Tayseer al-Allam Sharh Umdah al-Ahkam
The Book of Salaat: Part One
1) The linguistic
definition is “du’a.”
Al ‘ Qadia said this is the saying of
most scholars of fiqh and Arabic language. Du’a means ‘supplication’. In Arabic language we usually refer to
something by what is included in it
2) The technical definition
in the shareeah is the ‘sayings and actions beginning with takbeer and ending
with tasleem along with intention’.
Salaat is a pillar of Islam. Prayer is the greatest after the Shahadah and
this is established in the Qur’an and the Sunnah. The Ijmaa says that the one denying this
pillar goes out of Islam.
There are many benefits to Salaat –
religious, worldly, health, social, political, systematic, regulating etc. This shows the wisdom of Allah when He made
the Salaat obligatory – it upholds that which is in this world and the
Hereafter. It is the foundation of this
life and the cause of happiness in the next life.
Salaat consists of:
obligatory acts,
nafl matters,
those actions which nullify it
preconditions.
1.tahara
(purification)
2.Performed
in the proper time – there are mawaqeet (set boundaries) of
Salaat.
THE TIMES OF THE
PRAYERS
Hadith 44.
In Al-Bukhari and
Muslim on the authority of Abi Umar Ashaibani (Sa’ad ibn Iyaas) said: “It has been reported to me by the one who
lives in that house (Abdullah Ibn Mas’ud) that: “I asked the Messenger of Allah
(saw), “Which deed is the dearest to Allah? “ He replied “To offer salaat at their early stated fixed
times”. I asked, “What is the next (in
goodness)?” He replied, “To participate
in Jihad in Allah’s Cause”. (Abdullah) added, “These were told to me by the
Messenger of Allah saw and if I had asked more he would have told me more. “
1. Salaat on time, parents
rights and jihad are after the existence of EMAAN. The essence of all deeds is emaan. Without it
its fruits have no value.
2. This question is really a question
about the physical deeds or bodily acts of obedience and this is understood by
the answers. It is not about acts of
obedience of the heart like emaan, love of and fear of Allah etc.
3. Actions are not of one degree in terms
of preference. There are different
levels determined by how close or beloved they are to Allah and the benefits
achieved. The question was asked in
order to give preference to these deeds. It is from one of Shaitans’ traps that
he tries to get the worshipper involved in the deeds less beloved to Allah and to divert him from the more rewardable
actions in Islam – (according to Ibn Kay’oom)
4. Deeds are preferable and have higher
status over others – specifically the
love of Allah of one thing over another
5. Affirmation and confirmation of “al-mohabba”
for Allah. Al Asmaa wa Sifaat are only based on the
Qur’an and the Sunnah. This Hadith
confirms “love” for Allah.
6. It is virtuous to ask regarding
knowledge to learn especially for the important things. We have gained great benefit from this
question
7. We may leave off asking regarding
something due to e.g. respect for the person, irritating him, making the
scholar sit for a long time etc
The Prophet was asked about the
superiority of deeds a number of times. He answered with an appropriate answer
for each occasion.
The Islamic deen is a deen, which
deals with the reality of the circumstances of the people in ruling and
regulations therefore the
superiority of some deeds, are based on this.
For everyone there is a deed beneficial to him.
Hadith
45.
Ayesha ra narrated : The believing women,
covered with their veiling sheets, used to attend the Fajr prayer with Allah’s
Messenger, and after fuinishing the Salaat (prayer) they would return to their
homes and nobody could recognise them because of the darkness.
Bukhari
Which time is preferable to pray Fajr?
a) Hanafi: when the
brightness of the dawn appeared in the sky, due to the Hadith “Pray Fajr when
it is light for the reward is greater” and this is a hasan and sahih Hadith
b) Jama’a: the majority including Malik, Ashafi and Ahmad say
when it is still dark outside due to the numerous authentic Hadith.
Their response to the previous groups
proof is that:
1. one of the intended meanings of that
Hadith is to assure that dawn is broken we should not hasten too much to
perform the Salaat
2. long recitation so when finished the
brightness is in the sky
1. It is commendable to perform Fajr in
the beginning of its time
2. The Hadith shows the permissibility of
women going to the masjid with the men as long as no mixing, covered etc
Narrated Jabir bin
Abdullah: the Prophet used to offer
Zohar prayer at midday (sun declining from its highest point) and the Asr at a
time when the sun was still and hot, the Maghrib was prayed after sunset (when
the sun was completely descended below the horizon) and the Eisha was prayed at
different times. When the Messenger saw
used to see the people gathered at the mosque he would pray the Eisha prayer
earlier but when the people were not very many he used to delay it. The morning prayer was prayed when it was still very dark. (the darkness at the end of the night)
Bukhari
General
Meaning
It is a clarification of the preferable
times of the performance for the prayers.
1. Zohr when sun declining from the zenith
2. Asr when the sun still white and bright
and when shadow is equal to its length
3. Maghrib when the setting of the sun the
disc is not visible
4. Eisha would be according to the
condition of the people. Quickly or
delayed to either a third or a half of the night if it was not a hardship on
the people
5. Fajr was at the beginning of its time
when the light of dawn mixes with the light of the night
These are
all the beginnings of the time for prayer with the exception of Eisha.
6. From this Hadith we see that it is
preferable to perform Zohr at its earliest time but Abu Huraira’s Hadith in
Muslim and Bukhari clarifies this:
The
Prophet saw said “The severity of heat is from the raging of the hellfire and
in very hot weather, Pray (Zuhr)n when it becomes cooler”
But in another Hadith when permission
was sought to delay the Zohr prayer permission was not given. We see from this that we must strike a
balance so that we do not fall into delaying the prayer too much.
1. Preferability of hastening to perform
the prayers at the beginning of their times except Eisha which is delayed
unless it is a hardship
2. Best thing for Eisha is to delay upto third
or half of the night unless a hardship on the majority
3. The imaan should consider the condition
of the people praying by reducing the difficulty but still ensuring the prayer
is complete and perfect. Making longer
recitation in those prayers where long unless difficulty
4. The Hadith is an evidence for the
darkness in early dawn in reference to time for Fajr. Proof against those who delay until just
before sunset
5. This Hadith is evidence that praying in
congregation is more important than performing Eisha in its time or any prayer in its early
time. Should look to the people being
able to pray in congregation especially
in reference to Eisha prayer
NOTE: The timings of the salaat which are being
discussed are based on authentic Sunnah – which are proofs backing what is said
in the Qur’an itself: “Verily salaat is at fixed times for the believers”
this is an indication that prayers are fixed.
Also in
Surah 17 verse 78: “Perform As-Salaat from
Narrated Sayyar bin
Salama: I along with my father went to Abu Burza al-Aslami and my father
asked, “How did the Prophet (saw) used
to pray the obligatory prayers?” Abu Burza said “The Prophet (saw) used to
offer the Zohar prayer which you 9people) call the first one, at
Bukhari
Important
points derived from the Hadith
1. The Hadith is a clarification of the
beginning times of the prayers and that the end of one prayer is the beginning
time for the next except for Fajr and Eisha depending on the difference of
opinion
2. The Hadith is a clarification that the
Prophet saw used to perform prayer at the beginning of the time except for Eisha which was delayed until one third or
one half of the night.
3. The Prophet saw preferred the Eisha
prayer to be delayed to the end of the preferred time with the consideration
that delaying the prayer would not be a hardship on the people.
4. It is disliked (makrooh) to sleep
before Eisha because one might miss the congregational prayer or sleep beyond
its preferred time.
5. It is makrooh to speak after Eisha
because might oversleep and miss the Fajr prayer in congregation. It is makrooh except for the purposes of
gaining or studying beneficial knowledge or attending to the matters of the community.
6. The statement “an-atama”
is an expression for Eisha prayer. It is disliked but the Hadith shows that
there is not an absolute prohibition in using this term. In another Hadith the
Prophet saw said “Do not let the Bedouins overcome you in the naming of your
salaats”
7. In another Hadith by Abu Huraira the
Prophet saw is reported to have said “If you only knew the benefits
contained in al-atama and Fajr you would come crawling”
8. The dawn prayer should be prayed at the
first break of dawn. The time should begin when still dark so that when
finished it is still dark enough to only be able to recognize the person
sitting next to you. And the Fajr salaat
is a long salaat – 60-100 ayats. It is superior to make long recitation in Fajr
salaat
9. It is expected that someone who is
asked regarding a matter should not be ashamed to say “I don’t know” because if
they say something regarding a thing ignorantly then they can become sinful as
they are speaking falsely against Allah. It is honorable to admit a lack of
knowledge regarding a particular thing –one should not enter blindly but be
humble and have enough humility not to step out of the boundaries of one’s knowledge
10. If it
is makrooh to stay up in useful talk then what of these people who are
doing unlawful things.
Ali repored: When it
was the day (of the Battle) of Ahzab, the Messenger of Allah said: May Allah
fill their graves and houses with fire, as they detained us and diverted us
from the middle prayer, till the sun set.
Muslim
Which prayer is the “middle prayer’ in
this Hadith with regards to?
It is reported that there are 17
different sayings regarding this but the correct opinion is clear from the
Hadith – that it is Asr
1. The salaat referred to is Asr – There are authentic Hadith in Bukhari and Muslim. Ali ra had thought that the middle prayer was
Fajr until he heard this Hadith. Asr is the best of
prayers and we are told to guard it.
2. This Hadith shows permissibility of
delaying the salaat from its time if unable to pray it. But
this Hadith probably took place before the command for the Salaat of
Kauf, which made it obligatory to observe the prayers even on the battlefield.
3. If forgotten or unmindful of prayer
then should pray it as soon as you are able.
