January 6, 2010

[THE PROPHET'S PRAYER]

Shaikh Compiled and Edited by: USA[AQRF-USA] Th 161 Park Ave # 1, Brooklyn, Md. NY11205 Akm Fakhrul www.idoub.com/islamakmfi@ Naasire Islam udNew Deen York, USA. Pr

2010

Al-Qur'an Research Foundation-

The Prayer [Muslim Prayer

AlAlbaan Prophet's i

op he Guide t's Part III & IV] Pr donated to: ay Muslim Ummah er of North America

January 6, 2010


The Prophet's(saws) Prayer Muslim Prayer Guide Part III & IV

Prophet's (saws) Prayer Muslim Prayer Guide Part III & IV

Shaikh Muhammad Naasir-ud-Deen Al-Albaani Translated by:

Usama ibn Suhaib Hasan Compiled and Edited by:

Akm Fakhrul Islam New York, USA Al-Qur'an Research Foundation-USA[AQRF-USA]

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January 6, 2010


The Prophet's(pbuh)

Prayer Muslim Prayer Guide Part III

Original in Arabic by:

Allama Imam Shaikh Muhammad Naasir-Uddin Al-Albaani Translated by:

Usama ibn Suhaib Hasan

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January 6, 2010


Compiled and Edited by:

Akm Fakhrul Islam, New York, USA Al-Qur'an Research Foundation-USA[AQRF-USA]

The Prophet's(pbuh)Prayer Muslim Prayer Guide Part III

Table of Contents Sl. No. Topics Chapter -01 01.00.00.00: Introduction 01.01.01.00: Reasons behind the Compilation of this Book, and some of its Features 01.01.02.00: Methodology of This Book 01.01.03.00: Sayings of The Imaams Regarding Following The Sunnah And Ignoring 01.01.03:01: Their Views Contradictory To It 01.01.03:02: Abu Haneefah (Rahimahullaah) 01.01.03:03: Maalik Ibn Anas (Rahimahullaah) 01.01.03:04: Shaafi'i (Rahimahullaah) 01.01.03:05: Ahmad Ibn Hanbal (Rahimahullaah) 01.01.03:06: The Imaams' Followers Leaving Their Views If These Contradicted The Sunnah Chapter -02 02.00.00:00: Misconceptions Cleared 02.01.00:00: Misconception One 02.02.00:00: Misconception Two 02.03.00:00: Misconception Three 02.04.00:00: Misconception Four Chapter -03 03.00.00:00: The Prophet's Prayer Described 03.01.00:00: Facing The Ka'bah Chapter -04 04.00.00.00: Standing In Prayer 04.01.00.00: The Prayer Of A Sick Person In A Sitting Position 04.02.00.00: Prayer On A Ship 04.03.00.00: Sitting And Standing In The Night Prayer (Tahajjud) 04.04.00.00: Prayer Wearing Shoes And The Command To Do So 04.05.00.00: Prayer On The Pulpit (Minbar) 04.06.00.00: The Sutrah, And The Obligation To Have One

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04.07.00.00: What Breaks The Prayer 04.08.00.00: Prohibition Of Prayer Facing The Grave Sl. No. Topics Page No. Chapter -05 05.01.00.00: Intention Chapter -06 06.02.00.00: Takbeer 06.01.00.00: Raising The Hands 06.02.00.00: To Place The Right Arm On The Left Arm, And The Command For It 06.03.00.00: To Place The Hands On The Chest Chapter -07 07.00.00.00: To Look At The Place Of Prostration, And Humility Chapter -08 08.00.00.00: Opening Supplications (Du'aa's) Chapter -09 09.01.00.00: Recitation 09.01.01.00: Recitation Of One Verse At A Time 09.01.02.00: The Necessity Of Al-Faatihah, And Its Excellence 09.01.03.00: The Abrogation Of Recitation Behind The Imaam In The Loud Prayers 09.01.04.00: The Obligation To Recite In The Quiet Prayers 09.01.05.00: The Aameen, And The Imaam's Saying It Loudly 09.01.06.00: The Recitation After Al-Faatihah 09.01.07.00: Combining Similar Soorahs And Others In One Rak'ah 09.01.08.00: The Permissibility Of Reciting Al-Faatihah Only 09.01.09.00: Quiet And Loud Recitation In The Five Prayers And Others 09.01.10.00: Quiet And Loud Recitation In The Night Prayer (Tahajjud) 09.01.11.00: What He (Sallallaahu 'alaihi Wa Sallam) Used To Recite In The Different Prayers 09.01.11.01: 1-Fajr Prayer 09.01.11.02: Recitation In The Sunnah Prayer Before Fajr 09.01.11.03: 2-Zuhr Prayer 09.01.11.04: Recitation Of Aayaat After Al-Fatihah In The Last Two Rak'ahs 09.01.11.05: 3-'Asr Prayer 09.01.11.06: 4-Maghrib Prayer 09.01.11.07: Recitation in the sunnah prayer after Maghrib 09.01.11.08: 5-'Ishaa' Prayer 09.01.11.09: 6-Night Prayer (Tahajjud) 09.01.11.10: 7-Witr Prayer 5|Page

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Sl. No. Topics Page No. 09.01.11.11: 8-Friday Prayer 09.01.11.12: 9-'Eid Prayer 09.01.11.13: 10- Funeral Prayer 09.01.12.00: Tarteel (Recitation In Slow, Rhythmic Tones), & Making The Voice Beautiful When Reciting 09.01.13.00: Correcting The Imaam 09.01.14.00: Seeking Refuge & Spitting Lightly During Prayer In Order To Repel Temptation Chapter-10 10.00.00.00: The Rukoo' (Bowing) 10.01.00.00: The Rukoo' Described 10.02.00.00: The Obligation Of Being At Ease In Rukoo' 10.03.00.00: The Adhkaar Of Rukoo' 10.04.00.00: Lengthening The Rukoo' 10.05.00.00: Forbiddance Of Reciting The Qur'aan In Rukoo' 10.06.00.00: Straightening Up From The Rukoo', & What Is To Be Said Then 10.07.00.00: Lengthening This Standing, & The Obligation To Beat Ease In It Chapter-11 11.00.00.00: The Sujood (Prostration) 11.01.00.00: Going Down Into The Sajdah On The Hands 11.02.00.00: The Sajdah Described 11.03.00.00: The Obligation To Be At Ease In Sujood 11.04.00.00: The Adhkaar of Sujood 11.05.00.00: Forbiddance of Reciting The Qur'an In Sujood 11.06.00.00: Lengthening The Sajdah 11.07.00.00: The Excellence Of The Sajdah 11.08.00.00: Sajdah On The Ground, And On Mats 11.09.00.00: Rising From Sajdah 11.10.00.00: To Sit Muftarishan Between The Two Sajdahs 11.11.00.00: Iq'aa' Between The Two Sajdahs 11.12.00.00: The Obligation Of Being At Ease Between The Two Sajdahs 11.13.00.00: Lengthening The Sitting Between The Two Sajdahs 11.14.00.00: The Adhkaar Between The Two Sajdahs 11.15.00.00: The Second Sajdah 11.16.00.00: The Sitting of Rest 11.17.00.00: ing Oneself With The Hands On Rising For The Next Rak'ah Sl. No. Topics Page No. Chapter-12 12.00.00.00: The Second Rak'ah 6|Page

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12.01.00.00: The Obligation of Reciting Surah Al-Faatihah In Every Rak'ah Chapter-13 13.00.00.00: The First Tashahhud 13.01.00.00: Moving The Finger In Tashahhud 13.02.00.00: The Obligation Of The First Tashahhud, & The Validity Of Supplication During It 13.03.00.00: The Manner Of Tashahhud 13.04.00.00: As-Salaah 'alaa An-Nabiyy (Sending Prayers On The Prophet) - Its Place & Manner 13.05.00.00: Important Notes About As-Salaah 'alaa An-Nabiyy Sending Prayers On The Prophet Of The Ummah 13.06.00.00: Du'aa' In The First Tashahhud 13.07.00.00: Standing Up For The Third, And Then The Fourth, Rak'ah 13.08.00.00: Qunoot In The Five Prayers Because Of A Calamity 13.09.00.00: Qunoot In Witr Prayer Chapter-14 14.00.00.00: The Final Tashahhud 14.00.00.00: The Obligation Of This Tashahhud 14.01.00.00: The Obligation Of Sending Prayers On The Prophet (Sallallaahu 'alaihi Wa Sallam) In This Tashahhud 14.02.00.00: The Obligation To Seek Refuge From Four Things Before Supplicating 14.03.00.00: Supplication Before The Salaam, & Its Various Types Chapter-15 15.00.00.00: The Tasleem (Salutation Of Peace) 15.01.00.00: The Obligation Of The Tasleem 16.00.00.00: Addendum 17.00.00.00: Appendix 1 18.00.00.00: Appendix 2 19.00.00.00: Appendix 3 20.00.00.00: Appendix 4 21.00.00.00: Appendix 5 22.00.00.00: Appendix 6 23.00.00.00: Appendix 7 24.00.00.00: Appendix 8 Sl. No. Topics Page No. 25.00.00.00: Glossary 26.00.00.00: Author's Bibliography

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Muslim Prayer Guide Part IV 27.00.00.00: Basic Requirements and Rules for Pray 28.00.00.00: There is no Masa'h on the sole or the heels 29.00.00.00: Question about raising our hands for Du'a. 30.00.00.00: The Knowledge & Understanding in Islam 31.00.00.00: Essential Du'as Supplications in Arabic 31.01.00.00: Essential Du'as in Arabic 31.02.00.00: Dua in English 31.03.00.00: Quotes relating to Duas from The Holy Qur'an 31.03.01.00: The Night Supplication (Du'a) 31.03.02.00: 25 Dua's From the Holy Qur'an 31.04.00.00: Prayers in the Morning and Evening 31.05.00.00: RABBANA 31.06.00.00: The Dua of The Holy Prophet(saws) 32.00.00.00: A Guideline of Performing Ibadah at the International Space Station (ISS) 33.00.00.00: Ensuring the Personal Obligatory Knowledge of the Religion 34.00.00.00: Short Prayers of Daily Use Which every Muslim Ought to Know 35.00.00.00: Basic Islamic Studies, Part I 35.01.00.00: Basic Islamic Studies, Part II 35.02.00.00: Test on the 7 Articles of Faith 35.03.00.00: Mishkat al-Anwar(The Niche for Lights) Quiz pp. 75-93 35.04.00.00: The essential Question on the Qur'an

01.00.00.00 Introduction

In the Name of Allah The Comionate, The Merciful 8|Page

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Praise be to Allaah, who made Prayer compulsory on his slaves and ordered them to establish it and perform it well; who linked success and felicity to humility in Prayer; who made it the criterion to distinguish between Eeman and Kufr ; and who made it a restrainer from shameful and unjust deeds. Prayers and peace be upon our Prophet Muhammad, who was addressed in the Words of the Exalted: ﴿

َ ‫ل ِإَلْيِهكْم َوَلَعّلُهكْم َيَتَفّككُرو‬ ‫ن‬ َ ‫س َمكا ُنكّز‬ ِ ‫ن ِللّنكا‬ َ ‫ك الّذْكَر ِلُتَبّي‬ َ ‫َوَأْنَزْلَنا ِإَلْي‬ ﴾16:44

We sent the former Messengers with clear Signs a "And We have sent down to you the Message, that you may explain clearly to the people what is sent for them" 1, and who fully carried out this task. [Surah An-Nahl, 16:44] The Prayer was one of the most important things which he explained to the people, verbally and practically, even praying on the pulpit once - standing, bowing and prostrating, and then saying to them, I have done this so that you may follow me and learn my prayer.2 He obligated us to copy him in his prayer, saying, Pray as you have seen me praying.3 He also gave the good tidings to whoever prayed like him that such a person has a covenant with Allaah that He will enter him into the Garden, saying, There are five prayers which Allaah, Mighty and Sublime, has made compulsory: he who performs ablution well for them, prays them at their proper times, and is complete in their bowings, prostrations and humility, he has a guarantee from Allaah that He will forgive him; but he who does not do so, has no guarantee from Allaah: if He wishes, He will forgive him or if He wishes, He will punish him.4 Prayers and peace be also on his family and his pious and just Companions, who ed on to us his worship, prayer, sayings and actions (sallallaahu 'alaihi wa sallam), and who made these, and these alone, a Madhhab and a path for them to follow; and also on those who follow in their footsteps and tread their path until the Day of Judgment. When I finished reading the book of prayer in At-Targheeb wat-Tarheeb by al-Haafiz alMundhiri (rahimahullaah) and teaching it to our brothers, four years ago, it became clear to us all the important position of the Prayer in Islaam; and the reward, grace and respect awaiting those who establish and perform it well; and that all this varies, depending on its closeness to the Prophet's prayer (sallallaahu 'alaihi wa sallam). This is what he indicated in his saying, Verily the slave prays a prayer of which nothing is written down for him except a tenth, ninth, eighth, seventh, sixth, fifth, quarter, third or half of it.5 Therefore, I reminded the brothers that it is not possible for us to perform prayer as it should be performed, or even approach that, unless we know the detailed description of the Prophet's prayer (sallallaahu 'alaihi wa sallam), including its essentials, manners, forms, supplications (du'aas) and remembrances (adhkaar), and then we make an effort to 9|Page

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put that knowledge into practice carefully, for then we could hope that our prayers would restrain us from shameful and unjust deeds, and that the reward and blessings mentioned in the narrations would be written down for us. However, detailed familiarity with all these aspects of prayer is unlikely to be achieved by most people nowadays, even many scholars, because of their limiting themselves to a particular Madhhab. But, as anyone concerned with assisting in compiling and studying the purified Sunnah knows, in every Madhhab there are sunnahs which are not found in other Madhhabs; moreover, in every Madhhab there are sayings and actions which cannot be authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam) - most of these are found in the sayings of the later scholars6, many of whom we see firmly attributing these to the Prophet (sallallaahu 'alaihi wa sallam)!7 This is why the scholars of Hadeeth may Allaah reward them well - have produced books of Takhreej on the famous books of the later scholars, explaining the rank of each hadeeth given in them: whether e.g. authentic, weak or fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al- Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by Shaikh 'Abdul Qaadir ibn Muhammad al- Qurashi al-Hanafi; Nasb ar-Raayah li Ahaadeeth al-Hidaayah by Haafiz Zayla'i, and its abridged version adDirayah by Haafiz Ibn Hajr al-Asqalaani, who also wrote Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there are many others, naming which will only lengthen this discussion.8

01.01.01.00 Reasons behind the Compilation of this Book, and some of its Features Since I had not come across a comprehensive book covering this topic, I felt obliged to produce a book which collected together as many features of the Prophet's prayer (sallallaahu 'alaihi wa sallam) from the takbeer to the tasleem as possible, for the benefit of my Muslim brothers who wished to follow the guidance of their Prophet (sallallaahu 'alaihi wa sallam) in their worship, such that it would be easy for any who truly loved the Prophet (sallallaahu 'alaihi wa sallam) to use this book to fulfil his command, "Pray as you have seen me praying." Thus I embarked on a difficult task, and researched the relevant ahaadeeth from the various sources of Hadeeth, the book in your hands being the end result of it all. I stipulated on myself that I would only give ahaadeeth which had an authentic sanad according to the principles and regulations of the science of Hadeeth. I disregarded any hadeeth which depended on unknown or weak narrators, whether it dealt with the outward form, adhkaar, excellence, etc. of the Prayer. This is because I hold that the 10 | P a g e

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authentic ahadeeth9 are sufficient, leaving no need for anything weak, for the latter does not amount to anything except zann (conjecture, suspicion), and incorrect conjecture at that; as the Exalted says: ﴾53:28﴿

‫شْيًئا‬ َ ‫ق‬ ّ‫ح‬ َ ‫ن اْل‬ َ ‫ل ُيْغِني ِم‬ َ ‫ن‬ ّ‫ظ‬ ّ ‫ن ال‬ ّ ‫َوِإ‬

"... And conjecture is of no use against the truth"10; [Surah An-Najm, 53:28] and the Prophet (sallallaahu 'alaihi wa sallam) said, Beware of suspicion, for truly, suspicion is the most false of speech.11 Therefore, we cannot worship Allaah by acting according to inauthentic ahaadeeth; in fact, the Messenger of Allaah (sallallaahu 'alaihi wa sallam) forbade us from this saying, Keep away from saying things about me, except what you know12; since he has forbidden us from relating weak narrations, it goes without saying that it is forbidden to act according to them. I have compiled the book as two texts: the main text and the subsidiary text. The main text includes the text of ahaadeeth or phrases taken from them, as well as appropriate words to string them together to give the book a fluency from start to finish. I have been careful to preserve the text of each hadeeth as it is found in the books of Sunnah; where a hadeeth has different wordings, I have chosen the version which best fits the fluency etc., but I have brought together other wordings thus: "(in one version: ... )" or "(in one narration: ...)". Only rarely have I given the Companion who narrated the hadeeth, or explained in the main text which of the Imaams of Hadeeth have collected each hadeeth, in order to provide easier reading and reference. As for the subsidiary text, it is a commentary on the main text. In it I have traced the ahaadeeth to their sources, exploring their various versions and routes of narration. Along with this, I have commented on their isnaads and ing narrations, with authenticating and disparaging remarks on narrators, whether authentic or weak, judged according to the rules of the science of Hadeeth. Often, one route of narration has additional words which are not found in other routes, so I have inserted these into the original hadeeth in the main text whenever it is possible to do so without destroying the fluency, enclosing the addition in square brackets: [...], usually without stating which of the sources were alone in containing that addition. This has been done only if the hadeeth is originally on the authority of the same Companion, otherwise I have given it separately, e.g. in the opening supplications etc. This insertion of additional wordings is a tremendous advantage which you will not find in many books - Praise be to Allaah, by Whose Favour good actions are completed. Next, I have mentioned in the subsidiary text the madhhabs of the scholars regarding the hadeeth traced, as well as the evidence and counter-evidence for each view, along with the strengths and weaknesses of each argument. We have then selected out of that the correct view which we have given in the main text. Also in the subsidiary text, we have 11 | P a g e

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given some issues for which there is no text in the Sunnah, but which require ijtihaad, and do not come under the title of this book. Since the publication of this book with both main and subsidiary texts is not feasible right now due to various reasons, we have decided to publish only the main text of the book (along with brief footnotes) by Allaah's Will, and named it "Sifah Salaah an-Nabi (sallallaahu 'alaihi wa sallam), min at-takbeer ilaa at-tasleem ka'annaka taraahaa (The Prophet's Prayer Described, from beginning to end, as though you were watching it)". I ask Allaah to make this work sincerely for His Face, and to help my brothers in faith to benefit from it, for He is the Hearer, the Answerer.

01.01.02.00 Methodology of this Book Since the purpose of this book is to convey the guidance of the Prophet (sallallaahu 'alaihi wa sallam) regarding Prayer, it was elementary that I would not limit myself to a particular Madhhab, for the reasons mentioned previously. Therefore, I would give whatever is authentically proved from him (sallallaahu 'alaihi wa sallam), as has always been the way of the scholars of Hadeeth13, whether of old or of the recent past14, as the excellent saying goes: The People of Hadeeth are the People of the Messenger, although They accompany him not, they are with his every movement.15 Thus this book would, Allaah Willing, gather whatever is relevant to each topic from the various contents of the books of Hadeeth and the books on the differences between the Madhhabs, such that the correct verdicts found in this book would not be found totally in any one Madhhab. Hence the one acting on it, Allah Willing, would be among those whom Allah had guided "by

‫لك َيْهكِدي‬ ُّ ‫ق ِبكِإْذِنِه َوا‬ ّ ‫حك‬ َ ‫ن اْل‬ َ ‫خَتَلُفوا ِفيِه ِمك‬ ْ ‫ن َآَمُنوا ِلَما ا‬ َ ‫ل اّلِذي‬ ُّ ‫َفَهَدى ا‬ ﴾2:213﴿ ‫م‬ ٍ ‫سَتِقي‬ ْ ‫ط ُم‬ ٍ ‫صَرا‬ ِ ‫شاُء ِإَلى‬ َ ‫ن َي‬ ْ ‫َم‬ His Grace to the Truth concerning that in which they differed, for Allah guides whom He will to a path that is straight."16 [Surah Al-baqarah, 2:213] When I adopted these principles for myself, i.e. to adhere to the authentic Sunnah, and to implement them in this book as well as others, I knew for sure that this would not satisfy every group of people or sect; in fact, it would result in some, if not most of them, insulting or criticising me. This does not matter to me, for I also know that to please everyone is an unattainable notion, and that "He who pleases the people by angering 12 | P a g e

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Allah, Allah will entrust him to the people", as the Messenger of Allah (sallallaahu 'alaihi wa sallam) said.17 The reward is with Allah for the author of the following lines: Nor could I ever escape from abuse, Even were I in a cave in a rugged mountain; For who can escape from the people unharmed, Even if he hides behind the eagle's wings? It is enough for me that I believe that this is the most upright way, which Allaah has commanded the believers to take; which our Prophet Muhammad (sallallaahu 'alaihi wa sallam), Chief of the Messengers, has explained. This is the path which was trodden by the Pious Predecessors: the Companions, their Successors and those after them, including the four Imaams to whose Madhhabs the majority of Muslims today attribute themselves. All of them were agreed on the obligation to stick to the Sunnah and to refer to it; to ignore every view contradictory to it, no matter how great the holder or propounder of that view, for the status of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is far greater, and his example is far truer. Because of this, I have acted on their guidance, followed in their footsteps and carried out their commands to stick to the authentic hadeeth, even if this opposes their view. These commands of theirs have influenced me greatly in my perusal of this path, and my rejection of blind taqleed (following of opinion). I ask Allaah Exalted to reward them greatly.

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01.01.03.00 Sayings Of The Imaams Regarding Following The Sunnah And Ignoring 01.01.03:01: Their Views Contradictory To It It would be beneficial if we gave some of these here, for perhaps this will onish or remind those who follow the opinion of the Imaams - nay, of those far below the Imaams in rank - blindly18, sticking to their madhhabs or views as if these had descended from the heavens! But Allaah, Mighty and Sublime, says:

‫ل َمككا‬ ً ‫ن ُدوِنِه َأْوِلَيككاَء َقِلي‬ ْ ‫ل َتّتِبُعوا ِم‬ َ ‫ن َرّبُكْم َو‬ ْ ‫ل ِإَلْيُكْم ِم‬ َ ‫اّتِبُعوا َما ُأْنِز‬ ﴾7:3﴿ ‫ن‬ َ ‫َتَذّكُرو‬ 14 | P a g e

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"Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you of onition."19 [Surah AlA'raf, 7:3]

01.01.03:02: Abu Haneefah (rahimahullaah) The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it: 1. "When a hadeeth is found to be saheeh, then that is my madhhab."20 2. "It is not permitted21 for anyone to accept our views if they do not know from where we got them."22 In one narration, "It is prohibited23 for someone who does not know my evidence to give verdicts24 on the basis of my words." Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day." In another narration, "Woe to you, O Ya'qub25! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."26 3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying."27

01.01.03:03: Maalik ibn Anas (rahimahullaah) As for Imaam Maalik ibn Anas, he said: 1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."28 2. "Everyone after the Prophet (sallallaahu 'alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu 'alaihi wa sallam)."29 3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that ?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa sallam) rubbing between his toes with his little finger.' He said, 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."30 15 | P a g e

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01.01.03:04: Shaafi'i (rahimahullaah) As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful31, and his followers were the best in sticking to them: 1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has said, and it is my view."32 2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted33 for him to leave it for the saying of anyone else."34 3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said." In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."35 4. "When a hadeeth is found to be saheeh, then that is my madhhab."36 5. "You37 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."38 6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."39 7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed."40 8. "For everything I say, if there is something authentic from the Prophet (sallallaahu 'alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) comes first, so do not follow my opinion."41 9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my view, even if you do not hear it from me."42

01.01.03:05: Ahmad ibn Hanbal (rahimahullaah) Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."43 Because of this he said: 1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."44 16 | P a g e

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In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice." Once he said: "Following45 means that a man follows what comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a choice."46 2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."47 3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is on the brink of destruction."48 These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about sticking to the Hadeeth and forbidding the following of their opinion without clearly- visible evidence, such that mere opinion and interpretation is not acceptable. Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:

‫جكُدوا‬ ِ ‫ل َي‬ َ ‫جَر َبْيَنُهكْم ُثكّم‬ َ‫ش‬ َ ‫ك ِفيَما‬ َ ‫حّكُمو‬ َ ‫حّتى ُي‬ َ ‫ن‬ َ ‫ل ُيْؤِمُنو‬ َ ‫ك‬ َ ‫ل َوَرّب‬ َ ‫َف‬ ﴾4:65﴿ ‫ما‬ ً ‫سّلُموا َتسِْلي‬ َ ‫ت َوُي‬ َ ‫ضْي‬ َ ‫جا ِمّما َق‬ ً ‫حَر‬ َ ‫سِهْم‬ ِ ُ‫ِفي َأْنف‬ "But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."49. [Surah An-Nisa, 4:65] He also says:

ٌ‫عَذاب‬ َ ‫صيَبُهْم‬ ِ ‫صيَبُهْم ِفْتَنٌة َأْو ُي‬ ِ ‫ن ُت‬ ْ ‫ن َأْمِرِه َأ‬ ْ‫ع‬ َ ‫ن‬ َ ‫خاِلُفو‬ َ ‫ن ُي‬ َ ‫حَذِر اّلِذي‬ ْ ‫َفْلَي‬ ﴾24:63﴿ ‫م‬ ٌ ‫َأِلي‬ "Then let those beware who withst and the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them."50 [Surah An-Nur, 24:63] Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says: 17 | P a g e

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"Therefore it is obligatory on anyone who hears of a command of the Messenger of Allah (sallallaahu 'alaihi wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation51, not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven52; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) was clearly shown to be opposite."53 Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had ened on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eid (rahimahullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them."54

01.01.03:06: The Imaams' Followers Leaving their Views if these Contradicted the Sunnah Due to all that we have mentioned, the disciples of the Imaams, ﴾56:14﴿

‫ن‬ َ ‫خِري‬ ِ‫ل‬ َْ ‫ن ا‬ َ ‫ل ِم‬ ٌ ‫﴾ َوَقِلي‬56:13﴿ ‫ن‬ َ ‫لّوِلي‬ َْ ‫ن ا‬ َ ‫ُثّلٌة ِم‬

A number of people from those of old, and a few from those of later time 55,[Surah AlWaqiah, 56:13-14], would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yusuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab"56, as the books of masaa'il prove. Similarly is said about Imaam al18 | P a g e

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Muzani57 and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances: 1) Imaam Muhammad says in his Muwatta'58(p.158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment ..." 2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad59 and a servant of Imaam Abu Yoosuf60, who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that."61 Hence, "he would raise his hands on bowing (in prayer) and on rising from it"62, as is the mutawaatir sunnah of the Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others. To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend. I ask Allah to make us among those about whom He says:

ْ‫حُك كَم َبْيَنُه كْم َأن‬ ْ ‫سوِلِه ِلَي‬ ُ ‫ل َوَر‬ ِّ ‫عوا ِإَلى ا‬ ُ ‫ن ِإَذا ُد‬ َ ‫ل اْلُمْؤِمِني‬ َ ‫ن َقْو‬ َ ‫ِإّنَما َكا‬ ‫لك‬ َّ ‫طكِع ا‬ ِ ‫ن ُي‬ ْ ‫﴾ َوَمك‬24:51﴿ ‫ن‬ َ ‫حكو‬ ُ ‫ك ُهكُم اْلُمْفِل‬ َ ‫طْعَنكا َوُأوَلِئ‬ َ ‫سِمْعَنا َوَأ‬ َ ‫َيُقوُلوا‬ ﴾24:52﴿ ‫ن‬ َ ‫ك ُهُم اْلَفاِئُزو‬ َ ‫ل َوَيّتْقِه َفُأوَلِئ‬ َّ ‫ش ا‬ َ ‫خ‬ ْ ‫سوَلُه َوَي‬ ُ ‫َوَر‬ "The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph."63 [Surah AnNur, 24:51-52] ----------------------------------------------------------------------------------------------19 | P a g e

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Chapter 1 Footnotes [1]Soorah an-Nahl, 16:44 [2]Bukhaari & Muslim - it will later follow in full. [3]Bukhaari & Ahmad. [4]Maalik, Abu Daawood, Nasaa'i, & Ibn Hibbaan. A saheeh hadeeth, declared saheeh by several Imaams. I have given its takhreej in Saheeh Abi Daawood (451, 1276). [5]Saheeh - collected by Ibn al-Mubaarak in az-Zuhd (10/21/1- 2), Abu Daawood & Nasaa'i with a good sanad; I have given its takhreej in Saheeh Abi Daawood (761). [6]Abul-Hasanaat Al-Lucknowi says in An-Naafi' al-Kabeer liman yutaali' al-Jaami' asSagheer (p. 122-3), after ranking the books of Hanafi fiqh and saying which of them are dependable and which are not: "All that we have said about the relative grades of these compilations is related to their content of fiqh issues; however, as for their content with regards to ahaadeeth of the Prophet (sallallaahu 'alaihi wa sallam), then it does not apply, for many books on which the cream of the fuqahaa' rely are full of fabricated ahaadeeth, let alone rulings of the scholars. It is clear to us from a broad analysis that although their authors were otherwise competent, they were careless in their quotation of narrations." One of these false, fabricated ahaadeeth which are found in some of the best books is: "He who offers the compulsory prayers on the last Friday of Ramadaan, that will make up for every prayer he missed during his life up to the age of seventy years" ! Lucknowi (rahimahullaah) says in Al-Aathaar al-Marfoo'ah fil-Akhbaar al-Mawdoo'ah (p. 315), after giving this hadeeth, "'Ali al-Qaari says in his al-Mawdoo'aat as- Sughraa and alKubraa: this is totally false, for it contradicts the ijmaa' (consensus of opinion) that one act of worship cannot make up for those missed over years. Hence, there is no point in quoting the author of an-Nihaayah nor the rest of the commentators on al-Hidaayah, for they are not scholars of Hadeeth, nor did they reference this hadeeth to any of the collectors of Hadeeth." Shawkaani also mentioned this hadeeth in Al-Fawaa'id al- Majmoo'ah fil-Ahaadeeth alMawdoo'ah with a similar wording and then said (p. 54), "This is fabricated beyond doubt - I do not even find it in any of the compilations of fabricated ahaadeeth! However, it has become popular among some students of fiqh in the city of San'aa' in this age of ours, and many of them have started acting according to it. I do not know who has fabricated it for them - May Allaah disgrace the liars." Lucknowi further says, "To establish that this hadeeth, which is found in books of rituals and formulas, is fabricated, I have composed a brief essay, with intellectual and narrated evidence, called Repelling the Brethren from the Inventions of the Last Friday of Ramadaan, in which I have filed points which will enlighten minds and to which ears will hearken, so consult it, for it is valuable in this topic and of high quality."

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The occurrence of similar false ahaadeeth in the books of fiqh destroys the reliability of other ahaadeeth which they do not quote from dependable books of Hadeeth. The words of 'Ali al- Qaari contain an indication towards this: a Muslim must take Hadeeth from the people who are experts in that field, as the old Arabic sayings go, "The people of Makkah know its mountain- paths best" and "The owner of the house knows best what is in it." [7]Imaam Nawawi(rahimahullaah)'s words in Al-Majmoo' Sharh al- Muhadhdhab (1/60) can be summed up as follows: "The researching scholars of the People of Hadeeth and others say that if the hadeeth is weak, it will not be said regarding it, 'The Messenger of Allaah (sallallaahu 'alaihi wa sallam) said/did/commanded/forbade ...' or any other phrase designating certainty, but instead it will be said, 'It is reported/quoted/narrated from him ...' or other phrases suggesting uncertainty. They say that phrases of certainty are for saheeh and hasan ahaadeeth, and phrases of uncertainty are for anything else. This is because phrases designating certainty mean that what follows is authentic, so they can only be used in the case of what is authentic, otherwise one would effectively be lying about him (sallallaahu 'alaihi wa sallam). This convention is one ignored by most of the fuqahaa' of our age, in fact, by most scholars of any discipline, except for the skilled muhadditheen. This is disgusting carelessness, for they often say about a saheeh hadeeth, 'It is reported from him that ...', and about a da'eef one, 'he said' and 'so- and-so reported ...', and this is far from correct." [8]Publisher's note: Also in this category are the works of our teacher, author of e.g. Irwaa' al-Ghaleel fi takhreej Manaar as-Sabeel in 8 volumes, & Ghaayah al-Maraam fi takhreej ahaadeeth al-Halaal wal-Haraam, a takhreej of the ahaadeeth found in Dr. Yoosuf al-Qaradaawi's The Lawful and the Prohibited in Islam, (which contains many da'eef ahaadeeth). [9]The term, "authentic hadeeth" includes saheeh and hasan in the eyes of the muhadditheen, whether the hadeeth is saheeh li dhaatihi or saheeh li ghairihi, or hasan li dhaatihi or hasan li ghairihi. [10]an-Najm, 53:28 [11]Bukhaari & Muslim. [12]Saheeh - collected by Tirmidhi, Ahmad & Ibn Abi Shaibah. Later, I discovered that this hadeeth is actually da'eef: I had relied on Manaawi in declaring saheeh the isnaad of Ibn Abi Shaibah, but then I happened to come across it myself, and found that it was clearly weak, being the same isnaad as Tirmidhi and others - see my book Silsilah al-Ahaadeeth ad- Da'eefah (1783). However, its place is taken by the Prophet's saying (sallallaahu 'alaihi wa sallam), "He who relates from me a saying which he knows is a lie is indeed one of the liars", collected by Muslim and others. [13]Abdul Hayy Al-Lucknowi says in Imaam al-Kalaam fimaa yata'allaq bil-Qiraa'ah Khalf al-Imaam (p. 156), as follows: "Whoever dives into the oceans of fiqh and the 21 | P a g e

January 6, 2010


fundamentals of jurisprudence with an open mind, and does not allow himself to be prejudiced, will know with certainty that in most of the principal and subsidiary issues in which the scholars have differed, the madhhab of the scholars of Hadeeth is firmer than other madhhabs. Every time I go into the branches of difference of opinion, I find the view of the muhadditheen nearest to justice - their reward is with Allaah, and He will thank them. How could it be otherwise, when they are the true inheritors of the Prophet (sallallaahu 'alaihi wa sallam), and the sincere agents of his Law; may Allaah include us in their company and make us die loving them." [14]Subki says in al-Fataawaa (1/148): "The most important affair of the Muslims is the Prayer, which every Muslim must care about and ensure its performance and the establishment of its essentials. Related to Prayer are issues on which there is consensus and there is no escaping the truth, and other issues in which the scholars have differed. The correct approach is either to keep clear of dispute if possible, or to look for what is authentically- proven from the Prophet (sallallaahu 'alaihi wa sallam) and adhere to that. When one does this, his Prayer will be correct and righteous, and included in the words of the Exalted, "So whoever expects to meet his Lord, let him work correct, righteous deeds." (Al-Kahf, 18:110) I say: The latter approach is superior, nay, obligatory; this is because the former appeoach, as well as being impossible many issues, does not fulfil his command (sallallaahu 'alaihi wa sallam), Pray as you have seen me praying, but instead leads to one's prayer being decidedly different to that of the Prophet (sallallaahu 'alaihi wa sallam). [15]From the poetry of Hasan ibn Muhammad an-Nasawi, as narrated by Haafiz Diyaa' ad-Deen al-Maqdisi in his article on the excellence of the Hadeeth and its People. [16]Baqarah, 2:213 [17]Tirmidhi, Qudaa'i, Ibn Bushraan & others. [18]This is the sort of taqleed (blind following ) which Imaam Tahaawi was referring to when he said, "Only someone with party-spirit or a fool blindly follows opinion" - quoted by Ibn 'Aabideen in Rasm al-Mufti (vol. 1, p. 32 from the Compilation of his Essays). [19]al-A'raaf, 7:3 [20]Ibn 'Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn 'Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz alHimam (p. 62) & others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn alShahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows: "When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafi, for it is authentically reported that Abu Haneefah said, 'When a 22 | P a g e

January 6, 2010


hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams." This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi'i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all. [21]Ar.: halaal [22]Ibn 'Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), Ibn 'Aabideen in his Footnotes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29,32) & Sha'raani in Al-Meezaan (1/55) with the second narration. The last narration was collected by 'Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Mooqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn 'Abdul Barr, Ibn al-Qayyim and others. If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid shaikhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah! [23]Al-Haraam [24]Al-fatwaa [25]i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah). [26]This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as: "Our belief, as well as that of every researcher into Imaam Abu Haneefah (radi Allaahu 'anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their 23 | P a g e

January 6, 2010


successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs." Abul-Hasanaat Al-Lucknowi quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there. Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between.

‫ن‬ َ ‫خَواِنَنككا اّلكِذي‬ ْ‫ل‬ ِ ‫غِفكْر َلَنككا َو‬ ْ ‫ن َرّبَنككا ا‬ َ ‫ن َبْعِدِهْم َيُقوُلككو‬ ْ ‫جاُءوا ِم‬ َ ‫ن‬ َ ‫َواّلِذي‬ ‫ك‬ َ ‫ن َآَمُنككوا رَّبَنككا ِإّنك‬ َ ‫ل ِلّلكِذي‬ ّ‫غ‬ ِ ‫ل ِفككي ُقُلوِبَنككا‬ ْ ‫جَعك‬ ْ ‫ل َت‬ َ ‫ن َو‬ ِ ‫ليَما‬ ِْ ‫سَبُقوَنا ِبا‬ َ ﴾59:10﴿ ‫م‬ ٌ ‫حي‬ ِ ‫ف َر‬ ٌ ‫َرُءو‬ "Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful." [Al-Hashr, 59:10] [27]Al-Fulaani in Eeqaaz al-Himam (p.50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid." Sha'raani expanded on that in Al-Meezaan (1/26): "If it is said: 'What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is: 'That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, 'I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers 24 | P a g e

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of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held." [28]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72) [29]This is well known among the later scholars to be a saying of Maalik. Ibn 'Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn 'Utaibah and Mujaahid; Taqi ad- Deen as-Subki gave it, delighted with its beauty, in al- Fataawaa (1/148) as a saying of Ibn 'Abbaas, and then said: "These words were originally those of Ibn 'Abbaas and Mujaahid, from whom Maalik (radi Allaahu 'anhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in Masaa'il of Imaam Ahmad (p. 276): "I heard Ahmad say, 'Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sallallaahu 'alaihi wa sallam)'." [30]From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp. 31-2. [31]Ibn Hazm says in Usool al-Ahkaam (6/118): "Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was Shaafi'i (rahimahullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good." [32]Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz (p. 100). [33]Ar:halaal [34]Ibn al-Qayyim (2/361) & Fulaani (p. 68) [35]Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2), Ibn 'Asaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aim. [36]Nawawi in Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and Baihaqi, & Fulaani (p. 107). Sha'raani said, "Ibn Hazm said, 'That is, ... found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding. 25 | P a g e

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Nawawi says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have ed judgment on the basis of the hadeeth (i.e. rather than the saying of Shaafi'i) are Abu Ya'qoob al-Buweeti and Abu l-Qaasim adDaariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Baihaqi and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of Shaafi'i was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, 'The madhhab of Shaafi'i is whatever agrees with the hadeeth.' Shaikh Abu 'Amr (Ibn as-Salaah) says, 'Whoever among the Shaafi'is found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than Shaafi'i had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (Abu 'Amr) has said is correct and established. Allah knows best." There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqi ad-Deen as-Subki in his article, The Meaning of Shaafi'i's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sallallaahu 'alaihi wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah ... and everyone bears a responsibility according to his understanding." The rest of this discussion is given and analysed in I'laam al- Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title:) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al- Muhaajireen wal-Ansaar, wa Tahdheeruhum 'an al-Ibtidaa' ash- Shaa'i' fi lQuraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection. [37]addressing Imaam Ahmad ibn Hanbal (rahimahullaah). [38]Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in Hulyah al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn 'Asaakir (15/9/1), Ibn 'Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib alImaam Ahmad (p. 499) & Harawi (2/47/2) with three routes from 'Abdullaah ibn Ahmad 26 | P a g e

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ibn Hanbal from his father that Shaafi'i said to him: ...etc; thus, it is authentic on the authority of Shaafi'i. This is why Ibn al- Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaani in Eeqaaz (p. 152) and then said: "Baihaqi said, 'This is why he i.e. Shaafi'i - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and 'Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'." [39]Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) & Fulaani (p. 104). [40]Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali, as in the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106) & Ibn 'Asaakir (15/10/1) with a saheeh sanad. [41]Ibn Abi Haatim, Abu Nu'aim & Ibn 'Asaakir (15/9/2). [42]Ibn Abi Haatim (pp. 93-4). [43]Ibn al-Jawzi in al-Manaaqib (p.192) [44]Fulaani (p.113) & Ibn al-Qayyim in I'laam (2/302). [45]Al-ittibaa' [46]Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7) [47]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/149). [48]Ibn al-Jawzi (p.182). [49]an-Nisaa', 4:65 [50]an-Noor, 24:63 [51]Even against their fathers and learned men, as Tahaawi in Sharh Ma'aani al-Aathaar (1/372) & Abu Ya'laa in his Musnad (3/1317) have related, with an isnaad of trustworthy men, from Saalim ibn 'Abdullaah ibn 'Umar, who said: "I was sitting with Ibn 'Umar (radi Allaahu 'anhu) in the mosque once, when a man from the people of Syria came to him and asked him about continuing the 'Umrah onto the Hajj (known as Hajj Tamattu'). Ibn 'Umar replied, 'It is a good and beautiful thing.' The man said, 'But your father (i.e. 'Umar ibn al-Khattaab) used to forbid it!' So he said, 'Woe to you! If my father used to forbid something which the Messenger of Allaah (sallallaahu 'alaihi wa sallam) practised and commanded, would you accept my father's view, or the order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) ?' He replied, 'The order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam).' He said, 'So go away from me.' Ahmad (no. 5700) related similarly, as did Tirmidhi (2/82) and declared it saheeh. 27 | P a g e

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Also, Ibn 'Asaakir (7/51/1) related from Ibn Abi Dhi'b, who said: "Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) ed judgment on a man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him of the saying of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) which was contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abi Dhi'b, whom I regard to be reliable, narrating from the Prophet (sallallaahu 'alaihi wa sallam) contrary to what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has been ed.' Sa'd said, 'Most amazing! I enforce the decree of Sa'd, and not the decree of the Messenger of Allaah (sallallaahu 'alaihi wa sallam)! No, I shall withdraw the decree of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah (sallallaahu 'alaihi wa sallam).' So Sa'd called for the written decree, tore it up and gave a new verdict." [52]In fact, he would be rewarded, because of the Prophet's saying (sallallaahu 'alaihi wa sallam): "When a judge es judgment, if he makes his effort (ijtihaad) and rules correctly, he will have two rewards; if he makes his effort (ijtihaad) and rules wrongly, he will have one reward." (Related by Bukhaari, Muslim & others.) [53]Quoted in the notes on Eeqaaz al-Himam (p. 93) [54]Fulaani (p. 99) [55]cf. al-Waaqi'ah 56:13-14 [56]Ibn 'Aabideen in Haashiyah (1/62), & Lucknowi gave its source in an-Naafi' alKabeer (p. 93) as Ghazaali . [57]He himself says at the beginning of his Concise Shaafi'i Fiqh (printed in the margin of Imaam Shaafi'i's Al-Umm): "This book is a selection from the knowledge of Muhammad ibn Idrees al-Shaafi'i (rahimahullaah) and from the meanings of his sayings, to aid the understanding of whoever wants it, knowing of his forbidding the following of his, or anyone else's, opinion, so that such a person may carefully look for his Deen in it." [58]In which he has explained his opposing his Imaam in about twenty masaa'il (nos. 42, 44, 103, 120, 158, 169, 172, 173, 228, 230, 240, 244, 274, 275, 284, 314, 331, 338, 355, 356 - from Ta'leeq al-Mumajjid 'alaa Muwatta' Muhammad (Important Notes on Muhammad's Muwatta')) [59]Ibn 'Aabideen mentioned him among them in Haashiyah (1/74) & in Rasm al-Mufti (1/17). Qurashi mentioned him in Al- Jawaahir al-Madiyyah fi Tabaqaat al-Hanafiyyah (p. 347) and said, "He was a reliable transmitter of Hadeeth. He and his brother Ibraaheem were the two shaikhs of Balakh of their time." [60]Al-Fawaa'id al-Bahiyyah fi Taraajum al-Hanafiyyah (p. 116) [61]Al-Bahr ar-Raa'iq (6/93) & Rasm al-Mufti (1/28). 28 | P a g e

January 6, 2010


[62]Al-Fawaa'id ... (p. 116); the author then added a useful note: "From this can be deduced the falsity of Makhool's narration from Abu Haneefah: 'that he who raises his hands during Prayer, his Prayer is ruined', by which Ameer, the scribe of Itqaani, was deceived, as has been mentioned under his biography. 'Isaam ibn Yoosuf, a companion of Abu Yoosuf, used to raise his hands, so if the above-mentioned narration had any foundation, Abu Yoosuf and 'Isaam would have known about it ... It can also be deduced that if a Hanafi ignored the madhhab of his Imaam in an issue due to the strength of the evidence against it, this would not take him outside the ranks of the Imaam's followers, but this would in fact be proper taqleed in the guise of leaving taqleed; do you not see that 'Isaam ibn Yoosuf left Abu Haneefah's madhhab of not raising the hands, but he is stil counted as a Hanafi?... To Allaah I complain of the ignorance of our time, when they insult anyone who does not follow his Imaam in an issue because of the strength of evidence against it, and expel him from the fold of that Imaam's followers! This is not surprising when those who do this are from the ordinary masses, but it is amazing when it comes from those who imitate men of learning but plod along that path like cattle!" [63]an-Noor 24:51-52

Chapter-2 02.00.00:00 Misconceptions Cleared 29 | P a g e

January 6, 2010


The preceding Introduction was written ten years ago, during which time it has become apparent to us that our words have had a positive effect on Muslim youth in guiding them towards the obligation in matters of their Deen and worship to return to the pure sources of Islaam: the Book and the Sunnah. Among them, there was an increase in the ranks of of those who practised the Sunnah and devoted themselves to it, - Praise be to Allaah such that they became conspicuous for it. However, I still found among some of them a steadfastness in failing to practise the Sunnah: not due to any doubt about its obligation after reading the Qur'aanic verses and narrations from the Imaams about going back to the Sunnah, but because of some objections and misconceptions which they had heard from some muqallid shaikhs. Therefore, I decided to mention these incorrect notions and refute them, so that perhaps ths would encourage more people to practise the Sunnah and thus be among the Saved Sect, Allaah Willing.

02.01.00:00 Misconception One Some of them say, "There is no doubt that it is obligatory to return to the guidance of our Prophet (sallallaahu 'alaihi wa sallam) in the matters of our Deen, especially in the recommended acts of worship such as Prayer, where there is no room for opinion or ijtihaad, due to their immutable nature. However, we hardly hear any of the muqallid shaikhs propounding this; in fact, we find them upholding difference of opinion, which they regard as flexibility for the Ummah. Their proof for this is the hadeeth which they repeatedly quote in such circumstances, when refuting the helpers of the Sunnah, 'The difference of opinion (ikhtilaaf) among my Ummah is a mercy (rahmah)'. It seems to us that this hadeeth contradicts the principles to which you invite and based on which you have compiled this book and others. So, what do you say about this hadeeth ?"

Answer: The answer is from two angles: A) Firstly: This hadeeth is not authentic; in fact, it is false and without foundation. 'Allaamah Subki said, "I have not come across an authentic or weak or fabricated chain of narration for it", i.e. no chain of narrators exists for this "hadeeth"! It has also been related with the wordings: "... the difference of opinion among my Companions is a mercy for you" and "My Companions are like the stars, so whichever of them you follow, you will be guided." Both of these are not authentic: the former is very feeble; the latter is fabricated. (See Appendix 1)

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January 6, 2010


B) Secondly: This hadeeth contradicts the Glorious Qur'aan, for the aayaat forbidding division in the Deen and ening unity are too well-known to need reminding. However, there is no harm in giving some of them by way of example: Allah says: ﴾8:46﴿

‫حُكْم‬ ُ ‫ب ِري‬ َ ‫شُلوا َوَتْذَه‬ َ ‫عوا َفَتْف‬ ُ ‫ل َتَناَز‬ َ ‫َو‬

"... and do not fall into disputes, lest you lose heart and your power depart"1; [Surah AlAnfal, 8:46]

‫ن َفّرُقككوا ِديَنُهكْم َوَكككاُنوا‬ َ ‫ن اّلكِذي‬ َ ‫﴾ ِمك‬30:31﴿ ‫ن‬ َ ‫شكِرِكي‬ ْ ‫ن اْلُم‬ َ ‫ل َتُكوُنوا ِمك‬ َ ‫َو‬ ﴾30:32﴿ ‫ن‬ َ ‫حو‬ ُ ‫ب ِبَما َلَدْيِهْم َفِر‬ ٍ ‫حْز‬ ِ ‫ل‬ ّ ‫شَيًعا ُك‬ ِ "And do not be among those deities with Allaah, those who split up their Deen and become sects - each party rejoicing with what it has !"2; [Surah Ar-Rum, 30:31-32] ﴾11:119﴿

َ ‫حَم َرّب‬ ‫ك‬ ِ ‫ن َر‬ ْ ‫ل َم‬ ّ ‫﴾ ِإ‬11:118﴿ ‫ن‬ َ ‫خَتِلِفي‬ ْ ‫ن ُم‬ َ ‫ل َيَزاُلو‬ َ ‫َو‬

"But they will not cease to differ, except those on whom your Lord bestows His Mercy" 3. [Surah Hud, 11:118-119] Therefore, if those on whom your Lord has mercy do not differ, and the people of falsehood differ, how can it make sense that differing is a mercy?! Hence, it is established that this hadeeth is not authentic, neither in the chain of narration, nor in meaning; therefore, it is clear and obvious that it cannot be used to justify resistance towards acting on the Book and the Sunnah, which is what our Imaams have commanded us anyway.

02.02.00:00 Misconception Two Others say, "If differing in the Deen is forbidden, what do you say about the differences among the Companions and among the Imaams after them? Is there any distinction between their differing and that of later generations ?" Answer: Yes, there is a big difference between these two examples of differing, which manifests itself in two ways: firstly, in cause; secondly, in effect. A) As for the differing among the Companions, that was unavoidable, natural difference of understanding: they did not differ by choice. Other factors of their time contributed to this, necessitating difference of opinion, but these vanished after their era.4 This type of 31 | P a g e

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differing is impossible to totally remove and such people cannot be blamed in the light of the above mentioned aayaat because of the absence of the appropriate conditions, i.e. differing on purpose and insisting on it. However, as for the differing found among the muqallideen today, there is no overriding excuse for it. To one of them, the proof from the Book and the Sunnah is shown, which happens to a Madhhab other than his usual one, so he puts the proof aside for no other reason except that it is against his Madhhab. It is as though his Madhhab is the original, or it is the Deen which Muhammad (sallallaahu 'alaihi wa sallam) brought, while other Madhhabs are separate Deens which have been abrogated! Others take the opposite extreme, regarding the Madhhabs - for all their differences - as parallel codes of Law, as some of their later adherents explain5: there is no harm in a Muslim taking what he likes from them and leaving what he likes, because they are all valid codes of Law ! Both these categories of people justify their remaining divided by this false hadeeth, "The differing among my Ummah is a mercy" - so many of them we hear using this as evidence! Some of them give the reason behind this hadeeth and its purpose by saying that it ensures flexibility for the Ummah! Apart from the fact that this "reason" is contrary to the clear Qur'aanic verses and to the meanings of the Imaam's words mentioned, there is also text fom some Imaams to refute it. Ibn al-Qaasim said, "I heard Maalik and Laith saying about the differing of the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), 'It is not as people say: "There is flexibility in it"; no, it is not like that, but it is a matter of some being mistaken and some being correct'."6 Ashhab said, "Maalik was asked about the person who accepted a hadeeth narrated by reliable people in the authority of the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam): 'Do you see any flexibility there?' He said, 'No, by Allaah, so that he may be on the truth. Truth can only be one. Two contradictory views, can both be correct?! Truth and right are only one."7 Imaam Muzani, a companion of Imaam Shaafi'i said, "The Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) indeed differed, and some of them corrected others. Some scrutinised others' views and found fault with them. If all their views had been correct, they would not have done so. 'Umar ibn al-Khattab became angry at the dispute between Ubayy ibn Ka'b and Ibn Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came out in anger, saying, 'Two men from among the companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), who are looked up to and learnt from, disputing? Ubayy 32 | P a g e

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has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing about it after this I will do such-and-such to him'."8 Imaam Muzani also said, "There is the one who allows differing and thinks that if two scholars make ijtihaad on a problem and one says, 'Halaal', while the other says, 'Haraam', then both have arrived at the truth with their ijtihad! It can be said to such a person, 'Is this view of yours based on the sources or on qiyaas (analogy) ?' If he says, 'On the sources', it can be said, 'How can it be based on the sources, when the Qur'aan negates differing ?' And if he says, 'On analogy', it can be said, 'How can the sources negate differing, and it be allowed for you to reason by analogy that differing is allowed?! This is unacceptable to anyone intelligent, let alone to a man of learning."9 If it is said further: "What you have quoted from Imaam Maalik that truth is only one, not plural, is contradicted by what is found in Al-Madkhal al-Fiqhi by Shaikh Zarqaa' (1/89), "The Caliphs Abu Ja'far al-Mansoor and later ar- Rasheed proposed to select the Madhhab of Imaam Maalik and his book Al-Muwatta' as the official code of Law for the 'Abbaasi empire, but Maalik forbade them from this, saying, "Indeed, the Companions of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) differed in the nonfundamental issues and were scattered in various towns, but each of them was correct." I say: This incident of Imaam Maalik (rahimahullaah) is well- known, but his saying at the end, "but each of them was correct" is one for which I find no basis in any of the narrations or sources I have come across10, by Allaah, except for one narration collected by Abu Nu'aim in Hilyah al- Awliyaa' (6/332), but with a chain of narrators which includes al-Miqdaam ibn Daawood who is classified among the weak narrators by Dhahabi in ad-Du'afaa'; not only this, but the wording of it is, "... but each of them was correct in his own eyes." Hence the phrase "in his own eyes" shows that the narration in Madkhal is fabricated; indeed, how could it be otherwise, when it contradicts what has been reported on reliable authority from Imaam Maalik that truth is only one and not plural, as we have mentioned, and this is agreed on by all the Imaams of the Companions and the Successors as well as the four Mujtahid Imaams and others. Ibn 'Abdul Barr says, "If the conflicting views could both be right, the Salaf would not have corrected each other's ijtihaad, judgments, and verdicts. Simple reasoning forbids that something and its opposite can both be correct; as the fine saying goes, To prove two opposites simultaneously is the most hideous absurity."11 If it is said further, "Given that this narration from Imaam Maalik is false, why did he forbid al-Mansoor from bringing the people together on his book Al-Muwatta' rather than acceding to the Caliph's wish ?" I say: The best that I have found in answer to this is what Haafiz Ibn Katheer has mentioned in his Sharh Ikhtisaar 'Uloom al-Hadeeth (p.31), that Imaam Maalik said, "Indeed the people have come together on, and know of, things which we are not 33 | P a g e

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acquainted with." This was part of the excellence of his wisdom and impartiality, as Ibn Katheer (rahimahullaah) says. Hence, it is proved that all differing is bad, not a mercy! However, one type of differing is reprehensible, such as that of staunch followers of the Madhhabs, while another type is not blameworthy, such as the differing of the Companions and the Imaams who succeeded them - May Allaah raise us in their company, and give us the capability to tread their path. Therefore, it is clear that the differing of the Companions was not like that of the muqallideen. Briefly: the Companions only differed when it was inevitable, but they used to hate disputes, and would avoid them whenever possible; as for the muqallideen, even though it is possible in a great many cases to avoid differing, they do not agree nor strive towards unity; in fact, they uphold differing. Hence there is an enormous gulf between these two types of people in their difference of opinion. This was from the point of view of cause. B) The difference in effect is more obvious. The Companions (radi Allaahu 'anhum), despite their well- known differing in nonfundamental issues, were extremely careful to preserve outward unity, staying well-away from anything which would divide them and split their ranks. For example, there were among them those who approved of saying the basmalah loudly (in prayer) and those who did not; there were those who held that raising the hands (in prayer) was recommended and those who did not; there were those who held that touching a woman nullified ablution, and those who did not; - but despite all that, they would all pray together behind one imaam, and none of them would disdain from praying behind an imaam due to difference of opinion. As for the muqallideen, their differing is totally opposite, for it has caused Muslims to be divided inthe mightiest pillar of faith after the two testifications of faith: none other than the Salaah (Prayer). They refuse to pray together behind one imaam, arguing that the imaam's prayer is invalid, or at least detestable, for someone of a different Madhhab. This we have heard and seen, as others beside us have seen 12; how can it not be, when nowadays some famous books of the Madhhabs rule such cases of invalidity or detestability. The result of this has been that you find four Mihraabs (alcoves) in some large congregational mosques, in which four imaams successively lead the Prayer, and you find people waiting for their imaam while another imaam is already standing in Prayer!!! In fact, to some muqallideen, the difference between the Madhhabs has reached a worse state than that, such as a ban in marriage between Hanafees and Shaafi'is; one well known Hanafi scholar, later nicknamed Mufti ath-Thaqalayn (The Mufti for Humans and Jinn), issued a fatwaa allowing a Hanafi man to marry a Shaafi'i woman, because "her position is like that of the People of the Book"13 ! This implies - and implied meanings 34 | P a g e

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are acceptable to them - that the reverse case is not allowed, i.e. a Hanafi woman marrying a Shaafi'i man, just as a Muslim woman cannot marry a Jew or Christian?!! These two examples, out of many, are enough to illustrate to anyone intelligent the evil effects of the differing of the later generations and their insistence upon it, unlike the differing of the earlier generations (the Salaf), which did not have any adverse effect on the Ummah. Because of this, the latter are exempt from the verses prohibiting division in the Deen, unlike the later generations. May Allaah guide us all to the Straight Path. Further, how we wish that the harm caused by such differing be limited to among themselves and not extend to the other peoples being given da'wah, for then it would not be that bad, but it is so sad when they allow it to reach the non- believers in many areas around the world, and their differing obstructs the entry of people in large numbers into the Deen of Allaah! The book Zalaam min al-Gharb by Muhammad al- Ghazaali (p. 200) records the following incident, "It so happened during a conference held at the University of Princeton in America that one of the speakers raised a question, one which is a favourite of the Orientalists and the attackers of Islaam: 'Which teachings do the Muslims advance to the world in order to specify the Islaam towards which they are inviting ? Is it Islamic teachings as understood by the Sunnis? Or is it as understood by the Imaami or Zaidi Shee'ahs? Moreover, all of these are divided further amongst themselves, and further, some of them believe in limited progression in thought, while others believe obstinately in fixed ideas.' The result was that the inviters to Islaam left those being invited in confusion, for they were themselves utterly confused."14 In the Preface to Hadiyyah as-Sultaan ilaa Muslimee Bilaad Jaabaan by 'Allaamah Sultaan al-Ma'soomi (rahimahullaah), the author says, A query was posed to me by the Muslims from Japan, from the cities of Tokyo and Osaka in the far east, "What is the actual Deen of Islaam? What is a Madhhab? Is it necessary for one ennobled by the Deen of Islaam to adhere to one of the four Madhhabs? That is, should he be Maaliki, Hanafi, Shaafi'i or Hanbali, or is it not necessary?" This was because a major differing, a filthy dispute, had occured here, when a number of groups of Japanese intellectuals wanted to enter into the Deen of Islaam, and be ennobled by the nobility of Eeman. When they proposed this to some Muslims present in Tokyo, some people from India said, "It is best that they choose the Madhhab of Abu Haneefah, for he is the Lamp of the Ummah"; some people from Indonesia (Java) said, "No, they should be Shaafi'i!" So when the Japanese heard these statements, they were extremely perplexed and were thrown off their original purpose. Hence the issue of the Madhhabs became a barrier in the path of their accepting Islaam!!

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02.03.00:00 Misconception Three Others have the idea that what we invite to, of following the Sunnah and not accepting the views of the Imaams contrary to it, means to completely abandon following their views and benefiting from their opinions and ijtihaad. Answer: This idea is as far as can be from the truth - it is false and obviously flawed, as is clearly evident from our previous discussion, all of which suggests otherwise. All that we are calling to is to stop treating the Madhhab as a Deen, placing it in the position of the Qur'aan and the Sunnah, such that it is referred to in the case of dispute or when extracting a new judgment for unexpected cirumstances, as the so-called jurists of this age do when setting new rules for personal matters, marriage, divorce, etc, instead of referring to the Qur'aan and the Sunnah to distinguish the right from the wrong, the truth from falsehood - all of this on the basis of their "Differing is a mercy" and their idea of pursuing every concession, ease and convenience! How fine was the saying of Sulaiman at-Taymi (rahimahullaah): Were you to accept the concessions of every scholar, In you would gather every evil. Related by Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91- 91), who said after it, "There is ijmaa' (consensus of opinion) on this: I know of no contrary view." All this pursuing of concessions for the sake of it is what we reject, and it agrees with ijmaa', as you see. As for referring to the Imaams' views, benefiting from them, and being helped by them in understanding the truth where they have differed and there is no text in the Qur'aan and the Sunnah, or when there is need for clarification, we do not reject it. In fact, we en it and stress upon it, for there is much benefit expected in this for whoever treads the path of being guided by the Qur'aan and the Sunnah. 'Allaamah Ibn 'Abdul Barr (rahimahullaah) says (2/182), "Hence, my brother, you must preserve the fundamentals and pay attention to them. You should know that he who takes care over preserving the sunnahs and the commandments stated in the Qur'aan, considers the views of the jurists to assist him in his ijtihaad, open up different angles of approach and explain sunnahs which carry different possible meanings, does not blindly follow the opinion of anyone of them the way the Sunnah should be followed without analysis, nor ignores what the scholars themselves achieved in preserving and reflecting on the sunnahs, but follows them in discussion, understanding and analysis, is grateful to them for their efforts through which they have benefited him and alerted him about various points, praises them for their correct conclusions, as in the majority of cases, but does not clear them of errors just as they did not clear themselves: such is the pursuer of knowledge who is adhering to the way of the pious predecessors; such is the really fortunate and truly guided; such is the follower of 36 | P a g e

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the Sunnah of his Prophet (sallallaahu 'alaihi wa sallam), and the guidance of the Companions (radi Allaahu 'anhum). But he who refrains from analysis, forsakes the method we have mentioned, disputes the sunnahs with his opinion and desires to accommadate them only where his own view allows: such a one is straying and leading others astray. Further, he who is ignorant of all we have mentioned, and plunges carelessly into giving verdicts without knowledge: such a one is even more blind, and on a path more astray."

