willing).

[Related by Muslim]

- When you rise from ruku you should say sami’al lahu liman hamida.

:‫ ﺛم ﯾﻘول‬،‫ ﺛم ﯾﻛﺑر ﺣﯾن ﯾرﻛﻊ‬،‫ إذا ﻗﺎم إﻟﻰ اﻟﺻﻼة ﯾﻛﺑر ﺣﯾن ﯾﻘوم‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻛﺎن رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن أﺑﻲ ھرﯾرة‬
‫ ﺛم‬،‫ ﺛم ﯾﻛﺑر ﺣﯾن ﯾرﻓﻊ رأﺳﮫ‬،‫ »رﺑﻧﺎ وﻟك اﻟﺣﻣد« ﺛم ﯾﻛﺑر ﺣﯾن ﯾﮭوي ﺳﺎﺟدا‬:‫ ﺛم ﯾﻘول وھو ﻗﺎﺋم‬،‫»ﺳﻣﻊ ﷲ ﻟﻣن ﺣﻣده« ﺣﯾن ﯾرﻓﻊ ﺻﻠﺑﮫ ﻣن اﻟرﻛوع‬
‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫ وﯾﻛﺑر ﺣﯾن ﯾﻘوم ﻣن اﺛﻧﺗﯾن ﺑﻌد اﻟﺟﻠوس‬،‫ ﺛم ﯾﻔﻌل ذﻟك ﻓﻲ اﻟﺻﻼة ﻛﻠﮭﺎ‬،‫ﯾﻛﺑر ﺣﯾن ﯾﺳﺟد ﺛم ﯾﻛﺑر ﺣﯾن ﯾرﻓﻊ‬

316. Narrated Abu Hurairah (RAA): 'When Allah's Messenger (Sallallahu alayhi wa sallam) got up
to pray, he would say the Takbir while standing, then say the Takbir when he bowed (for ruku').
When he rose from ruku' he would say, "Sami'al Lahu liman hamidah (Allah hears those who send
praises to Him)," and while standing with his back straight (after ruku') he would say, "Rabbana
wa lakal-hamd (O Allah, our Lord! All praise is for You)." He would then say the Takbir when going
down to prostration, and when he raised his head, then when he prostrated for the second time he
would say the Takbir one more time when he raised his head from the second prostration. He
would do this for all his prayers, in each rak'ah and he would also say the Takbir when he got up
from his sitting after praying two rak'at.

[Agreed upon.]

- While standing after ruku with your back straight you say Rabbana wa lakal-hamd.

- All the bones have to return to the original position.

- When you get up from ruku you should hang your hands to your side.

- Then you go down to sadja saying Allahu Akbar.

- You should not rush the salah.

Abi Qatadah reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said "The worst
thief is one who steals in his prayer." Then the companions asked, "How can someone steal from
his prayer?" Prophet (SAW) answered, "He does not complete his Ruku and Sadjah with
perfection."

[Musnad Ahmad (5/310) No. 22695, Sunan Darimi (1/350) No. 1328, Sahih Ibn Khuzaymah (1/331)
No. 663]

- Khushoo is compulsory.

- Hand first is recommended when going down in sadja but if you go down with your knees first
the salah is accepted.

On the authority of Abu Hurairah (RA) who said the Messenger of Allah (Sallallahu alayhi wa
sallam) said, ‘When any one of you prostrates, let him not go down as the camel does; let him put
his hands down before his knees.’”

[Musnad Ahmad (2/381) No. 8942, Sunan Abu Dawud (1/222) No. 840, Sunan al-Nasa'i (2/207) No.
1091, Sunan Tirmidhi (2/57) No. 269]

Ibn Taymiyyah said: “Praying in both ways is permissible, according to the consensus of the
scholars. If a person wants to go down knees first or hands first, his prayer is valid in either case,
according to the consensus of the scholars, but they disputed as to which is preferable.”

[Majmua al-Fatawa (22/449)]

- When the musalee is in sajda he should keep his fingers together.

- This is the opposite of ruku.

- In sajda the elbows are off the ground so as not to resemble the dog.

- Nose and forehead should be touching the ground and heels should be together.

‫ وأﺷﺎر ﺑﯾده إﻟﻰ‬- ‫ ﻋﻠﻰ اﻟﺟﺑﮭﺔ‬:‫ »أﻣرت أن أﺳﺟد ﻋﻠﻰ ﺳﺑﻌﺔ أﻋظم‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫ ﻗﺎل‬-‫ رﺿﻲ ﷲ ﻋﻧﮭﻣﺎ‬- ‫وﻋن اﺑن ﻋﺑﺎس‬
‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.«‫ وأطراف اﻟﻘدﻣﯾن‬،‫ واﻟرﻛﺑﺗﯾن‬،‫ واﻟﯾدﯾن‬- ‫أﻧﻔﮫ‬

318. Narrated Ibn 'Abbas (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam) said, "I was
commanded to prostrate on seven bones (bodily parts): the forehead" and he pointed to his nose,
hands, knees and the ends of the feet (the toes).'
[Agreed Upon]

- In sajda the following is to be recited three times:

(subhana rabbi al a’la)

- Dua is more likely to be accepted in this position (sajda).

- In fard prayers dua must be in Arabic.

- It is haraam to recite Quran in sadja.

- In the jalsa (sitting) you sit on the left leg, with right toes facing qibla and you say:

- He recited this Dua: Allaahum-maghfir lee warhamnee, when he sits between the two sajdas

-When you sit for the second rakah, you should recite the tashahhud

Narrated Ibn Mas'ud Allah's Apostle taught me the Tashah-hud as he taught me a Sura from the
Quran, while my hand was between his hands. (Tashah-hud was) all the best compliments and the
prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O
Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be
worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle. (We used
to recite this in the prayer) during the lifetime of the Prophet, but when he had died, we used to
say, "Peace be on the Prophet."

[Bukhari -Volume 8, Book 74, Number 281]

- The grave worshippers use assalamu alaika as hujjah to worship the graves

- And they use it to say the prophet is alive in the grave.

- When you do the tashahhud you point your finger throughout the tashahhud, you do not wag your finger.

- Wagging the finger is a weak hadith. The Saudi Salafis wagg their finger

[Imam Nawawi mentions in the Majmu‘ (3.454)]

from Abu Dawud and others with a sound chain of narrators on the authority Abdullah Ibn Az-
Zubayr, that he described the prayer of the Prophet (Sallallahu alayhi wa sallam) by saying, “He
would point with his finger while supplicating without moving it.” As for what is present in the
narration that mentions, that he (SAW) “used to move it”, the expression, “move it is an unreliable
anomalous (Ar. shadhdh)

narration because the narrator who relates [this Hadith] on the authority of the Companion Wael
Ibn Hujr (RA) contradicts everyone else who narrated from him

- You should have kushoo in salah and wagging your finger is excess movement in your salah.

- When you pray salat for example the zuhr salat there is two part of tashahud.

- The Tashahud should be recited in full in the two sittings – shafi madhab.
- Maybe you should go along with imam Shafi to be on the safer side.

- The others imams say you can do half in the first sitting and the full in the second.
Sharh Bulugh Al Maram: Noted (Supererogatory Prayer) {FEBRUARY 14
2013}
‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬
Sharh Al Bulugh Al Maram

{Book 2 Chapter 9 (Supererogatory Voluntary) Page 135}

FEBRUARY 14 2013 / 03 RABI AL THANI 1435 HIJRI

By Shaikh Abdullah Faisal

Edited By Abu Hafiza

THE IMPORTANCE OF VOLUNTARY SALAT (PRAYERS) {Mp3 Audio Click Me}

‫ﺑﺎب ﺻﻼة اﻟﺘﻄﻮع‬

Chapter 9: Supererogatory (voluntary) Prayer

‫ أﺳﺄﻟﻚ ﻣﺮاﻓﻘﺘﻚ ﻓﻲ‬:‫ ﻓﻘﻠﺖ‬.»‫ «ﺳﻞ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬- ‫ ﻗﺎل ﻟﻲ اﻟﻨﺒﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﮫ‬- ‫ﻋﻦ رﺑﯿﻌﺔ ﺑﻦ ﻛﻌﺐ اﻷﺳﻠﻤﻲ‬
‫ رواه ﻣﺴﻠﻢ‬.»‫ «ﻓﺄﻋﻨﻲ ﻋﻠﻰ ﻧﻔﺴﻚ ﺑﻜﺜﺮة اﻟﺴﺠﻮد‬:‫ ﻗﺎل‬،‫ ھﻮ ذاك‬:‫ ﻗﻠﺖ‬، »‫ «أوﻏﯿﺮ ذﻟﻚ؟‬:‫ ﻓﻘﺎل‬.‫اﻟﺠﻨﺔ‬

374. Rabi'ah bin Ka'b Al-Aslami (RAA) narrated that the Messenger of Allah ( Sallallahu alayhi wa
sallam) once said to me, "Ask (me about whatever you want)." I said, 'I ask your company in Paradise.'
He (Sallallahu alayhi wa sallam) then said, "Or anything else (that you want to ask for)?" I said, 'That
is it.' He said, "Then helps me to achieve this (wish) for you, by prostrating as much as you can."

[Related by Muslim]

THE VOLUNTARY PRAYER

This sahabi was wise and pious to ask for the companionship of the Rasul ( Sallallahu alayhi wa sallam) in
paradise.

‫ ورﻛﻌﺘﯿﻦ‬،‫ رﻛﻌﺘﯿﻦ ﻗﺒﻞ اﻟﻈﮭﺮ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻋﺸﺮ رﻛﻌﺎت‬- ‫ ﺣﻔﻈﺖ ﻣﻦ اﻟﻨﺒﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﻤﺮ‬
‫ وﻓﻲ رواﯾﺔ ﻟﮭﻤﺎ ورﻛﻌﺘﯿﻦ‬.‫ ﻣﺘﻔﻖ ﻋﻠﯿﮫ‬.‫ ورﻛﻌﺘﯿﻦ ﻗﺒﻞ اﻟﺼﺒﺢ‬،‫ ورﻛﻌﺘﯿﻦ ﺑﻌﺪ اﻟﻌﺸﺎء ﻓﻲ ﺑﯿﺘﮫ‬،‫ ورﻛﻌﺘﯿﻦ ﺑﻌﺪ اﻟﻤﻐﺮب ﻓﻲ ﺑﯿﺘﮫ‬،‫ﺑﻌﺪھﺎ‬
‫ﺑﻌﺪ اﻟﺠﻤﻌﺔ ﻓﻲ ﺑﯿﺘﮫ‬

375. Ibn 'Umar (RAA) narrated, "I learnt and observed from the Messenger of Allah
(Sallallahu alayhi wa sallam), ten rak'at (of Sunnah or non-obligatory prayers): two
before Dhuhr prayer, and two after it, two after Maghrib in his house, two after 'Isha'
in his house and two rak'at before Fajr."

[Agreed upon in another narration by Al-Bukhari and Muslim,]

'And two rak'at after the Friday prayer in his house."

There is no hadith that says that there is sunnah before jumuah.

So when the Rasul (Sallallahu alayhi wa sallam) told the man to get up and pray two rakah.
This was the greeting of the masjid.

This is why the Hanafi don't allow you to give the two rakah after the imam is on the minbar giving his
khutbah.

In some hadith, it Twelve (12) and not Ten (10) rakah

‫ ﻛﺎن إذا طﻠﻊ اﻟﻔﺠﺮ ﻻ ﯾﺼﻠﻲ إﻻ رﻛﻌﺘﯿﻦ ﺧﻔﯿﻔﺘﯿﻦ‬:‫وﻟﻤﺴﻠﻢ‬

376. Muslim reported on the authority of Ibn 'Umar, 'The Messenger of Allah
(Sallallahu alayhi wa sallam) used to pray only two short rak'at (i.e. would recite short
verses of the Qur'an) when it was time for Fajr prayer."

‫ رواه اﻟﺒﺨﺎري‬.‫ ﻛﺎن ﻻ ﯾﺪع أرﺑﻌﺎ ﻗﺒﻞ اﻟﻈﮭﺮ ورﻛﻌﺘﯿﻦ ﻗﺒﻞ اﻟﻐﺪاة‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬

377.'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) used
to always pray four rak'at before Dhuhr and two rak'at before Fajr under all
circumstances.

[Related by Al-Bukhari]

So we have four (4) rakah before zuhr instead of (2).

Therefore; the two (2) Sunnah before maghrib is only accepted by the hanbali not the hanafis.

So if you are in a hanafi masjid don't pray this sunnah.

So Ibn Umar didn't mention this sunnah is because it is not muakadah.

The Twelve (12) rakahs mentioned are sunnah muakadah.

There is no perfect fard and hence you need to perform as many sunnah as possible.

The most important of these is the two rakahs before fajr.

The Rasul (Sallallahu alayhi wa sallam) never let it off, not even while travelling.

Therefore some ulama say is wajib to pray the two rakah before fajr.

Ibn 'Umar reported that the Prophet (Sallallahu alayhi wa sallam) said, "Do some of your
prayers in your houses and do not make them into graves."

[Al-Bukhari (432) and Muslim (777)]

The Rasul (Sallallahu alayhi wa sallam) prayed the sunnah in his house.

Jabir reported said that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "Any of
you who does all his prayers in the mosque, should do some of them in his house, for Allah
will put blessing in his house on account of his prayer."

[Sahih Muslim (1/539) No. 778]


Because we shouldn't turn our homes into graveyards.

Zayd ibn Thabit reported that the Prophet (Sallallahu alayhi wa sallam), said, "O people, pray
in your houses. The best prayer is a man's prayer in his house - except for the obligatory
prayer."

[Al-Bukhari (698) and Muslim (781)]

The family that prays together, stays together because Allah (SWT) will put love for you in each other's
heart.

This will guarantee the love between the members of the family especially husband and wife in the dua
of Ibrahim (AS) he ask Allah (SWT) for his family to make salah so people will love them.

It is bid'ah to pray sunnah before the Eid salah.

If it held in the held in the masjid you may pray tahiyattul masjid, but if held in the park, you are not
allowed to pray before the Eid salah.

The Rasul (Sallallahu alayhi wa sallam) never left the 4 rakah before zuhr.

‫ ﻛﺎن ﻻ ﻳﺪع أرﺑﻌﺎ ﻗﺒﻞ اﻟﻈﮭﺮ ورﻛﻌﺘﯿﻦ ﻗﺒﻞ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ رواه اﻟﺒﺨﺎري‬.‫اﻟﻐﺪاة‬

377. 'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) used to
always pray four rak'at before Dhuhr and two rak'at before Fajr under all circumstances.

[Related by Al-Bukhari]

And the two rakah before the fajr prayer.

This is telling you that you may pray two (2) or four (4) rakahs before zuhr.

Both the hadith of Ibn Umar and Aisha are in Bukhari so you have a choice.

However, there is no such thing as a four (4) rakah sunnah.

You make them in two sets and give salaam after the two.

Ibn Umar narrated that the Prophet (Sallallahu alayhi wa sallam) said, “The prayer during
day and night are to be offered two by two.”

[Musnad Ahmad (2/26) No. 4791, Sunan Abu Dawud (2/29) No. 1295, Sunan al-Nasa'i
(3/227) No. 1666, Sunan Tirmidhi (2/491) No. 597, Sunan Ibn Majah (2/349) No. 1322,
Sunan al-Darime (1/404) No. 1458]

‘Uqbah ibn Hurayth said: I said to Ibn ‘Umar: “What does two by two mean?” He said:
“Saying the tasleem after each two rak’ahs.”

[Sahih Muslim (1/519) No. 749]

The reason for this is because this is how the Rasul (Sallallahu alayhi wa sallam) prayed the sunnah.
So we the Hanbalis don't pray like that but the hanafis do.

The Hanbali is the correct one in this opinion.

I can't recall what the Malikis do in this regard.

‫ ﻋﻠﻰ ﺷﻲء ﻣﻦ اﻟﻨﻮاﻓﻞ أﺷﺪ ﺗﻌﺎھﺪا ﻣﻨﻪ ﻋﻠﻰ رﻛﻌﺘﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻟﻢ ﻳﻜﻦ اﻟﻨﺒﻲ‬:‫وﻋﻨﮭﺎ ﻗﺎﻟﺖ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫اﻟﻔﺠﺮ‬

378. 'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) was
never so regular and keen on observing any supererogatory prayer, as he was in observing
the two rak'at before Fajr prayer.'

[Agreed upon]

‫«رﻛﻌﺘﺎ اﻟﻔﺠﺮ ﺧﯿﺮ ﻣﻦ اﻟﺪﻧﯿﺎ وﻣﺎ ﻓﯿﮭﺎ‬: ‫»وﻟﻤﺴﻠﻢ‬.

379. 'A'ishah (RAA) narrated that the Messenger of Allah (Sallallahu alayhi wa sallam) said,
"The two rak'at of Fajr are better than this world and all that it contains."

[Related by Muslim]

As stated earlier, the two sunnah before fajr are the most important sunnah in Islam

‫«ﻣﻦ ﺻﻠﻰ اﺛﻨﺘﺎ‬: ‫ ﻳﻘﻮل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺳﻤﻌﺖ اﻟﻨﺒﻲ‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ أم ﺣﺒﯿﺒﺔ أم اﻟﻤﺆﻣﻨﯿﻦ‬
‫ وﻓﻲ رواﻳﺔ «ﺗﻄﻮﻋﺎ‬.‫»رواه ﻣﺴﻠﻢ‬.‫»ﻋﺸﺮة رﻛﻌﺔ ﻓﻲ ﻳﻮم وﻟﯿﻠﺔ ﺑﻨﻲ ﻟﻪ ﺑﮭﻦ ﺑﯿﺖ ﻓﻲ اﻟﺠﻨﺔ‬.

380. Umm Habibah, Mother of believers (RAA) narrated, 'I heard the Messenger of Allah
(Sallallahu alayhi wa sallam) say, "Whoever prays twelve rak'at during the day and night will
have a house built for him in paradise."

[Related by Muslim. In another narrations, twelve voluntary rak'at"]

The hadith of Umm Habibahh (hadith 380) mentions 12 rakah.

Whilst the hadith of Ibn Umar states 10 rakah.

‫ ورﻛﻌﺘﯿﻦ ﻗﺒﻞ ﺻﻼة‬،‫ ورﻛﻌﺘﯿﻦ ﺑﻌﺪ اﻟﻌﺸﺎء‬،‫ ورﻛﻌﺘﯿﻦ ﺑﻌﺪ اﻟﻤﻐﺮب‬،‫ أرﺑﻌﺎ ﻗﺒﻞ اﻟﻈﮭﺮ ورﻛﻌﺘﯿﻦ ﺑﻌﺪھﺎ‬:‫ وزاد‬،‫وﻟﻠﺘﺮﻣﺬي ﻧﺤﻮه‬
‫اﻟﻔﺠﺮ‬

381. At-Tirmidhi related a similar narration with the addition, "four rak'at before Dhuhr and
two after it, two rak'at after Maghrib, two rak'at after 'Isha' and two rak'at before Fajr."

I was in the Philippines and I saw a Muslim girl pray two (2) sunnah after Asr.

I told her it is bid'ah but she said that she saw the hadith in Bukhari, but Bukhari has Fathul Bari (what
explains the book).

This was exclusive to the rasul (Sallallahu alayhi wa sallam) and not to everyone.

You should not take your books as your shaikhs.

This girl had her book as her shaikh.


The hadith that states that he prayed after Asr wasn't fabricated but was exclusive to him.

‫«ﻣﻦ ﺣﺎﻓﻆ ﻋﻠﻰ أرﺑﻊ ﻗﺒﻞ اﻟﻈﮭﺮ وأرﺑﻊ ﺑﻌﺪھﺎ ﺣﺮﻣﻪ ﷲ ﻋﻠﻰ اﻟﻨﺎر‬: ‫»ﻟﻠﺨﻤﺴﺔ ﻋﻨﮭﺎ‬.

382. Umm Habibah, Mother of believers (RAA) narrated, 'I heard the Messenger of Allah
(Sallallahu alayhi wa sallam) say, "Whoever prays four rak'at before Dhuhr and four after it,
Allah will prohibit that his flesh be in the Hell Fire (i.e. will protect him from entering the
Fire)."

[Related by the five Imams]

‫«رﺣﻢ ﷲ اﻣﺮأ ﺻﻠﻰ أرﺑﻌﺎ ﻗﺒﻞ‬: ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬-‫رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﻤﺮ‬
‫ واﺑﻦ ﺧﺰﻳﻤﺔ وﺻﺤﺤﻪ‬،‫ وأﺑﻮ داود واﻟﺘﺮﻣﺬي وﺣﺴﻨﻪ‬،‫» رواه أﺣﻤﺪ‬.‫اﻟﻌﺼﺮ‬

383.'Abdullah Ibn 'Umar (RAA) narrated that Allah's Messenger (Sallallahu alayhi wa sallam)
said, "May Allah have mercy on a person who prays four rak'at before 'Asr."