4. We are allowed to supplicate against
oppressors to the same extent. Qisaas – where the punishment fits
the crime. We should be careful not to
go beyond it
5. Some scholars say that this Hadith is
proof that it is not acceptable to narrate generally but we should narrate
literally from the text
Narrated Ibn
Abbas: Once Allah’s messenger delayed
the Ishaa parayer to such an extent that the people slept and got up and slept
agin and got up again. Then Umar Ibn Al Kahttab stood up and reminded the
prophet of the prayer. ‘Ata said, ‘Ibn Abbas said “The Prophet came out as if I
am looking at him now, and water was trickling fromhis head and he was putting
his hand on hie head and then said, “Hadn’t I thought it hard for my followers,
I would have ordered them to offer salaat (Ishaa Prayer) at this time” I asked
Ata for further information, how the Prophet had kept his hand on his head as
he was told by Ibn Abbas. Ata seperated
his fingers slightly and put their tips on the side of the head, brought the
fingers downwards approximating them until the thumb touched the lobe of the
ear at the side of the face at the temple and towards the beard. He neither lowed nor hurried in this action
but he acted like that. The Prophet said,
“Hadn’t I thought it hard for my followers I would have ordered them to offer
salaat at this time”
Bukhari
Is it preferable to pray Eisha early or
late?
1. Early : the proof for this being that it was the normal habit of the prophet
except for two occasions. And those occasions were simply to clarify the
permissablity of delayingand not to show the preferability.
2. Late: The majority opinion. They cite authentic Hadith as
proof, such as the above hadith. The only reason the prophet saw did not delay
the prayer was due to the hardship upon the people but on the occasions that he did, he made it
clear that the proper time is to dealy it.
1. It is preferable to delay the prayer
because the nothing prevented the Prophet saw from praying at that time except
that it would be a hardship on the people
2. Hardship facilitates ease in the
Islamic Law : this is a general rule. “Mushaka tajeboo teyseer”
3. Sometimes the less preferable act is
preferable to the more preferable act in the light of the conditions of the
people if justified.
4. The Hadith is an indication of the
completeness of the compassion and mercy shown by Allah and the Prophet saw to
the Ummah. Should always consider the people under us.
5. Women and children used to attend the
prayer in congregation
6. Umar’s confidence in the Prophet saw is
evident. It was from the good character
of the prophet saw that he would not reprimand Umar for calling out to him
regarding the prayer
7. It is an indication that younger people
or lesser people can bring an important matter to elder’s attention in order to
achieve benefit as the elder may have been umindful or have forgotten.
SOME
OF THE DETESTABLE THINGS IN PRAYER
NOTE:
Makrooh:
An act which is rewardable if one avoids it but not sinful
if one does it -
distasteful
Mustahab:
An act which is rewardable if one does it
but not sinful if one does not do it -Commendable
The things which are makrooh in salaat
cause the prayer to be less than perfect
and decrease the reward achieved but these things do NOT
invalidate the salaat
Hadith 50
Ayesha ra reported that the Prophet
(saw) said:If supper is served, and Iqamah is pronounced, one should start with
the supper.
Bukhari,Muslim from
Anas
In another
narration:
Narrated Anas ibn
Malik: Allah’s Messenger said: If the supper is served, start having it before
offering the Maghrib prayers and do not be hasty in finishing your supper.
Bukhari, Muslim
Important points derived from the Hadith
1. Food and drink, should be taken before the salaat unless the time of
the prayer will escape from you.
2. The apparent meaning of the Hadith is that you should take food
regardless if you are in need of the food and drink or not. The Hadith does not make a distinction but
some scholars (the majority) make this exemption for praying in congregation only for one who
is hungry. The reason is that a hungry person would not be able to concentrate
on his prayer.
3. A person who is presented with food at the time of prayer has a
legitamate excuse to miss the congregational salaat
4. Kashoo is required in salaat and leaving off thoughts of the duniya.
Hadith 51
Narrated Ayesha ra ..I have heard the Messenger of
Allah say: No prayer can be (rightly said) when the food is there (before the
worshipper) or when he is prompted by the call of nature (urination or
defication)
Muslim
General
Meaning
This Hadith has the same meaning as the
previous Hadith. Kashoo is needed for salaat
and this cannot be achieved unless the
person becomes removed from the thoughts of the duniya. The Legislator has
prohibited prayer in these situations.
IKHTILAAF
Is the Prayer correct and valid in the
presence of these situations?
1. Prayer is NOT accepted or correct in the presence of
these two factors. Bartillah – the
literalists say it is – INVALID.
Ibn Taymiyyah said this is in the case of the one who is desperate need
of both.
2. The majority opinion is that the prayer is VALID. The
prayer is sahih but it is makrooh (less than peerfect) to go when in this
condition. The negation is of completeness not of validation in the salaat.
Important
points derived from the Hadith
1. It is makrooh to perform salaat at the
time of food served or in need of the toilet except that the end of time for
prayer would be finished.
2. Kushooh is a requirement for a person
in prayer
3. It is a requirement for a person to
keep oneself far away from occupation of the duniya matters in the prayer
4. These things, food, drink, defecation
and urination are all legitimate excuses to avoid congregational prayer as long as it is not a
regular occurrence.
5. One should know this ruling is NOT
giving right to the human being over the rights of Allah swt but rather it is a way of
protecting ad preserving the rights of Allah.
6. Some scholars define kushoo as fear of
Allah by the body and inner consciousness and also tranquility
Extra Point:
The scholars said that salaat is
communion with Allah so if your mind is somewhere else what kind
of communion do you have? There is Ijmaa that a person does not get anything
– reward or credit except for that which is done consciously.
Albani has authenticated the following
Hadith as sahih:
When some people pray
nothing is written for them but 1/10 reward, another person prays and1/9 is
written for him, another prays and 1/8, others, ¼, ½ etc according to the
condition of the person who is praying.
We must have taqwa otherwise the value
of the prayer is decreased.
Introduction
There are three times of prohibition and
the reasons for it are to keep far from the imitation of the disbelievers as
the following were their times of worship of their false gods
1. After Fajr prayer until the sun has
risen a spears head over the horizon
2. After Asr until sunset
3. When the sun reaches zenith until it
begins to descend
Narrated Abu Hurairah
that the Messenger of Alah..forbade ofering Salaat
after the Fajr (prayer) till the rising of the sun; and after the Asr (prayer)
till the setting of the sun…
Bukhari
General
Meaning
Prayer is prohibited after dawn until
the sun rises approximately 3 metres over the horizon and after Asr until sunset. This is because it would resemble the
pagans who used to worship their gods at these two times and the Prophet said “Whosoever
imitates a people is from them”
1. The Hadith shows the prohibition for
performing voluntary prayers after Fajr and after Asr
2. The specific times of prohibition are
after Fajr upto sunrise an after Asr until sunset
3. The reason is for fear of imitating the
kuffar. From this we can understand that
we should not imitate them in other things either.
A. Is it
makrooh or mubaah (allowed) to pray at these times?
1. Makrooh: the majority hold this view. Their proofs being the
preceding
Hadith
2. Mubaah: the literalists hold this view saying that
the Hadith cited by the
majority
have been abrogated
BUT
We can understand from the later Hadith
that if praying at these times was allowed then it was
for a particular circumstance. Cannot
simply disregard these Hadith – the general rule must stand. For example the specific circumstance in the
later Hadith may have been that a person had forgotten to pray so had to pray
in the forbidden time because that was when he remembered.
B. Which prayers are prohibited
The second opinion is a combination of
both evidences
C. When does the prohibition start
for the morning prohibition?
Hadith 53
Narrated Abu Sa’eed al
Khudree: I heard Allah’s Messenger saying: There is no prayer after as-Sabh (morning prayer) until the sun rises, and there is no prayer
after al-Asr (late afternoon prayer) until the sun sets.
Bukhari
Narrated Ibn
Umar: Allah’s Messenger said: None of
you should try to offer as-Salaat (the prayer) at the (actual time of) sunset
or sunrise.
Bukhari
MAKING UP THE MISSED
PRAYERS AND THEIR ORDER
Hadith 54
Narrated Jaaabir ibn
Abdullah: On the Day of Khandaq (the
Important points derived from this
hadith
1. The obligation of making up the missed
obligatory prayer. The prayer which has
been missed can be made up in congregation
2. The prayer in this hadith ahs NOT been
missed due to forgetfulness but due to inability to pray it. This event happened before the legislation of
the Kawf prayer.
3. This hadith is a proof that the prayer
which ahs been missed has precedence over the due prayer (unless, according to
some scholars, the due prayer will pass you by).
4. The permissaility of making
supplication against the oppressors as shown when Umar cursed the pagans and
the Porophet saw did not reprmand or correct him therefore indicating permissabiklty of such.
5. Trying to ease pain and axiety of the
one on whom hardhip or trial has befallen. The Prophet saw eased the mind of
Umar by telling himthat he himself had not even prayed the Asr
prayer and at least Umar ahd prayed it.
6. The hadith indicates the permissability
ofmaking an oath even if not rewuired to do so.
The Prophet said “By Allah!” it is used sometimes to enhance the
truthfulness of a statement. (We should try not to do this too much as in
another authentic hadith it is narrated that the Prophet saw said that incresed
making of oaths is one of the signs of a hypocrite.)
THE
SUPERIORITY OF THE PRAYER PERFORMED IN CONGREGATION AND ITS OBLIGATION
Hadith 55
Narrated Abdullah ibn Umar: the Messenger of Allah said: The Salaat
(prayer) in congregation is twenty-seven times superior in degrees
to the Salaat offerred by a person alone
Bukhari
1. It is a clarification of the excellence
of the prayer one performs in congregation
2. The reward of one who rpays alone is
very little in comparison to the one who prays in congregation
3. There is a great difference between the
reward of the two prayers
4. The prayer of one who prays alone has
credit and is valid even thoguh the person missed praying in congregation. This
is shown by the words used in the hadith of “afthal” which means “better than” So there is
excelelnce in both prayers but one exceeds the other. This is in refernce to the one who has NO
legitamate excuse for praying alon. The one who has a legitimate excuse has
full credit of the congregational prayer.
Narrated Abu Hurairah:
the Messenger of Allah said: the reward of the Salaat offerred by a person in
congregation is multiplied twenty-five times as much as that of the salaat
offerred in one’s house or in the market (alone)
And this is because if
he performs ablution and does it perfectly and then proceeds to the masjid with
the sole intention of offerring Salaat, tehn for every step he takes towards
the masjid he is ungraded one degree in reward and one sin is taken off
(crossed out) from his account (of deeds)
Whenhe offers his
Salaat, the angels keep on asking Alla’s blessings and Allah’s forgiveness for
him as long as he is (staying) at his Musalla (place of prayer). They say: “O Allah! Bestow Your Blessings
upon him, be Merciful and kind to him.