02.04.00:00 Misconception Four There exists another common misconception among muqallideen which bars them from practising the Sunnah which it is apparent to them that their Madhhab is different to it in that issue: they think that practising that sunnah entails faulting the founder of the Madhhab. To them, finding fault means insulting the Imaam; if it is not allowed to insult any individual Muslim, how can they insult one of their Imaams ? Answer: This reasoning is totally fallacious, and borne of not understanding the Sunnah; otherwise, how can an intelligent Muslim argue in such a way?! The Messenger of Allaah (sallallaahu 'alaihi wa sallam) himself said, When the one making a judgment strives his outmost and arrives at the correct result, he has two rewards; but if he judges, striving his utmost and es the wrong judgment, he has one reward.15 This hadeeth refutes the above argument and explains lucidly and without any obscurity that if someone says, "So-and-so was wrong", its meaning under the Sharee'ah is "So-and-so has one reward." So if he is rewarded in the eyes of the one finding fault, how can you accuse the latter of insulting him?! There is doubt that this type of accusation is baseless and anyone who makes it must retract it: otherwise it is he who is insulting Muslims, not just ordinary individuals among them, but their great Imaams among the Companions, Successors the subsequent Mujtahid Imaams and others. This is because we know for sure that these illustrious personalities used to fault and refute each other16; is it reasonable to say, "They used to insult each other"? No! In fact, it is authentically-reported that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) himself faulted Abu Bakr (radi Allaahu 'anhu) in his interpretation of a man's dream, saying to him, "You were right in some of it and wrong in some of it"17- so did he (sallallaahu 'alaihi wa sallam) insult Abu Bakr by these words?! One of the astonishing effects this misconception has on its holders is that it prevents them from following the Sunnah when it is different to their Madhhab, since to them practising it means insulting the Imaam, whereas following him, even when contrary to the Sunnah, means respecting and loving him! Hence they insist on following his opinion to escape from this supposed disrespect. 37 | P a g e

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These people have forgotten - I am not saying: ... pretended to forget - that because of this notion, they have landed in something far worse than that from which they were fleeing. It should be said to them, "If to follow someone means that you are respecting him, and to oppose him means that you are insulting him, then how do you allow yourselves to oppose the example of the Prophet (sallallaahu 'alaihi wa sallam) and not follow it, preferring to follow the Imaam of the Madhhab in a path different to the Sunnah, when the Imaam is not infallible and insulting him is not Kufr?! If you interpret opposing the Imaam as insulting him, then opposing the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is more obviously insulting him; in fact, it is open Kufr, from which we seek refuge with Allaah!" If this is said to them, they cannot answer to it, by Allaah, except one retort which we hear time and time again from some of them: "We have left this sunnah trusting in the Imaam of the Madhhab, and he was more learned about the Sunnah than us." Our answer to this is from many angles, which have already been discussed at length in this Introduction. This is why I shall briefly limit myself to one approach, a decisive reply by the permission of Allaah. I say: "The Imaam of your Madhhab is not the only one who was more learned about the Sunnah than you: in fact, there are dozens, nay hundreds, of Imaams who too were more knowledgeable about the Sunnah than you. Therefore, if an authentic sunnah happens to differ from your Madhhab, and it was taken by one of these other Imaams, it is definitely essential that you accept this sunnah in this circumstance. This is because your abovementioned argument is of no use here, for the one opposing you will reply, 'We have accepted this Sunnah trusting in our Imaam, who accepted it' - in this instance, to follow the latter Imaam is preferable to following the Imaam who has differed from the Sunnah." This is clear and not confusing to anyone, Allaah Willing. Because of all of the above, I am able to say: Since this book of ours has collected the authentic sunnahs reported from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) about the description of his Prayer, there is no excuse for anyone to not act on it, for there is nothing in it which the scholars have unanimously rejected, as they would never do. In fact, in every instance several of them have adopted the authentic sunnah; any one of them who did not do so is excused and rewarded once, because the text was not conveyed to him at all, or it was conveyed but in such a way that to him it did not constitute proof, or due to other reasons which are wellknown among the scholars. However, those after him in front of whom the text is firmly established have no excuse for following his opinion; rather, it is obligatory to follow the infallible text. This message has been the purpose of this Introduction. Allaah, Mighty and Sublime, says:

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‫حِييُككْم‬ ْ ‫عككاُكْم ِلَمككا ُي‬ َ ‫ل ِإَذا َد‬ ِ ‫سككو‬ ُ ‫لك َوِللّر‬ ِّ ‫جيُبوا‬ ِ ‫سكَت‬ ْ ‫ن َآَمُنوا ا‬ َ ‫َيا َأّيَها اّلِذي‬ ﴾8:24﴿ ‫ن‬ َ ‫شُرو‬ َ‫ح‬ ْ ‫ن اْلَمْرِء َوَقْلِبِه َوَأّنُه ِإَلْيِه ُت‬ َ ‫ل َبْي‬ ُ ‫حو‬ ُ ‫ل َي‬ َّ ‫ن ا‬ ّ ‫عَلُموا َأ‬ ْ ‫َوا‬ "O you who believe! Give your response to Allaah and His Messenger when he calls you to that which will give you life, and know that Allaah comes in between a man and his heart, and it is He to whom you shall all be gathered."18 [Surah Al-Anfal, 8:24] Allaah says the Truth; He shows the Way; and He is the Best to Protect and the Best to Help. May Allaah send prayers and peace on Muhammad, and on his family and his Companions. Praise be to Allaah, Lord of the Worlds. Muhammad Naasir ad-Deen al-Albaani, Damascus 28/10/1389 AH -------------------------------------------------------------------Chapter 2 Footnotes [1]al-Anfaal, 8:46 [2]ar-Room, 30:31-2 [3]Houd, 11:118-9 [4]cf. Al-Ihkaam fi Usool al-Ahkaam by Ibn Hazm, Hujjatullaah al-Baalighah by alDehlawi, & the latter's essay dealing specifically with this issue, 'Iqd al-Jeed fi Ahkaam al- Ijtihaad wat-Taqleed. [5]See Faid al-Qadeer by al-Manaawi (1/209) or Silsilah al- Ahaadeeth ad-Da'eefah (1/76, 77) [6]Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/81-2) [7]ibid. (2/82, 88-9) [8]ibid. (2/83-4) [9]ibid (2/89) [10]cf. Al-Intiqaa' by Ibn 'Abdul Barr (41), Kashf al-Mughatta fi Fadl al-Muwatta' (pp. 67) by Ibn 'Asaakir, & Tadhkirah al-Huffaaz by Dhahabi (1/195). [11]Jaami' Bayaan al-'Ilm (2/88) [12]see Chapter Eight of the book, Maa Laa Yajooz min al-Khilaaf (pp. 65-72), where you will find numerous examples of what we have indicated, some of them involving scholars of Al-Azhar. [13]Al-Bahr ar-Raa'iq. [14]I now say: Muhammad al-Ghazaali's recent writings such as his newly-released book entitled As-Sunnah an-Nabawiyyah bayna Ahl al-Hadeeth wa Ahl al-Fiqh (The Prophetic Sunnah between the People of Hadeeth and the People of Fiqh) have confirmed that he 39 | P a g e

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himself is one of those inviters to Islaam who are "themselves utterly confused"! His writings have for long betrayed his confusion, his distortion of the Sunnah, and his using his intellect to authenticate or falsify ahaadeeth, not by turning to the principles and science of Hadeeth, nor to the experts of that field; instead, whatever appeals to him, he authenticates, even if it is weak, and declares unreliable whatever is not to his liking, even if it is agreed to be authentic! His above approach is shown most obviously in his discussion of the ahaadeeth in his previous book Fiqh as- Seerah , where he explains his methodology of accepting unreliable ahaadeeth and discarding authentic ones on the basis of the text of the hadeeth alone, from which the reader can see that the objective criticism of Hadeeth has no value in his eyes if it contradicts a "reasoned analysis", which varies enormously from person to person, for what is truth to one is falsehood to another! Thus the whole of Islaam becomes subject to personal whims, having no principles nor reference points except personal opinion; this is poles apart from the position of the early leading 'ulamaa of Islaam, "that the Isnaad is part of the religion; were it not for the Isnaad, people would have said whatever they wished." His latest above-mentioned book has exposed to the people his Mu'tazilite methodology, his blatant disregard for the Imaams of Hadeeth and their efforts over the ages in serving the Sunnah, and distinguishing the genuine traditions from the unreliable ones, and his lack of appreciation of the efforts of the Imaams of Fiqh in their laying down principles and developing issues on that basis, for he takes from these and leaves from them whatever he wishes, with no consistency towards any set of principles or fundamentals! [15]Bukhaari & Muslim. [16]See the previous words of Imaam Muzani and Haafiz Ibn Rajab al-Hanbali. [17]Bukhaari & Muslim; see Appendix Two for the full hadeeth. [18]al-Anfaal, 8:24

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Chapter-3 03.00.00:00 The Prophet's Prayer Described 03.01.00:00 Facing The Ka'bah When the Messenger of Allaah (sallallaahu 'alaihi wa sallam) stood for prayer, he would face the Ka'bah in both obligatory and voluntary prayers1, and he (sallallaahu 'alaihi wa sallam) ordered that, saying to the "one who prayed badly"2 : When you stand for prayer, perform ablution prefectly, then face the qiblah and say takbeer.3 "During a journey, he (sallallaahu 'alaihi wa sallam) would pray voluntary prayers and witr on his mount, wherever it faced carrying him [east or west]."4 The saying of Allaah, the Exalted, "Wherever you turn, there is the Face of Allaah" (Baqarah, 2:115) applies to this.5 "[Sometimes] when he intended to pray non-obligatory prayers on his she-camel, he would make it face the qiblah, say takbeer, and pray towards wherever his mount turned its face."6 "He would make rukoo' and sajdah on his mount by lowering his head, making the sajdah lower than the rukoo'."7 "When he intended to pray obligatory prayers, he would dismount and face the qiblah."8 In prayer during severe fear, he (sallallaahu 'alaihi wa sallam) set the example for his ummah to pray "on foot, standing on their feet, or mounted; facing the qiblah or not facing it"9, and he also said, When they (the armies) meet, then it (i.e. the prayer) is takbeer and indication with the head.10 He (sallallaahu 'alaihi wa sallam) also used to say: What is between the east and the west is qiblah.11 Jaabir (radiallaahu 'anhu) said: "Once, when we were with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) on an expedition, the sky was cloudy, so we tried to find the Qibla but we differed, so each one of us prayed in a different direction, and each of us drew marks in front of him in order to mark our positions. In the morning, we looked at it and found that we had not prayed towards the Qiblah. So we mentioned this to the Prophet (sallallaahu 'alaihi wa sallam) [but he did not order us to repeat (the prayer)] and he said: Your prayer was sufficient."12 41 | P a g e

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"He (sallallaahu 'alaihi wa sallam) used to pray towards Bait al-Muqaddas [with the Ka'bah in front of him] before the following verse was revealed: "We see the turning of your faces to the heavens; now shall we turn you to a Qiblah that shall please you: turn then your faces in the direction of the Sacred Mosque" (Baqarah 2:144). When it was revealed he faced the Ka'bah. There were people at Qubaa' praying Fajr when someone came to them and said, 'Verily the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has had some of the Qur'aan revealed to him last night and he has been ordered to face the Ka'bah, [verily] so face it'. Their faces were towards Shaam, so they turned round [and their Imaam turned round to face the qiblah along with them]."13 ---------------------------------------------------------------------------Chapter 3 Footnotes 1 This is a mutawaatir fact, so detail is not necessaary, although some of the evidence for it will follow. 2 see Appendix 3. 3 Collected by Bukhaari, Muslim & Siraaj. 4 Collected by Bukhaari, Muslim & Siraaj. Its takhreej is given in Irwaa' al-Ghaleel (289 & 588) 5 Muslim; Tirmidhi declared it saheeh. 6 Abu Daawood, Ibn Hibbaan in Thiqaat (1/12), Diyaa' in Mukhtaarah with a hasan sanad,; Ibn as-Sukn declared it saheeh, as did Ibn Al-Mulaqqin in Khulasah Badr alMuneer (22/1) and, before them, Àbdul Haqq al-Ishbeeli in his Ahkaam (no. 1394 with my checking). Ahmad used it as proof, as Ibn Haani reported from him in his Masaa'il (1/67). 7 Ahmad & Tirmidhi , who declared it saheeh. 8 Bukhaari & Ahmad. 9 Bukhaari & Muslim. 10 Baihaqi with a sanad meeting the requirements of Bukhaari and Muslim. 11 Tirmidhi and Haakim, who declared it saheeh, and I have given it in Irwaa' al-Ghaleel (292), the publication of which Allaah has made easy. 12 Daaraqutni, Haakim, Baihaqi, Tirmidhi, Ibn Maajah & Tabaraani; it is given in Irwaa' (296) 13 Bukhaari, Muslim, Ahmad, Siraaj, Tabaraani (3/108/2) & Ibn Sa`d (1/234). It is also in Irwaa' (290)

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Chapter-4 04.00.00.00 Standing in Prayer He (sallallaahu 'alaihi wa sallam) used to stand in prayer for both obligatory and voluntary prayers, carrying out the command of the Exalted:

َ ‫س‬ ُ ِ‫حاف‬ ‫ممموا‬ ِ ‫وا‬ َ ْ ُ‫صَلةِ ال ْو‬ ُ ‫طى وَُقو‬ ّ ‫ت َوال‬ ّ ‫ظوا ع ََلى ال‬ َ َ ‫صل‬ ﴾2:238﴿ ‫ن‬ َ ‫ل ِل ّهِ َقان ِِتي‬ Take great care of your Prayers, *262 especially of a Prayer that has excellent qualities of Salat *263 and stand before Allah like devoted servants. [Surah Al-Baqarah, 2:238]

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because it alone can produce fear of Allah and feelings of virtue and piety and create the attitude of obedience to the Divine Law and keep one on the right path. None can remain firm in one's obedience to the Law of Allah without Salat, for one is liable to swerve into one kind of disobedience or the other like the Jews. 263Interpreters differ in regard to the meaning of "Salat-al-wusta"but the majority of them are of the opinion that it refers to one of the five Prayers, and most of them have opined that it is the "Asr Prayer." There is, however, no definite saying of the Holy Prophet in of any of these interpretations. Those who are in favour of the " Àsr Prayer" infer their opinion from this Tradition: In the "Battle of the Clans," the Holy Prophet was so engaged in repelling the invasion of the enemies that he got no time to offer the " Àsr Prayer" till sunset. Then he said, "May Allah fill their graves with fire for depriving us of our 'Salat al-wusta'." From this they infer that by "Salat alwusta" is meant the " 'Asr Prayer." But in my opinion what the Holy Prophet meant by this was that they were responsible for the spiritual loss the Muslims had suffered by their inability to offer their " 'Asr Prayer" in time and with peace of mind. As the Prayer whose loss the Holy Prophet regretted happened to be the " 'Asr Prayer," the interpreters were led to conclude that the "'Asr Prayer" itself was the Salat al- wu.sta. The Arabic word "wusta" means both middle and excellent. Thus, Salat al-wusta implies both the middle Prayer and also an excellent Prayer which is said in time and with full attention to Allah, that is, a Prayer which has all the excellent qualities of Salat. The subsequent sentence, "Stand before Allah like obedient servants", itself s the interpretation that it meant an excellent Prayer offered to Allah, having all the excellent qualities of Salat, and not any one particular Prayer out of the five prescribed Prayers. [nn.262-263 Al-Baqarah, Towards Understanding the Qur'an:Sayyid Abul A'la Mawdudi] As for during a journey, he would pray voluntary prayers on his riding beast. He set the example for his ummah to pray during severe fear on foot or while mounted, as has been mentioned, and that is the purpose of the saying of Allah:

َ ‫س‬ ُ ِ‫حاف‬ ‫ممموا‬ ِ ‫وا‬ َ ْ ُ‫صَلةِ ال ْو‬ ُ ‫طى وَُقو‬ ّ ‫ت َوال‬ ّ ‫ظوا ع ََلى ال‬ َ َ ‫صل‬ َ ِ ‫جمماًل أ َوْ ُرك َْبان ًمما فَمإ‬ ‫ذا‬ ْ ‫خ‬ ِ ‫ن‬ َ ِ‫م فَر‬ ْ ِ ‫﴾ فَإ‬2:238﴿ ‫ن‬ ْ ‫فت ُم‬ َ ‫ل ِل ّهِ َقان ِِتي‬ َ‫أ‬ َ ّ ّ ُ َ‫م ت‬ ُ َ ُ َ ْ ‫كون ُمموا‬ ‫م‬ ‫ل‬ ‫ما‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫ك‬ ‫م‬ ‫ل‬ ‫ع‬ ‫ما‬ ‫م‬ ‫م‬ ‫ك‬ ‫ه‬ ‫م‬ ‫ل‬ ‫ال‬ ‫روا‬ ‫ك‬ ‫ذ‬ ‫ما‬ ‫م‬ ‫ف‬ ‫م‬ ‫م‬ ‫ت‬ ‫ن‬ ‫م‬ َ ُ ْ ِ ْ َ ْ َ َ َ ْ ُ ﴾2:239﴿ ‫ن‬ َ ‫مو‬ ُ َ ‫ت َعْل‬

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"Guard strictly your (habit of) prayers, especially the Middle Prayer14, and stand before Allaah devoutly. If you fear (an enemy) then pray on foot, or while riding. But when you are in security, celebrate Allaah's praises in the manner He has taught you, which you did not know before." [Surah Al-Baqarah, 2:238-239] [14 i.e..,the Àsr prayer according to the correct saying of the majority of scholars, among them Abu Haneefah and his two students. There are ahaadeeth about this which Ibn Katheer has given in his Tafseer of the Qur'aan.] He (sallallaahu 'alaihi wa sallam) prayed sitting during the illness of which he died."15 [15 Tirmidhi, who declared it saheeh, and Ahmad.] He also prayed sitting on another occasion before that, when he was injured, and the people behind him prayed standing; so he indicated to them to sit, so they sat (and prayed). When he finished, he said, You were going to do as the Persians and the Romans do: stand for their kings who sit. So do not do so, for the Imaam is there to be followed: when he makes rukoo', make rukoo', when he rises, rise; and when he prays sitting, pray sitting [all of you].16 [16 Muslim and Bukhaari, and it is given in my book Irwaa' al-Ghaleel under Hadeeth 394.]

04.01.00.00 The Prayer of a Sick Person in a Sitting Position 'Imran ibn Husain (radiallaahu 'anhu) said, "I was suffering from haemorrhoids (piles), so I asked the Messenger of Allaah (sallallaahu 'alaihi wa sallam) and he said, Pray standing; if you are not able, then sitting down; if you are not able to do so, then pray lying down.17 [17 Bukhaari, Abu Daawood and Ahmad] 'Imraan ibn Husain also said, "I asked him (sallallaahu 'alaihi wa sallam) about the prayer of a man while sitting, so he said: He who prays standing, that is better; he who prays sitting, his reward is half that of the former. He who prays lying down (and in another narration: reclining), has half the reward of the one who sits.18 [18 ibid. Khattaabi said, "The meaning of Ìmran's hadeeth is intended for a sick person who is able to undergo hardship and stand with difficulty. Hence the reward of praying sitting has been made half of the reward of praying standing: encouraging him to pray standing while allowing him to sit." Ibn Hajr said in Fath al-Baari (2/468): "This deduction is valid"] This applies to the sick person, for Anas (radiallaahu 'anhu) said, "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) came out to the people while they were praying 45 | P a g e

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sitting due to illness, so he said: Verily, the prayer of one who sits is (worth) half of the prayer of the one who stands.19 [19 Ahmad & Ibn Maajah with a saheeh sanad] Once "he (sallallaahu 'alaihi wa sallam) visited a sick person and saw him praying (leaning) on a pillow, so he took it and cast it aside. So the man took a stick to pray (leaning) on it, but he took it and cast it aside and said: Pray on the ground if you can, but otherwise make movements with your head, making your sujood lower than your rukoo."20 [20 Tabaraani, Bazzaar, Ibn as-Samaak in his hadeeth book (67/2) & Baihaqi . It has a saheeh isnaad as I have explained in Silsilah al-Ahaadeeth as-Saheehah (323)]

04.02.00.00 Prayer on a Ship He (sallallaahu 'alaihi wa sallam) was asked about prayer on a ship, so he said, Pray on it standing, unless you are afraid of drowning.21 [21 Bazzaar (68), Daaraqutni, Àbdul Ghani al-Maqdisi in his Sunan (82/2) and Haakim declared it saheeh and Dhahabi agreed] When he grew old he took a at his place of prayer to lean on22. [22 Abu Daawood and Haakim, who declared it saheeh, as did Dhahabi. I have given it in asSaheehah (319) and Irwaa' (383)]

04.03.00.00 Sitting and Standing in the Night Prayer (Tahajjud) He (sallallaahu 'alaihi wa sallam), used to pray long through the night standing, and long through the night sitting, and if he recited standing, he would bow standing, and if he recited sitting, he would bow sitting."23 [23 Muslim and Abu Daawood.] Sometimes, "He would pray sitting, so he would recite sitting until about thirty or forty verses of his recitation wre left; he would then stand up to recite these standing and then bow and prostrate, and he would do likewise in the second raka'ah."24 In fact, "he prayed as-subhah25 [25i.e. voluntary prayer (night or forenoon), named so due to its content of tasbeeh (glorification)] sitting down towards the end of his life when he had grown old, and that was a year before his death."26 [26 Muslim and Ahmad] 46 | P a g e

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Also "he would sit cross-legged."27 [27 Nasaa'i, Ibn Khuzaimah in his Saheeh (1/107/2), Àbdul Ghani al-Maqdisi in his Sunan (80/1) & Haakim, who declared it saheeh and Dhahabi agreed.]

04.04.00.00 Prayer Wearing Shoes and the command to do so "He used to stand (in prayer) bare-footed sometimes and wearing shoes sometimes."28 [28 Abu Daawood & Ibn Maajah. It is a mutawatir hadeeth as Tahaawi has mentioned] He allowed this for his ummah, saying: When one of you prays, he should wear his shoes or take them off and put them between his feet, and not harm others with them.29 [29 Abu Daawood & Bazzaar (53, az-Zawa'id); Haakim declared it saheeh and Dhahabi agreed] He encouraged prayer wearing them sometimes, saying: Be different from the Jews, for they do not pray in their shoes nor in their khuffs (leather socks).30 [30 ibid] Occasionally he would remove them from his feet while in prayer and then continue his prayer, as Abu Sa'eed al-Khudri has said: "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) prayed with us one day. Whilst he was engaged in the prayer he took off his shoes and placed them on his left. When the people saw this, they took off their shoes. When he finished his prayer he said, Why did you take your shoes off? They said, 'We saw you taking your shoes off, so we took our shoes off.' He said, Verily Jibreel came to me and informed me that there was dirt or he said: something harmful - (in another narration: filth)on my shoes, so I took them off. Therefore, when one of you goes to the mosque, he should look at his shoes: if he sees in them dirt - or he said: something harmful - (in another narration: filth) he should wipe them and pray in them.31 [31 Abu Daawood, Ibn Khuzaimah & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed. The first one is given in Irwaa' (284)] "When he removed them, he would place them on his left"32[32 ibid] and he would also say: When one of you prays, he should not place his shoes on his right nor on his left, where they will be on someone else's right, except if there is no one on his left, but he should place them between his feet.33 [33 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/110/2) with a saheeh isnaad] 47 | P a g e

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04.05.00.00 Prayer on the Pulpit (Minbar) "Once he (sallallaahu 'alaihi wa sallam) prayed on the pulpit (in another narration: '... which had three steps')34. [34 This is the sunnah about the pulpit: that it should have three steps, not more, To have more is an innovation, from the period of Bani Umayyah, which often causes an interruption in the row, and to get out of that by having it in the western corner of the mosque or in the mihrab is another innovation, as is the raising of it in the wall like a balcony to which one ascends by means of steps in the wall! Whereas the best guidance is the guidance of Muhammad (sallallaahu àlaihi wa sallam). See Fath al-Baari (2/331)] Hence [he stood on it and said takbeer and the people behind him said takbeer while he was on the pulpit,] [then he made rukoo' on the pulpit,] then he rose and descended backwards to make sajdah at the foot of the pulpit. Then he returned, [and did on it as he had done in the first rak'ah], until he completed his prayer. He then turned to the people and said: O people! I have done this so that you may follow me and learn my prayer.35 [35 Bukhaari , Muslim (who collected the other narration) & Ibn Sa`d (1/253). It is given in Irwaa' (545)]

04.06.00.00 The Sutrah , and the Obligation to have one 36

"He (sallallaahu 'alaihi wa sallam) used to stand near to the sutrah, so that there was (a distance of) three cubits between him and the wall"37 [37 Bukhaari & Ahmad] [36 lit., "screen, cover"; in the context of prayer, it refers to an object just beyond the place of prostration, within which nothing should , as is detailed in this section] And "between the place of his prostration and the wall, (there was) enough space for a sheep to ."38 [38 Bukhaari & Muslim] He used to say: "Do not pray except towards a sutrah, and do not let anyone in front of you, but if someone continues (to try to ) then fight him, for he has a companion (i.e. a shaytaan) with him."39 [39 Ibn Khuzaimah in his Saheeh (1/93/1) with a sound isnaad] He would also say: "When one of you prays towards a sutrah, he should get close to it so that Shaytaan cannot break his prayer."40 [40 Abu Daawood, Bazzaar (p. 54 Zawaaid) & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed] Sometimes "he would seek to pray at the pillar which was in his mosque."41 48 | P a g e

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[41 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 Àbdullaah (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 ùlamaa should tell the people and advise them of this, explaining its ruling and that it is also required in the Two Sacred Mosques.] "When he prayed [in an open space where there was nothing to use as sutrah] he would plant a spear in the ground in front of him and pray towards it with the people behind him"42; [42 Bukhaari, Muslim & Ibn Maajah] Sometimes "he would to set his mount sideways and pray towards it"43 [43 Bukhaari & Ahmad] But this is not the same as prayer in the resting-place of camels44, [ 44 i.e. their kneeling place] which "he forbade"45 [45 Bukhaari & Ahmad] And sometimes "he would take his saddle; set it lengthways and pray towards its end."46 [46 Muslim, Ibn Khuzaimah (92/2) & Ahmad] He would say: When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not mind anyone who es beyond it.47 [47 Muslim & Abu Daawood] Once "he prayed towards a tree"48 [48 Nasaa'i & Ahmad with a saheeh isnaad] And sometimes "he would pray towards the bed on which 'Aa'ishah (radi Allaahu anhaa) was lying [under her sheet]."49 [49 Bukhaari , Muslim & Abu Ya`laa (3/1107)] He (sallallaahu 'alaihi wa sallam), would not let anything between him and his sutrah, hence once "he was praying, when a sheep came running in front of him, so he raced it until he pressed his belly against the wall [and it ed behind him]."50 [50 Ibn Khuzaimah in his Saheeh (1/95/1), Tabaraani (3/140/3) & Haakim who declared it saheeh and Dhahabi agreed] Also, once "while praying an obligatory prayer, he clenched his fist (during it), so when he had finished, the people said: 'O Messenger of Allaah, did something happen during the prayer?' He said: No, except that the devil wanted to in front of me, so I strangled him until I could feel the coldness of his tongue on my hand By Allaah! Had my brother Sulaimaan not beaten me to it51, [51Referring to the following prayer of the Prophet Sulaimaan (àlaihis salaam) which was answered by Allah, as described in the Qur'aan:

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َ‫ك َأْنت‬ َ ‫ن َبْعِدي ِإّن‬ ْ ‫حٍد ِم‬ َ‫ل‬ َِ ‫ل َيْنَبِغي‬ َ ‫ب ِلي ُمْلًكا‬ ْ ‫غِفْر ِلي َوَه‬ ْ ‫با‬ ّ ‫ل َر‬ َ ‫َقا‬ ﴿ ‫ب‬ َ ‫صا‬ َ ‫حْيثُ َأ‬ َ ‫خاًء‬ َ ‫جِري ِبَأْمِرِه ُر‬ ْ ‫ح َت‬ َ ‫خْرَنا َلُه الّري‬ ّ‫س‬ َ ‫﴾ َف‬38:35﴿ ‫ب‬ ُ ‫اْلَوّها‬ ‫ن ِفككي‬ َ ‫ن ُمَقّرِنيك‬ َ ‫خِريك‬ َ ‫﴾ َوَآ‬38:37﴿ ‫ص‬ ٍ ‫غكّوا‬ َ ‫ل َبّنككاٍء َو‬ ّ ‫ن ُكك‬ َ ‫طي‬ ِ ‫شكَيا‬ ّ ‫﴾ َوال‬38:36 ﴾38:38﴿ ‫د‬ ِ ‫صَفا‬ ْ ‫ل‬ َْ ‫ا‬ "(35) My Lord! Forgive me, and grant me sovereignty not allowed to anyone after me, for You are indeed the Granter of Bounties. (36) So we subjected to his power: the Wind, gently flowing to his order, wherever he wished; (37) and the devils, every kind of builder and diver, (38) and also others bound together in fetters." [Surah As-Soad, 38:3538] I would have tied him (the devil) to one of the pillars of the mosque so that the children of Madinah could walk round him. [So whoever can prevent something intervening between him and the qiblah, he must do so]."52 [52 Ahmad, Daaraqutni & Tabari with a saheeh isnaad, and similar in meaning to this hadeeth is found in Bukhaari and Muslim and others on the authority of several Companions. It is one of the many ahaadeeth which the Qadiani group disbelieve, for they do not believe in the world of the jinn which is mentioned in the Qur'aan and the Sunnah. Their method of discarding the texts is well-known: if it is from the Qur'aan, they change its meaning e.g. the saying of the Exalted:

‫جًبككا‬ َ‫ع‬ َ ‫سِمْعَنا ُقْرَآًنا‬ َ ‫ن َفَقاُلوا ِإّنا‬ ّ‫ج‬ ِ ‫ن اْل‬ َ ‫سَتَمَع َنَفٌر ِم‬ ْ ‫ي َأّنُه ا‬ ّ ‫ي ِإَل‬ َ ِ‫ل ُأوح‬ ْ ‫ُق‬ ﴾72:1﴿

"Say, it has been revealed to me that a group of jinns listened(to the recitation of the Qur'an) and then (went back to their people) and said." (Surah Al-Jinn, 72:1)] They say "i.e. a group of humans"! making the word "jinn" synonymous with "human"! Hence they play with the language and the religion; if it is from the Sunnah, then if it is possible for them to change it with a false interpretation they do so, otherwise they find it easy to declare it to be false, even if all the Imaams of Hadeeth and the whole ummah behind them are agreed on its authenticity, nay its being mutawaatir. May Allah guide them] He also used to say: When one of you prays towards something which is a sutrah between him and the people and someone intends to cross in front of him, then he should push him in the throat [and repel, as much as he can], (in one narration: he should stop him, twice) 50 | P a g e

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but if he refuses (to not ) then he should fight him, for verily he is a devil.53 [53 Bukhaari & Muslim, and the additional narration is from Ibn Khuzaimah (1/94/1)] He also used to say: If the person who ed in front of someone praying knew (the sin) on him, it would be better for him to wait forty than to in front. (Abu an-Nadr said, "I do not exactly whether he said forty days, months or years.").54 [54 ibid]

04.07.00.00 What Breaks the Prayer He used to say: A man's prayer is cut off when there is nothing such as the end of a saddle in front of him, by: a [menstruating]55 woman, a donkey or a black dog. Abu Dharr said, 'I said: "O Messenger of Allaah, why the black dog rather than the red one?" He said, The black dog is a shaytaan.56 [56 Muslim, Abu Daawood and Ibn Khuzaimah (1/95/2)] [55 i.e. mature, and what is meant by `cut off' is `rendered futile'. As regards the hadeeth: "Nothing cuts off the prayer", then it is a weak hadeeth as I have shown in Tamaam alMinnah (p. 306)]

04.08.00.00 Prohibition of Prayer Facing the Grave He used to forbid prayer facing the grave, saying: Do not pray towards the graves, and do not sit on them.57 [57 ibid]

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Chapter-5 05.01.00.00 Intention58 He (sallallaahu 'alaihi wa sallam) used to say: All actions are by intention, and every man shall have what he intended.59 [59 Bukhaari, Muslim and others. It is given in Irwaa' (no. 22)] ------------------------------------------------------Chapter 5 Footnotes 58 Nawawi says in Rawdah at-Taalibeen (1/224 published by Maktab al-Islami): "The intention is the purpose, so the person about to pray brings to mind that prayer and what is relevant of its characteristics, such as which prayer it is, whether it is obligatory etc. & he brings these things together in his intention with the first takbeer."

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Chapter-6 05.02.00.00 Takbeer Then he (sallallaahu 'alaihi wa sallam) would commence the prayer by saying:

Allaah is the Greatest60 He ordered "the man who prayed badly" to do likewise as has been mentioned, and he said to him: Verily, the prayer of a person is not complete until he has made an ablution which has included the necessary parts of the body and has then said: 'Allaahu Akbar'.61 He would also used to say: The key to the prayer is purification, it is entered by takbeer and exited by tasleem.62 Also, "he used to raise his voice for the takbeer such that those behind him could hear." 63 But, "when he fell ill Abu Bakr used to raise his voice to convey the takbeer of the Messenger (sallallaahu 'alaihi wa sallam) to the people."64 He would also say: When the Imaam says: Allaahu Akbar, then say: Allaahu Akbar.65

05.02.01.00 Raising the Hands He would raise his hands sometimes with the takbeer,66 sometimes after the takbeer,67 and sometimes before it.68 "He would raise them with fingers apart [not spaced out, nor together]",69 and "he would put them level with his shoulders"70, although occasionally, "he would raise them until they were level with [the tops of] his ears."71

05.02.02.00 To Place the Right Arm on the Left Arm, and the command for it 53 | P a g e

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"He (sallallaahu 'alaihi wa sallam) used to place his right arm on his left arm"72, and he used to say: We, the company of prophets, have been commanded to hasten the breaking of the fast, to delay the meal before the fast, and to place our right arms on our left arms during prayer.73 Also "he ed by a man who was praying and had placed his left arm on his right, so he pulled them apart and placed the right on the left."74

05.02.03.00 To Place the Hands on the Chest "He used to place the right arm on the back of his left palm, wrist and forearm"75, "and he commanded his companions to do likewise"76, and (sometimes) "he would grasp his left arm with his right."77 "He used to place them on his chest."78 Also "he used to forbid putting one's hand on the waist during prayer [and he put his hand on his waist (to demonstrate)]"79. And this is the "silb" which he used to forbid.80 --------------------------------------------------------Chapter 6 Footnotes 60 Muslim & Ibn Maajah. The hadeeth contains an indication that he did not use to commence it with the words of some people: "I intend to pray _etc." which is in fact agreed to be an innovation. But they differ as to whether it is a good or bad innovation, to which we say: "Indeed all innovations in worship are misguided, from the generality of his statement (àlaihis salaatu was salaam), `_and all innovations are misleading, and every misleading thing is in the Fire'." But this is not the place for a detailed discussion of this. 61 Tabaraani with a saheeh isnaad. 62 Abu Daawood, Tirmidhi and Haakim who declared it saheeh and Dhahabi agreed. It is given in Irwaa' (no. 301). Literally, "the takbeer makes it haraam", i.e. the actions which Allaah has made haraam during it, "and the tasleem makes it halaal" i.e. what is allowed outside prayer. Just as the hadeeth proves that the door to prayer is shut, no worshipper being able to open it except with purification, it similarly proves that the prayer cannot be entered except with takbeer, and that it cannot be exited except with tasleem. This is the view of the majority of scholars. 63 Ahmad & Haakim, who declared it saheeh and Dhahabi agreed. 64 Muslim & Nasaa'i. 54 | P a g e

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65 Ahmad & Baihaqi with a saheeh isnaad. 66 Bukhaari & Nasaa'i. 67 ibid. 68 Bukhaari & Abu Daawood. 69 Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who declared it saheeh and Dhahabi agreed. 70 Bukhaari & Nasaa'i. 71 Bukhaari & Abu Daawood. 72 Muslim & Abu Daawood. It is also given in Irwaa' (352). 73 Ibn Hibbaan & Diyaa', with a saheeh isnaad. 74 Ahmad & Abu Daawood, with a saheeh isnaad. 75 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/54/2) with a saheeh isnaad, and Ibn Hibbaan declared it saheeh (485). 76 Maalik, Bukhaari & Abu Àwaanah. 77 Nasaa'i and Daaraqutni with a saheeh isnaad. In this hadeeth there is evidence that grasping is from the sunnah, and in the previous hadeeth that so is placing, so both are sunnah. As for the combination of holding and placing, which some of the later Hanafis hold to be good, then that is an innovation; its form as they state is to place the right hand on the left, holding the wrist with the little finger and the thumb, and laying flat the remaining three fingers, as described in Ibn Àabideen's Footnotes on Durr al-Mukhtaar (1/454); so do not be confused by what they say. 78 Abu Daawood, Ibn Khuzaimah in his saheeh (1/54/2), Ahmad & Abu Shaikh in Taareekh Isbahaan (p. 125); Tirmidhi declared one of its isnaads hasan, and its meaning is found in Al-Muwatta' and Saheeh Al-Bukhaari if considered carefully. I have fully quoted the isnaads of this hadeeth in my book Ahkaam al-Janaa'iz (p. 118) NOTE: To place them on the chest is what is proved in the Sunnah, and all that is contrary to it is either daèef or totally baseless. In fact, Imaam Ishaaq ibn Raahawaih acted on this sunnah, as Marwazi said in Masaa'il (p. 222): "Ishaaq used to pray witr with us _he would raise his hands in qunoot, and make the qunoot before bowing, and place his hands on his breast or just under his breast." Similar is the saying of Qaadi Ìyaad alMaaliki in Mustahabbaat as-Salaah in his book al-I`laam (p.15, 3rd edition, Rabat): "the right arm is to be placed on the back of the left, on the upper part of the chest." Close to this is what Àbdullaah ibn Ahmad ibn Hanbal related in his Masaa'il (p. 62): "I saw that when praying, my father placed his hands, one on the other, above the navel." See Appendix 4. 79 Bukhaari & Muslim. It is given in Irwaa' (374) as well as the following one. 55 | P a g e

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80 Abu Daawood, Nasaa'i and others.

Chapter-7 07.00.00.00 To Look at the Place of Prostration and Humility "He (sallallaahu 'alaihi wa sallam) used to incline his head during prayer and fix his sight towards the ground"81- "while he was in the Ka'bah, his sight did not leave the place of his prostration until he came out from it"82; and he said, It is not fitting that there should be anything in the House which disturbs the person praying.83 "He used to forbid looking up at the sky"84, and he emphasised this prohibition so much that he said: People must refrain from looking up at the sky in prayer, or their sight will not return to them (and in one narration: or their sight will be plucked away).85 In another hadeeth: So when you pray, do not look here and there, for Allaah sets His Face for the face of his slave in his prayer as long as he does not look away 86, and he also said about looking here and there, "it is a snatching away which the devil steals from the slave during prayer."87 He (sallallaahu 'alaihi wa sallam) also said: Allaah does not cease to turn to a slave in his prayer as long as he is not looking around; when he turns his face away, Allaah turns away from him88; he "forbade three things: pecking like a hen, squatting (iq'aa'), like a dog and looking around like a fox"89; he also used to say, Pray a farewell prayer as if you see Him, but if you do not see Him, surely He sees you90; and, Any person who, when an obligatory prayer is due, excels in its ablution, humility and bowings, will have it as a remission for his previous minor sins as long as he does not commit a major sin, and this (opportunity) is for all times.91 Once he (sallallaahu 'alaihi wa sallam), prayed in a khameesah92 and (during the prayer) he looked at its marks. So when he finished, he said: Take this khameesah of mine to Abu Jahm and bring me his anbijaaniyyah93, for it has diverted my attention from 56 | P a g e

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the prayer (in one narration: for I have looked at its marks during the prayer and it almost put me to trial).94 Also "'Aaishah had a cloth with pictures spread towards a sahwah95, towards which the Prophet (sallallaahu 'alaihi wa sallam) prayed and then said: Take it away from me [for its pictures did not cease to thwart me in my prayer].96 He would also say: Prayer is not valid when the food has been served, nor when it is time to relieve oneself of the two filths.97 --------------------------------------------------------------Chapter 7 Footnotes 81 Baihaqi and Haakim, who declared it saheeh and it is as he said. It also has a strengthening hadeeth reported by ten of his Companions: transmitted by Ibn Àsaakir (17/202/2). See Irwaa' (354). *NB: These two ahaadeeth show that the sunnah is to fix one's sight on the place of prostration on the ground, so the action of some worshippers of closing their eyes during Prayer is misdirected piety, for the best guidance is the guidance of Muhammad (sallallaahu àlaihi wa sallam). 82 ibid. 83 Abu Daawood & Ahmad with a saheeh isnaad (Irwaa', 1771); what is meant here by `the House' is the Ka'bah, as the context of this hadeeth shows. 84 Bukhaari & Abu Daawood. 85 Bukhaari, Muslim & Siraaj. 86 Tirmidhi & Haakim, who declared it saheeh, cf. Saheeh at-Targheeb (no. 353) 87 Bukhaari and Abu Daawood. 88 Transmitted by Abu Daawood and others. Ibn Khuzaimah and Ibn Hibbaan declared it saheeh. See Saheeh at-Targheeb (no.555) 89 Ahmad and Abu Ya`laa. See Saheeh at-Targheeb (no. 556). 90 Mukhlis in Ahaadeeth Muntaqaah, Tabaraani, Rooyaani, Diyaa' in al-Mukhtaarah, Ibn Maajah, Ahmad and Ibn Àsaakir. Haitami declared it saheeh in Asnaa al-Mataalib. 91 Muslim. 92 A woollen garment having marks. 93 A coarse garment without marks. 94 Bukhaari , Muslim & Maalik. It is given in Irwaa' (376). 95 "A small room embedded in the ground slightly, like a small chamber or cupboard" (Nihaayah). 96 Bukhaari , Muslim & Abu Àwaanah. The Messenger (sallallaahu àlaihi wa sallam) did not order the wiping out or tearing of the pictures but only removed them because 57 | P a g e

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and Allaah knows best - they were not pictures of things having souls. The evidence for this is that he (sallallaahu àlaihi wa sallam) tore other pictures as proved by many narrations in Bukhaari and Muslim, and whoever wishes to explore this further should consult Fath al-Baari (10/321) and Ghaayah al-Maraam fi Takhreej Ahaadeeth alHalaal wal-Haraam (nos. 131-145). 97 Bukhaari and Muslim.

Chapter-8 08.00.00.00 Opening Supplications (Du'aa's) Next, he (sallallaahu 'alaihi wa sallam) would commence his recitation with many kinds of supplications in which he would praise Allaah the Exalted, and glorify and extol Him. He in fact ordered "the man who prayed badly" to do so, saying to him: No person's 58 | P a g e

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prayer is complete unless he says takbeer, praises Allaah the Mighty and Sublime and extols Him, recites of the Qur'aan what is easy for him ...98 He would say any one of the following supplications: 1.

O Allaah! Separate me (far) from my sins as you have separated (far) the East and West. O Allaah! Cleanse me of my sins as white cloth is cleansed from dirt. O Allaah! Wash me of my sins with water, ice and snow. He used to say this in obligatory prayers.99 2.

I have set my face towards the Originator of the heavens and the earth sincerely [in Islam] and I am not among the Mushrikeen. Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the Worlds: no partner has He. With this I have been commanded, and I am the first of the Muslims (those who submit to Him).100 O Allaah! You are the King, none has the right to br worshipped but You, [You are the Most Perfect & all Praise is for You] You are my Lord and I am Your slave101. I have wronged myself, and have acknowledged my sins, so forgive all my sins, for no-one forgives sins except You. Guide me to the best of characters, to which no- one can guide except You, and save me from the worst of characters, from which no-one can save except You. I am here and happy to serve you102. All good is in your Hands, and evil is not from You.103 [The guided one is he who is guided by you.] I exist by your will and belong to You. [There is no 59 | P a g e

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escape or shelter from You except to You.] You are blessed and exalted. I seek Your forgiveness and repent to You. He used to say this in obligatory and voluntary prayers104. 3. Similar to the above, without

You are my Lord and I am Your slave to the end, with the following addition:

O Allaah! You are the King, there is no (true) deity except You, glorified be You and praised.105 4. Similar to no. 2 until

and I am the first of the Muslims, adding:

O Allaah, guide me to the best of characters and the best of actions, no one to which can guide except You, and save me from the evil characters and actions, from which no one except You can save (others) except You106. 5.

You are Glorified107, O Allaah, and Praised108; Your Name is Blessed109; Your 60 | P a g e

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Majesty110 is Exalted, and none has the right to worshipped but You.111 He (sallallaahu 'alaihi wa sallam) also said, Indeed, the words most loved by Allaah are when His slave says: You are glorified, O Allaah112 6. Similar to the above, adding in prayer at night:

There is no true god except Allaah, three times, and

Allaah is the Greatest, Very Great, three times. 7.

Allah is the Greatest, very great. Praise be to Allaah, again and again. Glorified is Allaah morning and evening - one of the Companions commenced with this, to which the Messenger (sallallaahu 'alaihi wa sallam) said: Wonderful for it (the supplication) is that the doors of the heavens were opened for it.113 8.

Praise be to Allaah, many, pure, blessed praises. Another man commenced with this, to which he (sallallaahu 'alaihi wa sallam) said: I saw twelve angels competing as to which of them would take it up.114 9.

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O Allaah, to You belongs all Praise. You are the Light 115 of the heavens and the earth and all those in them; to You belongs all Praise. You are the Maintainer116 of the heavens and the earth and all those in them; [to You belongs all Praise. You are the King of the heavens and the earth and all those in them] to You belongs all Praise. You are the Haqq117; Your promise is haqq; Your saying is haqq; meeting You is haqq; Paradise is haqq; the Fire is haqq; the Hour is haqq; the Prophets are haqq; Muhammad is haqq. O Allaah! to You I have submitted; in You I have placed my trust; in You I have believed; to You I have turned; for Your sake I have fought; to You I have referred for judgement; [You are our Lord and to You is the end of all journeys: so forgive me my earlier and later sins, what I have concealed and what I have showed] [and whatever else You know about more than I.] You are the Bringer- Forward and You are the Delayer; [You are my deity;] and none has the right to worshipped but You.118 [and there is no might nor power except with You]. He (sallallaahu 'alaihi wa sallam) used to say this in prayer at night, as he did the following supplications:119 10.

O Allaah, Lord of Jibraa'eel, Meekaa'eel and Israafeel, Creator of the heavens and the earth, Knower of all that is hidden and open! It is You that 62 | P a g e

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will judge between Your servants in those matters about which they used to differ. Guide me by Your Grace to the Truth concerning that about which they differed, for indeed You guide whomsoever You wish to a path that is straight.120 11.He would say takbeer, tahmeed, tasbeeh, tahleel and istighfaar ten times each, and then say,

O Allaah! forgive me and guide me and give me sustenance and [overlook my sins] ten times, and then say:

O Allaah! I seek refuge with You from the distress of the Day of ten times.121 12.

"Allaah is the Greatest [three times], Possessor of Kingdom, Power, Magnificence and Might."122 ------------------------------------------------------Chapter 8 Footnotes 98 Bukhaari , Muslim & Ibn Abi Shaibah (12/110/2). It is given in Irwaa' (no. 8) 99Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed. 100 It is thus in most of the narrations; in some, it is wa ana min al-muslimeen ("I am one of the Muslims"). It is likely that this is because of the mistake of one of the narrators, and other evidence points to that, so the worshipper should say: wa ana awwal-ulmuslimeen ("I am the first of the Muslims"). There is nothing wrong with that, contrary to 63 | P a g e

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what some people say under the impression that this means "I am the first person who has this quality, while the rest of the people do not." But it is not so; this phrase actually represents competing to fulfil orders - similar to this is "Say: if the Merciful God has a son, then I am the first of the worshippers" (Zukhruf 43:81) and the saying of Moosa (àlaihis salam), "and I am the first of the believers." (A`raaf 7:143) 101 Azhari said: i.e. Ì do not worship anything other than You.' 102 labbaik: I am firmly & continually present in Your obedience; sa`daik: extremely happy under Your order and devoutly following the deen which You have chosen. 103 i.e. Evil cannot be traced back to Allaah because there is nothing bad in His actions, for they are all good, ranging from justice to grace to wisdom, all of which are good with no bad in them. But evil is evil because it cannot be traced back to Allaah. Ibn al-Qayyim (rahimahullaah) said: "He is the Creator of good and evil, but the evil exists in some of His creatures, not in His act of creating nor in His actions. Hence the Exalted is cleared of any zulm, which is fundamentally to put something in other than its proper place. He does not put anything except in its suitable place, so that is all good. But evil is to put something in other than its proper place: when it is put in its proper place it is not evil, so be sure that evil is not from Him. ...But if it is said: Why did He create something which is evil? I would say: He did the creating, and His action is good not evil, for creation and action is with Allaah, and it is impossible for evil to be with, or attributed to, Allaah. Anything evil in the created cannot be traced back to Allaah, but His actions and His creation can be attributed to Him, so they are good." The rest of this important discussion as well as its conclusion is to be found in his book Shifaa' al-Àleel fi Masaa'il al-Qadaa' wal-Qadr wat-Ta`leel (pp. 178-206). 104 Muslim, Abu Àwaanah, Abu Daawood, Nasaa'i Ibn Hibbaan, Ahmad, Shaafi'i & Tabaraani; those who specify it to optional prayers are mistaken. 105 Nasaa'i with a saheeh isnaad. 106Nasaa'i & Daaraqutni with a saheeh isnaad. 107 i.e I glorify You, meaning I consider You totally free from any deficiency. 108 i.e. we are submerged in Your praise. 109 i.e. the blessings of Your Name are great, for great good springs from the remembrance of Your Name. 110 i.e. Your Glory and Might. 111 Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed. Ùqaili said (p. 103): "this has been narrated via several routes with good isnaads." It is given in Irwaa' (no. 341) Transmitted by Ibn Mandah in At-Tawheed (123/2) with a saheeh isnaad & Nasaa'i in al-Yawm wal-Laylah as mawqoof and marfoo`, as in Jaami` al-Masaaneed of Ibn Katheer (vol. 3 part 2 p. 235/2) 64 | P a g e

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112 Abu Daawood & Tahaawi with a hasan isnaad. 113 Muslim & Abu Àwaanah; declared saheeh by Tirmidhi. Abu Nuàim also narrated it in Akhbaar Isbahaan (1/210) from Jubair ibn Mutàm who heard the Prophet (sallallaahu àlaihi wa sallam) saying it in voluntary prayer. 114 Muslim & Abu Àwaanah. 115 i.e. You are the Giver of Light to them, and those in them are guided by You. 116 i.e. the Protector and the constant Watcher over them. 117 haqq: truth, reality. 118 Bukhaari , Muslim, Abu Àwaanah, Abu Daawood, Ibn Nasr & Daarimi. 119Although that clearly does not rule out using them in the obligatory prayers also, except for the imaam, so that he does not prolong the prayer for the followers. 120 Muslim & Abu Àwaanah. 121 Ahmad, Ibn Abi Shaibah (12/119/2), Abu Daawood & Tabaraani in Mu`jam alAwsat (62/2) with one isnaad saheeh, and another hasan. 122 Tayaalisi & Abu Daawood with a saheeh isnaad.

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09.01.00.00 Recitation Next, he (sallallaahu 'alaihi wa sallam) would seek refuge with Allaah the Exalted, saying:

I seek refuge with Allaah from the Evil One, the Rejected, from his madness123, his arrogance, and his poetry124. Sometimes he would add to this, saying:

I seek refuge with Allaah, the all-Hearing, the all-Knowing, from the Evil One ...125 Then he would recite,

In the Name of Allaah, the Most Merciful, the Bestower of Mercy, but not loudly126.

09.01.01.00 Recitation of one Verse at a Time Next, he would recite Soorah al-Faatihah and divide his recitation, reciting one verse at a time. He would say: 66 | P a g e

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[Here he would pause, and then say:]

[Then he would pause, and then say:]

[Then he would pause, and then say:]

... and so on, until the end of the soorah. The rest of his recitation was also like this: stopping at the end of the verse and not ing it with the one after.127 Sometimes, he would recite,

(King of the Day of Judgment) instead of

(Master of the Day of Judgment).128 67 | P a g e

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09.01.02.00 The Necessity of al-Faatihah and its Excellence He would vehemently emphasise the importance of this soorah, saying: "There is no prayer for the one who did not recite [in it] the opening chapter [at least]"129, and in another saying: That prayer is not sufficient in which a man does not recite the Opening of the Book130. He also said: He who performs a prayer in which he does not recite the Opening of the Book, then it (i.e. the prayer) is deficient, it is deficient, it is deficient, incomplete.131. He also said: Allaah the Blessed and Exalted has said: "I have divided the prayer132 between Myself and My servant, into two halves: half of it is for Me and half is for My servant, and My servant shall have what he has asked for." Then the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said: Recite! The servant says "Praise be to Allaah, the Lord of the Worlds"; Allaah the Exalted says "My servant has praised Me". The servant says, "The Most Merciful, the Bestower of Mercy"; Allaah says, "My servant has extolled Me". The servant says "Master of the Day of Judgment"; Allaah the Exalted says, "My servant has glorified Me". The servant says, "It is You (alone) we worship and it is You (alone) we ask for help"; [He says:], "This is between Me and My servant, and My servant shall have what he has asked for". The servant says, "Guide us to the Straight Path, the Path of those whom You have favoured, not of those who receive Your anger, nor of those who go astray". [He says:], "All these are for My servant, and My servant shall have what he has asked for."133 He also used to say: Allaah did not reveal in the Torah or the Gospel anything like the Mother of the Qur'aan. It is the Seven Oft-Repeated134[and the Grand Recitation which have been bestowed upon me].135 He (sallallaahu 'alaihi wa sallam) commanded "the one who prayed badly" to recite it in his prayer136, but said to one who could not it, Say:

(I declare Allaah free from all defects; all Praise be to Allaah; none has the right to be worshipped but Allaah; Allaah is the Greatest; there is no might or power except by Allaah)137. 68 | P a g e

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He also said to "the one who prayed badly": If you know some of the Qur'aan, then recite it, otherwise praise Allaah, declare His Greatness and declare that none has the right to be worshipped but Allaah;138

09.01.03.00 The Abrogation of Recitation behind the Imaam in the Loud Prayers He had given permission for those being led by the Imaam to recite Soorah al-Faatihah in the loud prayers, when once: "he was praying Fajr and the recitation became difficult for him. When he finished, he said: Perhaps you recite behind your imaam. We said: "Yes, quickly139, O Messenger of Allaah." He said: Do not do so, except for [each of you reciting] the opening chapter of the Book, for the prayer is not valid of the one who does not recite it.140 Later, he forbade them from reciting in the loud prayers at all, when: "He finished a prayer in which he was reciting loudly (in one narration: it was the dawn prayer) and said: Were any of you reciting with me just now?! A man said: "Yes, I was, O Messenger of Allaah". He said: I say, why am I contended with? [Abu Hurairah said:] So the people stopped reciting with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) when he was reciting loudly after hearing that from him [but they recited to themselves quietly when the imaam was not reciting loudly]."141 He also made silence during the imaam's recitation part of the completeness of following the imaam, saying: The imaam is there to be followed, so when he says takbeer, say takbeer, and when he recites, be silent142, just as he made listening to the imaam's 69 | P a g e

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recitation enough to not have to recite behind him, saying: He who has an imaam, then the recitation of the imaam is recitation for him143 - this applying in the loud prayers.

09.01.04.00 The Obligation to Recite in the Quiet Prayers As for the quiet prayers, he urged them to recite during them; Jaabir said, "We used to recite behind the imaam in Zuhr and 'Asr: soorah al-Faatihah and another soorah in the first two rak'ahs, and soorah al-Fatihah in the last two."144 However, he dissuaded them from confusing him with their recitation, when: "he prayed Zuhr with his Companions and said (afterwards): Which of you recited "Glorify the name of your Lord the Most High" (soorah al-A'laa, 87)? Someone said: It was I [but I was only intending nothing but good by doing so]. So he said: I knew that someone was contending with me by it.145 In another hadeeth: "They used to recite behind the Prophet (sallallaahu 'alaihi wa sallam) [loudly], so he said: You have mixed up my (recitation of the) Qur'aan.146 He also said: Truly, the person praying is privately consulting his Lord, so he should be careful about what he consults him with, and you should not recite the Qur'aan loudly over each other.147 He also used to say: Whoever recited a harf (letter) from the Book of Allaah, it will count for him as one good deed, and a good deed is worth ten times over. I do not mean that "alif laam meem" is a harf, but "alif" is a harf, "laam" is a harf, and "meem" is a harf.148

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09.01.05.00 The aameen, and the Imaam's saying it Loudly When he (sallallaahu 'alaihi wa sallam) finished reciting al- Faatihah, he would say:

("aameen") loudly, prolonging his voice.149 He also used to order the congregation to say aameen: When the imaam says,

"Not of those who receive (Your) anger, nor of those who go astray", then say "aameen" [for the angels say "aameen" and the imaam says aameen"] (in another narration: when the imaam says "aameen" say "aameen"), so he whose aameen coincides with the aameen of the angels (in another narration: when one of you says "aameen" in prayer and the angels in the sky say "aameen", and they coincide), his past sins are forgiven.150 In another hadeeth: ... then say aameen; Allaah will answer you.151 He also used to say: The Jews do not envy you over anything as much as they envy you over the salutation and aameen [behind the imaam].152

09.01.06.00 The Recitation after al-Faatihah 71 | P a g e

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Next, he (sallallaahu 'alaihi wa sallam) would recite another soorah after al-Faatihah, making it long sometimes, and on other occasions making it short because of travel, cough, illness or the crying of infants. Anas ibn Maalik (may Allaah be pleased with him) said: "He (sallallaahu 'alaihi wa sallam) made it [i.e. the recitation] short one day in the dawn prayer." (In another hadeeth: he prayed the morning prayer and recited the two shortest soorahs in the Qur'aan.) So it was said: "O Messenger of Allaah, why did you make it short?" He said: I heard the crying of a child, and I supposed that his mother was praying with us, so I wanted to free his mother for him.153 He also used to say: I enter into prayer intending to lengthen it, but I hear the crying of a child so I shorten my prayer because I know how deeply his mother feels about his crying.154 He used to start from the beginnning of a soorah, completing it most of the time.155 He used to say: Give every soorah its share of rukoo' and sujood.156 In another narration: Every soorah should have a rak'ah.157 Sometimes he would divide the soorah into two rak'ahs158 and sometimes he would repeat the whole soorah in the second rak'ah159. Sometimes he would combine two or more soorahs in one rak'ah.160 One of the Ansaar used to lead them in the mosque of Qubaa', and every time he recited a soorah161 for them, he would begin with "Say: He is Allaah, the One and Only " (soorah al- Ikhlaas, 112) until its end, and then recite another soorah with it, and he would do this in every rak'ah. Because of this, his people spoke to him, saying: "You begin with this soorah, and then you do not regard it as enough until you recite another one: you should either recite it (only) or leave it and recite another one. He said: "I will not leave it: if you do not mind me leading you with it, I shall carry on, but if you do not like it, I shall leave you." They knew that he was one of their best, and they did not like to be led by anyone else, so when the Prophet (sallallaahu 'alaihi wa sallam) came to them, they told him the story. He said: O so- and-so, what stops you from doing what your people ask you to? What makes you recite this soorah in every rak'ah? He said: "I love this soorah." He said: Your love for it will enter you into the Garden.162

09.01.07.00 Combining Similar Soorahs and others in One Rak'ah He used to combine the pairs163 of the mufassal164 soorahs, so he used to recite one of the following pairs of soorahs in one rak'ah165: 72 | P a g e

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ar-Rahmaan (55:78)166 & an-Najm (53:62); • al-Qamar (54:55) & al-Haaqqah (69:52); • at-Toor (52:49) & Dhaariyaat (51:60); • al-Waaqi'ah (56:96) & al-Qalam (68:52); • al-Ma'aarij (70:44) & an-Naazi'aat (79:46); • al-Mutaffifeen (83:36) & 'Abasa (80:42); • al-Muddaththir (74:56 ) & al-Muzzammil (73:20); • ad-Dahr (76:31) & al-Qiyaamah (75:40); • an-Naba (78:40) & al-Mursalaat (77:50); • ad-Dukhaan (44:59) & at-Takweer (81:29). Sometimes he would combine soorahs from the seven tiwaal (long soorahs), such as alBaqarah, an-Nisaa' and aal-Imraan in one rak'ah during night prayer (below). He used to say: The most excellent prayer is one with long standing.167 When he recited, "Does He not have the power to give life to the dead?" (Qiyaamah 75:40), he would say, •

(Glory be to You, of course!) and when he recited,"Glorify the name of your Lord Most High" (A'laa 87:1), he would say,

(Glorified be my Lord Most High).168

09.01.08.00 The Permissibility of Reciting al-Faatihah only 73 | P a g e

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Mu'aadh ibn Jabal used to pray 'Ishaa' [the last] with the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and then return and lead his people in prayer. One night when he returned and prayed with them, a young man [called Sulaim, of the Banu Salamah] from his people prayed, but when it became too long for him, he [went away and] prayed [in the corner of the mosque], then came out, took the reins of his camel and departed. When Mu'aadh had prayed, this was mentioned to him, so he said: "He surely has some hypocrisy in him! I will surely tell the Messenger of Allaah (sallallaahu 'alaihi wa sallam) what he has done." The young man said: "And I will tell the Messenger of Allaah (sallallaahu 'alaihi wa sallam) what he has done." So in the morning they came to the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and Mu'aadh informed him of what the young man had done. The young man said: "O Messenger of Allaah! He stays a long time with you, and then he returns and lengthens it for us." So the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said: Are you one who causes great trouble, Mu'aadh?! and he said to the young man169: What do you do when you pray, son of my brother? He said: "I recite the opening chapter of the Book, then I ask Allaah for the Garden, and seek refuge with Him from the Fire. I know neither your dandanah 170 nor the dandanah of Mu'aadh!" So the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said: I and Mu'aadh are similar in this. The narrator said: The young man said, "But Mu'aadh will know (about me) on going to the people when they will have been informed that the enemy has arrived." The narrator said: So the enemy came, and the young man attained shahaadah (martyrdom). So after that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said to Mu'aadh, What did the one disputing with me and you do? He said, "O Messenger of Allaah, he was true to Allaah, and I spoke falsely - he was martyred."171

09.01.09.00 Quiet and Loud Recitation in the Five Prayers and others He (sallallaahu 'alaihi wa sallam) used to recite loudly in the morning prayer and in the first two rak'ahs of Maghrib and 'Ishaa', and quietly in Zuhr, 'Asr, the third rak'ah of Maghrib and the last two rak'ahs of Ishaa'.172 They could tell when he was reciting quietly from the movement of his beard173, and because he would let them hear an aayah or so sometimes174. He also recited loudly in Friday prayer and the two 'Eid prayers175, in the prayer for rain176, and in the eclipse prayer177.

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09.01.10.00 Quiet and Loud Recitation in the Night Prayer (Tahajjud)178 As for night prayer, he would sometimes recite quietly and sometimes loudly179, and "he used to recite in his house such that he could be heard in the courtyard."180 "Occasionally he would raise his voice more than that until someone lying in bed could hear him"181 (i.e. from outside the courtyard). He ordered Abu Bakr and 'Umar (Allaah be pleased with them) likewise, when: "He came out at night to find Abu Bakr (Allaah be pleased with him) praying in a low voice, and he ed by 'Umar ibn al-Khattaab (Allaah be pleased with him) who was praying in a loud voice. Later, when they gathered around the Prophet (sallallaahu 'alaihi wa sallam) said: O Abu Bakr, I ed by you and you were praying in a low voice? He said: "I let Him whom I was consulting hear, O Messenger of Allaah." He said to 'Umar: I ed by you and you were praying raising your voice? So he said: "O Messenger of Allaah, I repel drowsiness and keep the devil away." The Prophet (sallallaahu 'alaihi wa sallam) said: O Abu Bakr, raise your voice a little bit and to 'Umar: lower your voice a little bit.182 He used to say: The one who recites the Qur'aan loudly is like the one who gives charity loudly, and the one who recites the Qur'aan quietly is like the one who gives charity quietly.183

09.01.11.00 What he (sallallaahu 'alaihi wa sallam) used to Recite in the Different Prayers As for which soorahs and aayaat he (sallallaahu 'alaihi wa sallam) used to recite in prayer, this varied according to the different prayers. The details now follow, beginning with the first of the five prayers:

09.01.11.01 1-Fajr Prayer He (sallallaahu 'alaihi wa sallam) used to recite the longer mufassal184 surahs185, hence "he (sometimes) recited al-Waaqi'ah (56:96) and similar surahs in two rak'ahs"186. He recited from soorah at-Toor (52:49) during the Farewell Pilgrimage.187 Sometimes "he would recite soorah Qaaf (50:45) or similar [in the first rak'ah]."188 75 | P a g e

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Sometimes "he would recite the shorter mufassal surahs, such as "When the sun is folded up" (at-Takweer 81:29)."189 Once, he recited "When the Earth is shaken" (Zilzaal 99:8) in both rak'ahs, so that the narrator said, "I do not know whether the Messenger of Allaah forgot or recited it on purpose."190 Once, on a journey, he recited "Say: I seek refuge with the Lord of the Daybreak" (Falaq 113:5) and "Say: I seek refuge with the Lord of Mankind" (Naas 114:6).191 He also said to 'Uqbah ibn 'Aamir (may Allaah be pleased with him): Recite the mu'awwadhatain192 in your prayer, for no seeker of refuge has sought refuge by means of anything like them.193 Sometimes he used to recite more than that: "he would recite sixty aayaat or more"194 one of the narrators said, "I do not know whether this was in each rak'ah or in total." He used to recite soorah ar-Room (30:60)195 and sometimes soorah Yaa Sin (36:83)196. Once, "he prayed the Subh [i.e. Fajr Prayer] in Makkah and started reciting soorah alMu'minoon (23:118) until, when he got to the mention of Moosaa and Haaroon or the mention of 'Isa197 - one of the narrators was not sure - he started coughing and so made rukoo'."198 Sometimes, "he would lead them in Fajr with as-Saaffaat" (77:182).199 "In Fajr on Friday, he would recite as-Sajdah (32:30) [in the first rak'ah, and, in the second,] ad-Dahr" (76:31).200 He used to make the first rak'ah longer than the second.201

09.01.11.02 Recitation in the Sunnah prayer before Fajr His recitation in the two rak'ahs of sunnah in Fajr used to be extremely short202, so much so that 'Aa'ishah (may Allaah be pleased with her) used to say: "Has he recited soorah alFaatihah or not ?"203 Sometimes, after al-Faatihah, he would recite the aayah "Say: We believe in Allaah and the revelation given to us..." (Baqarah 2:136) in the first rak'ah; in the second, the aayah "Say: O People of the Book! Come to common as between us and you..." (aal-'Imraan 3:64).204 Occasionally, he would recite instead of the latter, "When 'Isa found unbelief on their part..." (aal-'Imraan 3:52).205 Sometimes he would recite soorah al-Kaafiroon (109:6) in the first rak'ah, and soorah alIkhlaas (112:4) in the second;206 also, he used to say: An excellent pair of soorahs they are!207 He heard a man reciting the former soorah in the first rak'ah, so he said, This is a 76 | P a g e

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slave who believes in his Lord. Then the man recited the latter soorah in the second rak'ah, so he said, This is a slave who knows his Lord.208

09.01.11.03 2- Zuhr Prayer "He (sallallaahu 'alaihi wa sallam) used to recite al-Faatihah and two soorahs in the first two rak'ahs, making the first one longer than the second."209 Sometimes he would make lengthen it to the extent that "the Zuhr prayer would have started, and someone could go to a plain: al-Baqi,' fulfil his need, [come back to his place,] make his ablution, and then come (to the mosque) while the Messenger of Allaah (sallallaahu 'alaihi wa sallam) was still in the first rak'ah, it was that long."210. Also, "they used to think that he did it so that the people could catch the first rak'ah."211 "He used to recite in each of these two rak'ah about thirty aayaat, such as al-Faatihah followed by soorah as-Sajdah (32:30)."212 Sometimes "he would recite "By the Sky and the Night-Visitant" (Taariq, 86:17), "By the Sky, (displaying) the Constellations" (Burooj, 85:22), "By the Night as it conceals" (Layl, 92:21) and similar soorahs."213 Occasionally, he recited "When the Sky is rent asunder" (Inshiqaaq 84:25) and similar ones.214 "They could tell that he was reciting in Zuhr and 'Asr from the movement of his beard."215

09.01.11.04 Recitation of Aayaat after al-Fatihah in the last two Rak'ahs "He used to make the last two rak'ahs about half as long as the first two, about fifteen aayaat216, and sometimes he would recite only al-Faatihah in them."217 Sometimes "he would let them hear an aayah or so."218 "They would hear the tones of his recitation of "Glorify the name of your Lord Most High" (A'laa 87:19) and "Has the story reached you of the Overwhelming ?" (Ghaashiyah 88:26)."219 77 | P a g e

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Sometimes "he would recite "By the Sky and the Night-Visitant" (Taariq, 86:17), "By the Sky, (displaying) the Constellations" (Burooj, 85:22), and similar soorahs."220 Sometimes "he would recite "By the Night as it conceals" (Layl 92:21) and similar soorahs."221

09.01.11.05 3- 'Asr prayer "He (sallallaahu 'alaihi wa sallam) used to recite al-Faatihah and two (other) soorahs in the first two rak'ahs, making the first one longer than the second"222, and "they used to think that he did it so that the people could catch the rak'ah."223 "He used to recite about fifteen aayaat in each of the first two rak'ahs, about half as much as he recited in each of the first two rak'ahs of Zuhr, and he used to make the last two rak'ahs about half as long the first two."224 "He used to recite al-Faatihah in the last two."225 "He would let them hear an aayah or so sometimes."226 He used to recite the surahs mentioned under "Zuhr prayer" above.