[Related by Ahmad, Abu Dawud, At-Tirmidhi (who rendered it Hasan) and Ibn Khuzaimah]

Why did Ibn Hajar mention this hadith-this sunnah is not strongly emphasized but it is allowed to pray
before Asr.

However it is haram to pray before Asr.

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻋﻦ اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫– وﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﻐﻔﻞ اﻟﻤﺰﻧﻲ‬
‫ رواه‬.‫«ﻟﻤﻦ ﺷﺎء» ﻛﺮاھﯿﺔ أن ﻳﺘﺨﺬھﺎ اﻟﻨﺎس ﺳﻨﺔ‬: ‫ ﺛﻢ ﻗﺎل ﻓﻲ اﻟﺜﺎﻟﺜﺔ‬،»‫ ﺻﻠﻮا ﻗﺒﻞ اﻟﻤﻐﺮب‬،‫«ﺻﻠﻮا ﻗﺒﻞ اﻟﻤﻐﺮب‬: ‫ﻗﺎل‬
‫اﻟﺒﺨﺎري‬

384.'Abdullah bin Mughaffal Al-Muzani (RAA) narrated that Allah's Messenger (Sallallahu
alayhi wa sallam) said, "Pray before Maghrib (prayer)! Pray before Maghrib (prayer)!" And
after saying it a third time, he said: "For whoever wishes to do so," not wanting the people
to take it as a Sunnah.'

[Related by Al-Bukhari]

The sunnah before maghrib is not strongly emphasised.

So you only see the Hanbali practicing it and not the Hanafi.

So if you are in a masjid which is friendly towards this practice you do it and otherwise do not pray it.

‫ ﺻﻠﻰ ﻗﺒﻞ اﻟﻤﻐﺮب رﻛﻌﺘﯿﻦ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫وﻓﻲ رواﻳﺔ اﺑﻦ ﺣﺒﺎن‬

385. In another version related by Ibn Hibban on the authority of Ibn Mughaffal, "The
Prophet (Sallallahu alayhi wa sallam) prayed two rak'at before Maghrib prayer."

‫ ﻓﻠﻢ ﻳﺄﻣﺮﻧﺎ وﻟﻢ‬،‫ ﻳﺮاﻧﺎ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻓﻜﺎن‬،‫] ﻛﻨﺎ ﻧﺼﻠﻲ رﻛﻌﺘﯿﻦ ﺑﻌﺪ ﻏﺮوب اﻟﺸﻤﺲ‬:‫وﻟﻤﺴﻠﻢ ﻋﻦ أﻧﺲ [ﻗﺎل‬
‫ﻳﻨﮭﺎﻧﺎ‬

386. Anas (RAA) narrated, 'We used to pray two rak'at after sunset (before the Maghrib
prayer), and the Prophet (Sallallahu alayhi wa sallam) would see us, but he did not order us
to do so, nor did he prohibit us.'

[Related by Muslim]
‫ ﻳﺨﻔﻒ اﻟﺮﻛﻌﺘﯿﻦ اﻟﻠﺘﯿﻦ ﻗﺒﻞ ﺻﻼة اﻟﺼﺒﺢ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻛﺎن اﻟﻨﺒﻲ‬:‫ ﻗﺎﻟﺖ‬-‫رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬،
‫ أﻗﺮأ ﺑﺄم اﻟﻜﺘﺎب؟ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬:‫ﺣﺘﻰ إﻧﻲ أﻗﻮل‬

387. 'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) used to
make the two rak'at before Fajr so short that I used to say (to myself), "Has he recited the
Fatihah (in each rak'ah) or not?"

[Agreed upon]

Whenever you are praying sunnah before fard, you should recite short surahs.

Because you need to catch the fard.

Else you may miss the first rakah of the fard.

‫ﻗﻞ ﻳﺎ أﻳﮭﺎ‬: (‫ ﻗﺮأ ﻓﻲ رﻛﻌﺘﻲ اﻟﻔﺠﺮ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن اﻟﻨﺒﻲ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫اﻟﻜﺎﻓﺮون) و (ﻗﻞ ھﻮ ﷲ أﺣﺪ) رواه ﻣﺴﻠﻢ‬

388. Abu Huraira (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam)
recited the following (Suras) in the two rak'at before Fajr prayer: "Say: O disbelievers"
(Surah no. 109) and "Say, He is Allah (the) One... "
(Surah no. 112)'

[Related by Muslim]

‫ إذا ﺻﻠﻰ رﻛﻌﺘﻲ اﻟﻔﺠﺮ اﺿﻄﺠﻊ ﻋﻠﻰ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻛﺎن اﻟﻨﺒﻲ‬:‫ ﻗﺎﻟﺖ‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ رواه اﻟﺒﺨﺎري‬.‫ﺷﻘﻪ اﻷﻳﻤﻦ‬

389. 'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) used to
lie down on his right side after he had prayed the two rak'at before the Fajr prayer."

[Related by Al-Bukhari]

In the first rakah of the sunnah before salatul fajr.

You should recite surah 109 (Kaafirun) and 112 (ikhlas) in the second.

The sahabah were very observant.

They can even tell you how he laid down.

A good student is observant.

It is makrooh to lie down on your left side.

The kufaar have to come to the sunnah willingly and unwillingly.

A research showed that the babies that die as a result of cot death are those that lie on their tummies.

‫«إذا ﺻﻠﻰ أﺣﺪﻛﻢ اﻟﺮﻛﻌﺘﯿﻦ ﻗﺒﻞ ﺻﻼة‬: ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫ واﻟﺘﺮﻣﺬي وﺻﺤﺤﻪ‬،‫ وأﺑﻮ داود‬،‫» رواه أﺣﻤﺪ‬.‫ ﻓﻠﯿﻀﻄﺠﻊ ﻋﻠﻰ ﺟﻨﺒﻪ اﻷﻳﻤﻦ‬،‫اﻟﺼﺒﺢ‬
390. Abu Huraira (RAA) narrated that the Prophet (Sallallahu alayhi wa sallam) said, "After
any of you prays the two rak'at before Fajr prayer, he should lie down on his right side."

[Related by Ahmad, Abu Dawud and At-Tirmidhi who graded it as Sahih]

‫ ﻓﺈذا‬،‫«ﺻﻼة اﻟﻠﯿﻞ ﻣﺜﻨﻰ ﻣﺜﻨﻰ‬: ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﮭﻤﺎ‬- ‫وﻋﻦ اﺑﻦ ﻋﻤﺮ‬
‫»ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ ﺗﻮﺗﺮ ﻟﻪ ﻣﺎ ﻗﺪ ﺻﻠﻰ‬،‫ﺧﺸﻲ أﺣﺪﻛﻢ اﻟﺼﺒﺢ ﺻﻠﻰ رﻛﻌﺔ واﺣﺪة‬

391. 'Abdullah Ibn 'Umar (RAA) narrated that Allah's Messenger ( Sallallahu alayhi wa
sallam) said, "The night prayer is (performed) in sets of two rak'at. If one fears the breaking
of dawn, he should perform one (more) rak'ah, thereby making all of them (into an) odd
(number of rak'at) (witr)."

[Agreed upon]

Hadith 391 is the hujjah the Hanbali and Shafi use to say there is no four (4) rakah sunnah.

‫» وﻗﺎل اﻟﻨﺴﺎﺋﻲ «ھﺬا ﺧﻄﺄ‬.‫«ﺻﻼة اﻟﻠﯿﻞ واﻟﻨﮭﺎر ﻣﺜﻨﻰ ﻣﺜﻨﻰ‬: ‫ وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬- ‫»وﻟﻠﺨﻤﺴﺔ‬.

392. The five Imams related on the authority of Abu Huraira, "The prayer of the night prayer
and the day is (performed in sets of two rak'at."

[Ibn Hibban graded it as Sahih, but An-Nasa'i said that this was wrong]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ«أﻓﻀﻞ اﻟﺼﻼة ﺑﻌﺪ اﻟﻔﺮﻳﻀﺔ ﺻﻼة‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ھﺮﻳﺮة‬
‫» أﺧﺮﺟﻪ ﻣﺴﻠﻢ‬.‫اﻟﻠﯿﻞ‬.

393. Abu Huraira (RAA) narrated that the Prophet (Sallallahu alayhi wa sallam) said, "The
best prayer (that you may perform) next to the obligatory prayer, is the night prayer."

[Related by Muslim]

-This night prayer is called the Tahajjud.

WHAT IS THE DIFFERENCE BETWEEN TAHAJJUD AND QIYAAMUL LAIL

Al-Qurtubi (rh) said in his commentary on the verse (interpretation of the meaning): “And in
some parts of the night (also) offer the Salaah (prayer) with it (i.e. recite the Qur’aan in the
prayer) as an additional prayer (Tahajjud optional prayer Nawâfil) for you (O Muhammad
(SAW)). It may be that your Lord will raise you to Maqâm Mahmûd (a station of praise and
glory, i.e., the honour of intercession on the Day of Resurrection)”

[al-Isra’ 17:97]

Tahajjud comes from hujood, which is doing one thing and the opposite, it so the word
hajada may mean he slept or it may mean he stayed up at night, which are opposites.

Tahajjud means waking up after sleeping, and it became a name for prayer, because the
individual wakes up for it. So tahajjud means getting up to pray at night.

This meaning was given by al-Aswad, ‘Ilqimah, ‘Abd al-Rahmaan ibn al-Aswad and others.
Ismaa‘eel ibn Ishaaq al-Qaadi narrated from the hadeeth of al-Hajjaaj ibn ‘Amr, the
Companion of the Prophet (blessings and peace of Allah upon him) that he said: Does one of
you think that if he gets up and spends the entire night in prayer that he had prayed
tahajjud? Rather tahajjud is praying after sleeping, then praying after sleeping, then praying
after sleeping. This is how the Messenger of Allah (blessing and peace of Allah be upon him)
prayed.

And it was said tahajjud means sleep, as it is said in Arabic, Tahajjada al-rajul, meaning the
man stayed up, and alqa al-hujood, i.e., sleep. And the one who gets up to pray is called
mutahajjid.

[Tafseer al-Qurtubi (10/307-308)]

Qiyaamul lail means you didn't go to bed but stayed up and prayed.

Tahajjud is when you go to bed and then wake up later to pray.

‫«اﻟﻮﺗﺮ ﺣﻖ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‬: ‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ أﻳﻮب اﻷﻧﺼﺎري‬،
‫» رواه اﻷرﺑﻌﺔ إﻻ‬.‫ وﻣﻦ أﺣﺐ أن ﻳﻮﺗﺮ ﺑﻮاﺣﺪة ﻓﻠﯿﻔﻌﻞ‬،‫ وﻣﻦ أﺣﺐ أن ﻳﻮﺗﺮ ﺑﺜﻼث ﻓﻠﯿﻔﻌﻞ‬،‫ﻣﻦ أﺣﺐ أن ﻳﻮﺗﺮ ﺑﺨﻤﺲ ﻓﻠﯿﻔﻌﻞ‬
‫ ورﺟﺢ اﻟﻨﺴﺎﺋﻲ وﻗﻔﻪ‬،‫ وﺻﺤﺤﻪ اﺑﻦ ﺣﺒﺎن‬،‫اﻟﺘﺮﻣﺬي‬

394. Abu Ayub Al-Ansari (RAA) narrated that the Messenger of Allah (Sallallahu alayhi wa
sallam) said, "Witr is a duty upon every Muslim. If anyone wishes to observe it by
performing five rak'at, he may do so, and if anyone wishes to observe it with three rak'at, he
may do so, and if he wishes to observe it with one rak'ah, he may do so."

[Related by the four Imams except for At-Tirmidhi. Ibn Hibban graded it as Sahih, and An-
Nasa'i said that it is most probably Mawquf (traced only to a Companion)]

‫ ﺻﻠﻰ‬- ‫ وﻟﻜﻦ ﺳﻨﺔ ﺳﻨﮭﺎ رﺳﻮل ﷲ‬،‫ ﻟﯿﺲ اﻟﻮﺗﺮ ﺑﺤﺘﻢ ﻛﮭﯿﺌﺔ اﻟﻤﻜﺘﻮﺑﺔ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﻋﻠﻲ ﺑﻦ أﺑﻲ طﺎﻟﺐ‬
‫ رواه اﻟﻨﺴﺎﺋﻲ واﻟﺘﺮﻣﺬي وﺣﺴﻨﻪ واﻟﺤﺎﻛﻢ وﺻﺤﺤﻪ‬.‫ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬

395. 'Ali bin Abi Talib (RAA) narrated, "The Witr Prayer is not as obligatory as the prescribed
prayers, but it is a Sunnah of the Prophet (Sallallahu alayhi wa sallam)"

[Related by At-Tirmidhi who said that it was Hasan. An-Nasa'i and Al-Hakim also related it
and the latter declared it Sahih]

‫ وﻗﺎل‬،‫ ﺛﻢ اﻧﺘﻈﺮوه ﻣﻦ اﻟﻘﺎﺑﻠﺔ ﻓﻠﻤﺎ ﻳﺨﺮج‬،‫ ﻗﺎم ﻓﻲ ﺷﮭﺮ رﻣﻀﺎن‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬- ‫وﻋﻦ ﺟﺎﺑﺮ‬:
«‫» رواه اﺑﻦ ﺣﺒﺎن‬.‫إﻧﻲ ﺧﺸﯿﺖ أن ﻳﻜﺘﺐ ﻋﻠﯿﻜﻢ اﻟﻮﺗﺮ‬

396. Jabir bin 'Abdullah (RAA) narrated, 'Allah's Messenger (Sallallahu alayhi wa sallam)
prayed the late night prayer (Tahajjud) in Ramadan one night. The following night, people
waited for him to come for the night prayer (to join him), but he did not come out. He said to
them, "I was afraid that witr might become compulsory for you."

[Related by Ibn Hibban]

‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ «إن ﷲ أﻣﺪﻛﻢ ﺑﺼﻼة ھﻲ ﺧﯿﺮ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺧﺎرﺟﺔ ﺑﻦ ﺣﺬاﻓﺔ‬
‫» رواه اﻟﺨﻤﺴﺔ إﻻ‬.‫ ﻣﺎ ﺑﯿﻦ ﺻﻼة اﻟﻌﺸﺎء إﻟﻰ طﻠﻮع اﻟﻔﺠﺮ‬،‫ وﻣﺎ ھﻲ ﻳﺎ رﺳﻮل ﷲ؟ ﻗﺎل«اﻟﻮﺗﺮ‬:‫ﻟﻜﻢ ﻣﻦ ﺣﻤﺮ اﻟﻨﻌﻢ» ﻗﻠﻨﺎ‬
‫اﻟﻨﺴﺎﺋﻲ وﺻﺤﺤﻪ اﻟﺤﺎﻛﻢ‬

397. Kharijah bin Hudhafah (RAA) narrated that 'Allah's Messenger ( Sallallahu alayhi wa
sallam) said, "Allah, the Exalted has given you an extra prayer which is better for you than
red camels (i.e. the best breed of camels)." We then said, 'Which prayer is that O Messenger
of Allah?' He said, "The Witr prayer. You may perform it (any time) between the 'Isha' and
Fajr prayer."

[Related by the five Imams except An-Nasa'i Al-Hakim graded it as Sahih]

WHAT IS RULING WITH REGARDS THE WITR PRAYER

Witr is sunnah muakadah.

The hanafi say it is wajib.

The word witr means an odd number.

The proper way to pray witr is to pray two rakah and make tasleem, then get up and pray one rakat.

You pray Qunoot in the last rakat after you get up from rukuh.

The Qunoot is recited aloud.

al-Hasan ibn ‘Ali (RA) who said: The Messenger of Allah ( Sallallahu alayhi wa sallam) taught
me some words to say in qunoot al-witr:

‫ﺷ ﱠﺮ ﻣَﺎ‬ َ ‫ َوﻗِﻨِﻲ‬،‫ﺖ‬ َ ‫ك ﻟِﻲ ﻓِﯿﻤَﺎ أَ ْﻋﻄَ ْﯿ‬ ْ ‫َﺎر‬ َ ‫َﻦ ﺗَﻮَﻟﱠ ْﯿ‬
ِ ‫ َوﺑ‬،‫ﺖ‬ ْ ‫ َوﺗَﻮَﻟﱠﻨِﻲ ﻓِﯿﻤ‬،‫ﺖ‬ َ ‫َﻦ َﻋ‬
َ ‫ﺎﻓ ْﯿ‬ ْ ‫ َو َﻋﺎﻓِﻨِﻲ ﻓِﯿﻤ‬، ‫ﺖ‬
َ ‫ھ َﺪ ْﻳ‬ ْ ‫ﻢ‬
ْ ‫اھ ِﺪﻧِﻲ ﻓِﯿﻤ‬
َ ‫َﻦ‬ ‫اﻟﻠﱠ ُﮭ ﱠ‬
‫ﺖ‬ َ ‫ ﺗَﺒَﺎر َْﻛ‬،‫ﺖ‬
َ ‫ﺖ َرﺑﱠﻨَﺎ َوﺗَ َﻌﺎﻟَ ْﯿ‬ َ ‫ﻦ َﻋﺎ َد ْﻳ‬ ‫ﱡ‬
ْ ‫ وَﻻ ﻳَﻌِﺰ َﻣ‬،‫ﺖ‬َ ‫َﻦ وَاﻟَ ْﯿ‬ ‫ﱡ‬
ْ ‫ وَإِﻧﱠ ُﻪ ﻻ ﻳَﺬِل ﻣ‬،َ‫ﻀﻰ َﻋﻠَ ْﯿﻚ‬ َ ‫ﻚ ﺗَ ْﻘﻀِﻲ وَﻻ ُﻳ ْﻘ‬َ ‫ﻓﺈﻧﱠ‬ َ ‫َﻗ‬
َ ‫ﻀ ْﯿ‬
ِ ،‫ﺖ‬

“Allahummahdini fiman hadait, wa a'fini fiman afait, wa tawallani fiman tawallait, wa barik
Li fima atait, wa qini sharra ma qadait, fa Innaka taqdi wa la yuqda Alaik, wa innahu la
yadhillu man walait wa la ya'izzu man Adait, tabarakta Rabbana wa ta'alait."

(O Allah, guide me among those whom You have guided, pardon me among those whom You
have pardoned, turn to me in friendship among those on whom You have turned in
friendship, and bless me in what You have bestowed, and save me from the evil of what You
have decreed. For verily You decree and none can influence You; and he is not did not
humiliate whom You have befriended, nor is he honoured who is Your enemy. Blessed are
You, O Lord, and Exalted)

[Sunan Abu Dawud (2/63) No. 1425, Sunan Tirmidhi (2/328) No. 464, Sunan al-Nasa'i
(3/248) No. 1745]

Then pray the one rakah (witr) and make qunut after you got up from ruku’.

The qunut should be recited aloud.

Witr is sunnah Muakadah not fard.

Ibn Qudaamah (may Allah have mercy on him) said: Witr is not obligatory. This is the view of
Maalik and al-Shaafa’i. Abu Haneefah said:

it is obligatory. Then he said: Ahmad said: Whoever omits to pray Witr deliberately is a bad
man, whose testimony should not be accepted. He wanted to emphasize that it is confirmed
because of the ahaadeeth which say that it is enjoined and encouraged.

[End quote from al-Mughni, 1/827]


Witr prayer is Sunnah mu’akkadah (a confirmed suunah) according to the majority of
scholars, and some of the fuqaha’ regarded it as obligatory.

The fact that it is not obligatory is indicated by the hadeeth

[narrated by al-Bukhaari (1891) and Muslim (11)]

from Talhah ibn ‘Ubayd-Allaah (may Allah be pleased with him) who said: A man came to the
Messenger of Allah (Sallallahu alayhi wa sallam) and said: “O Messenger of Allah, what
prayers has Allah enjoined on me?” He said: “The five prayers, unless you do anything
voluntarily.

” The version narrated by Muslim says: “Five prayers every day and night.” He said: “Do I
have to do anything else?’ He said, “No, unless you do it voluntarily.”
Al-Nawawi said: This indicates that Witr prayer is not obligatory. End quote.

What do you recite when praying Witr?

1st rakah - sabi hisma rabibi kal 'ala

2nd - kaafirun

3rd- Ikhlas

How many rakats do you pray for Witr; you do three or one rakat.

You are allowed to pray one rakah for witr because Mu'awiyyah used to do this.

Someone was not happy about Mu'awiyyah praying one rakat and spoke to Ibn Abbas (RA) who didn't
disagree with Mua'awiyyah.

Narrated By Ibn Abi Mulaika: Somebody said to Ibn 'Abbas, "Can you speak to the chief of
the believers Muwaiya, as he does not pray except one Rak'a as Witr?" Ibn 'Abbas replied,
"He is a Faqih (i.e. a learned man who can give religious verdicts)."

[Sahih Bukhari, Vol 5, Book 57, Hadith 109]

If you pray one rakat for witr, you don't to do qunut.

The qunut is not fard but sunnah.

Therefore witr it is accepted without the qunut.