And one is regarded as being in Salaat as long as one is waiting for theSalaat.
Bukhari
1. The excellence of Salaat in
congregation in the Masjid. The reward is multiplied so no matter how
manypeople pray, the perso gets the reward.
(Some hadith indicate that the larger the congregation, the more the
reward)
2. There is a defect in the prayer (not
perfect/complete) for the one who prays alone.
But it is still VALID. It is just
not as rewardable.
3. Being in congregation is NOT a
precondition for acceptance of the prayer.
4. The rewards outlinedin this hadith are
to be expected if two conditions are met:
·
One
makes wudu well
·
leave for salaat with the niyaa for that purpose.
5. The reward for one waiting for the
salaat is the same as the reward for the one who is actually in prayer.
Hadith 57
Abu Hurairah reported
Allah’s Messenger as saying: The most
burdensome prayers for the hypocrites are the night prayer (Ishaa) and the morning prayer (Fajr).
If they were to know the blessings they have in store, they would have
cometo them, even through crawling, and I considered ordering theprayer to be
commenced and command someone to lead the people in prayer, and then I would go
along with some men, having with them a bundle of firewood, to the people who
have not attended the prayer (in congregation), then I would burn their houses
with fire.
Bukhari, Muslim (wording from Muslim)
Surah Nisa 4:142
“Verily the hypocrites seek to
deceive Allah,but it is He who deceives them.
And when they stand up for As-Salaat (the prayer), they stand with
laziness and to be seen of men and they do not remember Allah but little.”
IKHTILAAF
Proof: they use the hadith 55 where it states that the
prayer in congregation is 27 time better than that
alone. It was a Sunnah that was done all the time but it is NOT a fard or a
Sharth
2.
Another
group from the Hanafi, Shafee and Maliki: FARD KUFAYAH – that as long as some
in the community do the action, then the rest of the community is discharged of
the duty and there is no blame on them.
Proof: This group uses the same evidence to supprt their
view as the third group that the Prophet saw threatened to burn down the hosues
of the ones who did not pray in congregation. Therefore they conclude that it
is legislated that one should make war on those who do not attend the
congregational prayer.
3.
Imam
Ahmed and the people of hadith: FARD AYN – that it is a fard on every
individual who is male, sane, adut, resident
and they MUST perform salaat in congregation
Proof: This group says that the hadith regarding burning
the houses of the hypocrites shows that the prayer in congregation is on ALL
the community not just some of them.
There is also thehadith of the blind man
who asked for permission to pray at home because he had no guide and he lived
far from the mosque. The Prophet agreed to his request but then called him back
and asked him if he could hear the adhaan. When the blind man affirmed he
could, the Prophet saw ordered him to come to the mosque even though he had
difficulty doing so. If this is true for a blindman who may have had a
legitamate excuse for not attending prayer in congregation then what about the
able bodied community?
Also, Salaat ul Kawf- even in war, one
should pray in congregation therefore
peace times should be better and easier to pray in congregation.
4.
Literalists
(Dhariyah): SHARTH – that salaat in congregation is a precondition to the
salaat therefore praying outside of congregation invalidates your salaat
Proof: This group cites the hadith related in the Sunan of
Majah on the authority of Ibn Abbas that the Prophet saw said: Whoever hears
the call of the Adhaan and does not cometo the musjid for congregational
prayer, then that person has NO prayer” except the one who has an excuse.
By this they say praying in congregation
is a precondition to having your salaat accepted. Other scholars
critisised this hadith as not being authentic but it can be attributed to the
prophet saw and has been authenticated by Albani.
Praying in congregation is Fard Ayn but
it is NOT a Precondition to acceptance of the prayer
Important Points Derived from the Hadith
1. Salaat in congregation is obligatory on
males who have reached adulthood. It is Fard Ayn (Ikhtilaaf on this point)
2. Whoever did not come to the prayer
without a legal proof is sinfuland deserves to be punished although Allah may
forgive them if He wills.
3. Repulsing that which is harmful
takes precedence over trying to attain a beneficial thing
This is a general rule. The
Prophet saw was willing to leave off the benefit of congregational prayer to
deal with those who did not attend the prayer.
4. It was not the intention of the
hypocrites to attain Allah’s pleasure but to be seen by men. Those prayer
therfore where thay could not be seen were difficult for the hypocrites to
attend. This is the reasoning of why the
hypocrites found it difficult according to some scholars.
5. The difficulty of these two prayers on
the hypocrites was not in performing the prayers but in performing the prayers
in the mosque. The enjoyment of their
sleep made it difficult for them to attend prayers where their attendance or
lack of it would not be witnessed or noticed.
These are the factors which made it difficult for the hypocrites to
attend the congregational prayers at these two times.
WOMEN ATTENDNG (THE
CONGREGATIONAL PRAYERS) IN THE MASJIDS
Hadith 58
Abdullah ibn Umar
reported: I heard the Messenger of Allah say: Don’t prevent your women from
going to the masjid when they seek your permission. Bilal ibn Abdullah said: By Allah! We shall
certainly prevent them. On this Abdullah ibn Umar turned towards him and
reprimanded himas harshly as I had never heard himdo before. He (Abdullah ibn
Umar) said: I am narrating to you that
which comes from the Messenger of Allah and you (dare) say: By Allah, we shall
certainly prevent them.
Bukhari, Muslim
(wording from Muslim)
In another
narration:
Do not prevent the maidservants
of Allah from going to the masjid
Bukhari/Muslim
Imam an-Nawawee (In
his explanation of Saheh Muslim) entitled this chapter: Women coming out
(from their houses) for going to the masjid when there is no apprehension of
wickedness But they should not come out
scented
Important Points Derived from the
Hadith
1. It is beloved to give the women permission
– mustahabb
2. Permissibility of going to the masjid
as long as properly clothed and it is safe for them to go.
3. Permission is for the purpose of going
for salaat it seems from this hadith. So the Eid prayer khutbah is OBLIGATORY
and the woman does not need permission for this prayer.
4. It is permissable to reprimad harshly
the one who appears to oppose the Sunnah.
5. Anyone who says anything with respect
to the laws and sunnah should do so with proper adhab
so that there is no fear of being misunderstood.
Additional Points
1. Women should not wear perfume
2. Women should rise up from the rukoo
before the men
3. Women should not say SubhanAllah when
imam makes a mistake but they should clap their hands instead
4. Women should be in the last rows which
are considered to be the bst rows for women.
THE SUNNAH PRAYERS
PERFORMED WITH THE CONGREGATIONAL PRAYERS
Narrated Abdullah ibn
Umar: I offerred with Allah’s Messenger two rakats before the compulsory Zohar
prayer and two rakat after the Zohar prayer, two rakat after Jum’ah, Maghrib
and Eishaa
Bukari/Muslim
In another
narration:
..As for the Maghrib
(sunset) and Ishaa (late night) (and Fajr and jumaa’ah) prayers, they were
offerred in his house
Bukhari
In a narration from
Bukari
Ibn Umar added: My sister Hafsa told me that the Prophet used
to offer two light rakat (sunnah prayer) after dawn
(before the Iqamah of the Fajr prayer) and it was the time when I never went to
the Prophet
Bukhari
1. It is commendable to stick to and
perform the sunnah prayers regularly
2. There is no regular confirmed Sunnah
Prayer for Asr prayer
3. The Sunnah prayers for Maghrib, Eisha,
fajr and Jumaa’aa are best performed in the home
4. The two rakats before fajr prayer
should be very short
5. There are six sunnah prayers for Zohar,
6. Some of the prayers are before the fard
prayers and some afterwards. The wisdon
inthismay be so that the ones beofre the prayer put one in the right state of
mind and the ones after make up for the shortcomings of the fard prayer.
Extra Hadith
Narrated Ibn Umar: I
memorised ten rakat (nawafil) from the Prophet, two rakat before the Zuhr
prayer and two after it; two rakah after the Maghrib in his house and two rakah
after Ishaa in his house, and two rakat before Fajr and at that time nobody
would enter the house of the prophet
Bukhari
Extra Hadith
..he
never offerred prayers after Salaatul Jumaah until he departed (from the
masjid) and then would offer two rakat at home
Bukhari
Hadith 60
Narrated Ayesha: the
Prophet was never more regular ad strict in offering any nawaffil than the two
rakah (sunan) of the Fajr prayer
Bukhari/Muslim
In a narration of
Muslim:
Ayesha reported
Allah’s Messenger as saying: The two
rakah’s at dawn are better than this world and what it contains.
Muslim
In another report:
..they
are dearer to me than the whole world.
Muslim
Important Points Derived from the
Hadith
1. It is mustahab to pray two rakats
before fajr. These should not be
abandoned.
2. The reward of the two Sunnah prayers of
Fajr is great and the proof of this is in the saying of the Prophet that they
“are better than this world and what it contains”
3. The prophet saw used to stick to these
two rakat more than any other voluntary act.
4. Whoever takes these two rakats lightly,
as being insignificant and unimportant and does not perform them, while knowing
so, indicates a weakness in his deen.
The person has been pevented from achieving a great reward.
PRONOUNCING THE
WORDING OF ADHAAN FOR SALAAT TWICE (IN DOUBLES)
·
Linguistically: This means
an announcement
·
Technically: In the
legal Shariah this means an announcement of the entry into the time of the
obligatory prayer, made by specific expressions or words.
The fact that the Adhaan is made by
particular expressions and words means that we cannot say whatever we want.
