Hadith File

HADEETH and HADEETH SITES for Shaikh Faisal’s dars
UPDATED 17 AUG 2014
Incl special topics, SHIA hujjah and excerpts from Shaikh’s books
SAHIH INTERNATIONAL QURAN SOURCE
http://www.nwahy.com/quran/mobile/translate.php?l=2
BIBLE SOURCE
http://bibledatabase.net/html/kjv/index.html
HADITH Sources:
http://ahadith.co.uk/ {Bukhari - Sunan Ibn Majah -
Malik Muwatta -Sunan At Tirmidh - Muslim- Sunan Abu Dawud - Sunan An Nasai }
http://www.sahih-bukhari.com/ {SAHIH BUKHARI}
http://www.iium.edu.my/deed/hadith/muslim/index_b.html {SAHIH MUSLIM}
http://www.searchtruth.com/
http://www.scribd.com/doc/16768046/Jami-a-Tirmidhi-Sunan-alTirmidhi
http://spl.qibla.com/Hadith// {Al Muwatta Malik -
Riyadh Us Salihin - Sahih Al Bukhari - Al Adab Al Mufrad - Forty Hadith Qudsi}
http://theonlyquran.com/hadith {BUKHARI - MUSLIM -
MALIK MUWATTA - ABU DAWUD - HADITH QUDSI}
http://dabclub.com/islamic/hadith/Bukhari/Index.htm {SAHIH BUKHARI}
http://dabclub.com/islamic/hadith/Muslim/Index.htm {SAHIH MUSLIM}
000 THE FIRST TYPE OF HUKM OF ALLAH (Saalih al Uthaymeen)
Shaikh Muhammad Ibn Saalih al-'Uthaymeen said: "The first type is when the Hukm of
Allah is removed and replaced with another Taghuutee Hukm, so that the Hukm of the
Shari'ah is eliminated between the people and he puts in its place another Hukm from
the fabrication of the humans and they remove the laws of the Shari'ah concerning the
Mu'amalah (i. e. the general actions between people) and they put in its place
fabricated laws and this, without doubt, is Istib'daal (i. e. replacement) of the Shari'ah
of Allah subhaanahuu wa-ta'ala, with other than it. And this is Kufr which removes one
from the Milla because this person put himself at the level of the Creator because he
shara'a (legislated) for the slaves of Allah that which Allah ta'ala did not give
permission for and that is Shirk in His, ta'ala's saying: "Or have they partners with
Allâh (false gods), who have instituted for them a religion, which Allâh has not
allowed?" (Ash-Shu'ara, 21) – "Fiqh Al-'Ebaadaat", #60
001 ISLAM BY NECESSITY
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 (SAW), 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)]

002 IBN TAYMIYYAH’S FATWA 35/373 / ABANDON SHARIAH
"A scholar who abandons what has learnt from the Quran and the Sunnah and follows a ruler who
does not rule in accordance with the teaching of Allah and His Messenger is an apostate and a
disbeliever who deserves punishment in this world and in the hereafter " Fatawa Ibn Taymiyyah,
Volume 35/373
003 IBN KATHIR’S FATAWA 2/67 / MUST BE FOUGHT
Ibn Katheer (rh) said: “Thus, it has become in his sons a followed law to which they have been giving
precedence over ruling by the book of Allah and the Sunnah of His Messenger (SAW). Whoever does
this is a Kaafir who must be fought until he returns to the rule of Allah and His Messenger. So no one
other than He should rule neither minorly or majorly." [Tafseer Ibn Katheer (3/131)]
004 ABANDONING SHARIAH IS NOT MINOR KUFR
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 (SAW). Whosoever does this has become a Kaafir by the
Ijma of the Muslims.” [Al-Bidayah Wan-Nihayah, (Vol. 13, p119)]
005 MAKE HARAM HALAL
Shaykh al-Islam Ibn Taymiyyah (d. 728H): “Whenever a person makes halal what is haraam by
consensus or makes haraam what is halal by consensus or replaces the Sharee’ah that is agreed upon
by consensus, then he is a Kaffir by the agreement of the scholars of Fiqh.” – “Al-Fataawa”, Vol.
3/267
Shaikh 'Abdul-'Azeez Ibn 'Abdullah Ibn Baaz said: "There is no Eeman for the one who believes the
laws of the people and their opinions are superior to the Hukm of Allah and His Messenger or that they
are equal to it or that they resemble it or who leaves it or replaces it with fabricated laws and
institutions invented by people, even if he believes that the laws of Allah are more encompassing and
more just." [Wujoob Tah'keem Shari'ah Allah' (pg. 16-17)]
006 THE 1ST THING THE UMMAH WILL LOSE IS KHUSHOO IN 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).
007 MUJAHID SAID SURAH BAQARAH 2; 238 IS TALKING ABOUT KHUSHOO
It was reported that Mujaahid said: “’…and stand before Allaah with obedience” [a l-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).
008 BEWARE OF THE KHUSHOO OF HYPOCRISY
Hudhayfah (may Allaah be pleased with him) used to say: “Beware of the khushoo’ of hypocrisy.” He
was asked, “What is the khushoo’ of hypocrisy?” He said, “When the body shows khushoo’ but there is
no khushoo’ in the heart.” Fudayl ibn ‘Ayaad said: “It was disliked for a man to show more khushoo’
than he had in his heart.” One of them saw a man showing khushoo’ in his shoulders and body, and
said, “O So and so, khushoo’ is here” – and he pointed to his chest, “not here” – and he pointed to his
shoulders. (al-Madaarij, 1/521)
008 KHUSHOO IS TO EMPTY YOUR HEART FOR SALAH
“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).
Allaah has mentioned al-khaashi’eena wa’l-khaashi’aat (men and women who are humble (before their
Lord)), and described this quality as one of the qualities of those who are chosen. He tells us that He
has prepared for them forgiveness and a great reward (i.e., Paradise). [See al-Ahzaab 33:35].
009 IS KHUSHOO FARD IN SALAH
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… C ondemnation 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
010 THE VIRTUES OF KHUSHOO
C oncerning the virtues of khushoo’ and as a warning to the one who neglects it, the Prophet (peace
and blessings of Allaah be upon him) 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).
C oncerning the virtues of khushoo’, the Prophet (peace and blessings of Allaah be upon him) 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).
011 THE RASOOL HAD A STRONG DESIRE TO DO WHAT IS FARD
Prophet (peace and blessings of Allaah be upon him) used to say, ‘In your world, women and perfume
have been made dear to me, and my joy is in prayer.’
012 THE HADITH SAYS PURIFY YOUR MOUTHS FOR THE QUR'AN
the Prophet (peace and blessings of Allaah be upon him) said: “Purify your mouths for the Qur’aan.”
(Reported by al-Bazzaar, who said: we do not have it with any better isnaad than th...
013 REMEMBER DEATH IN YOUR SALAH
The Prophet (peace and blessings of Allaah be upon him) said: “Remember death in your prayer, for
the man who remembers death during his prayer is bound to pray properly, and pray the prayer of a
man who does not think that he will pray any other prayer.” (al-Silsilat al-Saheehah by al-Albaani,
1421. It was reported from al-Suyooti that al-Haafiz ibn Hajar classed this hadeeth as hasan).
014 PRAY EVERY SALAH LIKE THE LAST SALAH
The Prophet (peace and blessings of Allaah be upon him) 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) – meaning the prayer of one who thinks that he will not pray another
prayer. The person who is praying will no doubt die, and there is some prayer that will be his last
prayer, so let him have khushoo’ in the prayer that he is doing, for he does no t know whether this will
be his last prayer.
015 TO THINK DEEPLY OVER THE MEANING OF THE SURAH THAT ARE RECITED IN SALAH
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].
016 YOU ARE ALLOWED TO REPEAT A SURAH IN EVERY RAKAH
One of the Sahaabah – 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)
There is no doubt that these actions – thinking about the meanings, repeating and interacting with the
words – are among the greatest means of increasing khushoo’, as Allaah says (interpretation of the
meaning): “And they fall down on their faces weeping and it adds to their humility [khushoo’]’” [al -
Isra’ 17:109].
017 THE MOST AMAZING THING AISHA SAW FROM THE RASOOL