There is nothing wrong with that, rather it is Sunnah, because when the Prophet (Sallallahu
alayhi wa sallam) taught al-Husayn ibn ‘Ali (may Allah be pleased with him) to say Qunoot in
Witr, he did not tell him to omit it sometimes or to do it all the time. This indicates that
either is permissible. Hence it was narrated that when Ubayy ibn Ka’b (may Allah be pleased
with him) led the Sahaabah in prayer in the Mosque of the Messenger of Allah ( Sallallahu
alayhi wa sallam), he used to omit Qunoot some nights; perhaps that was in order to teach
the people that it is not obligatory. And Allah is the Source of strength.
[Fataawa Islamiyyah, 2/159]

The witr should be the last salah of the night:

SALATUL DUHAA.

It is also called Ishraaq, Awaabeen.

Awaabeen means those who turn to Allah in repentance with sincere taubah.

The Asians say that there is a difference between duhaa and ishraaq.

- There is absolutely no difference between duhaa and ishraaq.

- So if you asked Bin Baaz and Uthymeen, is there a difference. They will tell you, no there is absolutely
no difference.

HOW MANY RAKAT DO YOU PRAY FOR SALATUL DUHAA?

The minimum is two (2) rakah and maximum is 8 rakah.

It is prayed 15 minutes after sunrise.

‫» رواه اﻟﺘﺮﻣﺬي‬.‫«ﺻﻼة اﻷواﺑﯿﻦ ﺣﯿﻦ ﺗﺮﻣﺾ اﻟﻔﺼﺎل‬: ‫ ﻗﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫وﻋﻦ زﻳﺪ ﺑﻦ أرﻗﻢ؛ أن رﺳﻮل ﷲ‬

419. Zaid bin Arqam (RAA) narrated, 'Allah's Messenger (Sallallahu alayhi wa sallam) prayed
the prayer of penitence when the young weaned camels feel the heat of the sun (i.e. feel
that the desert sand is too hot)."

[Related by At-Tirmidhi]

The prayer of penitence is just another name for salatul duhaa.

You prayer Salatul Duhaa up to an hour before Dhuhr.

‫ رواه‬- ‫ ﻓﺼﻠﻰ اﻟﻀﺤﻰ ﺛﻤﺎﻧﻲ رﻛﻌﺎت‬،‫ ﺑﯿﺘﻲ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ دﺧﻞ اﻟﻨﺒﻲ‬:‫ ﻗﺎﻟﺖ‬-‫رﺿﻲ ﷲ ﻋﻨﮭﺎ‬- ‫وﻋﻦ ﻋﺎﺋﺸﺔ‬
‫»اﺑﻦ ﺣﺒﺎن ﻓﻲ «ﺻﺤﯿﺤﻪ‬.

Shaykh Ibn Baaz said:

Ishraaq prayer is Duha prayer done at the beginning of its time.

{Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401}


‫«ﻣﻦ ﺻﻠﻰ اﻟﻀﺤﻰ ﺛﻨﺘﻲ ﻋﺸﺮة رﻛﻌﺔ ﺑﻨﻰ ﷲ ﻟﻪ ﻗﺼﺮا ﻓﻲ‬: ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل رﺳﻮل ﷲ‬:‫وﻋﻦ أﻧﺲ ﻗﺎل‬
‫» رواه اﻟﺘﺮﻣﺬي واﺳﺘﻐﺮﺑﻪ‬.‫اﻟﺠﻨﺔ‬

420. Anas Ibn Malik (RAA) narrated that Allah's Messenger (Sallallahu alayhi wa sallam)
said, "Whoever prays twelve rak'at for Duha prayer, Allah, the Almighty will build for him a
palace in Paradise."

[Related by At-Tirmidhi but with a weak chain of narrators]

Therefore even though the scholars say that the max is 8 have a stronger argument.

So it is better to stick to the eight (8) rakah and not twelve (12).

421. A'ishah (RAA) narrated 'The Messenger of Allah (Sallallahu alayhi wa sallam) came into
my house and prayed eight rak'at for ad-Duha.'

[Related by Ibn Hibban in his Sahih]

The prayer of patience is just another name for Salatul Duhaa.

Eight (8) or Twenty 20 Rakah for Taraweh.

This is a big issue in the west but not in KSA.

Those who pray 20 don't criticise those who pray 8.

8 is the sunnah of the rasul and twenty is the sunnah of Umar (RA).

And the Rasul (Sallallahu alayhi wa sallam) told us to follow the sunnah of the rightly guided caliph.

This issue is flexible and should not be an issue.

But when Imam malik was asked he said 36 rakat.

The salafis leave the masjid after ten (10) rakah and make noise.

They accuse the rest of bid’ah.

-Taraweeh is the tahajjud of Ramadan.

- This issue is flexible

- The salafis leave the masjid after 10 rakah and make noise for those who continue to pray

- The salafis leave the masjid after 10 rakah and accuse those who pray 20 rakah for doing bid'ah

- But the four great imams did 20 rakah, so are you going to accuse them of bid’ah
- If a person has little knowledge he is very dangerous.

They like to quote the hadith of Aisha.

‫ ﻳﺰﻳﺪ ﻓﻲ رﻣﻀﺎن وﻻ ﻓﻲ ﻏﯿﺮه ﻋﻠﻰ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ﻣﺎ] ﻛﺎن رﺳﻮل ﷲ‬: [‫وﻋﻦ ﻋﺎﺋﺸﺔ رﺿﻲ ﷲ ﻋﻨﮭﺎ ﻗﺎﻟﺖ‬
‫ ﻓﻼ ﺗﺴﺄل ﻋﻦ ﺣﺴﻨﮭﻦ وطﻮﻟﮭﻦ‬،‫ ﺛﻢ ﻳﺼﻠﻲ أرﺑﻌﺎ‬،‫ ﻓﻼ ﺗﺴﺄل ﻋﻦ ﺣﺴﻨﮭﻦ وطﻮﻟﮭﻦ‬،‫ ﻳﺼﻠﻲ أرﺑﻌﺎ‬،‫إﺣﺪى ﻋﺸﺮة رﻛﻌﺔ‬،
‫ إن ﻋﯿﻨﻲ ﺗﻨﺎﻣﺎن وﻻ ﻳﻨﺎم‬،‫«ﻳﺎ ﻋﺎﺋﺸﺔ‬: ‫ أﺗﻨﺎم ﻗﺒﻞ أن ﺗﻮﺗﺮ؟ ﻗﺎل‬،‫ ﻳﺎ رﺳﻮل ﷲ‬:‫ ﻓﻘﻠﺖ‬،‫ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‬.‫ﺛﻢ ﻳﺼﻠﻲ ﺛﻼﺛﺎ‬
‫» ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ﻗﻠﺒﻲ‬

401.'A'ishah (RAA) narrated, "Allah's Messenger (Sallallahu alayhi wa sallam) never


exceeded praying eleven rak'at (that was his voluntary night prayer) whether during
Ramadan or otherwise. He would pray four rak'at, and don't ask how perfect or how lengthy
they were. Then he would pray four other rak'at and do not ask how perfect they were or
how lengthy they were. Then he would pray three rak'at. I asked, 'O Messenger of Allah! Do
you sleep before praying witr?' He replied, "O 'A'ishah, my eyes sleep but my heart remains
awake."

[Agreed upon]

- This is not an issue of a particular madhab but the Twenty (20) rakah is practiced across.

- The Shiites on the other hand, they don't pray taraweh at all.

-This hadith is used by the salafis to checkmate those who pray 20 rakah

- But when the prophet (Sallallahu alayhi wa sallam) prayed 11 rakah, it was his personal choice

- In Makkah and Medina, they do 20 rakah in Ramadan so are you going to accuse them of doing bid’ah

- They claim is a bid'ah brought by Umar (RA).

WHERE DID THE 20 RAKAT CAME FROM?

- Umar (RA) found two men arguing about the Taraweeh

- One was saying 8 rakah and the other 12 rakah according to the hadith below

'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one
night in Ramadan to the mosque and found the people praying in different groups. A man
praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion
I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them
pray in congregation!)'.

So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I
went again in his company and the people were praying behind their reciter. On that, 'Umar
remarked, 'What an excellent Bid’ah (i.e. innovation in religion) this is; but the prayer which
they do not perform, but sleep at its time is better than the one they are offering.' He meant
the prayer in the last part of the night. (In those days) people used to pray in the early part
of the night."

[Sahih Bukhari (3/45) No. 2010]

- The 8 and 12 rakah were added together

- So Taraweeh is flexible

- The four great imams agreed with what Umar (RA) did

- The Shiites on the other hand, they don't pray taraweh at all

- They claim it is a bid'ah brought by Umar (RA)

- The hate him with a passion

- Not because the Rasul (SAW) prayed 11 rakah that you should pray 11 too

- That was his choice and Umar (RA) decided to pray 20

- This is because Taraweeh is flexible

Ibn Taymiyyah said (when refuting the view of those who quoted ‘Umar’s words “What a
good innovation this is” as meaning that innovation (bid’ah) is permissible): "With regard to
qiyaam in Ramadan, the Messenger of Allah (Sallallahu alayhi wa sallam) introduced this to
his ummah, and he led them in prayer for a number of nights, because at his time they used
to pray in congregation and individually. But he did not persist in leading them in one
congregation, lest that be made obligatory for them. When the Prophet ( Sallallahu alayhi wa
sallam) died, shariah was established (and would not change after that). When ‘Umar (RA)
became caliph, he united them behind one imam, Ubayy ibn Ka’b, who united the people in
one congregation on the orders of ‘Umar ibn al-Khattab (RA). ‘Umar (RA) was one of the
Rightly-Guided Caliphs, of whom the Prophet (Sallallahu alayhi wa sallam) said: “I urge you
to adhere to my Sunnah and the way of the Rightly-Guided Caliphs after me; cling tightly to
it.” So what he did was Sunnah but he said, “What a good innovation this is,” because it was
an innovation in the linguistic sense, as they were doing something that they had not done
during the life of the Messenger of Allah (Sallallahu alayhi wa sallam), i.e., gathering to do
this, but it is Sunnah in the shar’i sense.”

[Majmoo’ al-Fataawa (22/234-235)]

- Umar (RA) was one of the four rightly guided caliphs.

- This is what Uthaymeen said about whether people should pray 10 or 20 rakahs.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, when speaking about the
matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and
does not complete the Taraaweeh prayers with the imam:

It grieves us deeply that we find in the Muslim ummah a group which differs concerning
matters in which differences of opinion are acceptable, and they take these differences as a
means to cause division. Differences within the ummah existed at the time of the Sahaabah,
yet they remained united. The youth in particular and to all those who are committed to
Islam must remain united, because they have enemies who are laying in wait.

[Al-Sharh al-Mumti’, 4/225]

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

Here we say that we should not go to extremes or be negligent. Some people go to extremes
in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do
more than the number mentioned in the Sunnah, and they aggressively denounce those who
do more than that, saying that they are sinners.

This is undoubtedly wrong. How can they be sinners, when the Prophet ( Sallallahu alayhi wa
sallam), upon being asked about night prayers, said that they are to be done two by two,
and he did not specify any particular number? Of course the one who asked him about the
night prayer did not know the number, because if he did not know how to do it, it is even
more likely that he did not know the number. And he was not one of those who served the
Prophet (peace and blessings of Allah be upon him) so that we might say that he knew what
happened inside his house. Since the Prophet (Sallallahu alayhi wa sallam) told him how to
do it but did not say how many times, it may be understood that the matter is broad in
scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.

With regard to the words of the Prophet (Sallallahu alayhi wa sallam), “Pray as you have
seen me praying”, this does not apply in absolute terms even for these people. Hence they
do not say that a person should pray Witr with five rak’ahs sometimes and with seven
rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms,
then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs
sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as
you have seen me praying with regard to how to pray not how many rak’ahs, unless there is
a text to state what the number is.

Whatever the case, a person should not be strict with people with regard to a matter that is
broad in scope. We have even seen some brothers who are strict on this matter accusing the
imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque,
thus missing out on the reward of which the Messenger of Allah ( Sallallahu alayhi wa sallam)
said:

“Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl
will be recorded for him?”

(Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646)

Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of
worshippers by sitting there, and sometimes they start talking and disturb the people who
are praying.

We have no doubt that their intentions are good and they are doing their best to come to the
right conclusion, but that does not mean that they are correct.
The other group does the opposite. They sternly denounce those who pray only eleven
rak’ahs and say that they have gone against scholarly consensus. Allah says (interpretation
of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has
been shown clearly to him, and follows other than the believers’ way, We shall keep him in
the path he has chosen, and burn him in Hell — what an evil destination!”

[Al-Nisa’ 4:115]

All the generations who came before you only knew the number as twenty-three rak’ahs,
and they denounce anyone who says anything different.

[Al-Sharh al-Mumti’, 4/73-75]

Before Umar (RA) decided that 20 rakah should be prayed there used to be disputes.

In the masjid about the how many should be prayed twelve (12) or eight (8).

Umar (RA) was a rightly guided caliph so what he did was right.

Some people use fiqh to divide the people to consolidate power.

Differences of opinion existed even in the time of sahabah but they stayed united.

- Those who criticise those that do 20 rakah are jahil

- Those who criticise those who do 8 rakah are jahil

Ali (RA) disagreed with Umar (RA) when he flocked people 80 lashes but he didn't against him.

Thawr ibn Zayd ad-Daili narrated that Umar ibn al-Khattab asked advice about a man
drinking wine. Ali ibn Abi Talib said to him, "We think that you flog him for it with eighty
lashes. Because when he drinks, he becomes intoxicated, and when he becomes intoxicated,
he talks confusedly, and when he talks confusedly, he lies." (80 lashes is the same amount
as for slandering) Umar gave eighty lashes for drinking wine.

[Muwatta Malik (2/45) No. 1826, Sunan al-Daraqutni (4/211-214) No. 3344, al-Sunan al-
Kubra al-Nasa'i (5/137) No. 5269, Mustadrak al-Haakim (4/417) No. 8132, al-Sunan al-
Kubra al-Bayhaqi (8/556) No. 17543]

They were sincere and hence stayed united.

In makkah and madinah they pray 23 rajah but the saudi salafis pray behind the imam and not scream
bid'ah! bid'ah!

They only pick on the Pakistanis etc... in this issue.

The hadith that states 'pray as you see me praying’.

Means pray like how you see me perform my salah.


And not on how many rakah he prayed.

Those who criticize the ones who do twenty (20) or eight (8) are both jaahil.

‫ أﺳﺄﻟﻚ‬:‫» ﻓﻘﻠﺖ‬.‫«ﺳﻞ‬: ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻗﺎل ﻟﻲ اﻟﻨﺒﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫ﻋﻦ رﺑﯿﻌﺔ ﺑﻦ ﻛﻌﺐ اﻷﺳﻠﻤﻲ‬
‫» رواه ﻣﺴﻠﻢ‬.‫«ﻓﺄﻋﻨﻲ ﻋﻠﻰ ﻧﻔﺴﻚ ﺑﻜﺜﺮة اﻟﺴﺠﻮد‬: ‫ ﻗﺎل‬،‫ ھﻮ ذاك‬:‫ ﻗﻠﺖ‬، »‫«أوﻏﯿﺮ ذﻟﻚ؟‬: ‫ ﻓﻘﺎل‬.‫ﻣﺮاﻓﻘﺘﻚ ﻓﻲ اﻟﺠﻨﺔ‬

374. Rabi'ah bin Ka'b Al-Aslami (RAA) narrated that the Messenger of Allah (Sallallahu alayhi
wa sallam) once said to me, "Ask (me about whatever you want)." I said, 'I ask your
company in Paradise.' He (Sallallahu alayhi wa sallam) then said, "Or anything else (that you
want to ask for)?" I said, 'That is it.' He said, "Then help me to achieve this (wish) for you, by
prostrating as much as you can."

[Related by Muslim]

Narrated By Abu Huraira: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of
the best deed you did after embracing Islam, for I heard your footsteps in front of me
in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I
performed ablution during the day or night, I prayed after that ablution as much as was
written for me."

[Sahih Bukhari, Vol 2, Book 21, Hadith #250]

The Rasul (Sallallahu alayhi wa sallam) heard the footsteps of Bilal (RA) in Jannat.

This is because he prays two rakah after making wudhu.

Therefore this is a way to draw nearer to Allah (SWT).

Are you allowed to pray Nafl in jamaa?

The Hanbalis allow it but the Hanafis say that if done regularly it is not allowed.

According to the Hanbali Madhhab, it is perfectly okay to offer Nafl prayers in congregation,
as the Messenger of Allah (Sallallahu alayhi wa sallam) offered them individually and in
congregation. However, his usual practice was to offer them individually.

The Hanbali Jurists (fuqaha) support their view with incidents in which the Messenger of
Allah (Allah bless him & give him peace) performed Nafl prayers in congregation, such as
with Ibn Abbas, in the house of Atban ibn Malik, with Anas and his mother, etc…

(See: Ibn Qudamah, al-Mugni, 2/142)

However, this does not contradict the Madhhab of Imam Abu Hanifa (Allah be pleased with
him), as offering Nafl prayers in a small congregation and without making it a habit is also
permissible in the Hanafi Madhhab.

The Hanafi Fuqaha interpret these incidents as isolated incidents that had, at the most, four
people including the Messenger of Allah (Sallallahu alayhi wa sallam). And this, as
mentioned previously, is permissible according to the Hanafi Madhhab also. Yes, if a habit is
made of performing Nafl prayers in congregations or a large congregation is organized, then
this will be Makruh.

In conclusion, According to the Hanafi and Maliki Madhhabs, it is disliked (makruh) to


perform Tahajjud and other Nafl prayers in a congregation. The Shafi’i Madhhab regards the
Sunnah in offering them individually, whilst according to the Hanbali Madhhab, offering a
Nafl prayer in congregation is totally permissible.

CAN WE MAKE A DUA AFTER THE SALAH

I learnt it is a bid’ah.

If done after every salah.

It says in Fatawa al-Lajnah al-Daa’imah:


Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the hands,
whether that is done by the imam alone or a member of the congregation alone, or it is done
by them both together. Rather that is bid’ah, because it was not narrated that the Prophet
(Sallallahu alayhi wa sallam) or any of his companions (may Allah be pleased with them) did
that. With regard to making du’aa’ without doing that (raising the hands etc.), there is
nothing wrong with it, because there are some ahaadeeth concerning that.

Fataawa al-Lajnah al-Daa’imah, 7/103

The Committee was asked about raising the hands for du’aa’ after the five daily prayers – is
it proven that the Prophet (Sallallahu alayhi wa sallam) raised his hands or not? If it is not
proven, is it permissible to raise the hands after the five daily prayers or not?
They replied: It is not proven that the Prophet (peace and blessings of Allah be upon him)
raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising them
after the salaam of an obligatory prayer is contrary to the Sunnah.

[Fataawa al-Lajnah, 7/104]

Shaykh al-Islam Ibn Taymiyah (rh) said: "With regard to the Prophet (Sallallahu alayhi wa
sallam) raising his hands when saying du’aa’, there are many saheeh ahaadeeth concerning
this, but as for his wiping his face with his hands, there are only one or two hadeeths
concerning that, and they cannot be taken as evidence."

[Majmoo’ al-Fataawa (22/519)]

- Wiping the face after the dua is not a big issue.

- Or a person with tasbeeh beads.

- When you go to the Shafi masjid they recite dua qunut in fajr.

- According to Abu Hanifah (RA) and Ahmad Ibn Hanbal (RA) it is not accepted because it not legislated

- But the Malikis and Shafis allow it.

- You are allowed to recite it, if you are faced with a calamity.
- You recite it when there is a calamity in the Ummah.

- Otherwise you should not.

The basic principle concerning Qunoot in Fajr is the subject of some difference of scholarly
opinion. Some of them, such as the Maalikis and Shaafa’is, think that it is prescribed, and
some of them, such as the Hanafis and Hanbalis, do not think that this is the case.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/449):
It is not Sunnah to say Qunoot in Fajr prayer or any other prayer, apart from Witr.

This is the view of al-Thawri and Abu Haneefah, and it was narrated from Ibn ‘Abbaas, Ibn
‘Umar, Ibn Mas’ood and Abu’l-Darda’.

Maalik, Ibn Abi Layla, al-Hasan ibn Saalih and al-Shaafa’i said that it is Sunnah to say
Qunoot in Fajr at all times,

because Anas said: The Messenger of Allah (Sallallahu alayhi wa sallam) said Qunoot in Fajr
until he departed this world. This was narrated by Imam Ahmad in al-Musnad. ‘Umar said
Qunoot in Fajr in the presence of the Companions and others.

And we have what is narrated, that the Prophet (Sallallahu alayhi wa sallam) said Qunoot for
a month, praying against one of the tribes of the Arabs, and then he stopped doing that.

Narrated by Muslim. And Abu Hurayra and Abu Mas’ood narrated something similar from the
Prophet (Sallallahu alayhi wa sallam).

And it was narrated that Abu Maalik said: I said to my father: O my father, you prayed
behind the Messenger of Allah (Sallallahu alayhi wa sallam), and behind Abu Bakr, ‘Umar and
‘Uthmaan, and behind ‘Ali here in Kufah for about five years. Did they say Qunoot? He said:
That is an innovation.