It is important to note that there are a
number of issues of aqueedah that can be derived from the words of the adhaan
Hadith 61
Narrated Anas: Bilal was ordered to repeat the wordingof the
Adhan for prayers twice (in doubles) and to pronounce the wording of the Iqamah
once (in singles) except Iqaamah (the saying Qad qaamatisalaat)
Bukhari
A. On the ruling of calling the Adhaan and the Ikamah
B. Words of Adhaan
C. Tafweeb (Point of Note)
SHOULD THE MUADHIN
TURN HIS MOUTH (FACE) AND LOOK FROM SIDE TO SIDE DURING THE ADHAAN
Hadith 62
Narrated Aun bin Abi
Juhaifa: My father said: I came to the Messenger of Allah in Makkah and he was
(at that time) at al-Atbah ina red leather tent. AndBilal stepped out with some ablution water
for him. (What was left of that water) some of them got it (whereas others
could not get it) and (those who got it) rubbed themselves with it. Then the Messenger of Allah stepped out
wearing a reddish mantle, and I was getting a glimpse of the whiteness of his
shanks.
The Narrator said: He
(the Prophet) performedthe ablution and Bilal pronounced the Adhaan and I
followed his mouth (as he turned) this side and that as he said- turning to the
right and left: Come to Prayer . Come to Success.
A spear was then fixed
for him (on the ground). He stepped
forward and said two rakats of Zuhr while there [passed in front of him a
donkey and a dog and these were not stopped. He then said two rakahs of Asr prayer and then he continued performing two rakahs till
he came back to al Madina.
Muslim
Another Narration
Narrated Aun bin Abui
Juhaifa: My father said: I saw Bilal turning his mouth (face) from side to side
while pronouncing the Adhaan (for the prayer)
Bukhari
Another Narration:
..My father said: I
saw Allah’s Messenger at a place called al-Atbah. Bilal came and informed him
about the Prayer and then came out with an Anza (spear) and planted it in front
of Allah’s Messenger at al Atbah and prnounced the Iqamaah for thePrayer.
Bukhari
General Meaning: Bilal stepped out with the remaining water and some
of the people got it andrubbed themselves with it to try and get theblessings
from it.
THE ADHAAN BEFORE
AL-FAJR
Hadith 63
Narrated Ibn Umar and
Ayesha: The Prophet said: Bilal prnounces Adhaanat night, so eat and drink
Suhoor until Ibn Maktoom pronounces the Adhaan
Bukhari
WHAT TO SAY ON
HEARING THE ADHAAN
Hadith 64
Arrated Abu Sa’eed al
Khudree: Alalh’s Messenger said: Whenever you hear the Adhaan, say just as the
Muadhin is saying
Bukhari
Hadith 65
Narrated Saalim ibn
Abdullah: Ibn Umar said: Allah’s Messenger used to offer the Nawafil prayers
(non obligatory) on the back of his Raahilah (mount) by noddinghis head, facing
any direction. Ibn Umar used to do the same
Bukhari
In another
narration:
..Allah’s Messenger
used to offer the Witr prayer on the back of the camel (while on a journey)
Bukhari
In another
narration:
..but
Allah’s Messenger never did that in offerring the prescribed (compulsory)
prayers
Bukhari
In another
narration:
..The Prophet used to
offer the voluntary prayers- by signs- while a traveller, ridingupon his mount
in whatever direction it faced,but not the compulsory prayers. He also usd to offer the witr prayer on his mount.
Bukhari
The Kaaba is where all the Muslims face when praying. It shows their unity and is a symbol of
tawheed.
One of the preconditions of Salaat is that one should be facing the kaaba otherwise the prayer is not acceptable.
General Meaning :
The Obligatory and voluntary prayers share a common ruling in general
but ther is a difference which aims at reducing the burden and responsibility
in the voluntary prayers.
Important Points Derived from the Hadith
1.
The
Hadith shows the permissabilty of performing voluntary prayers, if one is a
traveller, on the riding animal. The fact that Ibn Umar was practising this is
proof that it was not later abrogated.
2. The personwho prays voluntary prayers
should face the kibla at the beginning and then carry on praying regardless of
where the animal turns. Imam Ahmad,
based on sahih hadith from Anas who reported that whenever the Prophet
saw was travelling, if he wanted to make voluntary prayers, he would face the
kibla and then carry on praying wherever the animal turned.
3. One should only pray on a riding animal
if it is a necessity
4. The kibla for the one on a riding
animal is wherever the animal is facing
5. The witr prayer is not wajib as the
Prophet used to only make voluntary prayers on a riding
animal and not obligatory prayers.
Therefore, because he prayed witr on his riding animal, this
inadvertently shows that witr is not obligatory.
6. Whenever there is a need to do
something, then the Islamic law gives some ease to allow Muslims to do what
otherwise they might not be able to do. This ease is provided by Allah. RULE:
Hardship facilitates ease
7. The great virtue of the Shariah which
encourages the beleivers to do more good deeds by making things easier for us.
8. We cannot use this hadith
as proof that one should lower the head
more for sajdah then rukoo. (this is reported in other hadith but not in this
one)
9. The permissability of abandoning facing
the kibla whilst ona journey. (Muslim/Bukhari)
CHANGE OF KIBLA FROM
BAIT-L-MAQDIS (
Hadith 66
Ibn Umar reported: As
the people were praying the dawn prayer (Subh) at Qubaa, a man came to them and
said: it has been revealed to the Messenger of Allah duringthe night and he has
been directed to turn towards the Ka’abah.
So turn towards it. Their faces
were towards
Muslim
General Meaning: when the
Prophet migrated to
“Verily! We have
seen the turning of your face towards the Heaven. Surely, We
shall turn you to a Qiblah that shall please you, so turn your face in the
direction of Masjid al-Haram. And wheresoever you people are, turn your faces
(in prayer) in that direction. Certainly the people who were given the
Scriptures (Jews and Christians) know well that (your turning toward the
direction of the Ka’aba in
1. In the beginning of the Hijra was to
Bait al Maqdis in Jerulsalem ad the it was changed to
the Kaaba.
2. The Qibla of the Muslims has remained
firmand constant to the Ka’aba in
3. It is obligatory on whoever sees the
Kaaba to face it directly when praying and for whoever cannot see it, he should
face in the general direction of
4. The Ka’aba is the best place on the
earth as Allah would not have chosen it for the Ummah otherwise.
5. This hadith is a proof that abrogation
is allowed in Islam unlike the Jews.
6. Whoever faces a direction in salaat and
then realises it is wrong there is no needto stop praying but simplyto turn to
the correct direction.
7. Concerning Khabar Ahad: tthese aret
hose reports that come from one or two narrators and are acceptableif they are
authentic, reliable narrators. We have to believe, accept and act upon these
reports, even if there is something contrary to it.
8. A movement or action even if it is
slight is permissable if it is for some benefit. (ie changing direction of
prayer)
9. Imam Tahawi, reagarding this hadith,
said that there is a indication that whoever doesn’t know the obligation placed
on us and whoever the dawah of islam does not reach, Allah does NOT make a
thing obligatory on them until the knowledge reaches them
10. Some scholars of Usool al Fiqh hold the
understanding that knowing a ruling is a condition for a person becoming
resposible for carrying it out.
TO OFFER THE NAWAFIL
(NON OBLIGATORY) PRAYERS WHILE RIDING A DONKEY
Hadith 67
Narrated Anas ibn
Sereen: We went to receive Anas bin
Malik when he returned from Shaam and met him at a place called Ain
at-Tamr. I saw him offering prayer
riding a donkey, with his face to this direction )ie to the left of Qibla). Is
aid to him: I have seen you offering the prayer ina
direction other than that of the Qiblah. He replied: If I had not seen
Allah’sMessenger doing it, I would not have done it.
Bukhari
1. It is not made clear as to whether or
not the prayer performed by Aas Ibn Malik is obligatory or voluntary but it is
well known and understood that it is voluntary
2. The Qibla of the praying person on a
riding animal is in whatever direction the animal is facing
3. This hadith indicates the
permissabiltiy of offerring voluntary prayers riding on an animal, even if it
is a donkey. This is an indirect proof that the animal is clean.
The Book of Salaat: Part
Two
Shaykh Abdullah Ibn Abdur-Rahmaan Ibn Salih Aal Bassam
The straightening of the rows is amongst
those obligatory and good things which make your Salaat a good and perfect one
Narrated Anas Ibn Malik:
The Prophet said: Straighten your rows as the straightening of rows is
essential for the perfection (completeness) of the Salaat.
(al
Bukhari 1/409, no.723 (new edition), Muslim 1/238, no.871)
1. When we straighten our rows it is a
sign of completion and perfection of the salaat.
2. It is legislated in Islam to straighten
the lines. The people must stand evenly
on one straight line
3. The straightening of lines is a sign of
the completion of salaat therefore, for this reason, it is MUSTAHAB. This is the opinion of the majority. Another
opinion is that this straightening of the lines is WAJIB (obligatory). The proof of this is the hadith “Either
you make your lines straight or Allah will disfigure your faces”. Scholars say this means Allah will cause
there to be confusion and dissensionamongst the people, which indicates that it
is obilgatory to straighten the lines.
4. It is MAKROOH for the lines to be
crooked because being crooked is a sign of imperfection in the salaat.
5. The vitue of salaat in congregation
because the reward achieved from straightening the rows only happens when
praying in jamaah.
6. The hikma (wisdom) of straightening the
rows is so one is in agreement with the angels in straightening their rows.
In
Muslim on the authority of Jabir, he said: “The Messenger of Allah came out to
us and said “Will you make your lines straight as the Angels make their lines
straight in front of their Lord?” We said: “O Messenger of Allah! How do the
Angles line themselves up?” And he mentioned two things. He said: “They complete the first row before
starting another row and when they line up in any line they line up close to
each other without leaving any spaces between them.”
Straightening the Rows at the time of Iqamah
and after it (immediately)
Narrated an-Numan ibn
Bashir: The Prophet said: “Straighten your rows or Allah will alter your faces
(or create dissension amongst you).
(Al-Bukhari 1/407, no.
717 (see no. 691))
The Messenger of Allah
used to straighten our rows as if he were straightening an arrow with their
help (ie with the help of the straightened row) until he saw that we had learnt
it from him. One day, when he came out,
stood up (for prayer) and was about to asy “Allah hu Akbar” when he saw one
man, whose chest was bulging out from the row, so he said “Servants of Allah,
you must straighten your rows or Allah will alter (disfigure) your faces (or
create dissension amongst you).
