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Table of Contents :
1. The importance of reviving the sunnah and seeking knowledge to do so
2. A point to remember before proceeding
3. Some of the forgotten sunnan !
Forgotten Sunnah # 1 :The Sunnah at the times of calamity, difficulty and trials
Forgotten Sunnah (or reward) # 2 : Entering the market whilst saying .....
Forgotten Sunnah # 3 : Fasting for three days every month
Forgotten Sunnah # 4 :Rinsing the mouth after drinking Milk or anything that has a
fatty residue
Forgotten Sunnah # 5 :Having a part of rainfall fall on you
Forgotten Sunnah # 6 :Washing the nose thrice after waking up from Sleep
Forgotten Sunnah # 7: Reciting the Adhkaar (praises and supplications) after the
Fardh salah
Forgotten Sunnah # 8: Reading or preaching from Surah Qaaf (Surah no. 50) during
the Jumu'ah Khutbah (friday sermon)
Forgotten Sunnah # 9: Reciting Surah Ghaashiya (88), al-'Ala (87), Al-Jumu'ah(62) and
Munafiqoon (63) in the Jumu'ah (friday) prayer
Forgotten Sunnah # 10: The Prayer of Istikhaara for any and every matter
Forgotten Sunnah # 11: Dua'as to protect oneself and one's children from Evil eye,
Black Magic/Jinn and Harm
Forgotten Sunnah # 12: Walking Barefoot sometimes
Forgotten Sunnah # 13: Wiping over Khuffs (socks) during wudu' (ablution)
Forgotten Sunnah # 14: Reciting some verses in the third and fourth rak'ah of Zuhur
prayer
Forgotten Sunnah # 15: Returning greeting (Walaikum Assalaam) in prayer by making
a gesture with one's hands
Forgotten Sunnah # 16: Spitting dryly to one's left side, three times and seeking
refuge with Allaah from the devil during prayer when distracted by the devil
Forgotten Sunnah # 17: offering two Rak'ahs whenever one returns from a journey
Forgotten Sunnah # 18: The Imam verifying that the rows are straight and gaps filled
Forgotten Sunnah # 31: Keeping a sutrah (barrier) before ourselves during prayer
Forgotten Sunnah # 32: To suppress arrogance and say I do not know
Forgotten Sunnah # 33: The Sunnah of not cheating or lying during trade/business
dealings or falsely taking an oath for the same.
Forgotten Sunnah # 34: Not to Argue , especially during Ramadan
Forgotten Sunnah # 35: To enter a house/shop by saying Assalamu 'Alaykum or its
Likes.
Forgotten Sunnah # 36: To spread the Islamic greeting to both known and Unknown
Muslims
Forgotten Sunnah # 37: Praying two rak'ah before leaving the house and after
returning to the house to safeguard or protect oneself from the harms
Forgotten Sunnah # 38: Wiping the face after getting up from sleep
Forgotten Sunnah # 39 : Reciting a portion or part of Qur'an before going to sleep or in
a Day
Forgotten Sunnah # 40: Invoking and Supplicating to Allah during the recitation of the
Qur'an in the prayer (salah) itself and at times of Sujood and Tashahud
Forgotten Sunnah # 41 : To Pass the drink to the person sitting on the right first.
Forgotten Sunnah # 42: To say Bismillah before removing the clothes to protect the
awrah being exposed to the Jinns.
Forgotten Sunnah # 43 : To say Bismillah when we trip /fall
Forgotten Sunnah # 44: To pay the wage/salary of the worker on time.
Forgotten Sunnah # 45 : In a funeral , To sit down only after the coffin has been
placed down
Forgotten Sunnah # 46: Praying, praising Allah and giving charity during eclipse
Forgotten Sunnah # 47: Saying Assalamu `alaykum to children whenever we pass by
them
Forgotten Sunnah # 48: Some of the Sunan of the Salah and Salat Al-Duha
Forgotten Sunnah # 49: From the Sunan of Wudu': Rubbing between your toes with
your pinky/last finger
Forgotten Sunnah # 50 : Returning the salaam only when you have purified/washed
your hands after relieving yourself.
Forgotten Sunnah # 51: Praising your creditor (one who gave you a loan) while
returning his loan back
Forgotten Sunnah # 52: A partner should not eat two dates at a time (while having a
meal with him without his/host's permission)
Forgotten Sunnah # 53: Reciting this du`a after reciting Qur`an or after getting up
from any gathering (meeting) and after every prayer
Forgotten Sunnah # 54 : 2 rak`at Optional Prayer After Eid Prayer
Forgotten Sunnah # 55 : Making du`a using these words to hasten it's response
Note: there are probably hundreds of sunnahs which aren't practiced today and
maybe according to some scholars even those that can be found in parts of the
world, may be extinguished in others parts. Like for e.g, the saying of "Aameen"
loudly in audible salaah is hardly to be seen in India/Pak/Bangladesh ! So i have
only enlisted a few Sunnah which come under the category of being neglected or
forgotten in today's time in the Ummah in a major way. Secondly, I have tried to
enlist those sunnahs which can easily be followed , so atleast we start our way by
doing these first and then we could further learn more and more and in sha allah
follow more and more [smile]
revives a Sunnah from my Sunnah which has died after me, then for him is a
reward similar to whoever acts upon it without diminishing anything from their
rewards. And whoever introduces an erroneous innovation which Allah is not
pleased with, nor His Messenger, then he shall receive sins similar to whoever acts
upon it, without that diminishing anything from the sins of the people. [Jami` atTirmidhi 2677, Daeef; Sunan Ibn Maajah, Vol. 1, Book 1, Hadith 209, Saheeh fil
Matan]
He (s.a.w) also is reported to have said " Whoever revives my Sunnah then he has
loved me. And whoever loved me, he shall be with me in Paradise.' [Jami` atTirmidhi 2678. Saheeh fil Matan]
The Prophet (peace be upon him) stated: "May allah brighten (the face of) a person
who hears a hadith from us (me) and memorizes it to convey it to others; for
perhaps a receptor of knowledge is more knowledgeable than a transmitter, and
perhaps a transmitter (of knowledge), is not versed in knowledge. [Al-Tirmidhy,
Sunan, Book on knowledge, no. 2656; Abu Dawud, Sunan, Book on knowledge, no.
3660; Ibn Majah, Sunan, Book on asceticism, no. 4105; Ahmad ibn Hanbal, Musnad,
vol. 5, p. 183; and Al-Darimy, Sunan, Introduction, no. 229.]