Al-Tirmidhi said: this is a saheeh hasan hadeeth, and should be followed according to most
of the scholars. Ibrahim al-Nakha’i said: The first one who said Qunoot in Fajr prayer was
‘Ali, because he was a man at war who prayed against his enemies.

Sa’eed narrated in his Sunan from Hushaym, from ‘Urwah al-Hamadhaani, that al-Shu’bi
said: When ‘Ali said Qunoot in Fajr prayer, the people objected. ‘Ali said: We are only asking
Allah for support against our enemies.

And it was narrated that Abu Hurayra (may Allah be pleased with him) said: The Messenger
of Allah (Sallallahu alayhi wa sallam) did not say Qunoot in Fajr prayer except when he was
praying for some people or praying against some people.

Narrated by Sa’eed. The hadeeth of Anas may be understood as meaning that he stood for a
long time, because that may be called Qunoot.

And the Qunoot of ‘Umar may be understood as having happened at times of calamity,
because most of the reports from him indicate that he did not say Qunoot, but a number of
people narrated that from him, which indicates that his Qunoot was only in times of
calamity. End quote
[See: al-Mawsoo’ah al-Fiqhiyyah, 34/58]

- The salah is accepted if you do qunut in fajr.

- What the Hanafis and Hanbalis are saying is that these qunut should be done at the time of a calamity.

- Ali (RA) prayed qunut at fajr because he was at war with his enemies.

- It is advisable to do qunut at the time of a calamity.

‫ ﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬.‫ أو دﻋﺎ ﻋﻠﻰ ﻗﻮم‬،‫ ﻛﺎن ﻻ ﻳﻘﻨﺖ إﻻ إذا دﻋﺎ ﻟﻘﻮم‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫وﻋﻨﻪ أن اﻟﻨﺒﻲ‬

327. Anas (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) would not
stand for the Qunut (in prayer) unless he was supplicating for or against certain people."

[Ibn Khuzaimah graded it to be Sahih]

‫ ﻳﺪﻋﻮ ﻋﻠﻰ أﺣﯿﺎء‬،‫ ﻗﻨﺖ ﺷﮭﺮا ﺑﻌﺪ اﻟﺮﻛﻮع‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أن رﺳﻮل ﷲ‬:‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.‫ ﺛﻢ ﺗﺮﻛﻪ‬،‫ﻣﻦ أﺣﯿﺎء اﻟﻌﺮب‬

325. Anas (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) stood in
humble supplication reciting the Qunut for a whole month asking Allah to punish some of the
Arab tribes, and then he stopped (making this supplication)."

[Agreed upon]

‫ ﻓﺄﻣﺎ ﻓﻲ اﻟﺼﺒﺢ ﻓﻠﻢ ﻳﺰل ﻳﻘﻨﺖ ﺣﺘﻰ ﻓﺎرق اﻟﺪﻧﯿﺎ‬:‫ وزاد‬،‫وﻷﺣﻤﺪ واﻟﺪارﻗﻄﻨﻲ ﻧﺤﻮه ﻣﻦ وﺟﻪ آﺧﺮ‬

326. Ahmad and Ad-Daraqutni related a similar Hadith (on the authority of Anas) but with a
different chain of narrators. The narration says, 'The Messenger of Allah ( Sallallahu alayhi
wa sallam) kept on making Qunut during the Fajr prayer until he left this world."

‫ ﺻﺤﺤﻪ اﺑﻦ ﺧﺰﻳﻤﺔ‬.‫ أو دﻋﺎ ﻋﻠﻰ ﻗﻮم‬،‫ ﻛﺎن ﻻ ﻳﻘﻨﺖ إﻻ إذا دﻋﺎ ﻟﻘﻮم‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫وﻋﻨﻪ أن اﻟﻨﺒﻲ‬

327. Anas (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) would not
stand for the Qunut (in prayer) unless he was supplicating for or against certain people."

[Ibn Khuzaimah graded it to be Sahih]

‫ ﺻﻠﻰ ﷲ‬- ‫ ﻳﺎ أﺑﺖ! إﻧﻚ ﻗﺪ ﺻﻠﯿﺖ ﺧﻠﻒ رﺳﻮل ﷲ‬:‫ ﻗﻠﺖ ﻷﺑﻲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ ﺳﻌﺪ ﺑﻦ طﺎرق اﻷﺷﺠﻌﻲ‬
‫ إﻻ أﺑﺎ‬،‫ رواه اﻟﺨﻤﺴﺔ‬.‫ ﻣﺤﺪث‬،‫ أي ﺑﻨﻲ‬:‫ أﻓﻜﺎﻧﻮا ﻳﻘﻨﺘﻮن ﻓﻲ اﻟﻔﺠﺮ؟ ﻗﺎل‬،‫ وﻋﻠﻲ‬،‫ وﻋﺜﻤﺎن‬،‫ وﻋﻤﺮ‬،‫ وأﺑﻲ ﺑﻜﺮ‬- ‫ﻋﻠﯿﻪ وﺳﻠﻢ‬
‫داود‬

328. Sa'd bin Tariq Al-Ashja'i (RAA) narrated, 'I said to my father, "Father, you have prayed
behind Allah's Messenger (Sallallahu alayhi wa sallam), Abu Bakr, 'Umar, 'Uthman and 'Ali.
Did they observe making Qunut in Fajr prayer? He said, 'No son, it is something that has
been innovated (i.e. a Bid'ah)."

[Related by the five Imams except for Abu Dawud]


The salah is accepted in either case.
Sharh of Bulugh Maram: {The Imamate} Noted & Audio {FEBRUARY 19
2013}
‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬
SHARH BULUGH AL MARAAM

(THE IMAMATE (The Position of Imam) Chapter 10 Page 148)

19 FEBRUARY 2013 / 08 RABI AL THANI 1434 HIJRI

BY SHAIKH ABDULLAH AL FAISAL

EDITED BY ABU HAFIZA

THE ROLE OF THE IMAAM {Mp3 Audio Click}

The best imam is the one who loves the people and the people love him.

ARE YOU ALLOWED TO PRAY BEHIND AN ILLEGITIMATE CHILD?

An illegitimate child (a child born from adultery or fornication) can be an Imaam. However,
this is disliked by Imaams Abu Hanifa, Maalik, and Al-Shaafi'ee, may Allaah have mercy upon
them.

On the other hand, Imaam Ahmed may Allaah have mercy upon him is of the view that it is
permissible for a child of illegitimate birth to lead the congregational prayer and that this is
not dislikeable if he is of sound religion.

This is the preponderant opinion, Insha Allaah

Ibn Al-Munthir may Allaah have mercy upon him said:

'He can be an Imaam if he is acceptable, and the sin of others does not harm him.'
Allaah knows best.

The opinion of the jamhoor is that it is allowed but disliked, but the Hanbalis refuted them.

They used the following 2 ayats:

1. surah 17:15

Whoever goes right, then he goes right only for the benefit of his own self. And whoever
goes astray, and then he goes astray to his own loss. No one laden with burdens can bear
another's burden. And We never punish until We have sent a Messenger (to give warning).

(Al-Isra 17:15)

- Therefore the sin is on the parent not the child.

- So the Hanbalis used the hadith let the most knowledgeable lead the salah.

O mankind! We have created you from a male and a female, and made you into nations and
tribes, that you may know one another. Verily, the most honourable of you with Allah is that
(believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see V.2:2). Verily, Allah is All-
Knowing, All-Aware.

(Al-Hujurat 49:13)

- Therefore the opinion of the Hanbalis regarding this issue is the most accurate.

- So their imamate should not be frowned upon.

CAN YOU PRAY BEHIND A SHI'ITE?

With regard to preying behind one who is of this nature, Shaykh Ibn Baaz (may Allaah have
mercy on him) said:

“It is not permissible to pray behind any of the mushrikeen, including those who seek the
help of anyone other than Allaah and seek support from him, because seeking help through
anyone other then Allaah, such as the dead, idols, the jinn, etc.
is shirk, the association of others with Allaah, glorified be He.”

[Fataawa al-Shaykh Ibn Baaz (vol. 2, p. 396)]

And he said: one should not pray behind any imaam who is known to exaggerate concerning
the Ahl al-Bayt (members of the Prophet’s household).

If no such thing is known about him or any other Muslim, then it is OK to pray behind them.

[Fataawa al-Shaykh Ibn Baaz, vol. 12, p. 107]

If the shiite has shirk in his Aqeeda, then you are not allowed to pray behind him.

Be careful of people who undermine the imam by assassinating his character.

If you go to somebody's house he becomes the imam.

Every man is the imam of his house.

The imam should be merciful to the people.

He should not make long surahs in the prayer.

By praying long surahs you make the deen a burden on the people.

They will avoid the salah.

- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻓﻘﺎل اﻟﻨﺒﻲ‬،‫ ﻓﻄﻮل ﻋﻠﯿﮭﻢ‬،‫ ﺻﻠﻰ ﻣﻌﺎذ ﺑﺄﺻﺤﺎﺑﻪ اﻟﻌﺸﺎء‬:‫وﻋﻦ ﺟﺎﺑﺮ ﻗﺎل‬
‫ و )ﺳﺒﺢ اﺳﻢ رﺑﻚ‬، (‫ ﺑـ )اﻟﺸﻤﺲ وﺿﺤﺎھﺎ‬:‫»أﺗﺮﻳﺪ أن ﺗﻜﻮن ﻳﺎ ﻣﻌﺎذ ﻓﺘﺎﻧﺎ؟ إذا أﻣﻤﺖ اﻟﻨﺎس ﻓﺎﻗﺮأ‬
‫ واﻟﻠﻔﻆ ﻟﻤﺴﻠﻢ‬،‫ ﻣﺘﻔﻖ ﻋﻠﯿﻪ‬.«(‫ )واﻟﻠﯿﻞ إذا ﻳﻐﺸﻰ‬، (‫ و )اﻗﺮأ ﺑﺎﺳﻢ رﺑﻚ‬، (‫اﻷﻋﻠﻰ‬

433. Jabir Ibn 'Abdullah (RAA) narrated, 'Mu'adh bin Jabal lead some of his
companions in the 'Isha' prayer, but he made it too lengthy (recited long
Suras). The Prophet (Sallallahu alayhi wa sallam) then said to him, "Do you want
to draw people into fitnah (tribulation, affliction) Mu'adh? When you lead
people in prayer, recite "And by the sun and its brightness" (Surah ash-
Shams no. 91), and "Glorify the name of your Lord" (Surah al-A'la no. 87),
and "Read! In the Name of your Lord, Who has created..." (Surah al-'Alaq no.
96) and "By the night as it spreads" (Surah al-Lail no. 92)

[Agreed upon, and the wording is from Muslim]

Some people have weak bladders.

Some have kids crying.

Some people are sick.

The best position in the salah line is on the right side behind the imam.

This is why Uthaymeen refuted those who said you can pull someone back to join you in salah.

PRAYING BEHIND MUSLIMS IN PRISON

Some of them are imprisoned for murder, theft, etc.

It is better for the fraud or murderer to lead the salah.

The least likely to lead salah is the rapist.

ARE YOU ALLOWED TO PRAY BEHIND THE ASHA'IRA?

There is no scholar who said you cannot pray behind them.

We know their aqeeda of refusing Allah's 2 Hands etc, but still no scholar said praying behind them is
haraam.

It is not allowed to bow before joining the line in salah.

The prophet (Sallallahu alayhi wa sallam) told the sahabi not to repeat such behaviour.

‫ ﻓﺮﻛﻊ‬،‫ وھﻮ راﻛﻊ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ أﻧﻪ اﻧﺘﮭﻰ إﻟﻰ اﻟﻨﺒﻲ‬- ‫ رﺿﻲ ﷲ ﻋﻨﻪ‬- ‫وﻋﻦ أﺑﻲ ﺑﻜﺮة‬
‫ رواه‬.«‫ وﻻ ﺗﻌﺪ‬،‫ »زادك ﷲ ﺣﺮﺻﺎ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﻓﻘﺎل ﻟﻪ اﻟﻨﺒﻲ‬،‫ﻗﺒﻞ أن ﻳﺼﻞ إﻟﻰ اﻟﺼﻒ‬
‫ ﺛﻢ ﻣﺸﻰ إﻟﻰ اﻟﺼﻒ‬،‫ ﻓﺮﻛﻊ دون اﻟﺼﻒ‬:‫ وزاد أﺑﻮ داود ﻓﯿﻪ‬.‫اﻟﺒﺨﺎري‬

443. Abu Bakrah (RAA) narrated that he reached the Prophet (Sallallahu alayhi wa sallam) in
the mosque while he was performing ruku' (bowing) in prayer, so Abu Bakrah bowed too
before he joined the row. He mentioned this to the Prophet ( Sallallahu alayhi wa sallam) and
he said to him, "May Allah increase your love for goodness. But do not repeat that act again
(bowing before joining the row)."

[Related by Al-Bukhari. Abu Dawud added to this narration, 'He bowed before he reached
the row and then walked (bowing) to the row.']

Your salah is not bautil but what you did is makrooh.

STANDING IN JAMAAH SHOULDER TO SHOULDER, FEET TO FEET

This is what was recommended by the prophet (Sallallahu alayhi wa sallam).


It is obligatory for the Muslims to make their rows straight and compact and to close the
gaps between them. That is done by standing shoulder-to-shoulder and foot-to-foot.

It was narrated from Anas ibn Maalik that the Prophet (Sallallahu alayhi wa sallam)
said: “Make your rows straight for I can see you behind my back.”

[Narrated by al-Bukhaari, 686; Muslim, 425]

It was narrated from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (Sallallahu alayhi
wa sallam) said: “Make your rows straight, stand shoulder to shoulder and close the gaps,
and do not resist your brothers’ hands. Do not leave any gaps for the Shaytaan. Whoever
completes a row, Allaah will reward him, and whoever breaks a row, Allaah will forsake him.

Abu Dawood said: What is meant by “Do not resist your brothers’ hands” is that a man
should be easy-going if his brother pushes him forwards or backwards to make the row
straight. (‘Awn al-Ma’bood).

[Narrated by Abu Dawood, 666; al-Nasaa’i, 819. Classed as saheeh by al-Albaani in Saheeh
Abi Dawood, 620.]

It was narrated that al-Nu’maan ibn Basheer said:

“The Messenger of Allaah (Sallallahu alayhi wa sallam) turned to face the people and said,
‘Straighten your rows,’ three times, ‘for by Allaah either you straighten your rows or Allaah
will create division among your hearts.’ And I saw men standing shoulder to shoulder, knee
to knee, ankle to ankle.”

[Narrated by Abu Dawood, 662; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 616]

PRAYING BEHIND A SEVEN YEAR OLD

It is halal to do so because the child has reached the age of common sense.

:‫ ﻗﺎل‬.‫ ﺣﻘﺎ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬- ‫ ﺟﺌﺘﻜﻢ ﻣﻦ ﻋﻨﺪ اﻟﻨﺒﻲ‬:‫ ﻗﺎل أﺑﻲ‬:‫وﻋﻦ ﻋﻤﺮو ﺑﻦ ﺳﻠﻤﺔ ﻗﺎل‬
‫ ﻓﻨﻈﺮوا ﻓﻠﻢ ﻳﻜﻦ أﺣﺪ أﻛﺜﺮ ﻗﺮآﻧﺎ‬:‫ ﻗﺎل‬،«‫ وﻟﯿﺆﻣﻜﻢ أﻛﺜﺮﻛﻢ ﻗﺮآﻧﺎ‬،‫»ﻓﺈذا ﺣﻀﺮت اﻟﺼﻼة ﻓﻠﯿﺆذن أﺣﺪﻛﻢ‬
‫ واﻟﻨﺴﺎﺋﻲ‬،‫ وأﺑﻮ داود‬،‫ رواه اﻟﺒﺨﺎري‬.‫ وأﻧﺎ اﺑﻦ ﺳﺖ أو ﺳﺒﻊ ﺳﻨﯿﻦ‬،‫ ﻓﻘﺪﻣﻮﻧﻲ‬،‫ﻣﻨﻲ‬

436.'Amro bin Salamah (RAA) narrated, 'My father said: I have come to you from the one
who is truly the Messenger of Allah.' The Messenger of Allah (Sallallahu alayhi wa sallam)
said to them, "When it is time for prayer, then one of you should say the Adhan for prayer,
and let the one amongst you who is the most versed in the Qur'an lead you in the prayer."
'Amro said, 'So, they looked for such a person and found none who was more versed in the
Qur'an than me, therefore they made me their Imam in prayer and at that time I was only
six or seven years old.'

[Related by Al-Bukhari, Abu Dawud and An-Nasa'i]

When Ibn Hajar went to Makkah, his recitation melted the people's heart.

He was just 12 years old, but they appointed him their imam to lead at the ka’ba.

THE IMAMATE OF A WOMAN


According to Tabari it is allowed unrestricted.

Ibn Rushd said:

They disagreed about imama of a woman. The majority maintained that she cannot lead
men, but they disagreed about her leading women (in prayer). Al-Shafi'i permitted this while
Malik prohibited it. Abu Thawr and al-Tabari deviated (from the majority opinion) and
permitted her imama in absolute terms.

The majority agreed to prohibit her from leading men, because had this been permitted such
permission would have been transmitted from the first generation (of Islam). Further, a
known practice in prayer is that women should stand behind men; therefore it is obvious
that their being at the front is not permitted. The Prophet (Sallallahu alayhi wa sallam) said:
"Keep them behind insofar as Allah has kept them behind."

It is for this reason that some jurists permitted them to lead women, as they have equal
precedence for purposes of prayer. This has also been narrated from some members of the
first generation.

Those who permitted her imama argued on the basis of the tradition of Umm Waraqa
recorded by Abu Dawud "that the Messenger of Allah (Sallallahu alayhi wa sallam) used to
visit her at her house and appointed a mu'adhdhin for her to recite the adhan for her. He
ordered her to lead the members of her household in prayer."

There are many issues under this topic of imama, including their disagreement about the
qualifications stipulated for the imam. We have left out their discussion as they are not
expressly mentioned in the law.

The Qadi (Ibn Rushd) said: "What we have aimed for in this book is the discussion of issues
that have been transmitted and of those that are closely related to the transmitted issues."

[Bidayat al-Mujtahid (vol. 1, pg. 161)]

Ibn Taymiyyah (rh) said:

"A learned woman leading unlettered men in the night prayers of Ramadan is permissible in
the well known statement of Ahmed (ibn Hanbal), and as for all other supererogatory
prayers, and then there are two narrations."

[Naqd Maratib al-ijma' (pg. 290)]

It would have been better to let men lead the salah to avoid fitnah.

Bear in mind that in fiqh there are different opinions.

Some you will like and others you won’t.

So this topic may not be easy to digest by the people.

THE TWENTY ROLES IF THE IMAM

To be an imam of a masjid is very difficult job.


1. To lead the five daily prayers.

In some countries, the masjids are only open on Fridays for Jumuah Salah.
2. To teach Quranic recitation to the people of the community.

Narrated By 'Uthman: The Prophet (Sallallahu alayhi wa sallam) said, "The best among you
(Muslims) are those who learn the Qur'an and teach it."

[Sahih Bukhari, Vol 6, Book 61, Hadith 545]

3. To teach aqeeda, fiqh, tafsir, seerah, hadith.

At least these 5 subjects should be taught to the community.


4. To perform Nikah.

The best place for the nikah is in the masjid.

5. To perform Aqeeqa (naming ceremony).

The imam calling the adhan on the right ear and the iqaama on the left is not an issue.

6. To provide counselling to marriage couple.

If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators,
one from his family and the other from her's; if they both wish for peace, Allah will cause
their reconciliation. Indeed Allah is Ever All Knower, Well Acquainted with all things.

(An-Nisa 4:35)

So if the couple have a fall out he needs to provide counselling to save the marriage.

7. To provide counselling for the Muslim youth who wayward.

8. To provide Ruqiyyah to those who are possessed by the jinn.

9. To give dawah to the non Muslim visitors who come to the masjid.

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-
Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-
Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are
the successful.

(Al Imran 3:104)

10. To perform janaazah over the dead.

11. To launch fundraising activities for the masjid.

12. To launch projects for the masjids.

-e.g. schools, library etc...

13. To take the lead at shura meetings.


And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh
hearted, they would have broken away from about you; so pass over (their faults), and ask
(Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a
decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

(Al Imran 3:159)

14. To arbitrate in the disputes.

There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in
Allah's Cause), or Ma'ruf (Islamic Monotheism and all the good and righteous deeds which
Allah has ordained), or conciliation between mankind, and he who does this, seeking the
good Pleasure of Allah, We shall give him a great reward.

(An-Nisa 4:114)

The rasul (Sallallahu alayhi wa sallam) did all these roles mentioned here.

He helped raised funds for a man who was in debt.

15. To collect the Zakat and distribute it.

So he is the baitul maal.

And of them are some who accuse you (O Muhammad Sallallahu alayhi wa sallam) in the
matter of (the distribution of) the alms. If they are given part thereof, they are pleased, but
if they are not given thereof, behold! They are enraged!