(Muslim 1/238, no.
875)
1. Apparent meaning of the hadith is that
straightening of the rows is WAJIB due to the stern warning for those who do
not do it. BUT in other authentic hadith, the severity of this waring
seems to be reduced so that it seems as though that rahter than Wajib it is
MUSTAHAB instead and it is MAKROOH to make the row crooked- that the salaat is
not perfect if the row is not straight but not that the prayer is INVALID.
(This is the majority opinion).
2. The hadith shows the attention, care
and concern that the Prophet went through to straighten the rows personally.
This shows that the straightening of the rows is the responsibility of the
Imaam.
3.
General principle: The reward for something is similar to the deed done
This is illustrated by the prophet when he threatened
those who did not straighten the lines with disfigurement of their faces.
The anger of
the Prophet (saw) on those who did not straighten the rows is seen in this
hadith. We should, therefore, be cautioned against taking this issue lightly.
The
permissability for the Imaam to speak between the Ikaamah and the start of the
prayer if there is a need for such.
To
offer Salaat on the Haseer (mat)
Narrated Anas ibn Maalik: My grandmother, Mulaika, invited Allah’s
Messenger for a meal which she herself had prepared. He ate from it and said: “Get up! I will lead
you in salaat”. Anas added: I took my Haseer (mat), washed it with water
as it had become dark because of prolonged use, and Allah’s Messenger stood on
it. The orphan and I aligned behind him
and the old lady, Mulaika, stood behind us.
Allah’s Messenger led us in the Salaat and offerred two rakaat and then
left.
(al-Bukahri 1/255, no. 380)
1. The correctness of making a line with a
child who has not reached puberty. (yatheem is the name for an orphan
whose father has died and he has not reached the age of puberty)
2. It is preferable for one following the
Imaam that he should stand behind the Imaam and the place of women is behind
the males.
3. A woman alone can make a line by
herslef. Normally, noone should pray in a line alone. If only one male then he
should stand beside the Imaam. If there
are more males, then they should form a separate line.
4. The permissabilty of praying nawaffil
prayers in jamaat even though it is not legislated. This is not a regular or a consistent
practice of the Prophet (saw) but it is permissable (on occasion)
5. One can make salaat with the intention
of teaching others. Also, if there is
some other beneficial or religious purpose, one can make salaat even if it is
not the time for it.
6. The humilty and humbleness of the
Prophet (saw) in responding to the invitation of this elderly woman.
7. It is MUSTAHAB to respond to an
invitation, especially if you will cause some happiness, joy etc in the hearts
of the Muslims or for any other beneficial reason. This is in the case of
ordinary events. In the event of a walima it is obligatory to respond.
If the Imaam has
not had the intention of leading the prayer and then some persons join him and
he leads them
Narrated Ibn Abbas:
Once I passed the night in the house of my aunt Maimoona. The Prophet stood for the night prayer and I
joined him and stood on his left side but he drew me to his right by holding me
by the head.
(al-Bukhari
1/255, no. 380)
1. It is preferable to stand on the right
if there is only one follower.
2. Prayer is correct even if one stands on
the left side and the right side is free.
3. The follower who is alone, if he is standing on the left and is instructed
to change position to the right, he should do so by going behind the imaam and
not in front.
4. If anyone does something during salaat
to correct the salaat, then there is no harm in it, although normally one
should not do any actions that are not part of the salaat.
5. It is acceptable for an adult and a
child to make a line
6. It is legislated to pray at night. It is MUSTAHAB
7. Ibn Abbas and his keeness for getting
knowledge ad implementing it. He did not just watch the Prophet (saw) get up
for prayer but he got up and joined him in order to implement the knowledge. This is a lesson for us.
8. It is NOT a condition for salaat that
the Imaan has to have the intention of leading the prayer before the
prayer .
The sin of the one who raises his head before
the Imaam (raises his head)
Narrated Abu
Hurairah: the Prophet (saw) said: ‘Isn’t
he who raises his head before the Imam afraid that Allah may transform his head
into that of a donkey? Or his figure (face) into that of a donkey?”
(al-Bukhari
1/395, no. 691)
1. The prohibition of raising one’s head
from bowing or prostrating BEFORE the Imaam – the prohibition is indicated by
the threat of the punishment. Allah does
not give such a severe threat except for things which are obligatory. If done
intentionally, then the salaat is INVALID.
2.
Preceding
the Imaam in ANY act of the Salaat is prohibited. This is understood by qiyaas.
There is also another hadith narrated by Abu Hurairah who said the Prophet
said: “Whoever bows or rises up before the Imaam, his foreklock is in the
hand of the Sahitaan”
3. The obligation for the followers to
follow the Imaam.
4. The reward for a thing is like the
action itslef (in good and bad)
5. The one who precedes the Imaam is
threatened with transformation of their figure or their face to one of a donkey
due to the similarity between that person and a donkey in their stupidity. The
one who precedes the Imaam cannot finish the salaat before the Imaam, so there
is no benefit in racing the Imaam, indicating stupidity and a weakness of the
intellect.
6. A person racing the Imaam shows his
hastiness in wanting to finish the Salaat.
This is a sickness and the cure is reminding oneself that one CANNOT finish
before the Imaam and thus restrain oneself.
7. The threat of transformation is a
matter that IS possible even though there has been no report of such. This has
led scholars to conclude that it does not have a literal meaning. Perhaps it means a person’s nature or
disposition will be transformed to one of a donkey (ie stupidity and
stubborness)
Narrated Abu
Hurairah: the Prophet said: “The Imaam
is to be followed. Say the Takbeer when he says it, bow if he bows, if he says Sami
Allahu liman hamida, say: Rabbana wa lakal Hamd,
prostrate if he prostrates and pray sitting altogether if he offers tha Salaat
sitting.
(al-Bukhari,
1/414, no. 734 (1.408, no. 722)
Narrated Aaisha:
Allah’s Messenger (saw) offerred the Salaat in his house while sitting during
his illness and the people offerred Salaat behind him standing and he
pointed to them to sit down. When he had finished the Salaat, he said: “The
Imam is to be followed and so when he bows you should bow and when he lifts his
head you should also do the same”.
(al-Bukhari
2.134, no. 1113; see also 1114 from Anas ibn Maalik)
1. It is wajib for the followers to follow
the imaam and it is forbidden to precede him in any action
2. The prohibition of contradicting the
Imaam. The salaat becomes INVALID
(Ikhtilaaf on this point)
3. It is preferable for the followers to
perform all actions AFTER the imaam, not with or BEFORE him. Also it should be
done immediately after. To
do the action with him is MAKROO.
4. If the Imaam is sitting then the
followers should also sit. (this is to achieve the imitation of the Imaam –
there is Ikhtilaaf on this point)
5. The follower should say “Rabbana wa
lakalhamd” when the Imaam says, “Sami allahu Liman Hamida”. If one
is praying alone then one should say both these statements.
6. The wisdom that the Imaam is made to be
followed in the Salaat is so that he is an example for the people to follow
7. The permissablity of pointing in the
salaat if there is a need. This does NOT
invalidate the salaat. This is a general
rule for any action if there is a need.
8. Following the Imaam has precedence over
any other action in the salaat (ie followers were able to stand but they were
told to sit- followingthe Imaam is 1st priority.)
9. Indirect
...So Abu Bakr led the
Salaat in those days (during the Prophet’s final illness) when the Prophet
(saw) felt a little better, he came out for the Zuhr prayer with the help of
two persons one of whom was al-Abbas, while Abu Bakr was leading the people in
Salaat. When Abu Bakr saw him (the Prophet) he wanted to retreat but the
Prophet beckoned him not to do so and asked them to make him sit beside Abu Bakr
and they did so. Abu Bakr was following
the Prophet (saw) in the Salaat and the people were following Abu Bakr. The
Prophet offerred Salaat sitting…(Al-Bukhari. Vol
1/391, no 687)
Narrated Anas bin
Maalik: Once Allah’s Messenger rode a horse and fell down and the right side of
his body was injured. He offered one of
the Salaat while sitting and we also offerred salaat
behind him, sitting. When he completed
the Salaat, he said, “The Imaam is to be followed. Offer Salaat standing if he is ofering the salaat
standing..and offer the Salaat sitting (all of you) if
he is offering the Salaat sitting.
Humaidee said: the statement of the Prophet (saw): “Offer
the Salaat sitting if he, (the Imaam) is offerring the salaat sitting” was
said in his former illness (during his early life) but later on the
Prophet offerred the Salaat sitting (in his final illness) and the
people offerred the Salaat standing behind him and the Prophet did
not order them to sit. So one has to
follow the last action of the Prophet (saw) (al-Bukhari 1/394, no. 689; see
also hadeeth no. 5658, vol 7)
Narrated al-Baraa’
(Ibn Aazib) and he was not a liar): when the Messenger of Allah (saw) said “Sami
Allahu Liman Hamidah” none of us bent his back (for prostration) until the
Prophet prostrated and then we would all prostrate after him.
(Al- Bukhari, 1/394,
no. 690 new edition)
1. This is a description of how the
Companions used to follow the prophet (saw) in salaat and how they would not
move from standing to prostration until he was in the prostration postion
fully.
2. It is required that we should follow
the imaam in the Salaat. We should not
precede him – this is forbidden and INVALIDATES the salaat. Noone should move
along with him because this is MAKROOH, although it does not invalidate the
Salaat but causes a defect in the Salaat.
Noone should delay after the Imaam for along time- we should follow his
actions immediately.
3. It is a proof of the length the person
stands for after rising from rukooh. Tah’maniyah
(calmness) in each position. Illustrated
here in how the Sahabah stood calmly while the Prophet (saw) went into the
Sajda. Only once he had gone into full sajdah would they move. The Imam should
also have calmnes (as reported in other hadith)
Narrated Abu Huraiah:
The Prophet said: Say Ameen whenthe imaam says it; and if the Ameen
of any one of you coincides with that of the angels then all his past sins will
be forgiven. Ibn Shihaab said:
Allah’s Messenger (saw) used to say Ameen
(Al-Bukhari 1/435, no.