The following is a moving story that illustrates how the Prophet (peace and blessings of Allaah be
upon him) 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 (peace and blessings of Allaah be upon him).’ 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).
018 TO SAY AMEEN ALOUD HELPS WITH THE KHUSHOO
One example of interacting with the aayaat is to say “Aameen” after al-Faatihah, which brings a great
reward. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the imaam
says ‘Aameen,’ then say ‘Aameen’ too, for whoever says ‘Aameen’ and it coincides with the ‘Aameen’
of the angels, will have all his previous sins forgiven.” (Reported by al-Bukhaari, no. 747).
019 WE SHUD SAY RABBANAA WA LAKAL HAMD
Another example is responding to the imaam when he says “Sami’ Allaahu liman hamidah (Allaah
hears the one who praises Him)”; the members of the congregation should say, “Rabbanaa wa laka’l -
hamd (O our Lord, to You be praise).” This also brings a great reward. Rifaa’ah ibn Raafi’ al-Zirqi said:
“One day we were praying behind the Prophet (peace and blessings of Allaah be upon him). 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, ‘I saw
thirty-odd angels rushing to see who would write it down first.’” (Reported by al-Bukhaari, al-Fath,
2/284).
020 TO PAUSE AT EACH AYAH OF SURAH FATIHA
This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the
Prophet (peace and blessings of Allaah be upon him), as Umm Salamah (may Allaah be pleased with
her) described how the Messenger of Allaah (peace and blessings of Allaah be upon him) 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).
021 RECITE WITH A BEAUTIFUL VOICE
Another way of helping oneself to have khushoo’ is by making one’s voice beautiful when reciting. This
is something that was advised by
the Prophet (peace and blessings of Allaah be upon him), as when he said, “Beautify the Qur’aan with
your voices, for a fine voice increases the Qur’aan in beauty.” (Reported by al-Haakim, 1/575; Saheeh
al-Jaami’, no. 3581).
the Prophet (peace and blessings of Allaah be upon him) said: “Truly, the one who has one of the
finest voices among the people for reciting the Qur’aan is the one whom you think fears Allaah when
you hear him recite.” (Reported by Ibn Maajah, 1/1339; Saheeh al-Jaami’, no. 2202).
021 ALWAYS BEAR IN MIND THAT ALLAH RESPONDS TO PRAYERS
The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, the Blessed and Exalted has
said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall
have what he has asked for.” When the slave says ‘Praise be to Allaah, Lord of the Worlds,’ Allaah
says, ‘My slave has praised Me.’ When the slave says, ‘The Most Merciful, the Bestower of Mercy,’
Allaah says, ‘My slave has extolled me.’ When the slave says, ‘Master of the Day of Judgement,’ Allaah
says, ‘My slave has glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone
we ask for help,’ Allaah says, ‘This is between Me and My slave, and My slave shall have what he
asked for.’ When the slave says, ‘Guide us to the Straight Path, the path of those whom You have
favoured, not the path of those who receive Your anger, nor of those who go astray,’ Allaah says, ‘All
these are for My slave, and My slave shall have what he asked for.’” (Saheeh Muslim, Kitaab al -
Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli rak’ah). [Words in italics are the translation of the
meaning of Soorat al-Faatihah – Translator].

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you
stands to pray, he is conversing with his Lord, so let him pay attention to how he speaks to Him.” (al-
Haakim, al-Mustadrak, 1/236; Saheeh al-Jaami’, 1538).
022 A SUTRAH HELPS WITH KHUSHOO
The Prophet (peace and blessings of Allaah be upon him) 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
023 TO PLACE THE RIGHT HAND OVER THE LEFT ON THE CHEST
The Prophet (peace and blessings of Allaah be upon him), when he stood up to pray, used to place his
right hand on his left hand (Muslim, no. 401), and place them on his chest (Abu Dawood, no. 759; see
also Irwa’ al-Ghaleel, 2/71). The Messenger of Allaah (peace and blessings of Allaah be upon him)
said, “We Prophets were commanded… to place our right hands on our left hands in prayer.”
(Reported by al-Tabaraani in al-Mu’jam al-Kabeer, no. 11485. Al-Haythami said: Al-Tabaraani
reported it in al-Awsat and its men are the men of saheeh. Al-Majma’, 3/155).
Imaam Ahmad (may Allaah have mercy on him) was asked about the meaning of placing one hand on
top of the other when standing in prayer. He said: “It is humility before the Almighty.” (Al-Khushoo’
fi’l-Salaah by Ibn Rajab, p. 21).
Ibn Hajar (may Allaah have mercy on him) said: “The ‘ulamaa’ said: the meaning of this posture is
that it is the attitude of the humble petitioner, it is more likely to prevent fidgeting, and it is more
conducive to khushoo’.” (Fath al-Baari, 2/224).
024 TO LOOK WHERE U WILL MAKE SAJDAH
It was reported from ‘Aa’ishah that “the Messenger of Allaah (peace and blessings o f Allaah be upon
him) 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).
025 IS KEEPING THE EYES CLOSE MAKRUH
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.)
Thus it is clear that the Sunnah is not to close one’s eyes, unless it is necessary to do so in order to
avoid something that may adversely affect one’s khushoo’.
026 POINTING WITH THE INDEX FINGER IN TASHA'HUD HELPS WITH KHUSHOO
The Prophet (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him)
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
027 THE SUNNAH IS TO VARY THE SURAHS U RECITE IN EACH RAKAH
Among the soorahs which the Prophet (peace and blessings of Allaah of upon him) 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].
028 TO MAKE DU'AA IN SUJOOD
“Whoever does not call on Allaah, Allaah will be angry with him.” (Reported by al-Tirmidhi, Kitaab al-
Da’waat, 1/426; classed as hasan in Saheeh al-Tirmidhi, 2686).
the Prophet (peace and blessings of Allaah be upon him) said, “The closest that the s lave 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).
029 RECITING A DU'AA AFTER THE TASHA'HUD
One of the things that he (peace and blessings of Allaah be upon him) 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).”
030 WE SHUD REMOVE DECORATIONS THAT AFFECT THE KHUSHOO
Anas (may Allaah be pleased with him) said: “ ‘Aa’ishah had a decorated, colourful 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).
031 TO AVOID PRAYING WHEN ITS TOO HOT
One should also avoid praying in places that are very hot or very cold, if possible. The Prophet (peace
and blessings of Allaah be upon him) told us to delay praying Zuhr in summer until the hottest part of
the day was over. Ibn al-Qayyim (may Allaah have mercy on him) said: “Praying when it is intensely
hot prevents a person from having the proper khushoo’ and presence of mind, and he does his
worship reluctantly, so the Prophet wisely told them to delay praying until the heat had lessened
somewhat, so that they could pray with presence of mind and thus achieve the purpose of prayer, i.e.,
having khushoo’ and turning to Allaah.” (Al-Waabil al-Sayib, Daar al-Bayaan edn., p.22)
031 TO AVOID PRAYING IN GARMENTS OF DECORATIONS & PICTURES
‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon
him) stood up to pray wearing a checkered shirt, and he looked at the patterns in it. When he had
finished his prayer, he said, “Take this shirt to Abu Jaham ibn Hudhayfah and bring me an anbajaani
(a garment with no decorations or checks), because it distracted me when I was praying.” According
to another report: “These checks distracted me.” According to another report: “He had a checkered
shirt, which used to distract him whilst he was praying.” (Reports in Saheeh Muslim, no. 556, part