(At-Tawbah 9:58)

This is given to the imam if he is from ahlul sunnah wa jamaah not from goofy sufi or the other sects.

Narrated Abu Saeed al-Khudri: 'Ali bin Abi Talib sent a piece of gold not yet taken out of its
ore, in a tanned leather container to Allah's Messenger. The Messenger of Allah distributed
that amongst four Persons: 'Uyaina bin Badr, Aqra' bin Habis, Zaid al-Khail and the fourth
was either Alqama or Amir bin at-Tufail. On that, one of his companions said, "We are more
deserving of this (gold) than these (persons)." When that news reached the Prophet, he
said, "Don't you trust me though I am a trustee of the One in the Heavens, and I receive the
news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?" There got
up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven
head and a waist sheet that was tucked up and he said,

"O Messenger of Allah, fear Allah!" The Prophet (Sallallahu alayhi wa sallam) said, "Woe to
you! Am I not of all the people of the earth the most entitled to fear Allah?" Then that man
went away. Khalid bin al-Walid said, "O Messenger of Allah! Shall I chop his neck off?" The
Prophet said, "No, for he may offer prayers." Khalid said, "Numerous are those who offer
prayers and say by their tongues (i.e. mouths) what is not in their hearts.

"Allah's Messenger said, "I have not been ordered (by Allah) to search the hearts of the
people or cut open their bellies." Then the Prophet looked at him (i.e. that man) while the
latter was going away and said, "From the offspring of this (man there will come out
(people) who will recite the Qur'an continuously and elegantly but it will not exceed their
throats. (They will neither understand it nor act upon it). They would go out of the religion
(i.e. Islam) as an arrow goes through a game's body." I think he also said, "If I should be
present at their time I would kill them as the nations a Thamud were killed."

[Al-Bukhari (4351) and Muslim (1064)]

16. To deliver khutbahs on a Friday.

O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day
of Friday (Jumu'ah prayer), come to the remembrance of Allah [Jumu'ah religious talk
(Khutbah) and Salat (prayer)] and leave off business (and every other thing), that is better
for you if you did but know!

(Al-Jumu'ah 62:9)

17. To arrange marriages between brothers and sisters (matchmaking).

The rasul (Sallallahu alayhi wa sallam) was faced with a task to find a wife for Julaibib.

18. To be the wali of sisters who are reverts with no wali from their family.

Aisha reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “Any woman who
gets married without the permission of her guardian, her marriage is invalid, her marriage is
invalid, her marriage is invalid. But if the marriage is consummated then the mahr is hers
because she has allowed him to be intimate with her. If they dispute, then the ruler is the
guardian of the one who has no guardian.”

[Sunan Tirmidhi (3/399-400) No. 1102, Musnad Ahmad (6/47) No. 24251, Sunan Abu
Dawud (2/229) No. 2083, Sunan Ibn Majah (3/77) No. 1879]

19. To annule marriages.

So if for example if a muslim woman's husband apostates.

20. To incite the Muslims and lead them to jihad.

Ibn Taymiyyah did this against the Tartars.

And (remember) when you (Muhammad Sallallahu alayhi wa sallam) left your household in
the morning to post the believers at their stations for the battle (of Uhud). And Allāh is All-
Hearer, All-Knower.

(Al Imran 3:121)

The rasul (Sallallahu alayhi wa sallam) didn't sit back at home with his family but went to the frontline
and led the people in battle.

The imam who preaches jihad is dangerous to the kufaar and the mimbar is a very dangerous weapon.

In countries like Malaysia the khutbah is faxed to the imam and he reads that in the khutbah.

This is why they killed Imam Anwar Al Awlaki (RH) because he preached jihad and he speaks people
listen.

The mimbar is more dangerous than atomic bomb!


You are not allowed to go to the janaazah of the person who didn't frequent the masjid.

It is not for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of
Allah), to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to look after
their cleanliness and their building, etc.), while they witness against their own selves of
disbelief. The works of such are in vain and in Fire shall they abide.

(At-Tawbah 9:17)

The Mosques of Allah shall be maintained only by those who believe in Allah and the Last
Day; perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allah. It is they
who are expected to be on true guidance.

(At-Tawbah 9:18)

And never (O Muhammad Sallallahu alayhi wa sallam) pray (funeral prayer) for any of them
(hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allah and His
Messenger, and died while they were Fasiqun (rebellious, - disobedient to Allah and His
Messenger Sallallahu alayhi wa sallam).

(At-Tawbah 9:84)

Do janaza over Muslims by practice.

THE TEN BENEFITS OF PRAYING IN Jamaa'ah

1) IT INCREASES YOUR EEMAN

2) IT GIVES YOU A SENSE OF IDENTITY

It is not for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of
Allah), to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to look after
their cleanliness and their building, etc.), while they witness against their own selves of
disbelief. The works of such are in vain and in Fire shall they abide. The Mosques of Allah
shall be maintained only by those who believe in Allah and the Last Day; perform As-Salat
(Iqamat-as-Salat), and give Zakat and fear none but Allah. It is they who are expected to be
on true guidance.

(At-Tawbah 9:17-18)

You belong to the ummah of Muhammad (Sallallahu alayhi wa sallam).

You takfeer yourself by not going to the masjid.

3) YOU GET GREAT REWARD FOR EACH STEP GOING TO THE MASJID

You get great baraka for each step.

The Messenger of Allah (Sallallahu alayhi wa sallam) said, "He who purified himself at home
then walked to one of Allah’s Houses to perform one of Allah’s commands, each one of his
steps would wipe out a sin and the other would increase his rewards.”

{Imam Muslim}
4) IT ENHANCES THE ISLAMIC BROTHERHOOD

By the interaction.

5) YOU GET TO KNOW THE FIQH AL WAAKA OF THE COMMUNITY

6) IT DEMONSTRATES THE GROWTH OF ISLAM

By the salah line growing.

7) IT SHOWS THE TAQWAH OF THE COMMUNITY

For the masjid to be full.

Especially at fajr.

It is haraam to leave the masjid when the adthan is called unless it is a dire necessity.

8) IT DEMONSTRATES THE UNITY OF THE MUSLIMS

All races and tribes praying together shows unity.

9) IT SHOWS THE SUCCESS OF THE IMAM

It shows he is successful as a spiritual leader.

10) IT MAKES ALLAH LOVE YOU AND THE PEOPLE LOVE YOU

We know this from the dua of Ibrahim.

11) FREQUENT THE MASJID WIPES OUT YOUR SINS

"O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your
Sacred House (the Ka'bah at Makkah); in order, O our Lord, that they may perform As-Salat
(Iqamat-as-Salat), so fill some hearts among men with love towards them, and
(O Allah) provide them with fruits so that they may give thanks.

(Ibrahim 14:37)

Abu Huraira narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: “The five
daily prayers, Friday prayer to the following Friday prayer, and Ramadan to the following
Ramadan are expiations for sins as long as one abstains from major sins."

[Sahih Muslim (1/209) No. 233 and Musnad Ahmad (2/400) No. 9186]

15 REASONS WHY DO PEOPLE AVOID THE MASJID

1) SOME MASJIDS HAVE BEGGARS THAT CHASE AWAY THE RICH PEOPLE.

It is haraam to go to the masjid to beg.

You have to write a letter to the imam for your needs.


The imam will look into the matter, and deal with it.

2) BECAUSE OF LONG SALAHS

On the authority of Anas bin Malik: The Prophet (Sallallahu alayhi wa sallam) said, "Facilitate
things to people (concerning religious matters), and do not make it hard for them and give
them good tidings and do not make them run away (from Islam)."

[al-Bukhari (6125) and Muslim (1734)]

The imam recites long surah.

The longevity of salah.

Abu Hurayra reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "When
any of you lead other people in prayer, you should make it short, for among you are there
are weak, sick and old people. [One version adds: "And those who have a need to attend
to."] When you pray by yourself, you can make it as long as you wish."

[al-Bukhari (703) and Muslim (467)]

3) THE KHUTBAHS ARE TOO LONG

They fear losing their jobs.

'Ammar bin Yasir (RA) reported: I heard Messenger of Allah (Sallallahu alayhi wa sallam)
saying, "Prolonging Salat (prayer) and shortening the Khutbah (religious talk) indicate the
religious knowledge of the person. Make your Salat long and your sermon short."

[Sahih Muslim (2/594) No. 869]

The khutbah of the prophet was approx 15 mins.

His farewell khutbah was aprrox 10 mins. hence memorable.

4) THE MASJID IS RUN BY AN ASTRAY SECT BY ZINDEEQS

And as for those who put up a mosque by way of harming and disbelief, and to disunite the
believers, and as an outpost for those who warred against Allah and His Messenger
(Muhammad SAW) a foretime, they will indeed swear that their intention is nothing but
good. Allah bears witness that they are certainly liars.

(At-Tawbah 9:107)

Not every masjid is setup to promote Islam.

Some are built by munafiqeen.

Not every masjid is a real masjid.

In France they are going to open a gay masjid.

The real masjid is the one that preaches ahlus sunnah wal jamaah.
In some masjids they preach hislaam and others preach Islam.

5) PEOPLE AVOID THE MASJID BECAUSE OF ENVY

But Allāh chooses for His Mercy whom He wills. And Allāh is the Owner of Great Bounty.

(Al-Baqarah 2:105)

They say if the masjid is successful the imam will get the credit and become popular.

They envy the imam.

The quraish wanted to know why Allah chose a poor orphan for a prophet.

They wanted who they thought to be the prophet.

And they say: "Why is not this Qur'ān sent down to some great man of the two towns
(Makkah and Tā'if)?"

(Az-Zukhruf 43:31)

6) ASABIYYA

The masjid is not governed by their tribe or race.

You have masjids of different races and tribes in the big cities.

All of us come from Adam.

And Adam is from dust.

O mankind! We have created you from a male and a female, and made you into nations and
tribes, that you may know one another. Verily, the most honourable of you with Allāh is that
(believer) who has At-Taqwa [i.e. one of the Muttaqûn (pious - see V.2:2). Verily, Allāh is All-
Knowing, All-Aware.

(Al-Hujurat 49:13)

Saeed al-Jurairi narrated Abi Naddra told me of a sermon he heard from the Messenger of
Allah (Sallallahu alayhi wa sallam) in middle during the Days of Tashreeq said: “O people,
your Lord is One and your father [i.e., Adam] is one. There is no superiority of the Arab over
the non-Arab, or of the non-Arab over the Arab, or of the red over the black, or of the black
over the red – except with regard to taqwa...”

[Musnad Ahmad (5/411) No. 23536]

Hama means black mud altered.

7) ARROGANCE

They look down on the community.

They become a success and look down on the community.


It Is narrated on the authority of Abdullah b. Mas'ud that the Apostle of Allah ( Sallallahu
alayhi wa sallam), observed: He who has in his heart the weight of a mustard seed of pride
shall not enter Paradise. A person (amongst his hearers) said: Verily a person loves that his
dress should be fine, and his shoes should be fine. He (the Holy Prophet) remarked: Verily,
Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and
contempt for the people.

[Sahih Muslim (1/93) No. 91]

They graduate from oxford etc. and become businessmen.

"And turn not your face away from men with pride, nor walk in insolence through the earth.
Verily, Allāh likes not each arrogant boaster.

(Luqman 31:18)

They think the community is beneath them.

Then they want janaza prayed over them.

Someone called once and said a man died and he is muslim, he never came to salah, shaikh of the
masjid told them to throw him in the dustbin.

He looked down on the community.

8) DUE TO THE SHORTCOMING OF THE IMAMS

The prophet said have sabr with the imam.

If you break away you break to the hell-fire.

9) DUE THE SHORTCOMING OF THE UMMAH

They can't have sabr with theses shortcomings.

Ibn Umar (RA) narrated the Prophet (Sallallahu alayhi wa sallam) said, “The believer that
mixes with people and endures the hardship they cause, he is better than the believer who
does not mix with people and so does not endure the hardship they cause."

[Musnad Ahmad (5/365) No. 23147, Sunan Ibn Majah (5/160) No. 4032, Sunan Tirmidhi
(4/243) No. 2507]

10) THEY ARE TOO BUSY WITH THEIR SHOPS AND BUSINESSES

And of mankind are some who take (for worship) others besides Allāh as rivals (to Allāh).
They love them as they love Allāh. But those who believe, love Allāh more (than anything
else). If only, those who do wrong could see, when they will see the torment that all power
belongs to Allāh and that Allāh is Severe in punishment.

(Al-Baqarah 2:165)

The biggest false deity is the Benjamin, the us dollar.


You think about bhudda and sita and other false gods but forget the Benjamin because of the Benjamin’s
we have wicked scholars.

11) THEY DON'T LOVE ALLAH

And nothing prevents their contributions from being accepted from them except that they
disbelieved in Allāh and in His Messenger (Muhammad Sallallahu alayhi wa sallam); and that
they came not to As-Salāt (the prayer) except in a lazy state; and that they offer not
contributions but unwillingly.

(At-Tawbah 9:54)

12) THE MASJID IS TOO FAR FROM HOME

Some live two hours from the masjid.

When a masjid is built the home prices in the area will double.

Everyone wants to live close to the masjid.

13) THE IMAM IS SELF-TAUGHT AND NOT QUALIFIED

14) THE IMAM IS BORING WITH NO CHARISMA

He is boring.

15) IT HAS SECURITY CAMERAS

There are spies at the masjid.

Some masjids have cameras in the wudu section of the sisters.

The masjid is infested with spies.


Sharh of Bulugh Al Maram: (Noted) {The Prayer Of The Traveller & The
Sick Person} {Audio} {FEBRUARY 20 2013}
SHARH BULUGH AL MARAAM:

THE PRAYER OF THE TRAVELLER AND THE SICK PERSON

{Book 2 Chapter 11 (The Prayer of the Traveller & Prayer of The ill) Page 158}

20 Feb 2013 /09 RABI AL THANI 145 HIJRI

BY Shaikh Abdullah Faisal

Edited By Abu Hafiza


The Salah of the Traveller, The Sick and the Busy Person {Mp Audio Click Me}

‫اب ﺻﻼة اﻟﻣﺳﺎﻓر واﻟﻣرﯾض‬

Chapter 11: The Prayer of a Traveler and the Prayer of the ill

‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫ ﻓﺄﻗرت ﺻﻼة اﻟﺳﻔر وأﺗﻣت ﺻﻼة اﻟﺣﺿر‬،‫ أول ﻣﺎ ﻓرﺿت اﻟﺻﻼة رﻛﻌﺗﯾن‬:‫ﻋن ﻋﺎﺋﺷﺔ رﺿﻲ ﷲ ﻋﻧﮭﺎ ﻗﺎﻟت‬

453. 'A'ishah (RAA) narrated, 'When prayer was first enjoined by Allah, the Almighty, it was only two
rak'at (in every prayer, whether in residence or on journeys). The prayer of the traveler was later
confirmed as being two rak'at while two more rak'at were added to (the original prayer) for the one
who is resident (except for the Maghrib and the Fajr prayers).'

[Agreed upon]

- Because of this hadith the hanafis will never pray rakahs as travelers.

- This is because of the hadith:" Allah (SWT) loves it when you accept the gift He
gave you".

‫ وأﻗرت ﺻﻼة اﻟﺳﻔر ﻋﻠﻰ اﻷول‬،‫ ﻓﻔرﺿت أرﺑﻌﺎ‬،‫ ﺛم ھﺎﺟر‬:‫وﻟﻠﺑﺧﺎري‬

454. In the narration of Al-Bukhari, 'Then he (Sallallahu alayhi wa sallam) emigrated, so prayer was
then prescribed as four rak'at, while the prayer of the traveler was left as it was originally prescribed
(i.e. two rak'at).'

‫ ﻓﺈﻧﮭﺎ ﺗطول ﻓﯾﮭﺎ اﻟﻘراءة‬،‫ وإﻻ اﻟﺻﺑﺢ‬،‫ ﻓﺈﻧﮭﺎ وﺗر اﻟﻧﮭﺎر‬،‫ إﻻ اﻟﻣﻐرب‬:‫زاد أﺣﻣد‬

455. Imam Ahmad added in his narration, 'except for the Maghrib prayer as it is the Witr of the
daytime and the dawn prayer due to its lengthy Qur'anic recital.'

- You are not allowed to shorten Fajr and Maghrib prayers.

‫ إﻻ أﻧﮫ‬.‫ ورواﺗﮫ ﺛﻘﺎت‬،‫ رواه اﻟدارﻗطﻧﻲ‬.‫ وﯾﺻوم وﯾﻔطر‬،‫ ﻛﺎن ﯾﻘﺻر ﻓﻲ اﻟﺳﻔر وﯾﺗم‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ أن اﻟﻧﺑﻲ‬:‫ رﺿﻲ ﷲ ﻋﻧﮭﺎ‬- ‫وﻋن ﻋﺎﺋﺷﺔ‬
‫ أﺧرﺟﮫ اﻟﺑﯾﮭﻘﻲ‬.‫ إﻧﮫ ﻻ ﯾﺷﻖ ﻋﻠﻲ‬:‫ وﻗﺎﻟت‬،‫ واﻟﻣﺣﻔوظ ﻋن ﻋﺎﺋﺷﺔ ﻣن ﻓﻌﻠﮭﺎ‬.‫ﻣﻌﻠول‬

456. 'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) used to shorten
the prayer in his travels and also used to offer the full prayer. He also used to fast or not fast during
his journeys."
[Related by Imam Ad-Daraqutni]

This Hadith has a defect, as it is known that it is 'A'ishah (RAA), who used to do this, and she said, 'It is
not difficult for me (i.e. to pray the full prayer and fast during journeys).

[Related by Al-Baihaqi]

- Maghrib is the witr of the prayers.

- The rasul (Sallallahu alayhi wa sallam) used to shorten sometimes and other
times he prays in full.

- But it is better to shorten.

- Also he used to fast sometimes and other times he breaks his fast.

- But this depends on the person and the circumstances.

Abu Sa’eed al-Khudri (RA) said: 'We travelled with the Messenger of Allah (Sallallahu alayhi wa
sallam) to Makkah (meaning at the Conquest of Makkah) and we were fasting. We stopped to camp
and the Messenger of Allah (Sallallahu alayhi wa sallam) said: “You are approaching your enemy and
breaking the fast will make you stronger.” This was a concession, and some of us continued to fast and
some of us broke our fast. Then we stopped to camp again, and he said, “You are going to meet your
enemy in the morning, and breaking the fast will make you stronger, so break your fast.” So we had
no choice but to break our fast'

[Sahih Muslim (2/789) No. 1120]

Abu Bakr ibn Abd ar-Rahman narrated that one of the companions of the Prophet (Sallallahu alayhi
wa sallam) said: 'I saw the Messenger of Allah (Sallallahu alayhi wa sallam) telling the people on a
journey in the year of the Conquest (of Makkah) to break their fast. He said, “Gain strength to face
your enemy.”'

[Sunan Abu Dawud (2/307) No. 2365, Muwatta Malik (1/307) No. 792, Musnad Ahmad (3/475) No.
15944]

- Some of the sahabah used to break their fast whilst others fast in Ramadan whilst travelling.

- So either is accepted hence is not an issue.

'Aisha (RA) narrated: Hamza bin 'Amr Al-Aslami asked the Prophet (Sallallahu alayhi wa sallam),
"Should I fast while travelling?" The Prophet replied, "You may fast if you wish, and you may not fast if
you wish."

[Al-Bukhari (1943) and Muslim (1121)]

‘Ubayd ibn Jabr narrated 'I travelled with Abu Basrah al-Ghifaari, the companion of the Messenger of
Allah (Sallallahu alayhi wa sallam), in a ship from al-Fustaat in Ramadan. He set off then lunch was
brought (according to a report narrated by Ahmad: when we sent off from Marsana he ordered that
his food be brought). Then he said: ‘Come and eat.’ I said, ‘Can’t we still see the houses?’ Abu Basrah
said: ‘Don’t you want to follow the Sunnah of the Messenger of Allah (Sallallahu alayhi wa sallam)?!’

[Sunan Abu Dawud (2/318) No. 2412, Musnad Ahmad (6/398) No. 27276, al-Sunan al-Kubra al-
Bayhaqi (4/414) No. 8178]
‫ إﻻ أﻧﮫ‬.‫ ورواﺗﮫ ﺛﻘﺎت‬،‫ رواه اﻟدارﻗطﻧﻲ‬.‫ وﯾﺻوم وﯾﻔطر‬،‫ ﻛﺎن ﯾﻘﺻر ﻓﻲ اﻟﺳﻔر وﯾﺗم‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ أن اﻟﻧﺑﻲ‬:‫ رﺿﻲ ﷲ ﻋﻧﮭﺎ‬- ‫وﻋن ﻋﺎﺋﺷﺔ‬
‫ أﺧرﺟﮫ اﻟﺑﯾﮭﻘﻲ‬.‫ إﻧﮫ ﻻ ﯾﺷﻖ ﻋﻠﻲ‬:‫ وﻗﺎﻟت‬،‫ واﻟﻣﺣﻔوظ ﻋن ﻋﺎﺋﺷﺔ ﻣن ﻓﻌﻠﮭﺎ‬.‫ﻣﻌﻠول‬

456. 'A'ishah (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) used to shorten
the prayer in his travels and also used to offer the full prayer. He also used to fast or not fast during
his journeys."