780)
1. It is legislated for the Imaam,
follower and the one praying alone to say “Ameen” after Al-Fatiha
2.
The
Angels say “Ameen” to our du’a “O Allah answer (the supplication)” The intended meaning of the Angels saying ‘Ameen”
are those Angels who witness the Salaat in the Heavens or on the Earth.
Narrated Abu Hurairah:
Allah’s Messenger said: if any one of you says Aameen and the Angels in
the Heavens say Ameen, and the former coincides with the latter, all his
past sins will be forgiven.
(Al-Bukhari 1/435. no.
781)
This hadith is
an indication that it refers to the Angles who say ‘Ameen” in the
Heavens.
3. The virtuous nature of saying “Ameen”
because it is a cause for one’s sins being forgiven. Some scholars say this
refers to minor sins. Major sins require
tawbah.
4. It is expected for the one who is
supplicating and the one saying Ameen that both should have
consciousness of the meaning of the supplication so it is not just words.
5. Imam Bukhari used this hadith as proof
that Ameen should be said out
loud. (Followers say Ameen at the same time as the Imaam says it,
therfore the Imaam must be saying the Ameen out loud for the followers
to know when to say it.) this is the majority opinion.
6. It is preferable for the one who is
supplicating to imitate the Angels in all of their characteristics that are a
reason for the acceptance of du’a.such as being in a humble state of mind,
being in tahara, having consciousness of Allah, one’s clothing food and drink
being from halal means, and one should hope and expect that one’s supplication
will be answered.
Al-Imaam
al-Bukharee mentioned the
following sayigs of the scholars:
Ataa’ said: Ameen is an invocation. Ibn
az-Zubair and the people behind him said Ameen loudly until the
masjid echoed. Abu Hurairah used
to call out to the Imaam. “Do not say Ameen
before me”(before I join the row for prayer) Ibn Umar never missed Ameen
and he used to urge the people to say it. (Naafi’ continued): I heard
something good about it from him (concerning the reward or benefit of saying
Ameen loudly)
(Al-Bukhari 1/434-435,
Chapter 111)
Narrated Abu Hurairah:
Allah’s Messenger said: “If anyone of you leads the people in prayer, he should
shorten it for amongst them are the weak, the sick and the old;
and if anyone amongst you offer prayers alone then he may prolong (the prayer)
as much as he wishes.”
Al-Bukhari 1/400, no.
703)
In other
narrations:
“..amongst
them are the sick, the weak and the busy (those who have
smething urgent to attend to)”
(Al-Bukhari 1/110, no
90)
“…behind him are the weak,
the old and the busy.”
(Al-Bukhari 1/400, no.
704)
“..amongst
them are the sick, the old and the busy.”
(Al-Bukhari 8/80, no.
6110)
Narrated Abu Mas’ood
al-Ansaree: A man came to the Messenger of Allah (saw) and said: “O Allah’s
Messenger! By Allah I fail to attend the morning congregational prayer because
so-and-so (ie Muadh ibn Jabal) prolongs the prayer when he leads us in it” He
(the narrator) then said: I had never seen the Prophet more furious I giving
advice then he was on that day. He (the Prophet) the said: “O People! Some of you make others
dislike (good deeds, ie salaat etc) So whoever amongst
you leads the people in prayer, he would shorten it (make it brief) because
amongst them are the old, the weak and the busy (those who
have something urgent to attend to)
(Al-Bukhari 9/169, no.
7159)
1. It is obligatory for the Imam to be
brief accordingto the Sunnah and taking
into consideration the kind of people you are leading – the young or old etc.
2. The Prophet (saw) was angry with those
making hardship on the people by lengthening the prayer – he considered it as
making a fitnah for the people.
3. Permissability of lengthening the
prayer if one is praying alone (as long as it is within the time of the prayer)
4. It is obligatory for the Imaam to
consider those who are unable to stand for long and those who have needs.
5. There is no harm in lengthning the
prayer if those in congregation are few and they ask for the prayer to be
lengthened- then it would not be a hardship
6. It is expected that everyone should
make the road to doing good, easy for others so that we love to do good
and encourage each other to do acts of obedience to Allah
LECTURE
NUMBER TWELVE
What to say after
the Takbeer (Allah hu Akbar)
Hadith 79
Narrated Abu Hurairah: Allah’s Messenger (saw)
used to keep silent between the takbeer and the recitation of Quran (Surah
Al-Fatiha) and that interval of silence used to be a short one. I said to the Prophet: “May my parents be sacrificed for you! What do you say in the pause between
takbeer and recitation?” The Prophet
said: “I say:
O Allah! Set me
apart from my sins (faults) as the East and the West are set apart from each
other;
O Allah! Clean me from sins as a white garment is cleaned of dirt (after
washing);
O Allah! Wash off
my sins with water, snow and hail.”
(Al-Bukhari 1/417, no.
744)
Muslim’s Narration:
(What is to be
recited between Takbeeratu-l-Ihram and Recitation of the Qur’an)
Abu Hurairah reported
that Allah’s Messenger (saw) used to keep silent for a short while between the
takbeer (at the time of opening the prayer) and the recitation of the Qur’an. I said to him: “Messenger of Allah (saw) for
whom I would give my father and my mother in ransom! What do you recite during
your period of silence between the takbeer and the recitation?” He said: I say
(these words)
O Allah! Remove my
sins from me as Thou hast removed the East from the West.
O Allah! Purify me
as a white garment is purified from filth.
O Allah! Wash away
my sins with water, snow and hail”
(Muslim 1/295, no.
1245)
1. It is MUSTAHAB to make the opening
supplication for the salaat
2. The Prophet (saw) used to recite this
supplication between the takbeer al-Ihram and the opening prayer in all prayers
3. The recitation for this supplication is
done silently even in the prayers said out loud (Fajr, Maghrib and Eisha)
4. The Prophet (saw) did not make lengthy
supplications when he was leading the people in obligatory prayers whereas
while alone, he would supplicate for hours.
5. An indication of the desire and
eagerness of the
6. At the time of supplication one should
ask for more and more even it is the same thing asked for in different
words. It is recommended to do so. In
this supplication, the Prophet asked for the removal of sins three times in
three different ways. It is recommended to change the wording each time we ask.
1. It has been confirmed that the Prophet
(saw) used to open with different supplications,not just one. This hadith gives
only one. Another is: “I have turned my face to the One Who created the
heavens and the Earth..” Imam Ahmad preferred “Subhana
Khallahumma Wabihamdika..” because of what it contained of the
glorification of Allah and declaration of tawheed.. The Sheikh says we should NOT restrict
ourselves to just one supplication but use all of them so we would be more
perfect and complete in following the way of the Prophet (saw). He used different supplications at different
times.
It is expected that we recite LONG
supplications when we are alone and shorter ones in congregation.
2. Hot water is usually used to clean
things better than cold but in this hadith we see that sins are asked to be
removed with cold things. Why is this?
The Sheikh says the best reply is from Ibn Kayyim who reported from Ibn
Tayymiyyah that since sins have an element of heat in them, the best thing to
clean them or remove them are the cold things such as water, snow and hail.
LECTURE
NUMBER THIRTEEN
The Excellence of
the Prayer and the Way it begins; the excellence of Bowing and Prostration and
Moderation in them, etc.
Ayesha reported: The
Messenger of Allah (peace_be_upon_him) used to begin prayer with takbir (saying
AllahuAkbar)
And he began the
recitation with:”Alhamdullilah hi rabilalameen” ("Praise be to Allah, the
Lord of the Universe.")
When he bowed he
neither kept his head up nor bent it down, but kept it between these extremes;
When he raised his
head after bowing he did not prostrate himself till he had stood erect;
When he raised his
head after prostration he did not prostrate himself again till he sat
up(peace_be_upon_him)
At the end of every
two rak'ahs he recited the tahiyyah; and he used to place his left foot flat
(on the ground) and raise up the right;
He prohibited the devil's
way of sitting on the heels, and he forbade people to spread out their arms
like a wild beast.
And he used to finish
the prayer with the taslim.
This hadith was only reported by
Muslim. As opposed to most of the other
hadiths in the Sharah which are reported by both Muslim and Bukhari.
It has a defect in the authenticity in
its chain as one narrator, Abi al-Jawza has reported from Ayesha but the
scholars of hadith say there is no proof that he heard any such hadith form
Ayesha at first hand so there must be another person in the chain who is
missing but as missing it becomes a broken chain making it weak. Imam Muslim
narrated the same hadith through another isnad by Awzai which was narrated from
writing byhis Sheikh (acceptable form of narrating) Both
hadith become sahih therefore as they are supported by each other.
1. Ayesha narrated thoses things which are
considered tobe the normal practice of the Prophet. This is understood by the words “ka na
rasool” which means “regularly”
2. We understand the obligation of saying
the takbeer al Ihram which prohibits a person from doing or saying anything
contrary to salaat actions. Noother expression can take the place of “Allah ho
Akbar”. The specific use of this takbeer
is a matter of worship and matters of worship rest upon and stop on the Qur’an
and the Sunnah- not a matter of opinion.
3. It is wajib to recite the Fatiha. In
other hadiths it is shown that it is mustahab witout necessarily saying
Bismillah out loud. (Say the Bismilla in a low tone)
4. The best bowing is with the back
stright,not up or down.
5. The obligation of rising up from the
rukoo to standing. One must stand erect before prostrating.
6. The obligation of sujood: Must rise
from sajda and sit up straight betweent eh two prostrations.
7. At- Tahiyaat is obligatory in 1st
and 3rd rakat.
8. It is legislated in the Shariah for the
praying person to make iftiraash (sit on left foot and raise up
right)- Hanbal madhab. This is NOT on the
last sitting- on the last sitting one must do Tawaruk (prop up
right foot and sit with the backside on the floor- left foot under the right
shin.) It is mentioned in another hadith that this is to the exclusion of women
based on a hadith from Abu Dawud but that hadith is considered as musraeel – unauthentic
-because it has a broken chain. In the hadith it was narrated that
the Prophet (saw) told two women who were praying to hold their bodies close to
the earth while doing sajda. The
Scholars say there are no authentic hadith saying that there is a
distinction between men and women praying therefore, based on the generality
the same rules apply for men and women. “Verily women are the other half of
men” Therefore it is the same for women
unless there is specific eveidence to prove otherwise.