3/391).
032 WHATS THE RULING OF THE SALAH OFFERED IN GARMENTS WITH PICS ?
Prayer offered in a garment that has images of people or animals on it is valid, but there is some sin
involved.
The Scholars of the Standing Committee were asked: Is it permissible to pray in a garment on which
there is an image of a person or images of animals? Is it permissible to enter the toilet in a garment
on which there is the name of Allaah?
They replied: It is not permissible to pray in clothes on which there are images of animate beings,
whether people, birds, camels, cattle, sheep, or other animate beings, and it is not permissible for a
Muslim to wear them when he is not praying either. The prayer of one who prays wearing clothes on
which there are images is valid, but he is sinning if he knows the shar’i ruling. It is not permissible to
write the name of Allaah on clothing, and it is makrooh to enter the toilet wearing it, because that is
showing disrespect to His name, may He be exalted. End quote.
Fataawa al-Lajnah al-Daa’imah (6/179)
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on the prayer of
one who prays in a garment on which are embroidered or printed images of animate beings.
He replied: If he is unaware, there is no sin on him, but if he knew (the ruling) then his prayer is valid
but there is some sin involved, according to the more correct of the two scholarly rulings. Some
scholars said that his prayer is invalid, because he has prayed in a garment that is haraam for him.
End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (12/360)
033 TO AVOID PRAYING WHEN THE FOOD IS READY
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not pray when there is
food prepared.” (Reported by Muslim, no. 560).
If food has been prepared and served, or if it is offered, a person should eat first, because he will not
be able to concentrate properly and have khushoo’ if he leaves it and gets up to pray when he is
wanting to eat. He should not even hasten to finish eating, because the Prophet (peace and blessings
of Allaah be upon him) said: “If the dinner is served and the time for prayer comes, eat dinner before
praying Salaat al-Maghrib, and do not rush to finish your meal.” According to another report: “If
dinner has been put out and the iqaamah has been given for prayer, eat dinner first and do not rush
to finish it.” (Agreed upon. Al-Bukhaari, Kitaab al-Aadhan, Baab idhaa hadara al-ta’aamu wa uqeemat
al-salaah; Muslim, no. 557-559).
034 TO AVOID PRAYING WHEN U NEED THE TOILET/WASHROOM
No doubt one of the things that can prevent proper khushoo’ is praying when one needs to go to the
washroom. The Prophet (peace and blessings of Allaah be upon him) forbade praying when one is
suppressing the urge to urinate or defecate. (Reported by Ibn Maajah in his Sunan, no. 617; Saheeh
If anyone is in this position, he should first go to the bathroom and answer the call of nature, even if
he misses whatever he misses of the congregational prayer, because the Prophet (peace and blessings
of Allaah be upon him) said: “If any one of you needs to go to the toilet, and the prayer has begun, he
should go to the toilet first.” (Reported by Abu Dawood, no. 88; Saheeh al-Jaami’, no. 299)
035 TO AVOID PRAYING FACING SOMEONE WHO IS SLEEPING OR TALKING
The Prophet (peace and blessings of Allaah be upon him) forbade this; he said: “Do not pray behind
one who is sleeping or one who is talking.” (Reported by Abu Dawood, no. 694; Saheeh al-Jaami’, no.
375. He said, a hasan hadeeth).
- because one who is talking will distract the worshipper with his talk, and one who is sleeping may
expose something that will distract the worshipper.
Al-Khattaabi (may Allaah have mercy on him) said: “As for praying behind people who are talking, al -
Shaafa'i and Ahmad ibn Hanbal considered this to be makrooh, because their talk distracts the
worshipper from his prayer.” (‘Awn al-Ma’bood, 2/388).
036 TO AVOID TURNING AWAY IN SALAH