[Related by Imam Ad-Daraqutni. This Hadith has a defect, as it is known that it is 'A'ishah (RAA), who
used to do this, and she said, 'It is not difficult for me (i.e. to pray the full prayer and fast during
journeys)]

[Related by Al-Baihaqi]

Aisha (r.a) used to pray rakah whilst travelling.

‫ وﺻﺣﺣﮫ اﺑن‬،‫ رواه أﺣﻣد‬.«‫ »إن ﷲ ﯾﺣب أن ﺗؤﺗﻰ رﺧﺻﮫ ﻛﻣﺎ ﯾﻛره أن ﺗؤﺗﻰ ﻣﻌﺻﯾﺗﮫ‬:‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻗﺎل رﺳول ﷲ‬:‫وﻋن اﺑن ﻋﻣر ﻗﺎل‬
‫ »ﻛﻣﺎ ﯾﺣب أن ﺗؤﺗﻰ ﻋزاﺋﻣﮫ‬:‫ وﻓﻲ رواﯾﺔ‬.‫ واﺑن ﺣﺑﺎن‬،‫»ﺧزﯾﻣﺔ‬.

457.Ibn 'Umar (RAA) narrated that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "Allah,
the Almighty likes people to make use of His concessions as much as He dislikes people to commit an
act of disobedience to Allah."

[Related by Ahmad. Ibn Khuzaimah and Ibn Hibban graded it as Sahih. In another narration, "as much
as He likes people to observe the duties He has made obligatory."]

- She felt that she could do it because she was young but this is not the practice of
the rasul.

- But her personal choice.

Rukhsa means license and the permissibility to shorten is rukhsa.

‫ رواه ﻣﺳﻠم‬.‫ ﺻﻠﻰ رﻛﻌﺗﯾن‬،‫ إذا ﺧرج ﻣﺳﯾرة ﺛﻼﺛﺔ أﻣﯾﺎل أو ﻓراﺳﺦ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻛﺎن رﺳول ﷲ‬:‫وﻋن أﻧس رﺿﻲ ﷲ ﻋﻧﮫ ﻗﺎل‬

458. Anas (RAA) narrated, 'When the Messenger of Allah (Sallallahu alayhi wa sallam) travelled for a
distance of three miles or (Farsakhas) he would pray two rak'at (i.e. shorten the prayer which was
originally four rak'at).'

[Related by Muslim]

HOW MANY MILES DO YOU HAVE TO COVER TO BE CONSIDERED A TRAVELLER

Some scholars say 80 km but these scholars have no evidence.

- The rasul (Sallallahu alayhi wa sallam) shortened the salah when he covered.
3 miles

-Ibn Taymiyyah is with the latter.

- But the vast majority of the scholars go with 49 miles (80 Km).

- But there is no hadith to support that view but is based purely on aql.
What is the distance by which a traveler may shorten his prayers? Is combining them permissible
rather than shortening them?

Answer:

The distance by which the prayers are shortened; some scholars specified it to be around 83
kilometers. Other scholars specified it to be whatever is customarily considered travelling, even if he
(the traveler) did not go beyond 80 kilometers. And whatever the people consider not to be travelling,
and then it is not travelling even if it reached 100 kilometers.

This last (opinion) is the opinion of Shaykh al-Islam Ibn Taymiyyah (rh) and that is because Allaah did
not define a specific distance by which shortening the prayers is allowed nor did the Prophet
(Sallallahu alayhi wa sallam) specify an exact distance.

Anas ibn Maalik (RA) said:

“The Prophet (Sallallahu alayhi wa sallam); whenever he went out for 3 miles or Faraasikh (a
measurement of length) then he used to shorten the prayer and pray two Rak’aats.” [1]

The statement of Shaykh al-Islaam Ibn Taymiyyah is closer to what is correct. There is also no
hardship, whenever there is a difference in what is customarily considered travelling, if the person
acts according to the statement of the specific, defined distance because some of the Imaams and
scholars sincerely striving towards a verdict (Mujtahideen) have said it. So there is no problem, In
shaa Allaah. As long as the issue is left undefined, then acting in accordance to what is customarily
considered travel is the correct opinion.

- You are not allowed to use aql when the text is clear.

- Urf (the custom of the people) can be used for hujjah.

- You are not allowed to use modern day technology to abrogate Quran and sunnah.

- Ibn Taymiyyah argued that neither Allah (swt) nor the rasul (Sallallahu alayhi wa sallam) specified what
distance is considered travelling.

- The hadith of Anas Ibn Malik (r.a) said the rasul shortened when he travelled 3 miles.

-Islam is easy and hence should not be made a burden.

- The correct opinion is once you leave your town to go to another town you are a
traveller.

- Allah (SWT) and His rasul (Sallallahu alayhi wa sallam) gave us a blank cheque in
this matter Before leaving your town you are not a traveler.

- Hence you can't shortened the salah but you can join,

- It is haram to shorten if you are still at home.

- If you are always on the road everyday you are considered a travelers as long as you leave your town.

- e.g. those who drive taxis or work as delivery men,

- A traveler can join the salah at zuhr time or ASR time for zuhr and ASR
- He prays two rakah for each and makes iqaamat between the two

- You are not allowed to pray Sunnah in between

- that is bid'ah

- This is same for Isha and Maghrib but you pray 3 rakah for Maghrib

Ibn Taymiyah also said:

“Patients can combine the prayer according to the Sunnah for it is narrated in two hadiths that the
Prophet (Peace be upon him) ordered a mustahadah [12] to combine the prayer.

[See: Majmu 'ul Fatawa (24/72, 74)]

- Women who suffer from non-stop bleeding (Istihaadha) are allowed to the join their salah

By means of analogical deduction with the case a mustahadah, the combining of prayer is permitted
for every Muslim who cannot purity for every prayer, such as those inflicted with enuresis, a
continuously bleeding wound, or a permanent nosebleed .The Prophet (Peace be upon him) said to
Hamnah Bint Jahsh when she asked him about istihadah [14] (vaginal bleeding other than
menstruation):

"...But if you are strong enough to delay the Zuhr prayer and advance the Asr prayer ,to wash , and
then combine the Zuhr and the Asr prayers; (and ) to delay the Maghrib prayer and advance the Isha
prayer , to wash , and then combine the two prayers, do so ."

[(Related by Ahmad, Abu Dawud, and At-Tirmidhi and deemed sahih (authentic) by the latter) Ahmad
[6/381,382,439-440] and At-Tirmidhi (128) [1/221)]

-Also people who struggle to keep their wudhu are allowed to combined their salah

Shaykul - Islam Ibn Taymiyah (may Allah have mercy on him) said:

“According to the soundest view of scholars, it is permissible for a Muslim to combine prayers
because of mud or strong cold wind in a dark night, even if it has stopped raining. This is more
incumbent than performing each prayer at its due time at home. Moreover, to abandon combining
congregational prayers in mosque to perform prayer at home is a bid'ah (a matter innovated in
religion) that contradicts the Sunnah (Prophetic tradition).

It is an act of the Sunnah to perform the Five (obligatory) prayers in congregation in the mosque, and
this is more due, according to the unanimous agreement of Muslims, than performing prayers at
home. In addition, congregational prayer combined in the mosque is more due than performing
prayers at home individually, according to the unanimous agreement of the scholars who maintain
the aforementioned permissibility to combine prayers ( due to bad weather ) ,

[such as Malik , Ash-Shafi'i and Ahmad See: Majmu 'ul Fatawa (24/38, 29)]

- Imam Malik, Shafi and Hanbal allow us to combine jamaa salah in the masjid due to bad weather.

- It is better to pray in jamaa and combined than to pray individually at home.

DOES A TRAVELLER HAVE TO PRAY SALATUL JUMUAH

- If you are in a city and you are going to stay for more than 4 days.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

The traveler does not have to pray Jumu’ah, and the evidence for that is the fact that during his
journeys, the Prophet (Sallallahu alayhi wa sallam) did not pray Jumu’ah, even though he had many
people with him; rather he would pray Zuhr and shorten it. End quote.

[Al-Sharh al-Mumti’ (5/10)]

- And you are stationed in one house and not going up and down.

- You need to pray jumuah and fast after the 4 days.

- May Muslims travel all over the world and spend their about a month or more.

- So if they are stationed, they are no longer travelers after 4 days.

- Else they are travelers even if they spend 6 months as long as you are not stationed.

-Uthaymeen says you are a traveler for as long as you are there.

- There is no limit set.

-This is the fatwah of Ibn Taymiyyah too.

-But Bin Baaz gave 4 days limit and got it from Ibn Qudaamah.

-Ibn Taymiyyah and Ibn Qudaamah are both Hanbali.

-So how do we reconcile this?

-If you leave your country to go to another.

-Say you travelled to study and stayed in a hostel.

-You stick with the 4 days limit.

-Else you may not fast in Ramadhan claiming you are a traveler.

-But if you are moving then you go with Uthaymeen.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
Is it better to join two prayers whilst travelling or to shorten prayers?

He replied:

Offering each prayer at its proper time is better, if there is no need to join prayers. Usually when the
Prophet (Sallallahu alayhi wa sallam) was travelling, he would offer prayers at the proper times, and
he only joined prayers on a few occasions.

[Majma’ al-Fataawa, 24/19]

- It is better to pray the salah on time rather than join them whilst travelling

- You only join salah on occasions that it is difficult for you to pray on time
- But you still shorten

- Therefore you are recommended to combine the salah when you are on the road

- But otherwise if you are stationed then pray at the time of salah and not combine

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The one for whom Allah has prescribed shortening of prayers, namely the traveler, is permitted to
join prayers but the two concessions do not necessarily go together.

He may shorten the prayers without joining them, and not joining them is better if the traveller has
arrived at his destination and is no longer on the road, as the Prophet (Sallallahu alayhi wa sallam)
did in Mina during the Farewell Pilgrimage; he shortened the prayers but did not join them. But he
both joined and shortened prayers during the campaign to Tabook, which indicates that this
(concession) is prescribed to make things easy when there is a need for that. And he (Sallallahu alayhi
wa sallam) used to shorten and join prayers if he was on the road and was not staying in the place.

[Majma’ Fataawa Ibn Baaz, 12/289]

WHAT HAPPENS TO A MAN WITH TWO HOUSES

With regard to the ruling on shortening prayers: if a person has two houses in two different cities
within one region, and he lives in both of them at the same time, when he travels to one of them, does
he have to shorten his prayers or is it permissible for him to offer them in full?.
Praise be to Allaah.

If the situation is as described, and he has taken both houses as his place of residence, then it is not
permissible for him to avail himself of the concession of travelling with regard to shortening prayers
and other things when he is staying in either of the two cities, but he may avail himself of the
concessions whilst travelling between the two cities, if the distance between the two cities is that
which allows shortening of prayers, which is approximately 80 km.
And Allaah is the source of strength.

May Allaah sent blessings upon our Prophet Muhammad and his family and Companions.
End quote

Standing Committee For Academic Research and Issuing Fatwas

- If he has taken both houses as a place of residence then he is not considered a traveler whilst he is there.

- But whilst travelling to the house, he may shorten the salah.

- If the distance is considered a travelling.

- The place you spend most of the time that is your house.

- The other you are considered a traveler.

If a person travels from one city to another, and on the way he passes through a city where some of his
relatives live and he stays with them for two days, is he considered to be a traveler or a resident?

Praise be to Allaah.
He is considered to be a traveler so long as that is not his home, even if he has a relative there such as
a brother, sister, etc. But he should not pray on his own, rather he should pray with the jamaa’ah and
pray four rak’ahs with them, because it is obligatory to pray with the jamaa’ah. But if there are one or
more others with him, then they may either pray the shortened prayers, or they may pray with the
jamaa’ah in that city and pray the full prayers.

But if he intends to stay more than four days, then he has to pray the four-rak’ah prayers in full,
whether he is travelling alone or they are a group.

[Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahaht al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez


ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), part 12, p. 299]

- If you leave your home and you go to spend time with relative.

- You pray 4 rakah if you are praying behind a resident.

- It is compulsory on you to follow the imam.

- But if you are stationery after 4 days you need to pray 4 rakah.

If it is possible to do tayammum using the furnishings of the airplane, then you should do so. If that is
not possible because they are free from dust, then you should pray even if you are not taahir, then as
soon as you are able to purify yourself after that, then do so.

[I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa ma yakhuss al-Mallaaheen al-


Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 13]

WHAT HAPPENS IF A MAN IS IN A STATE OF JANABAH WHILST TRAVELLING

ON A PLANE OR TRAIN

- e.g. he has wet dream and there are no facilities to purify himself.

- There is no dust on a plane so he prays whilst on a state of janabah.

- Then purify himself as soon as he can.

So keep your duty to Allah and fear Him as much as you can; listen and obey; and spend in charity that
is better for yourselves. And whosoever is saved from his own covetousness, and then they are the
successful ones.

(At-Taghabun 64:16)

Ibn 'Abbas reported: The Messenger of Allah (Sallallahu alayhi wa sallam) observed the noon and
afternoon prayers together in Medina without being in a state of fear or in a state of journey. (Abu
Zubair said: I asked Sa'id [one of the narrators] why he did that. He said: I asked Ibn 'Abbas as you
have asked me, and he replied that he [the Holy Prophet] wanted that no one among his Ummah
should be put to [unnecessary] hardship.)

[Sahih Muslim (1/490) No. 705]

- One day the rasul (Sallallahu alayhi wa sallam) joined zuhr with Asr whilst he was resident

- And there was no reason for this but just to make it easy on the ummah
- The Shiites took the hadith and ran with it!

- They join their salah everyday

SALAH OF A PERSON WHO IS BUSY:

-You are allowed to join your salah but not shorten when you are busy

- All the scholars except the hanafis allow this

- They shorten but don't join salah

'Abdullah b. Shaqiq reported: 'Ibn 'Abbas one day addressed us in the afternoon (after the afternoon
prayer) till the sun disappeared and the stars appeared, and the people began to say: "Prayer,
prayer." A person from Banu Tamim came there. He neither slackened nor turned away, but
(continued crying): "Prayer, prayer." Ibn 'Abbas said: "May you be deprived of your mother, do you
teach me Sunnah?" And then he said: "I saw the Messenger of Allah (Sallallahu alayhi wa sallam)
combining the noon and afternoon prayers and the sunset and 'Isha prayers."' 'Abdullah b. Shaqiq
said: 'Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it)
and he testified his assertion.'

[Sahih Muslim (1/491) No. 705]

- So if a woman is busy cooking can join her salah.

The Hanbali school is the most accommodating as it allows one to combine the prayers, at the time of
the early or later salah, for one who is ill as well as for the woman who is breast-feeding and will face
hardship in cleaning her dress for every salah, for the woman who is plagued by a prolonged flow of
blood, for the person who cannot control his urine, and for one who cannot purify himself or herself,
and for the one who fears for his life, property, or family.

Ibn Taimiyyah says: "Among the opinions the most accommodating on this question is that of the
Hanbali school which allows one to combine the prayers if he is busy (since an-Nasa'i has related
something to that effect from the Prophet sallallahu alehi wasallam) and they also say that the cook
and baker, and so forth., may also combine their prayers if they fear their wealth (i.e., their
investment or what they are working on) will otherwise be ruined."

[Fiqh-us-Sunnah, Vol 2, Book 37, 2.118]

- Umar Ibn Al Khattab (r.a) allowed the baker who is busy baking bread to join his
salah.

- So you can join your salah if you are busy at work.

[“We have not sent down the Qur'an unto you (O Muhammad SAW) to cause you distress, “]

(Ta-Ha 20:2)

- E.g. if you have a store and is packed with customers with no one to relief you.

- You may join your salah because you are busy.

- People who don't combine their salah; they miss their salah.

- But you can't shorten unless if you are a traveler.


[“Allah intends for you ease, and He does not want to make things difficult for you”]

(Al-Baqarah 2:185)

CAN A PERSON SHORTEN HIS PRAYERS BEFORE HE LEAVES HIS CITY

If the time for prayer comes when the traveler is still in his city, then he should pray it in full because he has
not yet left his city. If he has left his city and is on the road when the time for prayer comes, then he should
pray two rak’ahs even if the adhaan came before he left his city. What counts here is the prayer (not the
adhaan). Similarly, if the time for prayer comes whilst you are still travelling, but you reach your home before
you pray, then you have to pray four rak’ahs, because in this case what counts is the actual prayer. If you pray
when you are travelling, you should shorten your prayer; if you pray when you are at home, you should pray
it in full.

[Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen,]

-You are not allowed to do so because you are not a traveler yet.

- You are only allowed to combine the salah.

- Also you pray in full if you reach home from travelling before you pray.

THE SALAH OF THE PILOT

There is a pilot whose job is based in Saudi Arabia and he has iqaamah (residence permit) there, but
he has a home in another country where his wife and children live, and he travels to visit them from
time to time. How should he pray when he is there?

Praise be to Allaah.

To be on the safe side, he should not avail himself of the dispensations allowed to travelers, either in
Saudi Arabia or in his own country. It is as if he has two homes, so we say to him, do not avail yourself
of the dispensations either in your place of work or in the place where your family live.

[I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa ma yakhuss al-Mallaaheen al-


Jawwiyyeen by Shaykh Ibn ‘Uthaymeen]

He should consider himself a traveler.

THE UNCERTAIN TRAVELLER (A MAN WHO DOESN'T KNOW WHEN HE IS GOING BACK HOME)

If a traveler is staying in a place and he does not know when he will finish his business and he has not
set a specific length of time for his stay, he may avail himself of the concessions of travelling even if
that goes on for a lengthy period.
To sum up: It is stipulated that the length of the outward journey should not be less than 80
kilometers in order for it to be permissible for you to shorten your prayers. If you are going to stay
more than four days you should offer your prayers in full.

-Because he is not sure when he is going back home he is still a traveler.

- Even if that goes on for a lengthy period.

- But offer the salah in full after 4 days if he is stationed.


THE PILOT

- He is not a traveler because he has two homes.

- When he is in his home city.

- But when he leaves his city to another then he is a traveler.


Sharh Of Bulugh Al Maram: Virtues Of Salatul Jumu’ah {Friday Prayers}
{Noted & Audio} {FEBRUARY 21 2013}
‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

THE SHARH OF BULUGH AL MARAAM:

THE JUMUAH SALAH (FRIDAY PRAYERS)

{Book 2 Chapter 12 (The Friday Prayer) Page 164}

FEBRUARY 21 2013 / 10 RABI AL THANI 1434 HIJRI

BY SHAIKH ABDULLAH AL FAISAL

EDITED BY ABU HAFIZA & JANSEP2001

VIRTUES OF SALATUL JUMU`AH (FRIDAY PRAYERS) {Mp3 Audio Click Me}

‫ﺑﺎب ﺻﻼة اﻟﺟﻣﻌﺔ‬

Chapter 12: The Friday (Jum'ah) Prayer

‫ »ﻟﯾﻧﺗﮭﯾن أﻗوام‬:‫ ﻋﻠﻰ أﻋواد ﻣﻧﺑره‬- ‫ ﯾﻘول‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ أﻧﮭﻣﺎ ﺳﻣﻌﺎ رﺳول ﷲ‬- ،‫ وأﺑﻲ ھرﯾرة رﺿﻲ ﷲ ﻋﻧﮭم‬،‫ﻋن ﻋﺑد ﷲ ﺑن ﻋﻣر‬
‫ رواه ﻣﺳﻠم‬.«‫ ﺛم ﻟﯾﻛوﻧن ﻣن اﻟﻐﺎﻓﻠﯾن‬،‫ أو ﻟﯾﺧﺗﻣن ﷲ ﻋﻠﻰ ﻗﻠوﺑﮭم‬،‫ﻋن ودﻋﮭم اﻟﺟﻣﻌﺎت‬

470. 'Abdullah Ibn 'Umar and Abu Huraira (RAA) narrated that they heard the Messenger of Allah
(Sallallahu alayhi wa sallam) say, while standing on his pulpit, "Those who are not attending the
Jum'ah (Friday) prayer should stop doing so, otherwise, Allah the Exalted, will seal their hearts
and they will be reckoned among the heedless."

[Related by Muslim]

.‫ ﺛم ﻧﻧﺻرف وﻟﯾس ﻟﻠﺣﯾطﺎن ظل ﻧﺳﺗظل ﺑﮫ‬،‫ اﻟﺟﻣﻌﺔ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻛﻧﺎ ﻧﺻﻠﻲ ﻣﻊ رﺳول ﷲ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮫ‬- ‫وﻋن ﺳﻠﻣﺔ ﺑن اﻷﻛوع‬
‫ ﻧﺗﺗﺑﻊ اﻟﻔﻲء‬،‫ ﺛم ﻧرﺟﻊ‬،‫ ﻛﻧﺎ ﻧﺟﻣﻊ ﻣﻌﮫ إذا زاﻟت اﻟﺷﻣس‬:‫ وﻓﻲ ﻟﻔظ ﻟﻣﺳﻠم‬.‫ واﻟﻠﻔظ ﻟﻠﺑﺧﺎري‬،‫ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬

471. Salamah bin Al-Akwa' (RAA) narrated, 'We used to offer the Jum'ah prayer with the Prophet
(Sallallahu alayhi wa sallam), and by the time we returned from the prayer, the walls would have
no shade (enough to shelter us from the heat).'