Shaikh al-Islaam, Ibn Taymiyyah reported that Mu`aadh bin Jabal
said:
Upon you is to seek knowledge; for seeking it for the sake of Allaah is worship;
and understanding it (increases) the Fear (of Allaah); searching for it is (a type of)
Jihaad; teaching it to those who do not know it is a charity; revising it is (like
doing) Tasbeeh (Glorification of Allaah);
Through knowledge, Allaah is known and worshiped; and through it He is Glorified
and singled out (in worship). Through knowledge Allaah raises the status of the
people and makes them leaders and scholars through whom others are guided and
are aligned to their opinions. [Majmoo` al-Fataawa (10/39)]
Ibn al-Mubarak (r.h), the scholar of the east and the scholar of the west said :
"Nothing is better than seeking knowledge for Allahs sake. And Allah hates
nothing such as seeking knowledge for someone else's sake." (Adab Shariyyah
2/127)
:
Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for
my affliction and compensate me with something better ('Inna lillahi wa inna ilaihi
raji'un. Allahumma ujurni fi musibati, wakhluf li khairan minha ) but Allaah will
compensate him with something better. Umm Salamah (May Allah be pleased with
her) said: When Abu Salamah (May Allah be pleased with him) died, I repeated the
same supplication as the Messenger of Allah (sallallahu 'alaihi wa sallam) had
commanded me (to do). So Allah bestowed upon me a better substitute than him
(i.e I was married to Muhammad, the Messenger of Allah (sallallahu 'alaihi wa
sallam)).
[Sahih Muslim 918, Riyaad as-Saaliheen, Book 7, Hadith 921]
Another version has :
Narrated Umm Salamah: The Messenger of Allah (sallallahu 'alaihi wa sallam) as
saying: When one of you is afflicted with a calamity, he should say:
{
}
"We belong to Allah, and to Him we do return." O Allah, I expect reward from Thee
from this affliction, so give me reward for it, and give me a better compensation.
[Sunan Abi Dawud , Kitaab al Janaa'iz, Hadeeth 3119]
Imaam Abu Dawood narrated in his Kitaab al-Maraseel from Imraan al-Qaseer who
said: "The lamp of the Prophet (peace be upon him) died out, so he (immediately) lit
it back, upon which Aa'ishah (radiallah anha) said: "Verily it is only a Misbaah (Lamp)",
so he (peace be upon him) said: "Whatever causes difficulty to a Mu'min is a
Calamity""
Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul mulku wa lahul hamdu yuhyee wa
yumeetu wahuwa hayyun laa yamootu, biyadihi alkhayru wahuwa ala kulli shayyin
qadeer(There is none worthy of worship in truth except Allah alone, He has no partners, He
has the dominion and for him is all the praise, He gives life and he takes life and he is the ever
living and does not die, in his hand is goodness and he is capable of all things)
Allaah will write for him thousand thousand reward and erase from him thousand
thousand sin and raise him thousand thousand and build for him a house in Jannah!
[ Recorded in Sunan al-Nasa'ee (Eng ref: Vol. 3, Book 12, Hadith 2235) and Jami` atTirmidhi (3428); al-Jaami' as-Sagheer (v. 1 p. 1118) Shaikh al-Albaanee said the hadeeth
is Hasan , Also classified as Hassan in Takhreej Mishkat al Masaabeh (2366) , Saheeh al
Jaami' (6231) and Also recorded in Ibn Taymiyyah's book called " Gaining rewards" pg.
20. This is graded as Da`eef by Shaykh Zubayr `Ali Zaee rahimahullah however Shaykh
Albaanee brings saheeh mawqoof narrations on this which is raised to marfoo`.]
Dawud ]
Shaykh Al-Uthaymee said, "The reason why the Prophet (peace and blessings be
upon him) rinsed his mouth was because of the fat. It can be understood from this
action that it's legislated to rinse the mouth from all foods which contain fat,
regardless whether drank or chewed. Its good manners to rinse the mouth
afterwards to remove the fat. If the substance is heavy in fat, then it's better to
use siwak. For this reason the scholars say: it's sunnah to use siwak to remove any
fat after eating if the smell of the mouth changed. [ Sharh Saheeh Al-Bukahri ]
him, and his companions, may Allaah be pleased with them, used to uncover their
heads with the first drop comes from the sky during that year.
water in his nose and blow it out three times, for the Shaitan spends the night on
his nose."
[Sunan al-Nasa'ee, Vol. 1, Book 1, Hadith 90]
. .
Narrated Abu Ma`bad: (the freed slave of Ibn `Abbas) Ibn `Abbas told me, In the
lifetime of the Prophet it was the custom to celebrate Allahs praises aloud after
the compulsory congregational prayers. Ibn `Abbas further said, When I heard
the Dhikr, I would learn that the compulsory congregational prayer had ended.
(Sahih Bukhari)
Forgotten Sunnah # 9: Reciting Surah Ghaashiya (88), al'Ala (87), Al-Jumu'ah(62) and Munafiqoon (63) in the
Jumu'ah (friday) prayer
Shaykh Bakr Abu Zayd said:
The Prophet always did three things in his recitation in Jumuah prayer:
he recited al-Jumuah (62) and al-Munaafiqoon (63), or al-Jumuah and al-Ghaashiyah
(88), or al-Ala (87) and al-Ghaashiyah. [See Muslim & Abu Daawood. It is given in
Irwaa' (345) and Ibid]
Nowadays it has become common for some of them to ignore that which is prescribed
and recite whatever verses the imam sees fit, or soorahs of the Quraan that are
appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of the khutbah was
not narrated from the Prophet and was not known among the early
generations of this ummah, so adhering to that is an innovation. Similarly,
deliberately ignoring what is prescribed and doing something else implies that one
believes that there is something missing in what is prescribed and it should be made
up, and that may cause confusion to ordinary Muslims. And Allaah knows best.
[Tasheeh al-Duaa (p. 319).]
To know the Surah's prophet (s.a.w) used to recite in different prayers visit
: http://the-finalrevelation.blogspot.com/2012/08/recitation-of-the-prophet-inprayers.html
illegal sexual intercourse and etc). Istikhara is only and only allowed for matters
which are mubah (allowed) or mustahab (recommended) in Islam concerning either an
individual's personal life (property etc) or religious life (marriage, help in Islamic
issues).
"Jabir bin Abdullah (RA) said: The Prophet (s.a.w) used to teach us to seek Allah's
Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would
say: When anyone of you has an important matter to decide, let him pray two
Rak'ahs other than the obligatory prayer, and then say:
"
(*)
(*)
."