09.01.11.06 4- Maghrib prayer "He (sallallaahu 'alaihi wa sallam) used to (sometimes) recite the short mufassal soorahs"227, so that "when they had finished praying with him, they could go away and (it was possible to) shoot an arrow and see where it landed."228 Once, "while on a journey, he recited "By the Fig and the Olive" (Teen 95:8) in the second rak'ah."229 But sometimes he would recite the long or medium mufassal surahs, hence "he would recite "Those who disbelieve and hinder (men) from the Path of Allaah" (Muhammad 47:48);"230 or soorah at-Toor (52:49);231 or soorah al-Mursalaat (77:50), which he recited in the last prayer he prayed.232 Sometimes "he would recite the longer of the two long surahs233 (A'raaf 7:206) [in two rak'ahs]."234 Or he would recite al- Anfaal (8:75) in two rak'ahs.235

09.01.11.07 Recitation in the sunnah prayer after Maghrib 78 | P a g e

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In this prayer, "he used to recite "Say: O you who reject faith" (Kaafiroon 109:6) and "Say: He is Allaah, the One and Only" (Ikhlaas 112:4)."236

09.01.11.08 5- 'Ishaa' prayer He (sallallaahu 'alaihi wa sallam) would recite the medium mufassal surahs in the first two rak'ahs237, hence "he used to recite "By the Sun and his splendour" (Shams 91:15) and surahs like it."238 Or "he would recite "When the Sky is rent asunder" (Inshiqaaq 84:25) and make sajdah during it."239 Also, "he once recited "By the Fig and the Olive" (Teen 95:8) [in the first rak'ah] while on a journey."240 He forbade prolonging of recitation in 'Ishaa', and that was when: Mu'aadh ibn Jabal led his people in 'Ishaa' prayer, and made it very long for them, so one of the Ansaar left and prayed (alone). When Mu'aadh was informed about this, he said: "He is surely a hypocrite". When the man heard of this, he went to the Messenger of Allaah (sallallaahu 'alaihi wa sallam) and told him what Mu'aadh had said, so the Prophet (sallallaahu 'alaihi wa sallam) said to him: "Do you want to be on who causes a lot of trouble, Mu'aadh?! When you lead the people, recite "By the Sun and his splendour" (Shams 91:15) or "Glorify the Name of your Lord Most High" (Surah Al-A'laa 77:19) or "Read in the Name of your Lord" (Surah Al-'Alaq 96:19) or "By the Night as it conceals" (Surah Al-Layl 92:21) [because the old, the weak and those who have a need to fulfil pray behind you]."241

09.01.11.09 6- Night prayer (Tahajjud) He (sallallaahu 'alaihi wa sallam) would sometimes recite loudly in it and sometimes quietly,242 He (sallallaahu 'alaihi wa sallam) would shorten his recitation in this sometimes and lengthen it sometimes, occasionally making it so exceedingly long that 'Abdullaah ibn Mas'ood (radi Allaahu 'anhu) once said: "I prayed with the Prophet (sallallaahu 'alaihi wa sallam) one night, and he carried on standing for so long that I was struck by a wrong idea." He was asked, "What was this idea?" He said: "I thought I would sit down and leave the Prophet (sallallaahu 'alaihi wa sallam)!"243 Also Hudhaifah ibn al-Yamaan said: "I prayed with the Prophet (sallallaahu 'alaihi wa sallam) that night when he started soorah al-Baqarah (2:286). So I said (to myself), "He will make rukoo' after one hundred 79 | P a g e

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aayaat". But he carried on after that, so I thought, "He will finish it (the soorah) in two rak'ahs". But he carried on, so I thought, "He will make rukoo' when he has finished it." Then he started soorah an-Nisaa' (4:176) and recited it all, then he started soorah aal-'Imraan (3:200)244 and recited it all. He was reciting slowly; when he came to an aayah in which there was glorification of Allaah, he glorified Allaah; at an aayah which had something to be asked for, he asked for it; at mention of seeking refuge, he sought refuge (with Allaah). Then he made rukoo' ... " to the end of the hadeeth.245 Also, "one night when he was ill he recited the Seven Long surahs."246 Also, "he would (sometimes) recite one of these surahs in each rak'ah."247 "It was [totally] unknown for him to recite the whole Qur'aan in one night."248 In fact, he did not recommend it for 'Abdullaah ibn 'Amr (may Allaah be pleased with him) when he said to him: Recite the whole Qur'aan in each month. I said: "I have the power (to do more than that)." He said: Recite it in twenty nights. I said: "I have the power to do more". He said: Then recite it in seven days and do not go beyond that.249 Then "he allowed him to recite it in five days."250 Then "he allowed him to recite it in three days."251 Further, he forbade him from reciting it in less time than that252, and he gave a reason for that by saying to him: Whoever recites the Qur'aan in less than three days does not understand it.253 " In another version: He does not understand, the one who recites the Qur'aan in less than three days.254 Also when he said to him: For every worshipper has a (period of) keenness255 and every (period of) keenness has a lapse256, either towards a sunnah or towards a bid'ah (innovation); so he whose lapse is towards a sunnah has found guidance, and he whose lapse is towards other than that has been destroyed.257 For this reason, "he (sallallaahu 'alaihi wa sallam) would not recite the whole Qur'aan in less than three days."258 He used to say: Whoever prays at night reciting two hundred aayaat will be written down as one of the sincere devotees.259 Also, "he used to recite soorah Bani Israa'eel (17:111) and soorah az-Zumar (39:75) every night."260 He also used to say: Whoever prays at night reciting a hundred aayaat will not be written down as one of the heedless.261 Sometimes "he would recite about fifty aayaat or more in each rak'ah"262, or he "would recite about as much as soorah al-Muzzammil (73:20)."263 "He (sallallaahu 'alaihi wa sallam) would not pray all through the night"264 except rarely, for once: " 'Abdullaah ibn Khabbaab ibn al-Arat - who was present at (the Battle of) Badr with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) - stayed up the whole night with the 80 | P a g e

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Messenger of Allaah (sallallaahu 'alaihi wa sallam) (in another version: a night when he prayed throughout it) until it was dawn. So when he finished his prayer, Khabbaab said to him: "O Messenger of Allaah, may my father and mother be sacrificed for you! Tonight, you have prayed a prayer the like of which I have never seen?" He said: Yes, it was a prayer of hope and fear; [indeed] I asked my Lord, Mighty and Sublime, three things; He granted me two, but refused me one. I asked my Lord that He would not destroy us the way the nations before us were (in another version: that He would not destroy my ummah with famine) and He granted me this; I asked my Lord, Mighty and Sublime, that He would not impose on us an enemy from outside us, and He granted me this; and I asked my Lord not to cover us with confusion in party strife, but He refused me this." "265 Also, one night he stood (in prayer) repeating one aayah until it was dawn:

َ َ ‫ك وإن تغْفر ل َهم فَإن م‬ ‫ت‬ ِ ‫م‬ ّ ِ ْ ُ ْ ِ َ ْ ِ َ َ ُ ‫عَباد‬ ْ ِ‫إ‬ َ ‫ك أن ْم‬ ْ ُ‫م فَإ ِن ّه‬ ْ ُ‫ن ت ُعَذ ّب ْه‬ ﴾5:118﴿ ‫م‬ ِ ‫ح‬ َ ْ ‫زيُز ال‬ ُ ‫كي‬ ِ َ‫ال ْع‬

"If You do punish them, they are Your servants; if You do forgive them, You are indeed the Exalted in All-Power, the All-Wise." (Maa'idah 5:118) [with it he bowed, with it he prostrated, and with it he supplicated], [so in the morning Abu Dharr (radi Allaahu 'anhu) said to him: "O Messenger of Allaah, you did not stop reciting this aayah until it was morning; you bowed with it and you prostrated with it] [and you supplicated with it,] [whereas Allah has taught you the whole Qur'aan;] [if one of us were to do this, we would be stern with him?] [He said: Indeed I asked my Lord, the Mighty and Sublime, for intercession for my ummah: He granted me it, and it will be possible if Allaah wills for whoever does not associate any partners with Allaah.266 A man said to him: "O Messenger of Allaah, I have a neighbour who stands (in prayer) at night and does not recite anything except "Say: He is Allaah the One and Only" (Ikhlaas 112:4), [repeating it,] [not adding anything else,] as if he considers it little." So the Prophet (sallallaahu 'alaihi wa sallam) said: By Him in Whose Hand is my soul, it is worth a third of the Qur'aan.267

09.01.11.10 7- Witr prayer a. "He (sallallaahu 'alaihi wa sallam) used to recite "Glorify the Name of Your Lord Most High" (Surah Al-A'laa 87:19) in the first rak'ah, "Say: O you who disbelieve" (Surah Al-Kaafiroon 109:6) in the second, and "Say: He is Allaah the One and Only" (Surah Al-Ikhlaas 112:4) in the third.268 81 | P a g e

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b. Sometimes he would add on to the last one "Say: I seek refuge with the Lord of Daybreak" (Surah Al-Falaq 113:5) and "Say: I seek refuge with the Lord of Mankind" (Surah An-Naas 114:6).269 Once, "he recited a hundred aayaat from soorah an-Nisaa' (4:176) in the third rak'ah."270 2 raka's nafl: As for the two rak'ahs after witr271, he used to recite "When the earth is shaken " (Zilzaal 99:8) and "Say: O you who disbelieve" (Kaafiroon 109:6) in them.272

09.01.11.11 8- Friday Prayer He (sallallaahu 'alaihi wa sallam) would sometimes recite soorah al-Jumu'ah (62:11) in the first rak'ah and "When the hypocrites come to you" (Munaafiqoon 63:11)273 in the second, sometimes reciting "Has the story reached you of the Overwhelming?" (Ghaashiyah 88:26) instead of the latter.274 Or sometimes "he would recite "Glorify the Name of your Lord Most High" (A'laa 87:19) in the first rak'ah and "Has the story reached you" (Ghaashiyah 88:26) in the second."275

09.01.11.12 9-'Eid Prayer "He (sallallaahu 'alaihi wa sallam) would (sometimes) recite "Glorify the Name of your Lord Most High" (Surah Al-A'laa 87:19) in the first rak'ah and "Has the story reached you" (Surah Al-Ghaashiyah 88:26) in the second."276 Or sometimes "he would recite in them "Qaaaaf. By the Glorious Qur'aan." (Surah Al-Qaaf 50:45) and "The Hour has drawn near" (Surah Al-Qamar 54:55)."277

09.01.11.13 10- Funeral Prayer "The Sunnah is to recite al-Faatihah278 [and another soorah] in it."279 Also, "he would be silent for a while, after the first takbeer."280 82 | P a g e

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09.01.12.00 Tarteel (Recitation in slow, rhythmic tones), & Making the Voice Beautiful when Reciting He (sallallaahu 'alaihi wa sallam) used to recite the Qur'aan in slow, measured rythmic tones as Allaah had instructed him, not racing or hurrying; rather, his was "a recitation clearly- distinguishing each letter"1, so much so that "he would recite a soorah in such slow rhythmic tones that it would be longer than would seem possible."2 He also used to say: It will be said to the reciter of the Qur'aan (on the Day of Judgment), 'Recite and ascend; recite slowly and rhythmically as you used to do in the previous world; your place will be at the last aayah you recite.3 He "used to prolong his recitation (at a letter which can be prolonged), such as at bismillaah, at ar-rahmaan, and at ar- raheem"4, and at "nadeed" (Qaaf 50:10)5 & their like. He used to stop at the end of an aayah, as has already been explained.6 Sometimes "he would recite in an attractive vibrating tone7, as he did on the Day of the Conquest of Makkah, when, while on his she-camel, he recited soorah al-Fath (48:29) [very softly]8, and 'Abdullaah ibn Mughaffal narrated this attractive tone thus : aaa."9 He used to command making one's voice beautiful when reciting the Qur'aan, saying Beautify the Qur'aan with your voices [for a fine voice increases the Qur'aan in beauty]10 and Truly, the one who has one of the finest voices among the people for reciting the Qur'aan is the one whom you think fears Allaah when you hear him recite.11 He also used to command recitation of the Qur'aan in a pleasant tone, saying: Study the Book of Allaah; recite it repeatedly; acquire (memorise) it; and recite it in a melodious tone, for by Him in whose Hand is my soul, it runs away quicker than camels from their tying ropes.12 He also used to say, He who does not recite the Qur'aan in a pleasant tone is not of us13 and Allaah does not listen to anything as he listens (in some versions: as he is listening) to a prophet [with a nice voice, and in one version: with a nice melody] who recites the Qur'aan in a pleasant tone14 [loudly].15 He said to Abu Moosaa al-Ash'ari (radi Allaahu 'anhu), Had you seen me while I was listening to your recitation yesterday! You have surely been given one of the musical wind- instruments16 of the family of Daawood! [So 83 | P a g e

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Abu Moosaa said: "Had I known you were there, I would have made my voice more pleasant and emotional for you]."17

09.01.13.00 Correcting the Imaam He (sallallaahu 'alaihi wa sallam) set the example of correcting the imaam when his recitation becomes mixed up, when once "he prayed, reciting loudly, and his recitation became mixed up, so when he finished, he said to Ubayy: Did you pray with us? He replied, 'Yes.' He said, So what prevented you [from correcting me]?"18

09.01.14.00 Seeking Refuge & Spitting Lightly during Prayer in order to Repel Temptation 'Uthmaan ibn Abi l-'Aas (radi Allaahu 'anhu) said to him, "O Messenger of Allaah! The devil comes between me and my prayer and confuses me in my recitation!" So the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, That is a devil called Khinzab, so when you detect him, seek refuge with Allaah from him, and spit lightly19 on your left three times. He said, "So when I did that, Allaah caused him to go away from me."20 -----------------------------------------------------Chapter 9 Footnotes 123 The three Àrabic words hamz, nafkh, and nafth, were interpreted such by the narrator; all three interpretations are also traced back to the Prophet (sallallaahu àlaihi wa sallam) with a saheeh mursal isnaad. By "poetry" here is meant the vain kind, for the Prophet (on whom be peace and blessings) said: "Truly, some poetry is wisdom" (Bukhaari ). 124 Abu Daawood, Ibn Maajah, Daaraqutni & Haakim who, along with Ibn Hibbaan and Dhahabi, declared it saheeh. It is given along with the next one in Irwaa' al-Ghaleel (342). 84 | P a g e

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125 Abu Daawood & Tirmidhi with a hasan isnaad. Ahmad endorsed it (Masaa'il of Ibn Haani 1/50). 126 Bukhaari , Muslim, Abu Àwaanah, Tahaawi & Ahmad. 127 Abu Daawood & Sahmi (64 -65); Haakim declared it saheeh and Dhahabi agreed. It is given in Irwaa' (343). Abu Àmr ad-Daani transmitted it al-Muktafaa (5/2) and said: "This hadeeth has many routes, and it is what is depended upon in this regard, and several of the past imaams and reciters preferred to stop at every verse, even if some were connected (in meaning) to the one after." I say: This is a sunnah which has been neglected by the majority of the reciters of this age, let alone others. 128 Tammaam ar-Raazi in al-Fawaa'id, Ibn Abi Dawood in al-Masaahif (7/2), Abu Nuàim in Akhbaar Isbahaan (1/104) & Haakim who declared it saheeh and Dhahabi agreed. Both of these recitations are mutawaatir. 129 Bukhaari, Muslim, Abu Àwaanah & Baihaqi. It is given in Irwaa' (302). 130 Daaraqutni, who declared it saheeh, and Ibn Hibbaan in his Saheeh. It is also in Irwaa' (302). 131 Muslim & Abu Àwaanah. 132 i.e. soorah al-Fatihah. It is an example of the wording including the whole prayer but intending only a part, as a way of emphasis on that part. 133 Muslim, Abu Àwaanah & Maalik, and Sahmi has a ing hadeeth of Jaabir in Taareekh Jurjaan (144) 134 Baaji said: "He is referring to the saying of the Exalted "And We have bestowed upon you seven of the Oft-Repeated and the Grand Recitation." (Hijr 15:87). It is named the "seven" because it has seven verses, and "oft-repeated" because it is repeated again and again in prayer. It has been called "the grand recitation" to specify this name for it, even though every part of the Qur'aan is a grand recitation; similarly, the Ka`bah is "the House of Allaah" even though all houses belong to Allaah; this is by way of specifying it and emphasising its importance." 135 Nasaa'i & Haakim, who declared it saheeh and Dhahabi agreed. 136 Bukhaari in his article on "Recitation behind the Imaam" with a saheeh isnaad. 137 Abu Daawood, Ibn Khuzaimah (1/80/2), Haakim, Tabaraani & Ibn Hibbaan who, along with Haakim, declared it saheeh and Dhahabi agreed. It is in Irwaa' (303). 138 Abu Daawood & Tirmidhi, who declared it hasan; its isnaad is saheeh. (Saheeh Abi Dawood no. 807) 139 hadhdhan: reciting quickly, implying racing or hurrying. 140 Bukhaari in his pamphlet, Abu Daawood & Ahmad. Tirmidhi & Daaraqutni declared it hasan. 85 | P a g e

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141 Maalik, Humaidi, Bukhaari in his pamphlet, Abu Daawood & Mahaamali (6/139/1). Tirmidhi declared it hasan; Abu Haatim ar-Raazi, Ibn Hibbaan & Ibn Qayyim declared it saheeh. 142 Ibn Abi Shaibah (1/97/1), Abu Daawood, Muslim, Abu Àwaanah & Ruwayaani in his musnad (24/119/1). It is given in Irwaa' (332, 394). 143 Ibn Abi Shaibah (1/97/1), Daaraqutni, Ibn Maajah, Tahaawi & Ahmad from numerous routes, musnad and mursal. Shaikh-ul-Islam Ibn Taymiyyah declared it strong, as in al-Furoo` of Ibn Àbdul Haadi (48/2). Boosayri declared some of its isnaads saheeh. I have discussed it in detail and investigated its routes of narration inthe manuscript version and then in Irwaa' al-Ghaleel (no. 500) 144 Ibn Maajah with a saheeh isnaad. It is given in Irwaa' (506) 145 Muslim, Abu Àwaanah & Siraaj. 146 Bukhaari in his article, Ahmad & Siraaj with a hasan isnaad. 147 Maalik & Bukhaari in Afàal al-Ìbaad with a saheeh isnaad. * NB The view of the validity of recitation behind the imaam in quiet but not loud prayers was taken by Imaam Shaafiì initially, and by Muhammad the student of Abu Haneefah in a narration from him which was preferred by Shaikh Àli al-Qaari and other shaikhs of the madhhab; it was also the position of, among others, the Imaams Zuhri, Maalik, Ibn al-Mubaarak, Ahmad ibn Hanbal, several of the muhadditheen, and it is the preference of Shaikh-ul-Islam Ibn Taymiyyah. 148 Tirmidhi & Ibn Maajah with a saheeh isnaad. Transmitted also by Aajuri in Aadaab Haml al-Qur'aan. As for the hadeeth, "He who recites behind the imaam, his mouth is filled with fire", it is fabricated (mawdoo`) and this is explained in Silsilat al-ahaadeeth al-daèefah (no. 569) - see Appendix 5. 149 Bukhaari in Juz' al-Qiraa'ah & Abu Daawood with a saheeh isnaad. 150 Bukhaari , Muslim, Nasaa'i, & Daarimi; the additional wordings are reported by the latter two, and prove that this hadeeth cannot justify that the imaam does not say aameen, as reported from Maalik; hence, Ibn Hajar says in Fath al-Baari, "It clearly shows that the imaam says aameen." Ibn Àbdul Barr says in Tamheed (7/13), "It is the view of the majority of the Muslims, including Maalik as the people of Madeenah report from him, for it is authentic from Allaah's Messenger (sallallaahu àlaihi wa sallam) through the ahaadeeth of Abu Hurairah (i.e. this one) and that of Waa'il ibn Hujr (i.e. the previous one)." 151 Muslim & Abu Àwaanah. 152 Bukhaari in al-Adab al-Mufrad, Ibn Maajah, Ibn Khuzaimah, Ahmad & Siraaj with two saheeh isnaads.

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*NB The aameen of the congregation behind the imaam should be done loudly and simultaneously with the imaam, not before him as the majority of worshippers do, nor after him. This is what I finally find most convincing, as I have explained in some of my works, among them Silsilat al-ahaadeeth ad-daèefah (no. 952, vol. 2) which has been printed and published by the grace of Allaah, and Saheeh at-Targheeb wat-Tarheeb (1/205). See Appendix 6. 153 Ahmad with a saheeh isnaad; the other hadeeth was transmitted by Ibn Abi Dawood in al-Masaahif (4/14/2). This and other similar hadeeths contain permission for infants to enter the mosque. As for the hadeeth on many lips: "Keep your small children away from your mosques...", it is daèef and cannot be used for proof at all; among those who have declared it daèef are Ibn al-Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqalaani and Boosayri. Àbdul Haqq al-Ishbeeli said, "It is baseless". 154 Bukhaari & Muslim. 155 There are many ahadeeth mentioned further on which prove this. 156 Ibn Abi Shaibah (1/100/1), Ahmad & Àbdul Ghani al-Maqdisi in his Sunan (9/2) with a saheeh isnaad. 157 Ibn Nasr & Tahaawi with a saheeh isnaad; I take the meaning of the hadeeth as: Make every rakàh have a complete soorah. The order is one of preference, not compulsion, from the evidence which follows. 158 Ahmad & Abu Ya`laa from two routes. Also see "Recitation in Fajr prayer". 159 As he did in Fajr, as will follow. 160 Details and sources will follow shortly. 161 i.e. a soorah after al-Fatihah. 162 Bukhaari as ta`leeq & Tirmidhi as mawsool, and he declared it saheeh. 163 nazaa'ir: soorahs which are similar in meaning, e.g. they both contain advice, commandments, or stories. 164 These are agreed to end at the end of the Qur'aan; the soundest view is that they begin with soorah Qaaf (no. 50). 165 Bukhaari & Muslim. 166 The first number is that of the soorah, while the second is the number of aayaat in the soorah. By inspecting the first of the two numbers in each case, it is easy to see that in many of these combinations, he (sallallaahu àlaihi wa sallam) did not stick to the Qur'aanic order of the soorahs, so this is evidence for the permissibility of doing this, even though it is better to follow the sequence of the Qur'aan. A similar case is to be found later under "Night prayer". 167 Muslim & Tahaawi. 87 | P a g e

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168 Abu Daawood & Baihaqi with a saheeh isnaad. This hadeeth is general, so it applies to both recitation during prayer, whether voluntary or obligatory, and outside it. Ibn Abi Shaibah (2/132/2) has transmitted from Abu Moosa al-Ashàri and Mugheerah ibn Shu`bah that they used to say this in obligatory prayers, and from Ùmar and Àli without such specification. 169 In the original, "the young man said". 170 dandanah: when someone speaks some words such that their intonation is audible but they cannot be understood; it is a little bit more than murmuring. (Nihaayah) 171 Ibn Khuzaimah in his saheeh (1634) & Baihaqi with a saheeh isnaad. It has a ing narration in Abu Daawood (no. 758, Saheeh Abi Dawood) and the basic story is in Bukhaari and Muslim. The first addition is in one narration of Muslim, the second in Ahmad (5/74), and the third and fourth in Bukhaari . Also under this heading is the hadeeth on the authority of Ibn Àbbaas: "that the Messenger of Allaah (sallallaahu àlaihi wa sallam) prayed two rakàhs in which he recited only al-Fatihah", transmitted by Ahmad (1/282), Haarith ibn Abi Usaamah in his musnad (p.38 of its zawaaid) and Baihaqi (2/62) with a daèef isnaad. I used to declare this hadeeth hasan in previous works, until I realised that I had been mistaken, because this hadeeth depends on Hanzalah al-Dawsi, who is daèef, and I do not know how this was unknown to me; maybe I thought he was someone else. Anyway, praise is due to Allaah who guided me to recognise my mistake, and that is why I hurried to correct it in print. Then Allaah compensated me with this better hadeeth of Muàadh which relates to what the hadeeth of Ibn Àbbaas indicated. Praise be to Allaah by whose Grace good actions are completed. 172 There is Ijmaa` (consensus of opinion) of the Muslims on this, with successors ing it on from the predecessors, along with authentic hadeeths which establish this, as Nawawi has said, and some of them follow. See also Irwaa' (345). 173 Bukhaari & Abu Daawood. 174 Bukhaari & Muslim. 175 see the sections on his recitation in Friday prayer and the two Èid prayers. 176 Bukhaari & Abu Daawood. 177 Bukhaari & Muslim. 178 Àbdul Haqq said in Tahajjud (90/1): "As for voluntary prayers during the day, there is nothing authentic from him (sallallaahu àlaihi wa sallam) regarding either quiet or loud recitation, but it would seem that he used to recite quietly during them. It is reported from him (sallallaahu àlaihi wa sallam) that once, during the daytime, he ed by Àbdullaah ibn Hudhaafah who was praying and reciting loudly, so he said to him: O Àbdullaah, let Allaah hear, not us. But this hadeeth is not strong." 88 | P a g e

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179 Muslim & Bukhaari in Afàal al-Ìbaad. 180 Abu Daawood & Tirmidhi in Shamaa'il with a hasan isnaad. The hadeeth means that he (sallallaahu àlaihi wa sallam) used to moderate between quietness and loudness. 181 Nasaa'i, Tirmidhi in Shamaa'il & Baihaqi in Dalaa'il with a hasan isnaad. 182 Abu Daawood & Haakim , who declared it saheeh, and Dhahabi agreed. 183 ibid. 184 The last seventh of the Qur'aan, beginning with soorah Qaaf (no. 50) according to the soundest view, as before. 185 Nasaa'i & Ahmad with a saheeh isnaad. 186 Ahmad, Ibn Khuzaimah (1/69/1) & Haakim who declared it saheeh and Dhahabi agreeed. 187 Bukhaari & Muslim. 188 Muslim & Tirmidhi. It is given along with the next one in Irwaa' (345). 189 Muslim & Abu Daawood. 190 Abu Daawood & Baihaqi with a saheeh isnaad. And what is apparent is that he (àlaihis salaam) did it on purpose to establish its validity. 191 Abu Daawood, Ibn Khuzaimah (1/76/1), Ibn Bushraan in al-Amaali & Ibn Abi Shaibah (12/176/1); Haakim declared it saheeh and Dhahabi agreed. 192 lit. "the two by means of which refuge is sought", i.e. the last two surahs of the Qur'aan, both beginning "Say: I seek refuge ... " 193 Abu Daawood & Ahmad with a saheeh isnaad. 194 Bukhaari & Muslim. 195 Nasaa'i, Ahmad & Bazzaar with a good isnaad. 196 Ahmad with a saheeh isnaad. 197 Moosaa is mentioned in aayah 45: "Then We sent Moosaa and his brother Haaroon, with our signs and manifest authority. ;" Ìsa is mentioned soon after in aayah 50: "And We made the son of Maryam and his mother as a sign - we gave them both shelter on high ground, affording rest and security and furnished with springs. " 198 Muslim, & Bukhaari in ta`leeq.form. It is given in Irwaa' (397). 199 Ahmad & Abu Ya`laa in their musnads, and Maqdisi in al-Mukhtaarah. 200 Bukhaari & Muslim. 201 ibid. 202 Ahmad with a saheeh isnaad. 89 | P a g e

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203 Bukhaari & Muslim. 204 Muslim, Ibn Khuzaimah & Haakim. 205 Muslim & Abu Daawood. 206 ibid. 207 Ibn Maajah & Ibn Khuzaimah. 208 Tahaawi, Ibn Hibbaan in his saheeh & Ibn Bushraan; Ibn Haajar declared it hasan in al-Ahaadeeth al-Àaliyaat (no. 16). 209 Bukhaari & Muslim. 210 Muslim, & Bukhaari in Juz' al-Qiraa'ah (Article on Recitation). 211 Abu Daawood with a saheeh isnaad & Ibn Khuzaimah (1/165/1). 212 Ahmad & Muslim. 213 Abu Daawood, Tirmidhee& Ibn Khuzaimah (1/67/2); the latter two declared it saheeh. 214 Ibn Khuzaimah in his saheeh (1/67/2). 215 Bukhaari & Abu Daawood. 216 Ahmad & Muslim. The hadeeth contains evidence that reciting more than al-Faatihah in the last two rakàhs is a sunnah, and many Companions did so, among them Abu Bakr Siddeeq (may Allaah be pleased with him). It is also the view of Imaam Shaafiì, whether in Zuhr or others, 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 rakàhs, 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." 217 Bukhaari & Muslim. 218 Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-Mukhtaarah with a saheeh isnaad. 219 Bukhaari in Article on Recitation & Tirmidhi, who declared it saheeh. 220 Muslim & Tayaalisi. 221 Bukhaari & Muslim. 222 ibid. 223 Abu Daawood with a saheeh isnaad & Ibn Khuzaimah. 224 Ahmad & Muslim. 90 | P a g e

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225 Bukhaari & Muslim. 226 ibid. 227 ibid (Bukhaari & Muslim). 228 Nasaa'i & Ahmad with a saheeh isnaad. 229 Tayaalisi & Ahmad with a saheeh isnaad. 230 Ibn Khuzaimah (1/166/2), Tabaraani & Maqdisi with a saheeh isnaad. 231 Bukhaari & Muslim. 232 ibid. 233 called "at-toolayain": A`raaf (7) is agreed to be one; Anàam (6) is the other, according to the most correct saying, as in Fath al-Baari. 234 Bukhaari, Abu Daawood, Ibn Khuzaimah (1/68/1), Ahmad, Siraaj & Mukhlis. 235 Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad. 236 Ahmad, Maqdisi, Nasaa'ee Ibn Nasr & Tabaraani . 237 Nasaa'i & Ahmad with a saheeh isnaad. 238 Ahmad & Tirmidhi, who declared it hasan. 239 Bukhaari, Muslim & Nasaai. 240 ibid. 241 ibid. It is also given in Irwaa' (295) 242Nasaai with Saheeh isnaad. 243 Bukhaari & Muslim. 244 The narration is like this, with Nisaa' (4) before aal-Ìmraan (3), and thus it is evidence for (the permissibility of) departing from the order of surahs found in the Ùthmaani copy of the Qur'aan in recitation. An example of this has already been seen. 245 Muslim & Nasaa'i . 246 Abu Ya`laa & Haakim, who declared it saheeh and Dhahabi agreed. Ibn al-Atheer says: "... the Seven Long surahs are Baqarah (2), aal-Ìmraan (3), Nisaa' (4), Maa'idah (5), Anàam (6), A`raaf (7) and Tawbah (9)." 247 Abu Daawood & Nasaa'i with a saheeh isnaad. 248 Muslim & Abu Daawood. 249 Bukhaari & Muslim. 250 Nasaa'i & Tirmidhi, who declared it saheeh. 251 Bukhaari & Ahmad. 252 Daarimi & Saèed ibn Mansoor in his sunan with a saheeh isnaad. 91 | P a g e

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253 Ahmad with a saheeh isnaad. 254 Daarimi & Tirmidhi, who declared it saheeh. 255 Ar. shirrah: excitement, enthusiasm, keenness, energy. The shirrah of youth is his its beginning and its fervour/zeal. Imaam Tahaawi says: "This is the zeal/fervour of the Muslims in their actions which bring them nearer to their Lord. However they are bound to fall short and leave some actions (which they began due to this zeal) so the most beloved of their actions to Allaah's Messenger (sallallaahu àlaihi wa sallam) were those done otherwise (and kept up), so he ordered them to carry out righteous deeds which they are able to do continually and keep to until they meet their Lord-the Mighty and Majestic. It is narrated from him (sallallaahu àlaihi wa sallam) to clarify this that he said: "The actions most loved by Allaah are those which are the most regular, even if they are little." I say: this hadeeth which he prefixes with the words "it is narrated" is saheeh, agreed upon by Bukhaari & Muslim from the narration of Àa'ishah (Allaah be pleased with her). 256 Ar. fatrah: interval, break, lapse; referring here to a period of reduced enthusiasm. 257 Ahmad & Ibn Hibbaan in his saheeh. 258 Ibn Saàd (1/376) & Abu ash-Shaikh in Àkhlaaq Nabi (281). 259 Daarimi & Haakim , who declared it saheeh and Dhahabi agreed. 260 ibid. 261 Ahmad & Ibn Nasr with a saheeh isnaad. 262 Bukhaari & Abu Daawood. 263 Ahmad & Abu Daawood with a saheeh isnaad. 264Muslim & Abu Daawood. This hadeeth and others make it disliked (makrooh) to stay awake the whole night, whether always or regularly, for it is against the example of the Prophet (sallallaahu àlaihi wa sallam); for if staying up the whole night were better, he (sallallaahu àlaihi wa sallam) would have done so, and the best guidance is the guidance of Muhammad. So do not be deceived by what is narrated from Abu Haneefah (rahimahullaah) that he prayed Fajr with the ablution of Ìshaa' for forty years!! (translator's note: see Tablighi Nisab: Virtues of Salaat by Maulana Zakariyya Kandhalvi for examples of this type of claim) For this narration from him is totally baseless; in fact Àllaamah al-Fairoozaabaadi says in Ar-Radd àlaa al-Mu`tarid ((44/1): "This narration is a clear lie and cannot be attributed to the Imaam, for there is nothing excellent about it, whereas it was the nature of the likes of the Imaam to do the better thing; there is no doubt that the renewal of purification for each prayer is more excellent, most complete, and best. This is even if it is correct that he stayed awake the length of the night for forty consecutive years! This story seems more like a fairy tale, and is an 92 | P a g e

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invention of some of the extremely ignorant fanatics, who say it about Abu Haneefah and others, and all of it is lies." 265 Nasaa'i, Ahmad & Tabaraani (1/187/2); Tirmidhi declared it saheeh. 266 Nasaa'i, Ibn Khuzaimah (1/70/1), Ahmad, Ibn Nasr & Haakim, who declared it saheeh and Dhahabi agreed. 267 Ahmad & Bukhaari . 268 Nasaa'i & Haakim, who declared it saheeh. 269 Tirmidhi, Abul Àbbaas al-Asamm in his al-Hadeeth (vol 2 no. 117) & Haakim, who declared it saheeh and Dhahabi agreed. 270 Nasaa'i & Ahmad with a saheeh isnaad. 271 The evidence for these two rakàhs is found in Saheeh Muslim and others as a practice of the Prophet (sallallaahu àlaihi wa sallam), but they oppose his saying: Make the last of your prayer at night odd (witr) transmitted by Bukhaari and Muslim. The scholars have differed in reconciling these two hadeeth, none of them being convincing to me, so the most cautious thing is to leave the two rakàhs in compliance with the command of the Prophet (sallallaahu àlaihi wa sallam). Allaah knows best. Later I came across an authentic hadeeth which had a command for two rakàhs after witr, so the order of the Prophet (sallallaahu àlaihi wa sallam) agrees with his action, and the two rakàhs are validated for everyone; the first command is thus one of recommendation, not negating the two rakàhs. The latter hadeeth is given in Silsilat alahaadeeth as-saheehah (1993) - see Appendix 7. 272 Ahmad & Ibn Nasr and Tahaawi (1/202) and Ibn Khuzaimah & Ibn Hibbaan with a hasan saheeh isnaad. 273 Muslim & Abu Daawood. It is given in Irwaa' (345). 274 ibid. 275 Muslim & Abu Daawood. 276 ibid. 277 ibid. 278 This is the saying of Imaam Shaafiì, Ahmad and Ishaaq, and some of the later Hanafis who researched took this view. As for the recitation of a soorah after it, this is the view of some of the Shaafièes and it is the correct view. 279 Bukhaari , Abu Daawood, Nasaa'i & Ibn al-Jaarood. The addition is not shaadhdh (odd) as Tuwaijiri thinks. 280 Nasaa'i & Tahaawi with a saheeh isnaad. 1Ibn al-Mubaarak in az-Zuhd (162/1 from al-Kawaakib 575), Abu Daawood & Ahmad with a saheeh isnaad. 2Muslim & Maalik. 93 | P a g e

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3Abu Daawood & Tirmidhi, who declared it saheeh. 4Bukhaari & Abu Daawood. 5Bukhaari in Afàal al-Ìbaad with a saheeh isnaad. 6In the section on "Recitation of one verse at a time". 7Tarjee` -explained as a vibrating tone by Ibn Hajar; Manaawi said: "It arises from a feeling of joy & happiness, which he (sallallaahu àlaihi wa sallam) felt a good deal on the day of the conquest of Makkah." 8Bukhaari & Muslim. 9ibid. Ibn Hajar said in his commentary on"aaa (| | |)", "this is a hamzah with a fathah, followed by a silent alif, followed by another hamzah." Shaikh Àli al-Qaari quoted likewise from others and then said: "It is obvious that this is three prolonged alifs." 10Bukhaari as ta`leeq, Abu Daawood, Darimi, Haakim and Tammaam al-Raazi with two saheeh isnaads. NOTE: This hadeeth was turned round by one of the narrators, who narrated it as "beautify your voices with the Qur'aan". This is a mistake in narration and understanding, and whoever declared it saheeh is submerged in error, for it contradicts the authentic explanatory narrations in this section. In fact, it is a prime example of a maqloob hadeeth, and the details of this brief note are in Silsilah al-Ahaadeeth ad-Daèefah (no. 5328). 11A saheeh hadeeth transmitted by Ibn al Mubarak in az-Zuhd (162/1 from al-Kawaakib 575), Daarimi, Ibn Nasr, Tabaraani, Abu Nuàim in Akhbaar Isbahaan and Diyaa' in alMukhtaarah. 12Daarimi & Ahmad with a saheeh isnaad. 13Abu Daawood and Haakim who declared it saheeh and Dhahabi agreed. 14 Mundhiri said, "taghannnaa does mean to recite in a pleasant voice; Sufyaan bin Ùyainah and others took the the view that it is to do with istighnaa (i.e. letting the Qur'aan make one dispense with worldly pleasures), but this is rejected." 15Bukhaari, Muslim, Tahaawi & Ibn Mandah in Tawheed (81/1). 16The scholars have said that musical instruments here means a beautiful voice and that the family of Daawood refers to Daawood himself; the family of so-and-so can be specifically for so-and-so only; Daawood (àlaihis salaam) had an extremely beautiful voice. This is mentioned by Nawawi in his commentary on Saheeh Muslim. 17Àbdur Razzaaq in al-Amaali (2/44/1), Bukhaari, Muslim, Ibn Nasr and Haakim. 18 Abu Daawood, Ibn Hibbaan, Tabaraani, Ibn Àsaakir (2/296/2) & Diyaa' in alMukhtaarah with a saheeh isnaad. 19 Ar. tafl: to blow with a minimum amount of saliva - Nihaayah. 94 | P a g e

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20 Muslim & Ahmad. Nawawi (rahimahullaah) says, "This hadeeth contains a recommendation to seek refuge from the devil when he tempts, along with spitting to the left three times."

10.00.00.00 The Rukoo' (Bowing) After completing his recitation, he (sallallaahu 'alaihi wa sallam) would pause for a moment21, then raise his hands22 in the way described earlier under the "Opening Takbeer", say takbeer23, and make rukoo'.24 He also ordered "the one who prayed badly" likewise, saying to him, Indeed, the prayer of one of you is not complete until he makes an excellent ablution as Allaah has commanded him to ... then he celebrates Allaah's greatness, praises and glorifies Him, then recites the Qur'aan as much as is easy for him from what Allaah has taught him and allowed him, then says takbeer and makes rukoo' [and places his hands on his knees] until his ts are at ease and relaxed25

10.01.00.00 The Rukoo' Described "He (sallallaahu 'alaihi wa sallam) would place his palms on his knees" 26, and "would order them to do likewise"27, as he ordered "the one who prayed badly" in the aforementioned hadeeth. "He would put his hands firmly on his knees [as though he were grasping them]"28, and "would space his fingers out"29, ordering "the one who prayed badly" likewise, saying: When you make rukoo', place your palms on your knees, then space your fingers out, then remain (like that) until every limb takes its (proper) place.30 "He used to spread himself (i.e., not be in a compact position), and keep his elbows away from his sides."31 "When he made rukoo', he would spread his back and make it level"32, "such that if water were poured on it, it (the water) would stay there (i.e., not run off)."33 He also said to "the 95 | P a g e

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one who prayed badly", When you make rukoo', put your palms on your knees, spread your back (flat) and hold firm in your rukoo'.34 "He would neither let his head droop nor raise it (i.e. higher than his back)"35, but it would be in between.36

10.02.00.00 The Obligation of Being at Ease in Rukoo' He used to be at ease in his rukoo', and ordered "the one who prayed badly" to be so, as has been mentioned in the first section on rukoo'. He used to say, Complete the rukoo' and sujood, for by Him in whose Hand is my soul, I surely see you behind my back37 when you make rukoo' and sujood.38 "He saw a man praying not completing his rukoo' properly, and pecking in his sujood, so he said, Were this man to die in this state, he would die on a faith other than that of Muhammad, [pecking in his prayer as a crow pecks at blood; he who does not make rukoo' completely and pecks in his sujood is like the hungry person who eats one or two dates, which are of no use to him at all.39 Abu Hurairah (radi Allaahu 'anhu) said, "My close friend (sallallaahu 'alaihi wa sallam) forbade me from pecking in my prayer like a cockerel, from looking around like a fox, and from squatting like a monkey."40 The Messenger of Allaah (sallallaahu 'alaihi wa sallam) also used to say, The worst thief among men is the one who steals from his prayer. They said, "O Messenger of Allaah, how does he steal from his prayer?" He said, He does not complete its rukoo' and sujood.41 Once, "he was praying, when he glanced out of the corner of his eye at a man not settling his backbone in rukoo' and sujood. When he finished, he said, O assembly of Muslims! Verily, the prayer is not valid of the one who does not settle his spine in rukoo' and sujood."42 He said in another hadeeth, The prayer of a man does not count unless he straightens his back in rukoo' and sujood.43

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10.03.00.00 The Adhkaar of Rukoo' He would say different types of remembrance of Allaah and supplication, any one of the following at a time: 1.

How Perfect is my Lord, the Supreme!, three times.44 But sometimes, he would repeat it more than that.45 Once, in night prayer, he repeated it so much that his rukoo' became nearly as long as his standing before it, in which he had recited three of the Long Soorahs: Baqarah, Nisaa' and aal- 'Imraan. This prayer was full of supplication & seeking forgiveness, and the hadeeth has already been mentioned under "Recitation in Night Prayer." 2.

How Perfect is my Lord, the Supreme, and Praised be He, three times.46 3.

Perfect, Blessed,47 Lord of the Angels and the Spirit.48 4.

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How Perfect You are O Allaah, and Praises are for You. O Allaah, forgive me. He would say it often in his rukoo' and sujood, implementing (the order of) the Qur'aan.49 5.

O Allaah! To You I have bowed; in You I have believed; to You I have submitted; [You are my Lord]; humbled for You are my hearing, my seeing, my marrow, my bone (in one narration: my bones), my sinews, [and whatever my feet carry50 (are humbled) for Allaah, Lord of the Worlds].51 6.

O Allaah! to You I have bowed; in You I have believed; to You I have submitted; in You I have placed my trust; You are my Lord; my hearing, my seeing, my blood, my flesh, my bones, and my sinews are humbled for Allaah, Lord of the Worlds.52 7.

How Perfect is He Who has all Power, Kingdom, Magnificence and Supremity, which he used to say in night prayer.

10.04.00.00 Lengthening the Rukoo' 98 | P a g e

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"He (sallallaahu 'alaihi wa sallam) used to make his rukoo', his standing after rukoo', his sujood, and his sitting in between the two sajdahs, nearly equal in length."53

10.05.00.00 Forbiddance of Reciting the Qur'aan in Rukoo' "He used to forbid recitation of the Qur'aan in rukoo' and sujood." 54 Further, he used to say, Verily, I have indeed been forbidden from reciting the Qur'aan in rukoo' or sujood. In the rukoo', therefore, glorify the Supremity of the Lord, Mighty and Sublime, in it; as for the sujood, exert yourselves in supplication in it, for it is most likely that you will be answered.55

10.06.00.00 Straightening up from the Rukoo' & what is to be said then Next, "he (sallallaahu 'alaihi wa sallam) would straighten up his back out of rukoo', saying,

(Allaah listens to the one who praises Him).56 He also ordered "the one who prayed badly" to do that, when he said to him: No person's prayer is complete until ... he has said takbeer ... then made rukoo' ... then has said "Allaah listens to the one who praises Him" until he is standing straight."57 When he raised his head, he would stand straight until every vertebra returned to its place.58 99 | P a g e

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Next, "he would say while standing:

(Our Lord, [and] to You be all Praise).59 He has commanded all worshippers, whether behind an imaam or not, to do the above on rising from rukoo', by saying Pray as you have seen me praying.60 He also used to say, The imaam is there to be followed ... when he has said 'Allaah listens to the one who praises Him' then say, '[O Allaah!] Our Lord, and to You be all Praise'; Allaah will listen to you, for indeed, Allaah, Blessed and Exalted, has said via the tongue of His Prophet (sallallaahu 'alaihi wa sallam): Allaah listens to the one who praises Him.'61 He also gave a reason for this command in another hadeeth, saying: for he whose saying coincides with that of the angels will have his past sins forgiven.62 He used to raise his hands when straightening up63, in the ways described under the Opening Takbeer. While standing, he would say, as previously-mentioned, 1.

Our Lord, and to You be all Praise64; or 2.

Our Lord, to You be all Praise.65 Sometimes, he would add at the beginning of either of these: 3.

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O Allaah! ...66 He used to order others to do this, saying, "When the imaam says: Allaah listens to the one who praises Him, then say: O Allaah! Our Lord, to You be all Praise, for he whose saying coincides with that of the angels will have his past sins forgiven."67

Sometimes, he would add either: 4.

... Filling the heavens, filling the earth, and filling whatever else You wish68, or 5.

... Filling the heavens, [filling] the earth, whatever is between them, and filling whatever else You wish.69 Sometimes, he would add even further: 6.

Lord of Glory & Majesty! None can withhold what You grant, and none can 101 | P a g e

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grant what You withhold; nor can the possessions of an owner benefit him in front of You.70 Or, sometimes, the addition would be: 7.

Filling the heavens, filling the earth, and filling whatever else You wish. Lord of Glory and Majesty! - The truest thing a slave has said, and we are all slaves to You. [O Allaah!] None can withhold what You grant, [and none can grant what You withhold,] nor can the possessions of an owner benefit him in front of You.71 Sometimes, he would say the following during night prayer: 8.

To my Lord be all Praise, to my Lord be all Praise, repeating it until his standing was about as long as his rukoo', which had been nearly as long as his first standing, in which he had recited soorah al-Baqarah.72 9.

Our Lord, and to You be all Praise, so much pure praise, inherently blessed, [externally blessed, as our Lord loves and is pleased with].73 A man praying behind him (sallallaahu 'alaihi wa sallam) said this after he (sallallaahu 'alaihi wa sallam) had raised his head from rukoo' and said: Allaah listens to the one who praises Him. When the Messenger of Allaah had finished 102 | P a g e

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his prayer, he said, Who was the one speaking just now? The man said, "It was I, O Messenger of Allaah." So the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, I saw over thirty angels hurrying to be the first one to write it down.74

10.07.00.00 Lengthening this Standing, & the Obligation to be at Ease in it He (sallallaahu 'alaihi wa sallam) used to make this standing about as long as his rukoo', as has been mentioned; in fact, "he would stand (for so long) sometimes that one would say, 'He has forgotten', [because of his standing for so long.]"75 He used to instruct them to be at ease in it; hence, he said to "the one who prayed badly", ... Next, raise your head until you are standing straight [and every bone has taken its proper place] - in another narration, When you rise, make your spine upright and raise your head, until the bones return to their ts.76 He also reminded him: that no-one's prayer is complete unless he does that, and used to say: Allaah, Mighty and Sublime, does not look at the prayer of the slave who does not make his backbone upright in between his bowings and prostrations.77 -------------------------------------------------------------------------Chapter 10 Footnotes 21 Abu Daawood & Haakim, who declared it saheeh & Dhahabi agreed. 22 Bukhaari & Muslim. This raising of the hands is reported as mutawaatir from him (sallallaahu àlaihi wa sallam), as is the raising of the hands on straightening up after rukoo`. It is the madhhab of the three Imaams Maalik, Shaafiì and Ahmad, and of the majority of scholars of hadeeth and fiqh. Imaam Maalik (rahimahullaah) practised it right up to his death, as reported by Ibn Àsaakir (15/78/2). Some of the Hanafis chose to do it, among them Ìsaam bin Yusuf Abu Àsamah al-Balkhi (d. 210), a student of Imaam Abu Yusuf (rahimahullaah), as has been explained in the Introduction. Àbdullaah bin Ahmad reported from his father in his Masaa'il (p. 60), "It is related from Ùqbah bin Àamir that he said about a man raising his hands during prayer, 'He earns ten good deeds for each such movement'." This is ed by the hadeeth qudsi, "... he who intends a good deed and then does it, Allaah writes it down with Himself as from ten to seven hundred good deeds", transmitted by Bukhaari & Muslim. See Saheeh at-Targheeb, no. 16. 23 ibid. 24 ibid. 103 | P a g e

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25 Abu Daawood & Nasaa'i. Haakim declared it saheeh & Dhahabi agreed. 26Bukhaari & Abu Daawood. 27Bukhaari & Muslim. 28 Bukhaari & Abu Daawood. 29Haakim , who declared it saheeh; Dhahabi & Tayaalisi agreed. It is given in Saheeh Abi Daawood (809). 30Ibn Khuzaimah & Ibn Hibbaan in their Saheehs. 31 Tirmidhi, who declared it saheeh, & Ibn Khuzaimah. 32Bukhaari, and Baihaqi with a saheeh isnaad. 33Tabaraani in Mu`jam al-Kabeer and Mu`jam al-Sagheer, Àbdullaah b. Ahmad in Zawaa'id al-Musnad & Ibn Maajah. 34Ahmad & Abu Daawood with a saheeh isnaad. 35Abu Daawood & Bukhaari in Juz' al-Qiraa'ah with a saheeh isnaad. 36Muslim & Abu Àwaanah. 37This vision was physically real, and was one of his miracles; it was confined to during prayer: there is no evidence for it being of a general nature. 38Bukhaari & Muslim. 39Abu Ya`laa in his Musnad (340/3491/1), Aajuri in al-Arbaèen, Baihaqi, Tabaraani (1/192/1), Diyaa' in al-Muntaqaa (276/1), Ibn Àsaakir (2/226/2, 414/1, 8/14/1, 76/2) with a hasan isnaad, & Ibn Khuzaimah declared it saheeh (1/82/1). Ibn Battah has a ing mursal narration for the first part of the hadeeth, minus the addition, in alIbaanah (5/43/1). 40Tayaalisi, Ahmad & Ibn Abi Shaibah; it is a hasan hadeeth, as I have explained in my footnotes on al-Ahkaam (1348) by Àbdul Haqq Ishbeeli. 41Ibn Abi Shaibah (1/89/2), Tabaraani & Haakim , who declared it saheeh and Dhahabi agreed. 42Ibn Abi Shaibah (1/89/1), Ibn Maajah & Ahmad, with a saheeh isnaad. 43Abu Àwaanah, Abu Daawood & Sahmi (61); Daaraqutni declared it saheeh. 44Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in Mu`jam al-Kabeer, on the authority of seven Companions. Hence this refutes those who did not accept the specification of the glorifications to three times, such as Ibn al-Qayyim and others. 45This can be deduced from the ahaadeeth which make it clear that he (sallallaahu àlaihi wa sallam) used to make his standing, rukoo` and sujood equal in length, as mentioned after this section. 104 | P a g e

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46A saheeh hadeeth, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi . 47Abu Ishaaq said: subbooh means "the one who is free of any defect", while quddoos means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allaah, Mighty and Sublime, because He is glorified and sanctified by others. (Lisaan al-Àrab) 48Muslim & Abu Àwaanah. 49Bukhaari & Muslim. "Implementing the Qur'aan" refers to the saying of Allaah: ﴾110:3﴿

َ ‫ه‬ َ ّ ‫مد ِ َرب‬ ‫واًبا‬ ِ ْ‫ست َغ‬ َ ‫كا‬ َ ِ‫ح ب‬ ْ ّ ‫سب‬ ْ ‫ك َوا‬ َ َ‫ف‬ ُ ّ ‫فْره ُ إ ِن‬ ْ ‫ح‬ ّ َ‫ن ت‬

"Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning." (Surah An-Nasr, 110:3] 50This is an example of use of a general phrase coming after mention of individual items. 51Muslim, Abu Àwaanah, Tahaawi & Daaraqutni . 52Nasaa'i with a saheeh isnaad. NOTE: Is there proof for combining two or more of these adhkaar in one rukoo`, or not ? The scholars have differed about this. Ibn al-Qayyim was uncertain about this in Zaad alMaàad. Nawawi chose the first possibility in al-Adhkaar, saying, "It is best to combine all of these adhkaar if possible, and similarly with the adhkaar of other postures." Abu alTayyib Siddeeq Hasan Khan disagreed with him, saying in Nuzul al-Abraar (84), "It is narrated with one of them here, another one there, but I see no evidence for combining. The Messenger of Allaah (sallallaahu àlaihi wa sallam) would not combine them in one go, but he would say one of them sometimes, another one sometimes; to follow is better than to start something new." This latter view is the correct one, Allaah willing, but it is proved in the Sunnah to lengthen this posture, as well as others, until it is about the length of the standing: hence, if the worshipper wishes to follow the Prophet (sallallaahu àlaihi wa sallam) in this sunnah, the only way is to combine adhkaar, as Nawawi said, and as Ibn Nasr has related it in Qiyaam al-Layl (76) from Ibn Juraij as done by Àtaa', or to repeat one of the adhkaar for which there is text for repetition, and this is closer to the Sunnah. Allaah knows best. 53Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (331). 54Muslim & Abu Àwaanah. The forbiddance is general, hence covering both obligatory and voluntary prayers. The addition in Ibn Àsaakir (17/299/1), "as for voluntary prayers, then there is no harm" is either shaaddh or munkar - Ibn Àsaakir pointed out a defect in it - so it is not permissible to act according to it. 55ibid. 56Bukhaari & Muslim. 105 | P a g e

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57Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed. 58 Bukhaari & Abu Daawood; Ar. faqaar: vertebrae, "the bones making up the spine, from the base of the neck to the coccyx" according to Qaamoos; see also Fath al-Baari (2/308). 59Bukhaari & Ahmad. 60ibid. 61Muslim, Abu Àwaanah, Ahmad & Abu Daawood. *NB: This hadeeth does not prove that those following an imaam should not share with the imaam in saying: Allaah listens to the one who praises Him, just as it does not prove that the imaam does not share with those following him in saying: Our Lord, to You be all Praise. This is because the purpose of this hadeeth is not to set out exactly what the imaam and his followers should say in this position; rather, it explains that the followers' tahmeed should be said after the imaam's tasmee`. This is ed by the fact that the Prophet (sallallaahu àlaihi wa sallam) used to say the tahmeed when he was the imaam, and also because the generality of his saying, "Pray as you have seen me praying", dictates that the follower should say what the imaam says, e.g. tasmee`, etc. Those respected brothers who referred to us in this issue should consider this, and perhaps what we have mentioned is satisfactory. Whoever would like further discussion on this issue should refer to the article by the Haafiz Suyooti on this matter in his book al-Haawi lil Fataawi (1/529). 62Bukhaari & Muslim; Tirmidhi declared it saheeh. 63Bukhaari & Muslim. The raising of the hands here is narrated in a mutawaatir way from the Messenger (sallallaahu àlaihi wa sallam), and the majority of scholars have ed it, including some Hanafis. See the previous footnote under Rukoo`. 64ibid. 65ibid. 66Bukhaari & Ahmad. Ibn al-Qayyim (rahimahullaah) erred on this point in Zaad alMaàad, rejecting the combination of "O Allaah!" with "and", despite the fact that it is found in Saheeh al-Bukhaari, Musnad Ahmad, in Nasaa'i & Ahmad again via two routes of narration from Abu Hurairah, in Daarimi as a hadeeth of Ibn Ùmar, in Baihaqi from Abu Saèed al-Khudri, & in Nasaa'i again as a hadeeth of Abu Musa al-Ashàri . 67Bukhaari & Muslim; Tirmidhi declared it saheeh. 68Muslim & Abu Àwaanah. 69ibid. 70 jadd: wealth, might, power; i.e., the one who has wealth, sons, might and power in this world will not benefit from them in front of You; his possessions will not save him from You: only righteous deeds will benefit or save anyone. 106 | P a g e

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71Muslim & Abu Àwaanah. 72Muslim, Abu Àwaanah & Abu Daawood. 73Abu Daawood & Nasaa'i with a saheeh isnaad. It is given in Irwaa' (335). 74Maalik, Bukhaari & Abu Daawood. 75Bukhaari , Muslim & Ahmad. It is given in Irwaa' (no. 307). 76Bukhaari & Muslim (first sentence only), Daarimi, Haakim, Shaafiì & Ahmad. By 'bones' here is meant those of the spinal structure, the vertebrae, as has preceded in the main text. *NB: The meaning of this hadeeth is clear and obvious: to be at ease in this standing. As for the usage of this hadeeth by our brothers from the Hijaaz and elsewhere as evidence to justify placing the right hand on the left in this standing, it is far-removed from the meaning of the multitude of narrations of this hadeeth. In fact it is a false argument, since the placing mentioned is not referred to with regard to the first standing in any of the narrations or wordings of the hadeeth; therefore, how can "the bones taking their proper places" mentioned in the hadeeth be interpreted as referring to the right hand taking hold of the left before rukoo`?! This would apply if all the versions of the hadeeth could be construed to mean this, so what about when they imply an obviously different meaning? In fact, this placing of theirs cannot be inferred from the hadeeth at all, since what is meant by "bones" is the bones of the spine, as confirmed by the Sunnah, "... he would stand straight until every vertebra returned to its place." I, for one, am in no doubt that to place the hands on the chest in this standing is an innovation and a leading astray, for it is not mentioned in any of the ahaadeeth about prayer, despite their large number. Had this practice any foundation, it would have reached us by at least one narration. Further, not one of the Salaf practised it, nor has a single leading scholar of hadeeth mentioned it, as far as I know. This is not inconsistent with what Shaikh Tuwaijiri has quoted in his article (pp. 18-19) from Imaam Ahmad (rahimahullaah), "if one wishes, he may leave his hands by his sides, or, if he wishes, he can place them on his chest", for Imaam Ahmad did not attribute this to the Prophet (sallallaahu àlaihi wa sallam), but said it from his own ijtihaad and opinion, and opinion can be erroneous. When authentic evidence establishes the innovatory nature of any practice, such as this one, then the saying of an imaam in its favour does not negate its being an innovation, as Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah) has written. In fact, I see in these words of his, an indication that Imaam Ahmad did not regard the above-mentioned placing as being proved in the Sunnah, for he allowed a choice between practising it and leaving it! - Does the respected shaikh think that the Imaam also allowed a similar choice regarding placing the hands before rukoo`? Thus, it is proved that the placing of the hands on the chest in the standing after rukoo` is not part of the Sunnah. This is a brief discussion of this issue, which could be dealt with in more detail and depth, but due to lack of space here, that is done instead in my Refutation against Shaikh Tuwaijiri. 107 | P a g e

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77Ahmad & Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad.

11.00.00.00 The Sujood (Prostration) Next, "he (sallallaahu 'alaihi wa sallam) would say takbeer and go down into sajdah" 78, and he ordered "the one who prayed badly" to do so, saying to him, No one's prayer is complete unless ... he says: Allaah listens to the one who praises Him and stands up straight, then says: Allaah is the Greatest and prostrates such that his ts are at rest.79 Also, "when he wanted to perform sajdah, he would say takbeer, [separate his hands from his sides,] and then perform sajdah."80 Sometimes, "he would raise his hands when performing sajdah."81

11.01.00.00 Going Down into the Sajdah on the Hands "He used to place his hands on the ground before his knees."82 He used to instruct likewise, saying, When one of you performs sajdah, he should not kneel like a camel, but should place his hands before his knees.83 He also used to say, Verily, the hands prostrate as the face prostrates, so when one of you places his face (on the ground), he should place his hands, and when he raises it, he should raise them.84

11.02.00.00 The Sajdah Described "He would himself on his palms [and spread them]"85, "put his fingers together"86, and "point them towards the qiblah."87 108 | P a g e

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Also, "he would put them (his palms) level with his shoulders"88, and sometimes "level with his ears"89. "He would put his nose and forehead firmly on the ground."90 He said to "the one who prayed badly", When you prostrate, then be firm in your prostration91; in one narration: When you prostrate, put your face and hands down firmly, until all of your bones are relaxed in their proper places.92 He also used to say, "There is no prayer for the one whose nose does not feel as much of the ground as the forehead."93 "He used to put his knees and toes down firmly"94, "point with the front of the toes towards the qiblah"95, "put his heels together"96, "keep his feet upright"97, and "ordered likewise."98 Hence, these are the seven limbs on which he (sallallaahu 'alaihi wa sallam) would prostrate: the palms, the knees, the feet, and the forehead and nose - counting the last two as one limb in prostration, as he (sallallaahu 'alaihi wa sallam) said: I have been ordered to prostrate (in one narration: we have been ordered to prostrate) on seven bones: on the forehead ..., and he indicated by moving his hand99 around his nose, the hands (in one version: the palms), the knees and the toes, and not to tuck up 100 the garments and hair.101 He also used to say, When a slave prostrates, seven limbs prostrate with him: his face, his palms, his knees and his feet.102 He said about a man who was praying with his hair tied103 behind him, His example is surely like that of someone who prays with his hands bound (behind his back). 104 He also said, That is the saddle of the devil, i.e. where the devil sits, referring to the knots in the hair.105 "He would not rest his fore-arms on the ground"106, but "would raise them above the ground, and keep them away from his sides such that the whiteness of his armpits could be seen from behind"107, and also "such that if a small lamb or kid wanted to under his arms, it would have been able to do so."108 He would do this to such an extent that one of his Companions said, "We used to feel sorry for the Messenger of Allaah (sallallaahu 'alaihi wa sallam) because of the way he kept his hands away from his sides."109 He used to order likewise, saying, When you perform sajdah, place your palms (on the ground) and raise your elbows110, and Be level in sujood, and none of you should spread his forearms like the spreading of a dog (in one narration: like a dog spreads them)111. In a separate hadeeth, None of you should rest arms on the ground the way a dog rests them.112 He also used to say, Do not spread your arms [the way a beast of prey does], rest on your palms and keep your upper arms apart, for when you do all that, every one of your limbs prostrates with you.113 109 | P a g e

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11.03.00.00 The Obligation to be at Ease in Sujood He (sallallaahu 'alaihi wa sallam) used to command the completion of rukoo' and sujood, comparing someone not doing so to the hungry man who eats one or two dates, which are of no use to him, and also saying about him, he is indeed one of the worst thieves among the people. He also ruled that the prayer of one who does not straighten his spine fully in rukoo' and sujood is invalid, as has been mentioned under "Rukoo'", and ordered "the one who prayed badly" to be at ease in his sujood, as mentioned before.

11.04.00.00 The Adhkaar of Sujood He (sallallaahu 'alaihi wa sallam) would say any one of the following remembrances of Allaah and supplications in this posture: 1.

How Perfect is my Lord, the Most High, three times.114 Sometimes, "he would repeat it more times than that."115 Once, he repeated it so much that his sujood were nearly as long as his standing, in which he had recited three of the Long Soorahs: al-Baqarah, an-Nisaa' and aal-'Imraan. That prayer was full of supplication and seeking of forgiveness, as mentioned before under "Night Prayer". 2.

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How Perfect is my Lord, the Most High, and Praised be He, three times.116 3.

Perfect, Blessed, Lord of the Angels and the Spirit.117

4.

How perfect You are O Allaah, our Lord, and Praised. O Allaah! Forgive me, which he would say often in his rukoo' and sujood, implementing the order of the Qur'aan.118 5.

O Allaah! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it , [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allaah, the Best to Create!119 6.

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O Allaah! Forgive me all my sins: the minor and the major, the first and the last, the open and the hidden.120 7.

My person and my shadow have prostrated to You; my heart has believed in You; I acknowledge Your favours towards me: here are my hands and whatever I have earned against myself.121 8.

How Perfect is He Who has all Power, Kingdom, Magnificence and Supremity122, which he would say in night prayer, as with the following ones: 9.

How perfect You are [O Allaah] and Praised. None has the right to be worshipped except you.123 10.

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O Allaah! Forgive me what (sins) I have concealed and what (sins) I have done openly.124 11.

O Allaah! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in my self;] and make the light greater for me.125 12.

[O Allaah!] [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot count all exultations upon You; You are as You have extolled Yourself.126

11.05.00.00 Forbiddance of Reciting the Qur'an in Sujood He (sallallaahu 'alaihi wa sallam) used to forbid recitation of the Qur'aan in rukoo' and sujood, and commanded striving in, and a lot of, supplication in this posture, as explained previously under "Rukoo'". He also used to say, The slave is closest to his Lord when he is prostrating, so increase supplication [in it].127 113 | P a g e

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11.06.00.00 Lengthening the Sajdah He (sallallaahu 'alaihi wa sallam) would make his sujood about as long as his rukoo', and sometimes he would make it extremely long due to the circumstances, as one of his Companions said: "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) came out to us for one of the two later prayers, [Zuhr or 'Asr,] carrying Hasan or Husain. The Prophet (sallallaahu 'alaihi wa sallam) then came to the front and put him down [next to his right foot], said takbeer for the prayer and commenced praying. During the prayer, he performed a very long prostration, so I raised my head [from among the people], and there was the child, on the back of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), who was in prostration. I then returned to my prostration. When the Messenger of Allaah (sallallaahu 'alaihi wa sallam) had offered the prayer, the people said, 'O Messenger of Allaah! In the middle of [this] your prayer, you performed a prostration and lengthened it so much that we thought either something had happened, or that you were receiving revelation!' He said, Neither of those was the case: actually, my son made me his mount, so I did not want to hurry him until he had satisfied his wish "128 In another hadeeth, "He (sallallaahu 'alaihi wa sallam) was praying. When he performed sajdah, al-Hasan and al-Husain jumped onto his back. When the people tried to stop them, he gestured to them to leave the two alone. After offering his prayer, he placed them in his lap and said, Whoever loves me should love these two."129

11.07.00.00 The Excellence of the Sajdah He (sallallaahu 'alaihi wa sallam) used to say, There is no one among my ummah whom I will not recognise on the Day of Resurrection. They said, "How will you recognise them, O Messenger of Allaah, among the multitude of created beings?" He said, Do you not see that were one of you to enter an enclosure in which there was a jet black130 steed and a horse with a white forehead and legs131, would you not recognise the latter from the former? They said, "Of course." He said, Thus, my 114 | P a g e

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ummah on that day will surely have white faces132 because of sujood, and white arms and feet133 because of ablution.134 He would also say, When Allaah intends to have mercy on whomsoever he wishes of the people of the Fire, He will order the angels to bring out whoever used to worship Allaah; so they will bring them out, recognising them from the marks of sujood, for Allaah has prohibited the Fire from devouring the marks of sujood. Thus, they will be brought out from the Fire, for the Fire devours all of a son of Aadam except the marks of sujood.135

11.08.00.00 Sajdah on the Ground, and on Mats136 He would often prostrate on the (bare) ground.137 "His Companions would pray with him in the intense heat, so when one of them could not press his forehead against the ground, he would spread his robe and prostrate on that."138 He also used to say, the whole earth has been made a place of worship (masjid) and a purification for me and my ummah; so wherever prayer becomes due on someone of my ummah, he has his place of worship (masjid) and his purification next to him. Those before me used to think that this was too much: indeed, they would only pray in their churches and synagogues.139 Sometimes, he would prostrate in mud and water, and that happened to him once at dawn on the twenty-first night of Ramadaan, when it rained and the roof of the mosque, which was made of palm-branches, was washed away. So he (sallallaahu 'alaihi wa sallam) prostrated in mud and water; Abu Sa'eed al- Khudri said, "So I saw, with my own eyes, the Messenger of Allaah (sallallaahu 'alaihi wa sallam), with traces of mud and water on his forehead and nose."140 Also, "he would pray on a khumrah"141 sometimes, or "on a mat"142 sometimes, and "he prayed on it once when it had become blackened due to prolonged use."143

11.09.00.00 Rising from Sajdah Next, "he (sallallaahu 'alaihi wa sallam) would raise his head from prostration while saying takbeer"144, and he ordered "the one who prayed badly" to do that, saying, The prayer of any person is not complete until ... he prostrates until his limbs are at rest, 115 | P a g e

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then he says, 'Allah is the Greatest' and raises his head until he is sitting straight.145 Also, "he would raise his hands with this takbeer" sometimes.146

11.10.00.00 To sit muftarishan between the Two Sajdahs Next, "he would lay his left foot along the ground and sit on it [relaxed]"147, and he ordered "the one who prayed badly" thus, saying to him, When you prostrate, prostrate firmly, then when you rise, sit on your left thigh.148 "He would have his right foot upright"149, and "point its toes towards the qiblah."150

11.11.00.00 Iq'aa' Between the Two Sajdahs "He would sometimes practise iq'aa' [resting on both his heels and (all) his toes]."151

11.12.00.00 The Obligation of Being at Ease between the Two Sajdahs "He (sallallaahu 'alaihi wa sallam) would be relaxed until every bone returned to its (proper) position"152, and he ordered "the one who prayed badly" likewise, and said to him, The prayer of any of you is not complete until he does this.153

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11.13.00.00 Lengthening the Sitting between the Two Sajdahs Also, "he would lengthen it until it was about almost as long as his sajdah"154, and sometimes, "he would remain (in this position) until one would say: He has forgotten."155

11.14.00.00 The Adhkaar between the Two Sajdahs In this sitting, he (sallallaahu 'alaihi wa sallam) would say: 1.

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.156 Or sometimes, he would say: 2.

O my Lord! Forgive me, forgive me.157 He would say the above two in night prayer also.158

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Next, "he would say takbeer and prostrate for the second time."159 He also ordered "the one who prayed badly" to do so, saying to him after he had ordered him to be at ease between sajdahs, then say 'Allaah is the Greatest' and prostrate until your ts are relaxed [and do that in all your prayer].160 He would perform this sajdah exactly as he performed the first one. Also, "he would raise his hands with this takbeer" sometimes.161 Next, "he would raise his head while saying takbeer"162, and he ordered "the one who prayed badly" to do likewise, saying to him after ordering him to prostrate for the second time, "then raise your head and say takbeer"163. He also said to him, "[then do that in all your bowings and prostrations,] for if you do that, your prayer will be complete, and if you fall short in any of this, you will be deficient in your prayer."164 Also, "he would raise his hands"165 sometimes with this takbeer.