Both of them are not allowed, and are detrimental to the reward for the prayer. The Messenger of
Allaah (peace and blessings of Allaah be upon him) was asked about turning away during prayer, and
he said: “It is something that Shaytaan steals from a person’s prayer.” (Reported by al-Bukhaari,
Kitaab al-Adhaan, Baab al-Iltifaat fi’l-Salaah).
The one who turns away with his heart or his eyes during prayer is like a man who is called by the
ruler and made to stand before him, and when the ruler starts to address him, he turns away, looking
to the right and the left, not listening to what the ruler is saying and not understanding a word of it,
because his heart and mind are elsewhere. What does this man think the ruler will do to him?
The least that he deserves is that when he leaves the ruler, he is hated and no longer valued. One
who prays like this is not equal to one who prays with the proper presence of mind, turning to Allaah
in his prayer in such a way that he feels the greatness of the One before Whom he is standing, and he
is filled with fear and submission; he feels too shy before his Lord to turn to anyone else or to turn
away. The difference between their prayers is as Hassaan ibn ‘Atiyah said: “The two men may be in
one congregation, but the difference in virtue between them is as great as the distance between
heaven and earth. One of them is turning with all his heart towards Allaah, whilst the other is
negligent and forgetful.” (Al-Waabil al-Sayib by Ibn al-Qayyim, Daar al-Bayaan, p. 36).
As for turning away for a genuine reason, this is OK. Abu Dawood reported that Sahl ibn al-
Hanzaliyyah said: “We started praying – Salaat al-Subh (Fajr) – and the Messenger of Allaah (peace
and blessings of Allaah be upon him) was looking at the ravine.” Abu Dawood said: “He had sent a
horseman at night to guard the ravine.” This is like when he carried Umaamah bint Abi’l-‘Aas, and
when he opened the door for ‘Aa’ishah, and when he came down from the minbar whilst praying in
order to teach them, and when he stepped back during Salaat al-Kusoof (prayer at the time of an
eclipse), and when he grabbed and strangled the Shaytaan when he wanted to interrupt his prayer.
He also ordered that snakes and scorpions should be killed even during prayer, and a person who is
praying should stop and even fight one who wants to pass in front of him whilst he is praying. He told
women to clap during prayer [if they spot a mistake on the part of the imaam], and he used to wave
or gesture to people who greeted him whilst he was praying. These and other actions may be done in
cases of necessity, but if there is no necessity, then they are just idle gestures that cancel out
khushoo’ and are therefore not allowed during prayer. (Majmoo’ al-
037 TO AVOID LOOKING IN THE SKY DURING SALAH
The Prophet (peace and blessings of Allaah be upon him) forbade us to do this and issued a warning
against it. He said: “When any one of you is praying, he should not lift his gaze to the heavens, lest
he lose his sight.” (Reported by Ahmad, 5/294; Saheeh al-Jaami’, no. 762). According to another
report, he said: “What is wrong with people who lift their gaze to the heavens whilst they are
praying?” According to another report, he said: “that they raise their gaze when they make du’aa’
during salaah?” (Reported by Muslim, no. 429). He spoke out strongly against it, to the extent that he
said, “Let them stop it, or their eyesight will be taken away.” (Reported by Imaam Ahmad, 5/258;
Saheeh al-Jaami’, 5574).
038 TO AVOID SPITTING IN FRONT OF HIM AS HE PRAYS
This is incompatible with khushoo’ and good manners before Allaah. The Prophet (peace and blessings
of Allaah be upon him) said: “When any one of you is praying, let him not spit in front of himself, for
Allaah is before him when he prays.” (Reported by al-Bukhaari in his Saheeh, no. 397).
He also said: “When any one of you stands up to pray, he should not spit in front of himself, because
he is talking to Allaah – may He be blessed and exalted – as long as he is in his prayer place; and he
should not [spit] to his right, because there is an angel on his right. He should spit to his left, or
beneath his feet, and bury it.” (Reported by al-Bukhaari, al-Fath, no. 416, 1/512).
039 TO AVOID YAWNING IN SALAH
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you feels
the urge to yawn during prayer, let him suppress it as much as he can, lest the Shaytaan enter…”
(Reported by Muslim, 4/2293). If the Shaytaan enters, he will be more able to disturb the
worshipper’s khushoo’, in addition to laughing at him when he yawns.
040 TO AVOID PRAYING WITH HANDS ON HIPS
Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade

putting the hands on the hips during prayer.” (Reported by Abu Dawood, no. 947; Saheeh al -
Bukhaari, Kitaab al-‘Aml fi’l-Salaah, Baab al-Hadhr fi’l-Salaah).
Ziyaad ibn Subayh al-Hanafi said: “I prayed beside Ibn ‘Umar and I put my hand on my hip, but he
struck my hand. When he had finished praying, he said, “This is crossing in prayer. The Messenger of
Allaah (peace and blessings of Allaah be upon him) used to forbid this.” (Reported by Imaam Ahmad,
2/106 and others. Classed as saheeh by al-Haafiz al-‘Iraaqi in Takhreej al-Ihyaa’. See al-Irwaa’,
2/94).
It was reported that the Prophet (peace and blessings of Allaah be upon him) said that this posture is
how the people of Hell rest; we seek refuge with Allaah from that. (Reported by al-Bayhaqi from Abu
Hurayrah. Al-‘Iraaqi said, its isnaad appears to be saheeh).
041 TO AVOID DRAGGING YOUR GARMENTS ON THE GROUND IN SALAH
It was reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade
letting one’s clothes hang down during prayer or for a man to cover his mouth. (Reported by Abu
Dawood, no. 643; Saheeh al-Jaami’, no. 6883. He said, this is a hasan hadeeth). In ‘Awn al-Ma’bood
(2/347) al-Khattaabi said: “Al-sadl: letting one's clothes hang down all the way to the ground.” It was
reported in Marqaat al-Mafaateeh (2/236): “Al-sadl is completely forbidden because it has to do with
showing off, and in prayer it is even worse.”
042 TO AVOID ANIMAL BEHAVIOUR IN SALAH
It was reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade
letting one’s clothes hang down during prayer or for a man to cover his mouth. (Reported by Abu
Dawood, no. 643; Saheeh al-Jaami’, no. 6883. He said, this is a hasan hadeeth). In ‘Awn al-Ma’bood
(2/347) al-Khattaabi said: “Al-sadl: letting one's clothes hang down all the way to the ground.” It was
reported in Marqaat al-Mafaateeh (2/236): “Al-sadl is completely forbidden because it has to do with
showing off, and in prayer it is even worse.”
043 READ MUS-HAF WHEN PRAYING
Ibn Qudaamah (rh) said:
Ahmad said: There is nothing wrong will leading the people in praying qiyaam whilst looking at the
Mus-haf. It was said to him: What about obligatory prayers? He said: I have not heard anything
concerning that. Al-
Qaadi said: It is makrooh in obligatory prayers, but there is nothing wrong with it in voluntary prayers
if one has not memorized (Qur'aan), but if one has memorized Qur'aan then it is also makrooh. He
said: Ahmad was asked about leading the prayers whilst reading from the Mus-haf in Ramadaan. He
said: If that is necessary (it may be done)... and it was narrated from Ibn Haamid that it is equally
permissible in both naafil and obligatory prayers.
The evidence for it being permissible is the report narrated by Abu Bakr al-Athram and Ibn Abi
Dawood with their isnaads from 'Aa'ishah, according to which she would be led in prayer by a slave of
hers who read from the Mus-haf.
Al-Zuhri was asked about a man who read from the Mus-haf in Ramadaan. He said: The best ones
among us used to read from the Mus-hafs...
Reading from the Mus-haf has been permitted because of the need to listen to the Qur’aan and recite
it in night prayers (qiyaam).
The ruling on it being makrooh applies only to those who have memorized Qur’aan, because they will
be needlessly distracted from proper focus in prayer (khushoo’) by that, and from looking at the place
of prostration. And it is makrooh in obligatory prayers in general, because usually there is no need for
it.
[al-Mughni (1/411-412)]
Al-Nawawi (rh) said:
If a person reads Qur’aan from the Mus-haf, this does not invalidate his prayer, whether he has
memorized the Qur’aan or not; in fact that is obligatory if he has not memorized al-Faatihah.
What we have mentioned, that reading from the Mus-haf does not invalidate the prayer, is our view
and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad.
[al-Majmoo’ (4/95)]