(*)
(*) = This is where we should mention the task for which istikhara is being done. If
in case you are not able to speak or find the right words then your intention in the
heart will in sha allah be counted . This will be understood better by reading the
translation below
To know how it is done, what are its signs and etc. visit : http://thefinalrevelation.blogspot.com/2012/06/how-to-pray-salatul-istikhara-seeking.html
Note: This does not mean one is to walk on coals and glasses bare feet like
shia'as do. Rather this sunnah is to be followed without hurting ourselves as Islam
does not advocate nearness to god by harming one self. Rather it advocates the
opposite of harm.
"
I was with the Messenger of Allah [peace be upon him] in one journey. During the
time of wudoo', I thought of taking his [pbuh] socks off. He [peace be upon him]
said: "Leave them for I wore them in the state of purification", then he wiped over
them."
[Saheeh Muslim: Kitaab at-Taharaah: 83/284]
Azraq bin Qays said:
"I saw Anas bin Malik [radiallah anhu], that he wiped over his Cotton Socks while
doing wudoo'. I said to him: Do you even wipe over these?, so Anas [radiallah
anhu] said: These are also Khuffaaf (Socks), but are made of Cotton.
[Al-Kuni wal Asmaa by Dawlaabi: 1/18, and Al-Sunan Al-Kubra: 1/285]
And It is narrated from Thawbaan [radiallah anhu] that:
" "
The Messenger of Allah [peace be upon him] ordered the companions to wipe over
the Turbans and Socks, while doing Wudoo'.
[Sunan Abi Dawood: Kitaab at-Taharah: 146, Authenticated by Shaikh Albaani]
That they should have been put on when one was in a state of tahaarah (purity, i.e.,
when one has wudoo). The evidence for that is what the Prophet (peace and
blessings of Allaah be upon him) said to al-Mugheerah ibn Shubah: Dont worry,
because I put them one when I was clean.
The second condition:
That the khufoof (leather slippers which cover the ankle) or socks should be taahir
(pure). If they are naajis (impure) then it is not permissible to wipe over them. The
daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon
him) led his companions in prayer one day wearing shoes, which he took off whilst he
was praying. He said that Jibreel had told him that there was something dirty on
them. This was narrated by Ahmad from the hadeeth of Abu Saeed al-Khudri (may
Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to
pray wearing anything that is naajis, because if the naajis thing is wiped over, the
person will be contaminated by that najaasah (impurity), so he cannot be considered
to be taahir (pure).
The third condition:
They may be wiped over when one is purifying oneself from minor impurity (i.e.,
doing wudoo after passing wind, urine or stools), not when one is in a state of
janaabah (major impurity following sexual activity) or when ghusl is required. The
evidence for that is the hadeeth of Safwaan ibn Assaal (may Allaah be pleased with
him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him)
commanded us, when we were travelling, not to remove our khufoof for three days
and three nights, except in the case of janaabah. But we could keep them on and
wipe over them in the case of stools, urine and sleeping. This was narrated by
Ahmad from the hadeeth of Safwaan ibn Assaal (may Allaah be pleased with him) in
his Musnad. So the condition is that wiping the socks may be done when purifying
oneself (doing wudoo) from minor impurity, and it is not permissible in the case of
major impurity, because of the hadeeth which we have mentioned here.
The fourth condition:
That the wiping may be done within the time specified by shareeah, which is one day
and one night in the case of one who is not travelling, and three days and three nights
in the case of one who is travelling. This is because of the hadeeth of Ali ibn Abi
Taalib (may Allaah be pleased with him) who said: The Prophet (peace and blessings
of Allaah be upon him) stated one day and one night for the one who is not travelling,
and three days and three nights for the one who is travelling, i.e., for wiping over the
khufoof. This was narrated by Muslim. This period starts from the first time one
wipes over the socks when doing wudoo after some minor impurity, and it ends
twenty-four later for the one who is not travelling, and seventy-two hours later for
the one who is travelling. So if we assume that a person purifies himself for Fajr
prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo) until Isha prayer
on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he
wipes his socks at five oclock zawaali time , then the period begins from 5 a.m. on
Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks
before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as
he wants as long as he remains taahir, because according to the most correct
scholarly opinion, wudoo is not broken when the time period for wiping over the
socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah
be upon him) did not set a time limit for tahaarah, rather he set a time limit for
wiping over the socks. Once that time limit expires, one cannot wipe over the socks
again, but if a person remains in a state of tahaarah then his tahaarah is still valid,
because this is what is implied by the shari evidence, and whatever is proven by
shari evidence cannot be invalidated unless there is further shari evidence to that
effect. There is no evidence to suggest that wudoo is broken when the time limit for
wiping over the socks expires, because what the basic principle is that he remains as
he is (i.e., taahir) until it becomes apparent that this is no longer the case.
These are the conditions which apply to wiping over the khufoof. There are other
conditions which were mentioned by some of the scholars, but some of these are
subject to further debate.
[Ref: Ilaam al-Musaafireen bi Bad Aadaab wa Ahkaam al-Safar by Shaykh ibn alUthaymeen p.14]
al-Faatihah in the last two rak`ahs is also a sunnah, and many Companions did so,
among them Abu Bakr Siddeeq (may Allaah be pleased with him) and Ibn Umar . It is
also the view of Imaam Shaafi`I according to his new opinion, whether in Zuhr or
others as mentioned elsewhere and in Sharh Muslim, 4/105, 106 and of our later
scholars, Abul Hasanaat al-Lucknowi took it in Notes on Muhammad's al-Muwatta' (p.
102) and said:
"Some of our companions take hold a very strange view in obligating a sajdah sahw
(prostration for forgetfulness) for the recitation of a soorah in the last two rak`ahs,
but the commentators on al-Maniyyah, Ibraaheem al-Halabi, Ibn Ameer Haajj and
others, have refuted this view extremely well. There is no doubt that those who said
this were unaware of the hadeeth, and had it reached them they would not have said
so."
Apart from this, there is a hadeeth of Abu huraira (r.a) wherein he said "The Qur'an is
recited in every prayer and in those prayers in which Allah's Messenger (saws)
recited aloud for us, we recite aloud in the same prayers for you; and the prayers
in which the Prophet (saws) recited quietly, we recite quietly. If you recite "Surah
Al-Fatiha" only it is sufficient, but if you recite something else in addition (i.e a
surah), it is better"
[Ref: Sahih Bukhari 1.739]
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to recite in
all four rakas as when he prayed alone - in every raka the umm al-Qur'an and
another sura from the Qur'an. Sometimes he would recite two or three suras in
one raka in the obligatory prayer. Similarly, he recited the umm al-Qur'an and two
suras in the first two rakas of maghrib
[Muwatta Maalik, Book of Salah, Book 3, Hadith 27]
Also see Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-Mukhtaarah
with a saheeh isnaad. So it is permissible for both the Imam and muqtadi to recite
suraahs after Al fatiha in the last two rakat of his prayer.