[Agreed upon. The wording is from Al-Bukhari]

In the version of Muslim, 'We would pray the Friday prayer with the Prophet (Sallallahu alayhi wa
sallam) when the sun had passed the meridian, and when we returned (from prayer) we would be
following the shade (i.e. searching for any shade - that we could walk in - to protect ourselves
from the heat of the sun).'

- ‫ ﻓﻲ ﻋﮭد رﺳول ﷲ‬:‫ وﻓﻲ رواﯾﺔ‬.‫ واﻟﻠﻔظ ﻟﻣﺳﻠم‬،‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫ ﻣﺎ ﻛﻧﺎ ﻧﻘﯾل وﻻ ﻧﺗﻐدى إﻻ ﺑﻌد اﻟﺟﻣﻌﺔ‬:‫ ﻗﺎل‬- ‫ رﺿﻲ ﷲ ﻋﻧﮭﻣﺎ‬- ‫وﻋن ﺳﮭل ﺑن ﺳﻌد‬
‫ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬

472. Sahl bin Sa'd (RAA) narrated, 'We never had an afternoon nap or lunch till after offering the
Jum'ah prayer.'

[Agreed Upon and the wording is from Muslim]

In another narration, 'In the lifetime of the Prophet (Sallallahu alayhi wa sallam)'

‫ رواه‬.‫ ﺣﺗﻰ ﻟم ﯾﺑﻖ إﻻ اﺛﻧﺎ ﻋﺷر رﺟﻼ‬،‫ ﻓﺎﻧﻔﺗل اﻟﻧﺎس إﻟﯾﮭﺎ‬،‫ ﻓﺟﺎءت ﻋﯾر ﻣن اﻟﺷﺎم‬،‫ ﻛﺎن ﯾﺧطب ﻗﺎﺋﻣﺎ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ أن اﻟﻧﺑﻲ‬:‫وﻋن ﺟﺎﺑر‬
‫ﻣﺳﻠم‬

473. Jabir (RAA) narrated, 'The Messenger of Allah (Sallallahu alayhi wa sallam) was sending (on
his pulpit) delivering the Khutbah (sermon) on Friday, when a caravan arrived from Syria. The
people slipped out (from the mosque) towards the caravan, until only twelve men were left (with
the Prophet (Sallallahu alayhi wa sallam) to pray Jum'ah).'

[Related by Muslim]

- It is not the sunnah to pray the Jumuah when the sun is at its hottest.

THE VIRTUES OF JUMAAH

1. THIS IS THE DAY THAT ALLAH (SWT) CREATED THE EARTH AND THE DAY THAT HE
CREATED ADAM (A.S)

- Adam was in heaven not in paradise


- No one is allowed to enter paradise before Muhammad (Sallallahu alayhi wa sallam)

2. THE TRUMPET WILL BLOW ON A FRIDAY

- All creations are in the state of fear on Friday except man and Jinn because Judgment Day will be on
this day (Friday).

3. IT IS BEST DAY THAT THE SUN HAS RISEN UPON

Abu Huraira reported the Messenger of Allah (Sallallahu alayhi wa sallam) as saying: "The best
day on which the sun has risen is Friday; on it Adam was created. on it he was made to enter
Paradise, on it he was expelled from it. And the last hour will take place on no day other than
Friday."

[Sahih Muslim (2/585) No. 854]

- The Jews congregate on Saturday, the Christians on Sunday, and the Muslims were rightly guided to
congregate on Friday.

4. IF YOU DIE ON FRIDAY YOU WILL GO TO PARADISE

- This only applies to Muslims and not kufaar.

Abdullah ibn Amr (RA) reported that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “No
Muslim dies on the day of Friday or the night of Friday but Allah protects him from the trial in the
grave.”

[Sunan Tirmidhi (3/386) No. 1074, Musnad Ahmad (2/169) No. 6582]

- The kuffar said they killed Anwar Awlaki on a Friday.

- It appears he died a shaheed.

- It is his celebration not the kufaar.

5. JUMUAH IS THE EID OF THE WEEK

-Some Masjid cooks a lot of food on Jumuah.

- Almost as much as Eid.

- It is haram to fast on Friday for this reason.

Abu Huraira (RA) narrated: “I heard the Prophet (Sallallahu alayhi wa sallam) say, ‘None of you
should fast on a Friday unless he fasts the day before or the day after.’”

[Al-Bukhari (1985) and Muslim (1144)]

Abu Huraira (RA) narrated the Prophet (Sallallahu alayhi wa sallam) said, “Do not single out the
night (preceding) Friday (from among the nights) for prayer; and do not single out Friday (from
among the days) for fasting, unless it occurs during a day of fasting, which one of you normally
observes.”

[Sahih Muslim (2/801) No. 1144]


- No need to envy the kuffaar for Christmas, we have Eid more than 50 times a year.

- Some say that saying Jumuah Mubarak is a bid’ah.


- Who told them that?

- You are saying that ‘may you have a blessed Jumuah.

Jumua’h is a Mubarak (blessed) day. This is understood from the many Ahādīth expounding on
the virtues of a Friday.

A believer is also fortunate and blessed to be alive on a Friday to witness the Barakah and
blessings of a Friday. When one congratulates others with Jumua’h Mubarak, this is an
expression of a reality.

However, there is no mention in the Hadīth about Rasulullāh Sallallahu alayhi wa sallam and
Sahabah congratulating each other with Jumua’h Mubarak. Hence, one may congratulate others
with Jumua’h Mubarak on condition it is not regarded to be a Sunnah or necessary.

And Allah Ta’āla Knows Best

- If it wasn't a reality then it would be bid’ah

- If you express a reality you are not doing bidah

6. THE ANGELS ATTEND THE JUMUAH SALAH

Narrated By Abu Huraira: The Prophet (Sallallahu alayhi wa sallam) said, "When it is a Friday, the
angels stand at the gate of the mosque and keep on writing the names of the persons coming to the
mosque in succession according to their arrivals. The example of the one who enters the mosque
in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one
offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam
comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba."

[Al-Bukhari (929) and Muslim (850)]

7. YOUR SINS ARE FORGIVEN FROM ONE JUMUAH TO ANOTHER

Abu Huraira narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: “The five daily
prayers, Friday prayer to the following Friday prayer, and Ramadan to the following Ramadan are
expiations for sins as long as one abstains from major sins."

[Sahih Muslim (1/209) No. 233 and Musnad Ahmad (2/400) No. 9186]
-To take a bath before going to Jumuah is sunnah muakadah.

- But for some it is fard.

- It you are sweaty and smelly.

Shaykh al-Islam Ibn Taymiyah in al-Fataawa al-Kubra (5/307): It is obligatory to do ghusl on


Fridays for one who is sweaty or has an odour that may offend others. End quote.

Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘(4/405):

Doing ghusl on Friday is Sunnah, not obligatory in the sense that not doing it is a sin, and there is
no difference of opinion among us concerning that. With regard to the one for whom it is Sunnah,
there are four views, but the correct view that is supported by the text and regard by the author and
the majority as the correct view is the following: It is Sunnah for everyone who wants to attend
Jumu‘ah, man, woman, child, traveller, slave and others, because of the apparent meaning of the
hadeeth of Ibn ‘Umar, and because the aim is cleanliness, and they are all the same with regard to
that. It is not Sunnah for the one who does not intend to attend, even if he is one of those who
should attend Jumu‘ah, because of the meaning of the hadeeth and because the reason is no longer
present; and because of the hadeeth of Ibn ‘Umar, according to which the Prophet (blessings and
peace of Allah be upon him) said: “Whoever comes to Jumu‘ah, man or woman, let him do ghusl,
and whoever does not come to it, man or woman, does not have to do ghusl.”

[Narrated by al-Bayhaqi with this wording and with a saheeh isnaad. End quote]

WHAT IS THE HUKUM (RULING) FOR JUMUAH

- It is fardul ‘ayn for the males.

- It is mustahab for the females.

O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of
Friday (Jumu'ah prayer), come to the remembrance of Allah [Jumu'ah religious talk (Khutbah) and
Salat (prayer)] and leave off business (and every other thing), that is better for you if you did but
know!

(Al-Jumu'ah 62:9)

WHAT IS THE RULING ON MISSING JUMUAH


Abu Al-Ja'd (meaning Ad-Damri) narrated, and he was a Companion according to the claim of
Muhammad bin Amr: the Messenger of Allah (Sallallahu alayhi wa sallam) said: 'Whoever neglects
the Friday prayer three times (in a row) without an excuse, then Allah sets a seal upon his heart.'"

[Sunan Tirmidhi (2/373) No. 500, Musnad Ahmad (3/424) No. 15537, Sunan Abu Dawud (1/277) No.
1052, Sunan al-Nasa'i (3/88) No. 1369, Sunan Ibn Majah (2/213) No. 1125, Sunan al-Darime (1/444)
No. 1571, Muwatta Malik (1/180) No. 468]

- If you are living in darul harb, it is difficult to follow this hadith.

- If you have to work, this does not apply to you.

- You should migrate to a Muslim country or you should arrange something at work to make it for Jumuah.

- You have to try and exchange days with a co worker.

- Or work an extra hour on Friday to cover for the time you used to go for Jumuah.

- Or let a co worker cover for you.

- Or you can alternate days.

HOW MANY PEOPLE NEED TO BE AT JUMUAH FOR IT TO BE COMPULSORY ON YOU

Jum’a literally means congregation. According to the Imam Abu Hanifa, there must be a minimum
of three people other than the Imam in order for the Jum’a prayer to be considered legitimate.
Imam Abu Yusuf and Imam Muhammad state that there must be a minimum of two people other
than the Imam.

If there are only two Muslims and the time of Jum’a has approached, then they should read Zuhr
and not Jum’a.

- The correct opinion is that you need 3 people for Jumuah.

- The Imam and two others.

- The Sunnah is for the imam to stand when giving the khutbah.

- If he is able to do so.

‫ »ﻟﯾﻧﺗﮭﯾن أﻗوام‬:‫ ﻋﻠﻰ أﻋواد ﻣﻧﺑره‬- ‫ ﯾﻘول‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ أﻧﮭﻣﺎ ﺳﻣﻌﺎ رﺳول ﷲ‬- ،‫ وأﺑﻲ ھرﯾرة رﺿﻲ ﷲ ﻋﻧﮭم‬،‫ﻋن ﻋﺑد ﷲ ﺑن ﻋﻣر‬
‫ رواه ﻣﺳﻠم‬.«‫ ﺛم ﻟﯾﻛوﻧن ﻣن اﻟﻐﺎﻓﻠﯾن‬،‫ أو ﻟﯾﺧﺗﻣن ﷲ ﻋﻠﻰ ﻗﻠوﺑﮭم‬،‫ﻋن ودﻋﮭم اﻟﺟﻣﻌﺎت‬
470. 'Abdullah Ibn 'Umar and Abu Huraira (RAA) narrated that they heard the Messenger of Allah
(Sallallahu alayhi wa sallam) say, while standing on his pulpit, "Those who are not attending the
Jum'ah (Friday) prayer should stop doing so, otherwise, Allah the Exalted, will seal their hearts and
they will be reckoned among the heedless."
[Related by Muslim]

- This is the opinion of the four imams

- They use the Quran also:

And when they see some merchandise or some amusement [beating of Tambur (drum) etc.] they
disperse headlong to it, and leave you (Muhammad Sallallahu alayhi wa sallam) standing [while
delivering Jumu'ah's religious talk (Khutbah)]. Say "That which Allāh has is better than any
amusement or merchandise! And Allāh is the Best of providers."

(Al-Jumu'ah 62:11)

WHY WAS THIS AYAT SENT DOWN?

- When the people heard the drums they jumped up and left the masjid

- Only 12 men were left listening to the prophet (SAW)

- This is why Allah (SWT) revealed 62:11

IS IT FARD TO DELIVER THE KHUTBAH IN ARABIC

-You open the khutbah in Arabic and recite a verse of taqwah.

- Then you can speak the local language.

- This is the correct opinion.

The fuqaha’ are unanimously agreed that it is better for the khutbah to be in Arabic, but they
differed as to whether that is essential. There are three points of view:

1-
That it is essential for it to be in Arabic for the one who is able to do that, even if the listeners do
not know Arabic.

[This is the view of the Maalikis and it is the well-known view of the Hanbalis.
See: al-Fawaakih al-Diwaani (1/306) and Kashshaaf al-Qinaa’ (2/34)]
2-
That it is essential for it to be in Arabic for the one who is able to do that, unless none of the
listeners know Arabic, in which case he should give the khutbah in their language.
This is the correct view according to the Shaafa’is, and it is the view of some of the Hanbalis.

[See: al-Majmoo’ by al-Nawawi (4/522)]

3-
It is mustahabb for the khutbah to be in Arabic but it is not essential, and the khateeb may deliver
the khutbah in his own language instead of Arabic. This is the view of Abu Haneefah and some of
the Shaafa’is.

[See: Radd al-Muhtaar (1/543) and al-Mawsoo’ah al-Fiqhiyyah (19/180)]

This third view is the correct one, and it is the view favoured by a number of our contemporary
scholars, because there is no clear evidence to say that the khutbah must be in Arabic, and
because the purpose of the khutbah is to exhort, benefit and teach, which can only be done by
using the language of the people present.

- If the shaikh gives khutbah in Arabic and you don’t understand.

- You can’t relate to anyone what he said.

- This is very embarrassing.

- This is why the khutbah should be given in the native language.

- Leaving the masjid during the khutbah is haraam.

SPEAKING WHILE THE IMAM IS GIVING THE KHUTBAH

- It is haram to speak during the khutbah.

- You cannot even tell someone to keep quiet.

It was narrated that Abu’l-Darda’ said: The Prophet (Sallallahu alayhi wa sallam W) sat on the minbar
and addressed the people, and he recited a verse. Ubayy ibn Ka’b was next to me, so I said to him:
“O Ubayy, when was this verse revealed?” But he refused to speak to me, so I asked him again and
he refused to speak to me, until the Prophet (Sallallahu alayhi wa sallam) came down (from the
minbar). Then Ubayy said to me: “You have gained nothing from your Jumu’ah except idle talk.”
When the Messenger of Allah (Sallallahu alayhi wa sallam) had finished (the prayer), I went to him
and told him (what had happened). He said: “Ubayy was right. When you hear your imam speaking,
then keep quiet and listen attentively until he has finished.”
[Musnad Ahmad (Vol. 5, p143) No. 21325; Sunan Ibn Majah (Vol. 2, p203) No. 1111; Sahih Ibn
Khuzaymah (Vol. 3, p154) No. 1807; Sunan al-Kubra Bayhaqi (Vol. 3, p219) No. 5623]

Those who attend Jumu’ah prayer should be quiet and listen attentively to the imam when he is
preaching. It is not permissible to speak to others, even if that is to tell them to be quiet. Whoever
does that has engaged in idle talk (laghw), and whoever engages in idle talk, his Jumu’ah prayer
does not count.

It was narrated from Abu Hurayra that the Prophet (Sallallahu alayhi wa sallam) said: “If you say to
your companion when the imam is preaching on Friday, ‘Be quiet and listen,’ you have engaged in
idle talk.”

[Narrated by al-Bukhaari, 892; Muslim, 851).

Ibn Qudaamah said:

What they quote as evidence may be understood as referring only to the one who speaks to the
imam or to whom the imam speaks, because that does not distract anyone from listening to his
khutbah. Hence the Prophet (Sallallahu alayhi wa sallam) asked him, “Have you prayed?” and he
replied; and ‘Umar asked ‘Uthmaan a question, when he came in whilst he was preaching, and he
answered. Thus we should understand these reports in this manner, in order to reconcile the
reports. It is not correct to draw an analogy with anything else, because when the imaam speaks,
he interrupts his khutbah, so he is not talking to the other person during the khutbah as such, unlike
when others speak during the khutbah.

[Al-Mughni, 2/85]

- If you speak during the khutbah your Jumu'ah is bautil.

- You should listen during Jumu'ah.

WHAT ABOUT RETURNING SALAAMS

- It is haraam for him to give salaams.

- It is haraam to return.

With regard to saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes or
returning salaams whilst the imam is delivering the khutbah, the scholars differed concerning
that.
Al-Tirmidhi said in his Sunan, following the hadeeth of Abu Hurayra, “If you say to your
companion…”
They differed concerning returning salaams and saying Yarhamuk-Allaah (may Allaah have mercy
on you) to one who sneezes. Some scholars granted a concession allowing returning salaams and
saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes whilst the imam is
delivering the khutbah.

[This is the view of Ahmad and Ishaaq. But some of the scholars among the Taabi’een and others
regarded that as makrooh. This is the view of al-Shaafa’i]

It says in Fataawa al-Lajnah al-Daa’imah (8/242):

It is not permissible to say Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes
or to return salaams whilst the imam is delivering the khutbah, according to the correct scholarly
opinion, because both of them involve speaking, which is forbidden when the imam is delivering
the khutbah, because of the general meaning of the hadeeth.
It also says (8/243):

It is not permissible for the one who enters whilst the imam is delivering the khutbah on Friday, if
he can hear the khutbah, to greet the people in the mosque, and those in the mosque should not
return his greeting whilst the imam is delivering the khutbah.
And it says (8/244):

It is not permissible to speak whilst the khateeb is delivering the Friday sermon except for one
who speaks to the imam for an important reason.

Shaykh Ibn ‘Uthaymeen said:

It is haraam to give salaams during the Friday khutbah, so it is not permissible for one who enters
the mosque whilst the imam is delivering the khutbah to give salaams, and it is also haraam to
return the greeting.

[Fataawa Ibn ‘Uthaymeen, 16/100]

- ‫ ﻋز وﺟل‬- ‫ ﯾﺳﺄل ﷲ‬،‫ » ﻓﯾﮫ ﺳﺎﻋﺔ ﻻ ﯾواﻓﻘﮭﺎ ﻋﺑد ﻣﺳﻠم وھو ﻗﺎﺋم ﯾﺻﻠﻲ‬:‫ ذﻛر ﯾوم اﻟﺟﻣﻌﺔ ﻓﻘﺎل‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫وﻋﻧﮫ؛ أن رﺳول ﷲ‬
‫ »وھﻲ ﺳﺎﻋﺔ ﺧﻔﯾﻔﺔ‬:‫ وﻓﻲ رواﯾﺔ ﻟﻣﺳﻠم‬.‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫ وأﺷﺎر ﺑﯾده ﯾﻘﻠﻠﮭﺎ‬،«‫»ﺷﯾﺋﺎ إﻻ أﻋطﺎه إﯾﺎه‬.

488. Abu Huraira (RAA) narrated that the Messenger of Allah (Sallallahu alayhi wa sallam) said
mentioning the (virtues of) Friday, "On Friday, there is an 'hour.' in which no Muslim, who matches
(this hour) praying and asking Allah for something, except that Allah will grant him whatever he
asked for."
The Messenger of Allah pointed with his hand indicating how short that hour is.'
[Agreed upon. In the version of Muslim, "It is a short period of time."]

،‫ رواه ﻣﺳﻠم‬.«‫ »ھﻲ ﻣﺎ ﺑﯾن أن ﯾﺟﻠس اﻹﻣﺎم إﻟﻰ أن ﺗﻘﺿﻰ اﻟﺻﻼة‬:‫ ﯾﻘول‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫وﻋن أﺑﻲ ﺑردة ﻋن أﺑﯾﮫ ﺳﻣﻌت رﺳول ﷲ‬
‫ورﺟﺢ اﻟدارﻗطﻧﻲ أﻧﮫ ﻣن ﻗول أﺑﻲ ﺑردة‬

489. Abu Burdah narrated on the authority of his father, 'I heard the Messenger of Allah say: "It is
(i.e. this hour), between the time when the Imam sits (i.e. upon the pulpit) and the time that the
prayer is completed."