044 WOMEN LEAD MEN IN SALAH
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 superagatory prayers, then there are
two narrations."
[Naqd Maratib al-ijma' (pg. 290)]
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)]
045 PULLING A PERSON BACK TO PRAY BEHIND YOU
Sheikh Muhammad bin Saalih al-’Uthaymeen, may Allaah have mercy upon him, says: “This issue has
three circumstances: If a person comes and finds that the row is complete either he:
1: Prays by himself behind the row.
2: Pulls someone from that row to pray with him.
3: Proceeds and prays on the right side of the Imaam.
These three circumstances are when he enters into the prayer. The last instance is that he leaves off
the prayer in congregation.
So what is the correct choice from these four circumstances?
We say that the correct one is that he prays alone by himself in the row along with the Imaam, i.e.
along with the congregation. This is because it is obligatory to pray in congregation and in a row,
these two are obligatory. So if one of them drops -in this instance praying in the row- the other still
remains which is praying in congregation.
So we say here; pray in congregation behind the row so that you can attain the merit of pray ing in
congregation and standing in the row in this particular instance isn’t mandatory upon you due to your
incapability of doing it. And Allaah, glorified be He and Most High, has stated: “So fear Allaah as much
as you are able.” [64:16]
What supports this is that the woman prays alone behind the row when there are no other women
present with her because she doesn’t have a legislated place in the mens row. So once her legislated
place in the mens row is absent she prays by herself.
Therefore this man who comes to the masjid and the line is complete and he doesn’t find any place to
stand in the row, that obligation of standing in the row is lifted from him but the obligation of the
congregation still remains so he should pray behind the row.
As for pulling someone back to pray with him, then this is unbefitting because there are three troubles
included in this:
The first: There will be an opening left in that row and this is in opposition to what the Messenger,
may Allaah grant him peace and safety, ordered with from straightening the rows and filling in the
gaps.
The second: Removing this man from a superior station to an inferior one and this is a type of
injustice done to him.
The third: Causing him confusion in his prayer. Because this person who is praying when he is pulled
from his place this is going to cause his heart to be disturbed and this is also a type of injustice done
to him.
The third instance is praying next to the Imaam and as we mentioned this is unbefitting. That is
because the Imaam must be distinguished from those who are praying behind him regarding his
place. Just as he is distinguished from them in relation to preceeding them in speech and action in the
prayer, making the takbeer before them, bowing before them, prostrating before them, etc. so it is a
must that he be distinguihsed from them by his place.

This is the guidance of the Prophet, may Allaah grant him peace and safety, that the Imaam precedes
those praying behind him. And this is an apparent position that shows his distinguishment over them
by way of him standing alone. So when someone stands with him this distinguishment is removed.
As for the fourth instance which is leaving off the prayer then this as well has no play whatsoever
because praying in congregation is obligatory as well as lining up in rows and if one falls the other still
remains.
Source: Majmoo’ Fataawaa wa Rasaail 15/204
046 GOING DOWN WITH HANDS OR KNEES FIRST
The scholars have differed as to how one should go down in sujood, whether one should go hands fi rst
or knees first. According to the Hanafis, Shaafa’is and one opinion narrated from Ahmad, the person
who is praying should go down on his knees first, then on his hands. Al-Tirmidhi thought that this was
the opinion of the majority of scholars, and said in his Sunan (2/57): “This is how it is done according
to the majority of scholars: they think that a man should go down on his knees before he puts his
hands down, and when he gets up he should raise his hands before his knees. Those who express this
opinion take as evidence the hadeeth of Waa’il ibn Hajar, who said: “I saw the Messenger of Allaah
(peace and blessings of Allaah be upon him), when he did sujood, putting his knees down before his
hands, and when he got up he raised his hands before his knees.” (Reported by Abu Dawood, al-
Tirmidhi, al-Nisaa’i, Ibn Maajah and al-Daaraqutni (1/345). He said: The only one who narrated it was
Yazeed ibn Haaroon from Shurayk. Nobody reported from ‘Aasim ibn Kulayb except Shurayk, and
Shurayk is not qawiy (strong). Al-Bayhaqi said in al-Sunan (2/101): its isnaad is da’eef (weak). Al-
Albaani classed it as da’eef in al-Mishkaat (898) and al-Irwa’ (2/75). Other scholars classed it as
saheeh, such as Ibn al-Qayyim (may Allaah have mercy on him) in Zaad al-Ma’aad). Among those
who thought that one should go down into sujood knees first were Shaykh al-Islam Ibn Taymiyah and
his student Ibn al-Qayyim; contemporary scholars who favour this view include Shaykh ‘Abd al-‘Azeez
ibn Baaz and Shaykh Muhammad ibn Saalih al-‘Uthaymeen.
Maalik, al-Awzaa’i and the scholars of hadeeth thought that one should go into sujood hands first,
based on the hadeeth of Abu Hurayrah (may Allaah be pleased with him), who said: “The Messenger
of Allaah (peace and blessings of Allaah be upon him) 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.’” (Reported by Ahmad
(2/381), Abu Dawood, al-Tirmidhi, and al-Nisaa’i. Al-Nawawi said in al-Majmoo’ (3/421): it was
reported by Abu Dawood and al-Nisaa’i with a jayyid isnaad. It was classed as saheeh by Shaykh al-
Albaani in al-Irwa’ (2/78), who said: This is a saheeh isnaad, all of whose men are thiqaat, the men of
Muslim, apart from Muhammad ibn ‘Abd-Allaah ibn al-Hasan, also known as al-Nafs al-Zakiyyah al-
‘Alawi, who is thiqah)
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)]
047 AVOID PRAYING WHERE NOISE OR DISTRACTIONS
Anas (may Allaah be pleased with him) said: “ ‘Aa’ishah had a decorated, colourful 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).
Al-Qaasim reported that ‘Aa’ishah (may Allaah be pleased with her) had a cloth with decorations on it,
which she used to cover a small sunken alcove (used for sleeping or storage). The Prophet (peace and
blessings of Allaah be upon him) used to pray facing it, and he said, ‘Take it away from me, because
its decorations keep distracting me when I pray.’ So she took it away and made pillows out of it.”
(Reported by Muslim in his Saheeh, 3/1668).
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).
This also includes avoiding praying in places where people pass through, or where there is a lot of
noise and voices of people talking, or where they are engaging in conversations, arguments etc., or
where there are visual distractions.
One should also avoid praying in places that are very hot or very cold, if possible. The Prophet (peace
and blessings of Allaah be upon him) told us to delay praying Zuhr in summer until the hottest part of