11.16.00.00 The Sitting of Rest Next, "he would sit straight [on his left foot, upright, until every bone returned to its position]."166

11.17.00.00 ing Oneself with the Hands on Rising for the Next Rak'ah Next, "he (sallallaahu 'alaihi wa sallam) would get up for the second rak'ah, ing himself on the ground."167 Also, "he would clench his fists168 during prayer: ing himself with his hands when getting up."169 -------------------------------------------------------------

Chapter 11 Footnotes 78Bukhaari & Muslim. 79Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed. 80Abu Ya`laa in his Musnad (284/2) with a good isnaad & Ibn Khuzaimah (1/79/2) with a different, saheeh isnaad. 118 | P a g e

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81Nasaa'i, Daaraqutni & Mukhlis in al-Fawaa'id (1/2/2) with two saheeh isnaads. This raising of the hands has been reported from ten Companions, and a number of the Salaf viewed it as correct, among them Ibn Ùmar, Ibn Àbbas, Hasan Basri, Taawoos, his son Àbdullaah, Naafi` the freed slave of Ibn Ùmar, Saalim the son of Ibn Ùmar, Qaasim bin Muhammad, Àbdullaah bin Deenaar & Àtaa'. Also, Àbdur Rahmaan bin Mahdi said, "This is from the Sunnah", it was practised by the Imaam of the Sunnah, Ahmad bin Hanbal, and it has been quoted from Maalik & Shaafiì . 82Ibn Khuzaimah (1/76/1), Daaraqutni & Haakim, who declared it saheeh and Dhahabi agreed. All the ahaadeeth which contradict this are inauthentic. This way has been endorsed by Maalik, and similar is reported from Ahmad in Ibn al-Jawzi's al-Tahqeeq (108/2). Also, al-Marwazi quoted with a saheeh isnaad, Imam al-Awzaaì in his Masaa'il (1/147/1) as saying, "I found the people placing their hands before their knees." 83Abu Daawood, Tammaam in al-Fawaa'id, & Nasaa'i in Sunan as-Sughraa and Sunan al-Kubraa (47/1) with a saheeh isnaad. Àbdul Haqq declared it saheeh in al-Ahkaam (54/1), and went on to say in Kitaab al-Tahajjud (56/1), "it has a sounder isnaad than the previous one", i.e. the hadeeth of Waa'il which is the other way round (knees before hands). In fact, the latter hadeeth, as well as being contradictory to this saheeh hadeeth and the preceding one, is neither authentic in isnaad nor in meaning, as I have explained in Silsilah al-Ahaadeeth ad-Daèefah (no. 929) and al-Irwaa' (357). It should be known that the way to differ from the camel is to place the hands before the knees, because the camel places its knees first; a camel's "knees" are in its forelegs, as defined in Lisaan al-Àrab and other books of the Àrabic language, and as mentioned by Tahaawi in Mushkil al-Aathaar and Sharh Maàani al-Aathaar. Also, Imaam Qaasim alSaraqusti (rahimahullaah) narrated in Ghareeb al-Hadeeth (2/70/1-2), with a saheeh isnaad, Abu Hurairah's statement, "No one should kneel the way a runaway camel does", and then added, "This is in sajdah. He is saying that one should not throw oneself down, as a runaway (or untamed) camel does, hurriedly and without calmness, but he should go down calmly, placing his hands first, followed by his knees, and an explanatory marfoo` hadeeth has been narrated in this regard." He then mentioned the hadeeth above. As for Ibn al-Qayyim's extremely strange statement, "These words are incomprehensible, and not understood by the experts of the language", it is answered by the sources which we have mentioned, and also many others which can be consulted. I have also expanded on this in the refutation against Shaikh Tuwaijari, which may be published. 84Ibn Khuzaimah(1/79/2), Ahmad & Siraaj; Haakim declared it saheeh and Dhahabi agreed. It is given in Irwaa' (313). 85Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed. 86Ibn Khuzaimah, Baihaqi & Haakim, who declared it saheeh and Dhahabi agreed. 87Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have related the pointing of the toes in a different narration. 119 | P a g e

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88Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin (27/2); it is given in Irwaa' (309). 89Abu Daawood & Nasaa'i with a saheeh isnaad. 90Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin (27/2) it is given in al-Irwaa, (309). 91 Abu Daawood & Ahmad with saheeh isnaad. 92Ibn Khuzaimah (1/10/1) with a hasan isnaad. 93Daaraqutni, Tabaraani (3/140/1) & Abu Nuàim in Akhbaar Isbahaan. 94Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have related the pointing of the toes in a different narration. 95Bukhaari & Abu Daawood. Ibn Sa`d (4/157) related from Ibn Ùmar that he liked to point whatever of his body he could towards the qiblah when praying, even his thumbs. 96Tahaawi, Ibn Khuzaimah (no. 654) & Haakim, who declared it saheeh and Dhahabi agreed. 97Baihaqi with a saheeh isnaad. 98Tirmidhi & Siraaj; Haakim declared it saheeh and Dhahabi agreed. 99This movement of the hand was deduced from the grammar of the Àrabic text. (Fath al-Baari) 100i.e. to draw them in and prevent them from being scattered, meaning to gather the garment or hair with the hands for rukoo` and sujood. (Nihaayah). This forbiddance is not only during prayer; the majority of scholars include tucking in the hair and garments before prayer in the prohibition. This is further strengthened by his forbidding men to pray with their hair tied, which follows later. 101Bukhaari & Muslim. It is given in al-Irwaa' (310). 102Muslim, Abu Àwaanah & Ibn Hibbaan. 103i.e. tied up or plaited. 104Muslim, Abu Àwaanah & Ibn Hibbaan. Ibn al-Atheer says, "The meaning of this hadeeth is that were his hair loose, it would fall on the ground when in sajdah; hence, the man would be rewarded for the prostration of the hair. However, if the hair is tied, it is effectively as though it did not prostrate, for he compared him to someone whose hands are shackled together, since they would then not lie on the ground in sajdah." It would seem that this instruction is limited to men and does not apply to women, as Shawkaani has quoted from Ibn al-Àrabi. 105Abu Daawood & Tirmidhi, who declared it hasan; Ibn Khuzaimah & Ibn Hibbaan declared it saheeh. See Saheeh Abi Daawood (653). 120 | P a g e

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106Bukhaari & Abu Daawood. 107Bukhaari & Muslim. It is given in Irwaa' (359). 108Muslim, Abu Àwaanah & Ibn Hibbaan. 109Abu Daawood & Ibn Maajah with a hasan isnaad. 110Muslim & Abu Àwaanah. 111Bukhaari, Muslim, Abu Daawood & Ahmad. 112Ahmad & Tirmidhi, who declared it saheeh. 113Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtaarah & Haakim, who declared it saheeh and Dhahabi agreed. 114Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, & Tabaraani in Mu`jam al-Kabeer on the authority of seven different Companions. See also the note on this dhikr under "Rukoo`". 115See the previous note on this under "Rukoo`"also. 116Saheeh, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani & Baihaqi. 117Muslim & Abu Àwaanah. 118Bukhaari & Muslim. 119Muslim, Abu Àwaanah, Tahaawi & Daaraqutni. 120Muslim & Abu Àwaanah. 121Ibn Nasr, Bazzaar & Haakim, who declared it saheeh but Dhahabi disagreed, however, it has a which is mentioned in the manuscript version. 122Abu Daawood & Nasaa'i, with a saheeh isnaad. 123Muslim, Abu Àwaanah, Nasaa'i & Ibn Nasr. 124Ibn Abi Shaibah (62/112/1) & Nasaa'i ; Haakim declared it saheeh and Dhahabi agreed. 125Muslim, Abu Àwaanah & Ibn Abi Shaibah (12/106/2, 112/1). 126ibid. 127Muslim, Abu Àwaanah & Baihaqi . It is given in Irwaa' (456). 128Nasaa'i, Ibn Àsaakir (4/257/1-2) & Haakim, who declared it saheeh and Dhahabi agreed. 129Ibn Khuzaimah in his Saheeh, with a hasan isnaad from Ibn Mas'ood (887) & Baihaqi in mursal form. Ibn Khuzaimah prefixed it with, "Chapter: evidence that gesturing which is understood during prayer neither invalidates nor spoils the prayer" - this action is one which the People of Opinion have prohibited! In this regard, there are also ahaadeeth in Bukhaari, Muslim and others. 121 | P a g e

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130i.e. its colour is pure black, with no other colours mixed with it. (Nihaayah) 131the whiteness refers to that part of the horse where chains and bangles are put, including the lower legs but not the knees. 132i.e. the shining of the face due to the light of sujood. 133i.e. the shining of the parts covered in ablution: the face, hands and feet. The shining marks of ablution on the face, hands and legs of humans is compared to the whiteness of a horse's face and legs. 134Ahmad, with a saheeh isnaad. Tirmidhi related a part of it and declared it saheeh. It is given in Silsilah al-Ahaadeeth as-Saheehah. 135Bukhaari & Muslim; the hadeeth shows that the sinful from among those regular at Prayer, will not remain the Fire forever; in fact, even those given to missing prayers out of laziness will not remain in the Fire forever, this is authentic - see as-Saheehah (2054). 136 Ar. haseer: a mat made of date-palm leaves or straw, etc. 137This was because his mosque was not covcered with mats, etc. This is evident from a great many ahaadeeth, such as the next one and the one of Abu Saèed later. 138Muslim & Abu Àwaanah. 139Ahmad, Siraaj & Baihaqi, with a saheeh isnaad. 140Bukhaari & Muslim. 141ibid. A khumrah is a piece of matting, palm-fibre, or other material which is big enough for a man to place his face on it in sajdah; the term does not apply to larger pieces. 142ibid. 143Muslim & Abu Àwaanah. Ar. labisa usually means 'to wear', but here it is used to mean 'to use', i.e. to sit on; hence 'wearing' includes 'sitting on', so this indicates that it is prohibited (haraam) to sit on silk, because of the prohibition on wearing it established in the Saheehs of Bukhaari and Muslim, and others. In fact, a clear forbiddance of sitting on silk is related in these, so do not be confused by the fact that some leading scholars allow it. 144Bukhaari & Muslim. 145Abu Daawood & Haakim who declared it saheeh and Dhahabi agreed. 146Bukhaari in his Juz' Raf` al-Yadain, Abu Daawood with a saheeh isnaad, Muslim & Abu Àwaanah. It is given in Irwaa' (316). To raise the hands here, and with every takbeer, was a view voiced by Ahmad, as in Ibn al-Qayyim's Badaa'i` (3/89): "Athram quoted from him (Imaam Ahmad) that on being asked about raising the hands, he said: With every movement down and up. Athram said: 122 | P a g e

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I saw Abu Àbdullaah (i.e. Imaam Ahmad) raising his hands in prayer with every movement down and up." This was also the opinion of Ibn al-Mundhir & Abu Àli of the Shaafiìs, and also a view of Maalik and Shaafiì themselves, as in Tarh at-Tathreeb. The raising of the hands here is also authentically-reported from Anas bin Maalik, Ibn Ùmar, Naafi`, Taawoos, Hasan Basri, Ibn Seereen & Ayyoob as-Sikhtiaani, as in Musannaf Ibn Abi Shaibah (1/106) with saheeh narrations from them. 147Ahmad & Abu Daawood with a good isnaad. 148Bukhaari & Baihaqi . 149Nasaa'i with a saheeh isnaad. 150Muslim, Abu Àwaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair àn Ghair Jaabir (nos. 104-6) & Baihaqi . 151ibid. Ibn al-Qayyim (rahimahullaah) overlooked this, so after mentioning the Prophet's (sallallaahu àlaihi wa sallam) iftiraash between the two sajdahs, he said, "No other way of sitting here is preserved from him" ! How can this be correct, when iqàa' has reached us via: the hadeeth of Ibn Àbbaas in Muslim, Abu Daawood & Tirmidhi, who declared it saheeh, and others (see Silsilah al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn Ùmar with a hasan isnaad in Baihaqi, declared saheeh by Ibn Hajar. Also, Abu Ishaaq al-Harbi related in Ghareeb al-Hadeeth (5/12/1) from Taawoos, who saw Ibn Ùmar and Ibn Àbbaas practising iqàa'; its sanad is saheeh. May Allaah shower His Mercy on Imaam Maalik, who said, "Every one of us can refute and be refuted, except the occupant of this grave", and he pointed to the grave of the Prophet (sallallaahu àlaihi wa sallam). This sunnah was practised by several Companions, Successors and others, and I have expanded on this in al-Asl. Of course, this iqàa' is different to the one which is forbidden, and follows under "Tashahhud". 152Abu Daawood & Baihaqi with a saheeh isnaad. 153Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed. 154Bukhaari & Muslim. 155ibid. Ibn al-Qayyim said, "This sunnah was abandoned by the people after the time of the Companions. But as for the one who abides by the Sunnah, and does not glance sideways towards whatever contradicts it, he is unworried by anything opposing this guidance." 156Abu Daawood, Tirmidhi, Ibn Maajah & Haakim , who declared it saheeh and Dhahabi agreed. 157Ibn Maajah with a hasan sanad. Imaam Ahmad chose to supplicate with this one; Ishaaq bin Raahawaih said, "If he wishes, he can say this three times, or he can say O 123 | P a g e

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Allaah! Forgive me ..., because both of them have been reported from the Prophet (sallallaahu àlaihi wa sallam) between the two sajdahs." (Masaa'il of Imaam Ahmad & Ishaaq bin Raahawaih as related by Ishaaq al-Marwazi, p. 19). 158This does not negate the validity of the expressions in the obligatory prayers due to the absence of anything to differentiate between those and voluntary prayers. This is the view of Shaafiì, Ahmad & Ishaaq, who held that this was allowed in compulsory and voluntary prayers, as Tirmidhi has narrated. Imaam Tahaawi has also taken this view in Mushkil al-Aathaar. Proper analysis s this argument, for there is no position in prayer where a dhikr is not valid, and so it is fitting that this should be the case here. 159Bukhaari & Muslim. 160Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed; the addition is from Bukhaari & Muslim. 161Abu Àwaanah & Abu Daawood with two saheeh sanads. this raising of the hands has ed by Ahmad, Maalik & Shaafiì in narrations from them. See the previous note under Sujood. 162Bukhaari & Muslim. 163Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed. 164Ahmad & Tirmidhi, who declared it saheeh. 165 see the fourth last note. 166Bukhaari & Abu Daawood. This sitting is known as jalsah al-istiraahah (the sitting of rest) by the scholars of fiqh. Shaafiì ed it, as did Ahmad in Tahqeeq (111/1) and favoured it more strongly, as is well-known of him that he would insist on following a sunnah which had nothing to contradict it. Ibn Haani said in his Masaa'il of Imaam Ahmad (p. 42), "I saw Abu Àbdullaah (i.e. Imaam Ahmad) sometimes leaning on his hands when standing up for the next rakàh, and sometimes sitting straight and then getting up." It was also the preference of Imaam Ishaaq bin Raahawaih, who said in Marwazi's Masaa'il (1/147/2), "The example was set by the Prophet (sallallaahu àlaihi wa sallam) of ing himself with his hands when getting up, whether he was old or young." See also Irwaa' (2/82-3). 167Bukhaari & Shaafiì . 168literally, "as one who kneads dough". 169Abu Ishaaq al-Harbi with a faultless sanad, and its meaning is found in Baihaqi with a saheeh sanad. As for the hadeeth, "He used to get up like an arrow, not ing himself with his hands", it is mawdoo` (fabricated), and all narrations of similar meaning are weak, not authentic, and I have explained this in Silsilah al-Ahaadeeth ad-Daèefah (562, 929, 968).

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12.00.00.00 The Second Rak'ah "When he (sallallaahu 'alaihi wa sallam) got up for the second rak'ah, he would commence with All Praise be to Allaah (Faatihah 1:1), without pausing."170 He would perform this rak'ah exactly as he performed the first, except that he would make it shorter than the first, as before.

12.01.00.00 The Obligation of Reciting Surah Al-Fatihah in every Rak'ah He ordered "the one who prayed badly" to recite al-Faatihah in every rak'ah, when he said to him after ordering him to recite it in the first rak'ah171, then do that throughout your prayer172 (in one narration: in every rak'ah).173 He also used to say, There is recitation in every rak'ah.174 -----------------------------------------------------------Chapter 12 Footnotes 170Muslim & Abu Àwaanah. The pause negated in this hadeeth could be a pause for reciting an opening supplication, and not include a pause for reciting the istiàadhah, or it could be wider in meaning than that; I find the former possibility more convincing. There are two views among the scholars regarding the istiàadhah, and we regard the correct one as being that it is to be said in every rakàh; the details of all this are given in al-Asl.

171Abu Daawood & Ahmad with a strong sanad. 172Bukhaari & Muslim. 173Ahmad with a good isnaad. 174Ibn Maajah, Ibn Hibbaan in his Saheeh & Ahmad in Ibn Haani's Masaa'il (1/52). Jaabir bin

Àbdullaah (radi Allaahu ànhu) said, "He who prays a rakàh in which he does not recite the Mother of the Qur'aan has not prayed, except behind an imaam" - related by Maalik in Muwatta'.

13.00.00.00 The First Tashahhud Next, he (sallallaahu 'alaihi wa sallam) would sit for tashahhud after finishing the second rak'ah. In a two-rak'ah prayer such as Fajr, "he would sit muftarishan"175, as he used to sit 125 | P a g e

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between the two sajdahs, and "he would sit in the first tashahhud similarly"176 in a threeor four-rak'ah prayer. He also ordered "the one who prayed badly" thus, saying to him, When you sit in the middle of the prayer, then be calm, spread your left thigh and perform tashahhud.177 Abu Hurairah (radi Allaahu 'anhu) said, "My friend (sallallaahu 'alaihi wa sallam) forbade me from squatting (iq'aa') like a dog"178; in another hadeeth, "he used to forbid the squatting of the devil."179 "When he sat in tashahhud, he would place his right palm on his right thigh (in one narration: knee), and his left palm on his left thigh (in one narration: knee, spreading it upon it)"180; and "he would put the end of his right elbow on his right thigh."181 Also, "he forbade a man who was sitting in prayer resting on his left hand, and said: Verily, that is the prayer of the Jews182; in one wording, Do not sit like this, for indeed this is the way of sitting of those who are punished 183; in another hadeeth, It is the sitting posture of those who incurred (Allaah's) anger.184

13.01.00.00 Moving the Finger in Tashahhud "He (sallallaahu 'alaihi wa sallam) would spread his left palm on his left knee, clench all the fingers of his right hand, point with the finger adjacent to the thumb towards the qiblah, and fix his sight on it (i.e. the finger)."185 Also, "when he pointed with his finger, he would put his thumb on his middle finger"186, and sometimes "he would make a circle with these two."187 "When he raised his finger, he would move it, supplicating with it"188, and he used to say, "It is surely more powerful against the devil than iron, meaning the forefinger."189 Also, "the Companions of the Prophet (sallallaahu 'alaihi wa sallam) used to remind each other, that is, about pointing with the finger when supplicating."190 Once, "he saw a man supplicating with two fingers, so he said, "Make it one, [make it one,]" and indicated with his forefinger."191 "He (sallallaahu 'alaihi wa sallam) would do this in both tashahhuds."192

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13.02.00.00 The Obligation of the First Tashahhud & theValidity of Supplication during it "He (sallallaahu 'alaihi wa sallam) would recite the Tahiyyah after every two rak'ahs"193; "the first thing he would say in this sitting would be: All compliments be to Allaah."194 "When he forgot to perform the tashahhud after the first two rak'ahs, he would prostrate (twice) for forgetfulness."195 He used to order them to perform tashahhud, saying, When you sit after every two rak'ahs, then say: All compliments ... and then each of you should select the supplication he likes best and supplicate Allaah, Mighty and Sublime, [with it]196; in another version: Say, All compliments ... in every sitting197, and he also ordered "the one who prayed badly" to do so, as has been mentioned. "He (sallallaahu 'alaihi wa sallam) would teach them the tashahhud the way he taught them Soorahs of the Qur'aan"198, and "the Sunnah is to say it quietly."199

13.03.00.00 The Manner of Tashahhud He taught several ways of tashahhud: 1. The tashahhud of Ibn Mas'ood, who said, "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) taught me the tashahhud, [with] my palm between his palms, the way he taught me Soorahs of the Qur'aan:

All compliments200, prayers201 and pure words202 are due to Allaah. Peace203 be on you, O Prophet, and also the mercy of Allaah and His blessings204. Peace be on us, and on the righteous slaves of Allaah. [For when one says that, it includes every righteous slave in the heaven and the earth.] I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and messenger.

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[This was while he was among us, but after he was taken, we would say:

[Peace be on the Prophet]."205 2. The tashahhud of Ibn 'Abbaas: "The Messenger of Allaah (sallallaahu 'alaihi wa sallam) used to teach us the tashahhud the way he taught us [soorahs of] the Qur'aan; he used to say,

All compliments, blessed words, prayers, pure words are due to Allaah. Peace be on you, O Prophet, and also the mercy of Allaah and His blessings. Peace be on us and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah, and [I bear witness] that Muhammad is the Messenger of Allaah (in one narration: ... is His slave and messenger)."206 3. The tashahhud of Ibn 'Umar, who reported the Messenger of Allaah (sallallaahu 'alaihi wa sallam) as saying in the tashahhud:

All compliments, prayers and good words are due to Allaah. Peace be on you, O Prophet, and also the mercy of Allaah - Ibn 'Umar said, "I add:"207 ... and His blessings. - Peace be on us and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah - Ibn 'Umar said, "I add:"208 ... alone, He has no partner, - and I bear witness that Muhammad is His slave and messenger.209 128 | P a g e

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4. The tashahhud of Abu Moosaa al-Ash'ari, who said that the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said, ... when you are sitting, the first thing each of you says should be:

All compliments, good words and prayers are due to Allaah. Peace be on you, O Prophet, and also the mercy of Allaah and His blessings. Peace be on us, and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah [alone, He has no partner], and I bear witness that Muhammad is His slave and messenger - seven phrases, and they are the greetings in the prayer."210 5. The tashahhud of 'Umar ibn al-Khattaab, who would teach the people the tashahhud while on the pulpit, saying, "Say:

All compliments are due to Allaah; all pure titles are due to Allaah; all good words [are due to Allaah]; all prayers are due to Allaah. Peace be on you, O Prophet, and also the mercy of Allaah and His blessings. Peace be on us and on the righteous slaves of Allaah. I bear witness that none has the right to be worshipped except Allaah, and I bear witness that Muhammad is His slave and messenger.211

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13.04.00.00 As-Salaah A'laa An-Nabiyy (Sending Prayers on the Prophet) Its Place & Manner He (sallallaahu 'alaihi wa sallam) used to send prayers on himself in the first tashahhud as well as the other.212 He also established it for his ummah, ordering them to send prayers on him after sending peace on him213, and he taught them several ways of doing so: 1.

O Allaah! send prayers on Muhammad214, and on his household, and on his wives and progeny, as you sent prayers on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad215, and his household, and his wives and progeny, as you sent blessings on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. This supplication he would use himself.216 2.

O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on [Ibraaheem, and on]217 the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah! send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on [Ibraaheem, and on]218 the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.219 3.

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O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on Ibraaheem, [and the family of Ibraaheem]; You are indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on [Ibraaheem, and] the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.220 4.

O Allaah! send prayers on Muhammad [the Unlettered Prophet], and on the family of Muhammad, as you sent prayers on [the family of] Ibraaheem; and send blessings on Muhammad [the Unlettered Prophet] and the family of Muhammad, as you sent blessings on [the family of] Ibraaheem among the nations; You are indeed Worthy of Praise, Full of Glory.221 5.

O Allaah! send prayers on Muhammad, Your slave and messenger, as You sent prayers on [the family of] Ibraaheem. And send blessings on Muhammad [Your slave and messenger], [and the family of Muhammad,] as you sent blessings on Ibraaheem [and on the famly of Ibraaheem].222 6.

O Allaah! send prayers on Muhammad and [on] his wives and progeny, as 131 | P a g e

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You sent prayers on [the family of Ibraaheem]. And send blessings on Muhammad, and [on] his wives and progeny, as You sent blessings on [the family of] Ibraaheem; You are indeed Worthy of Praise, Full of Glory.223 7.

O Allaah! send prayers on Muhammad, and on the family of Muhammad, and send blessings on Muhammad, and on the family of Muhammad, as you sent prayers and sent blessings on Ibraaheem and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.224

13.05.00.00 Important Notes about As-Salaah A'laa an-Nabiyy Sending Prayers on the Prophet of the Ummah 1) It can be seen that in most of these ways of sending prayers on the Prophet (sallallaahu 'alaihi wa sallam), there is no mention of Ibraaheem separate from his family, the wording being, "... as you have sent prayers on the family of Ibraaheem." The reason for this is that in 'Arabic, the family of a man includes the man as well as his dependants, e.g. in the words of the Exalted, "Allaah has chosen Aadam, Nooh, the family of Ibraaheem and the family of 'Imraan above all people" (aal-'Imraan 3:33);

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"We sent against them a violent tornado with showers of stones, except the family of Loot - We delivered them by early dawn" (Qamar 54:34); similar is his saying (sallallaahu 'alaihi wa sallam), O Allaah! send prayers on the family of Abu Awfaa. The phrase Ahl al-Bayt (people of the house) is also like this, e.g. "Allaah's grace and His blessings be on you, O people of the house" (Houd 11:73). Hence, Ibraaheem is included in "the family of Ibraaheem". Shaikh-ul-Islaam Ibn Taymiyyah says, "Most of the versions have, 'as you sent prayers on the family of Ibraaheem' and 'as you sent blessings on the family of Ibraaheem'; some have 'Ibraaheem' himself. This is because he is the cause of all prayers and purifications on them; the rest of his family are secondary recipients of all that. To show these two points, both wordings have been employed separately." Further, there is a well-known question among the people of knowledge: about the nature of the comparison in his statement, "as you sent prayers on ...", for it is true that the model for comparison is normally superior to the one being compared; here, the opposite is the case, since Muhammad (sallallaahu 'alaihi wa sallam) is greater than Ibraaheem, and so his superiority dictates that the prayers requested are more excellent than any prayers received or to be received by anyone else. The people of knowledge have provided many answers to this, and these can be found in Fath al-Baari and Jalaa' alIfhaam. They amount to about ten views, all of which are unsubstantiated, some weaker than others, except one, a well-ed view, and adopted by Shaikh-ul-Islaam Ibn Taymiyyah and Ibn al-Qayyim. This view is: "The family of Ibraaheem includes many prophets; none like them is found in the family of Muhammad. Therefore, when prayers on the Prophet (sallallaahu 'alaihi wa sallam) and his family are sought similar to that bestowed on Ibraaheem and his family, which includes prophets, the family of Muhammad receives out of that what is appropriate for them. Since the family of Muhammad does not reach the rank of the prophets, the extra blessings and benefit given to the prophets, including Ibraaheem, are left for Muhammad (sallallaahu 'alaihi wa sallam). Thus he gains a distinguished position which others cannot reach." Ibn al-Qayyim says, "This is the best of all the previous views: that Muhammad (sallallaahu 'alaihi wa sallam) is one of the family of Ibraaheem; in fact, he is the best of the family of Ibraaheem, as 'Ali ibn Talhah has related from Ibn 'Abbaas (radi Allaahu 'anhu) about the saying of the Exalted, "Allaah has chosen Aadam, Nooh, the family of Ibraaheem and the family of 'Imraan above all people" (aal-'Imraan 3:33); Ibn 'Abbaas said, "Muhammad is among the family of Ibraaheem". This is text for the fact that if other prophets descended from Ibraaheem are included in his family, then the inclusion of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is more fitting. Hence our saying, "... as you sent prayers on the family of Ibraaheem", includes the prayers sent on him and on the rest of the 133 | P a g e

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prophets descended from Ibraaheem. Allaah has then ordered us to specifically send prayers on Muhammad and his family, as much as we send prayers on him, along with the rest of Ibraaheem's family generally. Therefore, the Prophet's family receives out of that what is appropriate for them, leaving all of the remainder to him (sallallaahu 'alaihi wa sallam). There is no doubt that the total amount of prayers received by Ibraaheem's family, with the Messenger of Allaah (sallallaahu 'alaihi wa sallam) among them, is greater than that received by the Prophet (sallallaahu 'alaihi wa sallam) alone. Therefore, what is sought for him is such a great favour, definitely superior than that sought for Ibraaheem. Hence, the nature of the comparison and its consistency become clear. The prayers sought for him with these words are greater than those requested any other way, since what is requested with the supplication is that it be as much as the model of comparison, and that the Prophet (sallallaahu 'alaihi wa sallam) receive a large portion: the comparison dictates that what is requested is more than what was given to Ibraaheem and others. Thus, the excellence and nobility of Muhammad (sallallaahu 'alaihi wa sallam), over and above Ibraaheem and his family, which includes many prophets, is evident, and is as he deserves. This sending of prayers on the Prophet (sallallaahu 'alaihi wa sallam) becomes evidence for this excellence of his, and this is no more than he deserves. So, may Allaah send prayers on him and on his family, and send peace on them, many greetings of peace, and reward him from our supplications better than He has rewarded any prophet from his people. O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad, and on the family of Muhammad, as you sent blessings on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory." 2) The reader will see that this part of the Prayer, with all its different types, is always a sending of prayers on the family of the Prophet (sallallaahu 'alaihi wa sallam): on his wives and children as well as himself. Therefore, it is neither from the Sunnah, nor carrying out the Prophet's command, to leave it at "O Allaah! send prayers on Muhammad" only. Rather, one of these complete types of supplication must be used, as is reported from his action (sallallaahu 'alaihi wa sallam), whether in the first or the last tashahhud. There is text about this from Imaam Shaafi'i in al-Umm: "The tashahhud in the first and second instance is the same thing; by 'tashahhud', I mean the bearing of witness and the sending of prayers on the Prophet (sallallaahu 'alaihi wa sallam): neither will suffice without the other." In fact, one of the most amazing things to arise from this age and its intellectual anarchy is that one person, Muhammad Is'aaf Nashaasheebi, in his book al-Islaam as-Saheeh ("The Correct Islaam"), has the audacity to reject the sending of prayers on the family of the Prophet (sallallaahu 'alaihi wa sallam) when sending prayers on him, despite it being firmly established in the Saheehs of al-Bukhaari and Muslim, and elsewhere, on the authority of several Companions, e.g. Ka'b ibn 'Ujrah, Abu Humaid as-Saa'idi, Abu Sa'eed al-Khudri, Abu Mas'ood al-Ansaari, Abu Hurairah and Talhah ibn 'Ubaidullaah! 134 | P a g e

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In their ahaadeeth, it is found that they asked the Prophet (sallallaahu 'alaihi wa sallam), "How do we send prayers on you?", so he taught them this way of doing so. Nashaasheebi's argument for his view is that Allaah the Exalted did not mention anyone else with the Prophet (sallallaahu 'alaihi wa sallam) in His saying: "O you who believe! Send prayers on him, and salute him with all respect." (Ahzaab 33:56) He then goes on to say in his refutation that the Companions asked him (sallallaahu 'alaihi wa sallam) that question because the meaning of "salaah" was known to them as "supplication", so they were asking: "How can we supplicate to you?"! This is a clear deception, for their question was not about the meaning of "salaah" on him, in which case he would have a point, but it was about the manner of doing the salaah on him, as is found in the narrations to which we have referred. Thus it all fits, for they asked him about the way of doing it according to the Sharee'ah, something which they could not possibly find out except from the guidance of the All-Knowing, All-Wise, Giver of the Sharee'ah. Similarly, they could also ask him about the way of performing the Salaah made obligatory by words of the Exalted such as "Establish the Salaah (Prayer)"; for their knowledge of the literal meaning of "Salaah" could not remove their need to ask about its manner according to the Sharee'ah, and this is crystal clear. As for Nashaasheebi's argument referred to, it is of no consequence, for it is well-known among the Muslims that the Prophet (sallallaahu 'alaihi wa sallam) is the expounder of the words of the Lord of the Worlds, as He says: "And We have sent down to you the Message that you may explain clearly to the people what is sent for them" (Nahl 16:44). Hence, the Prophet (sallallaahu 'alaihi wa sallam) explained the way of doing salaah on him, and it included mention of his family, so it is compulsory to accept that from him, due to Allaah's saying: So take what the Messenger gives you (Hashr 59:7), and the well-known authentic hadeeth, Verily, I have been given the Qur'aan and something similar to it.225 I really wonder what Nashaasheebi and those taken in by his pompous words would say if someone were to reject the tashahhud in prayer altogether, or reject the menstruating woman's abstaining from prayer and fasting, all with the argument that Allaah the Exalted did not mention the tashahhud in the Qur'aan; He only mentioned bowing and prostration, and He did not exempt a menstruating woman from prayer and fasting in the Qur'aan!! So, do they agree with such arguments, which are along the lines of his original one, or not? If they do, and we hope not, then they have strayed far, far away from guidance, and have left the mainstream of the Muslims; if they do not, then they are correct in agreeing with us, and their reasons for rejecting those arguments are exactly the same as our reasons for rejecting Nashaasheebi's original pronouncement, which we have explained clearly. Therefore beware, O Muslims, of attempting to understand the Qur'aan without recourse to the Sunnah, for you will never be able to do that, even if you were the Seebawaih226 of 135 | P a g e

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the age, the expert of the age in the 'Arabic language. Here is an example in front of you, for this Nashaasheebi is one of the leading scholars of the 'Arabic language of this period; you have seen how he has strayed, after being deceived by his knowledge of the language, by not seeking the aid of the Sunnah in understanding the Qur'aan; in fact he has rejected this aid, as you know. There are many other examples of this - there is not enough room here to mention them, but what we have mentioned will suffice, and Allaah is the Granter of all capability. 3) The reader will also see that in none of these types of salaah on the Prophet (sallallaahu 'alaihi wa sallam) is there the word sayyid (chief, leader). The later scholars have differed about the validity of its inclusion in the Ibraaheemee salaah. Due to lack of space we will not go into the details of that nor make mention of those who rejected its validity in keeping with the Prophet (sallallaahu 'alaihi wa sallam)'s complete teaching to his ummah when he instructed, "Say: O Allaah! send prayers on Muhammad ..." on being asked about the manner of salaah on him, but we will quote the Haafidh Ibn Hajr al-'Asqalaani on this, bearing in mind his position as one of the great Shaafi'i scholars of both hadeeth and fiqh, for contradiction of this teaching of the Prophet (sallallaahu 'alaihi wa sallam) has become widespread among Shaafi'i scholars! Haafiz Muhammad ibn Muhammad ibn Muhammad al-Ghuraabeeli (790- 835 AH), a companion of Ibn Hajr, said, and I quote from his manuscript227: He (i.e. Ibn Hajr), may Allaah benefit us with his life, was asked about the features of salaah on the Prophet (sallallaahu 'alaihi wa sallam), whether during prayer or outside it, compulsory or recommended: Is one of its conditions that the Prophet (sallallaahu 'alaihi wa sallam) be attributed with sayaadah (leadership), e.g. 'O Allaah! send prayers on sayyidinaa (our leader) Muhammad ...' or 'the foremost of creation', or 'the leader of the children of Aadam' etc.? Or should one stick to 'O Allaah! send prayers on Muhammad'? Which of these two is the better approach: including the word sayyid, due to it being an established attribute of the Prophet (sallallaahu 'alaihi wa sallam), or leaving it out due to the absence of it in the narrations? He (Ibn Hajr), may Allaah be pleased with him, replied: "Yes, to follow the narrated wording is superior. It cannot be said, "Maybe the Prophet (sallallaahu 'alaihi wa sallam) himself did not say it out of modesty, just as he did not say (sallallaahu 'alaihi wa sallam) on mention of his name, although his ummah has been encouraged to do so" - for we say that if that were superior, it would have been quoted from the Companions and then from the Successors, but we do not come across it in any narrations from any Companion or Successor. This is despite the volume of quotations from them. We have Imaam Shaafi'i, may Allaah exalt his rank, one of the foremost among men in his respect for the Prophet (sallallaahu 'alaihi wa sallam), saying in the preface to his book which is a base for the people of his madhhab: "O Allaah! send prayers on Muhammad ..." etc. until the end of what his judgment dictated, "... every time one of the ers re him, and every time one of the heedless fails to him", which he seems to have deduced from the authentic hadeeth which has 136 | P a g e

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in it that the Prophet (sallallaahu 'alaihi wa sallam) saw the Mother of the Believers engaging in long and numerous glorifications, so he said to her, "You have said words which, if weighed against the following, would be balanced: Glorified be Allaah, as many times as the number of His creation"; he (sallallaahu 'alaihi wa sallam) used to like supplications which were concise, but exhaustive in meaning. Qaadi 'Iyaad set out a chapter about salaah on the Prophet (sallallaahu 'alaihi wa sallam) in his book ash- Shifaa' (The Book of Cure), quoting in it narrations from the Prophet (sallallaahu 'alaihi wa sallam) on the authority of several Companions and Successors; in none of these is the word sayyid reported: a) The hadith of 'Ali, that he used to teach them the manner of salaah on the Prophet (sallallaahu 'alaihi wa sallam) by saying, O Allaah, Spreader of Plains, Originator of Heights, send the foremost of Your prayers, the most fertile of Your blessings, and any remaining compliments, on Muhammad, Your slave and messenger, the opener of what is closed. b) Again from 'Ali, that he used to say, "The prayers of Allaah, the Beneficent, the Merciful, of the Angels nearest (to Allaah), of the Prophets, of the Sincere ones, of the Witnesses, of the Righteous, and of whatever glorifies You, O Lord of the Worlds, be on Muhammad son of 'Abdullaah, Seal of the Prophets, Imaam of the Godfearers, ... etc." c) On the authority of 'Abdullaah ibn Mas'ood, that he used to say, "O Allaah! send Your prayers, Your blessings and Your mercy, on Muhammad, Your slave and messenger, the imaam of goodness, the messenger of mercy, ..." etc. d) From al-Hasan al-Basri, that he used to say, "Whoever wants to drink from the cup which quenches, from the fount of the al-Mustafaa, should say: O Allaah! send prayers on Muhammad, and on his family, his Companions, his wives, his children, his descendants, his household, his in-laws, his helpers, his followers, and all those who love him." This is what he (Qaadi 'Iyaad) has written in ash- Shifaa', regarding the manner of salaah on the Prophet, on the authority of the Companions and those who succeeded them, and he also mentioned other things in it. Yes, it is related in a hadeeth of Ibn Mas'ood that in his salaah on the Prophet (sallallaahu 'alaihi wa sallam), he would say, "O Allaah! send the best of Your prayers, mercy and blessings on the leader (sayyid) of the messengers ..." etc., transmitted by Ibn Maajah, but its isnaad is weak, so the hadeeth of 'Ali, transmitted by Tabaraani with a acceptable isnaad, takes precedence. This hadeeth has difficult words, which I have reported and explained in the book Fadl an-Nabi (Excellence of the Prophet (sallallaahu 'alaihi wa sallam)") by Abul Hasan ibn al-Faaris. Some Shaafi'is have said that if a man took an oath to send the best salaah on the Prophet (sallallaahu 'alaihi wa sallam), the way to fulfil his oath would be to say, "O Allaah! send prayers on Muhammad every time the ers him or the heedless fail to him"; Nawawi said, "The one which is most fitting to be designated as correct is that one should say: O Allaah! send prayers on Muhammad, and on the family of Muhammad, as you sent prayers on Ibraaheem ..." Several of the later scholars have 137 | P a g e

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replied to this by saying that in neither of the two ways mentioned above is there anything to prove which is superior as regards narration, but as regards the meaning, then the former is clearly superior. This issue is well-known in the books of fiqh, and of all the scholars of fiqh who addressed this issue, without exception, in none of their words does the word sayyid appear. Had this additional word been commendable, it would not have escaped all of them, leaving them ignorant of it. All good is in following what is narrated, and Allaah knows best." Ibn Hajr's view of the unacceptability of describing the Prophet (sallallaahu 'alaihi wa sallam) as sayyid during the salaah on him in accordance with the Qur'aanic order, is also that of the Hanafi scholars. It is the view which must be adhered to, for it is a true indication of love for him, (sallallaahu 'alaihi wa sallam); ﴿

ْ ُ‫ق‬ ‫ه‬ ِ ُ‫م ت‬ ْ ُ ‫ه فَممات ّب ُِعوِني ي‬ َ ‫حب ّممو‬ ْ ِ‫ل إ‬ ُ ‫م الل ّم‬ ُ ‫حب ِب ْك ُم‬ َ ‫ن الل ّم‬ ْ ُ ‫ن ك ُن ْت‬ ﴾3:31

"Say: If you do love Allaah, then follow me: Allaah will love you." [Surah Al-'Imran, 3:31] Because of this, Imaam Nawawi said in Rawdah at-Taalibeen (1/265), "The most complete salaah on the Prophet (sallallaahu 'alaihi wa sallam) is: O Allaah! send your prayers on Muhammad ..." etc., corresponding to type no. 3 given, in which there is no mention of sayyid! 4) It should be known that types nos. 1 and 4 are the ones which the Messenger of Allaah (sallallaahu 'alaihi wa sallam) taught his Companions when they asked about the manner of salaah on him, so this has been used as evidence that these are the best ways of doing the salaah on him, for he would not choose anything for them or himself except the best and noblest. Imaam Nawawi, as mentioned, endorsed (in Rawdah at- Taalibeen) that if a man were to take an oath to do the best possible salaah on the Prophet (sallallaahu 'alaihi wa sallam), this could not be fulfilled except in these ways. Subki has given another reason: whoever does salaah with those types has made salaah on the Prophet (sallallaahu 'alaihi wa sallam) with certainty, and whoever does so with other words is in doubt whether or not he has performed the prayers as requested. This is because they said, "How do we send prayers on you?" and he replied, "Say: ...", thus defining their salaah on him as their saying such-and-such. This was mentioned by Haitami in ad-Darr al-Mandood (25/2); he then said (27/1) that the objective is achieved with all the types which have occurred in authentic ahaadeeth. 5) It should be known that it is not valid to combine all these way into one way of salaah, and the same goes for the different tashahhuds given previously. In fact, that would be an innovation in the religion; the Sunnah is to say different ones at different times, as 138 | P a g e

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Shaikh-ul-Islaam Ibn Taymiyyah has explained in his discussion of the takbeers of the two 'Eids (Majmoo' al-Fataawaa 29/253/1). 6) 'Allaamah Siddeeq Hasan Khaan says in his book Nuzul al- Abraar bil 'Ilm alMa'thoor min al-Ad'iyah wal-Adhkaar, after giving many ahaadeeth about the excellence of repeated salaah on the Prophet (sallallaahu 'alaihi wa sallam) (p. 161): "There is no doubt that the foremost among the Muslims in sending salaah on him (sallAllaahu 'alaihi wa sallam) are the People of Hadeeth and the narrators of the purified Sunnah, for it is one of their duties in this noble branch of learning to make salaah on him before every hadeeth, and so their tongues are always engaged in his mention, may Allah grant him mercy and peace. There is no book of Sunnah or collection of hadeeth, be it a jaami', musnad, mu'jam, juz', etc., except that it comprises thousands of ahaadeeth; even one of the least bulky ones, Suyooti's al-Jaami' as-Sagheer, contains ten thousand ahaadeeth, and the rest of the collections are no different. So this is the Saved Sect: the body of the People of Hadeeth, who will be the closest among men to the Messenger of Allaah (sallallaahu 'alaihi wa sallam) on the Day of Resurrection, and the most likely to be rewarded by his intercession (sallallaahu 'alaihi wa sallam), may my mother and father be sacrificed for him! This excellence of the People of Hadeeth cannot be sured by anyone unless he does more than what they do, something which is well-nigh impossible. Therefore, O desirer of good, seeker of salvation, no matter what, you should either be a muhaddith, or be close to the muhadditheen; do not be otherwise ... for apart from that there is nothing which will benefit you." I ask Allaah, Blessed and Exalted, to make me one of these People of Hadeeth, who are the closest among men to the Messenger of Allaah (sallallaahu 'alaihi wa sallam); perhaps this book will be a testimony to that. May Allaah shower His mercy on Imaam Ahmad, who recited: The religion of Muhammad is in narrations, The best mounts for a young man are the traditions; Turn not away from Hadeeth and its people, For Opinion is night, while Hadeeth is day, A young man can be ignorant of the guidance ... Although the sun is shining in all its splendour !

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He (sallallaahu 'alaihi wa sallam) also set the guidance of du'aa in this tashahhud as well, saying, When you sit after every two rak'ahs, then say: All compliments are due to Allaah ... (till the end of that supplication, and then said:) ... then he should select of the supplications what is most pleasing to him.228

13.07.00.00 Standing up for the Third and then the Fourth Rak'ah Next, he (sallallaahu 'alaihi wa sallam) would get up for the third rak'ah with takbeer229, and he ordered "the one who prayed badly" to do so: Then do that in every rak'ah, as before. "When he (sallallaahu 'alaihi wa sallam) stood from the sitting position, he would say takbeer, and then stand up"230; and "he (sallallaahu 'alaihi wa sallam) would raise his hands"231 with this takbeer sometimes. "When he wanted to stand up for the fourth rak'ah, he would say: Allaah is the Greatest"232, and he ordered "the one who prayed badly" likewise, as before, and "he (sallallaahu 'alaihi wa sallam) would raise his hands"233 with this takbeer sometimes. "He would sit up straight on his left foot, at ease, until every bone returned to its proper place, then stand up, ing himself on the ground; and he would clench his fists234: ing himself with his hands when standing up."235 He would recite al-Faatihah in both these rak'ahs, and he ordered "the one who prayed badly" to do that. In Zuhr prayer, he would sometimes add a few aayaat to this, as has been explained under "Recitation in Zuhr Prayer".

13.08.00.00 Qunoot in the Five Prayers because of a Calamity "When he (sallallaahu 'alaihi wa sallam) wanted to supplicate against someone, or supplicate for someone, he would perform qunoot236 in the last rak'ah, after rukoo'; after having said: Allaah listens to the one who praises Him.237 "He would supplicate loudly"238, "raise his hands"239, and "those behind him would say: aameen"240.

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"He was known to perform qunoot in all five prayers" 241, although "he would only perform qunoot in them when he supplicated for a people or supplicated against a people"242. For example, he once said, O Allaah! rescue al-Waleed ibn al- Waleed, and Salamah ibn Hishaam, and 'Ayyaash ibn Abi Rabee'ah. O Allaah! harden Your penalty on (the tribe of) Mudar, and cause for it years (of famine) like the years of Yoosuf. [O Allaah! curse Lahyaan, and Ru'l, and Dhakwaan, and 'Usayyah, who disobeyed Allaah and His Messenger!]243 Then, "he would say: Allaah is the Greatest when he had finished qunoot and prostrate."244

13.09.00.00 Qunoot in Witr Prayer "He (sallallaahu 'alaihi wa sallam) used to perform qunoot in the (odd) rak'ah of the Witr prayer"245 sometimes246, and "he would perform it before rukoo'."247 He taught al-Hasan ibn 'Ali (radi Allaahu 'anhu) to say [after finishing his recitation in Witr]:

"O Allaah! guide me among those whom You have guided; and pardon me among those who You have pardoned; and turn on me in friendship among those on whom You have turned in friendship; and bless me in what You have bestowed; and save me from the evil of what You have decreed; [for] indeed You decree, and none can influence You; [and] he is not humiliated whom You have befriended; [nor is he honoured who is Your enemy.] Blessed are You, O Lord, and Exalted. [There is no place of safety from You except towards You.]"248 ---------------------------------------------------------------Chapter 13 Footnotes 175Nasaa'i (1/173) with a saheeh isnaad. 176Bukhaari & Abu Daawood. 177Abu Daawood & Baihaqi with a good sanad.

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178Tayaalisi, Ahmad & Ibn Abi Shaibah. About iqàa', Abu Ùbaidah and others said, "It is when a man presses his buttocks against the ground, keeps his shins upright, and leans his hands on the ground, the way a dog does." This is different to the iqàa' between sajdahs, which is approved in the Sunnah, as covered previously. 179Muslim, Abu Àwaanah & others. It is given in Irwaa' (316). 180Muslim & Abu Àwaanah. 181Abu Daawood & Nasaa'i with a saheeh sanad. It is as though the meaning is that he would not separate his elbows from his side, as Ibn al-Qayyim has elucidated in Zaad al-Maàad. 182Baihaqi & Haakim , who declared it saheeh and Dhahabi agreed. It is given, as well as the next one, in Irwaa' (380). 183Ahmad & Abu Daawood with a good isnaad. 184Àbdur Razzaaq; Àbdul Haqq declared it saheeh in his Ahkaam (no. 1284 - with my checking). 185Muslim, Abu Àwaanah & Ibn Khuzaimah. Humaidi (13/1) and Abu Ya`laa (275/2) added with a saheeh sanad on the authority of Ibn Ùmar: "and this is the shooting of the devil; no-one will forget when he does this", and Humaidi raised his finger. Humaidi also said that Muslim bin Abi Maryam said, "A man related to me that in a church in Syria, he saw images of Prophets depicted like this", and Humaidi raised his finger. This is an extremely strange remark, but its sanad up to "the man" is saheeh. 186Muslim & Abu Àwaanah. 187Abu Daawood, Nasaa'i, Ibn al-Jaarood in al-Muntaqaa (208), Ibn Khuzaimah (1/86/1-2) & Ibn Hibbaan in his Saheeh (485) with a saheeh sanad. Ibn al-Mulaqqin also declared it saheeh (28/2), and it has a ing narration in Ibn Àdi (287/1). 188ibid. About "supplicating with it", Imaam Tahaawi said, "This is evidence that it was at the end of the prayer." Hence, there is evidence in this that the Sunnah is to continue pointing and moving the finger until the tasleem, for the supplication is until then. This is the view of Maalik and others. Imaam Ahmad was asked, "Should a man point with his finger during prayer?" He replied, "Yes, vigorously." (Mentioned by Ibn Haani in his Masaa'il of Imaam Ahmad, 1/80). From this, it is clear that moving the finger in tashahhud is a proven sunnah of the Prophet (sallallaahu àlaihi wa sallam), and it was practised by Ahmad and other imaams of the Sunnah. Therefore, those who think that it is pointless and irrelevant and has nothing to do with the Prayer, should fear Allaah, since because of this, they do not move their fingers although they know it to be an established sunnah; and they take great pains to interpret it in a way which is inconsistent with the Àrabic way of expression and contrary to the understanding of the imaams with regard to it. 142 | P a g e

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The amazing thing is that some of them will defend an imaam on other issues, even if his opinion conflicts with the Sunnah, with the argument that to point out the imaam's mistakes inevitably means to taunt and disrespect him. They then forget this and reject this established sunnah, at the same time mocking at those who practise it. Whether or not they realise it, their mockery also includes those imaams whom they often defend wrongly, and who are correct about the Sunnah this time! In fact, they are deriding the Prophet (sallallaahu àlaihi wa sallam) himself, for he is the one who brought us this sunnah, and so jeering at it is equivalent to jeering at him. << But what is the reward for those among you who behave like this except ... >> As for putting the finger down after pointing, or limiting the movement to the affirmation (saying laa ilaaha: 'there is no god ...') and negation (saying: illallaahu: '... except Allaah'), all of that has no basis in the Sunnah; in fact, it is contrary to the Sunnah, as this hadeeth proves. Further, the hadeeth that he would not move his finger does not have an authentic isnaad, as I have explained in Daèef Abi Daawood (175). Even if it were authentic, it is negatory, while the hadeeth above is affirmatory: the affirmatory takes precedence over the negatory, as is well-known among the scholars. 189Ahmad, Bazzaar, Abu Ja`far al-Bukhteeri in al-Amaali (60/1), Àbdul Ghani alMaqdisi in his Sunan (12/2) with a hasan sanad, Rooyaani in his Musnad (249/2) & Baihaqi . 190Ibn Abi Shaibah (2/123/2) with a hasan sanad. 191Ibn Abi Shaibah (12/40/1, 2/123/2) & Nasaa'i . Haakim declared it saheeh and Dhahabi agreed, and there is a ing narration for it in Ibn Abi Shaibah. 192Nasaa'i & Baihaqi with a saheeh sanad. 193Muslim & Abu Àwaanah. 194Baihaqi transmitted it as a narration from Àa'ishah with a good isnaad, as verified by Ibn al-Mulaqqin (28/2). 195Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (338). 196Nasaa'i, Ahmad & Tabaraani in Mu`jam al-Kabeer (3/25/1) with a saheeh sanad. The literal meaning of the hadeeth is evidence for the validity of supplication in every tashahhud, even the one not adjacent to the tasleem, and this is the view of Ibn Hazm (rahimahullaah). 197Nasaa'i with a saheeh sanad. 198Bukhaari & Muslim. 199Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.

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200Ar. tahiyyaat, i.e. "all words which imply peace, sovereignty and eternity, are due to Allaah." (Nihaayah) 201Ar. salawaat, i.e. "all supplications which are used to glorigy the majesty of Allaah, for He is fully entitled to them, and none but Him is worthy of them." (Nihaayah) 202Ar. tayyibaat, i.e. "all good and pure words suitable for praising Allaah, not those ones incompatible with his attributes with which kings were greeted." (Fath alBaari) 203meaning seeking of refuge with Allaah and being strengthened by him, since asSalaam (Peace) is actually a name of Allaah. Hence, the greeting effectively means: Allaah be a watcher and safeguard over you. Similarly, it is said, "Allaah be with you", i.e. in His safeguarding, help and favour. 204A term for all the good continuously emanating from Allaah. 205Bukhaari, Muslim, Ibn Abi Shaibah (1/90/2), Siraaj & Abu Ya`laa in his Musnad (258/2). It is given in Irwaa' (321). Ibn Masòod's statement, "We said: Peace be on the Prophet" clarifies that the Companions (radi Allaahu ànhum) used to say, "Peace be on you, O Prophet" in tashahhud while the Prophet (sallallaahu àlaihi wa sallam) was alive, but when he died, they ceased to do that, instead saying, "Peace be on the Prophet". Undoubtedly, this was with the endorsement of the Prophet (sallallaahu àlaihi wa sallam); this is ed by the fact that Àa'ishah (radi Allaahu ànhaa) would similarly teach the tashahhud in prayer with "Peace be on the Prophet", as transmitted by Siraaj in his Musnad (9/1/2) & Mukhlis in al-Fawaa'id (11/54/1) with two saheeh isnaads from her. Ibn Hajar says, "This addition shows clearly that they used to say 'Peace be on you, O Prophet', addressing him directly during his life, but when the Prophet (sallallaahu àlaihi wa sallam) died, they stopped addressing him and mentioned him in the third person instead, saying 'Peace be on the Prophet'." He also says in a different place, "Subki said in Sharh al-Minhaaj, after mentioning this narration from Abu Àwaanah only, 'If this is authentically-reported from the Companions, it proves that after his time, it is not compulsory to address the Prophet (sallallaahu àlaihi wa sallam) directly in the greeting of peace, so one says: Peace be on the Prophet.' (Ibn Hajar continues:) This is authentic without doubt (i.e. because it is established in Sahih al-Bukhaari ), and I have also found strong for it:- Àbdur Razzaaq said: Ibn Juraij informed me: Àtaa' informed me that the Companions used to say 'Peace be on you, O Prophet' while the Prophet (sallallaahu àlaihi wa sallam) was alive, but after he died, they would say 'Peace be on the Prophet', and this is a saheeh isnaad. As for Saèed bin Mansoor's narration from Abu Ùbaidah bin Àbdullaah bin Masòod, who reported from his father that the Prophet (sallallaahu àlaihi wa sallam) taught them the tashahhud, and then he (Àbdullaah bin 144 | P a g e

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Masòod) said it (the tashahhud); Ibn Àbbaas said: We used to say 'Peace be on you, O Prophet' only while he was alive, to which Ibn Masòod replied, 'This is how we were taught, and this is how we teach it', it would appear that Ibn Àbbaas said this as a matter of discussion but Ibn Masòod did not accept. However, the narration of Abu Ma`mar (i.e. the narration of Bukhaari ) is more authentic, since Abu Ùbaidah did not hear (ahaadeeth) from his father, and furthermore, the isnaad up to Abu Ùbaidah is weak." (End of quote from Ibn Hajar) These words of Ibn Hajar have been quoted by several scholars in their analysis, e.g. Qastalaani, Zarqaani, Lucknowi, etc. They all chose to give his words without commenting further. This discussion is treated more fully in al-Asl. 206Muslim, Abu Àwaanah, Shaafiì & Nasaa'i . 207see next note. 208These two additions have been proved to be part of the tashahhud from the Prophet (sallallaahu àlaihi wa sallam). Ibn Ùmar did not add them of his own accord (far is he above such a thing! ); in fact, he learnt them from other Companions who reported them from the Prophet (sallallaahu àlaihi wa sallam), and he then added them to the tashahhud which he heard from the Prophet (sallallaahu àlaihi wa sallam) directly. 209Abu Daawood & Daaraqutni, who declared it saheeh. 210Muslim, Abu Àwaanah, Abu Daawood & Ibn Maajah. 211Maalik & Baihaqi with saheeh isnaads. Although this hadeeth is mawqoof, it is effectively marfoo`, for it is known that this sort of thing is not said from personal opinion, since it were so, it would be no better than any other sayings of dhikr, as Ibn Àbdul Barr has said. *NB: In none of the types of tashahhud is there the addition: wa maghfiratuhu (... "and His forgiveness"), so one should not be accustomed to it. Hence some of the Salaf rebuked it, as the following narrations show: Tabaraani (3/56/1) reported with a saheeh isnaad from Talhah bin Musarrif, who said: Rabee` bin Khaitham added during tashahhud, "... and His blessings, and His forgiveness"! So Àlqamah said, "We stop where we were taught: Peace be upon you, O Prophet, and also the mercy of Allaah and His blessings"; Àlqamah was actually following the example of his teacher Àbdullaah bin Masòod (radi Allaahu ànhu), from whom it is authentically-reported that he was teaching a man the tashahhud: when he got to "I bear witness that there is no (true) god except Allaah ...", the man said: "alone, He has no partner", to which Àbdullaah said, "He is so, but we stop at where we were taught." (Transmitted by Tabaraani in Mu`jam al-Awsat, no. 2848, with a saheeh isnaad.) 212Abu Àwaanah in his Saheeh (2/324) & Nasaa'i . 145 | P a g e

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213They had said, "O Messenger of Allaah, we have been taught how to send peace on you (i.e. in tashahhud), but how do we send prayers on you? He said, "Say: O Allaah! send prayers on Muhammad ..." etc. Thus he did not specify one tashahhud to the exclusion of another, so there is evidence here to establish sending prayers on him in the first tashahhud also. This is the way of Imaam Shaafiì, as in the text of his book alUmm, and it is held to be correct by his companions, as Nawawi has explained in alMajmoo` (3/460) and ed in Rawdah Taalibeen (1/263). It is also the view of Wazeer bin Hubairah al-Hanbali in al-Ifsaah, as Ibn Rajab ha quoted and strongly ed in Dhail Tabaqaat (1/280). Many ahaadeeth exist about sending prayers on him (sallallaahu àlaihi wa sallam) in tashahhud; in none of them is there any such specification mentioned. In fact, these ahaadeeth are general, hence including every tashahhud, and I have given them in al-Asl as ta`leeq, but not in the main text, for they do not satisfy our conditions for authenticity. However, they do each other in meaning, and those who reject and oppose this have no authentic evidence to use as proof, as I have detailed in al-Asl. Similarly, to say that adding anything to "O Allaah! send prayers on Muhammad" is makrooh has no basis in the Sunnah, nor is there any convincing proof for it. In fact, we see that whoever says this does not implement the previous instruction of the Prophet (sallallaahu àlaihi wa sallam), "Say: O Allaah! send prayers on Muhammad, and on the family of Muhammad ..." ; there is more to this discussion in al-Asl. 214One of the earliest views about the meaning of "sending prayers on the Prophet (sallallaahu àlaihi wa sallam)" is that of Abu al-Àaliyah (with reference to Surah alAhzaab, 33:56), "Allaah's sending prayers on his Prophet means His exalting him and raising his rank; the angels' and others' sending prayers means their seeking this from Allaah, and here it is meant asking the prayers to be increased, not asking for the original prayer in itself." Ibn Hajar quoted this in Fath al-Baari, and went on to refute the widespread notion that the Lord's prayer on someone is His Mercy; Ibn al-Qayyim also clarified this in Jalaa' al-Afhaam, leaving little scope for further comment. 215from barakah: growth, increase. Hence this supplication secures for Muhammad the good which Allaah granted to the family of Ibraaheem, continual, established good, as well as its multiplying and increase. 216Ahmad & Tahaawi with a saheeh sanad. 217see next note. 218These two additions are conclusively found in Bukhaari, Tahaawi, Baihaqi, Ahmad & Nasaa'i . They also exist via different routes of narration in other types of this supplication (see nos. 3,7), and so do not be confused by Ibn al-Qayyim's view in Jalaa' al-Afhaam (p. 198), following in the footsteps of his great teacher Ibn Taymiyyah in al-Fataawaa (1/16), "There is no authentic hadeeth with the phrases 'Ibraaheem' and 'the family of Ibraaheem' together"; here, we have shown you such 146 | P a g e

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authentic ahaadeeth. Ibn al-Qayyim's error is further established by the fact that he himself declared no. 7 saheeh, which contains what he denied above! 219Bukhaari, Muslim, Humaidi (138/1) & Ibn Mandah (68/2), who said, "There is consensus on this hadeeth being authentic." 220Ahmad, Nasaa'i & Abu Ya`laa in his Musnad (44/2) with a saheeh sanad. 221Muslim, Abu Àwaanah, Ibn Abi Shaibah (2/132/1) & Abu Daawood; Haakim declared it saheeh. 222Bukhaari, Nasaa'i, Tahaawi, Ahmad & Ismaaèel al-Qaadi in Fadl as-Salaah àlaa Nabi sallallaahu àlaihi wa sallam (p. 28 1st ed., p. 62 2nd ed. with my checking). 223Bukhaari, Muslim & Nasaa'i. 224Nasaa'i, Tahaawi, Abu Saèed bin al-Àrabi in al-Mu`jam (79/2) with a saheeh sanad. Ibn al-Qayyim gave its source as Muhammad bin Ishaaq as-Siraaj in Jalaa' al-Afhaam (pp. 14-15) and then declared it saheeh. This wording includes both 'Ibraaheem' and 'the family of Ibraaheem', something overlooked by both Ibn al-Qayyim & his teacher Ibn Taymiyyah, as explained above. 225 Abu Daawood & Ahmad with a saheeh isnaad. 226 a famous grammarian and scholar of the Àrabic language of the second century AH. 227which is preserved in the Zaahiriyyah Library in Damascus. 228 Nasaa'i, Ahmad & Tabaraani with various isnaads from Ibn Masòod - the details are given in as-Saheehah (878) - and there is a ing hadeeth of Ibn az-Zubair in Majma` az-Zawaa'id (2/142). 229Bukhaari & Muslim. 230Abu Ya`laa in his Musnad (284/2) with a good isnaad. It is given in Silsilah al-Ahaadeeth as-Saheehah (604). 231Bukhaari & Abu Daawood. 232ibid. 233Abu Àwaanah & Nasaa'i with a saheeh sanad. 234literally, "as one who kneads dough." 235Harbi in Ghareeb al-Hadeeth; its meaning is found in Bukhaari and Abu Daawood. As for the hadeeth, he forbade that a man should himself with his hand when getting up during prayer", it is munkar and not authentic, as I have explained in Silsilah al-Ahaadeeth ad-Daèefah (967). 236Qunoot: carries several meanings, e.g. humility, devotion. What is meant here is the special supplication while standing during prayer. 147 | P a g e

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237Bukhaari & Ahmad. 238ibid. 239Ahmad & Tabaraani with a saheeh sanad. To raise the hands in qunoot is the madhhab of Ahmad and also Ishaaq bin Raahawaih, cf. Marwazi's Masaa'il (p. 23). As for wiping the face with the hands, it is not reported in this position, and is thus an innovation; as for outside of prayer, it is not authentically-reported: all that has been transmitted in this regard is either weak or very weak, as I have shown in Daèef Abi Daawood (262) & Silsilah al-Ahaadeeth as-Saheehah (597). This is why Ìzz bin Àbd as-Salaam said in one of his fatwas, "Only an ignorant person does it." See Appendix 8. 240Abu Daawood & Siraaj ; Haakim declared it saheeh, and Dhahabi & others agreed. 241Abu Daawood, Siraaj & Daaraqutni with two hasan sanads. 242Ibn Khuzaimah in his Saheeh (1/78/2) & Khateeb in Kitaab al-Qunoot with a saheeh sanad. 243Bukhaari & Ahmad; the addition is in Muslim. 244Nasaa'i, Ahmad, Siraaj (109/1) & Abu Ya`laa in his Musnad with a good sanad. 245Ibn Nasr & Daaraqutni with a saheeh sanad. 246We have said, "... sometimes" because the Companions who narrated the Witr prayer did not mention the qunoot in it, whereas had the Prophet (sallallaahu àlaihi wa sallam) done so always, they would have all mentioned it. However, Ubayy ibn Ka`b alone narrated the qunoot in Witr, so this shows that he used to do it sometimes. Hence, this is evidence that qunoot in Witr is not obligatory (waajib), and this is the opinion of the majority of scholars. For this reason, the researching Hanafi scholar, Ibn al-Humaam, recognised in Fath al-Qadeer (1/306,359,360) that the view of it being obligatory is feeble and not substantiated by evidence. This shows his fairness and lack of party-spirit, for this view which he has ed is contrary to his madhhab ! 247Ibn Abi Shaibah (12/41/1), Abu Daawood, Nasaa'i in Sunan al-Kubraa (218/12), Ahmad, Tabaraani, Baihaqi & Ibn Àsaakir (4/244/2) narrated this, along with the supplication after it, with a saheeh sanad. Ibn Mandah narrated the supplication only in Tawheed (70/2) with a different, hasan sanad. Its takhreej is also given in Irwaa' (426). 248Ibn Khuzaimah (1/119/2) & also Ibn Abi Shaibah etc., as for the last hadeeth. *NB: Nasaa'i adds at the end of the qunoot: wa sall-Allaahu àla-n-Nabiyy al-Ummiyy ("may Allaah send prayers on the Unlettered Prophet"), related with a weak isnaad; among those who declared it daèef are Ibn Hajar al-Àsqalaani & Zurqaani. Therefore, we have not included it in our system of combining acceptable narrations. Ìzz bin Àbd as-Salaam said in al-Fataawaa (66/1,1962), "To send prayers on the 148 | P a g e

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Messenger of Allaah (sallallaahu àlaihi wa sallam) in qunoot is not authentic, nor is it fitting to add to the Messenger of Allaah (sallallaahu àlaihi wa sallam)'s prayer in any way." This view of his shows that he did not widen the argument by including the idea of bidàh hasanah ("good" innovation), as some of the later scholars are prone to doing ! However, it is proved in the hadeeth about Ubayy bin Ka`b leading the people during the Ramadaan night prayers that he used to send prayers on the Prophet (sallallaahu àlaihi wa sallam) at the end of the qunoot, and that was during the reign of Ùmar (radi Allaahu ànhu) - transmitted by Ibn Khuzaimah in his Saheeh (1097). Similarly is proved from Abu Haleemah Muàadh al-Ansaari, who also used to lead them during Ùmar's rule transmitted by Ismaaèel al-Qaadi (no. 107) & others, so this addition is justified by the practice of the Salaf, and it is thus not fitting to categorically state that this addition is an innovation. Allaah knows best.