9. Do not imitate the Shaitaan in
sitting. Avoid all sittings whch are not
like the Prophets. It is considered to be makrooh (unless there is a lack of ability).
10. Do not imitate wild beasts in
prostration. This is a prohibition for
to do so is an indication of weakness and laziness.
11. One must close or seal the salaat with
salaam. It is a supplication for those in jamaat and those absent. May Allah protect them and guard and care for
the believers.
LECTURE
NUMBER FOURTEEN
Narrated Salim ibn
Abdullah: My father said, "Allah's
Apostle used to raise both his hands up to the level of his shoulders when
opening the prayer; and on saying the Takbir for bowing. And on raising
his head from bowing he used to do the same and then say "Sami a-l-lahu
Liman hamida, Rabbana wa laka-l-hamd." And he did not do that (i.e. raising his
hands) in prostrations.
(Al-Bukhari 1/414, no.
735)
In another
narration:
..But he did not do the same on prostrating and on raising
up the head from prostration
(Al-Bukhari 1/415-416,
no. 738)
In another
narration:
..and he used to do the same on rising from the
second rakat (for the third rakat). Ibn
Umar said: The Prophet used to do the
same.
(Al-Bukhari 1/416, no. 739)
The Prophet raised
his hands on four actions:
1.
When he raised his hands to his shoulders/ears on the
opening takbeer
2.
When about to bow
3.
When he raised his head from bowing
4.
When rising from the 1st sitting for tashahhud (standing up for the third rakat)
Important Points Derived from the Hadith
1.
It is considerd to be MUSTAHAB by Ijmaa’ (consensus) of the scholars, to raise the hands on
the opening takbeer; while the majority agree
to it at the time of bowing and rising up from it.
2.
The raising of the hands is to the level of the
shoulders or the ears or somewhere between the two.
3.
The Prophet (saw) did not raise the
hands when going into sujood
4.
There are many points of wisdom in raising the hands:-
The scholars have reached a consensus (Ijmaa’) that
(1) It is an act of ibadah for the hands.
In searching for other
wisdoms, some said:
(2) It is a means of Zeenah (beautification) for the prayer, (3) It raises the curtain of unmindfulness from between Allah
and His
slave, (4) The moving of the body-parts (hands) is a
means to activate the heart [and increase consciousness of Allah], (5)
Ash-Shaafi’e said that it is an exultation or glorification of Allah. It demonstrates the love we have for the
Prophet in that we are following his Sunnah.
LECTURE NUMBER FIFTEEN
To Prostrate on Seven
Bones (Including the Nose)
Hadith 82
Narrated Ibn Abbass: the Prophet said: I have been
ordered to prostrate on seven bones, ie on the forehead (along with the tip of
the nose) and the Prophet pointed towards his nose, both hands, both knees and
the toes of both feet, and not to gather (fold, roll up the clothes or the
hair.
(Al-Bukhari 1/451, no. 812)
Important Points Derived from the Hadith
1.
It is wajib to make sajda on all these seven
bones and this is the madhab of Imam
Ahmad. This ruling has been taken from
the term “..I have been ordered..”
2.
Prostration is a fulfillment of the obligation to
prostrate and an expression of exultation and glorification of Allah and also
an expression of humility and humbleness of the one prostrating in front of
Allah. It is considered an act of
worship whose exclusive right beleongs to Allah and it is not permissable to
prostrate to anyone or anything else.
Points of Benefit
·
There is no harm if a person prostrates on a barrier
between the body and the ground as long as it is not the members of the body
which are used in prostration (eg the hands)
·
It is makrooh to prostrate on anything connected with
the head (eg khimar) (unless there is a need such as hot or cold earth etc)
·
It is not makrooh to prostrate on any other barrier
which is not connected with the head such as a mat.
·
The placing of the body parts on the ground should be
in a certain order. According to the
Sheikh one should prostrate on knees first, then the hands and then the
forehead
Aside Note: (There
is Iktilaaf on this point: Ibn Baaz’s personal preference is the knees first
unless ther is some need to do otherwise but Albani cites the hadith of Ibn
kumaiza and says the most correct opinion is to use the hands first and then
the knees and then the forehead, saying that any opinion in conflict with this
is inauthentic based on the hadith cited in Abu Dawud where the Prophet used to
order his companions to put their hands down first and this hadith has been
declared authentic: He said that if anyone goes into sajda, then
he should NOT go down to the sitting position as a camel does but he must put
his two hands before he puts down his knees.”
And this opinion is the most correct opinion as the knee of the camel is
in his forearms andnot in the hindlegs which has led to confusion amongst some
scholars.)
Pronouncing the Takbeer in
Salaat
Hadith 83
Narrated Abu Hurairah: Whenever Allah’s Messenger
stood for salaat he said Takbeer (AllahuAkbar) on starting
the prayer and then on bowing. (On rising from bowing he said) Sami’Allahuliman
hamida, and then while standing straight he used to say: Rabba na lakal Hamd. Al-Laith said: “(The Prophet said: Wa la kal Hamd) He used to say takbeer on prostrating and on raising his head from prostration: again he would say takbeer on prostrating and on raising his head
from prostration. He would then do the
same in the whole of the prayer till it was completed. And on raising from
the second Rakat after sitting (for At-Tahiyyat) he used to say Takbeer.
Hadith 84
Narrated Mutarif bin Abdullah: Imraan bin Hussain and
I offered the prayer behind Ali ibn Abi Thalib:
When Ali prostrated, he said the takbeer, when he raised his
head, he said Takbeer, and when he got up for the third Rakah he said
the Takbeer. On completion of the prayer Imraan took my hand and said: This (Ali) made me remember the salaat of
Muhammed. Or
he said: He led us in salaat
like that of Muhammed
(Al-Bukhari 1/437, no 786 )
NOTE
Not all these takbirrat were accompanied by raising the
hands. The hands are only raised in four places based on other authentic
hadith.
Important Points Derived from the Hadith
1. Amongst the things in the hadith that it is legislated in the
Shariaah to do is:
·
Takbir al –Ihraam (while in standing position)
·
Takbir when bowing (when in the process of bowing)
·
“SamiAllah Hawliman Hamida” should be said by the
Imaam in congregation prayer and by the one praying alone and “Rabaana WalakalHamd” should be said by
the Imama, those praying behind him and by the one who is praying alone.
·
One should be in a calm state (tah’maninah) in
prayer. One should pause in the standing
position.
·
The takbeer to idnicate going to sajda should NOT be
accompanied by the raising of the hands
·
Takbeer should be said in between the two prostrations
·
Alal of these takbeers should be done in every rakaat
of every prayer
·
There is another takbeer at the beginning of the third
rakaat
2. One
should not make the takbeers before or after the motions but during the
action. This is iondicated by the use of
the word “Heena” which implies while doing something. Imaam ibn al Dakik al-Eid
said this has been the constant action of the Muslims and imaams of fiqh in all
the lands
3.
Nasiruddin ibn Munir said: Repetition of the takbeer
in all the rakaats is like the renewal and reinforcement of one’s intention (niya) to keep it pure and clear.
Extra Point of Benefit
It is reported in some hadith when standing after rising
from rukoo one should say
Rabba na lakalhamd and in others
Rabana wa lakal Hamd
Both these sayings are confirmed and established. Also it has been reported as Allah humma at the beginning of the two Dhikrs as mentioned by
Albani
The second saying is the strongest and the most preferable
Dhikr, cited by the majority
(Allahumma)
Rabana wala kal Hamd
LECTURE NUMBER SIXTEEN
Moderation in the pillars
of prayer; and their Shortening and Perfection
Hadith 85
Al Barra ibn Aazimb reported: I noticed (paid careful attention to) the
salaat of Muhammed (saw) and saw his qiyaam (standing), his rukoo (bowing), and
then I’tidaal (going back to the standing position) after bowing, his Sajda (prostration), his Jalsah (sitting)
between the two prostrations, his Sajda and Jalsahbetween Tasleem (salutation)
and going away – all these were nearly equal to one another.
(Muslim 1/250, no. 953)
In another narration from
Bukhari..
The Rukoo (bowing) of the Prophet, as well as his
Sujud (prostration), (sitting) baina-s-sadjatain (in between the two
prostrations) and the (standing) when he raised his head from bowing – but not
Quiyaam (standing in the prayer) nor Qu’nood (sitting in the prayer) – used to
be approximately equal (in duration)
(Al-Bukari 1/440, no. 792)
Important Points Derived from the Hadith
1.
It is preferable that the bowing ,
the standing when rising from bowing, prostration and sitting between prostration should be nearly equal. One should not make one longer than
another. They are similar in length.
2.
The standing for qiyaam and the sitting for the last
tashahud are longer than other parts of the salaat as understood from the
narration from Al Bukhari.
3.
The salaat as a whole should be proportionate. It
should not be so one position is very long and another very short. Salaat should be balanced.
4.
The confirmation or affirmation of the person being in a tranquil state when
rising from bowing and when rising between prostrations.
5.
Some people claimed that rising from bowing is a minor
pillar of salaat (not as significant as other parts of prayer) as there is
nothing in the sunnah
to be read of tasbihat. This is an indication that it is a minor
pillar of salaat. The Sheikh says that this conclusion is incorrect. It
is not possible to make qiyaas. It is inappropriate ad unacceptable as there is
a clear text from Prophet (saw) to explain what one should do when standing
from rukoo and the zikr for standing is longer
than any other (Sami Allah hawliman Hamidah rabbana walakal Hamd) The Prophet also used to say other longer zikr.
These Zikr have been reported in Muslim from at least three different companions.
Point of Benefit
It is well known that the prayer of the Prophet had long
qiyaam for recitation of Qur’an and that he used to lenghten the
tashenhud. This is true especially regarding the last Tashenhud when he used to
do additional supplications. These two
actions were longer than any other action in the salaat so the scholars
explaining this particular hadith differred as to how ir was that the actions
were all equal. Sometimes the Prophet
recited the whole of Surah Bakara and then recited Surah Nisa and
Surah Imraan in just one rakaat. So it is well known that standing is NOT equal
to bowing etc. Nawawi’s opinion is that
the Prophet used to make the actions equal only on occasion but it was not his
regular practice.