the day was over. Ibn al-Qayyim (may Allaah have mercy on him) said: “Praying when it is intensely
hot prevents a person from having the proper khushoo’ and presence of mind, and he does his
worship reluctantly, so the Prophet wisely told them to delay praying until the heat had lessened
somewhat, so that they could pray with presence of mind and thus achieve the purpose of prayer, i.e.,
having khushoo’ and turning to Allaah.” (Al-Waabil al-Sayib, Daar al-Bayaan edn., p.22)
048 MOSQUE WITH A GRAVE INSIDE OF IT
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Al-Aamidi and others said: it is not permissible to pray in it – i.e., a mosque whose qiblah faces
towards graves – unless there is between the wall and the graveyard another barrier. And some of
them mentioned that this was stated by Ahmad.
Al-Mustadrak ‘ala Majmoo‘ al-Fataawa, 3/75
In al-Durar al-Saniyyah fil Ajwabah al-Najdiyyah (4/265) it says:
Shaykh Muhammad ibn al-Shaykh ‘Abd al-Lateef ibn ‘Abd al-Rahmaan and Shaykh Sulaymaan ibn
Sahmaan said: With regard to the mosque of al-Taa’if, on the northern side of which there is the
grave of Ibn ‘Abbaas (may Allah be pleased with him), it is permissible to pray in the mosque, if a
high wall has been placed between the grave and the mosque, which means that the grave is outside
of the mosque boundary. So it is not makrooh to pray there. End quote.
Others stipulated that the wall of the mosque should be high so that the graves cannot be seen by the
worshippers. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
If a person prays in a mosque in front of which is a graveyard, if there is a street – for example – or a
full wall, so that the worshippers cannot see the graves, there is nothing wrong with that. But if it is
close and directly next to the mosque, and there is no wall, or there is a wall but it is low and the
worshippers can see these graves, then it is not permissible, because the Prophet (blessings and
peace of Allah be upon him) said: “Do not pray towards graves and do not sit on them.” Narrated by
Muslim
Shurayh ibn Hani' said, "I asked 'A'isha, 'What did the Prophet (SAW) do first when he entered his
house?' She replied, 'Use the siwak.'" [Sahih Muslim (1/220) No. 253]
Hudhayfah ibn al-Yamaan (RA) reported that when the Prophet (SAW) got up during the night, he
would clean his mouth thoroughly with the siwaak. [al-Bukhari (245) and Muslim (255)]
The Prophet (SAW) said, "Allah does not accept prayer without purification ..." (Muslim and others)
049 THE SUTRAH IS SUNNAH NOT FARD
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).
050 USING THE PILLARS IN THE MASJID AS SUTRAH
It says in al-Mudawwanah (1/202): Maalik said: If a man is praying behind an imam and he missed
part of the prayer, and the imam says the salaam, and he has pillars on his right and on his left, there
is nothing wrong with moving back and standing behind the pillar on his right or on his left, if it is
close by, to use it as a sutrah. He said: The same applies if it is front of him and he moves forwards
towards it, so long as it is not far away. He said: The same applies if it is behind him; there is nothing
wrong with moving backwards, if it is close. He said: But if the pillar is far away from him, he should
pray where he is, and he should try to prevent those who want to pass in front of him as much as he
can. End quote.
051 WE ARE ALLOWED TO PASS IN FRONT OF PEOPLE WHEN THEY ARE PRAYING IN A JAMAA'AH
But this ruling applies only when one of these three pass in front of the imaam or a person who is
praying on his own, not when they pass between the rows of a congregation praying behind the
imaam during prayer in jamaa’ah.
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 (peace
and blessings of Allaah be upon him) 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)
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.
052 THE SHEPHERD WHO CALLS THE ADHAAN AND PRAY ALL BY HIMSELF
It was narrated that 'Uqbah bin 'Amir said: "I heard the Messenger of Allah (SAW) 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]
053 WHAT IS TATHWEEB
It is narrated in a number of saheeh ahaadeeth that the words al-salaatu khayrun min al-nawm
(prayer is better than sleep) are to be said in the adhaan for Fajr. It is mentioned in some of them
that this phrase is to be said in the first adhaan without stating what is meant by the phrase “the first
adhaan” – is it the adhaan that is given before Fajr or is it the adhaan of Fajr itself?
These ahaadeeth include the following:
1 – It was narrated that Abu Mahdhoorah (may Allaah be pleased with him) said: I used to give the
adhaan for the Messenger of Allaah (peace and blessings of Allaah be upon him) and in the first
adhaan of Fajr I used to say: “Hayya ‘ala al-falaah, al-salaatu khayrun min al-nawm, al-salaatu
khayrun min al-nawm, Allaahu akbar Allaahu akbar, laa ilaaha ill-Allaah (come to prosperity, prayer is
better than sleep, prayer is better than sleep, Allaah is Most Great, Allaah is Most Great, there is no
god but Allaah).”
Narrated by Abu Dawood, 500; al-Nasaa’i, 647; classed as saheeh by al-Albaani in Saheeh Abi
Dawood.
054 THE MUSLIMS WANTED TO USE A BELL TO CALL PPLE TO SALAH
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 C hristians.” 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.”
055 CALLING THE ADHAN IN THE EARS OF THE NEW BORN BABY
It is recommended (mustahabb) according to the Hanafi school (and similarly the Maliki, Shafiì and
Hanbali schools), to call adhan in the right ear of the newborn [Ibn Àbidin, Radd al-Muhtar] and then
iqamah in the left ear [Qari, Mirqat ; Kashmiri, al-Àrf al-Shadhiyy ]. It may be noted that the
evidence for the subsequent iqamah in the left ear is weaker than that for the adhan in the right ear,
and thus some scholars mention only the adhan for the newborn. [e.g. see Nawawi, al-Majmu` ]
It is reported that Abu Rafi` (a Companion) said, "I saw the Messenger of Allah (may Allah bless him
and his household and grant them peace) give adhan in the ear of al-Hasan, the son of Àli, when
Fatimah gave birth to him."
This hadith is recorded by al-Tirmidhi, Abu Dawud, Ahmad, al-Hakim and al-Bayhaqi, and is one of the
stronger hadith on the subject. Hafiz al-Tirmidhi judged it as authentic, but in reality it contains some
weakness, as was pointed out by al-Mundhiri and others. One of its narrators, Àsim ibn Ùbaydullah,
was considered weak by some (but not all) hadith authorities, but he was not excessively weak nor an
impugned liar.
Nevertheless, even if this narration is taken as weak, it is strengthened by other suppor ting
narrations, as pointed out by Àllamah Mubarakpuri in Tuhfat al-Ahwadhi (his commentary on Sunan
al-Tirmidhi), Shaykh Àbd al-Qadir al-Arna'ut (in his editor's notes on Tuhfat al-Mawdud ) and others.
It is generally accepted among scholars of hadith (as has been documented from Imam Ahmad,