For more details and to learn the step by step method of praying salah along with
postures visit : http://the-finalrevelation.blogspot.com/2012/11/pray-salah-stepby-step-with-posture.html
blessing be upon him, respond to them as they greeted him while he was
performing prayer)? Thereupon he said: "He only made a gesture with his hands
(in order to respond to the greeting)." [Reported by Imam Ahmad , See : Musnad
Ahmed 4568 & 23886 ]
Ibn Umar, may Allaah be pleased with them, adhered firmly to that Sunnah through
learning, performing and teaching it to others. It was narrated that Naafi, may Allaah
be pleased with him, said: "Abdullaah ibn Umar passed by a man who was praying
and said, "Peace be upon you," and the man replied to him (verbally with the usual
words). Abdullah ibn Umar returned to him and said, "When someone says,
'Peace be upon you' to you while you are praying do not reply, but give a signal
with your hand." [Reported by Imam Maalik in Al-Muwatta' 1/168 (76)]
My Fellow Muslims, as for how one should return greeting by making gesture, it was
narrated that Ibn Umar asked Bilaal, may Allaah be pleased with him: "How did you
find the Messenger of Allaah, peace and blessing be upon him, responding to them
when they gave him a salutation while he was engaged in prayer. He replied: In
this way, and Jafar ibn Awn (one of the men of transmission) demonstrated by
spreading his palm, and keeping its inner side below and its back side above."
[Reported by Abu Daawood 1/243 (927) ; Sunan Tirmidhi 2/204 (368), Musnad Ahmed
4568 & 23886].
Anas ibn Maalik, may Allaah be pleased with him, the Prophet (peace and blessings of
Allaah be upon him) said: I did not pass by any group on the night when I was
taken on the Night Journey (Isra i.e the night of Meraj), but they said to me, O
Muhammad, tell your ummah to do cupping (Hijama).
[Sunan Ibn majah hadith 3478]
It is narrated on the authority of Humaid that Anas b. Malik was asked about the
earnings of the cupper. He said:Allahs Messenger (may peace be upon him) got
himself cupped. His cupper was Abu Taiba and he (the Holy Prophet) commanded to
give him two sas of corn. He (the Holy Prophet) talked with the members of his
family and they lightened the burden of Kharaj (tax) from him (i. e. they made
remission in the charges of their own accord). He (Allahs Apostle) said: The best
(treatment) which you take is cupping, or it is the best of your treatments.
[Sahih muslim ,book 10, hadith 3830]
: "
:
"
Narrated Abu Hurayrah:The Prophet (p.b.u.h) said: If anyone has himself cupped on
the (Islamic date of) 17th, 19th and 21st it will be a remedy for every disease.
[Abu dawood (book 28, hadith 3852); sunan kubra baihaqi (hadith 17984)]
However, apart from these Islamic dates , it is also permissible to carry out
hijamah on sunnah days such as Yaum al Beed or on Monday's and Thursdays. But
in cases of emergency one can do it any day and there is no Problem In sha allah
BENEFITS OF CUPPING. :Cupping has real benefits in treating many diseases, past and present. The diseases
which have been treated by cupping and for which it has been of benefit by Allaahs
Leave include the following:
1) Circulatory diseases.
2) Treating blood pressure and infection of the heart muscle.
3) Diseases of the chest and trachea.
4) Headache and pains in the eyes.
5) Pain in the neck and stomach, and rheumatic pain in the muscles.
6) Some diseases of the heart and chest, and pain in the joints.
In addition, cupping may offer a unique treatment which may reduce pain, and it does
not have any side-effects.
If you want to read about this subject in detail you may download this document
which enlists both scientific and islamic explanations , rulings and studies :
http://www.mediafire.com/?8q9f7a8dubdkvg8
Aisha reported:Whenever Allahs Messenger (may peace be upon him) entered his
house, he used tooth-stick (siwaak) first of all.
[Saheeh Muslim (Book 2, Hadith 489)]
The prophet (s.a.w) said " The superiority of the prayer of a man in his house over
his prayer (in a public) place where people can see him is like the superiority of
the obligatory prayer over voluntary prayer" [Saheeh At-Targeeb Wa At-Tarheeb,
The Book Of Desiring to Pray The Voluntary Prayers in the House, Hadeeth 438.
Shaykh Al-Albanee graded this narration as Hasan]
It was narrated on the authority of Zayd ibn Thaabit, may Allaah be pleased with him,
that the Messenger of Allaah, peace and blessing be upon him, said: "O people, pray
in your houses, for the best of prayer is a mans prayer in his house, apart from
the prescribed prayers. [Reported by Al-Bukhaari and Muslim]
Furthermore, it was narrated on the authority of Jaabir, may Allaah be pleased with
him, that the Messenger of Allaah, peace and blessing be upon him, said: When any
one of you finishes his prayer in his mosque, let him give his house a share of his
prayer, for Allaah will create something good (i.e bless him) in his house from his
recommended to recite the supplications that one likes for it was narrated on the
authority of Abdullaah ibn Masood, may Allaah be pleased with him, that the
Prophet, peace and blessing be upon him, said:
"When you sit after every two Rakahs, then say: At-tahiyyaat al-tayyibaat Assalawaatu Lillaahi (All compliments, blessed words, prayers, pure words are due to
Allaah ..." Until he, peace and blessing be upon him, said: "And that Muhammad is
His Slave and Messenger and then each of you should select the supplication he
likes best and supplicate Allaah."
[Reported by Ahmad and An-Nasaa'i]
Meaning, that when one finishes his Attahiyaat, then Ash-hadu Allaah ilaaha .... and
the Durood e Ibraahim, then he may supplicate to his lord with any dua'a he knows or
wants to make (but in 'Arabic only). He may use supplications he knows from the
Qur'an (such as rabbana aatinah fid-dunya hasanah wa fil....) or he may supplicate
with any dua'a from the sunnah (such as Allahumma Inni zalamtu nafsi... or
Allahumma inni 'audhubika min adhaabil qabr ....). and then hey may say the tasleem
(salaam on both sides to conclude the prayer)
You may find the dua's which the prophet (s.a.w) used to recite after completing
his tashahud here : http://the-finalrevelation.blogspot.in/2012/11/pray-salahstep-by-step-with-posture.html
When the page opens, then press Ctrl F and (type/paste) search for : SUPPLICATION /
DUA'AS THE PROPHET (S.A.W) USED TO SUPPLICATE WITH IN THE FINAL
TASHAHUD
head from prostration (sujood), he stayed in that position, till someone would say:
He has forgotten (to bow down in prostration for the second Sajda)." [Reported by
Al-Bukhaari and Muslim]
Imam Ibn Al-Qayyim, may Allaah have mercy upon him, said: This Sunnah was
forsaken by many people after the time of the companions, may Allaah be pleased
with them, came to a close. The one who adheres firmly to the Sunnah and does
not care about those who goes against it should not pay much heed to what goes
against such guidance." End quote
He (peace be upon him) used to read the following duaa in his stay between the
two prostrations :
(i) Dua in Arabic : http://www.qss.org/images/salah/621.gif
Transliteration : Allahummagh Firli war hamni waj burni war fa'ani wahh dini wa
'aafini war zuqni
Translation: O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me;
[strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me
Or He (s.a.w) used to read : Rabbigh firli Rabbigh Firli (Oh Lord fogive me Oh lord
forgive me)
(funeral)
My fellow Muslims, amongst the Sunan that many people do not know regarding the
Janaazah (i.e. Funeral prayer) is reciting a Soorah after Al-Faatihah.