Standing Errect and
Pausing Calmly after Bowing; Sitting Erect and Calmly after Prostration
Hadith 86
Thabit (the great scholar of the Tabieen) reported on
the authority of Anas: I will not fall short in making every effort to lead you
I the prayer just as I saw the messenger of Allah leading us in prayer. He (Thabit) said: Anas used to do something
which I do not see you doing. When he
lifted his head from bowing he stood up errect (straightening his back) (so
long) that one would say, he has forgotten (to bow down in prostration). And
when he lifted his head from prostration, he stayed in that position (so long)
until someone would say, He has forgotten (to perform the second prostration).
(Al-Bukhari 1/455, no. 821; Muslim 1/251, no. 956; (the
wording here is from Muslim)
General Meaning of the Hadith
Anas ibn Malik said that he would strive and struggle to
perform the prayer in the way that the Prophet used to lead the Companions ;
the objective being so the people would be able to perform the prayer in the
way the Prophet (saw) did. The hadith is a clear indication of how long the
Prophet used to stand and sit in the prayer
Important Points Derived from the Hadith
1.
It is a proof that it is legislated in the Shariah
that one should stand for a long time when rising up from rukoo. The sitting between prostrations should also
be lengthened and this was the practice of the Prophet (saw)
The Duty of the Imaam to be Brief and Perfect in Prayer; and Whoever
suts short the Prayer on Hearing the Cries of a Child
Hsdith 87
Anas bin Malik reported: I never prayed behind any
Imaam who was more brief and more perfect than the
Messenger of Allah
(Muslim 1/250, no. 950)
In a narration from
Bukhari
Narrated Anas: I never offered a prayer behind any
Imaam lighter (more brief) and more perfect than the prayer offered behind the
Prophet; and he used to cut it
short whenever he heard the cries of a child for fear that the mother (of the
child) might be put to test (desiring to sttend to her child)
(Al-Bukhari 1/402, no. 708)
Important Points Derived from this Hadith
1.
The Imam should perform a brief prayer so there is no
hardship or difficulty on the people while at the same time making the prayer
complete; not reducing the prayer and thus reducing the reward. Completion or
perfection of the prayer is by fulfilling the obligatory and mustahab acts
without going to extreme with them. The reduction of the prayer is in
performing obligatory acts while sometimes performing some of the mustahab acts
to shorten the prayer
2.
The prayer of the Prophet was the most complete and
perfect prayer and it is expected that every Muslim should try to make the
prayer the same as the Prophet’s in order to achieve the reward by following
the Prophet’s example and the reward for striving to perfect our ibadah.
3.
In this hadith there is proof of the permissability
for the one who is superior in status to be led in prayer by one who is
inferior in status (not by worldy measure but according to rank with Allah) Anas said
he prayed behind many people and their
prayer was not equal to that of the Prophet
and the people he prayed behind were not equla in status to Anas bin
Malik who was one of the major Companions
4.
The Imaam of the masjid who is appointed should lead
the prayer even if there are people behind him who know the Qur’an better or
have more knowledge. Ibn Taymiyyah said that the one who has authority in any
place is like the regularly appointed Imaam
Offering prayer in front
of the people with the sole intention of teaching them the prayer of the
Prophet and his Sunnah; How to support oneself on the ground when standing up
Hadith 88
Narrated Ayyoob: Abu Qilaabah said, Malik ibn
huwairith came to this masjid of ours and said: I will offer the prayer in
front of you, and my aim is not (to lead0 the prayer, but to show you the way
in which the prophet used to offer the prayer. I asked Abu Qilaabah, how did he
use to offer the prayer? He replied: Like this Shaykh of ours, and the Shaykh
used to sit for a while after raising his head up from prostration, before
getting up from the first Rakaah
(Al-Bukhari 1/385, no. 677)
Another narration in
Bukhari
…. I asked Abu Qilaabah , How was his prayer? He replied Like the
prayer of this Shaykh of ours- ie Amr ibn Salamah. And that Shaykh used to
pronounce the Takbeer perfectly and when he raised his head from the second
prostration, he would sit for a while and then support himself on the ground
and get up.
(Al-Bukhari 1/456, no.824)
Important Points Derived from the Hadith
1.
It is mustahab to sit for a rest if there is a
need. (the more correct position is that
it is the sunnah to do so) Jalsa al-Istahaara (Sitting for resting)
2.
The time for this sitting is just before getting up
from sajda in the first and the
third rakat
3.
The intention for this sitting is for rest after the
prostration. In order to separate the sajda from the qiyaam This is why there is no takbeer for
it. The takbeer is for standing up and
there is no zikr for that sitting.
4.
It is permissable to teach the people by action and
demonstration
5.
Performing an act of worship as demonstration. There is no shirk in
this. Teaching is also an act of worship
SIDE NOTE
Albani said there is a hadith from Abu Ishaaq with a good chain that the Prophet used to ball up his
hands, as though kneading dough, and
leaning on his hand when getting up.
At least ten of companions metion
this practice and they did not say it was because of his old age or illness but
demonstrated it as part of the regular prayer
LECTURE NUMBER SEVENTEEN
During prostration one should show his armpits and separate his
forearms from the sides of his body
Hadith 89
Narrated Abdullah ibn Maalik ibn Buhaima: Whenever the
Prophet offerred prayer (during prostration), he used to separate his arms from
his body so widely that the whiteness of his armpits was visible.
(Al-Bukhari 1/259, no. 390)
Important Points Derived from the Hadith
1.
It is an indication that it is MUSTAHAB to make
prostration like this, while ensuring that no part of the body is touching any
other. In Muslim it is narrated that the Prophet (saw) said that if anyone
makes prostration he should put his palms down and his elbows up. This description of prostration is mentioned
in general in Hadith 89 but more specifically in the narration from Muslim. We use the more specific hadith to understand
the more general hadith.
2.
If anyone prostrates on seven parts of the body, then
every part of the seven will get its share of worship. Some scholars said this
ruling was specific to men but again as mentioned in previous hadith, this
hadith is weak. In matters of worship
the proofs are based on text and cannot be open to reasoning. The strongest opinion therefore is that the
prayer of men and women is exactly the same.
To offer prayer with the
shoes on
Hadith 90
Narrated Abu Maslama Sa’eed ibn Yazeed al-Azdee
saying: I asked Anas ibn Maaalik whether the Prophet had ever offerred prayer
with his shoes on. He replied: Yes.
(Al-Bukhari 1/258, no. 386)
Important Points Derived from the Hadith
1.
It is MUSTAHAB to pray in one’s sandals on occassion
2.
It is permissable to enter the masjid with shoes on
but one must clean them of any impurities.
3.
If you only think your shoes are dirty
then this does NOT remove their original state of purity
4.
POINT OF BENEFIT: Salaat in ones sandals
or entering the masjid with one’s sandals has become an issue. Now we have rugs
and then it was sand. The sunnah of the Prophet (saw) clearly indicates that one can
enter the masjid with one’s shoes on. We
should PROTECT this sunnah and not allow it to be
lost. The Prophet (saw) told us to
differ from the Jews who did not pray in their shoes. In Abu Dawud it is
reported that the Prophet (saw) said “If anyone comes to the masjid, look at your sandals and see if there is
anything on them, then rub them on the ground to remove it, then pray in them.” This is a command. It is
mustahab to pray in your sandals therefore, on occassion. The
generality of people argue this matter- they believe that reviving this sunnah is sinful and they will not remain silent on this
issue.
5.
Whoever wants to follow a sunnah
which, by leaving or doing will not destroy Islam then one MUST consider
whether it could be a cause of fitnah. If the confusion caused by carrying out
that sunnah is greater than the benefit, then
it is wiser to leave that sunnah. Perhaps it is better to try and educate the
people first instead.
If a small girl is carried
on one’s neck during the salaat
Hadith 91
Narrated Abu Qatada al-Ansarree: Allah’s Messenger was
offerring Prayer and he was carrying umaamah the daughter of Zainab, the
daughter of Allah’s Messenger and (she was the daughter of) ‘Aas ibn Rabee’ibn
Abd-Shams. When he prostrated, he put
herdown and when he stood, he carried her (on his neck).
(Al-Bukhari 1/316 no. 516)
General Meaning
The Prophet (saw) was known for his mercy and compassion
with the young and the old as well as the poor etc.
Important Points Derived from the Hadith
1.
Muslims should be easy and lenient- this is legislated
in the Shariah and the Sunnah
2.
It is permissable to make necessary movements in the
salaat if they are of some benefit or for some need.
The scholars have divided the movements done in salaat into
four types, after studying the hadith on
this issue:
1.
HARAAM: actions carried out one after the other with no need
or benefit in them
2.
MAKROOH: these actions are slight but with no need or benefit
inthem eg. Touching clothes. These
movements do not invalidate the salaat but they negate kushoor and the calmness
of the body.
3.
MUBAH: Slight actions done for some need - the actions of
the Prophet (saw) fall under this category (eg holding a child.)
4.
MASHROOH (legislated): these are movements related to the
salaat such as stepping forward to fill a gap in the line etc. These movements
are permissable and legislated and they are beneficial and praiseworthy.
One should not put one’s forearms on the ground during
prostrations
Abu Humaid said: The
Prophet prostrated and put his hands (on the ground) with the forearms away
from the ground and away from the body
Narrated Anas bin
Malik: The Prophet said: Be straight in the prostrations and none of you should
put his forearms on the ground (during prostrations) like a dog
(Al-Bukhari 1/455, no.
822)
1. It is legislated to make sujood in this
manner; in the best possible position as it has been legislated in the Sunnah
of the Prophet (saw)
2. The prohibition of spreading one’s arms
or forearms on the ground while in prostration because this is an indication of
laziness and also is similar to the sitting of a dog and resemblance to things
which are filthy or lowly should be avoided
3. We can understand that it is makrooh to
resemble animals especially in the course of any act of worship, (not only
dogs).