Sufyan ibn Ùyaynah, al-Tirmidhi and al-Bukhari) that a moderately weak hadith can become
acceptable if there are sufficient supporting narrations.
Furthermore, Hafiz al-Tirmidhi has mentioned that "practice is upon it," i.e. that the practice of the
early Muslim community was in accordance with this hadith, indicating that this rite does have a basis.
Hafiz Ibn al-Qayyim, in his valuable book on the regulations relating to the newborn Tuhfat al-Mawdud
bi-Ahkam al-Mawlud , has included a chapter entitled "Concerning the desirability of giving adhan in
[the newborn]'s right ear, and iqamah in the left." He cites three hadiths on the subject (of varying
authenticities), and then proceeds to point out some of the possible deeper meaning and rationale
behind this practice: that it is wise to ensure that the first words the baby hears are words containing
the majesty and greatness of Allah, and a reminder of the testimony of faith by which one enters
Islam, and with which one would be reminded by other Muslims close to one's death. We also know
(as narrated by Muslim) that every human being has one of the jinn accompanying him, and calling
adhan to the newborn ensures that the call to goodness and true faith precedes the whisperings to
evil that would later come from the accompanying devil. It is also established (as narrated by Bukhari
and Muslim) that Satan runs away from adhan, and this reveals a further benefit.
We should point out that these rationales are not themselves proofs (such that if we did not have any
hadiths on the subject, then such reasoning would not be sufficient to make the practice sunnah).
Rather, given that a basis already exists for the practice, as mentioned above, these are beneficial
insights and reminders. On a similar note, Shah Àbdul-'Aziz al-Dihlawi has speculated that the adhan
and iqamah given at birth are quite possibly intended for the person's funeral prayer after death
[Kashmiri, al-'Arf al-Shadhiyy], for we know that there is no adhan and iqamah called for Salat al-
Janazah, and death can strike at any moment.
And Allah knows best.
056 [22:33:58] shaikh.faisal: IBN QUDAMA'S FATWA ABOUT THE ADHAN OF WOMEN
In his famous book, Al-Mughni, Ibn Qudamah, stated that there is a consensus among jurists that
women are not obliged to recite either adhan or iqamah. Which means that they can perform prayer
without saying adhan or iqamah.
However, Imam Ahmad Ibn Hanbal sees nothing wrong in women saying both adhan or iqamah,
stating as evidence the case of À'ishah (may Allah be pleased with her) who used to recite both
adhan and iqamah. (Reported by Al-Bayhaqi)"
[22:35:14] shaikh.faisal: PLS FIND HADITH: AISHA USED TO CALL THE ADHAAN
[22:36:25] shaikh.faisal: AND LEAD OTHER WOMEN IN SALAH IN HER HOME
Ibn Qudaamah said: it is Sunnah, when a woman to lead other women in prayer, for her to stand in
the middle of the row in all cases, because they are ‘awrah. [Al-Mughni, vol. 1, p. 347]
Al-Nawawi said: The Sunnah is for a woman who is leading other women in prayer to stand in the
middle of the row, because of the reports which state that ‘Aa’ishah and Umm Salamah led other
women and they stood in the midst of them. [Al-Majmoo’ Sharh al-Muhadhdab, vol. 4, p. 192]
On the authority of Umm al-Hasan that she saw Umm Salamah, the wife of the Prophet (SAW) leading
the women in prayer. She stood with them in the same row. [Musannaf Ibn Abi Shaybah (1/430) No.
4953]
On the authority of Ra'itha al-Hanafi that A’isha (RA) led women in praying the obligatory prayer. She
led them standing in their midst. [al-Sunan al-Kabir al-Bayhaqi (3/187) No. 5355]
057 The VIRTUES OF THE MUADHIN
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 Hurairah reported that the Prophet (peace be upon him),
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 (peace be upon him), said:“ The Muadhins will on the Day of

Judgement have the longest necks (reflecting their exclusive eminence)” (Reported by Imam Muslim).
058 HOW IS THE IQAAMA RECITED
[23:00:59] shaikh.faisal: Several forms of the iqaamah have been narrated from the Prophet (peace
and blessings of Allaah be upon him).
The first form (eleven phrases):
Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-
Allaah; hayya ‘ala al-salaah, hayya ‘ala’l-falaah; qad qaamat il-salaah, qad qaamat il-salaah Allaahu
akbar, Allaahu akbar; Laa ilaaha ill-Allaah
(Allaah is most Great, Allaah is most Great,. I bear witness that there is no god except Allaah, I bear
witness that Muhammad is the Messenger of Allaah. Come to prayer, come to success. Prayer is about
to begin, prayer is about to begin. Allaah is most Great, Allaah is most Great, there is no god except
Allaah)
The evidence for this version is the hadeeth narrated by Ahmad (15881) and Abu Dawood from ‘Abd -
Allaah ibn Zayd,
059 IBN TAYMIYYAH ACCEPTED THE VARIATIONS IN ADHAAN AND IQAAMA
Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) said:
The correct view is the view of Ahl al-Hadeeth and those who agree with them, which is to accept
everything that has been narrated from the Prophet (peace and blessings of Allaah be upon him) and
not to disapprove of any of these narrations, because the variations in the adhaan and iqaamah are
like the variations in the recitation and tashahhud etc. No one has the right to disapprove of anything
that the Messenger of Allaah (peace and blessings of Allaah be upon him) has prescribed for his
ummah.
In order to follow the Sunnah completely we should do it one way one time and the other way another
time, this way in one place and the other way in another place, because forsaking what was narrated
in the Sunnah and adhering to something else may lead to regarding what is Sunnah as bid’ah and
regarding something that is mustahabb as obligatory, and that would lead to division and disputes if
others do it the other way.
Al-Fataawa al-Kubra, 2/43-44.
060 THE HANBALI HUJJAH THAT THE ADHAAN IS FARD KIFAAYAH
The evidence for that comes from the Sunnah.
It was narrated that Maalik ibn al-Huwayrith said: we came to the Messenger of Allaah (peace and
blessings of Allaah be upon him) when we were young men close in age, and we stayed with him for
twenty days. The Messenger of Allaah (peace and blessings of Allaah be upon him) 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.”
[22:48:19] shaikh.faisal: THE ISSUE OF MAKING 70 EXCUSES FOR YOUR BROTHERS/SISTERS PLS
ASK IT AS A QUESTION
QUESTION 1: Asalamu alaikum wr wb, Aren't you suppose to only make iqamah when you are home
or do you also make adhan?