It was narrated that Talhah ibn Abdullaah ibn Awf, may Allaah be pleased with him,
said: "I prayed behind Ibn Abbaas, may Allaah be pleased with them, in a funeral
prayer and he recited Soorat Al-Faatihah and another Soorah aloud and after
completing the prayer, I caught his hand and asked him (about that). He replied: "I
have recited them loudly to know that this act is Sunnah and truth." [Reported by
An-Nasaa'i, Ibn Al-Jaarood, and Al-Haakim with similar wordings].
To learn the description of the funeral prayer
visit: http://islamqa.info/en/ref/12363
Also see : HOW TO BENEFIT THE DEAD & REFUTE TO THE NARRATIONS SUPPORTING
QURAN KHAANI : http://the-finalrevelation.blogspot.com/2012/07/how-to-benefitthe-dead.html
.
In Musnad Zayd ibn `Ali, from his fathers, that `Ali (ra) when he would pray the
Janazah on a man he would stand near the belly and in the case of a woman he would
be facing her chest.
And `Ali (ra) would pray the Salat of al-Janazah with four Takbeerat, but he would
honor the companions of the Prophet (SAWS) by adding more Takbeerat.
:
It is stated in Sharh Ma`ani al-Athar and Musannaf ibn abi Shaybah that `Abdullah ibn
Mu`qal said: I prayed with `Ali (ra) on a Janazah and he did five Takbeerat on it,
then he turned and said: He is from the people of Badr. then I prayed with him
on other Janaiz and he would make four Takbeerat.
:
:
It is stated in Musannaf `Abdul-Razzaq and Sharh Ma`ani al-Athar and al-Muhalla and
al-Mughni and al-I`tibar and Sunan al-Bayhaqi and Musnnaf ibn abi Shaybah that
`Abdullah ibn Mu`qal said: `Ali ibn abi Talib (ra) prayed on Sahl bin Hunayf so he
made six Takbeerat, then he turned towards us and said: He is from the people of
Badr.
:
It is stated in Musannaf ibn abi Shaybah and Sharh Ma`ani al-Athaar and al-Mughni and
Sunan al-Bayhaqi from the narration of Musa bin `Abdullah bin Yazid that `Ali (ra)
prayed on abu Qatadah (ra) and made seven Takbeerat and he was from the people of
Badr.
:
It is stated in Sharh al-Ma`ani and al-Mughni and Musnad Zayd bi-Sharh al-Rawd alNadeer and Sunan al-Bayhaqi and al-Awsat by ibn al-Munthir, from the narration of
`Abd Khayr: `Ali (ra) used to make six Takbeerat on the people of Badr, and the
companions of the Prophet (SAWS) five, and on the rest of the people four.
Imam Ibn Al-Qayyim, may Allaah have mercy upon him, said: "All these are authentic
narrations, and therefore, reciting more than four Takbeers should not be
rejected. The Prophet, peace and blessing be upon him, did not forbid reciting
more than four Takbeers. To the contrary, he peace and blessing be upon him,
and his companions, may Allaah be pleased with them, after him, practiced this.
See Funeral rites it's Do's and Don'ts in English
: http://www.islamhouse.com/250756/en/en/books/Funeral_Rites_In_Islam
In Urdu
: http://www.islamhouse.com/47248/en/ur/books/Summary_of_Funeral_Book
2) When the sun is directly overhead at noon until it has passed its zenith
3) When the sun is just about to set or in the process of SETTING . [This is a very
imp subject - see the below link for an important analysis and research paper]
Link : http://the-finalrevelation.blogspot.com/2012/06/time-when-prayer-isharaam-and-when-its.html
Aisha (may Allah be pleased with her) said: There are two prayers that the
messenger of Allah (peace and blessings be upon him) never neglected to pray in
my house secretly or publicly: Two Rakah before Fajr and two Rakah after Asr.
And,
isha (may Allah be pleased with her) said: Anytime Allahs messenger (peace and
blessings be upon him) came to my house after Asr he prayed two Rakah
[Ref: Sahih Bukhari 592, 593 or Book 10, Hadith 565, 566,567]
And,
Narrated `Aisha: By Allah, Who took away the Prophet. The Prophet never missed
them (two rak`at) after the `Asr prayer till he met Allah and he did not meet
Allah till it became heavy for him to pray while standing so he used to offer most
of the prayers while sitting. (She meant the two rak`at after `Asr) He used to pray
them in the house and never prayed them in the mosque lest it might be hard for
his followers (when they see him and thus try to copy him) and he loved what was
easy for them
The Prophet (peace and blessings of Allaah be upon him) said: Whoever visits a sick
person who is not yet dying, and says seven times in his presence: Asalu Allaaha
rabb al-arsh il-azeem an yashfiyaka (I ask Allaah, Lord of the mighty Throne, to
heal you), Allaah will heal him of that sickness. [Narrated by Ahmad and Abu
Dawood (3106), Classed as saheeh by al-Albaani in Saheeh Abi Dawood. ]
There are many more benefits, rulings and etiquette while visiting the sick. We
have recorded it here : http://the-finalrevelation.blogspot.com/2012/08/rulingvirtues-and-manners-of-visiting.html
sutrah, he should get close to it so that Shaytaan cannot break his prayer."
(Abu Daawood, Bazzaar (p. 54 - Zawaaid) & Haakim, who declared it saheeh and
Dhahabi and Nawawi agreed. Sh. Albaani)
Sometimes "Prophet (peace be upon him) would seek to pray at the pillar which was
in his mosque."