14.00.00.00 The Final Tashahhud The Obligation of this Tashahhud Next, after completing the fourth rak'ah, he (sallallaahu 'alaihi wa sallam) would sit for the last tashahhud. He would instruct regarding it, and do in it, just as he did in the first tashahhud, except that "he would sit mutawarrikan"249, "with his left upper thigh on the ground, and both his feet protruding from one (i.e. the right) side."250 "He would have his left foot under his (right) thigh and shin"251, "his right foot upright"252 or occasionally "he would lay it along the ground."253 "His left palm would cover his (left) knee, leaning heavily on it."254 [see diagram - qss] He set the example of sending prayers on him (sallallaahu 'alaihi wa sallam) in this tashahhud, as in the first tashahhud; the ways of sending prayer on him (sallallaahu 'alaihi wa sallam) narrated have been given in that section.

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Once, "he (sallallaahu 'alaihi wa sallam) heard a man supplicating in his prayer without glorifying the majesty of Allaah Exalted, nor sending prayers on the Prophet (sallallaahu 'alaihi wa sallam), so he said: This man has been hasty." He then called him and said to him and others, "When one of you prays, he should begin with the praise of his Lord, Sublime and Mighty, and his exultation, and then send prayers (in one narration: he should send prayers) on the Prophet (sallallaahu 'alaihi wa sallam), and then supplicate as he wishes."255 Also, "he heard a man glorifying and praising Allaah, and sending prayers on the Prophet (sallallaahu 'alaihi wa sallam) in prayer, so the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said to him: Supplicate, and you will be answered; ask, and you will be given."256

14.02.00.00 The Obligation to Seek Refuge from Four Things before Supplicating He (sallallaahu 'alaihi wa sallam) used to say, "When one of you has finished the [last] tashahhud, he should seek refuge with Allaah from four things; [saying:

O Allaah! I truly seek refuge with You] from the punishment of Hellfire, and from the punishment of the grave, and from the trials of living and dying, and from the evil [trials] of the False Christ. [Then he should supplicate for himself with what occurs to him.]"257 - "He (sallallaahu 'alaihi wa sallam) would supplicate with it in his own tashahhud."258 Also, "he used to teach the Companions (radi Allaahu 'anhum) this the way he taught them Soorahs of the Qur'aan."259

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14.03.00.00 Supplication before the Salaam & its various types He (sallallaahu 'alaihi wa sallam) used to use different supplications in his prayer260, supplicating with different ones at different times; he also endorsed other supplications, and "ordered the worshipper to select of them what he wishes."261 They are: 1.

"O Allaah! truly I seek refuge with You from the punishment of the grave, and I seek refuge with you from the trials of the False Christ, and I seek refuge with You from the trials of living and dying. O Allaah! truly I seek refuge with You from sin262 and burden263."264 2.

"O Allaah! truly I seek refuge with You from the evil of what I have done, and from the evil of what I have not done265 [yet].266 3.

"O Allaah! call me to with an easy reckoning."267 4.

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"O Allaah! [I ask you], by Your knowledge of the Unseen, and Your control over the creation: give me life as long as You know that life is best for me, and take me when death is best for me. O Allaah! I also ask of You fear of You, in secret and in open; I ask of You the word of Truth (in one narration: Wisdom) and justice in anger and in pleasure; I ask of You moderation in poverty and affluence; I ask of You joy which does not fade; I ask of You pleasure [which does not away, nor that] which ceases; I ask of You contentment with Your decree; I ask of You coolness of life after death; I ask of You the delight of looking towards Your Face; and [I ask of You] eagerness towards meeting You, not in harmful adversity, nor in misleading afflictions. O Allaah! adorn us with the decoration of eemaan, and make us those who guide and are guided.268 5. He taught Abu Bakr as-Siddeeq (radi Allaahu 'anhu) to say:

"O Allaah! indeed I have wronged myself greatly, and none can forgive sins except You, so forgive me out of Your forgiveness, and have mercy on me. Truly, You are the Oft- Forgiving, the Most Merciful."269

6. He instructed 'Aa'ishah (radi Allaahu 'anhaa) to say:

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"O Allaah! indeed I ask of You all Good, [the imminent and the far-off,] that of it which I know and that which I do not know. I seek refuge with You from all Evil, [the imminent and the far-off,] that of it which I know and that which I do not know. I ask of You (in one narration: O Allaah! indeed I ask of You) the Garden, and whatever saying or deed which brings one near to it; I seek refuge with You from the Fire, and (from) whatever saying or deed which brings one near to it. I ask of You (in one narration: O Allaah! indeed I ask of You) [the] good of what was asked of You by Your slave and messenger [Muhammad; and I seek refuge with You from evil of what Your slave and messenger Muhammad (sallallaahu 'alaihi wa sallam) sought refuge with You]. [I ask of You] that whatever You have decreed for me, its result [for me] be beneficial.270 7. He said to a man, What do you say during the prayer? He replied, "I bear witness (i.e. do the tashahhud), then I ask Allaah for the Garden, and I seek refuge with Him from the Fire. However, by Allaah, there is no murmuring271 as good as yours or that of Mu'aadh." So he said, Our murmuring is like yours.272 8. He heard a man saying in his tashahhud:

"O Allaah! indeed I ask of You, O Allaah (in one narration: by Allaah), the One, the Only, the Absolute, Who begets not and nor is He begotten, and there is none like Him, that You forgive me my sins; indeed You are the OftForgiving, Most Merciful. On this, he (sallallaahu 'alaihi wa sallam) said, He has been forgiven, he has been forgiven.273 9. He heard another man say in his tashahhud: 153 | P a g e

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"O Allaah! Indeed, I ask of You, by the fact that to You belongs all Praise; there is no (true) god except You, [You alone, You have no partners;] the Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that is Full of Majesty and Honour; O Living One, O Eternal One; [indeed I ask of You] [the Garden, and I seek refuge with You from the Fire]. [So the Prophet (sallallaahu 'alaihi wa sallam) said to his Companions, Do you know with what he has supplicated? They said, "Allaah and His Messenger know best." He said, By Him in Whose Hand is my soul,] he has supplicated Allaah with His Mighty (in one narration: Mightiest) name274, with which if He is supplicated, He answers, and with which if He is asked, He gives.275 10.One of the last things he would say between the tashahhud and the tasleem would be:

"O Allaah! Forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about more know than I. You are the Bringer-Forward, and You are the Delayer, there is no (true) god except You."276 ---------------------------------------------------Chapter 14 Footnotes 249Bukhaari. 250ibid. As for two-rakàh prayers such as Fajr, the Sunnah is to sit muftarishan. This difference in detail is documented from Imaam Ahmad, cf. Ibn Hani's Masaa'il of Imaam Ahmad (p. 79). 251Abu Daawood & Baihaqi with a saheeh sanad. 252Muslim & Abu Àwaanah. 253ibid. 254ibid. 154 | P a g e

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255Ahmad, Abu Daawood, Ibn Khuzaimah (1/83/2) & al-Haakim , who declared it saheeh and Dhahabi agreed. It should be known that this hadeeth proves that salaah (sending prayers) on the Prophet (sallallaahu àlaihi wa sallam) in this tashahhud is obligatory, due to the command about it. This opinion was taken by Imaam Shaafiì and by Imaam Ahmad in the later of the two narrations from him, and before them by several Companions, as well as other people of knowledge. Because of this, Aajuri said in Shareeàh (p. 415): "He who does not send prayers on the Prophet (sallallaahu àlaihi wa sallam) in the final tashahhud must repeat the prayer." Hence, those who label Imaam Shaafiì as being alone and odd in his opinion on this, are not being just, as the faqeeh Haitami has explained in Darr al-Mandood (sections 13-16). 256Nasaa'i with a saheeh sanad. 257Muslim, Abu Àwaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It is given in Irwaa' (350). 258Abu Daawood & Ahmad with a saheeh sanad. 259Muslim & Abu Àwaanah. 260We have not said, "... in his tashahhud" because the text is "... in his prayer", not specifying either tashahhud or anything else. Hence, it covers all positions suitable for supplication, e.g. prostration and tashahhud; the instruction to supplicate in these two postures has been mentioned. 261Bukhaari & Muslim. Athram said, "I asked Ahmad: 'With what (words) should I supplicate after tashahhud ?' He said, 'As has been narrated.' I said, 'Didn't the Messenger of Allaah (sallallaahu àlaihi wa sallam) say, "Then he should select whichever supplication he likes" ?' He said, 'He should select out of what has been narrated.' I repeated the question: he said, 'From what has been narrated'." This was quoted by Ibn Taymiyyah (Majmoo` al-Fataawaa 69/218/1), who endorsed it, adding, "Hence, 'whichever supplication' refers to the supplications which Allaah loves, not to any supplication ..."; later he said, "Hence, it is best to say: (one should supplicate) with the approved, established supplications, and these are what have ben narrated and those that are beneficial." This is so, but to recognise which supplications are indeed beneficial depends on authentic knowledge, and this is rarely found among the people, so it is best to stick to the supplications quoted, especially when they include what the worshipper wishes to request. Allaah knows best. 262ma'tham: what causes a man to sin, or the sin itself. 263maghram: burden; here it means debt, as proved by the rest of the hadeeth, in which Àa'ishah said, "Someone said to him, `Why do you seek refuge from maghram, so often, O Messenger of Allaah ?' He replied, Truly, when a man becomes indebted, he speaks and lies, and he promises and breaks his promise. 155 | P a g e

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264Bukhaari & Muslim. 265i.e. from the evil of the bad actions I have done, and from the evil of not doing good actions. 266Nasaa'i with a saheeh sanad & Ibn Abi Àasim in his as-Sunnah (no. 370 - with my checking); the addition is from the latter. 267Ahmad & Haakim who declared it saheeh and Dhahabi agreed. 268Nasaa'i & al-Haakim who declared it saheeh and Dhahabi agreed. 269Bukhaari & Muslim. 270Ahmad, Tayaalisi, Bukhaari in al-Adab al-Mufrad, Ibn Maajah & Haakim who declared it saheeh and Dhahabi agreed. I have given its takhreej in Silsilah al-Ahaadeeth as-Saheehah (1542). 271dandanah: to speak such the intonation is audible, but the words are incomprehensible - in the case, the quiet words of supplication. The final statement means, "Our words are like yours." 272Abu Daawood, Ibn Maajah & Ibn Khuzaimah (1/87/1) with a saheeh isnaad. 273Abu Daawood, Nasaa'i, Ahmad & Ibn Khuzaimah; Haakim declared it saheeh and Dhahabi agreed. 274This is tawassul (a seeking of approach) to Allaah through His most beautiful names and attributes, and this is what Allaah the Exalted commands: "To Allaah belong the most beautiful names, so call on Him by them." (A`raaf 7:180). As for seeking to approaching Allaah through other things, e.g. for so-and-so's sake, or by so-and-so's right, status, dignity, etc., there is text from Imaam Abu Haneefah (rahimahullaah) and his companions that such a practice is at least disliked (makrooh); in general it is prohibited (haraam). Therefore, it is a pity that one sees most of the people, among them many shaikhs, totally neglecting the approved tawassul, - you will never hear them approaching Allaah this way - but they are well-versed in innovated forms of tawassul, which are at the very least debatable, as though no other way is allowed! Shaikh-ul-Islaam Ibn Taymiyyah has composed an extremely good essay on this subject entitled Tawassul and Waseelah ("Approaching Allaah, and the Means of doing so"), which should be consulted, for it is very important, and there is little to compare with it in its coverage. There is also my article Tawassul - its types and its rules, which is also important in its subject-matter and format, and also refutes some of the latest misconceptions advanced by contemporary doctors of religion. May Allaah guide us and them. 275Abu Daawood, Nasaa'i, Ahmad, Bukhaari in al-Adab al-Mufrad, Tabaraani & Ibn Mandah in Tawheed (44/2, 67/1, 70/1-2) with saheeh isnaads. 276Muslim & Abu Àwaanah.

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15.00.00.00 The Tasleem (Salutation of Peace) Next, "he (sallallaahu 'alaihi wa sallam) would salute to his right:

Peace and Allaah's Mercy be on you [such that the whiteness of his right cheek was visible,], and on his left:

Peace and Allaah's Mercy be on you [such that the whiteness of his left cheek was visible]."277 Sometimes, he would add to the greeting on the right:

... and His blessings (be on you).278 "When he said:

Peace and Allaah's Mercy be on you to his right, he would sometimes shorten the greeting on his left to:

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Peace be on you.279 Sometimes, "he would salute once only, [

Peace be on you] [in front of his face, turning to his right side a bit,] [or a little]."280 "They used to gesture with their hands when saluting to the right and left; when the Messenger of Allaah (sallallaahu 'alaihi wa sallam) saw them, he said, 'What is the matter with you, gesturing with your hands as if they are the tails of wild horses?! When one of you salutes, he should look towards his companion and not indicate with his hand.' [So when they prayed with him, they did not gesture.] (In one narration: It is enough for each of you to place his hand on his thigh, and then salute his brothers who are on his right and left).281

15.01.00.00 The Obligation of the Tasleem He (sallallaahu 'alaihi wa sallam) used to say, ... it (the prayer) is exited by the tasleem.282 This is the last of what has been possible to compile regarding the description of the Prophet's prayer (sallallaahu 'alaihi wa sallam) from the takbeer to the tasleem: I hope that Allaah will make it sincerely for His Face, Full of Honour, and a guide to the Sunnah of His kind and merciful Prophet.

Glorified be Allaah, and Praised. Glorified be You, O Allaah, and Praised. I bear witness that there is no true god except You. I seek forgiveness from You and repent to You.

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O Allaah! send prayers on Muhammad, and on the family of Muhammad, and send blessings on Muhammad, and on the family of Muhammad, as You sent prayers on Ibraaheem and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.283 --------------------------------------------------------------Chapter 15 Footnotes 277Abu Daawood, Nasaa'i & Tirmidhi, who declared it saheeh. 278Abu Daawood & Ibn Khuzaimah (1/87/2) with a saheeh sanad. Àbdul Haqq also declared it saheeh in his Ahkaam (56/2), as did Nawawi & Ibn Hajar. It was also transmitted via another route by Àbdur Razzaaq in his Musannaf (2/219), Abu Ya`laa in his Musnad (3/1253), Tabaraani in Mu`jam al-Kabeer (3/67/2) and Mu`jam al-Awsat (no. 4476 - my numbering) & Daaraqutni . 279Nasaa'i, Ahmad & Siraaj with a saheeh sanad. 280Ibn Khuzaimah, Baihaqi, Diyaa' in al-Mukhtaarah & Àbdul Ghani al-Maqdisi in his Sunan (243/1) with a saheeh isnaad; Ahmad, Tabaraani in Mu`jam al-Awsat (32/2), Baihaqi, Ibn al-Mulaqqin (29/1) and Haakim, who declared it saheeh and Dhahabi agreed. Its takhreej is given in Irwaa' al-Ghaleel under hadeeth no. 327. 281Muslim, Abu Àwaanah, Siraaj, Ibn Khuzaimah & Tabaraani. *NB: The Ibaadiyyah have distorted this hadeeth: their scholar Rabee` has related it in his unreliable Musnad with a different wording to justify their view that raising the hands with takbeer invalidates the Prayer! That wording is false, as I have explained in adDaèefah (6044). 282Haakim & Dhahabi declared it saheeh; it has already been given in full under the opening "Takbeer". 283 The first supplication is the fullest form of the duàa' known as kaffaarah al-majlis (expiation of the gathering); "he who says it in a gathering of Remembrance (of Allaah), it will be like a seal to stamp it with, and he who says it in a gathering of vain talk, it will be an expiation for it" - authentically related by Haakim and Tabaraan. The second supplication is, of course, from the Sunnah of sending peace and mercy on the Messenger. These two supplications are thus the best way of implementing the following Islamic guideline: "No people sit in a gathering in which they do not mention Allaah, nor send prayers on the Prophet, without it being a source of regret for them; if Allaah wishes, He will punish them, or if He wishes, he will forgive them" - authentically related by Tirmidhi, Haakim & Ahmad. See Shaykh Albaani's Silsilah al-Ahaadeeth as-Saheehah (74-81) for details.

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16.00.00.00:Addendum All that has been mentioned of the description of the Prophet's prayer (sallallaahu 'alaihi wa sallam) applies equally to men and women, for there is nothing in the Sunnah to necessitate the exception of women from any of these descriptions; in fact, the generality of his statement (sallallaahu 'alaihi wa sallam), "Pray as you have seen me praying", includes women. This is the view of Ibraaheem an-Nakh'i, who said, "A woman's actions in the prayer are the same as a man's" - transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh sanad from him. Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad from Umm ad-Dardaa', "that she used to sit in her prayer just as a man sits, and she was a woman of understanding." The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in al- Maraaseel on the authority of Yazeed ibn Abi Habeeb. As for what Imaam Ahmad has reported, as in his son 'Abdullaah's Masaa'il, from Ibn 'Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not authentic, for it contains 'Abdullaah ibn 'Umar al-'Amri, who is a da'eef (weak) narrator.

17.00.00.00:Appendix 1 The Weakness of the Ahaadeeth endorsing ikhtilaaf (disagreement, differing) from: Silsilah al-Ahaadeeth ad-Daèefah wa'l-Mawdooàh (58-62) by Shaykh al-Albaani

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1) "The disagreement among my ummah is a mercy." a) Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer, "Perhaps it was collected in one of the books of the huffaadh which did not reach us"! This suggestion is very far-fetched, since it would mean that some of the sayings of the Prophet (sallallaahu àlaihi wa sallam) have been lost to the ummah forever, something which is not permissible for a Muslim to believe. Manaawi quoted Subki as saying, "It (i.e. the saying) is not known to the muhadditheen and I cannot find any isnaad for it, whether saheeh, daèef or mawdoo`", and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2]. Further, the meaning of this hadeeth is also incorrect as shown by the ing scholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is not a hadeeth, "This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then agreement would be a punishment, something which no Muslim would say, because there can only be agreement or disagreement, and there can only be mercy or punishment." More of Ibn Hazm's words are quoted below. b) It contradicts the Qur'an, which has condemned ikhtilaaf in many places.

2) "My Companions are like the stars: whichever of them you follow you will be rightly-guided." Mawdoo` (Fabricated). Related by Ibn Àbdul-Barr in Jaami` Bayaan al-Ìlm [2/91] & Ibn Hazm in al-Ihkaam [6/82] via the route: Sallaam ibn Sulaim, who said: al-Haarith ibn Ghisseen narrated to us from al-A`mash from Abu Sufyaan from Jaabir from the Prophet (sallallaahu àlaihi wa sallam). Ibn Àbdul-Barr said, "Proof cannot be established with this isnaad because al-Haarith ibn Ghisseen is majhool (unknown)"; Ibn Hazm said, "This is a fallen narration. Abu Sufyaan is weak; al-Haarith ibn Ghisseen is Abu Wahb ath-Thaqafee; Sallaam ibn Sulaimaan narrated fabricated ahaadeeth - this is one of them without a doubt."

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To judge this hadeeth on Sallaam ibn Sulaim - also known as Sallaam ibn Sulaimaan - is better, for he is agreed to be daèef; in fact, Ibn Khiraash said about him, "An utter liar" and Ibn Hibbaan said, "He narrated fabricated ahaadeeth." As for Abu Sufyaan, he is not weak as Ibn Hazm said, but rather he is reliable as Ibn Hajar has said in at-Taqreeb, and Muslim narrates from him in his Saheeh. Al-Haarith ibn Ghisseen is unknown as Ibn Hazm said, as did Ibn Àbdul Barr, even though Ibn Hibbaan does mention him in ath-Thiqaat (The Reliable Narrators) Hence, Ahmad said, "This hadeeth is not authentic", as quoted in al-Muntakhab [10/199/2] of Ibn Qudaamah. As for the saying of Sha`raani in al-Meezaan [1/28], "This hadeeth, although debatable in the eyes of the muhadditheen, is nevertheless authentic in the eyes of the people of Kashf", it is completely false and whimsical, and is not to be given any significance! This is because authenticating ahaadeeth by way of Kashf ("unveiling", while in a state of trance) is a wicked innovation of the Sufis, and depending upon it leads to the authentication of false, baseless ahaadeeth such as this one. This is because, even at the best of times, Kashf is like opinion, which is sometimes correct and sometimes wrong and that is if no personal desires enter into it! We ask Allaah to save us from it and from everything He is not pleased with. Similar narrations to the above are as follows: 2.1) "The example of my Companions is that of the stars: he who follows any of them will be rightly-guided." Mawdoo` (Fabricated). Related by Qudaaì (109/2) via: Ja`far ibn Àbdul Waahid, who said: Wahb ibn Jareer ibn Haazim informed us from his father from al-A`mash from Abu Salih from Abu Hurairah from The Prophet (sallallaahu àlaihi wa sallam). One of the muhadditheen, either Ibn al-Muhibb or Dhahabi, wrote in the margin, "This hadeeth is not at all authentic", i.e. it is fabricated: the flaw in it is Ja`far here, about whom Daaraqutni said, "He used to fabricate ahaadeeth"; Abu Zuràh said, "He narrated baseless ahaadeeth"; Dhahabi gave some hadeeth because of which he disparaged him, among them being this one, and then said, "This is one of his calamities!" 2.2) "Whatever you are given from the Book of Allaah is to be acted upon; there is no excuse for anyone to leave it. If it is not in the Book of Allaah, then (act upon) a previous example (sunnah) of mine. If there is no previous example (sunnah) of mine, then (act upon) what my Companions say: verily, my Companions are of the station of the stars in the sky, so whichever of them you take, you will be guided, and the disagreement of my Companions is a mercy for you."

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Mawdoo` (Fabricated). Collected by Khateeb in al-Kifaayah fi Ìlm ar-Riwaayah [p.48] and also by Abul-Àbbaas al-Asamm in the his Hadeeth (no. 142), & Ibn 'Asaakir [7/315/2] by way of: Sulaimaan ibn Abi Kareemah from Juwaibir from ad-Dahhaak from Ibn Àbbaas from The Prophet (sallallaahu àlaihi wa sallam). This isnaad is daèef jiddan (very weak). About Sulaimaan ibn Abi Kareemah, Ibn Abi Haatim [2/1/138] reported from his father about him, "He is weak in hadeeth." Juwaibir is Ibn Saèed al-Azadee, and is matrook (abandoned) as Daaraqutnee, Nasaaì and others have said, and Ibn al-Madeeni declared him to be very weak. Dahhaak is Ibn Muzaahim al-Hilaalee, and he did not meet Ibn Àbbaas. Ìraaqi quoted the last part of the hadeeth in his Takhreej of Ghazaali's Ihyaa' Ùloom adDeen [1/25] and then said, "Its isnaad is daèef." The isnaad is actually very weak due to what we have mentioned about Juwaibir, as Sakhaawi said in al-Maqaasid . In meaning, however, the hadeeth is fabricated, as is clear from what has preceeded and what will follow. Suyooti quoted the hadeeth in its entirety at the begining of his treatise Jazeel alMawaahib fi Ikhtilaaf al-Madhaahib from the narration of Bayhaqi in al-Madkhal, and Dailami related it from this route, as occurs in al-Mawdooàat of Àli al-Qaari [p.19]. Once you know this, then the saying of Suyooti in his aforementioned treatise is very strange: "... and this hadeeth contains several points to note; among them his (sallallaahu àlaihi wa sallam) informing of the disagreements between the madhaahib in nonfundamental matters, and that is one of his miracles, since it is information about the Unseen; also, his being pleased with that and approving of it, since he described it as a mercy, and that the burdened person may choose whichever of them he wishes." It could be said to him: first establish the throne, and then sit. What he has mentioned about the choice is false: it is not possible for the Muslim to cling to it and act upon its generality, since it leads to breaking away from the restrictions of the Shareeàh, as is not hard to see. See also the discussion under 2.4 below. 2.3) "I asked my Lord about that which my Companions would disagri about after me, so Allaah inspired me: O Muhammad! Your Companions are to Me of the station of the stars in the sky - some are brighter than others; so whoever takes from any of them in those matters where they have differed, then to Me, he is upon guidance." Mawdoo` (Fabricated). Reported by Ibn Battah in al-Ibaanah [4/11/2], Khateeb, Nizam al-Malik in al-Amaali [13/2], Diyaa' in al-Muntaqaa àn Masmooàatihi bimaroo [116/2] & Ibn Àsaakir [6/303/1] by way of: 163 | P a g e

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Nuàim ibn Hammaad, who said: Àbdur-Raheem ibn Zaid narrated to us from his father from Saèed ibn al-Musayyib from Ùmar ibn al-Khattaab from the Prophet (sallallaahu àlaihi wa sallam). This isnaad is mawdoo`. Nuàim ibn Hammaad is weak: Ibn Hajar said, "He makes many mistakes." About Àbdur-Raheem ibn Zaid al-Àmmee, al-Bukhaari said, "He was abandoned"; Abu Haatim said, "His ahaadeeth are abandoned: he is unacceptable in hadeeth - he used to undermine his father by narrating disasters from him"; Ibn Maèen said, "He was an utter, filthy liar." About his father, Zaid al-Àmmi ibn al-Hawaaree, Ibn Sa`d said, "He was weak in hadeeth." Suyooti recorded this hadeeth in al-Jaami` as-Sagheer through the narration of Sijizzi in al-Ibaanah and Ibn Àsaakir from Ùmar; Manaawi said in his commentary on al-Jaami` as-Sagheer : Ibn al-Jawzi said in his al-Ìlal, "This is not authentic. Nuàim has been disparaged; Ibn Maèen has described Àbdur-Raheem as an utter liar; it says in al-Meezaan: This hadeeth is false." 2.4) "Verily, my Companions are like the stars: so if you accept any of their sayings, you will be guided." Mawdoo` (Fabricated). Ibn Àbdul-Barr reports it in muàllaq (suspended, i.e. an incomplete chain of narrators at the collector's end) form and Ibn Hazm reports it from him; the complete chain was provided by Àbd ibn Humaid in al-Muntakhab min alMusnad (86/1): Ahmad ibn Yoonus informed me: Abu Shihaab al-Hannaat narrated to us, from Hamzah al-Jazree, from Naafee`, from Ibn Ùmar from the Prophet (sallallaahu àlaihi wa sallam). Also, Ibn Battah narrated it in al-Ibaanah [4/11/2] by another chain from Abu Shihaab. Ibn Àbdul-Barr said, "This isnaad is not authentic; no one acceptable as proof has reported it from Naafee`." This Hamzah is Ibn Abi Hamzah; Daaraqutni said about him, "Matrook (abandoned)"; Ibn Àdi said, "His narrations are mostly fabricated"; Ibn Hibbaan said, "He would be alone in narrating things which are fabricated from reliable narrators, to such an extent that it is as if he did so deliberately - it is not permissible to narrate from him"; Dhahabi quoted some of his fabricated ahaadeeth in al-Meezaan, this being one of them. Ibn Hazm said in al-Ihkaam (6/83), after declaring that this hadeeth (no. 2, with all its versions) is undoubtedly a lie since it also contradicts many aayaat of the Qur'aan, e.g. Najm (53:3-4), Nisaa' (4:82), Anfaal (8:46), the following: 164 | P a g e

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"... therefore, it is absurd that the Messenger (sallallaahu àlaihi wa sallam) would command us to follow every view expressed by the Companions, may Allaah be pleased with them all, for there were among them those who permitted something while others prohibited it: if the above were the case, trading in intoxicants would be permissible if one followed Samurah ibn Jundub; it would be permissible for someone fasting to eat snow if one followed Abu Talhah, but prohibited by following others beside him; to not take a bath due to incomplete intercourse would be obligatory if one followed Àli, Ùthmaan, Talhah, Abu Ayyoob and Ubayy ibn Ka`b, but prohibited if one followed Àa'ishah and Ibn Ùmar; all these examples have been related to us with authentic chains of narration." He then went on to explain at length some opinions expressed by Companions in which they were wrong about the Sunnah, both during the lifetime of the Prophet (sallallaahu àlaihi wa sallam) and after his death. He then said (6/86), "So how can it be allowable to blindly follow the opinions of people who make mistakes as well as get it right?!" Before that, he had explained, under the heading Differing Condemned (5/64), the error of those who say, "Disagreement is a mercy", using as evidence the hadeeth, "My Companions are like the stars: whichever of them you follow, you will be rightlyguided", by clarifying that the hadeeth is a lie for several reasons: (i) it is not authentic with regard to its chain of narration; (ii) further, the Prophet (sallallaahu àlaihi wa sallam) could not have commanded us to follow something which he himself had declared erroneous at times; e.g. he pointed out Abu Bakr's mistake in interpreting a dream, Ùmar's error in another interpretation, and Abus-Sanaabil's going wrong in a verdict he gave; hence, it is not possible for him to order us to follow someone mistaken; (iii) the Prophet (sallallaahu àlaihi wa sallam) never spoke falsehood; his words were always truth: the comparison with the stars is clearly flawed, since for example, if someone intends to travel a certain route directed by the stars in the constellation of Capricorn, but instead follows the stars in Cancer, he will not be correctly-guided, but will stray far away from the correct path and err tremendously; therefore, it is obviously false to say that following any star will guide one correctly. Ibn al-Mulaqqin gave a summarised version of Ibn Hazm's words in his al-Khulaasah [2/175], endorsed it and ended his discussion of the hadeeth saying: Ibn Hazm said,"This is an invented, fabricated, false narration, not correct at all."

18.00.00.00:Appendix 2 165 | P a g e

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The authentic Hadith: "You are right in some of it and wrong in some of it." from: Saheeh al-Bukhaari, Book of Dreams, English translation of the meanings by Dr. Muhammad Muhsin Khan Narrated Ibn Àbbaas (Allaah be pleased with him): A man came to Allaah's Messenger (sallallaahu àlaihi wa sallam) and said, "I saw in a dream, a cloud having shade. Butter and honey were dropping from it and I saw the people gathering it in their hands, some gathering much and some little. And behold, there was a rope extending from the earth to the sky, and I saw that you held it and went up; then, another man held it and went up and (after that) another (third) man held it and went up, and then another (fourth) man held it, but it broke and then got connected again." Abu Bakr said, "O Allaah's Messenger! Let my father be sacrificed for you! By Allaah, allow me to interpret this dream." The Prophet (sallallaahu àlaihi wa sallam) said to him, Interpret it. Abu Bakr said, "The cloud with shade symbolises Islaam, and the butter and the honey dropping from it symbolises the Qur'aan, it's sweetness and some people learning much of the Qur'aan while some a little. The rope which is extended from the sky to the earth is the Truth which you (the Prophet (sallallaahu àlaihi wa sallam) are following. You follow it and Allaah will raise you high with it, and then another person will follow it and will rise up with it and then another man will follow it but it will break and then it will be connected for him and he will rise up with it. O Allaah's Messenger! Let my father be sacrificed for you! Am I right or wrong?" The Prophet (sallallaahu àlaihi wa sallam) replied, You are right in some of it and wrong in some of it. Abu Bakr said, "O Allaah's Prophet! By Allaah, you must tell me in what I was wrong." The Prophet (sallallaahu àlaihi wa sallam) said, Do not swear. (Related by Bukhaari and Muslim, and also by Abu Daawood, Tirmidhi, Daarimi, Ibn Maajah, Ibn Abi Shaibah and Ahmad.)

19.00.00.00:Appendix 3 "The one who prayed badly" (radi Allaahu ànhu) In Hadeeth and Fiqh literature, this term refers to the Companion mentioned in the following hadeeth of Saheeh al-Bukhaari (Book of Prayer, English translation by Dr. Muhammad Muhsin Khan); many other narrations of this incident are found in the 166 | P a g e

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various collections of hadeeth, and provide an important source of instructions from the Prophet (sallallaahu àlaihi wa sallam) regarding the correct way to pray: Narrated Abu Hurairah (radi Allaahu ànhu): The Messenger of Allaah (sallallaahu àlaihi wa sallam) entered the mosque and a person followed him. The man prayed and then went to the Prophet (sallallaahu àlaihi wa sallam) and greeted him; he returned the greeting and said (to him), Go back and pray, for you have not prayed. The man went back and prayed in the same way as before, and then returned and greeted the Prophet (sallallaahu àlaihi wa sallam), who said, Go back and pray, for you have not prayed, three times. The man said, "By Him Who sent you with the Truth, I cannot do so any better than this, so please teach me." He said, When you stand for the Prayer, say takbeer and then recite what is easy for you from the Qur'aan (from what you know by heart); then bow until you feel at ease in rukoo`; then raise your head and stand up straight, then prostrate until you feel at ease in sajdah; then sit with calmness until you feel at ease, and do likewise in all your prayers. [further narrations of this hadeeth found in the other works of Hadeeth such as Sunan Abi Daawood, etc. contain further details.]

20.00.00.00:Appendix 4 The weakness of the hadith about placing the hands below the navel. from Irwaa' al-Ghaleel (353) & Ahkaam al-Janaa'iz ( p. 118), by Shaykh al-Albaani Abu Daawood (756), Daaraqutni (107), Baihaqi (2/310), Ahmad in his son Àbdullaah's Masaa'il (62/2) and also in Zawaa'id al-Musnad (1/110), and Ibn Abi Shaiba (1/156/1) transmitted: àn Àbd ar-Rahmaan ibn Ishaaq àn Ziyaad ibn Zaid as-Siwaa'i àn Abu Juhaifah àn Àli (radi Allaahu ànhu), who said, "It is from the Sunnah during the prayer to place one palm on the other, below the navel." 167 | P a g e

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This is a daèef (weak) sanad due to Àbd ar-Rahmaan ibn Ishaaq (al-Waasiti al-Koofi), who is weak (see below). On top of that, it has idtiraab (shakiness) in it, for he has narrated it: 1. once àn Ziyad àn Abu Juhaifa àn Àli (as above); 2. once àn Nu`man ibn Sa`dàn Àli (transmitted by Daaraqutni and Baihaqi); and 3. once àn Siyaas Abul Hakam àn Abu Waa'il, who said, "Abu Hurairah said: It is from the Sunnah ..." (transmitted by Abu Dawood [758] and Daaraqutni).

The Weakness of A'bdur Rahman ibn Ishaq Al-Kufi in the eyes of the Imams of Hadith Abu Daawood said, "I heard Ahmad ibn Hanbal declaring Àbd ar-Rahmaan ibn Ishaaq al-Koofi daèef (weak)." [This is why Imaam Ahmad did not accept this hadeeth of his, for his son Àbdullaah said, "I saw that when praying, my father placed his hands, one on the other, above the navel."] 2. Nawawi said in Majmoo` (3/313), and also in Sharh Saheeh Muslim and elsewhere, "They (the scholars of hadeeth) agree in declaring this hadeeth weak, because it is a narration of Àbd ar-Rahmaan ibn Ishaaq al-Waasiti, who is a daèef (weak) narrator, as agreed upon by the Imaams of Jarh and Ta`deel (Authentication and Disparagement of reporters)." 3. Zaylaì said in Nasb ar-Raayah (1/314), "Baihaqi said in al-Ma`rifah: Ìts isnaad is not firm, for it is a unique narration of Àbd ar-Rahmaan ibn Ishaaq al-Waasiti, who is matrook (abandoned)'." 4. Ibn Hajar said in Fath al-Baari (2/186), "It is a weak hadeeth." What further points to its weakness is that contrary to it has been narrated on the authority of Àli with a better isnaad: the hadeeth of Ibn Jareer al-Dabbi àn his father, who said, "I saw Àli (radi Allaahu ànhu) holding his left arm with his right on the wrist, above the navel" - this isnaad is a candidate for the rank of hasan; Baihaqi (1/301) firmly designated it to be hasan, and Bukhaari (1/301) designated it with certainty while giving it in an abridged, ta`leeq form. What is authentic from the Prophet (sallallaahu àlaihi wa sallam) with respect to the position of the hands is that they should be on the chest; there are many ahaadeeth about this, among them is one on the authority of Taawoos, who said, "The Messenger of Allaah (sallallaahu àlaihi wa sallam) used to place his right arm on his left arm, and clasp them firmly on his chest during prayer" - transmitted by Abu Daawood (759) with a 1.

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saheeh isnaad. Although this is mursal, it is enough as proof for all scholars, with all their various opinions regarding the Mursal Hadeeth, since it is saheeh as a mursal isnaad and has also been related as mawsool in many narrations; hence, it is valid as proof for all. Some of the ing narrations are as follows: 1. from Waa'il ibn Hujr: "That he saw the Prophet - sallallaahu àlaihi wa sallam - put his right hand upon his left and place them upon his chest." Reported by Ibn Khuzaimah in his Saheeh (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his Sunan (2/30) with two chains of narration which each other. 2. from Qabeesah ibn Hulb, from his father who said: "I saw the Prophet (sallallaahu àlaihi wa sallam), leave [after completing the Prayer] from his right and his left, and I saw him place this upon his chest Yahyaa (Ibn Sa'eed) described the right (hand) upon the left above the t." Reported by Ahmad (5/226) with a chain of narrators who are of the standard set by Muslim except for Qabeesah, but he is declared reliable by 'Ijli & Ibn Hibbaan; however, no one narrates from him except Simaak ibn Harb about whom Ibn alMadeeni and Nasaa'i say: "Unknown" and Ibn Hajar says in Taqreeb: "He is `Maqbool' [i.e. acceptable only if ed]." The hadeeth of one such as him are hasan as ing narrations, and therefore Tirmidhi said after quoting the part of this hadeeth concerning taking the left hand with the right, "It is a hasan hadeeth." So these are three ahaadeeth which show that the Sunnah is to place the hands on the chest, and one who comes across them will not doubt that together they are sufficient to prove this.

21.00.00.00:Appendix 5 The Weakness of the Hadeeth condemning Recitation behind the Imaam from: Silsilah al-Ahaadeeth ad-Daèefah wal-Mawdooàh (568-570) by Shaykh alAlbaani

1-"He who recites behind the imaam his mouth is filled with fire." Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p.93), and said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to narrate fabrications." More of his description is given in hadeeth 2 below. Ibn Hibbaan mentioned this hadeeth under his name in ad-Duàfaa (The Weak Narrators) and Dhahabi regarded it as one of his calamities! 169 | P a g e

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Some Hanafis have been deceived by this hadeeth, arguing on its basis that any recitation behind the imaam is totally haraam! Abul Hasanaat al-Luknawi said in at-Ta`leeq alMumajjid àlaa Muwatta` Muhammad (p. 99), "It was mentioned by the author of Nihaayah and by others as marfoo` with the wording, `_there is a burning coal in his mouth', and it is totally baseless." He had said before that, "In no saheeh marfoo` hadeeth is there a forbiddance of reciting al-Faatihah behind the imaam; all that they quote as marfoo` regarding this is either baseless or not authentic", and had then mentioned this hadeeth with both wordings as an example. The people of knowledge, both past and present, have differed regarding recitation behind the imaam, taking one of three views: 1. That recitation in loud and quiet prayers is obligatory. 2. That silence in loud and quiet prayers is obligatory. 3. That there be recitation in quiet, but not in loud, prayers. This last view is the most balanced and closest to the truth, for in it, all the evidences can be accommodated such that none of them is rejected totally. It is the view of Maalik and Ahmad, and has also been prefered after analysis by some Hanafis, including Abul Hasanaat al-Luknawi in his aforementioned book. Another example of Ma'moon al-Harawi's inventions is the following:

2- "He who raises his hands during the prayer, there is no prayer for him." Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p. 87), and said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to fabricate ahadeeth." Dhahabi said about him, "He brought calamities and disgraceful reports. He invented ahaadeeth, this being one of them, and related them apparently on the authority of reliable narrators." It is clear to me from the ahaadeeth which Ma'moon al-Harawi has invented that he is a bigoted zealot of the Hanafi Madhhab, for all the ahaadeeth mentioned under his descriptions (in books of narrators) revolve around ing Imaam Abu Haneefah and insulting Imaam Shaafiì; amongst them is this one: a clear insult to the Shaafiì view, which approves the raising of the hands on going down into rukoo` and rising from it (which is the truth without doubt), while obviously backing the Hanafi view which says that this is makrooh. This disgusting man was not even satisfied with the position of his 170 | P a g e

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Madhhab that raising the hands was makrooh: he even went to the extent of inventing this hadeeth, in order to propagate amongst the people that raising the hands actually invalidates the prayer! Perhaps he also intended to Makhool's narration from Abu Haneefah that he said, "He who raises his hands during prayer, his prayer is ruined", a narration which deceived Ameer Kaatib al-Itqaani, who compiled a treatise on the basis of it to argue the invalidation of the prayer by the raising of the hands! Similarly deceived was the one who trod his path and ruled that it was not permissible for Hanafis to pray behind Shaafiìs because the latter raise their hands! While all along, this narration from Abu Haneefah is utterly false, as Àllaamah Abul Hasanaat al-Luknawi has verified in alFawaìd al-Bahiyyah fi Taraajum al-Hanafeeyyah (pp. 116, 216-7). Shaikh Àli al-Qaari quoted this hadeeth in al-Mawdooàt and then said (p. 81), "This hadeeth was fabricated by Muhammad b. Ùkaashah al-Kirmaani, may Allaah disgrace him." Later (p. 129), he quoted Ibn al-Qayyim as saying, "It is fabricated." This is contrary to what has been established (above) that the fabricator was al-Harawi; if it is proved, than perhaps one of them stole it from the other! We can see from all this what lack of heed to the Sunnah, and abandonment of verification of narrations from the Prophet (sallallaahu àlaihi wa sallam) and the Imaams, can do! NOTE: About raising the hands on going into rukoo` and rising from it, many many ahadeeth have been narrated from the Prophet (sallallaahu àlaihi wa sallam): they are actually mutawaatir in the eyes of the scholars; in fact, raising the hands with every takbeer is proven on his authority in many ahadeeth; whereas not raising the hands is not authentically-related from him except once via Àbdullaah ibn Masòod (radi Allaahu ànhu), but this is not suitable for putting into practice, for it is naaf (negatory). It is firmly established, in the eyes of the Hanafis and others, that the muthbit (affirmatory) takes precedence over the naaf (negatory); this is even when the affirmatory is on its own, let alone the case when it is a multitude of narrations, as in this issue! On the basis of this principle, and in the abscence of anything contrary, this renders it binding on them to adopt the raising of the hands, and not to stick zealously to the Madhhab after the establishment of proof. However, it is a pity that only a handful of the earlier or later ones have adopted it, so much so that not raising the hands has become a landmark for them! Yet another of the inventions of this vile liar, this time a personal insult to Imaam Shaafiì (Muhammad bin Idrees), is the following:

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3- "There will be a man among my ummah known as Muhammad bin Idris, who will be more harmful to my ummah than Iblees, and there will be a man among my ummah known as Abu Haneefah, who will be the lamp of my ummah." Mawdoo` (Fabricated). Ibn al-Jawzi quoted it in al-Mawdooàat(1/457) via: Ma'moon ibn Ahmad as-Salmi, who said: Ahmad ibn Àbdullaah al-Juwaibaari narrated to us: Àbdullaah ibn Mi`daan al-Azadi informed us from Anas, as marfoo`; and then said, "Fabricated; invented by Ma'moon or by Juwaibaari. Haakim mentioned in Madhkal that it was said to Ma'moon, `Do you not look to Shaafiì and his followers?' So he said, Àhmad ibn Àbdullaah al-Juwaibaari narrated to us ...' etc., so it becomes evident from this that he is the fabricator of it." The following addition appears in Lisaan: "Haakim then said, Ànyone whom Allaah has granted the least amount of intelligence would testify that a hadeeth such as this is a fabrication attributed to the Messenger of Allaah (sallallaahu àlaihi wa sallam)'." The hadeeth does have other routes of narration, but these depend on liars and unknown reporters. Therefore, it is extremely bizarre that Àllaamah Àyni should incline towards strengthening the hadeeth with those other routes, and that Shaykh Kawthari should him! However, it is no surprise from the latter, for he was notorious for being submerged in zealousy for Imaam Abu Haneefah (rahimahullaah), even if it entailed insulting other Imaams; but it is very surprising from Àyni, for he was generally known not to go to such extremes. The opinion of these two has been refuted, with analysis of the other routes of narration referred to, in a unique way in Àllaamah Yamaanee's valuable book, at-Tankeel bi maa fi Ta'neeb al-Kawthari min al-Abaateel (1/20, 446-9).

22.00.00.00:Appendix 6 172 | P a g e

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Analysis of the Ahaadeeth regarding the saying of àameen' by the Imaam and the Congregation from: Silsilah al-Ahaadeeth ad-Daèefah (951-2) by Shaykh al-Albaani

1- "When he said aameen, those behind him would say aameen, such that there was a lot of noise in the mosque." There is no basis for the hadeeth with this wording as far as we know. Ibn Hajr said in Talkhees al-Habeer (p. 90), "I do not find it with this wording, but its meaning is related by Ibn Maajah in the hadeeth of Bishr ibn Raafi`":

2- "When he recited `Not of those who received Your anger, nor of those who go astray', he said àameen', such that those close to him in the first row could hear [and the mosque trembled with it]." Daèef (Weak). Related by Ibn Maajah (1/281) & Abu Dawood without the addition (1/148), both via: Bishr ibn Raafi` from Abu Àbdullaah, cousin of Abu Hurairah, from Abu Hurairah from the Prophet (sallallaahu àlaihi wa sallam). Ibn Hajar said in Talkhees (p. 90), "Bishr ibn Raafi` is weak; the cousin of Abu Hurairah has been said to be unknown, but Ibn Hibbaan has declared him reliable." Boosayri said in Zawaa'id (56/1), "This is a weak isnaad; Abu Àbdullaah's condition is not known; Bishr was declared weak by Ahmad, and Ibn Hibbaan said, 'He narrated fabrications'." Hadeeth 2 only gives a part of the meaning of no. 1, i.e. the saying of aameen by the imaam alone. As for the aameen of those behind, this could be the reason for the phrase "the mosque trembled with it (the sound)", but the hadeeth literally implies that the aameen of the Prophet (sallallaahu àlaihi wa sallam) was the reason for this.

3- "When he finished reciting the Mother of the Qur'aan, he raised his voice and said ameen'." Daèef (Weak). Related by Daaraqutni, Haakim & Baihaqi. 173 | P a g e

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All the above sources contain Ishaaq ibn Ibraaheem ibn al-Àlaa' az-Zubaidi, also known as Ibn Zibreeq, who is weak: Abu Haatim said, "An old man, no harm in him"; Ibn Maèen described him in good ; Nasaa'i said, "Not reliable"; Muhammad ibn Àwf said, "I have no doubt that Ishaaq ibn Zibreeq used to lie." However, this wording is correct in meaning, for it has a ing hadeeth of Waa'il ibn Hajar with a saheeh sanad. (Since the text of this hadeeth does not imply the aameen of the congregation at all, it is incorrect to regard it as another version of hadeeth no. 2, as Shawkaani did.) The only for no. 1 is what Shaafiì related in his Musnad (1/76) via Muslim ibn Khaalid from Ibn Juraij from Àtaa', who said:

4- "I used to hear the imaams: Ibn az-Zubair and others after him would say 'aameen', and those behind would say àameen', until the mosque echoed." This has two defects: (i) The weakness of Muslim ibn Khaalid az-Zanji; Ibn Hajar said, "He was truthful, but made many errors." (ii) The ànànah of Ibn Juraij, who was a mudallis; perhaps he actually took it from Khaalid ibn Abi Anoof, who narrated it from Àtaa' as follows: 4.1- "I came across two hundred Companions of the Messenger of Allaah (sallallaahu àlaihi wa sallam) in this mosque (i.e. Masjid al-Haraam, Makkah): when the imaam had said `Nor of those who go astray', they raised their voices in aameen (in one narration: I heard the thundering sound of their aameen)." Related by Baihaqi (2/59) & Ibn Hibbaan in Thiqaat (2/74); the alternative narration is from the former. This Khaalid was described by Ibn Abi Haatim (1/2/355-6), but he did not include any authentication or disparagement. Ibn Hibbaan included him among the reliable narrators, but Ibn Hibbaan is well-known to be far from rigorous in such cases, so I am not satisfied that this narration is authentic. This is because if Ibn Juraij indeed took it from him, this constitutes only one debatable route; if not, we do not know from whom Ibn Juraij took it. It seems that Imaam Shaafiì himself was not satisfied of the authenticity of this narration, for his position is contrary to it: he says in al-Umm (1/95), "So when the imaam completes reciting the Mother of the Book, he says 'aameen', raising his voice so that those behind may follow him: when he says it, they say it to themselves, but I do not like them saying it aloud"; had the above narration from the Companions been authentic in Shaafiì's view, he would not have opposed their action. 174 | P a g e

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Hence, the most correct opinion in this issue appears to be the madhhab of Shaafiì: that the imaam, but not those following, should say àameen' loudly. Allaah knows best. But then, I saw that Bukhaari mentioned the text (only) of the narration about Ibn azZubair in his Saheeh (i.e. in muàllaq form), designating it with certainty. Ibn Hajar said in Fath al-Baari (2/208), "The connecting isnaad has been provided by Àbd ar-Razzaaq from Ibn Juraij from Àtaa'. He (i.e. Ibn Juraij) said, Ì said to him, "Did Ibn az-Zubair say aameen at the end of the Mother of the Qur'aan ?" He said, "Yes, and those behind him also said aameen, until the mosque echoed." He then said, "Verily, aameen is a supplication".'" This is found in the Musannaf of Àbd ar-Razzaaq (2640/2), and from this route, in Ibn Hazm's al-Muhallaa (3/364). In this narration, Ibn Juraij has clarified that he took the narration from Àtaa' face-toface, so we are assured of the absence of tadlees, and the narration of Ibn az-Zubair is established firmly. Similarly is proven from Abu Hurairah; Abu Raafi` said:

5- "Abu Hurairah used to call to prayer for Marwaan ibn al-Hakam, stipulating that the latter would not get to `Nor of those who go astray' unless he knew that Abu Hurairah had entered the row. So when Marwaan said `Nor of those who go astray', Abu Hurairah would say àameen', prolonging it. He also said, `When the aameen of those on the earth coincides with the aameen of those in the heaven, they are forgiven'." Related by Baihaqi (2/59); its isnaad is saheeh. Hence, since nothing is established from any of the Companions other than Abu Hurairah and Ibn az-Zubair contrary to their aameen aloud, this must be accepted. Presently, I know of no narration opposing this. Allaah knows best.

23.00.00.00:Appendix 7 The Two Rakàhs After Witr from: Silsilah al-Ahaadeeth as-Saheehah (1993) by Shaykh al-Albaani 1) The Messenger of Allaah (sallallaahu àlaihi wa sallam) said, Make the last of your prayer at night odd (witr).[Related by Bukhaari & Muslim.] 175 | P a g e

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2) Abu Salamah asked À'ishah about the prayer of the Messenger of Allaah (sallallaahu àlaihi wa sallam). She said, "He performed thirteen rakàhs (in the night prayer): he observed eight rakàhs and would then observe Witr and then observe two rakàhs sitting, and when he wanted to bow, he stood up and then bowed down, and then observed two rakàhs in between the adhaan and iqaamah of the Dawn Prayer."[Related by Muslim.] 3) Thawbaan said, "We were on a journey with the Messenger of Allaah (sallallaahu àlaihi wa sallam), when he said, Truly, this journey is an exertion and a burden, so when each of you has prayed Witr, he should perform two rakàhs; if he wakes up (then well and good), otherwise these two will be (the night prayer) for him. Related by Daarimi (1/374), Ibn Khuzaimah in his Saheeh (2/159/1103) & Ibn Hibbaan (683) from various routes going back to: Ibn Wahb, who said: Muàawiyah ibn Saalih narrated to me from Shuraih ibn Ùbaid from Àbd ar-Rahmaan ibn Jubair ibn Nufair from his father from Thawbaan, who said ... Ibn Wahb has been backed up by Àbdullaah ibn Saalih, who said: Muàawiyah ibn Saalih narrated to us ... etc., related by Daaraqutni (p. 177) & Tabaraani in al-Mu`jam alKabeer (1410). Àbdullaah ibn Saalih is a shaykh of Bukhaari, so he can be used as evidence in ing others' narrations. This hadeeth is used as evidence by Imaam Ibn Khuzaimah, "that prayer after Witr is allowed to whoever wants to pray after it, and that the two rakàhs which the Prophet (sallallaahu àlaihi wa sallam) used to pray after Witr were not exclusively for him over his Ummah, for he has ordered us to pray two rakàhs after Witr, an order of recommendation and preference, not one of obligation and compulsion." Hence, it is clear to us from this hadeeth (because of his general order to his Ummah) that the two rakàhs after Witr were not exclusively for him; it seems that the purpose of his command to make the last prayer at night odd was to prevent neglect of the one odd rakàh, so this objective is not contradicted by the two rakàhs after it, as established in his practice and his command. Allaah knows best.

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24.00.00.00:Appendix 8 The Weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands After Duàa' (Supplication) From Irwaa' al-Ghaleel (2/178-182) by Shaykh al-Albaani (1) "The Prophet (sallallaahu àlaihi wa sallam), when he raised his hands in duàa', he would not put them down until he had wiped his face with them." Daèef (Weak). Transmitted by Tirmidhi (2/244) & Ibn Àsaakir (7/12/2) via: Hammaad ibn Ìsa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn Àbdullaah from his father from Ùmar ibn al-Khattaab, who said: ... Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn Èsa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him." However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb: Ibn Maèen said, "A good shaikh"1Abu Haatim said, "Weak in Hadeeth"; Abu Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the authority of Ibn Juraij and Àbdul Àzeez ibn Ùmar ibn Àbdul Àzeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak." Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh! A similar hadeeth is: "When the Prophet (sallallaahu àlaihi wa sallam) did duàa' and raised his hands, he would wipe his face with his hands." Daèef (Weak). Abu Daawood (1492) from Ibn Laheeàh from Hafs ibn Hishaam ibn Ùtbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father. This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Laheeàh (cf. Taqreeb at-Tahdheeb). This hadeeth cannot be strengthened by the two routes of narration together due to the severity in weakness of the first one, which you have seen.

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2) "When you call upon Allaah, then supplicate with the palms of your hands, and do not supplicate with their backs, and when you finish, wipe your face with them." Daèef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p. 137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn Hassaan from Muhammad ibn Ka`b from Ibn Àbbaas (radi Allaahu ànhu) as marfoo`. This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said; Nasaa'i said, "He is abandoned in Hadeeth"; Ibn Hibbaan said, "He used to have female singers and listen to music, and he used to narrate fabricated reports on the authority of trustworthy narrators"; Ibn Abi Haatim said in Kitaab al-Ìlal (2/351), "I asked my father (i.e. Abu Haatim al-Raazi) about this hadeeth, to which he said: `Munkar'." Ibn Hassaan has been backed up by Èesaa ibn Maimoon, who also reported it from Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything, since Ibn Maimoon is similarly weak: Ibn Hibbaan said, "He reports ahaadeeth, all of which are fabricated"; Nasaa'i said, "Not reliable." This hadeeth of Ibn Àbbaas is also related by Abu Daawood (1485), and from him Baihaqi (2/212), via: Àbdul Malik ibn Muhammad ibn Aiman from Àbdullaah ibn Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b, the wording being: "Do not cover the walls. He who looks into the letter of his brother without his permission, verily he looks into the Fire. Ask Allaah with the palms of your hands, and do not ask him with their backs, and when you finish, wipe your faces with them." This is a weak sanad: Àbdul Malik is declared weak by Abu Daawood; it also contain the shaikh of Àbdullaah ibn Ya`qoob who is unnamed, and therefore unknown - it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned above. The hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn Muàawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing out that Ibn Muàawiyah was declared to be a liar by Daaraqutni, so the hadeeth is falsified. Abu Daawood said about this hadeeth, "This hadeeth has been narrated via more than one route on the authority of Muhammad ibn Ka`b; all of them are feeble." Raising the hands on doing Qunoot for a calamity is established from the Messenger of Allaah (sallallaahu àlaihi wa sallam) in his supplication against the polytheists who killed seventy reciters - transmitted by Imaam Ahmad (3/137) & Tabaraani in Al-Mu`jam as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar is proved from Ùmar and others in the Qunoot of Witr Prayer. However, since wiping the face after

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Duàa' al-Qunoot is not quoted at all from the Prophet (sallallaahu àlaihi wa sallam), nor from any of his Companions, it is an innovation without doubt. As for wiping the face after duàa' outside of prayer, there are only these two ahaadeeth; it is not correct to say that they mutually strengthen each other to the rank of hasan, as Manaawi did, due to the severity of the weakness found in their routes of narration. This is why Imaam Nawawi said in Majmoo`, "It is not recommended", endorsing Ibn Àbd as-Salaam, who said, "Only an ignorant person does it." The view that wiping the face after duàa' is not prescribed is strengthened by the fact that there are many authentic ahaadeeth about raising the hands in supplication, and in none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is unacceptable and not prescribed. If Ibn Maèen speaks favourably about a narrator, whereas the rest of the scholars declare him to be weak, then the statement of Ibn Maèen is disregarded, the reason being that he was known for his strictness and severity in criticism: weak narrators would be very careful not to reveal their weakness before him; he would therefore judgment accordingly. This explains why he is alone in authenticating the narrator.

25.00.00.00:Glossary (of as used in this book) • àn: In Hadeeth, "on the authority of". • Àsr: the Afternoon Prayer. • aayah (pl. aayaat): "sign", a verse of the Qur'aan. • Companion (Ar. Sahaabi): a Muslim who met the Prophet (sallallaahu àlaihi wa sallam). • daèef: "weak", inauthentic (narration). • Deen: the way of life prescribed by Allaah. • dhikr (pl. adhkaar): "remembrance", words by which Allaah is ed and supplicated on doing various actions, including in prayer. • Fajr: the Dawn Prayer. 179 | P a g e

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•

• •


faqeeh (pl. fuqahaa'): a scholar of fiqh, jurist. fatwaa (pl. fataawaa): religious verdict. fiqh: the understanding and application of Shareeàh (divine law) from its sources. hadeeth (pl. ahaadeeth): a saying narrated from the Prophet (sallallaahu àlaihi wa sallam) (whether authentic or not), regarding his words, actions, or attributes. hadeeth qudsi: a narration by the Prophet (sallallaahu àlaihi wa sallam) on behalf of Allaah. Hajj: Pilgrimage to Makkah. halaal: permitted under the Shareeàh. haraam: prohibited under the Shareeàh. hasan: "fine", used for a hadeeth which is authentic but does not reach the higher category of saheeh. hasan li dhaatihi: a narration which is hasan in itself. hasan li ghairihi: a narration which is hasan due to other ing narrations. iftiraash: to sit muftarishan. ijmaa`: "consensus"; a unified opinion of scholars regarding a certain issue. ijtihaad: "exertion"; the process of arising at a reasoned decision by a scholar on an issue. iqàa': "squatting". Ìshaa': the Night Prayer. isnaad: the chain of reporters for a narrated saying, linking the collector of the saying with the person quoted. istiàadhah: "seeking of refuge" (with Allaah from Shaytaan). istighfaar: to seek forgiveness (from Allaah). madhhab: "position (opinion)" of a scholar. Madhhab: "school of thought", the sum total of the legal rulings of the founder of that Madhhab, as well as those of his students and all scholars who adhered to his approach. maqloob: "reversed", used for the text of a hadeeth in which an expression has been changed to its opposite, or for an isnaad in which names of reporters have been interchanged. Maghrib: the Sunset prayer. makrooh: "disliked"; fiqh terminology denoting an action which is discouraged, and one is rewarded for abstaining from it. 180 | P a g e

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marfoo`: "raised"; a narration attributed to the Prophet (sallallaahu àlaihi wa sallam). masaa'il (sing. mas'alah): "that which is asked about"; an issue in fiqh. mawdoo`: fabricated, spurious, invented (narration). mawqoof: "stopped"; a narration from a Companion. mawsool: "connected"; a continuous isnaad. muàllaq: "suspended"; a narration in which its collector omits part of the isnaad to previous authorities. mudallis: one who practises tadlees. muftarishan: (sitting) on the left foot, which is spread along the ground, with the right foot upright. mufti: one who gives fataawaa. muhaddith (pl. muhadditheen): scholar of the science of Hadeeth. mujtahid: one who is qualified to judgments using ijtihaad. munkar: "rejected"; a narration which is inauthentic in itself and also contradicts other authentic ones. muqallid: one who practises taqleed. mursal: "loose"; a narration in which a Successor narrates from the Prophet (sallallaahu àlaihi wa sallam) directly, i.e. omitting the Companion from whom he heard it. mutawaatir: a hadeeth which is narrated by a very large number of reporters, such that it cannot be supposed that they all agreed on a lie. qiyaas: Analogical deduction of Islaamic laws. New laws are deduced from old laws based on a similarity between their causes. qunoot: "devotion"; a special supplication while standing in Prayer. radi Allaahu ànhu/ànhaa/ànhum: "May Allaah be pleased with him/her/them". rahimahullaah: "May Allaah bestow His Mercy on him." rakàh: one cycle of standing, bowing and prostrations during Prayer. saheeh: "correct"; an authentic narration. saheeh li dhaatihi: a narration which is saheeh in itself. saheeh li ghairihi: a narration which is saheeh due to other ing narrations. Salaf: "previous"; the early Muslims, of the first three eras: the Companions, Successors, and their successors. 181 | P a g e

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•


sallallaahu àlaihi wa sallam: "May Allaah send blessings and peace on him", used for the Prophet (sallallaahu àlaihi wa sallam). sanad: same as isnaad. shaadhdh: "unusual"; a narration which is authentic in itself but inconsistent with other authentic ones. shaikh: teacher of a scholar or narrator of hadeeth. Shareeàh: The divine code of Law. sharh: commentary on, or explanation of, a text other than the Qur'aan. Successor (Ar. Taabiì): a Muslim (other than a Companion) who met a Companion. Sunnah: "Example, Practice"; the way of life of the Prophet (sallallaahu àlaihi wa sallam), consisting of his words, actions and silent approvals. The Sunnah is contained in the various authentic ahaadeeth. sunnah: an action of the Prophet (sallallaahu àlaihi wa sallam). surah: a chapter of the Qur'aan. sutrah: "screen, covering"; an object ahead of the place of prostration, only beyond which may anyone . tadlees: "concealment"; to mask the identity of one's immediate authority in narration, e.g. by using a less well-known name, or by saying "on the authority of ..." the next narrator along. tafseer: explanation of the words and meanings of the Qur'aan. tahajjud: voluntary, recommended prayer between the compulsory prayers of Ìshaa' and Fajr. tahleel: to declare that there is no true deity except Allaah. tahmeed: "declare the praise of", esp. to declare the Praise of Allaah. ta`leeq: same as muàllaq. takbeer: "magnification"; to declare the Greatness of Allaah. takhreej: to reference a hadeeth to its source and analyse its isnaads. tarjamah: notes about a reporter of Hadeeth. tasbeeh: to glorify Allaah, rejecting any imperfections attributed to Him. tashahhud: from shahaadah (to witness); the sitting in Prayer, in which one bears witness that there is no true god except Allaah, and that Muhammad is His messenger. tasleem: "to send peace on"; the Muslim salutation of peace. 182 | P a g e

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taqleed: to follow someone's opinion; to follow a Madhhab. Ummah: "nation"; the Muslims as a group. Ùmrah: the lesser pilgrimage to Makkah. Witr: "Odd"; the last prayer at night, consisting of an odd number of rakàhs. Zuhr: the post-noon prayer.