061 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 SAWS (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah
be upon him) 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)
062 THE TIME FOR DHUHR
1 - The time of Zuhr
The Prophet (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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.
063 THE TIME FOR ASR
2 – The time of ‘Asr
The Prophet (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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.
064 THE TIME FOR MAGHRIB
3 – The time of Maghrib
The Prophet (peace and blessings of Allaah be upon him) 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.
065 THE TIME FOR ISHA
4 – The time of ‘Isha
The Prophet (peace and blessings of Allaah be upon him) said: “The time for ‘Isha’ lasts until
midnight.”
So the time for ‘Isha’ begins immediately after the time for Maghrib ends (i.e., when the red afterglow
disappears from the sky) until midnight.
Question: how do we calculate when midnight is?
Answer: if you want to calculate when midnight is, then calculate the time between sunset and sunrise
then divide it in half; that halfway point is the end of the time for praying ‘Ish a’ (and that is midnight).
So if the sun sets at 5 p.m., and Fajr begins at 5 a.m., then midnight is 11 p.m. If the sun sets at 5
p.m. and Fajr begins at 6 p.m., then midnight is 11.30 p.m., and so on.
066 THE TIME FOR FAJR
5 – The time of Fajr
The Prophet (peace and blessings of Allaah be upon him) said: “The time for Subh (Fajr) prayer lasts
from the beginning of the pre-dawn so long as the sun has not yet started to rise. When the sun starts
to rise then stop praying, for it rises between the two horns of the Shaytaan.”
The time for Fajr begins with the onset of the “second dawn” (al-fajr al-thaani) and ends when the
sun starts to rise. The “second dawn” is the brightness that appears along the horizon in the east and
extends north to south. The “first dawn” (al-fajr al-awwal) occurs approximately one hour before this,
and there are differences between the two:
(1) In the “first dawn” the brightness extends from east to west, and in the “second dawn” it extends
from north to south.
(2) The “first dawn” is followed by darkness, i.e., the brightness lasts for a short period then it
becomes dark. The “second dawn” is not followed by darkness, rather the light increases.
(3) The “second dawn” is connected to the horizon, with no darkness between it and the horizon,
whereas the “first dawn” is separated from the horizon with darkness between it and the horizon.
See al-Sharh al-Mumti’, 2/107.
067 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 (peace and blessings of Allaah be
upon him) 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 (peace and blessings of Allaah be upon
him) 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 (peace and blessings of Allaah be upon him) 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 (peace and
blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him) 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 (peace
and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him), “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 (peace and blessings of
Allaah be upon him) 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 te ll 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.
068 HOW MANY SUNNAHS B4 AND AFTER DHUHR
Yes, it is proven from the Prophet (peace and blessings of Allaah be upon him) 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 (peace
and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him), which is that he did
not offer any regular Sunnah prayer before Jumu’ah. The best guidance is the guidance of the Prophet
(peace and blessings of Allaah be upon him). If the Prophet (peace and blessings of Allaah be upon
him) had offered any prayer before Jumu’ah, that would have been narrated to us. As there is no such
narration, we know that he (peace and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be upon him). We have discussed that in the answer
to question no. 112031.
069 IS THE HADITH ABOUT 12 SUNNAHS SAHIH?
Prophet (May peace and blessings be upon him) 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 (May peace and
blessings be upon him) 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’.
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 (May peace and blessings be upon him) 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.
070 IS THERE ANY SUNNAH AFTER ASR?
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 (peace and blessings of Allaah be upon
him) 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 words of the Prophet (peace and blessings of Allaah be upon
him): “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 (peace and blessings of Allaah be upon him) 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).
071 WHAT ARE 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 (peace and blessings of Allaah be upon him) only
prayed two brief rak’ahs after dawn had broken.
See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/160.
This is indicated by the report narrated by al-Bukhaari (547) and Muslim (1367) from Ibn ‘Abbaas,
who said: Some trustworthy men bore witness in my presence, the most trustworthy of whom in my
view was ‘Umar, that the Prophet (peace and blessings of Allaah be upon him) forbade praying after
Fajr until the sun had risen and after ‘Asr until the sun had set.”
Al-Bukhaari (548) and Muslim (1371) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “When the top edge of the sun has risen, then delay
praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying
until it is fully set.”
Al-Bukhaari (551) narrated that Abu Sa’eed al-Khudri said: I heard the Messenger of Allaah (peace
and blessings of Allaah be upon him) say: “There is no prayer after Fajr until the sun has risen fully,
and no prayer after ‘Asr until the sun has set.”
Muslim (1373) narrated that ‘Uqbah ibn ‘Aamir al-Juhani said: “There are three times at which the
Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray or to bury our
dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at
midday until it has passed its zenith, and when the sun starts to set until it has fully set.”
And Allaah knows best.
071 WHAT IS SALATUL DUHAA ?
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

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
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 .
072 HOW MANY Rakahs is salatul duhaa?
Abu Hurayra (Allah have mercy on him) narrates that my beloved companion (the Messenger of Al lah,
Allah bless him & give him peace) advised me three things: To fast three days of every month, to
perform the two rakats of Duha, and that I perform my Witr before retiring to bed. (Sahih al-Bukhari:
no: 1981)
073 THE STORY THAT CAUSE ALLAH TO REVEAL TAYAMMUM
It was narrated that ‘Aa’ishah borrowed a necklace from ‘Asma’ and lost it. The Messenger of Allaah
(peace and blessings of Allaah be upon him) 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)
074 WE CAN PRAY WITHOUT WUDU OR TAYAMMUM IF WE HAVE NO WATER OR EARTH TO PURIFY
OURSELVES
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 al-Baari, 1/440.
SHAWKAHI AGREED
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 (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.
Nayl al-Awtaar, 1/337.
075 WHAT SUBSTANCE IS 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 (interpretation of the meaning):
“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’l-Ilkeel, 1/511; al-Mawsoo’ah al-Fihqiyyah, 14/261

076 UTHAYMEEN'S FATWA ON WHAT SUBSTANCE CAN BE USED FOR TAYAMMUM
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 al-Tahaarah, p. 240.
077 HOW TO MAKE TAYAMMUM, SHUD WE WIPE THE HANDS FIRST
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 al-Bukhaari shows that he wiped the backs of the hands before
the face.”
(See al-Fataawa, 21/422-427)
Narrated 'Imran bin Husain Al-Khuza'i: The Messenger of Allah (SAW) 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)]
It was narrated from 'Amr bin Shu'aib from his father, that his grandfather said: "The Messenger of
Allah said: “When the two circumcised parts meet and the tip of the penis disappears, then ghusl
becomes obligatory.” [Sunan Ibn Majah (1/385) No. 611]
078 IS IT FARD TO DO GHUSL ON FRIDAY FOR JUMUAH
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.
079 IBN TAYMIYYAH SAID GHUSL ON FRIDAYS IS COMPULSORY ON A SWEATY AND SMELLY PERSON

Hadith File

Recommended

Recommended

More Related Content

What's hot

What's hot (16)

Similar to Hadith File

Similar to Hadith File (20)

More from abuqasim

More from abuqasim (20)

Recently uploaded

Recently uploaded (20)

Hadith File