(Bukhaari. The sutrah is a must for the Imaam or a person praying alone, even in a
large mosque. Ibn Haani said in his Masaa'il from Imaam Ahmad (1/66): "Abu
`Abdullaah (i.e. Imaam Ahmad ibn Hanbal) saw me one day when I was praying
without a sutrah in front of me, and I was in a (large) congregational mosque, so he
said to me: `Take something as a sutrah', so I took a man as a sutrah." This contains
an indication that Imaam Ahmad did not differentiate between big or small mosques
in taking a sutrah - and that is surely correct, but this is something neglected by most
people, including imaams of mosques, in every land that I have visited, including
Arabia which I was able to tour in Rajab of this year (1410), so the `ulamaa should tell
the people and advise them of this, explaining its ruling and that it is also required in
the Two Sacred Mosques. Sh. Albaani)
"When Prophet (peace be upon him) prayed [in an open space where there was
nothing to use as sutrah] he (peace be upon him) would plant a spear in the ground in
front of him and pray towards it with the people behind him"(Bukhaari, Muslim & Ibn
Maajah);
Ibn Abee Shaybah reports in his Musannaf (1/277), Eesaa ibn Yoonus narrated to us;
from al-Awzaaee: from Yahyaa ibn Abee Katheer who said, "I saw Anas ibn Maalik in
al-Masjidul-Haraam and he had erected a rod, and was praying towards it." Ibn Sad
(7/18) reports its like and its narrators are reliable.
Abdur-Razzaaq reports in his Musannaf (2/15/no.2304): From Hishaam ibn Hassaan:
from Ayyoob: from Muhammad ibn Seereen who said, "Umar ibn al-Khattaan saw a
man praying without a sutrah, so he sat down in front of him and said, Dont be hasty
in your prayer. So when he finished, Umar said to him, When one of you prays, then
let him pray towards a Sutrah, and Satan will not be able to come between him and
his prayer." Its chain of narration is Saheeh except that Ibn Seereen didnt reach
Umar, but Ibn Abdul-Barr states in At-Tamheed (1/30), "Everyone about whom it is
known that he did not take except from reliable narrators then his tadlees and irsaal
are accepted," and he mentioned Muhammad ibn Seereen amongst them.
be upon him) went away, and stayed away for as long as Allaah willed that he should
stay away. Then he came and said: O Muhammad, you asked me which part of the
land is worst and I saidI did not know. I asked my Lord, may He be glorified and
exalted, and He said: Its markets.
[Narrated by Ahmad (16302); classed as saheeh by al-Albaani in Saheeh alTargheeb (325)]
:
:
.
Ibn 'Abbas said, "None of you should say about a thing which he does not know,
'Allah knows it' when Allah may know that it is other than what he said and thus
he (tries to) teach Allah what he does not know. That is something terrible in
Allah's sight."
avoid intimate relations with his wife and arguments. If somebody should fight or
argue with him, he should say: I am fasting. By Him in whose hand is my soul, the
unpleasant smell coming from the mouth of a fasting person is better in the sight
of Allah than the smell of musk. There are two pleasures for the fasting person,
one at the time of breaking his fast and the other when he meets his Lord; then
he will be pleased because of his fasting.
[Sahih Bukhari 1805,]
Abu Umama reported that the Prophet, may Allah bless him and grant him peace,
said, Allah is responsible for three:
if they live, they will have enough, and if they die, they will enter the Garden.
Allah Almighty is responsible for whoever enters his house , saying
'Peace'(salaam). Allah is responsible for whoever goes out to the mosque. Allah is
responsible for whoever goes out in the Way of Allah."
[Ref: Adab al Mufrad saheeh; Also see Sunan Abi Dawud, Hadith: 2494 and Mustadrak
Hakim, vol. 2 pg. 74)]
Allah says " When you enter the houses, greet one another with a greeting from
Allh (i.e. say: As-Salaamu 'Alaikum - peace be on you) blessed and good.(al-Noor
24:61)
'Abdullah ibn 'Umar said, "When someone enters a house which is not lived in, he
should say, 'Peace be upon the righteous slaves of Allah. (Assalamu 'Alyna wa 'Ala
'Ibaadillahis Saaliheen)
[ Al-Adab Al-Mufrad 1055 , Hassan]
Jabir b. 'Abdullah reported Allah's Messenger (may peace be upon him) as saying:
When a person enters his house and mentions the name of Allah (such as Bismillah
or Assalamu 'Alykum, or its likes ) at the time of entering it and while eating the
food, Satan says (addressing himself: You have no place to spend the night and no
evening meal; but when he enters without mentioning the name of Allah, the
Satan says: You have found a place to spend the night, and when he does not
mention the name of Allah while eating food, he (the Satan) says: You have found
a place to spend the night and evening meal. This hadith has been narrated on the
authority of Jabir b. Abdullah through the same chain of transmitters but with a
slight variation of wording.
[Saheeh Muslim, Book 23, Hadith 5006 ]
Ibn Abbass (may Allah be pleased with them) narrated that he spent the night at his
aunts [Maymounah] house (may Allah be pleased with her). He said, I lied across the
pillow while my aunt and Allahs messenger both lied on the pillow. The Prophet
(peace and blessings be upon him) slept until a little before or after the middle of the
night. He (peace and blessings be upon him) woke up and began to wipe the sleep
from his face with both his hands
Collected by Bukhari (183) and Muslim (763)
Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy upon him)
commented on this hadeeth saying,
This hadeeth shows its permissible to spend the night in a house with a man and
his wife under two conditions:
1. Permission is granted from both spouses.
2. No hardship results from this action.
The Prophet (peace and blessings be upon him) used to wake up early at night,
before the middle part. He would stay awake until about a sixth of its part remained,
then go back to sleep until the call for Fajr. This is what he did most of the time, and
sometimes he remained awake from the middle of the night until Fajr.
It is a legislated (recommend) act to wipe the sleep from the face when waking
up. By doing so youll find energy.
[Sharh Saheeh Bukhari By Shaykh Al-Uthaymeen Hadeeth # 183]
Note: we have ahadeeth wherein the companions like 'Umar, 'Ali , Ibn Umar, Ibn
Mas'ood (r.a) and others used to copy even the timing and way the prophet (s.a.w)
smiled ONCE. These sahaabas used to smile everytime even if the prophet (s.a.w) may
have smiled once. Similarly the Sahaabas used to copy every action, small or big, of
the prophet (s.a.w).
part of it, then if he recites it between the dawn and noon prayers it will be
recorded as if he recited it during the night.
[Sahih Muslim 747 or Book 4, Hadith 1629, Sunan al Nasa'ee - Book of Qiyaam al Layl;
Sunan Ibn Maajah - The chapters of establishing the prayer and the sunnah regarding
them; Jami' al-Tirmidhi - The Book on Traveling ; Abu Dawood - Kitaab al-Salaat ]
#1009, Saheeh]
There are many other ahadeeth and athaars from our aslaaf who used to invoke Allah
alot during their prayers for prayer means to converse with your Lord.