26.00.00.00:Author's Bibliography AUTHOR'S BIBLIOGRAPHY A) THE QUR'AAN B) TAFSEER 2. Ibn Katheer (701-774 AH): Tafseer al-Qur'an al-Àzeem, Muhammad Mustafa publications, 1365. C) THE SUNNAH 3. Maalik bin Anas (93-179): Al-Muwatta', Daar Ihyaa' Kutub al-Àrabiyyah, 1343. 4. Ibn al-Mubaarak, Àbdullaah (118-181): Az-Zuhd, ms. 5. Muhammad bin al-Hasan Shaibaani (131-189): Al-Muwatta', al-Mustafaa'i, 1297. 6. Tayaalisi (124-204): Al-Musnad, Daa'irah al-Maàarif, Hyderabad Deccan, 1321. 7. Àbd ar-Razzaaq bin Humaam (126-211): Al-Amaali, ms. 8. Humaidi, Àbdullah bin az-Zubair (...-219): Musnad, ms. 9. Ibn Sa`d, Muhammad (168-230): At-Tabaqaat al-Kubraa, Europe. 10. Ibn Maèen, Yahya (...-233): Taareekh ar-Rijaal wal-Ìlal, ms. 11. Ahmad bin Hanbal (164-241): Musnad, Al-Matbaàh al-Maymaniyyah, 1313; Matbaàh al-Maàarif, 1365. 12. Ibn Abi Shaibah, Àbdullah bin Muhammad Abu Bakr (...-235): Musannaf, ms. 13. Daarimi (181-255): Sunan, Matbaàh al-I`tidaal, Damascus, 1349. 14. Bukhaari (194-256): Al-Jaami` as-Saheeh, Al-Matbaàh al-Bahiyya al-Misriyyah, 1348. Printed with its commentary, Fath al-Baaree 15. ------------: Al-Adab al-Mufrad, Matbaàh al-Khalili, India, 1306. 16. ------------: Khalq Afàal al-Ìbaad, Matbaàh al-Ansaar, India. 17. ------------: At-Taareekh as-Sagheer, India. 18. ------------: Juz' al-Qiraa'ah ("Article on Recitation"), printed. 183 | P a g e

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19. Abu Daawood (202-275): Sunan, Al-Matbaàh at-Taaziah, 1349. 20. Muslim (204-261): Saheeh, Muhammad Ali publications. 21. Ibn Maajah (209-273): Sunan, Al-Matbaàh at-Taaziah, 1349. 22. Tirmidhi (209-279): Sunan, ed. Ahmad Shaakir, Halab, 1356. 23. ------------: Shamaa'il Muhammadiyyah, with its commentary by Àli al-Qaari and Àbd ar-Ra'oof al-Manaawi, Al-Matbaàh al-Adabiyyah, Egypt, 1317. 24. Al-Haarith bin Abi Usaamah (176-282): Musnad - zawaa'iduh, ms. 25. Abu Ishaaq al-Harbi, Ibraaheem bin Ishaaq (198-285):Ghareeb al-Hadeeth (Difficult words in Hadeeth, ms. 26. Bazzaar, Abu Bakr Ahmad bin Àmr al-Basri (...-292): Musnad - zawaa'iduh, photocopy. 27. Muhammad bin Nasr (202-294): Qiyaam al-Layl, Matbaàh Rifaah Àamm, Lahore, 1320. 28. Ibn Khuzaimah (223-311): Saheeh, Al-Maktab al-Islaami. 29. Nasaa'i (225-303): Sunan - Al-Mujtabaa, Al-Matbaàh al-Maymaniyyah. 30. ------------: as-Sunan al-Kubraa, ms. 31. Al-Qaasim al-Sarqasti (255-302): Ghareeb al-Hadeeth or ad-Dalaa'il, ms. 32. Ibn al-Jaarood (...-307): Al-Muntaqaa, ms., Egypt. 33. Abu Ya`laa al-Mooseeli (...-307): Musnad, ms. 34. Rooyaani, Muhammad bin Haaroon (...-307): Musnad, ms. 35. Siraaj, Abul-Àbbaas Muhammad bin Ishaaq (216-313): Musnad, several vols. of it as ms. in the Zaahiriyyah Library, Damascus. 36. Abu Àwaanah (...-316): Saheeh, Daa'irah al-Maàarif, Hyderabad Deccan, 1326. 37. Ibn Abi Daawood, Àbdullaah bin Sulaimaan (230-316): Al-Masaahif, ms. 38. Tahaawi (239-321): Sharh Maàani al-Aathaar (Explanation of the meanings of narrations), Al-Mustafaa'i, India, 1300. 39. ------------: Mushkil al-Aathaar (Difficult words in narrations), Daar al-Maàarif, India, 1333. 40. Ùqaili, Muhammad bin Àmr (...-322): ad-Duàfaa' (The Weak Narrators), ms. 41. Ibn Abi Haatim (240-327): Al-Jarh wat-Ta`deel (Authentication and Disparagement of Reporters), India. 42. ------------: Ìlal al-Hadeeth (Defects in Hadeeth), As-Salafiyyah, Egypt, 1343. 43. Abu Ja`far al-Bukhturi, Muhammad bin Àmr ar-Razaaz (...-329): Al-Amaali, ms. 184 | P a g e

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44. Abu Saèed bin al-A`raabi, Ahmad bin Ziyaad (246-340): Mu`jam, ms. 45. Ibn as-Sammaak, Ùthmaan bin Ahmad (...-344): Hadeeth, ms. 46. Abul-Àbbaas al-Asamm, Muhammad bin Ya`qoob (247-346): Hadeeth, ms. 47. Ibn Hibbaan (...-354): Saheeh, Daar al-Maàarif, Egypt. 48. Tabaraani (260-360): Al-Mu`jam al-Kabeer, several vols. of it as ms., Zaahiriyyah Library, Damascus. 49. ------------: Al-Mu`jam al-Awsat min al-jam` bainahu wa bain as-Sagheer, ms. 50. ------------: Al-Mu`jam as-Sagheer, Matbaàh al-Ansaari, Delhi, 1311. 51. Abu Bakr al-Aajuri (...-360): Al-Arbaèen (Forty Hadeeth), ms. 52. ------------: Aadaab Hamlah al-Qur'aan, ms. 53. Ibn as-Sunni (...-364): Àml al-Yawm wal-Laylah, Daa'irah al-Maàarif, India, 1315. 54. Abu ash-Shaikh Ibn Hayyaan (274-369): Tabaqaat al-Isbahaaniyyeen, ms. 55. ------------: Maa rawaahu Abu az-Zubair àn Ghair Jaabir (What Abu az-Zubair narrated from other than Jaabir), ms. 56. ------------: Akhlaaq an-Nabi sall Allaahu àlaihi wa sallam (Manners of the Prophet), Egypt. 57. Daaraqutni (306-385): Sunan, India. 58. Khattaabi (317-388): Maàalim as-Sunan, Ansaar as-Sunnah, Egypt. 59. Mukhlis (305-393): Al-Fawaa'id, ms., Zaahiriyyah Library, Damascus. 60. Ibn Mandah, Abu Àbdullaah Muhammad bin Ishaaq (316-395): At-Tawheed wa Ma`rifah Asmaa' Allaah Taàalaa, ms. 61. Haakim (320-405): Al-Mustadrak, Daa'irah al-Maàarif, Hyderabad, 1340. 62. Tammaam ar-Raazi (330-414): Al-Fawaa'id, 2 complete copies as ms., Zaahiriyyah Library, Damascus. 63. Sahmi, Hamzah bin Yoosuf al-Jurjaani (...-427): Taareekh Jurjaan (History of Jurjaan), printed. 64. Abu Nuàim al-Isbahaani (336-430): Akhbaar Isbahaan (Reports from Isbahaan), printed in Europe. 65. Ibn Bushraan (339-430): Al-Amaali, most of its sections, ms., Zaahiriyyah Library, Damascus. 66. Baihaqi (384-458): as-Sunan al-Kubraa, Daa'irah al-Maàarif, Hyderabad, 1352. 67. ------------: Dalaa'il an-Nubuwwah, ms., Ahmadiyyah Library, Halab. 68. Ibn Àbd al-Barr (368-463): Jaami` Bayaan al-Ìlm wa Fadlih, Al-Matbaàh alMuneeriyyah. 185 | P a g e

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69. Ibn Mandah, Abul-Qaasim (381-470): Ar-Radd àlaa man Yunfi al-Harf min alQur'aan, ms., Zaahiriyyah Library, Damascus. 70. Baaji (403-477): Sharh al-Muwatta', printed. 71. Àbd al-Haqq al-Ishbeeli (510-581): Al-Ahkaam al-Kubraa, ms. 72. ------------: Tahajjud, ms. 73. Ibn al-Jawzi (510-597): At-Tahqeeq àlaa Masaa'il at-Ta`leeq, ms. 74. Abu Hafs al-Mu'aadib, Àmr bin Muhammad(516-607): Al-Muntaqaa min Amaali Abil-Qaasim as-Samarqandi, ms. 75. Àbd al-Ghani bin Àbd al-Waahid al-Maqdisi (541-600): Sunan, ms. 76. Diyaa' al-Maqdisi (569-643): Al-Ahaadeeth al-Mukhtaarah, several vols. of it, ms., Zaahiriyyah Library, Damascus. 77. ------------: Al-Muntaqaa min al-Ahaadeeth as-Sihaah wal-Hisaan (Selection of Authentic Ahaadeeth), ms. 78. ------------: Juz' fi Fadl al-Hadeeth wa Ahlih (Article on the Excellence of Hadeeth and its People), ms. 79. Mundhiri (581-656): At-Targheeb wat-Tarheeb (Encouragement and Deterrence), AlMatbaàh al-Muneeriyyah, Egypt. 80. Zaylaì (...-762): Nasb ar-Raayah (Hoisting of the Flaq), Daar al-Ma'moon, Egypt, 1357. 81. Ibn Katheer (701-774): Jaami` al-Masaaneed, ms. 82. Ibn al-Mulaqqin, Abu Hafs Àmr bin Abil-Hasan (723-804): Khulaasah al-Badr alMuneer, ms. 83. Ìraaqi (725-806): Tarh at-Tathreeb, Jamìyyah an-Nashr wat-Ta'leef al-Azhariyyah, 1353. 84. ------------: Takhreej of Ghazaali's Ihyaa' Ùloom ad-Deen, Egypt, 1346. 85. Haithami (735-807): Majma` az-Zawaa'id: Husaam ad-Deen al-Qudsi, 1352. 86. ------------: Mawaarid az-Zam'aan fi Zawaa'id Ibn Hibbaan, Muhibb ad-Deen publ. 87. ------------: Zawaa'id al-Mu`jam as-Sagheer wal-Awsat lit-Tabaraani, ms. 88. Ibn Hajr al-Àsqalaani (773-852): Takhreej Ahaadeeth al-Hidaayah, India. 89. ------------: Talkhees al-Habeer, Al-Matbaàh al-Muneeriyyah. 90. ------------: Fath al-Baari, Al-Matbaàh al-Bahiyyah. 91. ------------: Al-Ahaadeeth al-Àaliyaat, ms. 92. Suyooti (889-911): Al-Jaami` al-Kabeer, ms. 93. Àli al-Qaari (...-1014): Al-Ahaadeeth al-Mawdooàh, Istanbul. 186 | P a g e

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94. Manaawi (952-1031): Faid al-Qadeer Sharh al-Jaami` as-Sagheer, Mustafa Muhammad publ. 95. Zurqaani (1055-1122): Sharh al-Mawaahib al-Ladunniyyah, Egypt. 96. Shawkaani (1171-1250): Al-Fawaa'id al-Majmooàh fil-Ahaadeeth al-Mawdooàh, India. 97. Àbd al-Hayy Lucknowi (1264-1304): At-Ta`leeq al-Mumajjid àlaa Muwatta' Muhammad, al-Mustafaa'i, 1297. 98. ------------: Al-Aathaar al-Marfooàh fil-Akhbaar al-Mawdooàh, India. 99. Muhammad bin Saèed al-Halbi (...-...): Musalsalaat, ms. 100. Albaani, Muhammad Naasir ad-Deen al-: Takhreej Sifah Salaah an-Nabi, ms., the original sourcework for this book, in which it is referred to as al-Asl. 101. ------------: Irwaa' al-Ghaleel fi Takhreej Ahaadeeth Manaar as-Sabeel, 8 vols., alMaktab al-Islaami, published completely - All Praise be to Allaah. 102. ------------: Saheeh Abi Daawood, incomplete. 103. ------------: Notes on Àbd al-Haqq al-Ishbeeli's Ahkaam, incomplete. 104. ------------: Takhreej of the ahaadeeth of Sharh Àqeedah Tahaawiyyah, al-Maktab al-Islaami. 105. ------------: Silsilah al-Ahaadeeth ad-Daèefah, 4 vols., al-Maktab al-Islaami. D) FIQH 106. Maalik bin Anas (93-179): Al-Mudawwanah (Maaliki fiqh), Matbaàh as-Saàadah, 1323. 107. Shaafiì, Muhammad bin Idrees (150-204): Al-Umm (Shaafiì), al-Matbaàh alAmeeriyyah, 1321. 108. Marwazi, Ishaaq bin Mansoor (...-251): Masaa'il al-Imaam Ahmad wa Ishaaq bin Raahawaih, ms. 109. Ibn Haani, Ibraaheem NaisaAburi (...-265): Masaa'il al-Imaam Ahmad, ms. 110. Muzani (175-264): Mukhtasar Fiqh ash-Shaafiì, printed on the margin of al-Umm. 111. Abu Daawood (202-275): Masaa'il al-Imaam Ahmad (Hanbali), al-Manaar, 1353. 112. Àbdullaah bin al-Imaam Ahmad (203-290): Masaa'il al-Imaam Ahmad, ms. 113. Ibn Hazm (384-456): Al-Muhallaa (Zaahiri), al-Matbaàh al-Muneeriyyah. 114. Ìzz bin Àbd as-Salaam (578-660): al-Fataawaa, ms. 115. Nawawi (631-686): Al-Majmoo` Sharh al-Muhadhdhab (Shaafiì), al-Matbaàh alMuneeriyyah. 116. ------------: Rawdah at-Taalibeen (Shaafiì), al-Maktab al-Islaami. 187 | P a g e

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117. Ibn Taimiyyah (661-728): al-Fataawaa (Independent), Farj ad-Deen al-Kurdi publ. 118. ------------: min Kalaam lahu fit-Takbeer fil-Èedain wa ghairuh (Discussion on Takbeer in the Two Èid Prayers), ms. 119. Ibn al-Qayyim (691-751): I`laam al-Muwaqqièen (Independent). 120. Subki (683-756): al-Fataawaa (Shaafièe). 121. Ibn al-Humaam (790-869): Fath al-Qadeer (Hanafee), Boolaaq ed. 122. Ibn Àbd al-Haadi, Yoosuf (840-909): Irshaad as-Saalik (Hanbalee), ms. 123. ------------: al-Furoo` (Hanbalee). 124. Suyooti (809-911): Al-Haawi lil-Fataawi (Shaafièe), al-Qudsi. 125. Ibn Nujaim al-Misri (...-970): Al-Bahr ar-Raa'iq (Hanafee), Al-Matbaàh alÌlmiyyah. 126. Sha`raani (898-973): Al-Meezaan (according to the four madhhabs). 127. Haitami (909-973): Ad-Darr al-Mandood fis-Salaah was-Salaam àlaa Saahib alMaqaam al-Mahmood, ms. 128. ------------: Asmaa al-Mataalib, ms. 129. Wali-ullah Dehlawi (1110-1176): Hujjat-ullaah al-Baalighah (Independent), alMuneerah. 130. Ibn Àabideen (1151-1203): Footnotes on ad-Darr al-Mukhtaar (Hanafee), Istanbul. 131. ------------: Footnotes on al-Bahr ar-Raa'iq (Hanafee). 132. ------------: Rasm al-Mufi (Hanafee). 133. Àbd al-Haqq (1264-1304): Imaam al-Kalaam feemaa yataàllaq bil-Qiraa'ah Khalf al-Imaam (Independent), Al-Baladi, India. 134. ------------: An-Naafi` al-Kabeer liman yutaali` al-Jaami` as-Sagheer, Al-Yoosufi, India, 1349. E) SEERAH (Biography of the Prophet sallallaahu àlaihi wa sallam) and TARAAJUM (Biographies of the reporters of Hadeeth) 135. Ibn Abi Haatim, Àbd ar-Rahmaan (240-327): Taqaddamah al-Ma`rifah li Kitaab alJarh wat-Ta`deel, India. 136. Ibn Hibbaan (...-354): Ath-Thiqaat (Reliable Narrators), ms. 137. Ibn Àdi (277-365): Al-Kaamil, ms. 138. Abu Nuàim (336-430): Hilyah al-Awliyaa', Matbaàh as-Saàadah, Egypt, 1349. 139. Khateeb Baghdaadi (392-463): Taareekh Baghdaad (History of Baghdaad), Matbaàh as-Saàadah, Egypt. 140. Ibn Àbd al-Barr (368-463): Al-Intiqaa' fi Fadaa'il al-Fuqahaa'. 188 | P a g e

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141. Ibn Àsaakir (499-571): Taareekh Dimashq (History of Damascus), ms. 142. Ibn al-Jawzi (508-597): Manaaqib al-Imaam Ahmad, printed. 143. Ibn al-Qayyim (691-751): Zaad al-Maàad, Muhammad Àli publ., 1353. 144. Àbd al-Qaadir al-Qurashi (696-775): Al-Jawaahir al-Madiyyah, India. 145. Ibn Rajab al-Hanbali (736-795): Dhail at-Tabaqaat, Egypt. 146. Àbd al-Hayy Lucknowi (1264-1304): Al-Fawaa'id al-Bahiyyah fi Taraajum alHanafiyyah, Matbaàh as-Saàadah, Egypt, 1324. F) THE ARABIC LANGUAGE 147. Ibn al-Atheer (544-606): An-Nihaayah fi Ghareeb al-Hadeeth wal-Athar, AlMatbaàh al-Ùthmaaniyyah, Egypt, 1311. 148. Ibn Manzoor al-Afreeqi (630-711): Lisaan al-Àrab, Daar Saadir, Beirut, 1955 AC. 149. Fairoz Aabaadi (729-817): Al-Qaamoos al-Muheet, 3rd ed., 1353. G) USOOL AL-FIQH (Principles of Fiqh) 150. Ibn Hazm (384-456): Al-Ihkaam fi Usool al-Ahkaam, Matbaàh as-Saàadah, Egypt, 1345. 151. Subki (683-856): Ma`naa Qawl ash-Shaafiì al-Matlabi, "idhaa sahh al-hadeeth fahuwa madhhabi" (The Meaning of Shaafiì's saying, "When a hadeeth is found to be saheeh, that is my madhhab"), from Majmooàh ar-Rasaa'il, al-Muneeriyyah. 152. Ibn al-Qayyim (691-856): Badaa'i` al-Fawaa'id, Al-Matbaàh al-Muneeriyyah. 153. Wali-ullaah Dehlawi (1110-1176): Ìqd al-Jeed fi Ahkaam al-Ijtihaad wat-Taqleed, India. 154. Fulaani (1166-1218): Eeqaaz al-Himam, Al-Matbaàh al-Muneeriyyah. 155. Zurqaa', Shaikh Mustafaa (contemporary): Al-Madkhal ilaa Ìlm Usool al-Fiqh, printed. H) ADHKAAR 156. Ismaaèel al-Qaadi al-Maqdisi (199-282): Fadl as-Salaah àlaa an-Nabi sallallaahu àlaihi wa sallam, with my checking, Al-Maktab al-Islaami. 157. Ibn al-Qayyim (691-751): Jalaa' al-Ifhaam fi as-Salaah àlaa Khair al-Anaam, AlMatbaàh al-Muneeriyyah. 158. Siddeeq Hasan Khaan (1248-1307): Nuzul al-Abraar, Al-Jawaa'ib. J) MISCELLANEOUS 159. Ibn Battah, Àbdullaah bin Muhammad (304-387): Al-Ibaanah àn Shareeàh alFirqah an-Naajiyah (Clarification of the Code of the Saved Sect), ms.

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160. Abu Àmr ad-Daani, Ùthmaan bin Saèed (371-444): Al-Muktafaa fi Ma`rifah alWaqf at-Taamm, ms. 161. Khateeb Baghdaadi (392-463): Al-Ihtijaaj bi ash-Shaafiì feemaa asnada ilaih ..., ms. 162. Harawi, Àbdullaah bin Muhammad al-Ansaari (396-481): Dhamm al-Kalaam wa Ahlah, ms. 163. Ibn al-Qayyim (691-751): Shifaa' al-Àleel fi Masaa'il al-Qadaa' wal-Qadr watTa`leel, printed. 164. Fairoz Aabaadi (729-817): Ar-Radd àlaa al-Mu`tarid àlaa Ibn Àrabi, ms. Hadith - al-Tirmidhi # 2151. [Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with him. It was classed as hasan by al-Haafiz ibn Hajar in Fath al-Baari, 11/184] The happiness of the son of Adam depends on his being content with what Allah has decreed for him, and the misery of the son of Adam results from his failure to pray istikharah, and the misery of the son of Adam results from in his discontent with what Allah has decreed for him. To make the prayer of Istikharah (say: iss-teh-KHAR-uh), one should pray two non-fard (non-obligatory) rakat (units) of prayer, even if they are of the regular sunnah prayers or a prayer for entering the mosque, and so on, during any time of the day or night. One should recite in them whatever one wishes of the Qur'an, after reciting al-Fatihah. Then one should praise Allah and invoke blessings upon the Prophet, peace be upon him. After this one should supplicate to Allah. Jabir Ibn 'Abdullah has reported the following supplication from the Prophet, peace be upon him, when he related, "The Prophet, peace be upon him, taught us how to make Istikharah in all (our) affairs, just as he taught us various surahs of the Qur'an. He told us, 'If anyone of you considers doing something he should offer a two-rak'at prayer other than the obligatory prayers, and then say (after the prayer), "Allahumma inni astakhiruka bi'ilmika. wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azimfa-innaka taqdiru wala aqdiru, wa ta'lamu wala a ' lamu, wa anta 'allamu-lghuyub. Allahumma, in kunta ta' lamu anna hadhaI-amra khairun lifi dini wa ma'ashi wa aqibati amri (or 'ajili amri wa'ajilihi) f aqdirhu li wa yas-sirhu li thumma barik li fihi, wa in kunta ta'llamu anna hadha-l-amra sharrun lifi dini wa ma'ashi wa-aqibati amri (orfi'ajili amri wa ajilihi) fasrifhu anni was-rifni'anhu. Wa aqdir li al-khaira haithu kana thumma ardini bihi" 190 | P a g e

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(O Allah ! I ask guidance from Your knowledge, and Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this thing is good for my din and my subsistence and for my Hereafter - (or say, If it is better for my present and later needs) then ordain it for me and make it easy for me to obtain, and then bless me in it. If You know that this thing is harmful to me in my din and subsistence and in the Hereafter--(or say, If it is worse for my present and later needs)--then keep it away from me, and keep me away from it. And ordain for me whatever is good for me, and make me satisfied with it)."' The Prophet, may peace be upon him, added that then the person should mention his need." There is nothing authentic concerning anything specific that is to be recited in the prayer nor is there any authentic report concerning how many times one should repeat it. An-Nawawi holds that "after making istikharah, a person must do what he is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the istikharah. And if his feelings change, he should leave what he had intended to do, for otherwise he is not leaving the choice to Allah, and would not be honest in seeking aid from Allah's power and knowledge. Sincerity in seeking Allah's choice, means that one should completely abandon what one desired oneself."

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Muslim Prayer Guide Part IV Questions and Answers Essential Du'as

Islamic Practices

As Essential Part of Worship Compiled and Edited by:

Akm Fakhrul Islam

New York, USA Al-Qur'an Research Foundation-USA[AQRF-USA]

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27.00.00.00 Basic Requirements and Rules for Pray

Islamic practices are essential part of our worship (ibadah). The advice of reliable Ulema or alternatively knowledgeable person in Islam should be sought to ensure the proper understanding of these rules.

Filth and Istinja FILTH Purification of filth from the body and clothing of the musalli is obligatory, as from the place in which he performs salah. This is based on the ayah of the Quran “keep you clothes pure”. The evidence is extended to body and place of prayer. Means of cleansing 1. Cleansing of filth is permissible with water, and with any pure liquid with which it can be removed, such as vinegar and rose-water. Shafii says water must be used as impure water can not be used for purification. Ahnaf say that the objective is reached, that is removal of filth. 193 | P a g e

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2. If filth has touch become affixed to a khuff, and it has body, and then it dried, then rubbing it with the ground is permissible. This is based on hadith, and is specific to khuffs and not clothes. 3. Semen is unclean, and it is obligatory to wash it, but if it has dried on a garment it suffices to scrape it off. This is based on hadith narrated by Ayesha. Imam Shafii does not regard it is unpure (as it is the root of human life) 4. If filth becomes affixed to a mirror, or a sword, it is sufficient to wipe it. 5. If the ground is contaminated by filth, and then it dries in the sun and its trace disappears (due to a hadith that the land is purified by heat), salah is permissible in that place, but tayammum is not permissible from it. This is due to the difference between the 2 concepts of pure and purifying. Also, the ayah of tayammum refers to clean earth, and can not be changed by this hadith. The clean earth is a fard of tayammum, the clean place of praying is an extension to the ayah of the Quran “keep you clothes pure”. 6. Any hide which has been tanned has become clean - salah is valid on it, and wudu from it - except the skins of pigs and humans. The hair of a dead animal, its bones, hooves, sinews and horns are clean. Regulations of Cleansing 1. Heavy Filth: Whoever is contaminated by severe filth, such as blood, urine*, stool, or wine, to the extent of a dirham** or less, salah is permissible with it, but if it is more [than a dirham] it is not permissible. * Not sure which urine is referred to here, as the rule for urine is more strict and mentioned below. **The rule for the size of the dirham is complex and is based on weight and size. 2. Light Filth: If he is contaminated with light filth, such as the urine of those [animals] whose flesh may be eaten, salah is permissible with it as long as it does not reach one fourth of the garment. The evidence for this is due to conflict of hadith. 3. Visible: That which has a visible essence, its cleansing is the removal of its substance, unless there persists some trace of it which is cumbersome to remove. Due to the principal that hardship is to be removed. 4. Invisible: That which does not have a visible essence, its cleansing is that it be washed until the one washing is satisfied that it has been cleansed. Similar to case of seeking the qibla, a person uses reasonable satisfaction, but can not really be convinced.

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ISTINJA: Definitions Istinja: Remove or reduce the filth from the two private parts (usually refers to the back age). Istibra: to clean urine from the body Ruling: Istinja' is sunnah mukaddah. Ahnaf say that wiping away will suffice, even doing nothing, if you are sure that there is no filth. Evidence is from hadith, 'whoever cleaned 3 times that is good, there is no harm who didn't do this'. Also hadith mentions 'perform istinja, with three stones', but this doesn't guarantee complete removal. Shafi says it is fard, due to Quranic ayah 'and clean your clothes'. The aim is cleansing so the aim is taken into , so toilet paper can also be used. Material: 1. Stones, and that which take their place (eg toilet roll) suffice; must wipe [the area] until it is clean. 2. Washing it with water is better. Due to evidence for Quran “Never stand in it; certainly a masjid founded on piety from the very first day is more deserving that you should stand in it; in it are men who love that they should be purified; and Allah loves those who purify themselves” (9:108), Prophet Muhammad (saw) asked these people form quba, why they had been specifically mentioned and they replied that they used water for istinja. Also due to hadith that Prophet Muhammad (saw) was using loo, ibn abbas prepared water for him and Prophet Muhammad (saw) gave him special dua to make him faqih. If the filth exceeds its orifice, nothing but water may be used [to remove it]. Makruh tahreem to use: 1. Bone - night of jinn, jinn asked Prophet Muhammad (saw) leave food for them and animals, Prophet Muhammad (saw) replied that bones is food for jinn, and dung is food for their animals. Makruh tahreem, because strong hadiths, Prophet Muhammad (saw) says that someone who use bones and dung, then he is not of the ummah. 2. Dung - ibn masud brought 2 stones and dung to Prophet Muhammad (saw), who threw away the dung, and said it is rijs. 195 | P a g e

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Food - this is israf (extravagance). Similarly grass can not be used. Anything pure and with value.

Number of times: There is no specific number, but enough to complete the objective, of cleaning the area (unless the person has a compulsive disoreder ther should be a limiting number). Shafii says 3 times is wajib due to hadiths of witr etc. Ahnaf agree witr is good, 3 is sufficient and 7 times maximum (from hadith of dog), person with waswasa especially should restrict to this. Evidences for no specific number: 1. Ibn masud brought 2 stones and dung to Prophet Muhammad (saw), who threw away the dung, and didn't ask for more stones. 2. Hadith mentions witr and this can be 1. 3. The stone may have three sides, and can be used for 3 wipes. Acceptable amount of filth: 1. The size of dirham can be carried (for the back age), approximately 2cm in diameter, at the orifice. Due to hadith 'whoever cleaned 3 times that is good, there is no harm who didn't do this'. This makruh but not tahreem. 2. If the filth exceeds its orifice, nothing but water may be used to remove it. Evidences is that default is to use water, and only for the removing filth at the orifice shariah shows we can also use stones.

Istibra Istibra is fard and there is no dirham exception (as orifice is not size of dirham). Evidences is narrated by ibn abbas, Prophet Muhammad (saw) ed two graves, and said one is being punished because he didn't do istibra and the other did ghiba. He then placed leaves on the grave and made due to reduce their punishment. Sahih sita also have another hadith, that majority of punishment of grave is due to istibra. a. Ibn umar and Prophet Muhammad (saw) recommended for urine coming out afterwards: 1. Taking time 2. Coughing 3. Moving about 4. Splash water on clothes to avoid waswasa. Direction of urination: In open space it is Makruh tahreemi: 1. Facing qiblah 2. Back to qiblah 3. Face to Jerusalem 196 | P a g e

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4. Back to Jerusalem 5. Facing sun or moon In closed space this is not such an issue as hadith says that in closed space the Prophet Muhammad (saw) did this. Notes: 1. Should not take name of Allah into toilet, or say his name. 2. Should ask for protection form the jinn on entering. 3. Should say due on exiting. 4. Cover as much as possible. 5. Disliked to do in a public place. Prophet Muhammad (saw) said be cautious of the two curses, someone he urinates in public place and shaded place. 6. Enter with left foot, and exit with right foot. 7. Right hand - Prophet Muhammad (saw) forbade this in hadith. Disliked to stand and do it, Ayesha narrates only a liar would say this about the Prophet Muhammad (saw), the hadith says that shaytan would stand and urinate. Although there is one hadith that says the Prophet Muhammad (saw) did this, but there is ikhtilaf about this, may be he was ill, or may be he was just showing us.

Cleanliness of the body in Islam THE PRAYER (SALAT) The Islamic prayer ( salat ) is a special way of worshipping Allah and offering devotion to Him which has been taught by Allah, the Almighty, and by the Holy Prophet (Peace be on him). There are seven pre-requisites of Prayers. Without all these, Prayer is not valid. These are the essentials of Prayers', and hence obligatory (Fard). Seven pre-requisites of Prayer 1. Cleanliness of the body; 2. Cleanliness of the clothes; 3. Cleanliness of the place (where Prayer is being offered); 4. Hiding (covering) parts of the body-ordained to be covered (i.e. the Satr); 5. Time being proper for the Prayer 6. Facing the Qiblah; 7. Saying the 'intention' (Niyyah).

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Body's cleanliness means that it should be free from all impurities (Najaasat) which are of two type: 1. Visible impurities (Haqeeqi), such as: urine; faeces; blood, or wine. (see rule on Istinja) 2. Invisible impurities (Hukmi). which are two type a. Lesser type or minor uncleanliness known as 'Hadath Asghar in such case Ablulation (wudu) is required. b. Major uncleanliness', known as 'Hadath Akbar and Janabat'. in most cases can only be removed from the body by taking a bath (GHUSUL) Before doing ablution one must sure that his or her is correct, In what circumstances the bath is become obligatory? and proper method to performing the bath. bath (ghusul) It is also a practices of Muslims to clean the private parts after the call of nature (see rule on Istinja) The abulation is neccessary for an obligatory, sunnah and optional prayers; reciting and touching the Holy Qur'an; Sajdah-e-Talawat, offering funeral prayers; or and many other kinds of worship . Authortiy of Abulation in Holy Quran sura-. Maida (5:6) Allah says: O you who believe! When you rise up for prayer, wash your face, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if you are unclean, purify yourselves. And if you are sick or on a journey, or one of you comes from the closet, or you have had with women, and you find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that you may give thanks. It is highly virtues to remain in Wadu condition in all time. The general rule is one should make fresh ablulation before each prayer, however, one's wadu is valid until unless the following one of the eight (8) conditions take place known as the nullifiers of Ablution (Nawaquid of Wudu), namely:

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1. Discharging urine; faeces, or any other matter from these ages; (advance topics) 2. ing stomach gases from the back; 3. Flow of blood, or pus from any part of the body; 4. Mouthful-vomiting; 5. To fall asleep, while lying down, or when leaning against some thing; 6. Fainting due to illness, or for any other reason; 7. Going mad; insane 8. Laughing aloud in Prayers (Salat) If a person requiring wadu he or she is in state of Hadather Asghar. It is makrooh Tahrimi to touch the Holy Quran or even the empty spaces of the pages. but is permissible to recite the Quran without touching. If a verse of Holy Quran is written on a page which is not a part of Holy Quran i.e., books, or newspaper, it will be permissible to touch the book or page but not the verse. minor children may touch the Quran without Wudhu, It is not permissible to perform Salaat. Islamic ablution (Wudu) consists of many actions Some actions are absouletly obligatory' (Fard). without these actions the ablution is invalid. There are some actions which may be left out, the 'ablution' will not be invalidated; though it will be improper (Naquis). Such actions are called 'Sunnah'. There are certain other actions which bring greater blessings of Allah, known as 'desirables' (Mustahab'bat). If these are left out, no harm is done No doubt clean water play important role in acheiving the purity , alternatively in absence of water or health reasons the dry ablution is ordered by Almighty Allah. Obligatory' (Fard) actions in Ablution There are four compulsory actions (Fard) in Ablution: (advance topics) 1. Washing the face from hair of the forehead to the lower portion of the chin; and across from one ear to the other; 2. Washing both hands and arms upto the elbows; 3. Performing the Masa'h (wiping with wet hands, one fourth of one's head); 4 Washing both the feet upto the ankles ( see also Masa'h on Socks) Sunnah actions in Ablution are 13 in total (advance topics) 199 | P a g e

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l. Saying the Intention (Niyyah); 2. Reciting 'Bismillah'; 3. Washing the hands, three times, upto the wrists; 4. Brushing teeth with a tooth-stick (Miswak); 5. Rinsing the mouth, thrice; 6. Sniffing water into the nostrils, thrice, 7. Combing (doing Khilal) the beard with the fingers; 8. ing fingers of both hands, against each other, and also ing them through the toes (Khilal of fingers and toes); 9. Washing, each limb, three times; 10. Performing the Masa'h once over the whole head i e. wiping head with wet hands; l l. Performing the Masa'h of the two ears; 12. Performing Ablution (Wudu) in proper order; 13. Washing each part, one after the other, without pause, to ensure that no part dries up before the next step. (see topics on Mas'ha on Socks) (See method MASA'H ON JABIRAH (SPLINT) Wiping a splint, bandage, plaster etc.) Five desirable (Mustahabbat) actions in Ablution 1. To begin Ablution (Wudu) from the right side Some scholars regard this among the Masnun (Sunnah) acts. This is quite likely. 2. Performing 'Masa'h' of the nape. 3. Performing Ablution all by himself, without taking other's help. 4. Facing Qiblah. 5. Performing Ablution while sitting at a clean and elevated place. In additions the followings act are undesirable acts (Makruhat) in Ablution: 1. Performing Ablution at a dirty place; 2. Blowing one's nose with the right hand; 3. Talking worldly affairs while performing Ablution; 4. Performing Ablution in a manner contrary to Sunnah. Formula of a complete wadu With the intention of saying the prayers (Salat) one should take running clean water (or take water in a clean bucket etc. 200 | P a g e

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Wash hands upto the wrists. Rinse the mouth three times; brush the teeth; sniff water into each nostril, three times; cleanse the nose. wash the face, three times; hands, upto the elbows. Perform 'Masa'h of the head and ears (moving palms of wet hands over-head, starting from top of forehead to the back and both hands over the back of the head to the neck. rub wet fingers into the grooves of both ears and holes, and also the wet thumbs behind the ears). Wash the feet, including the ankles. (see Masa'h on Socks) THE BATH (GHUSUL) The major Uncleanliness (Najaasat-eHukmiyaah i.e. Hadas-e-Akbar and Janabat) can only be removed from the body by washing the entire body (bath) as known as (ghusul). There are three kinds of ghusul (1) Obligatory (Fard). (2) Sunnah. (3) Desirable (Mustahab). In following conditions the bath become obligatory (Fard) (state of Janaabat) 1 Discharge of semen in any circumstances 2. Sexual intercourse 3. Menses (Hajdh) 3. Blood discharge after childbirth (Nifaas) In state of janaabat the following actions are prohibited Salaat (Prayers any type) • Touching the Holy Quran • Reciting the Holy Quran • To enter into a Masjid (mosque) • To make Tawaaf of Ka'bah There other baths which are Sunnah •

there is a particular way of taking the bath, specified by the Shariat (Islamic Law). 201 | P a g e

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The way of taking the ghusul is: 1. Wash hands upto the wrists; 2. Clean the of the private parts also know as Istinja and remove the major Uncleanliness, if any, from the body. 3. Perform Ablution (Wudu). 4. Pour some water and rub the whole body. Pour water again over the whole body, three times. Then rinse the mouth and sniff water into the nostrils. Obligatory (Fara'id) actions for the proper bath are 3 three 1. Rinsing the mouth; 2. Sniffing water into the nostrils, 3. Pouring water over the whole body so no single part of the body remained dry including hairs. Sunnah actions There are five Sunnah in taking a Bath; 1. Washing both the hands upto the wrists; 2. Washing the private parts and such areas which are not clean; 3. Having the intention (Niyah) to remove the uncleanliness; 4. -5. Pouring the water thrice, on the whole body.

MASA'H ON SOCKS (Wiping the socks with wet hands) Masa'h is permissible on three kinds of socks: 1 Socks made of leather covering the feet upto the ankles, 2. Such kind of woolen or cotton socks which have a leather sole. 3.Wollen or cotton socks, so thick and strong that they are not torn (damaged) if one walks wearing them without shoes etc., for a distance of three or four miles, It is permissible to perform Masa'h when the proper socks are worn after the Ablution, or after washing the feet, and having continuously worn them, even after the Ablution breaks. Masa'h on socks is allowed for one day and a night, if one is at home, or is staying at some place. If one is on a journey, Masa'h is permissible for three days and three nights. Masa'h is to be performed on the upper part of the socks. Wet your fingers with water. 202 | P a g e

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then put three fingers on the toes, pulling them upwards. apply full fingers, and not only their tips.

28.00.00.00 There is no Masa'h on the sole or the heels Important note: mash'a on reqular socks is not permitted, also one should make mas'ha upper part of the socks rather than only sol or the heels. It is better to wash feet rather than taking risk. Is Masa'h (wiping) allowed on the torn socks? If the sock is torn so much that its flaw is equal to the area of three small toes, or the sock opens-up during walk to that extent, then Masa'h (wiping) is not permitted. If the damage is less, Masa'h is permissible. Q. From what time the duration of wiping (Massah) over the socks is to be counted? A. The permissible duration, for wiping (Massah) is calculated from the moment the ablution is nullified. From that time onwards, the Massah is allowed on socks: for one day and one night; or, for three days and three nights, as the case may be. For example, if socks are worn on Friday morning after ablution, and it (ablution) nullifies after the time for Zuhr prayer is over, a local person (Muqim) can perform Massah till the time of Zuhr prayer on Saturday. If the person is a traveller (not local) he can perform Massah till Zuhr prayer on Monday. Q. What are the things that invalidate Massah? A. The same acts which nullify the ablution, also nullify the Massah. Apart from that, Massah becomes invalid as soon as: (1) The permissible period for Massah is over; (2) The socks are taken off, (3) The socks are torn, making a hole as big as three toes. Q. What, if one takes off the socks, or the time for Massah expires, while one has the ablution? A. Under both these situations, it is enough to wash the feet only, and put on the socks. It is, however, desirable (Mustahab) to renew the entire ablution.

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Q.. What should a traveler do if he returns home only one day and one night after he began the Massah on socks? A. He should remove the socks and start the Massah again. Q. What should a local person (non-traveler) do if he starts on a journey after making Massah at home? A. If he starts on a journey before the expiry of one day and a night, he can keep the socks on and continue doing the Massah for three days and three nights. If, however, he starts the journey after one day and one night, he must remove the socks and begin with a fresh Massah. Q. What, if the socks are torn at several places? A. We must judge whether the total area of the tear is equal to three toes. If so, Massah is not allowed. If the tear is less, Massah is allowed. However, if the combined tear of the two socks equals three toes, while the tear of each sock, separately, is less than that, then Massah is permissible.

MASA'H ON JABIRAH (SPLINT) Wiping a splint, bandage, plaster etc. What is Jabirah? Jabirah is a piece of wood (Splint) used to keep in place a broken (fractured) part of the body. But here it also means: plaster; bandage which covers a wound, or ointment etc., on any part of the body. What are the instructions for the Masash on: a splint (wood), bandage or a wound's covering? Masa'h is allowed over wood (splint), bandage or the wound's covering, if their removal is harmful, or causes much pain. Q. On how much of the covering should Masa'h be performed? A. On the entire covering, whether or not the wound is beneath all of it. Q What are the injunctions if removal of bandage does no harm, and causes no pain? A If washing the wound is not harmful, nor painful, then it must be washed. If water is harmful, then performing the Masa'h is obligatory (Wajib). But if Masa'h is also harmful then it is permissible to do Masa'h on the bandage, covering etc. Visible uncleanliness NAJAASAT HAQIQIY-YAH Q. How many kinds of gross defilement [Najaasat Haqiqiya-yah (Visible dirt)] are there? A There are two kinds of gross defilement (Najaasat Haqiqiyyah): One is Najaasat-aGhaleeza and the other, Najaasat-a-Khafeefa 204 | P a g e

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Q. What are: Najaasat-a-Ghaleeza, and Najaasat-a-Khafeefa? A. (a) Gross defilements are called Najaasat Ghaleeza; (b) Light uncleanliness is called Najaasat-a-Khafeefa. Q. How many things fall under the category of gross defilement (Najaasat-a-Ghaleeza)? A. Urine faeces of human, excretion of animals, urine of forbidden (Haram) animals, the flowing blood of man and animals, wine and droppings of chicken and ducks, fall under the category of gross defilement (Najaasat-a-Ghaleeza). Q. What things fall under the category of Light Uncleanliness (Najaasat-a-Khafeefa)? A Urine of permissible (Halal) animals and the droppings of forbidden (Haram) birds, are all Light Uncleanliness (Najaasat-a-Khafeefa). Q. To what extent gross defilement (Najaasat-a-Ghaleeza) is excusable? A If the gross defilement is thick like an excrement, its maximum extent of three grams is excusable. If it is in liquid form, such as wine, or urine, then it is excusable if the area covered is not more than that of an English one-rupee coin. To be excusable it means that the prayers offered with such defilements on body or the clothes will be valid, though undesirable. Not removing, deliberately, even such an extent of defilement, is not allowed. Q. . How much of light defilement (Najusat a-Khafeefa) is excusable? A. It is excusable, when it covers less than a quarter of a garment, or less than one-fourth of any particular part of the body. Q. . How to clean the body or a garment from gross defilement (Najaasat-a-Haqiqiyyah)? A. Gross defilement (Najaasat-a-Haqiqiyyah), whether it be gross defilement (Najaasat-a-Ghaliza) or (Najaasat-a-Khafeefa) i.e. light uncleanliness on the body, or a garment, can be removed by washing three times. The clothes must also be squeezed, all the three times. Q. Can defilement be cleaned just by water, or also by something else? Ans. Yes, by all thin fluids such as: Vinegar; or water-melon's juice. These are good enough to wash gross defilement (Najaasat-a-Haqiqiyyah) ISTNNJA CLEANING PRIVATE PARTS After Urination and Excretion Allah say in Holy Quran (9:109) “.....therein, where there are men who love to purify themselves. Allah Loves the pure...” This verse was revelead in which Allah is praising the people of Quba who were accustomed to use both stones and water after calls of nature Q. What is meant by Istinja? 205 | P a g e

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Ans. Istinja means the removal of dirt that is left on the body after the call of nature: such as urine, or faeces. Q. . How to perform Istimja after urination? Ans. After ing urine, its drops should be dried with clean mud, then washed with water. Q. How to perform Istinja after excreting faeces? Ans. After discharging faeces, the unclean area should be wiped with three or five pieces of mud. Then wash the body with clean water. Q. What is the importance of Istinja? Ans Istinja is desirable (Mustahab) if excrement or urine has not smeared the private parts. Istinja is Sunnah (Masnun) if the dirt spreads around, but covers less than, or equal to a 'Dirham' in area. But if the dirt covers space of over one 'Dirham', it is obligatory (Fard) to perform Istinja. Q. Which substances may be used for Istinja? Ans. Clean mud, or pieces of stone can be used for this purpose. ( note:If there are no proper facilities for the disposal of mud and pebble alike , instead only water must be used alternatively use of toilet paper before applying water Q. Which substances are undesirable (Makruh) for performing Istinja? Ans. It is undesirable (Makruh) to perform Istinja with: bones dung; horse-dung; edibles; coal; pieces of cloth and paper. (toilet paper may be used) Q. Which hand should be used to perform Istinja? Ans. The left hand should be used. It is undesirable (Makruh) to use the right hand. Q. What things are undesirable (Makruh) in Istinja? A. It is undesirable to do the Istinja: (I) Facing the Qiblah, or sitting with one's back in that direction. (2) At a place where parts of the body that must remain covered from others (Satr) are exposed to others. Q. What things are undesirable (Makruh) while urinating, or ing stool? 1. Urinating or ing stool in a position with the Qiblah in front or at the back. 2. It is undesirable (Makruh) to urine or stool at a place where the 'Satr' is exposed to one's view. 3. Urinating in a standing position. 4. Urinating or ing stool in a pond, canal, or a well. 5. Urinating or ing stool at the bank of a canal, pond etc. 206 | P a g e

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6. Urinating or ing stool near the wall of a mosque. 7 Urinating or ing stool in a graveyard. 8. Urinating into a rat's hole or any other hole in the ground. 9. Talking, while urinating or ing stool. 10. Aiming the urine, from a lower place towards a higher surface. 11. Urinating or ing stool at a public resort or pathway 12. Urinating or ing stool at a place which is meant for Ablution or bath.

WATER Q. What sorts ef water are good for Ablution (Wudu)? Ans. Ablution (Wudu) and Bath (Gnusl) are allowed with rain water; spring or well's water; stream, river/sea water; melted snow; hail-water; water in a large pond, or a big tank. Q. Which are the liquids not allowed for Ablution (Wudu)? Ans. The following liquids are not allowed for Ablution: Fruit juice; squeezed sap (fluids of plants & trees); soup; such viscous water whose colour, smell and taste have changed due to its blending with any permissible thing. Water in small quantity in which some impermissible thing has dropped, or some animal has drowned and died in it; water that has already been used for Ablution or Bath. Also such water which is largely polluted; water from which forbidden (Haram) animals have drunk, and water distilled from: aniseed, rose or any other herb. Q. What term is used for the water which has Eeady been used for Ablution or Bath (Wudu & Ghusl)l Ans. Such water is called 'used-up-water' (Musta'mil). I1: is clean by itself, but is not permissible for re-using it for Ablution, or Bath. BISMIL-LAHIR-RAHAL4RIRRAHIM (In the name of ALLAH, the Beneficent, the Merciful) MORE ABOUT ABLUTION (WUDU) Q. How is it to say the prayer, without ablution? Ans. It is a big sin. Some religious scholars hold the person Kafir, who intentionally offers the prayer, without ablution. Q. What is the proof of ablution being a necessity for saying the prayer? 207 | P a g e

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Ans. The following verse of the Holy Qur'an stipulates that ablution is an essential prerequisite for the prayer. YA AYYU HAL LAZINA AMANU IZA QUMTUM ILASSALATI FAGHSILU WUJUHAKUM WA AI DIYAKUM ILAL MARAFIQI WAMSAHU BIRU-U-SIKUM WA ARJULAKUM ILAL KA'BAIN (O Believers when you rise up for prayer, wash your face, and your hands upto the elbows. And lightly rub your heads. And wash your feet upto the ankles). And Hadrat Muhammad (Peace be upon him) has said: MIFTAHUS SALATIT TUHUR (Cleanliness is the key to prayer) COMPULSORY. ACTIONS FOR ABLUTION Q. What is the minimum that may be called washing? Ans. To pour water on a limb, sufficient enough to wet it, permitting one or two drops to fall down. This is washing in its lowest term Wetting to a lesser degree, is not 'washing'. For example, if one moves wet hands over the face, using so little water that all of it is absorbed and no drops fall down, it will not be considered that one has 'washed' the face. Ablution (Wudu) therefore, will not be complete. Q. . How many times, parts be washed, whose washing is obligatory for ablution? Ans. Washing them once, is obligatory (Fard) Washing them upto three times, is Sunnah of the Holy Prophet (Peace be upon him). And to wash more than three times, is undesirable (Makruh) and not permissible. Q. What portion of the face must be washed? Ans. The face must be washed from the hair of the forehead to down under the chin; and from the tip of one ear to the tip of the second ear. Q. Is ablution valid if a small area of the limb, washing of which is obligatory, is left dry? Ans. Even if a tiny spot, as small as one hair, is left dry, the ablution will not be valid. Q. If one has six fingers, is it obligatory to wash also the sixth finger? Ans. Yes. It is obligatory to wash the sixth finger also. Similarly, any additional growth within a part or a limb, whose washing is obligatory, must also be washed. Q. What is the meaning of performing Massah? Ans. To move wet hands over a part of body is known as Massah Q. Must a person wet the hands afresh, for performing Massah of the head, or would the moisture still left on them (while washing other parts of the body), suffice for the purpose? 208 | P a g e

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Ans. It is better to take fresh water, but if hands are wet after washing, Massah is allowed with them. But Massah is not allowed with hands with which Massah has been performed once before. Similarly, Massah is not allowed with hands: a) soaked from some other wet part, b) or hands moistened by another such part on which Massah has already been done. Q. If there are drops of rain on bare head, and such water drops are spread by a dry hand all over the head, would that serve the purpose of Massah? Ans. Yes, the Massah is performed. Q. Is it necessary, in ablution, to wash the inside of the eyes? Ans. No, it is not necessary to wash the inside of: the eyes, the nose or the mouth. Q. If after ablution one shaves the head, or cuts finger nails, will it be necessary to do fresh Massah of the head, or wash the finger nails again? Ans. No, it is not required to be done. Q. If one's hand is amputated (cut) below the elbow, is it necessary to wash that limb (hand)? Ans. Yes, as long as the elbow, or some other portion below it is intact, it must be washed. SUNNAH IN ABLUTION (WUDU) Remaining Rules Q. How is it to perform ablution (Wudu) without its intention? Ans. If without intention of ablution, one falls in the river, or one keeps standing in the rain so that water es over all the parts which are necessary for the ablution, it will be considered that the ablution is done for saying prayers. But there will be no blessings for the ablution. Q. How to make intention (Niyyah) for ablution (Wudu)? Ans Intention implies the making-up of one's mind at the start of ablution; have the intention of removing impurity, and becoming clean for saying the prayers properly. Such thoughts mean 'intention' i.e. 'Niyyah' for the ablution. Q. Is it necessary to express the intention (Niyyah) in words? Ans. No, it is not necessary. However, if said in words, that too will be correct. Q. With ablution mtact, if fresh ablution is performed, w'nat should be the 'intention' (Niyyah) for that? Ans. The sole intention of performing ablution-over-ablution should be to enhance the blessings of Allah and to earn more benefits. 209 | P a g e

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Q. Must one say the complete Tasmiah in ablution? Ans. It is equally permissible to recite: BISMIL LAHIR RAHMAN NIR RAHIM (or) BISMIL LAHIL 'ALIYIL 'AZIM VAL HAMDU LIL LAHI 'ALA DINIL ISLAM (or) BISMIL LAHI WAL HAMDU LIL LAHI i.e., in any of the above three ways Q. How is it to use a tooth-stick (Miswak) and what is its method? Ans. Brushing the teeth with a tooth-stick (Miswak) is 'Sunnah Mu'akkadah' i.e. Emphasized Sunnah. It has many blessings, and very many benefits. It may be had from the root of a bitter-tree, or its twig e.g., Peelo's root or a stick from the Neem tree, not more than 8 inches in length. It should be rinsed before and after use. First brush the teeth from the right-side, followed by those on the left. The teeth should be brushed thrice, using fresh water each time. Q. What is the opinion about gargling? Ans. Gargling is an act of Sunnah, both during bath and ablution It should not be done if one is Fasting. During Fasting, only rinse the mouth with a handful of water using the right hand. Q. How to put water into the nostrils? Ans. Hold water in the scooped right hand close to the nose. After this, sniff water into the nostrils (taking care not to let it reach the brain). If one is Fasting, the water should not be sniffed. Instead, it should be put into the nostrils with the hand. Gargling and sniffing water into the nostrils are both Sunnah-mu'akkadah of the Holy Prophet (Peace be upon him). Q. Which part of the beard should be combed (to do Khalal) according to the Sunnah? Ans. It is Sunnah to comb (to do Khalal with fingers) the lower and middle (part) of the beard. And it is obligatory (Fard) to wash hair on the face ading the skin. Q. How to comb the fingers i.e., to do Khalal of the fingers? Ans. Khalal of the fingers mean that the fingers of both hands should be rubbed against each other and shaken in a manner that they are interwowen. The Khalal of the toe is done by the little finger of the left hand beginning from the little toe of the right foot and ending with the little toe of the left foot. Q. How to perform the Massah of the whole head? Ans. Wet both hands, place them on both sides of the hair at the forehead. Move both palms and fingers, to the back of the head, upto the nape. Then return hands, ensuring that the whole head is covered. Q. Must fresh water be used for the Massah of the ears?

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Ans. No, the water taken for the Massah of the head would do. use index finger for Massah inside the ears. Thumb should be used for outerside of the ear. Q. Is it Sunnah or Mustahab (desirable) to start the ablution from the right side? Ans. Some religious scholars hold it as Sunnah, while others regard it as desirable (Mustahab). Q. How to perform Massah on the back of the neck (nape)? Ans, The neck should be wiped with the back of fingers of both the hands. It is an innovation (Bi'dah) to do Massah on the throat.

Q. What are the other procedures in ablution? Ans. There are many procedures for ablution. For example, the following are desirable: 1. Putting the wet-tip of the small finger into the ear holes. 2. Performing ablution before the time of prayer. 3. Rubbing parts of the body while washing them. 4. Moving the ring on the finger. 5, Refraining from gossip about worldly affairs. 6. Avoiding splashing of water on the face (with force). 7. Not using too much water for ablution. 8. Reciting Tasmiah while washing each part of the body. 9. Sending Darud on the Holy Prophet (Peace be upon him) after ablution. 10. Reciting Kalima of Shahadah, and reciting the following Dua after ablution. . . ALLA HUMMAJ 'ALNI MINAT-TAW-WABINA WAJ 'ALNI MINAL MUTATAHIRIN 11. Drinking the left-over water of ablution while standing, 12. Offering two Raka~hs of prayer after ablution, known as TAHI YAT UL WUDU (Thanks giving for the ablution) etc. REMAINING RULES ABOUT 'INVALIDATORS' OF ABLUTION Q. What quantity of an unclean discharge from the body invalidates the ablution?

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Ans. If any small quantity of an unclean fluid, (blood/pus) discharges from the body and flows towards that part of the body whose washing is essential in bath or ablution, will breach the ablution. Q. . Does any blood which remains within the eye, invalidate the ablution? Ans. No. It is because washing the inner portion of the eye is not commanded in ablution, or in bath. Q. If blood trickles out of a wound, time and again, and is wiped off each time with a finger or a piece of cloth, would that invalidate the ablution? Ans It must be judged whether the blood would have flowed, had it not been wiped. If it would have flowed, then the ablution breaks; otherwise it remains intact Q. What things when vomitted nullify the ablution? Ans If mouthful of bile; blood; food, or water is thrown out, the ablution is breached. If, however, only phlegm is thrown out, the ablution is not invalidated. Q. What, if one vomits again and again, but in little quantity each time? A . The ablution is breached if one nausea causes several vomits whose total discharge equals a mouthful. However, if a nausea results in vomiting a small quantity which brings relief, and thereafter one nauseates a second time to vomit a small quantity again, the discharge of these two separate episodes will not be added (to see they equal a mouthful), and the ablution will remain intact. Q. If blood or pus, oozing out of a boil on any part of the body, stains the clothing, will that dress be considered clean, or unclean? A. If the blood or pus is so little that it cannot flow from the wound, the clothing will be considered as clean. However, it is better to wash it. Q. Is the vomit, which is less than a mouthful, unclean (Napak)? Ans. No. It is not. Q. Will ablution be invalidated if a leech clings to one's body, and sucks blood to its fill; or, a bug, or a mosquito bites a person? A. The sucking of blood by a leech will breach the ablution even if no blood flows from the wound after freeing the body from it. The blood would have certainly oozed down the body had it not been sucked by the leech. Ablution, however, will be valid in the case of a mosquito, or a bug bite, because blood sucked by these insects is quite small, and cannot flow. Q. What type of sleep does not invalidate the ablution? A. Sleeping in a standing position, or while sitting without any , or in any posture adopted in the prayer, such as: Sijdah, or a Qa'dah, does not break the ablution. 212 | P a g e

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Q. Is there such a person whose ablution does not break even by falling asleep? A. Yes, ablution of the prophets of Allah does not break even if they fall asleep. This was their special privilege and superiority. Q. Does bursting into laughter during prayers, break the ablution of all? If so what is meant by 'bursting into laughter'? A. Bursting into laughter means: Laughing in such a loud way that it is heard by the others who are nearby. The following are the conditions which invalidate ablution during the prayer because of laughter: The person laughing aloud is an adult man, or a woman. (Minor's laughter does not break the ablution). 2. The person who laughs must be awake. If a person falls asleep during prayer, and then bursts into laughter, his ablution will remain intact. 3. If one laughs in a prayer requiring bowing (Ruku), or prostration (Sujud). Thus, if one laughs in a funeral prayer, the ablution would not break. Q. Is ablution nullified if one sees the private part/s of any other person's body, that must remain hidden (Satr)? A. No. The ablution remains valid, if one looks at the private part/s of one's oven, or other person's body, intentionally or unintentionally.

Q. Which Baths are Sunnah, and what are their names? A. These are four, namely: (1) Bath for Friday prayers. (2) Bath for the prayers of the two 'Eids'. (3) Bath before wearing 'IHRAM' (cloth specially worn by the Hajj pilgrims). (4) Bath at ARAFAT for the stay there (Waquf). (5) At the time of conversion to Islam (6) Washing a dead body Q. Which, and how many Baths are 'Desirable' (Mustahab)? A. These are quite many. However, a few of them being:

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(1) Bath on night of the 15th of the month of Sha'ban (known as Shab-e-Bar'at). (2) Bath on the night of 'Arafa' i.e. the night following the evening of the 8th of ZilHiijah. (3) Bath for the prayer of the Solar and Lunar Eclipse. (4) Bath for the prayer of Istisqa (Salat-ul-Istisqa), which is a prayer for begging rains from Allah. (5) Bath before entering the holy cities of Makkah and Madinah. (6) Bath of a person who has-given a bath to the dead, and (7) Bath of a disbeliever, after embracing Islam. Q. If there is necessity of Bath (Ghusl), and one stands in rain; or dives into the river, water flowing all over the body, would that fulfill conditions of having a Bath? A. Yes, provided that one also rinses the mouth, and es water into the nostrils. Q. Is it permissible to face the Qiblah while bathing? A. It is not allowed to face the Qiblah when one is naked. There is no harm, however, if the 'Satr' is covered. (Satr means such parts of one's body which must remain covered, according to Shariah). Q. How is it to bathe with the Satr, uncovered? A it is permissible to bathe naked in the bathroom, or at any other secluded place, where one's Satr is not exposed. Q. What are the undesirable acts (Makruhat) in a Bath? A. These are: (I) Consuming lot of water i.e. unnecessary wastage; (2) Talking during Bath with the Satr uncovered; (3) Facing the Qiblah and (4) Bathing against Sunnah of the Holy Prophet (Peace be upon him). Q. If ablution (Wudu) is not performed before the Bath, is it necessary to do so for prayer, after taking the Bath? A. Bath covers ablution, as well. Therefore, no ablution is necessary after the bath. MORE ABOUT VISIBLE UNCLEANLINESS AND HOW TO CLEANSE IT Q. How to clean leather articles, such as: socks; shoes; hold-alls, etc. if some filthy material defiles them? A. These are cleaned (purified) by rubbing them against the ground, or any other substance, provided filth and its effects are fully removed. Q. How to clean (purify) these articles if filth like urine, wine etc. defile them?

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A. Washing with water, or any other thin clean liquid, removes the impurity. Therefore other defilements on leather items, except solid dirt; cannot be cleansed by a rub; hence must be washed. Q. Could the dirty (Napak) articles like: knife; sword or things of steel; silver; copper or aluminium etc. be cleansed without washing A. Plain items of iron, which are rust free, and things made of silver; gold, copper; aluminium; brass, and lead—without engravings, also those made of glass, ivory and bone; and crockery, can be purified by rubbing them in a manner that all traces of filth and its effects are completely erased. (Items should have no carving).

Q. What is meant by 'no-engravings'? A. It means that there should be no carving marks (lines etc) on the surface of the things. Due to the uneaven surface, rubbing cannot clean off the dirt. Things, however, become pure by the rubbing, if they just have coloured patterns, but no engravings. Q. How to clean the ground which is defiled with urine, wine etc. A Uncleanliness automatically vanishes once the ground dries up, and the effects of uncleanliness (such as colour, smell and taste) disappear. Q. How to clean the baked bricks, or stones of the floor of a house or a mosque, or those on a wall which have been defiled by filth? A The bricks or stones of a building become clean when their surface dries up and the effects of the filth disappear. Q. What is the method of purifying or washing articles like: brass vessels or thick cushions which cannot be wringed? A The method to be followed in cleaning articles that are difficult or impossible to Wing is as follows: Wash these once, and leave them. When the water stops dripping, give them a second wash and leave them. Wash for the third time, after water stops dripping. Now they will become clean. However, it is necessary to rub them, as much as possible, so that maximum possible filth is removed. Q. Can the defiled clay vessels, be purified? A Clay vessels can also be cleansed. The method described in the previous Question & Answer, holds good here also. Q. Are the ashes of an unclean substance, such as dung, clean or unclean? A. The ashes of an unclean substance, when burnt, are clean. 215 | P a g e

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Q. What should we do if a rat falls into butter oil (Ghee) and dies? A. If the butter oil (Ghee) is solid, throw out the rat and the ghee just around it. The remaining butter oil(Ghee)is clean. But if the butter oil (Ghee) is in a melted-form, the entire ghee will be unclean (Napak). Q. What is the procedure of purifying unclean butter oil, or oil? Ans Add water to the unclean ghee or oil, equal to its quantity and boil the two together. Then remove the ghee, or oil that floats on the surface. Repeat this process, thrice, and the ghee or oil will become clean. MORE ABOUT WATER Q. Is Ablution (Wudu) allowed with the water, that has been warmed by the heat of the sun? A. Yes. It is allowed, but not liked. Q. Is Ablution allowed with water from a container in which drops of water have fallen from the parts of one's body during ablution? A. Water that falls from parts of one's body during ablution, or bath, (if there is no visible uncleanliness on the body) is known as used water. If the quantity of used water is less than the unused water in which it has fallen, then it is permissible to use it for bath or ablution. However, if the quantity of used water is greater than or equal to the quantity of unused water, then such water is not permissible for bath or ablution. Q. If some clean substance, such as soap or safron, gets mixed with water, is it permissible to use that water for ablution? A. If a clean substance mixes up with water, ablution is allowed even if one or two characteristics of it change. Nevertheless, if all the three properties of the water change, and it thickens, it its forbidden for use. Q. Will a pond or a water tank, measuring: 2 X 50 or 4 X 25, or 5 X 20 yards, qualify as being 'running water'? A. Yes, it will come under the definition of 'running water'. Q. Will it be treated as 'running-water' or a 'bigger reservoir' if the opening of a tank is smaller than that prescribed by the Shariah, but is quite large at the bottom? A. Such a tank will be taken as 'running water' if it is 10 yards long, and 10 yards wide; and is covered from four sides, or from one or two sides. The cover must be above the water level (not touching water). But if the cover touches the water, the tank will be regarded as a 'small tank' And the rules of 'running water' will not apply, whatever the quantity of water it may have. It means that the open surface of the water, (or if covered, the surface that is not in with anyting) is solely to be taken into , while comparing with the quantity of water allowed in the Shariah. Enis amount of water 216 | P a g e

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should, however, not be less than the prescribed measurement set by the Shariah (one yard, in Shariah is 35.88 inches). MORE RULES ABOUT THE WELL Q. What is the ruling if a disbeliever (Kafir) gets into the well to take out a bucket, and also dives into the water? A. If the disbeliever was given a bath, and made to cover his Satr (parts of body ordained to be covered) with clean clothes before getting into the well, the water will remain clean. But if he did not bathe, and went down with clothes already on, then all the water will have to be taken out from the well This is because the body and clothes of the disbeliever are often unclean. Q. What should be done if the droppings of a pigeon or sparrow fall into a well? A. The water in the well does not become unclean if the excreta of a pigeon, or a sparrow, or a few droppings (say 2 to 4) of a camel; goat or a sheep fall into the well. Q. If there is no particular bucket for a well, and water is taken out by all kinds of buckets, big and small, by the people, what bucket should be used for drawing out the water of such a well to make it clean? A. If there is no fixed bucket at the well, or the one in use is too big or too small, then a bucket of an average size should be used. An average sized bucket can hold 31E seers of water (about 7 Ibs). So far we have expanded on the Questions already given in Book II. Now additional problems will be discussed. DRY ABLUTION (TAYAMMUM) (Cleaning with clay) Q.. What is Dry Ablution (Tayammum)? A. Purifying (cleaning) the body from Najasaat-e-Hukmiya with clean clay, or any other substance which is considered equivalent to clay; earth, or sod. This is known as dryablution (Tayammum). Q.- 'When is dry-ablution (Tayammum) permissible? A. Dry-ablution is allowed, when water is not available, or there is a danger of falling sick, or the illness getting severe, by the use of water. Q. What is meant by Water not available'? A If any of the following situations hold, water will be considered as 'not-available': (a) Water is a mile away. (b) Water is available but in a region threatened by an enemy. For example, though water is available outside one's house, but there is a threat of being killed by an enemy, or a 217 | P a g e

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thief (if one goes out). (c) Also, if there is a big snake near the well, or a lion nearby. (d) or there is so little water that if used for ablution, may cause the trouble of thirst. (e) The well is there, but without rope or a pail (f) Or when a person is alone, and is helpless to fetch water, nearby All these conditions mean that 'water is not available'. Q. When should the danger to health be considered real? Ans When guessed reasonably by one's own experience, or in the opinion of an experienced physician that the use of water would be injurious for health, then dry ablution (Tayammum) is allowed Q. Explain in detail, what is meant by 'water being a mile away? Ans. When a person is at a place where there is no water, but assumes due to own intution and estimation, or learns from someone else that water is available within a mile's radius, then it becomes obligatory to fetch it for the ablution. However, if there is nobody to say whether or not water is available, and also there is no other way of ascertaining this, there is no obligation for bringing water for the ablution. Similarly, if there is water at a distance of over one mile, it is not obligatory to fetch it. Dry ablution (Tayammum) is allowed in both cases, given above. Q. How many actions are mandatory (Fard) in dry ablution? A. The following three actions are obligatory: 1. First making the intention (Niyyah). 2. Striking both hands on sod, or lump of dry clay, and wiping the face with them. 3. Striking both the hands, on sod, or lump of dry clay, and wiping both arms upto the elbows, with the same hands. Q.. What is the complete method for dry ablution (Tayammum)? A. First, have the intention: to remove impurities; to say the prayer, and to perform the dry ablution. Then strike both hands over a lump of clay, shaking off the excess dust. But if the hands are smeared with too much dust, blow away the excess and wipe hands across the face in such a way that no part of it is left out. If a spot equal to a single hair, is left out, dry ablution will not be proper. Now strike the hands on the clay once again. After shaking away the excess, put the four fingers of the left hand below the finger tips of the right hand and wipe the hand and arm upto the elbow. The lower side of the right hand is thus covered. Now put the palm of the left hand on the upper side of the elbow 218 | P a g e

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and move it down to the fingers. Then move the inside of the left thumb on the back of the right thumb. Likewise, wipe the right hand over the left in the same manner. Then comb (Khilal) the fingers. If a ring is worn, it is necessary to remove it. or atleast shift it. Combing the beard with fingers, is also Sunnah. Booker ection-2 Q. Is dry ablution (Tayammum) a substitute both for: ablution, and bath, or only for the ablution? A. Yes, it is a substitute for the both. Q. On what things is dry ablution (Tayammum) allowed? A Dry ablution is allowed on: clean earth, and sand; stone and limestone; unglazed earthernware, baked or unbaked; earthen bricks-baked or unbaked; walls of mud; bricks; stone; lime-stone, or yellow clay. Likewise, dry ablution is also allowed on clean dust. Q. On what things dry ablution (Tayammum) is not allowed? Ans. Dry ablution is not allowed on: wood; iron; silver; gold; copper; brass; cloth, and ashes. In other words, things that melt or burn to ashes in fire, are not proper for dry ablution (Tayammum) Q. Is dry ablution allowed, even if there is no dust, on the walls made of stone, lime or brick? A. The presence of dust is not a precondition for all the items on which dry ablution is permissible. Dry ablution is even allowed on: stone; brick; clay pots and wares, which have been washed (having no dust). Q. Can dry ablution be performed with the dust that collects over the things on which, otherwise, dry ablution is not allowed? A. Yes, dry ablution on these otherwise non-permissible items is allowed if dust particles on them start flying around when struck by hand. Yes, also if a mark is left on it when hand is removed from the article. Q. If dry ablution has been performed with the intention of touching or reciting the Holy Qur'an, or for entering the mosque, or for calling the Azan, or for acknowledging the greetings (Salam), will such dry ablution also hold good for performing the prayer? A. No. It will not be valid for the prayers. Q. Is prayer allowed with dry ablution which is made for: a) offering the funeral prayer, b) offering Sajdah of Recitation (compulsory prostration for reciting particular verses from the Holy Qur'an)? Q.. What should a person do who has performed dry ablution due to non-availability of water, and offers the prayer, but water becomes available after the prayer?

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A The prayer, already offered, need not be repeated if water becomes available within or after the prescribed time-limit for that prayer. Q. What things invalidate dry ablution? A The things that breach the ablution, also invalidate the dry ablution. However, the dry ablution, in lieu of bath, can only be invalidated by Major uncleanliness (Hadath-Akbar). if dry ablution was performed due to the non-availability of water, it will be invalidated the moment water becomes available. But if it was necessitated for some other reasons, such as, disease etc., it will be nullified the moment those compelling circumstances are no longer there. Q. Is second prayer also permissible with dry ablution, which was performed for the first prayer? A Dry ablution performed once, is good for as many prayers as one likes, so long as it is not nullified. Similarly, the dry ablution, performed for an obligatory prayer, is also valid for: saying Nafl prayer; reciting the Holy Qur'an; offering funeral prayers; or Sajdah-eTalawat, and all other kinds of worship. Q. What is the maximum time-limit for which dry ablution is valid? A Dry ablution is allowed for as long as one does not find water, or till other compelling reasons last. Even if the need continues for many years, there is no harm in performing dry ablution?