[Related by Muslim, but Imam Ad-Daraqutni says that it is the saying of Abu Burdah and not the
narration of the Prophet (Sallallahu alayhi wa sallam)]

‫وﻓﻲ ﺣدﯾث ﻋﺑد ﷲ ﺑن ﺳﻼم ﻋﻧد اﺑن ﻣﺎﺟﮫ‬


490. Ibn Majah narrated on the authority of 'Abdullah bin Salam

‫ أﻣﻠﯾﺗﮭﺎ ﻓﻲ ﺷرح اﻟﺑﺧﺎري‬،‫ وﻗد اﺧﺗﻠف ﻓﯾﮭﺎ ﻋﻠﻰ أﻛﺛر ﻣن أرﺑﻌﯾن ﻗوﻻ‬.‫ أﻧﮭﺎ ﻣﺎ ﺑﯾن ﺻﻼة اﻟﻌﺻر إﻟﻰ ﻏروب اﻟﺷﻣس‬:‫ واﻟﻧﺳﺎﺋﻲ‬،‫وﺟﺎﺑر ﻋﻧد أﺑﻲ داود‬

491. While Imams Abu Dawud and An-Nasa'i narrated on the authority of Jabir bin 'Abdullah: "It is
between the time of al-'Asr prayer and sunset." Scholars differed as to the exact time of this hour,
up to almost forty different sayings. I mentioned all of them in

['Fath-ul-Bari' (the interpretation of Sahih al-Bukhari)]


Sharh of Bulugh Al Maram: (Salatul Khauf) {Noted} (FEBRUARY 23 2013}
‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬
SHARH BULUGH AL MARAAM:

{Book 2 Chapter 13 (Salatul Khauf) page 174}

{Prayer During Times of Fear or Danger}

FEBRUARY 23 2013 / 12 RABI AL THANI 1435 HIJRI

BY SHAIKH ABDULLAH FAISAL

EDITED BY ABU HAFIZA

‫اب ﺻﻼة اﻟﺧوف‬

CHAPTER SALATUL KHAUF

،‫ أن طﺎﺋﻔﺔ ﺻﻠت ﻣﻌﮫ وطﺎﺋﻔﺔ وﺟﺎه اﻟﻌدو‬:‫ ﯾوم ذات اﻟرﻗﺎع ﺻﻼة اﻟﺧوف‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻋﻣن ﺻﻠﻰ ﻣﻊ رﺳول ﷲ‬- ،‫ﻋن ﺻﺎﻟﺢ ﺑن ﺧوات‬
‫ ﺛم‬،‫ ﻓﺻﻠﻰ ﺑﮭم اﻟرﻛﻌﺔ اﻟﺗﻲ ﺑﻘﯾت‬،‫ وﺟﺎءت اﻟطﺎﺋﻔﺔ اﻷﺧرى‬،‫ ﺛم اﻧﺻرﻓوا ﻓﺻﻔوا وﺟﺎه اﻟﻌدو‬،‫ ﺛم ﺛﺑت ﻗﺎﺋﻣﺎ وأﺗﻣوا ﻷﻧﻔﺳﮭم‬،‫ﻓﺻﻠﻰ ﺑﺎﻟذﯾن ﻣﻌﮫ رﻛﻌﺔ‬
‫ ﻋن أﺑﯾﮫ‬،‫ ﻋن ﺻﺎﻟﺢ ﺑن ﺧوات‬،‫ ووﻗﻊ ﻓﻲ »اﻟﻣﻌرﻓﺔ« ﻻﺑن ﻣﻧده‬.‫ وھذا ﻟﻔظ ﻣﺳﻠم‬،‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫ ﺛم ﺳﻠم ﺑﮭم‬،‫ﺛﺑت ﺟﺎﻟﺳﺎ وأﺗﻣوا ﻷﻧﻔﺳﮭم‬

500. Salih bin Khawwat (RAA) on the authority of those who prayed Salatul Khauf (prayer during time of
danger) with the Prophet (Sallallahu alayhi wa sallam) at the battle of Dhat ar-Riqa', 'A group lined up
with the Prophet (Sallallahu alayhi wa sallam).

He prayed one rak'ah with the group that was with him and remained standing while they finished the prayer
(by praying another rak'ah) and then left and faced the enemy. The second group came and prayed the
remaining rak'ah with him, then he remained sitting until they had completed their prayers themselves, after
which he led them in making the Taslim.'

[Agreed upon, and the wording is from Muslim]

- Prayed along with him; while another group faced the enemy.

‫ ﺻﻠﻰ‬- ‫ ﻓﻘﺎم رﺳول ﷲ‬،‫ ﻓﺻﺎﻓﻔﻧﺎھم‬،‫ ﻓوازﯾﻧﺎ اﻟﻌدو‬،‫ ﻗﺑل ﻧﺟد‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻏزوت ﻣﻊ اﻟﻧﺑﻲ‬:‫وﻋن اﺑن ﻋﻣر ﻗﺎل‬
‫ ﺛم اﻧﺻرﻓوا‬،‫ وﺳﺟد ﺳﺟدﺗﯾن‬،‫ ورﻛﻊ ﺑﻣن ﻣﻌﮫ‬،‫ وأﻗﺑﻠت طﺎﺋﻔﺔ ﻋﻠﻰ اﻟﻌدو‬،‫ ﻓﻘﺎﻣت طﺎﺋﻔﺔ ﻣﻌﮫ‬،‫ ﯾﺻﻠﻲ ﺑﻧﺎ‬- ‫ﷲ ﻋﻠﯾﮫ وﺳﻠم‬
،‫ ﻓرﻛﻊ ﻟﻧﻔﺳﮫ رﻛﻌﺔ‬،‫ ﻓﻘﺎم ﻛل واﺣد ﻣﻧﮭم‬،‫ ﺛم ﺳﻠم‬،‫ وﺳﺟد ﺳﺟدﺗﯾن‬،‫ ﻓرﻛﻊ ﺑﮭم رﻛﻌﺔ‬،‫ﻣﻛﺎن اﻟطﺎﺋﻔﺔ اﻟﺗﻲ ﻟم ﺗﺻل ﻓﺟﺎءوا‬
‫ وھذا ﻟﻔظ اﻟﺑﺧﺎري‬،‫ ﻣﺗﻔﻖ ﻋﻠﯾﮫ‬.‫وﺳﺟد ﺳﺟدﺗﯾن‬
501. Ibn 'Umar (RAA), narrated, 'I took part in a battle with the Prophet ( Sallallahu
alayhi wa sallam), in Najd. We faced the enemy and arranged ourselves in rows. Then
the Messenger of Allah (Sallallahu alayhi wa sallam) stood up to lead the prayer. A group
lined up to pray with him while the other faced the enemy. The Prophet ( Sallallahu
alayhi wa sallam) bowed in ruku' and the first group bowed with him and then he
performed two prostrations. The first group then left (after praying one rak'ah) and
took place of those who had not yet prayed. The second group came to pray with the
Prophet (Sallallahu alayhi wa sallam) and he prayed one rak'ah and performed two
prostrations and then said the Taslim.
Then the latter group stood up and prayed another rak'ah and performed two
prostrations on their own'

[Agreed upon, and the wording is from Al-Bukhari]

‫ ﺻﻠﻰ‬- ‫ ﺻف ﺧﻠف رﺳول ﷲ‬:‫ ﻓﺻﻔﻧﺎ ﺻﻔﯾن‬،‫ ﺻﻼة اﻟﺧوف‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﺷﮭدت ﻣﻊ رﺳول ﷲ‬:‫وﻋن ﺟﺎﺑر ﻗﺎل‬
‫ ﺛم رﻓﻊ‬،‫ ﺛم رﻛﻊ ورﻛﻌﻧﺎ ﺟﻣﯾﻌﺎ‬،‫ وﻛﺑرﻧﺎ ﺟﻣﯾﻌﺎ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﻓﻛﺑر اﻟﻧﺑﻲ‬،‫ واﻟﻌدو ﺑﯾﻧﻧﺎ وﺑﯾن اﻟﻘﺑﻠﺔ‬- ‫ﷲ ﻋﻠﯾﮫ وﺳﻠم‬
‫ ﻓﻠﻣﺎ ﻗﺿﻰ‬،‫ وﻗﺎم اﻟﺻف اﻟﻣؤﺧر ﻓﻲ ﻧﺣر اﻟﻌدو‬،‫ ﺛم اﻧﺣدر ﺑﺎﻟﺳﺟود واﻟﺻف اﻟذي ﯾﻠﯾﮫ‬،‫رأﺳﮫ ﻣن اﻟرﻛوع ورﻓﻌﻧﺎ ﺟﻣﯾﻌﺎ‬
‫ ﻓﻠﻣﺎ ﻗﺎﻣوا ﺳﺟد اﻟﺻف‬،‫ ﺛم ﺳﺟد وﺳﺟد ﻣﻌﮫ اﻟﺻف اﻷول‬:‫ وﻓﻲ رواﯾﺔ‬.‫ ﻓذﻛر اﻟﺣدﯾث‬... ‫ ﻗﺎم اﻟﺻف اﻟذي ﯾﻠﯾﮫ‬،‫اﻟﺳﺟود‬
‫ وﺳﻠﻣﻧﺎ‬- ‫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‬- ‫ ﺛم ﺳﻠم اﻟﻧﺑﻲ‬:‫وﻓﻲ آﺧره‬.‫ ﻓذﻛر ﻣﺛﻠﮫ‬... ‫ ﺛم ﺗﺄﺧر اﻟﺻف اﻷول وﺗﻘدم اﻟﺻف اﻟﺛﺎﻧﻲ‬،‫اﻟﺛﺎﻧﻲ‬
‫ رواه ﻣﺳﻠم‬.‫ﺟﻣﯾﻌﺎ‬

502. Jabir bin 'Abdullah (RAA) narrated, 'I prayed Salatul Khauf (prayer when one is
afraid) with the Prophet (Sallallahu alayhi wa sallam) and he arranged us in two rows
behind him. The enemy was between us and the Qiblah (i.e. the enemy in this case
was in the direction of the Qiblah).

The Prophet (Sallallahu alayhi wa sallam) made the Takbir and we all followed him.
Then he made ruku' and we all performed ruku' after him. Then he raised his head
from the ruku' and we all raised our heads from the ruku'. Next, the Prophet
(Sallallahu alayhi wa sallam) went down for Sujud (prostration) as well as the row
closest to him (i.e. the front row), while the back row stood facing the enemy until
the Prophet (Sallallahu alayhi wa sallam) and the first row had completed their
prostration, after which the back row performed Sujud and then stood.

Following this, those in the back row moved to the front, while those in the front row
moved to the back. The Prophet (Sallallahu alayhi wa sallam) performed the ruku' and
we all performed ruku'.
Then, he raised his head and we raised our heads from ruku'. Afterward, he made the
Sujud and the row that was previously in the back during the first rak'ah prostrated
with him while the [new] back row stood facing the enemy. When the Prophet and
the [new] front row had completed their Sujud, the [new] back row performed Sujud.
Finally, the Prophet made the Taslim and we followed him in this.'

[Related by Ahmad, Muslim and An-Nasa'i. In another narration]

'Then he prostrated and the first row prostrated with him. When they stood, the
second row performed Sujud...' and mentioned the same as the rest of the first
Hadith.' Finally, 'Then the Prophet (Sallallahu alayhi wa sallam) made the Taslim and we
all made the Taslim with him.'

[Related by Muslim]
‫ أﻧﮭﺎ ﻛﺎﻧت ﺑﻌﺳﻔﺎن‬:‫ وزاد‬،‫ ﻋن أﺑﻲ ﻋﯾﺎش اﻟزرﻗﻲ ﻣﺛﻠﮫ‬:‫وﻷﺑﻲ داود‬

503. Abu Dawud related on the authority of Abu 'Aiyash az-Zuraqi, a similar Hadith
with the following addition, 'It was performed (i.e. the fear prayer) at 'Usfan.'
- Some scholars say this is only for the prophet.
- They say you have to have two jamaah.

- One watch while they others pray.

And when you (Muslims) travel in the land, there is no sin on you if you shorten your Salat (prayer) if
you fear that the disbelievers may attack you, verily, the disbelievers are ever unto you open enemies.

(An-Nisa 4:101)

When you (O Messenger Muhammad Sallallahu alayhi wa sallam) are among them, and lead them in
As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms
with them; when they finish their prostrations, let them take their positions in the rear and let the
other party come up which has not yet prayed, and let them pray with you taking all the precautions
and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to
attack you in a single rush, but there is no sin on you if you put away your arms because of the
inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah
has prepared a humiliating torment for the disbelievers.

(An-Nisa 4:102)

- On the battlefield you still have to pray,

The Salah of fear is prescribed during every lawful battle, such as fighting disbelievers or aggressors, because
Allaah, the Most High, says,

[“If you fear that those who disbelieve will cause you distress”]

[Sura Al-Nisaa: 101].

The proof for the legality of the Salah of fear is the Qur’an, the Sunnah and the consensus. Allaah, the Most
High says,

[“And when you are among them and keep up the prayer for them, let a party of them stand up with
you, and let them take their arms; then when they have prostrated themselves, let them go to your
rear, and let another party who have not prayed come forward and pray with you, and let them take
their precautions and their arms”]

[Surah Al-Nisaa: 102].

There are different ways to perform the Salah of fear, and all of them are established in the authentic Sunnah
and all are permissible.

Imam Ahmad, may Allaah bestow His mercy upon him, said, “Five or six ways of praying the Salah of fear have
been proven authentic from the Prophet, and all of these ways are allowed”

The Salah of fear can be prayed when there is a need during travelling, or while residing if the Muslims fear
an attack of the enemy, because the reason for it is fear, not travelling. However, there is no shortening of the
Salah of fear for a resident, and only the manner in which it is prayed is shortened.

On the other hand, during travelling both the number of Raka’at – if it were a Salah of 4 Raka’at – as well as
the way it is prayed is shortened.

This Salah is allowed with two conditions:


1. It is lawful to fight the enemy, as we have previously mentioned.

2. Fear that the enemy will attack during Salah, for Allaah says,

[“If you fear that those who disbelieve will cause you distress”]

[Sura Al-Nisaa: 101],

[“(For) those who disbelieve desire that you may be careless of your arms and your luggage, so that
they may then turn upon you with a sudden, united attack”]

[Sura Al-Nisaa: 102]

From the characteristics of the Salah of fear is what was reported from the Prophet in the hadeeth of
Sahl bin Abi Hathma Al-Ansaari, which Imam Ahmad adopted as it is similar to how the Salah is
described in the Qur’an, and it is the safest, because a Salah at the time of war is harder on the enemy.

The Prophet r prayed this Salah during the battle of Dhaat Al-Riqaa’, and in a report, Sahl described it
as,

“A group lined up with the Prophet while another group faced the enemy”

He prayed one Raka'ah with the group that was with him, and remained standing while they finished
the Salah and left to face the enemy. The second group came and prayed the remaining Raka'ah with
him, and he remained seated until they completed their prayers individually, after which he led them
in (making) the Tasleem”

[Narration is agreed upon]

- kuffar are opportunists.

- They used 911 to take civil liberties,

- They use it to bug phones,


Sharh of Bulugh Al Maram: {The Virtues Of EID} {Noted & Audio}
{FEBRUARY 25 2013}
‫ﺑﺳم ﷲ اﻟرﺣﻣن اﻟرﺣﯾم‬

SHARH BULUGH AL MARAAM EID

{THE SUNNAH OF EID (Book 2 Chapter 15 page 178)}

FEBRUARY 25 2013 / 14 RABI AL THANI 1435 HIJRI

BY SHAIKH ABDULLAH AL FAISAL

EDITED BY ABU HAFIZA

The 13 Virtues of EID Prayer {Mp3 Audio Click Me}

THE VIRTUES OF EID

I would like to know some of the Sunnahs of Eid and the rulings thereon.
Praise be to Allah.

Allah has set out several rulings concerning Eid, including the following:

1 – It is mustahabb to recite takbeer during the night of Eid from sunset on the last day of
Ramadan until the imam comes to lead the prayer. The format of the takbeer is as follows:

Allaahu Akbar, Allaahu Akbar, laa ilaaha ill-Allah, Allaahu Akbar, Allaahu Akbar, wa Lillaahi’l-hamd

(Allah is Most Great, Allah is Most Great, there is no god except Allah, Allah is Most Great, Allah is
Most Great, and all praise be to Allah)

Or you can say Allaahu Akbar three times, so you say:

Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, laa ilaaha ill-Allah, Allaahu Akbar, Allaahu
Akbar, Allaahu Akbar, wa Lillaahi’l-hamd

(Allah is Most Great, Allah is Most Great, Allah is Most Great, there is no god except Allah, Allah is
Most Great, Allah is Most Great, Allah is Most Great, and all praise be to Allah)

Both are permissible.

Men should raise their voices reciting this dhikr in the marketplaces, mosques and homes, but
women should not raise their voices.
2 – You should eat an odd number of dates before leaving for the Eid prayer, because the Prophet
(peace and blessings of Allah be upon him) did not set out on the day of Eid until he had eaten an
odd number of dates. He should stick to an odd number as the Prophet (Sallallahu alayhi wa sallam)
did.

3 – You should wear your best clothes – this is for men. With regard to women, they should not
wear beautiful clothes when they go out to the Eid prayer-place, because the Prophet (Sallallahu
alayhi wa sallam) said: “Let them go out looking decent” i.e., in regular clothes that are not fancy.
It is haraam for them to go out wearing perfume and makeup.

4 – Some of the scholars regarded it as mustahabb to do ghusl for the Eid prayer, because it is
narrated that some of the salaf did this. Doing ghusl for Eid prayer is mustahabb, just as it is
prescribed for Jumu’ah because one is going to meet people. So if one does ghusl that is good.

5 – The Eid prayer. The Muslims are unanimously agreed that the Eid prayer is prescribed in Islam.
Some of them say that it is Sunnah, some say that it is fard kafaayah (a communal obligation) and
some say that it is fard ‘ayn (an individual obligation), and that not doing it is a sin. They quoted as
evidence the fact that the Prophet (Sallallahu alayhi wa sallam) commanded even the virgins and
women in seclusion, i.e., those who did not ordinarily come out, to attend the Eid prayer place,
except that those who were menstruating should keep away from the prayer-place itself, because it
is not permissible for a menstruating woman to stay in the mosque; it is permissible for her to pass
through but not to stay there.

It seems to me, based on the evidence, that it is fard ‘ayn (an individual obligation) and that every
male is obliged to attend the Eid prayer except for those who have an excuse. This was the view
favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).

In the first rak’ah the imam should

recite Sabbih isma rabbika al-A‘ala (Soorat al-A’la 87) and in the second rak’ah he should recite Hal
ataaka hadeeth ul-ghaashiyah (al-Ghaashiyah 88). Or he may recite Soorat Qaaf (50) in the first and
Soorat al-Qamar (54) in the second.

Both options are narrated in saheeh reports from the Messenger of Allah (Sallallahu alayhi wa
sallam).

6 – If Jumu’ah and Eid fall on the same day, the Eid prayer should be held, as should Jumu’ah
prayer, as is indicated by the apparent meaning of the hadeeth of al-Nu’maan ibn Basheer which
was narrated by Muslim in his Saheeh. But those who attend the Eid prayer with the imam may
attend Jumu’ah if they wish, or they may pray Zuhr.
7 – One of the rulings on Eid prayer is that according to many scholars, if a person comes to the
Eid prayer-place before the imam comes, he should sit down and not pray two rak’ahs, because the
Prophet (Sallallahu alayhi wa sallam) prayed Eid with two rak’ahs, and he did not offer any prayer
before or after it.

Some of the scholars are of the view that when a person comes he should not sit down until he has
prayed two rak’ahs, because the Eid prayer-place is a mosque, based on the fact that menstruating
women are not allowed there, so it comes under the same rulings as a mosque which indicates that
it is a mosque. Based on this, it comes under the general meaning of the words of the Prophet
(Sallallahu alayhi wa sallam):

“When any one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.”

With regard to the fact that the Prophet (Sallallahu alayhi wa sallam) did not offer any prayer before
or after the Eid prayer, that is because when he arrived the prayer started.

Thus it is proven that we should pray Tahiyyat al-Masjid (two rak’ahs to “greet the mosque”) when
arriving at the Eid prayer-place, as in the case of all mosques, because if we assume from the
hadeeth that there is no Tahiyyat al-Masjid for the Eid mosque, then we should say that there is no
Tahiyyat al-Masjid for the Jumu’ah mosque either, because when the Messenger of Allah (Sallallahu
alayhi wa sallam) arrived at the Jumu’ah mosque he would deliver the khutbah, then pray two
rak’ahs then leave and pray the regular Sunnahs of Jumu’ah in his house, so he did not offer any
prayer before it or after it (in the mosque)

What seems more likely to be correct in my view is that we should pray two rak’ahs in the Eid prayer-
place to greet the mosque, but we should not denounce one another with regard to this issue,
because it is a matter concerning which the scholars differ. We should not denounce others with
regard to matters where the scholars differ, unless there is a clear text. So we should not denounce
the one who prays (Tahiyyat al-Masjid) or the one who sits down without praying.

8 – One of the rulings on the day of Eid – Eid al-Fitr – is that Zakaat al-Fitr is due on this day. The
Prophet (peace and blessings of Allah be upon him) enjoined that it should be paid before the Eid
prayer.

It is permissible to pay it one or two days before that, because of the hadeeth of Ibn ‘Umar (may
Allah be pleased with him) which was narrated by al-Bukhaari:

“They used to give it one or two days before (Eid) al-Fitr.” If it is paid after the Eid prayer, it does
not count as Sadaqat al-Fitr, because of the hadeeth of Ibn ‘Abbaas:

“Whoever pays it before the prayer, it is Zakaat al-Fitr, and whoever pays it after the prayer, it is
ordinary charity.” It is haraam to delay Zakaat al-Fitr until after the Eid prayer. If one delays it with
no excuse then it is not acceptable zakaah, but if there is an excuse – such as if a person is travelling
and does