Similarly invoking Allah during sujood is also highly recommended :
The Prophet (saws) said, 'The closest one of you comes to his Lord is while he is
prostrating (Sujood); (therefore) make many supplications therein.' And he (saws)
also said, '..... During the bowing, Glorify the Lord. During the prostrations, strive
your hardest in making supplications (Dua). Most likely, you will be listened to."
[Narrated in the hadith books compiled by Imam Ahmad and Imam Muslim. and
others ]
The same is for Tashahud; see : Forgotten Sunnah # 22: Supplicating with whatever
you want after the Final Tashahud in salah
Among the texts (of ahadeeth) which show that duaa in general is permissible is the
words of the Prophet (peace and blessings of Allaah be upon him): Then let him
choose whatever supplications he wishes. According to another report: Then let
him choose whatever duaa he likes and say it.
[Narrated by al-Bukhaari (835) and Muslim (402). This was narrated concerning
duaa before the salaam at the end of the prayer]
NOTE : THE DUA'AS AT ANY INSTANCE DURING SALAH IS TO BE MADE IN ARABIC
ONLY. THIS IS A MATTER OF WORSHIP AND NO ONE HAS THE AUTHORITY TO
CHANGE THE LANGUAGE OF PRAYER WHICH THE PROPHET (s.a.w) TAUGHT UNLESS
HE IS AN ILLITERATE , HAS NO I.Q OF LEARNING SIMPLE DUA'AS AND LIVES IN A
JUNGLE WHO HAS NO SOURCE OR FFACILITY TO LEARN ISLAMIC TEACHINGS OR
DUA'AS IN ARABIC.
Saying Bismillaah (in the Name of Allaah) before entering ones home, before eating
or drinking, and before having intercourse will also keep the Shaytaan from entering
the house or partaking with a person in his food, drink and sexual activity. Similarly,
mentioning the name of Allaah before entering the toilet or taking off ones clothes
will prevent the jinn from seeing a persons awrah or harming him, as the Prophet
(peace and blessings of Allaah be upon him) said,
To put a barrier that will prevent the jinn from seeing the awrah of the sons of
Aadam, let any one of you say Bismillaah when entering the toilet.
[Reported by al-Tirmidhi, 551; Saheeh al-Jaami, 3611]
Shaykh Albaanee said in his tahkeeq of fiqh as-sunnah
This wording including In the name of Allaah is not reported by any of the
group, but rather by Saeed ibn Mansoor in his Sunan and by Ibn Abee Shaibah in
his Musannaf (1/1) and Ibn Abee Haatim in al-Ilal (1/64) and its isnaad contains
(Aboo Mishar Najeeh) who is weak.
There are other narrations ordering this, from Anas but these are Shaadhdh. The
practice of saying Bismillaah when entering the toilet may, however be
supported by the hadeeth of Alee, radiyallaahu anhu, from the Prophet,
sallallaahu alaihi wa sallaam, who said, "The screen that is between the eyes of
the Jinn and the private parts of the sons of Aadam, when one of them enters the
toilet, is that he says Bismillaah." Reported by at-Tirmidhee and Ibn Maajah, and
declared weak by at-Tirmidhee, but it has two supporting isnaads from Anas,
reported by at-Tabraanee, so the hadeeth is at the very least hasan. And see
Irwaaul-Ghaleel, no. 50
Note: The du`a to enter the Bathroom
It was narrated from Zayd ibn Arqam (may Allaah be pleased with him) that the
Messenger of Allaah (peace and blessings of Allaah be upon him) said: These toilets
are haunted (inhabited by devils), so when anyone of you goes to the toilet let him
say, Aoodhu Billaahi min al-khubthi wal-khabaaith (I seek refuge Allaah from
the male and female devils).
[Narrated by Abu Dawood, 6; classed as saheeh by al-Albaani in Saheeh Abi
Dawood.]
.
Abu Al-Malih narrated that a man said: I was riding behind the Prophet (sallahu
alayhi wa salim) and his mount stumbled. I said: May the Shaytan perish! The
Prophet (sallahu alayhi wa salim) said: Do not say May the Shaytan perish,
because when you say that he swells up so much that he becomes like a house and
says, By my power. Rather say say: Bismillah (In the name of Allah), for if you
say that the Shaytan shrinks until he becomes like a fly.
[Ref: Collected by Abu Dawud (4982 ) and Ahmed (5/59) graded Sahih by Shaykh
Abdul Muhsin Al-Abbadd (may Allah preserve him )]
he finished the eclipse had ended. Then he addressed the people; he praised and
glorified Allah (SWT), then he said: The sun and the moon are two of the signs of Allah
(SWT). They do not become eclipsed for the death or birth of anyone. If you see that
then call upon Allah (SWT), the Mighty and Sublime, and magnify Him, and give
charity. Then he said: 'O Ummah of Muhammad! There is no one more jealous than
Allah (SWT), the Mighty and Sublime, when his male or female slave commits zina. O
Ummah of Muhammad! By Allah, if you knew what I know, you would laugh little and
weep much.'
[Sunan an-Nasa'ee 1474]
It was reported from Abdur-Rahmaan bin Hurmuz, from Umair, the freed slave of Ibn
Abbaas that he heard him saying, I went with Abdullaah bin Yasaar, the freed-slave
of Maimunah, the wife of the Prophet, to Abul-Juhaim bin Al-Haarith bin As-Simmah
Al-Ansaari. Abul-Juhaim said, The Messenger of Allaah came [to us once] from the
direction of the well of Jamal. A man met him and gave him salaam, but the
Messenger of Allaah did not return the salaam until he came to a wall and wiped his
face and hands [i.e., performed tayammum]. Then he returned the salaam.
[Ref: Saheeh Sunan Abi Dawud, no. 329]
In al-Muhalla, Ibn Hazm said, And this, i.e., to perform dry-ablution [tayammum] to
return salaam while one is resident, is a recommended [mustahab] action, and a
group of the Salaf stated that.
[Ref: Al-Muhalla, 2/156.]
And Ibn Khuzaimah gave a chapter the title, Chapter: The Recommendation to
Perform Dry-Ablution [Tayammum] While Resident to Return the Greeting of Salaam
Even if Water is Present.
[Ref: Saheeh Ibn Khuzaimah, 1/139.]
Another hadeeth states that when the prophet (s.a.w) was greeted while he was
relieving himself, the prophet (s.a.w) did not reply and later the prophet (s.a.w) said
he wanted to take the name of allah (by replying to the greeting) only when he was in
a purified state.