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29.00.00.00 Question about raising our hands for dua. Question #21976: Making du’aa’ after the obligatory prayers is bid’ah Question : After fard salat (i.e. after saying salam), some people make Dua while others say only Tasbih Fatmi. Some people are adament that making Dua after salat is Bidat. This is causing some restraint in the cummunity speacially those who follow Imam Abu Hanifa or Shafai. Can we make dua'a after salat. Can we make dua'a with the imama after salat alltogether. Answer : Praise be to Allaah. It says in Fatawa al-Lajnah al-Daa’imah: Making du’aa’ after the obligatory prayers is not Sunnah if it is done by raising the hands, whether that is done by the imam alone or a member of the congregation alone, or it is done by them both together. Rather that is bid’ah, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or any of his companions (may Allaah be pleased with them) did that. With regard to making du’aa’ without doing that (raising the hands etc.), there is nothing wrong with it, because there are some ahaadeeth concerning that. Fataawa al-Lajnah al-Daa’imah, 7/103 The Committee was asked about raising the hands for du’aa’ after the five daily prayers – is it proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands or not? If it is not proven, is it permissible to raise the hands after the five daily prayers or not? They replied: It is not proven that the Prophet (peace and blessings of Allaah be upon him) raised his hands in du’aa’ after the obligatory prayers as far as we know, so raising them after the salaam of an obligatory prayer is contrary to the Sunnah. Fataawa al-Lajnah, 7/104 221 | P a g e

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The Committee also stated that saying du’aa’ out loud after the five daily prayers or regular Sunnah prayers, or reciting du’aa’ in unison as a regular practice is a reprehensible innovation (bid’ah), because it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did anything like that. Whoever makes du’aa’ after the obligatory or regular Sunnah prayers in unison is going against the way of Ahl al-Sunnah wa’l-Jamaa’ah, and for those people to accuse those who disagree with them of being kaafirs and not belonging to Ahl al-Sunnah wa’l-Jamaa’ah, is misguidance, ignorance and a distortion of the facts. Fataawa Islamiyyah, 1/319 Man has been asked repeatedly to ask Allah(swt) for that which he desires. To end suffering, pain or to acquire that which we desire the most, dua is made unto Allah(swt). In Surah Ghafir, Allah(swt) says: "And your Lord says: "Call on Me; I will answer your (Prayer)" – [Quran 40:60] Yet many of our prayers go unanswered and people often wonder why their prayers were not heard. All prayers made to Allah(swt) are heard by Him: "When my servants ask you concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when he calls on me." – [Quran 2:186]

Primarily, certain conditions apply to duas before they can be answered: 1. A dua for something that is haram cannot be made and will not be fulfilled. We cannot ask for that which is forbidden in Islam. Such duas would definitely not be answered. Hence for starters we should know that what we are asking for should be halal according to the Islamic Shariah. 2. Our duas should be for our betterment. If Allah(swt) feels that what we ask for will harm us then He will not grant us our wish. A child who has no sense of what is harmful often cries and weeps asking him mother to let him play with a knife. The mother knows that he can cut himself and thus expose himself to pain if he is given the knife and hence does not fulfill his request. Similarly we often ask for things that are actually indeed harmful to us. Due to our limited wisdom we cannot assess the harmful effects of it but Allah(swt) in His Divine Wisdom knows of it and thus in order to protect us, He does not fulfill our request. I have often come across the younger generation who wish for a certain person of the opposite sex to fall in love with them. When these duas are not answered they get depressed and disheartened. Some actually wish that they would have a love affair with that certain person, not realizing that this dua falls under the category of a forbidden act. 222 | P a g e

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Then there are others who wish for marriage which is permissible in Islam but a dua fulfilling the first criteria does not mean that it also fulfills the second criteria as mentioned above. A person wishes for wealth but does not get it. Why? Allah(swt) in His Divine Wisdom knows how we will spend that wealth. A person can think "but I would spend it in the cause of Allah(swt)" however they fail to realize that we dont know a fraction of what we are. Only The Creator does. He knows that we might do all the wrong things. These wrong things can lead us right to the footsteps of Hell. Hence Allah(swt) in His Divine Wisdom is protecting us but we in our non-existant wisdom fail to understand. 3. We should pray to Allah(swt) while having faith in Him and with humility. We should express our need for Him. Call on your Lord with humility and in private: for Allah loveth not those who tres beyondbounds. Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good. – [Quran 7:55-56] Many a times we quickly say our Salah and hurriedly go through the duas taking it for granted that because we have offered the Salah, our prayers will be answered. This is not the way to make dua. We must be sincere to Allah(swt) 4. This is one of the most important factors which we have to keep in mind. Though we spend time weeping for what we desire, as soon as we leave the masjid or our praying mats we continue with that which is haram. We will indulge in all kinds of things that are forbidden by Allah(swt) yet we expect Him to do as we have desired. Why is it that while we refuse to follow and obey the commandments of Allah(swt), we expect Him to do everything for us? We should always try to prove our worth. Ask yourself why Allah should help you? Have your proven your worth to Him? Suffiyan At-Thawri answered the question "why does Allah(swt) not answer my prayer?" very appropriately. He listed 10 points which I will list below: 1- You know Allah(swt) YET you disobey Him. 2- You recite the Quran YET you dont act according to it. 3- You know shaitan YET you have agreed with him. 4- You proclaim your love of the messenger(saw) of Allah(swt) YET you abandon his Sunnah. 5- You proclain your love for Paradise YET you do not act to gain it. 6- You proclaim your fear of the Fire YET you do not prevent yourselves from sins. 7- You say indeed death is true YET you have not done anything to prepare for it. 223 | P a g e

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8- You point out the faults of others YET you do not look at your own faults. 9- You eat of that which Allah(swt) has provided for you YET you do not thank Him(swt). 10- You bury your dead YET you do not take a lesson from it. How many of these 10 points hold to be true with us? If one would assess themselves honestly, the results will be surprising. 5. Allah(swt) tests His creation in many ways. Many a times our prayers are not answered as swiftly as we desire because Allah(swt) wants to test our patience. Truly the following verses in the Quran correctly describe the nature of man: Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me." But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!" – [Quran 89:15-16] And again it is said: There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see! – [Quran 22:11] To conclude, we must be sure that what we wish for is halal and not haram. We must have faith in Allah(swt) and know that He will fulfill that which is good for us. Our intentions should be pure and the dua should be made with humility. It is important for us to refrain from that which is haram and follow the commands of Allah(swt) as strictly as we can. Losing faith in Allah(swt) is harmful only for us for He needs not that we have faith in Him. Prayers that are unanswered in this world are deferred to be rewarded for in the Hereafter. Most importantly, we must recognize that Allah(swt) tests us and thus should practice patience during such times. [Ebrahim Saifuddin]

30.00.00.00 The Knowlege & Understanding in Islam PRAYER IN ISLAM Here are some question that non muslim ask about how or what way do we pray? Right ! i just get this info and make it simple for you to understand and gain some knowledge about our prayer. 224 | P a g e

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Q: There is NO pictures, NO idols, NO symbols, then what do muslim pray? Q: NO burning of incense or papermoney, NO lighting of joss sticks, NO flowers, then what do muslims use for prayer? Q: NO priests, then who guidesthe Muslims in their prayer? Q: Is the Imam an intermediarybetween GOD and man? Q: NO holy water, NO peacock feathers, then how are muslims blessed? Q: NO chairs in the Mosques, then where do muslims sit when they pray? Q: They don't speak Arabic here, then why do muslims here pray in Arabic? Q: A big prayer hall, but why are only a few Muslims praying here? With all that Questions up here let me show you the Answer. THE UNSEEN CREATOR Muslims pray to The Unseen Creator Who created everything...what i mean everything, every single things on earth and univers His power to create is limitless. All he has to say is "BE" and it comes into existance. Everything came from him and will return to him. He does not have a son, and was not fathered by anyone... You can read The Holy Quran Translation in any library or book shop... Surah Al Ikhlas He has NO partners, and unlike anything that the human mind can imagine.. The Unseen Creator calls Himself by the personal name of "ALLAH" in The Noble Holy Al Quran Some say that when we drink water, we must the person who dug the well. The aims of a Muslim's prayer are to and be grateful to ALLAH who created eyerything, including the water and the person who dug the well! Environment-friendly prayer Prayer in Islam is a simple activity that consists of a series of body postures and recitation of verses from The Holy Quran.

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It is an environment-friendly prayer in that it does not require the burning of paper or other substances. The practice of making "offerings" to GOD is unacceptable in Islam. GOD is self-sufficient and has no needs. NO Pirests The person who lead the prayer is called IMAM in Arabic. A person who has good knowledge of Islam and is able to recite The Holy Quran well and lecture to the gathering during the Friday noon prayer is appointed as the Imam of a Mosque. The Imam is not a priest in that he is not an intermediary between GOD and man. Muslims seek the Mercy of GOD directly. Reason And Logic Islam calls on the Believers to base their faith on reason and logic and not on blind beliefs such as believing that sprinkling holy water on the body or stoking the body with peacock feathers will drive away bad luck and bring prosperity. To receive the Mercy and blessings of GOD, Muslims are commanded to base their life on what is permitted, and keep away from the things prohibited (such as intoxicants, gambling and adultery) in The Noble Holy Qur'an and the traditions of the Prophet [pbuh] means (PEACE BE UPON HIM). Furniture-Free The Muslim prayer positions consist of standing, bowing, sitting and placing the forehead on the floor. It is not possible to do these while sitting on a chair. Thus all Muslim prayer places are furniture-free. There are no reserved places in the Mosque. All Muslims pray as equals.

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Prayer In Arabic Muslims use the words of GOD when praying to Him. They recite from The Noble Holy Qur'an ensures uniformity. A Muslims can go to any Mosque in the world and the prayer without any difficulty. Praying in the language of THE QUR'AN ensures accuracy. Translations of the meanings of the verses in The Qur'an are not used in prayer. At the end of the formal prayer, Muslims may seek the forgiveness and blessings of GOD in their own languages. This is called DOA = DU'A or Supplication.

Prayer In Any Clean Place. Muslims can perform their prayers in Mosques, homes or in any clean area/place. In some places, only a small number pray in Mosques, and they are usually those staying near the Mosque and visitors. Muslims are required to perform the Friday noon prayer in the Mosque. The Mosque is packed during this prayer and in some places, Muslims pray in the compound of the Mosque due to lack of space inside. Ok these is just a simple explanation for your knowledge about Prayer In Islam. This info above i got it from Dr Y Mansoor Marican, Ph.D. To know more knowledge and how to pray in Arabic a person need to attend classes at any Islamic school or you can ask any Ustaz (Male teacher) or Ustazah (Female teacher) at home.

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There is some website you can enter such as www.hajtips.com , www.perkim.net.my , www.islamicreligion.com, www.ahmaddeedat.com , www.islamic.about.com

31.00.00.00 Essential Du'as Supplications Sneezing

Alhamdulillah! (right graphic) / Alhamdulillahi 'alaa kul-li haalin (left graphic).

Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to Allah under all conditions. Praising

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Alhamdulillah hamdan khatheeran taiyyiban mubaarakan feehi Translation: Praise be to Allah, many, pure, blessed praises. Another man commenced with this, to which he SAW said: I saw 12 angels competing as to which of them would take it up. [Muslim Abu Awaanah] Thanking Allah

Allahu akbar kabeeran wal hamdulillahi katheeran wa subhaanallahi bukratan wa a seelaa Translation: Allah is the Greatest, very great. Praise be to Allah, again and again. Glorified is Allah SWT morning and evening - one of the Companions commenced with this, to that the Messenger SAW said

Remembrance of Allah

Anta rabbee wa anaa 'abduka Translation: You are my Lord (Allah SWT) and I am Your slave Taking off clothes

Bismillahi allazee laa ilaaha illaa huwa Translation: In the name of Allah besides whom there is no other worthy of worship. [Ibn Sunni] The Prophet Muhammad SAW said, "If one does not ask Allah, He will get angry with him". [Saheeh al-Jami` no.2414] In wearing clothes 229 | P a g e

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Allahumma innee as aluka min khairihi wa khairi maa huwa lahu wa a u'oozubika min sharrihi wa sharri maa huwa lahu Translation: Allah! Verily, grant me the goodness of this clothing and the goodness it delivers, and I ask Thy protection from the evil of this clothing and spare me from the evil that it may cause.[Source: Ibn Sunni] Before eating

Allhuma baa rik lanaa feemaa razaqtanaa wa qinaa azaaba al-naar Translation: O Allah! Bless us on everything You give us, and avoid us from Hellfire. And with the name of Allah. [Source: Ibnu Sunni] After eating

Alhamdulillahillazee at 'amanaa wa-saqaanaa wa-kafaa-naa wa-awaa naa Translation: All Praises be to Allah, who provides us food, drink, satisfaction and protection Starting ablution

Bismillah Translation: In the name of Allah Abdullah ibn as-Sunnabiji stated that the Messenger of Allah SAW said, "When a slave makes ablution and rinses his mouth, his wrong deeds fall from 230 | P a g e

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it. As he rinses his nose, his wrong deeds fall from it. When he washes his face, his wrong deeds fall from it until they fall from beneath his eyelashes. When he washes his hands, his wrong deeds fall from them until they fall from beneath his fingernails. When he wipes his head, his wrong deeds fall from it until they fall from his ears. When he washes his feet, his wrong deeds fall from them until they fall from beneath his toenails. Then his walking to the mosque and his prayer give him extra reward." [Maalik, Nasaaie, Ibn Majah and Haakim.]

Completing ablution

Ashadu an laa ilaaha illallah wa ashhadu an na muhammadan 'abduhu wa rasooluhu Translation: I testify that there is no god except Allah, the One Who has no partner, and that Muhammad is His slave and Messenger Wisdom

Allahummaftah lee hikmataka wan shur 'alaiyya rahmataka min khazaa ini rahmatika yaa arhama ar-raahimeen. Translation: O Allah, bless us with wisdom and mercy, O Allah the most Merciful. 231 | P a g e

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When angry

A'uoozubillahi minas shaitaanir rajeem Translation: I take refuge with Allah (SWT) from the accursed devil. [Bukhari and Muslim]

Asking forgiveness

Allahumma in nee as aluka yaa Allah (wa fee riwaayatin: billah) [al waahidu] as samad allazee lam yalid wa lam yoolad wa lam yakun lahu kufuwwan ahad- an taghfira lee zunoobee inn naka antal ghafoorul raheem Translation: "O Allah! indeed I ask of You, O Allah (in one narration: by Allah), the One, the Only, the Absolute, Who begets not and nor is He begotten, and there is none like Him, that You forgive me my sins; indeed You are the Oft-Forgiving, Most Merciful. On this, he SAW said, He has been forgiven, he has been forgiven. [Abu Daawood, Nasaaie, Ahmad Ibn Khuzaimah; Haakim declared it saheeh and Dhahabi agreed] Asking for success

Rabbanaa a tinaa fid dunyaa hasanah wa fil akhirati hasanatan wa qinaa azaaban naar 232 | P a g e

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Translation: Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire[Al-Baqarah :201] Increasing success

Rabbee zidnee 'ilman war zuqnee fahman Translation: O Allah, bless me with more knowledge and true understanding Zikr

"Subhaanallahi wal hamdulillahi wa laa ilaaha illallahu wallahu akbar wa la haula wala quwwata illa billahil 'aliyil 'azeem". Translation: Allah the Most Exalted, praise be to Allah, there is no God but Allah, and there is no help except from Allah, the Almighty and the Great. Glorify Allah

Allahuakbar kabeeraa Translation: Allah is the Greatest, Very Great. Remembrance of Allah

Laa ilaaha illallah Translation: There is no true god except Allah Upon leaving the house

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Allahumma innee a'uoozubika an adhilla auw adhalla auw azilla auw uzalla auw azhlima auw uzhlama auw ajhala auw yujhala 'alaiyya Translation: O Allah, I take refuge with You lest I should stray or be led stray , or slip or be tripped, or oppressed, or behave foolishly or be treated foolishly [Source, Abu Dawood, Tirmizi] Upon entering the house

Bismillahi walajnaa wa bismillahi kharajnaa wa 'alaa rabbinaa tawakkalnaa Translation: In the name of Allah we enter and in the name of Allah we leave and upon our Lord we place our trust. [Source: Abu Dawood with saheeh Isnaad] Avoiding sins

Allahumma innee a'oozubika min sharri maa 'amaltu wa min sharri maa lam 'a mal [ba'd]. Translation: "O Allah! truly I seek refuge with You from the evil of what I have done, and from the evil of what I have not done (i.e. from the evil of the bad actions I have done, and from the evil of not doing good actions)[yet]. Avoiding hellfire

Allahumma in nee a'ouuzubika minal dhaiqi yaumal hisaab 234 | P a g e

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Translation: O Allah! I seek refuge with You from the distress of the Day of (ten times). [Ahmad, Ibn Abi Shaibah, Abu Dawood Tabaraani]

Waking up from sleep

Alhamdulillahi lazee ahyaanaa b'ada amaatanaa wa ilaihil nushoor Translation: Thanks be to Allah who awoke us after our death and He is the only one that can resurrect us. Seeing bad dreams

Alhamdulillahi lazee ahyaanaa b'ada amaatanaa wa ilaihil nushoor Translation: Thanks be to Allah who awoke us after our death and He is the only one that can resurrect us. Leaving mosque

Bismillahi wassolaatu wassalaamu 'alaa rasoolillah Allahumma innee as aluka min fadhlika Allahumma i'isimnee minaa shaitaanir rajeem Translation: In the name of Allah,and parayers and peace be upon the 235 | P a g e

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Messenger of Allah. O Allah, I askYou from your Favour. O Allah, guard me from the accused devil. [Abu Dawood, Saheeh al-Jaami' # 4591]

Entering mosque

Allahummaghfirlee zunoobee waftah lee abwaaba rahmatika Translation: O Allah! Pardon all my sins and open your doors of blessing to me

Walking to the mosque

Allahummaj'al fee qalbee nooran wa fee lisaanee nooran waj'al fee sam'iee nooran, waj'al fee basaree nooran, waj'al fee khalfee nooran wa min amaamee nooran waj'al min fauqee nooran wa min tahtee nooran . Allahumma i'itinee nooran. Translation: O Allah, please put light into my heart. Turn my hearing into light. Let there be light in front of me, above, and below me/ O Allah, grant me light. [Source: Muslim] Visiting the sick

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As alullah al-'azheem rabb al-'arsh al-'azheem an yashfeeka Translation: I ask Allah the Supreme, Lord of the magnificent throne to cure you

When there is bodyache

Aoozu bi'izzatillaahi wa qudratihi wa sultaanihi min sharri maa ajidu. Translation: I seek the protection of Allah's Prestige, His Power, His Dominance and His Kingship from the evil of my pain.[Hasan and Tirmizi] Asking Al-Jannah

Allahumma in nee as aluka bi anna lakalhamd, laa ilaaha illa anta [wahdaka laa shreeka lak], [al-manaan], [yaa]badee' as samaawaati wal ardh, yaa zal jalaa li wal ikraam, yaa haiyyu yaa qaiyyoom [in nee as aluka] [al-jannata wa a'oouzubika minar naar] Translation: "O Allah! Indeed, I ask of You, by the fact that to You belongs all Praise; there is no (true) god except You, [You alone, You have no partners;] the Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that is Full of Majesty and Honour; O Living One, O Eternal One; [indeed I ask of You] [the Garden, and I seek refuge with You from the Fire]. Asking for firmness of iman

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Rabbanaghfirlanaa zunoobanaa wa israafanaa fee amrinaa wa thabbit aqdaamanaa wan sur naa 'alal qaumal kaafireen Translation: Our Lord! Forgive us our sins and the lack of moderation in our doings, and make firm our steps and succour us against those who deny the truth. [Ale Imraan: 147]

31.01.00.00 Essential Du'as Extracted from Al Hisnul Hasin by Allamah Muhammed Al-Jazri (RA) English rendering by Maulana Muhammad Rafeeq Hathurani Posted on the 'net and transliteration by www.Islam.tc Greeting another Muslim

As salamu alaykum wa Rahmatullahi wa Barakatuh. Translation: May the peace of Allah descend upon you and His Mercy and Blessings. When salaam is conveyed (when some conveys salam to you on another's behalf).

Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh. Translation: Upon you and upon him be the peace of Allah, His mercy and blessings. Before a meal

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Bismillahi wa 'ala baraka-tillah. Translation: With Allah's name and uon the blessings granted by Allah (do we eat). After having a meal

Alham do lillah hilla-thee At Amana wa saquana waja 'alana minal Muslimeen. Translation: All praise is due to Allah who gave us food and drink and who made us Muslims. Dua for ZamZam (Holy Water)

Allah humma Innee As alooka 'ilman naa fee-ow wa Rizq-ow waa See-ow wa Shee-faa amm min Kooll-lee daa-een. Translation: O Allah, I ask You to grant me beneficial knowledge, abundant sustenance and cure from all diseases. Before wudhu (ablution)

Allahumma-gh fir-lee dhan-bee wawass si'lee fi dari wa bariklee fi rizq. Translation: O Allah Forgive my sins, make my home accommodating and grant me abundance in my livelihood. After wudhu

Allahummaj 'al-ni minat-tow-wa beena waj-alni minal muta-tah-hireen. Translation: I testify that there is no deity except Allah; He is One and has no partner. And I testify that Muhammad (Sallallahu alayhi wasallam) is His servant and apostle. When entering the masjid (mosque) 239 | P a g e

January 6, 2010


A'uthu bil-Lahil 'atheemi wa biwajhi-hil kareemi wasultaani-hil qadeemi minashshaytaanir rajeem. Translation: I seek protection from Allah, The Sublime, and I seek the protection of His Merciful Self and of His Eternal Kingdom against the accursed devil. After sneezing

Alhamdulillah! (right graphic) / Alhamdu lillahi 'ala kull-lee ha-leen (left graphic). Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to Allah under all conditions. Reply to someone who sneezes

Yar Hamoo kall Lah. Translation: May Allah have mercy on you. When a Non-Muslim sneezes

Yahdee Kumullahu wa Yaslih Ba Lakoom. Translation: May Allah give you guidance and make your children pious. When someone is critically ill When someone is so critically ill that there is no hope for his recovery, under no circumstances should he (or she) pray for his (or her) death. But if one must, then one should recite the following dua:

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January 6, 2010


Allah-humma ah-yini ma kaanatil hayaatu khairall-lee wa tawaff-fani i-dha kaanatil wa faato khai-rall-lee. Translation: O Allah, keep me alive so long as it is in my best interest and give me death when it is in my best interest. When visiting the sick

La ba'sa tahoorun inshaa-Allah. La ba'sa tahoorun inshaa-Allah. Translation: No need to worry. It (this sickness) is a means of cleansing from sins. No need to worry. It (this sickness) is a means of cleansing from sins. Dua taught to a new muslim

Allahummagh fir-lee warr hamnee wah-dini warr zuq-ni. Translation: O Allah, forgive me, have mercy on me, guide me aright and grant me sustenance. When entering the toilet

Allahumma in-nee a'oothu bika minal khubu-thee wal khabaa ith. When leaving the toilet, recite

Ghuf-raa naka 241 | P a g e

January 6, 2010


followed by

Alhamdulillah-hilla-thee ath-haba ann-nil athaa wa 'afaani. Reaching the top of an incline

Allahumma lakash-sharafu 'ala kull-lee shara-few walakal hamdu 'ala kull-li haalin. Translation: O Allah, all sublimity is for You at every incline and all praise is for You at all times under all conditions. Repentance dua Whenever a person commits any sin, he/she should immediately offer repentance to Allah, saying the following dua.

Allahumma In-nee a-toobu ilayka minha la ar-ji-u ilayhaa abada. Translation: O Allah, I repent before You for all my sins and I promise never to return to the same (again). Upon awakening

Alhamdulillah-hillathee ah-yana ba'da ma ama tana wa ilayhi nushoor. Translation: Many thanks to Allah who gave us life after having given us death and (our) final return (on the Day of Qiyaamah (Judgement)) is to Him. When undertaking a journey

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Subhanalla-thee sakh-khara-lana haatha wa-ma kun-na lahoo muqrineena wa inna ila Rabbina la-mun-qali-boon. Translation: Glory be to Him (Allah) who has brought this (vehicle) under our control though we were unable to control it. Sure, we are to return to our Lord. Istikhara for nikah (marriage) When intending to marry someone then even before proposing or expressing one's intention to propose, one should perform Wudhu in the best of manner and then offer as many Nafl Salaahs as possible. Thereafter one should praise and glorify Allah in the best manner and recite the following Dua:

Translation: O Allah, You have power and I have none. You know all and I know not. You are The Knower of all that is hidden. If, in Your knowledge (mention name of person here) be good for me in my faith and in my temporal and religious life, then ordain her (or him) for me. And if anyone other than her (or him) be good for me in my faith and religious life, then ordain her (or him) for me. Dua-e-Qunoot (read in Witr)

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Translation: O Allah! We beg help from You alone; ask forgiveness from You alone, and turn towards You and praise You for all the good things and are grateful to You and are not ungrateful to You and we part and break off with all those who are disobedient to you. O Allah! You alone do we worship and pray exclusively to You and bow before You alone and we hasten eagerly towards You and we fear Your severe punishment and hope for Your Mercy as your severe punishment is surely to be meted out to the unbelievers. Related Web Sites:

Ramadhan Duas Uloom-al-Islam Duas page Du'aas for all occasions (Madrasah In'aamiyyah, South Africa) Method of worship (Ibaadat) Purity and Prayer (Salaat) Salaatul Istikhaarah al-Madinah.com Dua's, etiquette, references and for Islamic Books you can see the following: www.idoub.com/islamakmfi@

31.02.00.00 Dua in English Oh Allah, all praise is due to You; and to You is due all gratitude and thanks; and to You returns all matters - the open of them, and the hidden of them Glory to the Lord of power and dominion; glory to the One who will not die; glory to the One who gives life to His creation, and He will not die 244 | P a g e

January 6, 2010


Glory to the One who is Lord of all lords [arbaab]; glory to the One who facilitates all means; glory to the One whose throne [àrsh] is in the heavens, and in the earth is His authority [sultaan]; glory to the One whom no creature of this life [dunyaa] can see, and Whom no sense can perceive; and Whom description seekers cannot perceive; and Whom incidents do not change; and He does not fear His creatures He knows the weight of the mountains; and the measure of the oceans; and the count of rain; and the number of veins of the trees; and the amount of the darkness of nights and the brightness of days Oh Giver of refuge for those who seek refuge; Beloved of those who love; Hope of those who are cut off [munqatìyeen]; Raiser of the fallen; The One who is with broken hearts; Who answers the calls of the dejected; the Mercy of this life and the hereafter and the Comion of both; Who answers the desires of those in need He knows the minds of the silent; One who does not have a partner from whom He must seek, or an angel from whom He asks and is refused, or one who is thankful to Him but is deprived Glory is due to Allah, and praise; all glory is due to Allah Oh Allah, guide us by Your favor among those whom You have guided; and forgive us among those whom You have forgiven; and be our Protector among those whom You have protected; and bless us in all that You have given us; and save us and keep away from us any evil which You have decreed; verily You decree and none decrees besides what You decree; and none is abased whom You befriend; and none holds power whom You oppose. Blessed are You, our Lord, exalted; and to You are due all thanks, for Your blessings and bounty; we seek forgiveness from Allah from all sins and we repent to You; there is no refuge or place of shelter except for to You Oh Allah, distance our sins [ma'seeya] from our obedience to You that will lead us to paradise; and indeed from certainty in faith [yaqeen] comes difficulty in the life of this world [dunyaa] And bless us our hearing, and our sight, and our faculties, as long as You allow us to live; and make them protectors for us against the transgressions we have committed; and make us victorious over our enemies; and do not allow us to have problems in our deen; and do not allow us to make the life of this world our greatest concern; and remove from us difficulty in attaining knowledge; and do not make hellfire our destination; and make jannah our home; and do not impose upon us, because of our sins, people who lack mercy and do not fear You (as authorities over us) by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, preserve us with steadfastness in Islam while we're standing; and preserve us in Islam while we're sitting; and preserve us in Islam while we're sleeping

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Oh Allah bless us with a pure life; and an easy death; and a return to You without grief and difficulty; Oh Allah help us with our death; and with the grave and its punishment; and from slipping from the siraat; and the Day of Reckoning and its terror Our Lord, You created us in the best of forms; and You granted us sustenance from Your bounty; and You taught us and gave us guidance; and then we disobeyed You openly, but You forgave us; and we committed sins, but You availed us from them; Your generosity has been descending upon us, yet we sin easily, and we are weak; if You look to our then we indeed deserve punishment; but Your mercy is more expansive than our sins, so grant us Your mercy, oh the Most Merciful of those who show mercy Oh Allah give us, and do not deprive us; and increase for us, and do not decrease us; and be generous to us, and do not be severe with us; and grace us, and do not disgrace us; and help us, and do not forsake us Oh Allah, make white our faces (with light); and give us our books on our right; and raise our degrees in status; and make our balances heavy (on the side of good); and overlook our sins [sayeeàat] Oh Allah, Creator of the heavens and the earth; Lord of Majesty and Bounty; by Your power which does not exhaust, we ask, Oh Allah, Oh the Most Merciful Make our vision lighted by Your Book; so that our tongues will manifest (from it); and lighten our graves (with it); and by it forgive our sins [dhunoob]; and improve with it our affairs by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, allow the month of Ramadan to be completed in Your pleasure; [--]; and with us attaining the success of entering Your garden Oh our Lord, this holy month has indeed past; and we stand fearful and shaking before You; and we hope in You; accept from us, our Lord, our fasting [sawm]; and our standing in worship [qiyaamina]; and our prayers [salaatina]; and our remembrance [adhkaarina]; and all our deeds; and do not reject our deeds on the Day of Judgement, the Day of regret and shame Oh our Lord, close all gates except Your gate; and do not reject us from Your presence; and if You do so, we have no power nor strength save You La ilaha illa Allah... He who wills the number of footsteps on the surface of the earth, and on steps; and all praise is due to Allah, He in Whose hand is the keys of escape [farraj] Oh our Hope when all doors are closed; and our Hope when all links are cut; and when there is a barrier between us and our family and our people (and we stand alone) La ilaha illa Allah... oh Allah do not let this gathering disperse except when our sins are forgiven; and our efforts accepted; and our good deeds counted 246 | P a g e

January 6, 2010


Oh the Powerful, the Most Forgiving; by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, forgive all the Muslims that have died who bore witness to Your oneness; and (who bore witness) to Your messenger with his message; and who died upon that Oh Allah, forgive them and grant them Your mercy; and pardon them; and be generous with them; and bless their arrival; and make wide their entrance; and wash them with water and coolness; and purify them from their sins as clothes are washed of dirt Oh Allah reward them and grant them goodness in the best way; and pardon and forgive their sins [sayeeàat]; so that they feel tranquility in their graves; and so that on the day of judgement they will be among the protected ones; Oh Allah, move them from the narrowness of the grave and the insects, to everlasting jannah; with [--], comfort and vast shade Oh Allah, grant us mercy when we reach where they have reached, under casket and soil, alone; oh Allah, grant us mercy when our families wash us; and mercy when they shroud us; and mercy when they carry us on their shoulders; and mercy when they lower us into our graves; and mercy when they throw on us dirt by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, bring down upon our graves the light of our fasting; and the light of our prayers [salah]; and the light of our recitation of Qur'an by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, who hears all; and who can revive the dead; and who will dress the bones with flesh after death; have mercy on our weaknesses; straighten our affairs; and end our deaths in good deeds. Oh Allah ornament our graves with the gardens of paradise; [--] by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, forgive the Muslim men and the Muslim women; and the believing men and the believing women; those living and those dead; You are our Protector; Hearer, the Near, the One who answers our dua Oh Allah, we ask You for all good [khayr]; the sooner of it and the later; what we know of it and what we don't know; and we seek refuge in You from all evil [sharr]; the sooner of it and the later; what we know of it and what we don't know Oh Allah, whatever You have distributed in this blessed night of health and well being, then make us, oh our Lord, among the fortunate who receive from this distribution; and whatever You have distributed in this night of trial [balaà], keep it from us and from the Muslims Oh Allah strengthen Islam and the Muslims; and disgrace shirk and the mushrikeen; and smash the enemies of the deen 247 | P a g e

January 6, 2010


Oh Allah, our Lord, better the condition of the Muslims; oh Allah better the young of us; and better the old of us; and better the women of us; and make better the children of us; and our spouses Oh Allah, forgive the Muslim women, those present and those absent; oh Allah, raise their status; and make secure their dignity and honor [awraat]; and accept from them their good deeds by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, help Your forces and Your devoted servants [awliyaa] of those who believe [mumineen]; amongst the elders, the scholars, and the pious [shuyookh, ulema, saliheen] by Your mercy, oh the Most Merciful of those who show mercy Oh Allah, we ask You by Your beautiful names; and Your exalted attributes; in this blessed night; save our necks from the hellfire. Oh Allah, save our necks from the hellfire. Oh Allah, save our necks from the hellfire Oh Allah, save the necks of our fathers; and our mothers; and our brothers; and our sisters; and our paternal uncles; and our paternal aunts; and our maternal uncles; and our maternal aunts; and those who love us for Your sake; and those who love each other for Your sake; and those who lead us to good [khayr]; and those who facilitate good; and all the Muslims, oh Lord of the worlds Oh Allah, help Your servants and the mujahideen in Your way in all places; Oh Allah help your worshippers in Chechnya; and in Bosna; and in Palestine; and in Lebanon; and in all other places Oh Allah, make firm their feet; Oh Allah guide their aim; oh Allah, them on the word of clear truth. Oh our Lord. Overlook our sins when we reach The Gate and do not return us in disappointment Oh Allah, accept our dua. Oh Allah, accept our dua. Oh Allah, accept our dua and do not return us in disappointment; and do not deprive us from Your generosity that we seek; and do not return us deprived from Your blessings Oh Allah, make us from amongst the fortunate who will attain the reward of laylatul qadr Oh Allah, make us from amongst the fortunate who will attain the reward of laylatul qadr Oh Allah, make us from amongst the fortunate who will attain the reward of laylatul qadr by Your mercy, oh the Most Merciful of those who show mercy Oh our Lord, grant us good in this life, and good in the hereafter, and keep us from the punishment of the fire. Oh Allah, we seek refuge in You from Your displeasure [sakhatik]; and we seek Your forgiveness, and we seek refuge in You from Your punishment. I cannot for the praises that are due to You;

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You are as You praise Yourself. And peace and blessings be upon the messenger Muhammad, and upon his family and companions. [Source: http://www.jannah.org/jannahradio/dua_ghamdi_trans.txt]

31.03.00.00 Quotes relating to Duas from The Holy Qur'an Allah says in the Qur'an to call him to make du'a:

ِ ‫عككا‬ ‫ن‬ َ ‫ع ِإَذا َد‬ ِ ‫عكَوَة الكّدا‬ ْ ‫ب َد‬ ُ ‫جيك‬ ِ ‫ب ُأ‬ ٌ ‫عّني َفِإّني َقِريك‬ َ ‫عَباِدي‬ ِ ‫ك‬ َ ‫سَأَل‬ َ ‫َوِإَذا‬ ﴾2:186﴿ ‫ن‬ َ ‫شُدو‬ ُ ‫جيُبوا ِلي َوْلُيْؤِمُنوا ِبي َلَعّلُهْم َيْر‬ ِ ‫سَت‬ ْ ‫َفْلَي‬ And when My servants ask thee concerning Me, I am indeed close (to them): I respond to the dua (prayer) of every suppliant when they calleth on Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright. [ Surah Al-Baqarah, 2:186 ] Prayers: ﴿

‫ب الّنكاِر‬ َ ‫عكَذا‬ َ ‫سكَنًة َوِقَنكا‬ َ‫ح‬ َ ‫خكَرِة‬ ِ‫ل‬ َْ ‫سكَنًة َوِفكي ا‬ َ‫ح‬ َ ‫َرّبَنا َآتَِنا ِفي الّدْنَيا‬ ﴾2:201

Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire. [Surah Al-Baqarah, 2:201] Prayers:

َ ‫عَلى اْلَقْوِم اْلَكاِفِري‬ ‫ن‬ َ ‫صْرَنا‬ ُ ‫ت َأْقَداَمَنا َواْن‬ ْ ‫صْبًرا َوَثّب‬ َ ‫عَلْيَنا‬ َ ‫غ‬ ْ ‫َرّبَنا َأفِْر‬ ﴾2:250﴿

Our Lord! Bestow on us endurance and make our foothold sure and give us help against those who reject faith. [Surah Al-Baqarah, 2:250] Prayers:

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‫ص كًرا‬ ْ ‫عَلْيَنككا ِإ‬ َ ‫ل‬ ْ ‫حِم ك‬ ْ ‫ل َت‬ َ ‫طْأَنككا َرّبَنككا َو‬ َ‫خ‬ ْ ‫سيَنا َأْو َأ‬ ِ ‫ن َن‬ ْ ‫خْذَنا ِإ‬ ِ ‫ل ُتَؤا‬ َ ‫َرّبَنا‬ ‫طاَقكَة َلَنككا ِبكِه‬ َ ‫ل‬ َ ‫حّمْلَنا َمككا‬ َ ‫ل ُت‬ َ ‫ن َقْبِلَنا َرّبَنا َو‬ ْ ‫ن ِم‬ َ ‫عَلى اّلِذي‬ َ ‫حَمْلَتُه‬ َ ‫َكَما‬ ‫عَلككى اْلَق كْوِم‬ َ ‫ص كْرَنا‬ ُ ‫لَنككا َفاْن‬ َ ‫ت َمْو‬ َ ‫حْمَنا َأْن ك‬ َ ‫غِفْر َلَنا َواْر‬ ْ ‫عّنا َوا‬ َ ‫ف‬ ُ ‫ع‬ ْ ‫َوا‬ ﴾2:286﴿ ‫ن‬ َ ‫اْلَكاِفِري‬ " Our Lord! Take us not to task if we forget or fall into error. Lord! lay not on us the kind of burdens that You had lain on the people before us. Lord, lay not on us the kind of burden that we have not the strength to bear. *341 Be kind to us, forgive us and show mercy to us. You are our Protector : help us against the disbelievers." Our Lord! Lay not upon us such a burden as You did lay upon those before us. [Surah Al-Baqarah, 2:286] Prayers:

َ ‫ن ِم ك‬ ‫ن‬ ّ ‫حْمَنككا َلَنُكككوَن‬ َ ‫ن َل كْم َتْغِف كْر لََنككا َوَتْر‬ ْ ‫س كَنا َوِإ‬ َ ‫ظَلْمَنككا َأْنُف‬ َ ‫ل َرّبَنككا‬ َ ‫َقككا‬ ﴾7:23﴿ ‫ن‬ َ ‫سِري‬ ِ ‫خا‬ َ ‫اْل‬ 'Our Lord! We have wronged ourselves. If You do not forgive us and do not have mercy on us, we shall surely be among the losers.' [Surah Al-A'araf, 7:23]

Prayers: ﴾7:47﴿

َ ‫ظاِلِمي‬ ‫ن‬ ّ ‫جَعْلَنا َمَع اْلَقْوِم ال‬ ْ ‫ل َت‬ َ ‫َرّبَنا‬

'Our Lord! Do not cast us among the people who have been guilty of evildoing.'[Surah Al-A'araf, 7:47] Prayers:

َ ‫ح َبْيَنَنا َوَبْي ك‬ ‫ن‬ ْ ‫ل َتَوّكْلَنا َرّبَنا اْفَت‬ ِّ ‫عَلى ا‬ َ ‫عْلًما‬ ِ ‫يٍء‬ ْ ‫ش‬ َ ‫ل‬ ّ ‫سَع َرّبَنا ُك‬ ِ َ‫َرّبَنا و‬ ﴾7:89﴿ ‫ن‬ َ ‫حي‬ ِ ‫خْيُر اْلَفاِت‬ َ ‫ت‬ َ ‫ق َوَأْن‬ ّ‫ح‬ َ ‫َقْوِمَنا ِباْل‬ 250 | P a g e

January 6, 2010


Our Lord! Our Lord has knowledge of all things, and in Allah we put our trust. Our Lord! Lay open the truth between us and our people, for You are the best of all to lay open the truth. [Surah Al-A'araf, 7:89] Prayers: ﴾7:126﴿

َ ‫سِلِمي‬ ‫ن‬ ْ ‫صْبًرا وََتَوّفَنا ُم‬ َ ‫عَلْيَنا‬ َ ‫غ‬ ْ ‫جاَءْتَنا َرّبَنا َأْفِر‬ َ ‫َرّبَنا َلّما‬

Our Lord! Pour out on us patience and constancy, and make us die as those who have surrendered themselves unto You. ([Surah Al-A'araf, 7:126] Prayers:

‫ن اْلَقكْوِم‬ َ ‫ك ِمك‬ َ ‫حَمِت‬ ْ ‫جَنا ِبَر‬ ّ ‫﴾ َوَن‬10:85﴿ ‫ن‬ َ ‫ظاِلِمي‬ ّ ‫جَعْلَنا ِفْتَنًة ِلْلَقْوِم ال‬ ْ ‫ل َت‬ َ ‫َرّبَنا‬ ﴾10:86﴿ ‫ن‬ َ ‫اْلَكاِفِري‬ Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from people who deny the truth [surah Yunus, 10:85-86] Prayers: ﴾18:10﴿

‫شًدا‬ َ ‫ن َأْمِرَنا َر‬ ْ ‫ئ َلَنا ِم‬ ْ ‫حَمًة َوَهّي‬ ْ ‫ك َر‬ َ ‫ن َلُدْن‬ ْ ‫َرّبَنا َآِتَنا ِم‬

"Our Lord! have a special mercy on us from Thyself and guide us out of our ordeal aright." [Surah Al-Kahf, 18:10] Prayers:

‫ل ِفي ُقُلوِبَنا‬ ْ ‫جَع‬ ْ ‫ل َت‬ َ ‫ن َو‬ ِ ‫ليَما‬ ِْ ‫سَبُقوَنا ِبا‬ َ ‫ن‬ َ ‫خَواِنَنا اّلِذي‬ ْ‫ل‬ ِ ‫َرّبَنا اغِْفْر َلَنا َو‬ ﴾59:10﴿ ‫م‬ ٌ ‫حي‬ ِ ‫ف َر‬ ٌ ‫ك َرُءو‬ َ ‫ن َآَمُنوا َرّبَنا ِإّن‬ َ ‫ل ِلّلِذي‬ ّ‫غ‬ ِ "Our Lord, forgive us , and forgive all our brothers who embraced the Faith before us, and do not place in our hearts any malice towards the believers. Our Lord, You are very Kind and Comionate."[Surah Al-Hashr, 59:10] Prayers: ﴾60:4﴿

‫صيُر‬ ِ ‫ك اْلَم‬ َ ‫ك َأَنْبَنا َوِإَلْي‬ َ ‫ك َتَوّكْلَنا َوِإَلْي‬ َ ‫عَلْي‬ َ ‫َرّبَنا‬

Our Lord! In You we have placed our trust, and to You do we turn in repentance, and to You is our ultimate return. [Surah Al-Mumtahina, 60:4] 251 | P a g e

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Prayers: ﴾66:8﴿

‫يٍء َقِديٌر‬ ْ ‫ش‬ َ ‫ل‬ ّ ‫عَلى ُك‬ َ ‫ك‬ َ ‫غِفْر َلَنا ِإّن‬ ْ ‫َرّبَنا َأْتِمْم َلَنا ُنوَرَنا َوا‬

Our Lord! Perfect our light for us and forgive us our sins Surely You have power over all things. [Surah At-Tahrim, 66:8] Prayers:

‫ب‬ ِ ‫سمم‬ ّ ‫ممماِتي ل ِّلممهِ َر‬ ْ ‫م‬ ّ ِ‫إ‬ ُ ُ ‫صممَلِتي وَن‬ َ ‫م‬ َ َ‫حَيممايَ و‬ َ َ‫كي و‬ َ ‫ن‬ ﴾6:162﴿ ‫ن‬ ِ َ ‫ال َْعال‬ َ ‫مي‬ 'Surely my Prayer, all my acts of worship, and my living and my dying are for Allah alone, the Lord of the whole universe.

31.03.01.00 The Night Supplication (Du'a) 252 | P a g e

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Arabic

Translation In the Name of Allah, the Beneficent, the Merciful. O Allah, I beg to request You that I have no knowledge of the estuaries of my provisions and I no doubt seek it because of the uncertainties springing in my heart so I hustle about in the cities in seeking it. I be therein like a confounded seeker, not knowing either it is in plains or is it in mountains, either in the land or in the rivers, yonder anyone or before anyone, and I do know that You have its knowledge, its means at Your hands and You are the one awarding it by Your favor and executing it by Your favor. O Allah, peace be on Hazrat Mohammed (S.A.W.) and his sacred progeny, and favor me, O Lord, ever magnifying provisions, its seeking easier and its attainment nearer, and not strain me from tapping sources having no provisions therein for me. And You are over and above straining me, and I a beggar of Your favor, and peace be on Mohammed (S.A.W.) and his sacred progeny, and ameliorate me by Your favors. Verily You have abundant favors.

31.03.02.00 25 Dua's From the Holy Qur'an

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1. Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire (Surah Al-Baqarah, 2:201)

2. Our Lord! Bestow on us endurance and make our foothold sure and give us help against those who reject faith. (Surah Al-Baqarah, 2:250)

3. Our Lord! Take us not to task if we forget or fall into error. (Surah Al-Baqarah, 2:286)

4. Our Lord! Lay not upon us such a burden as You did lay upon those before us. (Surah Al-Baqarah, 2:286)

5. Our Lord! Impose not on us that which we have not the strength to bear, grant us forgiveness and have mercy on us. You are our Protector. Help us against those who deny the truth. (Surah Al-Baqarah, 2:286)

6. Our Lord! Let not our hearts deviate from the truth after You have guided us, and bestow upon us mercy from Your grace.Verily You are the Giver of bounties without measure. (Surah Al-Imran, 3:8)

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7. Our Lord! Forgive us our sins and the lack of moderation in our doings, and make firm our steps and succour us against those who deny the truth. (Suah Al-Imran, 3:147)

8. Our Lord! Whomsoever You shall commit to the Fire, truly You have brought [him] to disgrace, and never will wrongdoers find any helpers (Suah Al-Imran, 3:192)

9. Our Lord! Behold we have heard a voice calling us unto faith: "Believe in your Lord" as we have believed. (3:193)

10. Our Lord! Forgive us our sins and efface our bad deeds and take our souls in the company of the righteous. (3:193)

11. Our Lord! And grant us that which you have promised to us by Your messengers and save us from shame on the Day of Judgment. Verily You never fail to fulfill Your promise. (3:194)

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12. Our Lord! We have sinned against ourselves, and unless You grant us forgiveness and bestow Your mercy upon us, we shall most certainly be lost! (7:23)

13. Our Lord! Place us not among the people who have been guilty of evildoing. (7:47)

14. Our Lord! Lay open the truth between us and our people, for You are the best of all to lay open the truth. (7:89)

15. Our Lord! Pour out on us patience and constancy, and make us die as those who have surrendered themselves unto You. (7:126)

16. Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from people who deny the truth (10:85-86)

17. Our Lord! You truly know all that we may hide [in our hearts] as well as all that we bring into the open, for nothing whatever, be it on earth or in heaven, remains hidden from Allah (14:38)

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18. Our Lord! Bestow on us mercy from Your presence and dispose of our affairs for us in the right way. (18:10)

19. Our Lord! Grant that our spouses and our offspring be a comfort to our eyes, and give us the grace to lead those who are conscious of You. (25:74)

20. Our Lord! You embrace all things within Your Grace and Knowledge, forgive those who repent and follow Your path, and ward off from them the punishment of Hell. (40:7)

21. Our Lord! Make them enter the Garden of Eden which You have promised to them, and to the righteous from among their fathers, their wives and their offspring, for verily You are alone the Almighty and the truly Wise. (40:8)

22. Our Lord! Relieve us of the torment, for we do really believe. (44:12)

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23. Our Lord! Forgive us our sins as well as those of our brethren who proceeded us in faith and let not our hearts entertain any unworthy thoughts or feelings against [any of] those who have believed. Our Lord! You are indeed full of kindness and Most Merciful (59:10)

24. Our Lord! In You we have placed our trust, and to You do we turn in repentance, for unto You is the end of all journeys. (60:4)

25. Our Lord! Perfect our light for us and forgive us our sins, for verily You have power over all things. (66:8)

31.04.00.00 PRAYERS IN THE MORNING AND EVENING AS BAHNA WA ASBAHAL MULKO LI We enter upon morning and so doth the creation of Allah, lord of the worlds. AllahUMMA INNI AS ALUKA KHAIRA HAAZAL YAUME FAT HAHU WA NUSRAHU WA AOOZUBIKA MIN SHARRI MA FEEHI WA AHARRI MA BAADAHU. O Allah !I beg of thee, the good of this day, the victory thereof, the help thereof: and the guidance the evil that be therein. And the evil that be hereafter. AllahUMMA INNI AS ALUKA LIMAN NAAFI ANW WA RIZQANW WAASIL ANW WA AMALAM MUTAQABBILANW WA SHIFA AM MIN KULLE DAYIN. 258 | P a g e

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O Allah! I beg of thee useful knowledge, and abounding sustenance, and commendable conduct and cure from all ailments. FOR DUSK AM SAINA WA AMSAL MULKU LIL LAHE RABBIL AALAMEEN. We enter upon the evening, and so doth the creation of Allah, lord of the worlds. AllahUMMA INNI AS ALUKA KHAIRA HAAZIHIL LAILATI FAT HAH WA NUSRAHA WA NOORAHA WA BARKATAHA WA HUDAHA WAAOOZOBIKA MIN SHARRIMA FEEHA WA SHARRIMA BAADAHA. O Allah !I beg of thee the good of this night, the victory thereof, the help thereof: and light thereof: the blessing thereof: and the guidance thereof: and be therein, and evil that be thereafter (in the evening). AT THE RISING OF THE SUN ALHAMDU LIL LAHIL LAZI AQAALANA YAUMANA HAAZA WA LAM YUHLIKNA BI ZUNOOBA. All praise be to him , who excused us this day and did not destroy us on of our misdeeds. AT THE CALL EVENING PRAYER AllahUMA INNA HAAZA IQBALO LAILEKA WA IDBARU NAHAREKA WA ASWATU DUAAIKA FAGHFIRLEE. O Allah ! This is the hour of the advent of thy night, and the departure of thy day, and the sounds of thy heralds, so grant me forgiveness. BISMILLAHIL LAZI LA YADHURRO MAA ISMEHI SHAI UN FIL ARHDI WALA FIS SAMA I WA HUWAS SAMI UL ALEEM. in the name of Allah. He with whose name nothing: either on the earth or in the sky, can any harm he is the best hearer and knower. AT THE TIME OF GOING TO BED AllahUMMAQINI AZAABAK YAUMA TAB ASU IBADAKA. O Allah! Save me from the pangs of the day of resurrection. AllahUMMA BISMEKA AMOOTU WA AHYA. 259 | P a g e

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O Allah ! In thy name do I die and live. AT THE TIME OF AWAKENING ALHAMDU LIL LAHIL LAZI AHYAANA BAASA MA AMATAN WA ILAIHINNUSHOORO. All praise to Allah , he who revived us to life after giving us death, and to him we shall have to return. AOOZO BI KALIMATIL LAHIT TAAMMATI MINGHADHABITHEE WA IQAABIHEE WA SHARRE IBAADIHI WA MIN HAMA ZAATISH SHAYA TEENI WA ANY YAHDHUROON. I seek refuge, through the complete words of Allah, from his anger, his punishment, and the mischief of his men, and the evil suggestions of the devils lest they should come to me. AT TAHAJJUD AllahUMA LAKAL HAMDU ANTA QAYYIMUS SAMAAWATTI WAL ARDHE WA MAN FEE HINNA WA LAKAL HAMDU ANTA NOORUS SAMAAWATTI WAL ARDHI WA MAN FEE HINNA WA LAKAL HAMDU ANTA MALIKUS SAMAAWATTI WAL ARDHI WA MAN FEE HINNA ANTAL HAQQO WA WAADUKA HAQQUNW WA LIQQA UKA HAQQUNW WAN NAARU HAQQUNW WAN NABIYOONA HAQQUBW WA MUHAMMADUN HAQQUNW WAS SA ATU HAQQUN AllahUMMA LAKA ASLAMU WA BIKA AAMANTU WA ALAIKA TAWAKKALTU WA ALAIKAANABTU WA BIKA KHAASAMTU WA ILAIKA HAKAMTU FAGHFIRLI MA QADDAMTU WA MA AALAANTU WA MAA ANTA AALAMU BIHI MINNI ANTAL MUQADDIMO WA ANTAL MUAKHKHERO LA ILAHA ILLA ANTA WA LA ILAHA GHAIRUKA. O Allah! Praise be to thee, thou art the guardian of the heavens and the earth . And of those that are therein. Praise be to thee, thou art the light of the heavens and the earth and of those that are therein. Thou art the king of the heavens and the earth, and those that are therein. Thou art true, true is thy promise. True is our meeting with thee, true is thy world, are the prophets. True is mohammad, and true is the hour of judgement o Allah ! Unto thee do I surrender: in thee do I turn . With thy help do I content and unto thee do I seek judgement. So forgive me for that which I expedite. And that which I defer and that which I conceal. And that which I reveal. And also for that (sin) of mine whereof thou art better aware than I. Thou art the expediter and thou art the deferer. There is no god other 260 | P a g e

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than thee. AT THE TIME OF ENTERING AND COMING OUT OF THE CLOSET BISMILLAHE AllahUMA INNI AOOZOBIKA MINAL KHUSBUSI WAL KHABAA ISE. In the name of Allah . O Allah ! I seek refuge in thee from the foul male and female devils. GHUFRAANAKA AL HAMDO LIL LA HIL LAZI AZ HABA ANIL AZAA WA AA FAANI. (I ask) thy pardon. Praise be to Allah who revleived me from the suffering and gave me health. ON HEARING AZAN AllahUMMA RABBA HAAZIHID DAAWATIL TAAMMATI WAS SALAATIL QAA IMATE AATI MOHAMMADANIL WASILATA WAL FADHEELATA WAD DARAJATAR RAFEEATA WAB AS HO MAQAAMAM MAHMOODA NIL LAZI WA ATTAHU WAR ZUQNA SHAFA ATTAHU YAUMAL QIYAAMATI INNAKA LAA TUKHLIFUL MEEYAD. O Allah ! Lord of this perfect call and of the salaat to be offered presently, vouchasafe Muhammad the way of approach unto thee, and also eminence, and elivate him to the glorious position which thou hast promised him, and afford us his intercession. On the day of tjudgement and thou goest not back on thy promise. WHILE ENTERING MOSQUE WHILE ENTERING THE MOSQUE ONE SHOULD PLANT ONES RIGHT FOOT FIRST AND THEN THE LEFT AND ALONG WITH DARUD OFFER THE FOLLOWING PRAYER. ALLA HUMMAF TAHIL ABWABBA RAHMATIKA. O Allah ! Open unto me the gates of thy mercy. WHILE STEPPING OUT OF MOSQUE AFTER RECITING DARUD ONE SHOULD UTTER THESE WORDS. AllahUMMA INNI ASAALUKA MIN FADHLIKA O Allah! I beg of thee thy bounty.

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AFTER MORNING AND EVENING PRAYERS. THE FOLLOWING SUPPLICATION SHOULD BE MADE AFTER MORNING AND EVENING PRAYERS. AllahUMMAAJIRNI MINAN NARRI. O Allah ! Protect me against the fire (of hell) AT THE CONCLUSION OF THE PRAYER, ONE SHOULD RECITEASTAGHFIRULLAH (I SEEK FORGIVENESS FROM Allah) THRICE AND THEN MAKE THIS SUPPLICATION. AllahUMMA ANTAS SALAAMU WA MINKAS SALAAMU HAYINA RABBANA BISSA LAAME WA AD KHILNA DAARASSALAAM TABARAKTA YA ZALJALALI WAL IKRAAM, SAMENA ATAANA GHUFRANAKA RABBANA WA ILAIKAL MASEER. O Allah ! Thou art the author of peace and from thee comes peace and peace returns towards thee. Keep us alive with peace, and let us enter the house of peace. Blessed and exalted art thou o lord of glory and honour ! (o our lord!) hear us and grant us pardon to thee is (our ) return. AFTER WITR ONE SHOULD RECITE THE WORDS. SUBHANAL MALIKAL QUDDUS (GLORY BE TO THE KING, THE HOLY). TO BE RECITED THRICE. ONE SHOULD RECITE SUBHAAN Allah (GLORY BE TO Allah THIRTY THREE TIMES ALHUMDULLILAH (PRAISE BE TO Allah ) THIRTY THREE TIMES, AND AllahO AKBAR (Allah IS GREAT) THIRTY FOUR TIMES AFTER EVERY PRAYER. AT THE TIME OF BREAKING FAST AllahUMMA LAKA SUMTU WA ALA RIZQEKA AFTARU. O Allah! IT IS FOR THEE I OBSERVE FAST IT IS WITH THINE BLESSING THAT I BREAK IT. AFTER BREAKING FAST ZUHABAZZAMMAAO WABTALLATIL UROOQU WA SABATAL AJRO INSHA AllahO TA ALA. NO MORE WAS THE THIRST, MOISTENED WERE THE VEINS, AND THE 262 | P a g e

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REWARD BECAME DUE, THE LORD SO WILLED. WHILE BREAKING THE FAST AT THE TABLE OF ANOTHER PERSON. AFTARA INDAKUMUS SAA IMUNA WAAKALA TA AAMAKUMAL ABRAARU WA SALLAT ALIAKOMUL MALAIKATU. MAY THE OBSERVERS OF THE FAST BREAK IT AT YOUR (TABLE) AND THE PIOUS TAKE MEALS AT YOUR (HOUSE) AND ANGELS BEG MERCY FOR YOU. AllahUMMA BARRIK LAHUM FEEMA RAZAQTAHUM WAGHFIR LAHUM WAR HAMHUM. O Allah ! BLESS THEIR LIVELIHOOD THAT THOU GAVEST THEM GRANT THEM PARDON AND GRANT THEM MERCY. SUBHANA ZI MULKI WAL MALAKOOTI SUBHAANA ZIL IZZATE WAL AZMATE WAL HAIBATE WAL QUDRATE WAL KIBRIAA E WAL JABAROOTE SUBHANAL MALIKIL HAYYIL LAZI LA YANAMU WALA YAMOOTU SUBBOOHUN QUDDOSUN RABUNA WA RABBUL MALAAI KATI WAR ROOHI AllahUMMA AJIRNA MINAN NARE YA MUJIRU YA MUJIRU YA MUJEER. GLORY BE TO THE MASTER OF THIS WORLD, AND THAT OF THE HEAVEN. GLORY BETO THE POSSESSOR OF HONOUR, GREATNESS, AWE, DOMINION, MAJESTY AND MIGHT. GLORY BE TO THE EVER LIVING SOVEREIGN WHO NEITHER SLEEPS NOR DIES. O ALL GLORIOUS, ALL HOLY ONE. OUR LORD AND LORD OF THE ANGELS, AND THE SOUL. O Allah!SAVE US FROM THE(HELL) FIRE GUARDIAN. O GUARDIAN, O GUARDIAN. AN IMPORTANT SUPPLICATION IN PILIGRIMAGE THIS SUPPLICATION IS MADE AFTER DONNING THE IHRAM (PILGRIMAGE DRESS) LABBAIKA AllahUMMA LABAIKA LABAIKA LA SHARIKA LAKA LABAIKA INNAL HAMDA WANNAIMATA LAKA WAL MULKA LA SHARIKA LAKA. HERE I AM AT THY SERVICE, O Allah! HERE I AM AT THY SERVICE. NO PARTNER HAST THOU. HERE I AM AT THY SERVICE. VERILY UNTO THEE BELONG THE PRAISE AND THE BOUNTY AND ALSO THE SOVEREIGNTY. NO PARTNER HAS THOU. AT THE TIME OF BEGINNING MEAL 263 | P a g e

January 6, 2010


BISMILLAAHE WA ALA BARKATILLAH. IN THE NAME OF Allah AND WITH THE BLESSING OF Allah. AT THE FINISHING OF MEAL AL HAMDO LIL LAHIL LAZI ATAMANA WA SAQAANA WAJA ALANA MINAL MUSLIMEEN. PRAISE BE TO Allah WHO FED US AND GAVE US DRINK AND MADE US MUSLIMS. WHILE DINING AT THE TABLE OF THE OTHER PERSON AllahUMMA AT IM MAN AT AMANI WAQSI MAN SAQANI. O Allah ! FEED HIM WHO FED ME AND GIVE HIM DRINK WHO GAVE ME DRINK. AFTER TAKING MILK AllahUMMA BAARIK LANA FEEHE WA ZIDNA MINHU. O Allah ! BLEES US WITH IT AND INCREASE IT FOR US AT THE TIME OF DONNING A NEW GARMENT ALHAMDU LIL LAHIL LAZI KASAANI MA WWAARI BEHI AURATI WA ATA JAMMALU BEHI FEE HAYATEE. PRAISE BE TO Allah, WHO CLAD MEWITH THAT WHEREWITH I COVER MY SHAME AND WHERE WITH I ADORN MYSELF IN MY LIFE. SUPLICATION FOR ISTIKHARAH WHEN ANYONE INTENDS TO DO ANY THING, LET HIM OFFER TWO RAKATS OF UNOBLIGATORY PRAYER, AND THEN RECITE. AllahUMMA INNI ASTAKHIRUKA BI ILLMIKA WA ASTAQDIRUKA BIQUDRATIKA WA AS ALUKA MIN FADHLEKAL AZEEM. FA INNAKA TAQDIRU WALA AQDIRU WA TAA LAMU WALA AALAMU WA ANTA ALLAMUL GHUYOOBE AllahUMMA IN KUNTA TAALANU ANNA HAAZAL AMRA KHAIRUL LE FEE DEENE WA MA YASSIRHU LEE SUMMA BARRIK LEE FEEHI WA AASHI WA AAQIBATE AMRI FASRIFHU ANNI WASRIFNI ANHU AAQIBATE AMRI FASRIFU ANNI WASRIFNI ANHU WAQDIR LEYAL KHAIRA HAISU KAANA SUMMA ARDHINE BEHI. O Allah ! I BEG THEE THE GOOD THROUGH THY KNOWLEDGE AND ABILITY 264 | P a g e

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THROUGH THY POWER AND BEG (THY FAVOURS) OUT OF THINE INFINITE BOUNTY FOR THOU HAST POWER, I HAVE NONE. THOU KNOWEST. I KNOW NOT AND THOU ART THE GREAT KNOWER OF THINGS HIDDEN. O Allah! IF IN THY KNOWLEDGE THIS MATTER BE GOOD FOR MY FAITH, FOR MY LIVELIHOOD AND FOR THE CONSEQUENCES OF MY AFFAIRS, THEN TURN ME AWAY FROM ME DAIN FOR ME THE GOOD WHEREVER IT BE AND CAUSE ME TO BE PLEASED THEREWITH. SEEKING DIVINE HELP IN THE MEMORISATION OF THE HOLY QURAN WHOEVER INTENDS TO MEMORISE THE HOLY QURAN, HE SHOULD ON A FRIDAY NIGHT WAKE UP IN THE THIRD PART OF THENIGHT OR MIDNIGHT AND IF THAT IS NOT POSSILE, EVEN IN THE EARLIER PART OF THE NIGHT AND OFFER FOUR RAKATS. IN THE FIRST RAKAT HE SHOULD RECITE SURAH FAATIHA AND DUKHAAN. IN THE THIRD ONE FAATIHA AND AL SAJDAH. IN THE FOURTH ONE FAATIHA AND AL MULK. AT THE CONCLUSION OF THIS PRAYER, HE SHOULD GLORIFY Allah AND SHOWER BLESSING IN THE FORM OF DAROOD UPON MUHAMMAD (MAY THE PEACE OF Allah BE UPON HIM) AND ALL OTHER APOSTLES OF THE LORD, AND BEG PARDON FROM HIM FOR ALL THE MUSLIMS, MALE AND FEMALE, AND FOR THOSE WHO ARE THEIR PREDECESSORS IN FAITH. THEN HE SHOULD MAKE THE (FOLLOWING SUPPLICATION TO THE LORD WITH THE FIRM CONVICTION THAT IT WILL BE GRANTED. AllahUMMA ARHAMNI BI TARKIL MASSI ABADAM MA ABQAITANI WARHAMNI AN ATAKALLAFA MAALA YAANAINI WARZUQNI HUSNAN NAZARI FEEMA YARADHIKA ANNI AllahUMMA BADI AS SAMAAWATTE WAL ARDHEZALJALAALI WAL IKRAAMI WAL IZZATIL LATI LA TARUMU AS ALUKA YA AllahU YA RAHMAANU BE JALAAIKA WA NOORE WAJHIKA AN TULZIMA QAIBI HIFZAKITABIKA KAMA ALLAMTANI WAR ZUQNI AN AQRA AHU ALLAMTANI WAR ZUQNI AN AQRA AHU ALANNAHWIL LAZI YAUDHEEKA ANNI AllahUMMA BADI ASSAMAWATTI WAL ARDHI ZALJALALI WAL IKRAAMI WAL IZZATILLATI LA TARAMU AS ALUKA YA ALAAHU YA RAHMAANU BE JALAAIKA WA NOORE WAJHIKA AN TULZIMA QALBI HIFZA KITABIKA KAMA ALLATANI WAR ZUQNI AN AQRA AHU ALANNAHWIL LAZI YURDHEEKA AllahUMMA BADI ASSAMAWAATI WAL ARDHI ZALJALALI WAL IKRARAAMI WAL IZZATILLATI LA TARAMU AS ALUKA YA AllahU YA RAHMANU BI JALALIKA WA NOORI WAJHIKA AN 265 | P a g e

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TANAWWIRA BI KITAABIKA BASARI WA AN TUTLIQA BEHI LESAANI WA AN TUFARRIJA BIHI AN QALBI WA AN TASHRAHA BIHI SADRI WA AN TAGHSILA BIHI BADANI FA INNAHU LAYUEENUNI ALAA HAQQI GHARUKA WALA YUTEEHI ILLA ANTA WA LA HAULA WALA QUWATTA ILLA BILLAHIL ALIYIL AZEEM. O Allah ! BE THOU GRACIOUS UNTO ME BY ENABLING ME TO GIVE UP SINS ALTOGETHER. AS LONG AS THOU GRANTEST ME LIFE AND HAST MERCY UPON ME, LEST I SHOULD CONCERN MYSELF WITH AUGHT WHICH IS OF NO COSEQUENCE TO ME AND VOUCHSAFE ME THE GOODNESS OF SIGHT WHICH WILL CAUSE THEE TO BE WELL PLEASED WITH ME. O Allah! ORIGINATOROF THE HEAVENS AND THE EARTH LORD OF MAJESTY, GLORY AND OF MIGHT INCOMPREHENSIBLE ! I BESEECH THEE, O Allah, O BENIFICENT LORD. IN THE NAME OF THY COUNTENANCE TO CAUSE MY HEART TO RETAIN THY SCRIPTURE EVENAS THOU HAST TAUGHT (IF UNTO ME). AND GRANT THAT I MAY RECITE IT IN SUCH A MANNER AS WILL CAUSE THEE TO BE WELL PLEASED WITH ME, O Allah ! ORIGINATOR OF THE HEAVENS AND THE EARTH LORD OF MAJESTY, GLORY AND OF MIGHT INCOMPREHENSIBLE! I BESEECH THEE, O BENIFICENT LORD! IN THE NAME OF THY MAJESTY AND OF THE LIGHT OF THY COUNTENANCE TO ILLUMINATE MY SIGHT WITH THY SCRIPTURE, TO SET FREE MY TONGUE, TO COMFORT MY HEART THEREWITH. FOR, INDEED! NONE HELPS ME IN (THE PATH OF)TRUTH BESIDES THEE AND FAVOURS ME BESIDES THEE. THERE IS NO STRENGTH NOR POWER SAVE IN Allah, THE EXALTED, THE MAGNIFICENT. FOR GREETING THE BRIDE AND THE BRIDEGROOM BARAKAllahU LAKA WA BAARAKAllahU ALAIKA WA JAMA AA BAINAKUMA FEE KHAIR. MAY Allah BLESS YOU AND SHOWER HIS BLESON YOU TWAIN AND KEEP YOU IN A HAPPY UNION. FOR PRIVACY ON THE FIRST NIGHT WHEN THE HUSBAND AND WIFE MEET TOGETHER THE HUSBAND SHOULD TAKE HOLD OF THE FORLOCK OF HIS WIFE AND MAKE THIS SUPPLICATIN. IT IS ALSO EFFECTIVE AT THE TIME OF BUYING AN ANIMAL. 266 | P a g e