A partner should not eat two dates at a time thereby indicating that such a
behaviour is to adopted as good manners even in situations when there is no famine]
:
:
:
: "
" .
ishah [may Allh be pleased with her] said:
The Messenger of Allh would not sit in a sitting, nor recite Qurn nor pray a prayer
except that he would end it with certain words. She said: So I said: O Messenger of
Allh, I see that you do not sit in a sitting nor recite Qurn nor pray a prayer except
that you end it with these words?
He [praise and security of Allh be upon him] said:
Yes, whoever said anything good, a seal is placed upon that good for him and
whoever said any evil it is expiation for him:
{O Allh, far removed are You from any imperfection and praise to You, there is none
worthy of worship except You, I seek Your forgiveness and repent to You}.
Tahkeeq :
].
It's chain of narration is saheeh. Reported by An-Nasa`ee in sunan al-Kubra, and
tabraani in his book ad-du`a (1912) and Sam`ani in 'Adab al-Imaam..(page 75), Ibn
Naasir ad-deen in ;
Ibn Hajar sahid in Nukbat (2/733) that its sanad is saheeh. Shaykh Albaanee in
Saheeha (7/495) said its chain is on the conditions of Muslims and Shaykh Mubqil bin
Haade said in his Jaami` as-saheeha (2/128) that is hadeeth is saheeh.
{2(
) 1(
)
}).
3(
show that the prophet (s.a.w) supplicated these words of du`a more often than we
can count. Be if after any prayer, or recitation of Qur`an or getting up from a
gathering or in rukoo` and sujood , the prophet (s.a.w) recited this du`a
The ahadeeth report that the prophet (s.a.w) recieved an indication from Allah that
he will soon see a sign and the prophet (s.a.w) thus said that the above surah was a
sign in itself plus he was shown other signs, so everytime he saw a sign in his Ummah
which was promised by Allah he used to exert himself with this du`a.
The different ahadeeth on this topic can be read from here under the post of Ustadh
Abu Muslim: http://www.ahlalhdeeth.com/vb/showthread.php?t=311622
An abriged English version of some of the ahadeeth in the above arabic thread can be
read from here : http://sunnah.com/riyadussaliheen/1/114
To know the du`as to be recited after every fardh salah see : http://thefinalrevelation.blogspot.com/2012/09/duas-to-be-recited-after-every-fardh.html
recommended others to perform at least two units of the prayer includes for instance
what Ab Hurayrah reported:
My intimate friend advised me with three: two units of al-u[10]
Evidence that appears to show the least he prayed was four is found in the report of
Umm al-Muminn, ishah who stated:
The Messenger of Allh used to pray four units of al-u and increase whatever
Allh willed[11]
On the day of the Conquest of Makkah he entered the home of Umm Hn and prayed
eight units of al-u[12], considering the enormity of the day and the fact that he
still prayed eight units it seems highly unlikely the Prophet would have prayed as
little as two units of alt al-u on the day of d. This is further substantiated by
the fact that the Prophet would always exert himself in acts of worship and perform
more than the lowest degree of a righteous act.
Based on the above it appears the two units of prayer are not connected to al-u
but have a connection with the d.
Reconciliation of Conflicting Reports
One may raise the doubt: does this adth not contradict the adth of Ibn Abbs
reported in al-Bukhr and others[13] in which he stated that the Prophet did not pray
anything before the d alh nor after it?
Imm al-Albn states that the reconciliation between this particular adth and the
adth mentioned by Ibn Abbs which negates praying anything after the d lies in
the fact that the intent of the negation is in regards to prayer in the muall (field of
prayer) as indicated by al-fidh in al-Talkh (p. 144)[14]. This particular form of
reconciliation has also been mentioned by al-ann in Subul al-Salm[15], and alAlbns student, Samr b. Amr al-Zuhayr in his editing of Bulgh al-Marm[16]. AlZuhayr states:
One should not think that there is a contradiction between this adth and the
previous adth of Ibn Abbs (no. 489) since the adth of Ibn Abbs is specific to
praying at the muall and others have also stated this as reconciliation
This is also what is apparent from al-Bassm who states in his explanation of Bulgh
al-Marm that there is no harm in praying in ones house upon returning to it from the
muall[17].
Conclusion
In conclusion the adth mentioned in Ibn Mjah is authentic and has been graded at
the level of asan by the likes of al-fidh. Al-Bayr and more recently; al-Albn
among others. Al-kims claim that it reaches the level of a to which al-Dhahab
agreed is untenable due to the question mark over the memorisation of Ibn Aql.
Since the adth is authentic and carries probative force the fiqh deduced from it
indicates to us there is no established prayer before the Id prayer. However, upon
returning home one may pray two units as the Prophet did. There is some ambiguity
over the precise nature of the prayer raised by ibn al-Uthaymn whether it is
connected to the d prayer or al-u. I have argued that it appears unlikely that the
two units were for al-u due to the existence of reports which appear to indicate
that although he advised his Companions and the Ummah to pray at least two units of
al-u; he himself is not reported to have prayed less than four as per ishahs
report in Muslim.
Whatever the case may be it is necessary to implement this Sunnah at least once in
our lifetime and spread the knowledge of it, especially if we consider ourselves Ahl aladth wa al-thr. For indeed, al-kim was correct when he stated at the end of
the adth; it is a rare Sunnah.
I ask Allh to make this article an attempt to spread this particular Sunnah.
Whatever mistakes are found within this brief piece of research is from my imperfect
self and the accursed shayn and whatever is correct is from Allh the Most Mighty
and Exalted.
Written by the slave of Allh: Ab ayyn all Amed aque al-Salaf
On the Day of Arafah, 1431 corresponding to Monday, 15th November 2010.
[1] The standard supplications for the eminent names mentioned within this article
should be automatically assumed even though I may not have included them within
the text.
[2] Al-Asqaln, Amad b. ajar (1424/2003) Bulgh al-Marm min Adillat al-Akm,
ed. Samr b. Amn al-Zuhayri, 7th edition. Al-Riy: Dr al-Falaq, p. 142, adth no.
491
[3] Al-Naysbr, Ab Abd Allh al-kim (1997) Al-Mustadrak al al-aayn, ed.
Muqbil b. Hd. Cairo: Dr al-aramayn, vol. 1, p. 328, no. 1103
[4] Al-Albn, Muammad Nir al-Dn (1405/1985) Irw al-Ghall f Takhrj Adth
Manr al-Sabl, 2nd edition. Beirut/Damascus: al-Maktab al-Islm, vol. 3, p. 100
[5] Ibid
[6] Ibid