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AllahUMMA INNI AS ALUK MIN KHAIREHA WA KHAIRIMA JABALTAHA ALAIHI AOOZUBIKA MIN SHARRIHA WA SHARRIMA JABALTAHA ALAIHI. O Allah ! I BEG OF THEE THE GOOD OF THIS (WITH) AND THE GOOD OF DISPOSITION WHEREWITH THOU HAST CREATED HER EVIL AND FROM THE EVIL OF HER DISPOSITION WHERE WITH THOU HAST CREATED HER. AT THE TIME OF SEXUAL INTERCOURSE BISMILLAHI AllahUMMA JANNIBANASH SHAITANA WA JANNIBISH SHAITAANA MA RAZAQTANA. IN THENAME OF Allah. O Allah !GUARD US AGAINST SATAN AND CAUSE SATAN TO KEEP OFF FROM WHAT THOU VOUCHSAFEST US. AT THE TIME OF EJACULATION OF SPERM AllahUMMA LA TAJ ALLISH SHAITAANI FEEMA RAZAQTANI NASEEBA. O Allah ! LET SATAN NOT TAKE ANY PART OF THE CHILD WHICH THOU HAST DESTINED FOR ME. WHILE BIDDING GOOD BYE TO ANYBODY ASTAUDI ULLAHA DEENAKA WA AMMAANATAKA WA KHAWATEEMA AMALIKA. UNTO Allah I COMMEND THY FAITH, THEY TRUST AND THE CONSEQUENCE OF THY WORK. AT THE TIME OF UNDERTAKING A JOURNEY AllahUMMA BIKA ASULU WA BIKA AHULU WA BIKA ASEERU. O Allah ! IT IS BY THY HELP THAT I DO ASSAIL AND IT IS BY THY HELP THAT I MOVE AND IT IS BY THY HELP THAT I WALK. AT THE TIME OF RIDING WHILE RIDING A HORSE OR BOARDING A TRAIN OR BOARDING A PLANE,ONE SHOULD RECITE. BISMILLAH (IN THE NAME OF Allah) AND AFTER HAVING TAKEN ONES SEAT ONE SHOULD MAKE THE FOLLOWING SUPPLICATION. ALHUMDU LIL LAHI SUBHANAL LAZI SAKHKHARA LANA HAZZA WAMA KUNNA LAHU MUQRINEEN, WA INNA ILA RABBINA LA MUNQALIBOON. PRAISE BE TO Allah. GLORY UNTO HIM WHO HATH SUBJECTED THIS 267 | P a g e

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(VEHICLE…)FOR US, THOUGH WE WERE UNABLE TO SUDUE IT BEHOLD WE ARE ASSUREDLY TO RETURN UNTO OUR LORD. AFTER HAVING SET OUT A JOURNERY AllahUMMA HAW WIN ALAINA HAAZAS SAFARA WATWI ANNA BO DA HU AllahUMMA ANTAS SAHIBU FIS SAFARI WAL KHALIFATU FIL AHLI AllahUMMA INNI AOOZUBIKA MINW WAA SAA ISSAFARI WA KAABATIL MANZARI WA SU IL MUNQALABI FIL AALI WAL WALADI. O Allah ! MAKE EASY FOR US THIS JOURNEY OF OURS AND ROLL UP FOR US THE DISTANCE THEREOF. O Allah! THOU ART OUR COMPANION IN THIS JOURNEY AND GUARDIAN IN (OUR) HOUSEHOLD. O Allah! I SEEK REFUGE IN THEE FROM THE TOIL OF THIS JOURNEY, FROM BEHOLDING A MISERABLE SIGHT AND ON ILL RETURN IN MY WEALTH, HOUSEHOLD AND MY CHILDREN. ON RETURN FROM JOURNEY AAEBUNA TAAIBUNA AABIDUNA LE RABBINA HAAMIDOONA. WE ARE RETURNERS, PENITENTS, WORSHIPPERS AND ADORES OF OUR LORD. ON UNDERTAKING A SEA JOURNEY WHEN A PERSON EMBARKS A BOAT OR A SHIP, HE SHOULD MAKE THE FOLLOWING SUPPLICATION BISMILLAHI MAJREEHA INNA RABBI LA GHAFOORUR RAHIM WA MA QADARUL LAAHA HAQQA QUDRIHI WAL ARDHO JAMIAN QABDHATO HOO YOMAL QIYAMATE WAS SAMMAWAATU MATWIYATUM BEYAMEENEHI SUBHANAHU WA TA AALA AMMA YAUSHREKOON. IN THE NAME OF Allah BUT ITS SAILING AND ITS ENCHORING. SURELY. MY LORD IS FORGIVING, Merciful AND THEY HONOUR NOT Allah WITH THE HONOUR DUE TO HIM AND THE WHOLE EARTH WILL BE IN HIS GRIP ON THE DAY OF RESURRECTION AND THE HEAVENS ROLLED UP IN HIS GRIP ON THE DAY OF RESURRECTION AND THE HEAVENS ROLLED UP IN HIS RIGHT HAND. GLORY BE TO HIM ! AND HIGHLY EXALTED IS HE ABOVE WHAT THEY ASSOCIATE (WITH HIM). WHILE ENTERING A CITY 268 | P a g e

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AllahUMMA BAARIK LANA FEEHA (TO BE RECITED THRICE) AllahUMMAR ZUQNA JANAAHA HABBIBNA ILA AHLIHA WA HABBIB SAALEHEE AHLIHAA ILAINA. O Allah ! BLESS US IN THIS (TOWNSHIP) O Allah ! PROVIDE US WITH THE FRUITS THEREOF. AND CAUSE US TO BE LOVED BY THE FOLK THEREOF AND CAUSE THE RIGHTOUS FOLK THEREOF TO BE LOVED BY US. AT THE TIME OF LANDING AT A PLACE RABBI ANZILNI MUNZALAM MUBARAKANW WA ANTA KHAIRUL MUNZILEEN. MY LORD! CAUSE ME TO LAND AT THE LANDING BLEST AND THOU ART THE BEST OF THOSE WHO BRING TO LAND. AOOZUBIKALILMATILLAHII TAAMMAATI MIN SHARRE MA KHALAQA. I SEEK REFUGE IN THE PERFECT WORDS OF Allah FROM THE EVIL OF THAT WHICH HE HATH CREATED. AT THE TIME OF INSTRUCTING A NEW CONVERT TO ISLAM AllahUMMAGHFIRLI WAR HAMNI WAAHDINI WAR ZUQNI. O Allah ! GRANT ME PARDON, HAVE MERCY ON ME, GUIDE ME ( TO THE RIGHT PATH) AND GRANT ME LIVELIHOOD. AT THE TIME OF COMING BACK FROM A JOURNEY TO ONES HOME TAUBAN TAUBAL LE RABBENA AUBAL LA YUGHADIRO ALAINA HAUBAN. WE OFFER TOO MUCH REPENTANCE TO OUR TURN TO HIM (SO THAT) NO SIN BE LEFT WITH US. AT THE TIME OF DISTRESS HUSBUNAL LAAHO WA MNAMAL WAKEELU ALAL LAAHE TAWAKKALNA. Allah IS SUFFICENT FOR US AND HE IS AN EXCELLENT GUARDIAN AND WE REPOSE OUR TRUST IN Allah. AT THE TIME OF RECIEVEING A SHOCK INNA LILLAHI WA INNA RAAJEOON. AllahUMMA INDAKA AHTASIBO MUSEEBATI FA AJIR NI FEEHA WA ABDILNI MINHA KHAIRAN. 269 | P a g e

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SURELY WE ARE Allah'S AND TO HIM SHALL WE RETURN. O Allah !I BESEECH THEE FOR THE REWARD OF MY HARDSHIP. REWARD ME AND COMPENSATE ME BY SUBSTITUTING IT WITH GOODNESS. WHEN OVERWHELMED BY THE AWE OF TYRANT AllahUMMAK FINA HUM BEMA SHEETA AllahUMMA INNI AJ ALUKA FEE NUHOOREHI AllahUMMA INNI AJ ALUKA FEE NUHOOREHI WA AOOZOBEKA MIN SHOROOREHIM. O Allah ! LET THY SUSTENACE, SUFFICE US AGAINST THEM AS THOU DESIREST. O Allah ! I PLACE THEE IN FRONT OF THEM. AND I SEEK REFUGE IN THEE FROM THEIR MISCHIEF. FOR RELIEF IN HARDSHIP AllahUMMA LA SAHLA ILLA MA JAALTAHU SAHLAN WA ANTO TAJ ALUL HUZNA SAHLAN IZA SHATTA. O Allah ! THERE IS NOTHING EASY EXCEPT WHAT THOU SO MAKETH AND THOU MAKETH THE DIFFICULT EASY, WHATSOEVER THOU LIKETH. FOR THE FULFILMENT OF A NEED OR DESIRE AllahUMMA INNI AS ALUKA ATAWAJJAHU ILAIKA BE NABIEKA MOHAMMADIN NABIYYIR RAHMATE FEE HAAJATE HAAZIHEE IT TUQDHA LEE FASHAFFEHOO FEEA O Allah! I BESEECH THEE AND APPROACH THEE THROUGH MUHAMMED, THE PROPHET OF MERCY AND BE THEE TO FULFIL MY NEED SO THAT THE PROPHETS INTERCESSION MAY BE COMPLETED IN MY FAVOUR. FOR FORGIVENESS AllahUMMA MAGHFIRATUKA AUSA O MIN ZUNOOBE WA RAHMATUKA ARJAA INDEEMIN AMALI. O Allah! THE EXTENT OF THY FORGIVENESS IS FAR WIDER AS COMPARED TO MY SINS AND THE EXTENT OF THY MERCY IS A MATTER OF GREATER HOPE FOR ME THAN MY DEED. AT THE TIME OF DRAUGHT AllahUMMA ASQENA AllahUMMA AGHISNA. O Allah! GIVE US THE DRINK, O Allah! BLESS US WITH RAINFALL. 270 | P a g e

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ON SEEING CLOUDS AllahUMMA INNA NAOOZUBIKA MIN SHARRI MA URSELA BEHI. O Allah ! WE SEEK REFUGE IN THEE FROM THE EVIL OF THAT WHICH HATH BEEN SENT THEREWITH. AT THE TIME OF RAINFALL AllahUMMA SAYYEBAN NAAFEAN O Allah MAKE IT A PROFITABLE DOWNPOUR. WHEN THERE IS AN EXCESSIVE DOWNPOUR AllahUMMA HAWALAINA WA LA ALAINA AllahUMMA ALAL AAKAAMIWALAAJAME WAZ ZIRAABI WAL AUDEYATI WA MANABITITISH SHAJARE. O Allah ! LET THERE BE DOWNPOUR IN OUR SURBURBS BUT NOT ON US. LET THE RAIN FALL ON HILLOCKS IN THE THICKETS ON THE MOUNTAINS, RIVERS AND ON THE HOT BEDS OF PLANTATION WHEN ONE HEARS THUNDERS AllahUMMA HAWALAINA WA LA ALAINA AllahUMMA ALAL AAKAAMI WAL AAJAME WAZ ZIRAABI WAL AUDEYATI WA MANABITISH SHAJARE. O Allah ! LET THERE BE DOWNPOUR IN OUR SURBURBS BUT NOT ON US . LET THE RAIN FALL ON HILLOCKS IN THE THICKETS ON THE MOUNTAINS, RIVER AND ON THE HOT BEDS OF PLANTATIONS. SUBHANAL LAZI YASABBEHUR RAADO BE HAMDEHI WAL MALAAIKATO MIN KHEEFATEHI. GLORY BE UNTO HE (Allah) WHOSE PRAISE THE THUNDER HYMNETH AND THE ANGELS (HYMN) OUT OF AWE OF HIM. IN DARKNESS AND STORM AllahUMMA INNA NASAALUKA MIN KHAIRE HAAZEHIR REEHI WA KHAIRE MA FEEHA WA KHAIRE MA OMERAT BEHI WA NAOOZUBEKA MIN SHARRE HAAZEHIR REHHE WA SHARRE MA FEEHA WA SHARRE MA AMERAT BEHI. O Allah ! WE BEG OF THEE THE GOOD OF THIS WIND AND THE GOOD OF THAT WHICH IS THEREIN AND THE GOOD OF THAT WHICH IT HATH BEEN 271 | P a g e

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BIDDEN AND WE SEEK REFUGE IN THEE FROM THE EVIL OF THAT WHICH IS THERIN AND THE EVIL OF THAT WHICH IT HATH BIDDEN. ON HEARING THE CROWNING AllahUMMA INNI AS ALUKA MIN FADHLIKA. O Allah ! I BEG OF THEE THY BOUNTY. ON HEARING A DONKEY BRAY OR A DOG BARK. AOOZOBILLAHE MINASH SHAITWANIR RAJEEM I SEEK REFUGE IN Allah FROM SATAN THE OUTCAST WHEN THERE IS SOLAR OR LUNAR ECLIPSE. ONE SHOULD HYMN THE GLORY OF Allah BY SAYING ALLA O AKBAR ( Allah IS GREAT). OFFER PRAYER, AND GIVE CHARITY AND ALMS. ON SIGHTING THE NEW MOON AllahUMMA AHILLAHU ALAINA BIL YUMNI WAL AIMAANE WAS SALAAMATI WAL ISLAAME WATTAUFEEQE LEMA TUHIBBU WA TARDHARABBI WA RABBUKAL LAAHU. O Allah! LET THIS NEW MOON APPEAR UNTO US WITH GOOD LUCK AND PROPERITY, WITH SAFETY AND WITHISLAM AND WITH HOPE OF SUCCESS TO DO DEEDSWHICH MY LORD AND YOUR (MOONS) LORD LIKES AND APPROVES. ON BEHOLDING THE MOON AOOZUBILLAHE MIN SHARRE HAZAL GHAASIQE. I SEEK REFUGE IN Allah FROM THE EVIL OF THIS DARKNESS. ON SHABE QADR AllahUMMA INNAKA AFFOWWUN TUHIBBUL AFWA FA FU ANNI. O Allah ! VERILY THOU ART PARTONER, THOU LOVEST PARDON SO GRANT ME FORGIVENESS. ON SEEING ONES FACE IN THE LOOKING GLASS AllahUMMA ANTA HASSANTA KHALQE FA HASSIN KHULQI. O Allah ! THOU MADE MY PHYSICAL CONSTITUTION QUITE GOOD, MAKE 272 | P a g e

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MY DISPOSITION GOOD TOO. WHEN ONE IS REMINDED OF THE OTHER PERSON AllahUMMA SALLI ALLA MOHAMMADIN ZAKARAllahO BE KHAIRIM MAN ZAKARANI. O Allah ! SHOWER THY BLESSING ON MUHAMMAD LET Allah BEAR WELL IN MIND ONE WHO ED ME. WHEN A MUSLIM SEEKS ANOTHER MUSLIM WITH CHEERFUL COUNTENANCE ADH HAKAL LAHOO SINNAKA. MAY Allah ALWAYS KEEP YOU CHEERFUL! WHEN ANY FAVOUR IS DONE UNTO YOU JAZAKAllahO KHAIRAN MAY Allah GIVE YOU A GOOD REWARD! ON RECEIVING THE DEBT AUFAITANI AUFAllahO BEKA. YOU PAID ME MY DUE LET Allah FULFIL (HIS PROMISE UNTO YOU). WHEN A MAN FINDS ANYTHING IN ACCORDANCE WITH HIS WISHES. ALHAMDULIL LAHIL LAZI BE NAIMATEHEE TATIMMUS SAALEHATU. ALL PRAISE BE TO Allah WITH WHOSE BENOVOLENCE THE GOOD THINGS LEAD TO PERFECTION. WHEN ONE FINDS ANYTHING DISAGREEABLE ALHAMDU LIL LAHE ALA KULLE HAALIN. PRAISE BE TO Allah UNDER ALL SORTS OF CONDITION. WHEN EVIL THOUGHTS COME TO MIND AOOZUBILLAHE MINASH SHAITAANE AAMANTU BILLAHI WA RASOOLEHI. I TAKE REFUGE WITH Allah FROM THESATAN. I REPOSE MY FAITH IN Allah AND APOSTLES. AT THE TIME OF ANGER 273 | P a g e

January 6, 2010


AOOZUBILLAHE MINASH SHAITWANIR RAJEEM I TAKE REFUGE IN Allah FROM THE SATAN OUTCAST. FOR THE EXPIATION OF SINS (OF THE TONGUE) COMMITED IN AN ASSEMBLY. SUBHANAL LAHE WA BE HAMDEHISUBHANA KALLA HUMMA WA BE HAMDIKA ASH HADU ANL LA ILAAHA ILLA ANTA ASTAGHFIRUKA WA ATOOBU ILAIKA. GLORY BE TO Allah AND PRAISE UNTO HIM. THY GLORY I EXTOL, O Allah! AND THY PRAISE I HYMN. I TESTIFY THAT THERE IS NO GOD SAVE THEE. I SEEK THY FORGIVENESS AND UNTO THEE DO I TURN PENITENT. BEFORE ENTERING THE MARKET BISMILLAHE ALLHUMMA INNI AS ALUKAKHAIRA HAAZEHIS SOOQE WA KHAIRA MA FEEHA WA AOOZUBEKA MIN SHARREHA WA SHARRI MA FEEHA AllahUMMA INNI AOOZUBEKA AN USEEBA FEEHA YAMEENAN FAAJIRATAN AU SAFQATAN KHAASERATAN. IN THE NAME OF Allah. O Allah! I ASK OF THEE GOOD OF THIS MARKET AND THE GOOD OF THAT WHICH IS THEREIN AND I SEEK REFUGE IN THEE LEST I SHOULD STRIKE A BARGAIN HEREIN INCURRING LOSS. ON BEHOLDING A FRUIT OF SEASON FOR THE FIRST TIME. AllahUMMA BAARIK LANA FEE SAMARENA WA BAARIK LANA FEE MADEENATENA WA BAARIK LANA FEE SAAENA WA BAARIKLANA FEE MUDDENA. O Allah ! BLESS US IN OUR FRUITS, BLESS US IN OUR CITY, BLESS US IN OUR SA’S AND BLESS US IN OUR MUDD. ON FINDING ANYONE IN AFFLICATION ALHAMDO LIL LAHIL LAZI AAFAANI MIMAB TALAKA BEHI FADH DHALANI ALA KASEERIM MIMMAN KHALAQA TAFDHEELA. PRAISE BE TO Allah WHO SAVED ME FROM THAT THEREWITH HE HATH AFFLICTED THEE AND MADE ME TO EXCEL WITH A MARKED EXCELLENCE MOST OF THOSE WHOM HE CREATED. WHEN ANYTHING LOST OR SOMBODY ABSCONDS 274 | P a g e

January 6, 2010


AllahUMMA RA AADDADH DHAALLATE WA HAADEYADH DHAALLATE ANTA TAHDEE MINADH DHALATE URDUD ALAYYA DHUAALLATI BE QUDTATEKA WA SULTANEKA FA INNA HA MIN ATAAIKA WA FADHLEKA. O Allah !THOU ART THE RESTORER OF THE THING LOSTAND THOU ART THE GUIDE TO ONE WHO IS IN ERROR. THOU GUIDETH (TO THEPATH OF RIGHTEOUSNESS) ONE WHO IS LED ASTRAY. RESTORE ME WITH THY POWER AND MIGHT MY LOST THING. FOR VERILY THAT WAS OUT OF THY GIFT AND BOUNTY. WHEN ONE APPREHENDS ON OMEN AllahUMMA LA AAYATI BIL HASANAATE ILA ANTA WALA YUZHABU BIS SAYYE AATE ILA ANTA WA LA HAULA WALA QUWATA ILLA BEKA. O Allah! NONE BRINGS GOOD BUT THEE ALONE AND NONE TAKES AWAY EVIL BUT THEE ALONE. THERE IS NO STRENGTH NOR POWER SAVE WITH THEE. THE WARD OFF AN EVIL EYE BISMILLAAHE AllahUMMA AZHIB HARRAHA WA BARDAHA WA WA SABAHA. IN THE NAME OF Allah. O Allah ! TAKE AWAY ITS HEAT AND COLD AND ITS PAIN. EXORCISING AN EVIL SPIRIT AZHIBIL BAASA RABBANASISH FI ANTASH SHAFFI LAA FAI ILLA ANTA. O THE NOURISHER AND SUSTAINER OFMANKIND ! REMOVE AFFLICTION, CURE(HIM) THOU ART THE CURER, THERE IS NO CURER BUT THEE. WHEN FIRE BREAKS OUT ON SUCH OCCASSIONS ONE SHOULD REPEAT AllahO AKBAR (Allah IS GREAT) AGAIN AND AGAIN. WHEN ONE FEELS PAIN IN KIDNEY DUE TO STONE. RAABU NAllahUL LAZI FIS SAMAA I TAQADDASA ISMUKA AMRUKA FIS SAMMA I WAL ARDHE KAMA RAHMATUKA FIS SAMMA I FAJ AL RAHMATAKA FIL ARDHE WAGHFIR LANA HUBBANA WA KHATAAYANA ANTA RABBUL TAYYIBEENA FA ANZIL SHIFAA AM MIN SHIFAEKA WA 275 | P a g e

January 6, 2010


RAHMATAM MIR RAHMATIKA ALA HAAZAL WAJ E . OUR LORD IS Allah, HE I WHO IS IN HEAVEN. HALLOWED BE THY NAME THINE IS THE COMMAND IN THE HEAVEN AND OPON THE EARTH. EVEN AS THY MERCY PREVAILETH IN THE HEAVENS SO LET THY MERCY PREVAILETH IN THE HEAVENS SO LET THY MERCY PREVAIL UPON THE EARTH. FORGIVE OUR SINS AND FAILINGS THOU ART THE LOD OF THE WELL DISPOSED. SEND DOWN CURE FROM THY CURE AND MERCY FROM THY MERCY FOR THIS AILMENT. FOR SORES AND SWELLINGS APPLY SOME SALIVA ON THE INDEX FINGER AND THEN BESMEAR IT WITH DUST AND ROLL IT OVER THE SORE AND THE SWELLING AND SUPPLICATE IN THE FOLLOWING WORDS. BISMILLAHE TURBATO ARDHINA BI REQQATE BAADHINA LLIY USHFA SAQEEMUNA BI IZNI RABBINA. IN THE NAME OF Allah. THIS IS THE DUST OF OUR EARTH WITH SALIVA OF ONE AMONGST US SO THAT OUR AILMENT MAY BE CURED WITH THE PERMISSION OF Allah. WHEN THE FEET ARE BENUMBED. SALLAllahU ALA MOHAMMADIN SALLAL LAHOO ALAIHE WA AALEHI WA SALLAM. LET THERE BE BLESSING OF Allah UPON MOHAMMAD, BLESSING OF Allah UPON HIM AND HIS FAMILY AND PEACE TOO. FOR SAFE GUARDING OURSELF AGAINST ALL TYPES OF DISEASES BISMILLAHE AOOZOBILLAHE WA QADRATIHEE MIN SHARRIMA AJIDU WA OHAZERU. IN THE NAME OF Allah. I SEEK REFUGE WITH Allah AND WITH HIS POWER EVERY EVIL THAT I MAY FIND OR THE FEAR OF WHICH EVER HAUNTS ME. (TO BE REPEATED SEVEN TIMES). WHEN EYES ARE SWOLLEN AllahUMMA MATTENI BE BASREI WAJ AL HUL WAARISA MINNI WA ARINI FIL ADDOWWI SAARI WANSURNI ALA MANZALAMANI. O Allah ! GRATIFY ME WITH MY EYE SIGHT AND MAKE IT SURVIVE AFTER 276 | P a g e

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ME, AND SHOW ME MY STRIVING AGAINST THE ENEMY AND GRANT ME VICTORY OVER HIM, WHO PERPETRATES OPPRESSION ON ME. WHEN A MAN SUFFERS FROM FEVER BISMILLAHIL KABEERI AOOUZUBILLAHIL AZEEME MIN SHARRIKULLI IRQINNAARINW WA MIN SHARRE HARRIN NAARE. IN THE NAME OF Allah, THE GREAT. I TAKE REFUGE WITH Allah, THE MAGNIFICENT, FROM THE EVIL OF EVERY SPURTING VIEN AND FROM THE EVIL OF EVERY SPURTING VIEN AND FROM THE EVIL OF THE HEAT OF FIRE. ON VISITING THE SICK LA BAASA TAHURUN INSHA AllahO LA BAASA TAHURUN INSHA AllahO ALLA HUMMASH FEHI AllahUMMA AAFIHI. MIND IT NOT ! IT IS A PURGER. IF Allah SO WILLS, MIND IT NOT ! IT IS A PURGER. IF Allah SO WILLS. O Allah ! CURE HIM AND RECUPERATE. AT THE TIME OF DEATH LAILAHA ILLA LAHU MOHAMMADUR RASOOLULLAH. THERE IS NO GOD SAVE Allah MOHAMMAD IS THE APOSTLE OF Allah. AT THE TIME OF CONDOLENCE INNA LILLAAHE MAA AKHAZA WA LIL LAAHE MA ANTA WA KULLAUN INDAHU BE AJALIM MUSAMMAN FAL TASBIRU WAL TAHTSIB VERILY EVERYTHING BELONGS TO Allah THAT HE HATH TAKEN AWAY AND BELONGS TO Allah THAT HE HATH GIVEN. Allah IS WITH HIM FOR AN APPOINTED TIME FOR BEAR AND EXPECT RAWARD. WHEN THE DEAD BODY IS LOWERED INTO THE GRAVE BISMILLAHE WA ALA MILLATE RASOOLILLAH. IN THE NAME OF Allah AND IN ACCORDANCE WITH THE RITUAL OF THE MESSENGER OF Allah. ON VISITING THE GRAVEYARD ASSALLAAMU ALAIKUM YAA AHLAL QUBOOR YAGHFIRYL LAHU LANA WA LAKUM ANTUM SALAFANA WA NAHNO BIL ASR. 277 | P a g e

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PEACE BE UPON YOU. O YE DWELLERS OF PEACEGRAVES ! MAY Allah FORGIVE US AND YOU ! YOU ARE OUR FORERUNNERS AND WE ARE AT YOUR HEELS. FOR THE FULFILMENT OF A NEED OR DESIRE IT IS NARRATED ON THE AUTHORITY OF ABDULLA BIN ABI AUFA (MAY Allah BE PLEASED WITH HIM!) THAT HOLY PROPHET(SALAM) SAID WHOSEEVER HAS A NEED THAT CAN BE FULFILLED BY GOD, LET HIM MAKE ABULTION AND LET HIM MAKE IT WELL. THEN HE SHOULD OFFER TWO RAKATS OF PRAYER, GLORYIFY Allah, AND INVOKE BLESSING ON THE APOSTLE OF Allah,THEREAFTER SUUPLICATE IN THE FOLLOWING WORDS. LA ILAHA ILLAL LAHUL HALEEMUL KAREEMO SUBHANAllahE RABBIL ARSHIL AZEEM, WAL HAMDULILLAHE RABBIL AALAMEEN. AS ALUKA MUJIBAATE RAHMATEKA WA AZAEMA MAGHFIRATEKA WAL GHANEEMATA MIN KULLE BIRRNW WASSALAAMATA MIN KULLE BIRRNW WASSALAAMATA MIN KULLE ISMIN LA TADA LEE ZAMBAN ILLA GHAFARTAHU WA LA HAMMAN ILLA FARRAJTAHU WALA HAAJATAN HIYA LAKA RIDHAN ILLA QADHAITAHA YA ARHAMAR RAHEEM. THERE IS NO GOD SAVE Allah, CLEMENT, THE BOUTIFUL. GLORY BE TO Allah, LORD OF THE MAGNIFICENT THRONE. PRAISE BE TO Allah, LORD OF THE WORLDS! I BEG OF THEE THE CAUSES ENTAILING THY MERCY AND THE PURPOSES OF ( SECURING) THY PARDON GAINS FROM EVERY RIGHTEOUSNESS AND SAFEGUARD FROM EVERY SIN. LEAVE NO SIN OF MINE UNFORGIVEN, NO ANXIETY UNRELIEVED AND NO NEED OF MINE, WHERE WITH THOU, THE MOST Merciful OF THESE WHO SHOW MERCY ! FOR RELIEF FROM INDEBTEDNESS AllahUMMAKFINEE BI HALAALIKA AN HARAAMIKA WA AGHNENI BE FADHLEKA AMMAN SITWAAKA. O Allah! LET THY SUBLIMITY SUFFICE ME AGAINST THINGS UNLAWFUL UNTO THEE. MAKE ME,BY THY GRACE, DEPENDANT ON NONE SAVE THYSELF. FOR THE RELIEF OF PAIN WA BIL HAQQE ANZAL NAAHO WA BIL HAQQE NAZALA WA MA 278 | P a g e

January 6, 2010


ARSALNAAKA ILLA MUBASH SHIRANW WA NAZEERA. AND WITH TRUTH HAVE WE REVEALED IT AND WITH TRUTH DID IT COME, AND WE HAVE NOT SENT THEE , BUT AS A GIVER OF GLAD TIDINGS AND AS A WARNER. FOR THE STRENGHTHENING OF MEMORY DAILY AFTER THE FIVE FARZ PRAYERS, PLACE YOUR HAND ON THE HEAD AND RECITE ELEVEN TIMES YA QUWIYO (O STRONG) FOR IMPROVEMENT OF EYESIGHT DAILY AFTER THE FIVE PRAYERS, RECITE ELEVEN TIMES THE WORDS YA NOORO (O LIGHT) AND PLACE THE END OF YOUR FINGERS ON YOUR EYES. FOR STAMMERING RECITE THE FOLLOWING PRAYER FOR 21 TIMES AFTER THE MORNING PRAYER. RABBISH LEE SADRI WA YASSIR LEE AMRI WA AHLUL UQDATAM MILLISAANI YAF QAHOO QAULEE. O MY LORD! EXPAND ME MY BREST. EASE MY TASK FOR ME AND REMOVE THE IMPEDIMENT FROM MY SPEECH, SO THAT THEY MAY UNDERSTAND WHAT I SAY. FOR THE RELIEF OF STOMACH ACHE RECITE THREE TIMES THE FOLLOWING WORDS FROM HOLY QURAN OVER WATER AND MAKE THE SUFFERER DRINK IT. LA FEEHA GHAULUNW WALAHUM ANHA YUNZAFOON. IT DEPRIVES NOT OF REASON NOR ARE THEY EXHAUSTED THEREWITH. WHEN THE EPIDEMICS LIKE CHOLOERA AND PLAGUE BREAK OUT DURING THESE CALAMITIES BEFORE EATING ANYTHING RECITE THE FOLLOWING SURAH THREE TIMES. BISMILLAHIR RAHMAANIR RAHEEM, INNA AUZALNAAHU FEE LAILATIL QADRE, LAILATUL QADRE KHAIRUMMIN ALFI SHAHAR, TANAZIZNE RABBEHIM MIN KULLE AMRIN, SALAAMUN HIYA HATTA MATLA IL FAJR. IN THE NAME OF Allah, THE BENIFECENT, THE Merciful. SURELEY WE HAVE REVEALED IT ON THE NIGHT OF MAJESTY. AND WHAT WILL MAKE THEE 279 | P a g e

January 6, 2010


COMPREHEND. WHAT THE NIGHT OF MAJESTY IS ? THE NIGHT OF MAJESTY IS BETTER THAN A THOUSAND MONTHS. THE ANGELS AND THE SPIRIT DECEND IN IT BY THE PERMISSION OF THEIR LORD . FOR EVERY AFFAIR PEACE IT TILL THE RISING OF MORN. IF A PERSON FALLS A VICTIM TO THESE EPIDEMICS THE ABOVE VERSES MAY BE RECITED OVER ANY EATABLES AND THE PATIENT ASKED TO EAT THEM. FOR THE RELIEF FROM FEVER IF A PERSON RUNS TEMPERATURE WITHOUT FEELINGS COLD, THE FOLLOWING WORDS OF QURAN SHOULD BE RECITED. QULNA YA NAARO KUNI BARDANW WA SALAAMAN ALA IBRAHIM. WE SAID! O FIRE! BE COOLNESS AND PEACE ABRAHAM. IN CASE A PERSON RUNS TEMPRATURE WITH COLDNESS, THE FOLLOWING WORDS OF THE QURAN BE RECITED. BISMILLAAHE MAJREEHA WA MURSAAHA INNA RABBI LA GHAFOORUR RAHEEM. IN THE NAME OF Allah. BE ITS SAILING AND ITS MOORING. VERILY MY LORD IS INDEED FORGIVING AND Merciful. WHEN BITTEN BY SNAKE, SCORPION , OR WASP TOUCH THE BITTEN PLACE SLIGHTLY AFTER DIPPING A FINGER IN THE SOLUTION OF SALT AND RECITE THIS VERSE SEVEN TIMES. BISMILLAHIR RAHMAANIR RAHEEM. QUL YA AYYOHAL KAFFIROONA LA AABOODO MA TAABUDOONA WALA ANTUM AABIDOONA MA AABUD, WALA ANA AABIDUM MA ABAT TUM WALA ANTUM AABIDOONA MAA AABUD, LAKUM DEENAKUM WALIYADEEN. IN THE NAME OF Allah. THE BENIFICENT, THE MERCIFAUL .SAY O DISBELIEVERS ! I WORSHIP NOT THAT WHICH YE WORSHIP NOR DO YE WORSHIP THAT, NOR WILL YE HAVE BEEN WONT TO WORSHIP HIM WHOM I WORSHIP. TO YOU BE YOUR WAY AND TO ME MINE. WHEN BITTEN BY A MAD DOG WRITE THESE WORDS OF THE QURAN ON A BISCUIT AND OFFER IT TO THE MAN WHO HAS BEEN BITTEN BY A MAD DOG AND ASK HIM TO EAT IT. INNAHUM YAKEEDUNA KAIDAN WA AKEEDU KAIDA, FA MAHHELIL 280 | P a g e

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KAAFIREEN AM LIL HUM RAWWAIDA. AS FOR THEM. THEY ARE BUT PLOTTING A SCEME AND I AM PLANNING A SCEME SO GRANT THE DISBELIEVERS, A RESPITE LET THEM ALONE FOR A WHILE. FOR RELIEF OF EVERY KIND OF AILMENT WRITE SURAH FATIHA AND THESE VERSES ON A CHINA PLATE AND THEN SOLVE THEM IN WATER AND ASK THE PATIENT TO DRINK IT. WA YASHFE SUDOORA QAUMIM MOMENEEN WA IZA MARIDHO FA HUWA YASHFEEN. WA SHIFA UL LEEMA FIS SUDOORI WA HUDANW WA RAMATULIL MOMENEEN SHIFA UW WA RAHMATUL LIL MOMINEEN WALA YAZEEDUZ ZU AALEMEENA ILLA KHASAARA QUL HUWWA LIL LAZINA AAANU HUDDANW WA SHIFA UN. RELIEVE THE HEARTS OF A BELIEVING PEOPLE AND WHEN I AM SICK. HE HEALS ME AND A HEALING FOR WHAT IS IN THE BRESTS AND A GUIDENCE AND A MERCY TO THE BELIEVERS. AND WE REVEAL OF THE MERCY TO THE BELIEVERS AND IT ADDS ONLY TO THE PREDICTION OF WRONG DOERS. SAY IT IS THOSE WHO BELIEVE A GUIDANCE AND A HEALING. WHEN ONE IS INFLUENCED BY AN EVIL EYE RECITE THE FOLLOWING SURAHS THREE TIMES. QUL AOOZU BE RABBIL FALAQE MIN SHARRI KHALAQA WA MIN SHARRI GHAASIQIN IZA WAQAB WA MIN SHARRINNAFFAASATTI FIL OQADI, WA MIN SHARRI HAASIDIN IZA HASAD. QUL AOOZO BE RABBIN NAASE, MALIKIN NAASE, ILAHIN NAASE, MIN SHARRIL WAS WA SIL KHANNAASILLAZI YUWAS WISO FEE SUDOORIN NAASE, MINAL JINNATE WANNAAS. SAY I SEEK REFUGE IN THE LORD OF THE DAWN FROM THE EVIL OF THAT WHICH HE HATH CREATED AND FROM THE EVIL OF INTENSE DARKNESS AS IT COMES AND FROM THE EVIL OF THOSE WHO CAST (EVIL SUGGESTIONS) IN FIRM RESOLUTIONS AND REFUGE WITH THE LORD AND CHERISHER OF MANKIND THE KING OF MANKIND THE GOD OF MANKIND FROM THE MISCHIEF OF THE WHISPERING OF THE SLINKING (DEVIL), WHO WHISPERS INTO THE HEARTS OF MEN, FROM AMONG THE JINN AND THE MEN.

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WHEN ONE IS INFLUENCED BY AN EVIL SPIRIT RECITE THE FOLLOWING VERSES IN THE EAR OF THE PATIENT. RECITE THEM OVER WATER TOO AND OFFER HIM AS A DRINK. AFA HASIBTUM ANNAMA KHALAQNAAKUM ABASANW WA ANNAKUM ILAINA LA TUJA OON FATA AA LAllahUL MALIKUL HAQQO LA ILAHA ILLA HUWA RABBUL ARSHIL KAREEM. WA MANY YAD OO MAA AllahE ILAAHAN AAKHARA LAA BURHANA LAHU BI HEE FA INNAHHOO LA YUFLIHUL KAFFIROON WA QUL RABBIGH FIR WARHAM WA ANTA KHAIRURAHEEM. DO YOU THINK THAT WE HAVE CREATED YOU IN VAIN AND THAT YOU WILL NOT BE TURNED TO US ? SO EXALTED BE Allah. THE TRUE KING ! NO GOD IS THERE BUT HE,THE LORD OF THE THRONE OF GRACE, AND WHOEVER INVOKES, BESIDES Allah, ANOTHER GOD HE HAS NO PROOF OF THIS. HIS RECKONING IS ONLY WITH HIS LORD. SURELY THE DISBELIEVERS WILL NOT BE SUCESSFUL AND SAY MY LORD ! FORGIVE THOSE WHO SHOW MERCY AND THOU ART THE BEST OF THOSE WHO SHOW THE MERCY. THE FOLLOWING SURAH WAS SAMA E WAT TAARIQE IS ALSO EFFICACIOUS FOR RELIEVING A MAN FROM THE INFLUENCE OF EVIL SPIRITS. IT MUST BE RECITED 7 TIMES IN THE EAR AND SHOULD BE FOLLOWED BY AZZAN IN THE RIGHT EAR AND TAKBIR IN THE LEFT. GLORY BE TO Allah MY LORD, BLESSING BE UPON MOHAMMAD, THE GREATEST BENEFACTOR OF MANKIND. LET Allah BLESS HIM WITH. LET Allah BLESS HIM WITH HIS CHOICEST BLESSING. DUA JAMILAH (IF RECITED AFTER ANY OBLIGATORY PRAYER THEN YOU WILL RECIEVE THE SWAAB OF DOING 1000 HAJJS). BISMILAH-HIR-RAHMAN-NIR RAHEEM. YA JAMEELU, YA ALLAHU, YA KARIBU, YA ALLAHU, YA HAJEBU, YA ALLAHU, YA MUJEBU, YA ALLAHU, YA RAUFU, YA ALLAHU, YA MARUFU, YA ALLAHU, YA MANANNU, YA ALLAHU, YA DAYANU, YA ALLAHU, YA BURHANU, YA ALLAHU, YA SULTANU, YA ALLAHU, YA MUSTAHANU, YA ALLAHU, YA MUSINU, YA ALLAHU, YA MUTALI, YA ALLAHU, YA 282 | P a g e

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REHMANU, YA ALLAHU, YA HALIMU, YA ALLAHU, YA KARIMU, YA ALLAHU, YA JALEELU, YA ALLAHU, YA MAJEEDU, YA ALLAHU, YA HAKEEMU, YA ALLAHU, YA MUKTADEERU, YA ALLAHU, YA GAFUWRU, YA ALLAHU, YA GAFURU, YA ALLAHU, YA MUBDIYU, YA ALLAHU, YA RAFEHU, YA ALLAHU, YA SHAKURU, YA ALLAHU, YA KABEERU, YA ALLAHU, YA BASEERU, YA ALLAHU, YA SAMIU, YA ALLAHU, YA AWWALU, YA ALLAHU, YA AKHIRU, YA ALLAHU, YA SAHERU, YA ALLAHU, YA BATEENU, YA ALLAHU, YA QUDUSU, YA ALLAHU, YA SALAMU, YA ALLAHU, YA MUHEYMEENU, YA ALLAHU, YA AZIZU, YA ALLAHU, YA MUTAKABEERU, YA ALLAHU, YA KHALEEQU, YA ALLAHU, YA WALIYU, YA ALLAHU, YA MUSAWEERU, YA ALLAHU, YA JABARU, YA ALLAHU, YA HEIYU, YA ALLAHU, YA KAYUMU, YA ALLAHU, YA KABEETU, YA ALLAHU, YA BASEETU, YA ALLAHU, YA MUSEYLU, YA ALLAHU, YA QAWEEYU, YA ALLAHU, YA SHAHEEDU, YA ALLAHU, YA MUSI, YA ALLAHU, YA MANIU, YA ALLAHU, YA QAFEETU, YA ALLAHU, YA RAFEEHU, YA ALLAHU, YA WAKEELU, YA ALLAHU, YA KAFEELU, YA ALLAHU, YA ZULJALI WAL IKRAMI, YA ALLAHU, YA RASHEEDU, YA ALLAHU, YA SABURU, YA ALLAHU, YA FATAHU, YA ALLAHU, LAILAHA ILA, ANTA, SUBHANAKA, INNI, KUNTU, MINAZALIMINU,WA SALALAHU, TA ALA, HA LA , KEYRI, JAL KEY HI,MUHAMMADINWA, WA ALLA, ALEHI, WA ASHABEHI,WA ASWAJEHI, WA ZURIYATEHI,WA ALLA, HE BAADILLAHI, SALEHEENA, AJMAHEENA, BE RAHMATIKA, YA AR HA MURRAHEMEENA.

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31.05.00.00 RABBANA In Qur'an karim, word rabbana has come in various places. if man reads it with humility and subjugation, there will be strange feeling of contentment the best time to read this book is before or after fajr salat (morning prayer) before reading wazifa read this durud sharif ALLAHUMMA SALLE ALA SAYIDINA MUHAMMADIN NABIYIL UMMIYI WA ALA AALEHI WA BAARIK WA SALLIM BISMILLA-HIR-RAHMA-NIR-RAHEEM in the name of ALLAH the benificient, the merciful. 1 Rabbannaa taqabbal minnaa innaka antas samii ul aliim. Our lord! accept from us (this duty) lo! thou only thou art the relenting. the merciful. 2 Rabbanaa waj alnaa muslimayni laka wa min zurriyyatinaaa ummatam muslimatal lak wa arina manaasikanaa wa tub alaynaa innaka antat tawwaaburrahim Our lord! and make us submissive unto the and our seed a nation submissive unto thee, and show us our ways of worship, and relent toward us. lo! thou only thou art the relenting, the merciful. 3 Rabbanaa aatinaa fidunyaaa hasanatanw wa fil akhirati hasanatanw wa qinaa azaaban naar. our lord! give unto us in the world that which is good and in the hereafter that which is good ,and guard us from the doom of fire.'' Our lord! bestow on us endurance, make our foothold sure, and give us help against the 284 | P a g e

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disbelieving folk. 4 Rabbanaa afrig alaynaa sabranw wa sabbit aqdaanmanaa wan surnaa alal qawmil kaafiriin. Our lord! bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk. 5 rabbanaa laa tu aa khiznaaa in nasiinaaa aw akhta naa. Our lord! condemn us not if we forget, 6 Rabbana wa laa tahmil alaynaaa is ran kamaa hamal tahuu alal laziina minqab linaa. Our lord! lay not on us such a burden as thou didst lay on those before us! 7 Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bih wa fu annaa wag firlanaa war ham naa anta mawlaanaa fan surnaa alal qaw mil kaafi riin. Our lord! impose not on us that which we have not the strength to bear! pardon us, absolve us and have mercy on us, thou, our protecter, and give us victory over the disbelieving folk.! 8 rabbanaa laa tuzig quluubanaa ba da iz hadaytanaa wa hab lanaa miladunka rahmah innaka antal wah haah. Our lord! cause not our hearts stray after thou hast guided us and bestow upon us mercy from thy presence. LO ! thou only thou art the bestower. 9 Rabbanaa innaka jaami unnaasi li yawmil laa rayba fiih innallaaha laa yukhliful mii aad. Our lord! it is thou who gatherest mankind together to a day of which there is no doubt. LO! ALLAH faileth not to keep the trust 10 Rabbanaaa innanaa aamannaa fagfir lanaa zunuubanaa waqinaa azaabannaar. Our lord! we believe. so forgive us our sins and guard us from the punishment of fire. 11 Rabbanaa aamanaa bimaaa anzalta wattaba nar rasuulafak tubnaa maash shaahidiin. Our lord! webelieve in that which thou hast revealed and we follow him whom thou hast sent. enroll us among those who witness (to the truth).

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12 Rabbanagfir lanaa zunuubanaa wa israafanaa fii amrinaa wa sabbit aqdaamanaa wan surnaa alal qawmil kafiriin. Our lord! forgive us for our our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk. 13 Rabbanaa maa khalaqtahaazaa baatilaa! sub haanaka faqinaa azaabannaar! our lord! thou createdst not this in vain glory be to thee ! preserve us from doom of fire! 14 Rabbanaa innaka man tud khilinnaaarafaqad akhhzaytah wa maa lizzaalimiina min ansar! Our lord! whom thou causeest to enter the fire him indeed thou hast confounded. for evil doers there will be no helpers. 15 Rabbanaa inna naa sami naa munaa diyany yunaadii lil iimaani an aaminuu bi rabbikum fa aanannaa. Our lord! lo! we have heard a crier calling unto faith: ''believing ye in your lord!'' so we believed. 16 Rabbanaa fagfir lanaa zunnubanaa wa kaffir annaa sayyi aatinaa wa ta waffanaa ma al abraar. Our lord! therefore forgive us our sins, and remit from us our evil deeds, and make us die the death of the righteous! 17 Rabbanaa wa aatinaa maa wa attanaa alaa rusulika wa laa tukh zinaa yawmal qiyaamah innaka laa tukhliful miiaad. Our lord! and give us that which thou hast promised to us by thy messengers. confound us not upon the day of resurrection. lo! thou breakest not the trust. 18 Rabbanaa aamannaa fak tubnaa maash shaahidin. Our lord! we believe. inscribe us as among the witnesses. 19 Rabbanaa anzil alaynaa maa idatam minas samaa i takuunu lanaa iidalli awwa linaa wa aakhirinaa wa aayatam minka war zuq naa wa anta khayrur raaziqin. Lord of us! send down for us a table spread with food from heaven that it may be a feast for us. for the first of us and for the last of us, and a sign from thee. give us sustenance, for thou art the best of sustainers. 286 | P a g e

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20 Rabbanaa zalamnaa anfu sanaa wa il lam taghfir lanaa wa tar hamnaa lanakuu nanna minal khaa siriin. Our lord! we have wronged ourselves. if thou forgive us not and have not mercy on us, surely we are of the lost! 21 Rabbanaa laa taj alnaa ma al qawmiz zaalimiin. Our lord! place us not with the wrong doing folk. 22 Rabbanaf tah bay nanaa wa bay na qawminaa bil haqqi wa anta khay rul faatihiin. Our lord! decide with truth between us and our folk, thou art the best of those who make decision. 23 Rabbanaaa af rig alay naa sabranw wa ta waffanaa muslimiin! Our lord! vouchsafe unto us steadfastness and make us die as men who have surrendered (unto thee). 24 rabbanaa laa taj alnaa fitnatal lil qawmiz zaali miin wa najji naa bi rahmatika minal qawmil kaafi riin. Our lord! oh make us not a lure for the wrong doing folk ! and of thy mercy. save us from the folk that disleieve. 25 Rabba naa innaka ta lamu maa nukh fii wa maa nu lin wa maa yukhfaa alal laahi min shay in fil arzi wa laa fis samaa. Our lord! lo! thou knowest that which we hide and that which we proclaim. nothing in the earth or in the heaven is hidden from ALLAH. 26 Rabbanaa wa taqabbal du aaa. Our lord! and accept the prayer. 27 Rabba nagfir lii wa lii waali dayya wa lil mu mi niina yawma yaquu mul hisaab! Our lord! forgive me and my parents and believers on the day when the is cast. 28 Rabbanaa aatinaa mil ladunka rahmatnw wahayyi lanaa min amrinaa rashadaa! Our lord! give us mercy from thy presence and shape for us right conduct in our plight.

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29 Rabbanaa innanaa nakhaafu any yafruta alaynaa aw any yatgaa. Our lord! lo! we fear that he may be before hand with us or that he may play the tyrant. 30 Rabbunallazii ataa kulla shay in khalqahuu summa hadaa. Our lord is he who gave unto every thing its nature, then guided it aright. 31 ''Rabbanaa aamannaa fagfir lanaa warhamnaa wa anta khayrur raahimiin'' Our lord! we believe. therefore forgive us and have mercy on us for thou art best of all who show mercy. 32 Rabbanaasrif anna azaaba jahannaama inna azaabahaa kaana garaama, '' innahaa saa at musttaqarranw wa muqaamaa. Our lord! avert from us the doom of hell, lo! the doomthereof is anguish lo! it is wretched as abode and station. 33 Rabbanaa hab lanaa min azwaajinaa wa zurriyyatinaa qurrata a yuninw waj alnaa lil muttaqiina imaamaa. Our lord! vouchsafe us comfort of our wives and our off springs and make us patterns for (all) those who ward off (evil). 34 Rabbanaa la ghafuurun shakuur. Our lord is forgiving bountiful. 35 Rabbanaa wasi ta kulla shay if rahmatanwwa ilman fagfir lillaziina taabuu wattaba uu sabiilaka waqihim azaabal lahim! Our lord! thou comprehendest all things in mercy and knowledge. therefore forgive those who repent and follow thy way. ward off from them the punishment of hell! 36 Rabbana waadkhil hum jannaati adni nillatii wa attahum wa man salaha min aabaaa ihim wa azwaajihim wa zurriyyaatihim! innaka antal azizul hakim. waqihimus sayyi aat wa man taqis sayyi aati yawma izin faqad rahimtah wa zaalika huwal fawzul aziim. Our lord! and make them enter the gardens of eden which thou hast promised them, which such of thier fathers and their wives and thier descendants as do right. lo! thou, only thou, art the mighty, the wise, and ward off from them ill deeds that day him verily hast thou taken into mercy. that is the supreme triumph.

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37 Rabbanag fir lanaa wa li ikhwaani nallaziina sabaquuna bil limaani wa laa taj al fii quluubinaa gillal lillaziina aamanuu rabbanaa inaka ra-uufur rahim. Our lord! forgive us and our brethren who were before us in the faith. and place not in our hearts any rancour towards those who believe. Our lord! thou art full of pity, merciful. 38 Rabbanaa alay ka tawakkalnaa wailay ka anabnaa wa ilay kal masiir. Our lord! in thee we put our trust, and unto thee we turn repentant, and unto thee is the journeying. 39 Rabbanaa laa taj alnaa fitnatal lillazina kafaruu wag fir lanaa rabbanaa innaka antal aziizul hakim. Our lord! make us not a prey for those who disbelieve, and forgive us , our lord ! lo! thou , only thou art the mighty, the wise. 40 ''Rabbanaa atmim lanaa nuuraanaa wag fir lanaa innaka alaa kulli shay in qadiir. Our lord! perfect our light for us, and forgive us! lo ! thou art able to do all things. 41 subhaana rabbika rabbil izzati amma yasifuun! wa salaamun alal musaliin! wal hamdu lillahi rabbil aalamiin. glorified be thy lord, the lord of majesty, from that which thy attribute (unto him)! and peace be unto those sent (to warn)! and praise be to ALLAH, lord of thw worlds! Salawaat by Sufi Mashaaikh Chapter Four: TANBEEHI'L ANAAM Of: Shaykh 'ABDUL JALIL BIN 'AZOOM AL-MAGHRIBI An Appreciation by Siddiq Osman Noormuhammad

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31.06.00.00 The Dua of The Holy Prophet(saws) The two chapters on the invocations (dua) of the Holy Prophet Sallallahu 'alaihi wa Sallam has 64 salawaat each dealing with a specific dua of the beloved Prophet Sallallahu 'alaihi wa Sallam all of which were answered. For example, he prayed that either 'Umar ibn al-Khattab or Abu Jahl bin Hisham accept Islam. His prayer was answered and Sayyidina 'Umar Rady Allahu 'Anhu accepted Islam. We learn of this in the following Hadith Shareef: Hadhrat Abdullah Ibn Abbas Rady Allahu Anhu reported the Prophet Sallallahu 'alaihi wa Sallam as saying, "O Allah, strengthen Islam with Abu Jahl bin Hisham, or with Umar bin al-Khattab". In the morning, Sayyidina 'Umar Rady Allahu Anhu went to the Prophet Sallallahu 'alaihi wa Sallam and accepted Islam; then prayed openly in the mosque. (Ahmad and Tirmidhi) The salaat in Tanbeehi'l Anaam is as follows: Allahumma Salli wa Sallim 'alaa Sayyidina wa Mawlana Muhammad Wa 'alaa aali Sayyidina Muhammad Alladhee da'a an yu'azza'l Islamu bi ahadi'l 'Umarain Fa kaana 'Umar ibn al-Khattab fi'l heen O Allah! Bestow blessings and peace on our patron Sayyidina Muhammad and on the family of Sayyidina Muhammad who prayed that Islam be strengthened with one of the two 'Umars and Lo! 'Umar ibn al-Khattab accepted Islam soon after. He also prayed for Hadhrat 'Abdullah ibn 'Abbas Rady Allahu 'Anhu that Allah may give him the knowledge of the Qur'an and Allah gave him so much knowledge he came to get the title Tarjumaana'l Qur'an (One who explains the Qur'an). We learn of this dua in Bukhari Shareef: Narrated Hadhrat Ibn Abbas Rady Allahu Anhu: Once the Holy Prophet Sallallahu alaihi wa Sallam embraced me and said, "O Allah! Bestow on him the knowledge of the Book (Qur'an)". (Bukhari). The salaat in Tanbeehi'l Anaam is as follows: Allahumma Salli wa Sallim 'alaa Sayyidina wa Mawlana Muhammad Wa 'alaa aali Sayyidina Muhammad

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Alladhee da'a li-Ibni Abbas bittafaqquhi fiddeeni i'laan. Fa kaana yud'aa bi-Tarjumaani'l Qur'an. O Allah! Bestow blessings and peace on our patron Sayyidina Muhammad and on the family of Sayyidina Muhammad who prayed for Hadhrat 'Abdullah ibn 'Abbas that he may get the knowledge of the Deen of Islam. And Lo! he came to be called the Interpretor of the Qur'an. The blessed Prophet Sallallahu 'alaihi wa Sallam also prayed for Hadhrat Abu Hurairah, for Hadhrat Abu Hurairah's mother and for Hadhrat Anas, may Allah be pleased with them. The relevant Ahaadith Shareef and salawaat are as follows: Prayer For Hadhrat Abu Hurairah Narrated Hadhrat Abu Hurairah Rady Allahu Anhu: I said to Allah's Apostle Sallallahu 'alaihi wa Sallam, "I hear many narrations (ahaadith) from you but I forget them". Allah's Apostle Sallallahu 'alaihi wa Sallam said, "Spread your Rida (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida) and then said, "Take and wrap this sheet over your body". I did it and after that I never forgot anything. (Bukhari) Salaat Concerning This Allahumma Salli wa Sallim 'alaa Sayyidina wa Mawlana Muhammad Wa 'alaa aali Sayyidina Muhammad Alladhee da'a li Abi Huraira-ta heena wa'zah Famaa nasiya shay'an minhu ba'da zaalika hafizah O Allah! Bestow blessings and peace on our patron Sayyidina Muhammad and on the family of Sayyidina Muhammad who prayed for Abu Hurairah when advising him after which he never forgot anything he had memorised. Prayer For Hadrat Abu Hurairah's Mother Hadhrat Abu Hurairah Rady Allahu Anhu said: I used to invite my mother who was a polytheist to accept Islam, and one day when I had invited her and she caused me to hear something about Allah's Messenger Sallallahu 'alaihi wa Sallam which I do not care to repeat, I went to him weeping and said, "Messenger of Allah, supplicate Allah Sub'hanahu wa Ta'ala to guide Abu Hurairah's mother." He said, "O Allah, guide Abu Hurairah's mother". So I came out cheered by the Prophet's supplication. When I came to the door I found it shut, and when she heard the sound of my feet, she said, "Stay where you are, Abu Hurairah". I heard the splashing of water, and when she had bathed and put on her chemise, but was in too big a hurry to put on her head-covering, and opened the door and said, "I testify, Abu Hurairah, that there is no god but Allah, and I testify that Muhammad is His servant and Messenger". I then returned to Allah's Messenger

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Sallallahu 'alaihi wa Sallam weeping for joy, and he praised Allah (Sub'hanahu wa Ta'ala) and said some good words. (Muslim) Salaat Concerning This Allahumma Salli wa Sallim 'alaa Sayyidina wa Mawlana Muhammad Wa 'alaa aali Sayyidina Muhammad Alladhee da'a an yuhabbibAllahu Aba Huraira-ta wa ummahu li'l mu'mineen Fakaanaa fi'l anaami mahboobain O Allah! Bestow blessings and peace on our patron Sayyidina Muhammad and on the family of Sayyidina Muhammad who prayed that may Allah be pleased to turn Abu Hurairah and his mother into believers and Lo! the two of them became the beloved among people. Prayer For Hadhrat Anas Umm Sulaim Rady Allahu Anha narrates that she requested (the beloved Prophet), "Messenger of Allah! Anas is your servant. Make supplication to Allah for him." He said, "O Allah, multiply his property and his children, and bless him in what You give him". Hadhrat Anas Rady Allahu Anhu said, "I swear by Allah that my property is abundant and that my chidren and grandchildren exceed the neighbourhood of a hundred in number to-day". (Bukhari and Muslim). Salaat Concerning This Allahumma Salli wa Sallim 'alaa Sayyidina wa Mawlana Muhammad Wa 'alaa aali Sayyidina Muhammad Alladhee da'a li Anas-in bi kathrati'l maali wa'l walad Fadafana miatan wa 'ishreena li-sulbihi Wa kaanat tarikatuhu laa tu'addu wa laa tuhad O Allah! Bestow blessings and peace on our patron Sayyidina Muhammad and on the family of Sayyidina Muhammad who prayed for Hadhrat Anas that he may have lots of wealth and children and Lo! he ed away having one hundred and twenty offspring and left a legacy that could neither be counted nor had any limits. • Recite these salawaat while fasting •

Recite it in congregation

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Learn the Holy Qur'an Kareem

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Learn the blessed Hadith Shareef

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The Sifaat of the Holy Prophet The Dua of the Holy Prophet

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•

A Majlis of Ilm and Zikr

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The Holy Prophet is the Imam

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Iman between hope and fear

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As-Salawaat u'l Hurufiyyah

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Salawaat in the form of a Mathnawi

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Salawaat with Dua and Asma u'l Husna

32.00.00.00 A Guideline of Performing Ibadah at the International Space Station (ISS) DEFINITIONS AND INTERPRETATION a. Ibadah Ibadah in this guideline include the way of istinja’ (washing-up or cleansing oneself from all the najas-filth (dirt/waste) from the private parts, i.e. after urination or defecation), determining the prayer time and the direction of Qibla (the direction faced when praying), praying, fasting, caring of the deceased and others. b. Space Refers to space beyond the atmosphere of the earth. 293 | P a g e

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c. Al-Maqasid Al-Syariah Prioritization in Islam in safeguarding the purity of the religion, mental, life, property and offspring of mankind. d. Tayammum Refers to the dry ablution in Islam using clean sand or dust, which may be performed in place of ablution, only if water is not readily available. e. Halal Refers to anything permissible under Islamic law, in contrast to haraam, which is forbidden. f. Aurat Refers to the part of the body that must be covered for the sake of basic decency under the Islamic law. 1. OBJECTIVES A Guideline of Performing Ibadah at International Space Station (ISS) is prepared by Department of Islamic Development Malaysia (JAKIM) as a reference for Muslim astronaut in performing ibadah at the ISS. With this guideline, Muslim astronaut is aspired to be focusing on their research at space and at the same time performing their obligations as a Muslim. Other than that, it also guide on how to fulfill the ‘al-maqasid al-syariah’ in any situation. 2. INTRODUCTION 2.1

Issues on ‘Performing Ibadah in Space’ were being arisen in conjunction with the

announcement from the government on Jun 2003, to send the first Malaysia’s astronaut to the ISS.

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2.2


Since the possibility of sending a Muslim astronaut to the ISS was apparent, lots of

opinions and suggestions have been proposed by academicians and others regarding the issue of performing ibadah in space (at the ISS). 2.3

Issues on how to do istinja’ (washing-up), determining prayer time and the

direction of Qibla, performing solat (prayer), defining time of fasting, caring for the deceased, and others, have brought concern within the Muslim community. 2.4

In conjunction with that, ‘Seminar on Islam and Living in Space’ had been

organized by the National Space Agency (ANGKASA) in collaboration with the Department of Islamic Development Malaysia (JAKIM) on 25- 26 April 2006 for the purpose of identifying related issues in performing ibadah in space (in particular at ISS) based on Islamic perspective, and more importantly proposing solution on them. 3.

PERFORMING IBADAH AT ISS Performing ibadah at ISS includes:

3.1

Istinja’ (washing-up) Istinja’ means cleaning of the private parts after relieving onself. Istinja’ is by using wipes/tissues which are available at the ISS. Rules of making istinja’: i. Using pure, not sacred material ii. Using a solid material iii. Using a dry, non-slippery material iv. Using not less than 3 pieces wipes/tissues

3.2

v.

Before the najas (filth) dries

vi.

Before the najas (filth) spreads

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i. Cleansing from minor impurity (ablution) Cleansing from minor impurity is by tayammum or dry ablution. This could be done by striking both palms of hands on a clean surface auch as wall or mirror of the ISS (even without dust). ii. Cleansing from major impurity Cleansing from major impurity is the same way as in 3.2 (i). 3.3

Determining the Direction of Qibla Qibla direction is based on what is possible, prioritizing as below:

3.4

i.

The Ka’aba

ii.

The projection of Ka’aba

iii.

The Earth

iv.

Wherever

Determining the Prayer Time The daily five prayer times is defined in a 24 hour duration (equals to 1 Earth day) following the time zone at which port the astronaut is launched (in this case, Baikonur, Kazakhstan).

3.5

Praying i.

Daily prayers could be performed in Jamak (combined) and Qasar (shortened), without the need to Qadha’ (compensate) the prayer.

ii. The performance of the physical postures (such as standing, bowing and prostrating) is to suit the conditions in ISS, prioritizing as follows: a. If upright standing is not possible, then any standing posture, b. Sitting. Bowing is by bringing down the chin closer to the knee or the prostrating place, c. Lying down on the right side with body facing the direction of Qibla, 296 | P a g e

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d. Lying flat e. Using the eye lid as an indicator of the changing of postures in prayer, f. Imagining the sequence of prayer. 3.6

Fasting i.

Fasting can be performed at the ISS or Qada’ (compensate) on the Earth (in the month of Ramadhan)

ii.

The time of fasting according to the time zone of the location at which the astronaut is launched.

3.7

Caring of the Deceased i.

The deceased need to be brought back to Earth for normal funeral process. ii.

In the case the former is not possible; the deceased should be buried in

space with a simple funeral process. 4

OTHER RELATED ISSUES

4.1

Food If there is doubt on whether the food served on ISS it is halal or not, it is then permissible to eat the food on the basis of not to starve.

4.2

Dress code A Muslim astronaut need to cover his aurat where: a. Aurat for male is from the navel to the knee. b. Aurat for female is the entire body except for her face and hands below the wrist.

4.3

Musafir (Traveling) ethic i. According to Islam, traveling to space is encouraged. 297 | P a g e

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ii. A Muslim astronaut needs to observe traveling ethics which are: a. To maintain the relationship with Allah SWT b. To observe peace with other beings c. To maintain sustainability of the space environment. 5.

CONCLUSION It is the hoped that this guideline could assist the Muslim Astronauts and all the Muslim Airline engers in the Sky to ensure the success of the mission and at the same time attaining the redha (pleasure) of Allah SWT.

33.00.00.00 Ensuring the Personal Obligatory Knowledge of the Religion [Abdullah al-Harariyy] Purification and Prayers Chapter 1 Times of Prayer (Salah) It is obligatory to perform five prayers throughout the day and the night. These are: * The Noon Prayer (Dhuhr). (Four (4) rakâhs): Its time begins when the sun has declined westward from the middle of the sky and remains until the length of the shadow of an object becomes equal to that of the object per se, in addition to the length of the shadow of that object when the sun was at its zenith. * The Mid-afternoon Prayer (Âsr). (Four (4) rakâhs): Its time begins after Dhuhr ends, and remains until sunset. * The Sunset Prayer (Maghrib). (Three (3) rakâhs): Its time begins after sunset, i.e., when Âsr ends, and remains until the disappearance of the redness in the western horizon. * The Nightfall Prayer (Îsha'). (Four (4) rakâhs): Its time begins when Maghrib time ends and remains until the appearance of the true dawn (Fajr Sadiq). 298 | P a g e

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* The Dawn Prayer (Subh). (Two (2) rakâhs): Its time begins after Îsha' time and remains until sunrise (Shuruq). These obligatory prayers must be performed in their due times by every Muslim who is pubescent, sane, and pure. Without an excuse, it is unlawful to perform these prayers ahead of their times or to delay performing these prayers until after their times have ed. If something prohibitive, such as menses, occurs after a time which was enough to perform the prayer, then one must make up that missed prayer. In the case of incontinence of urine, if the prohibitive thing occurs after a time which was enough to perform the prayer and its purification (taharah), then one must make up that missed prayer. If, on the other hand, the prohibitive thing terminates and time enough to say 'Allahu akbar' is left, then one must make up that prayer and the one before it if they are combinable; so if the prohibitive thing terminates before sunset while there is enough time to say 'Allahu akbar', then both Âsr and Dhuhr must be prayed. If it terminates before Fajr begins while there is time enough to say 'Allahu akbar', then both Îsha' and Maghrib must be prayed. Chapter 2 Obligations of the Guardians It is obligatory upon the guardian of a child who reached the age of mental discrimination (mumayyiz) to order him to perform prayer, to teach him the rules of prayer after he has completed seven lunar years, and to hit him for not performing prayer after ten lunar years of age. The same is done in the case of fasting--if the child can bear fasting. Moreover, the guardian must teach the child what is obligatory and what is unlawful of the basic beliefs and rules, the rewardability of the toothstick (siwak), and congregational prayers (jamaâh); and must order him accordingly. It is obligatory upon every Muslim to order his family to perform prayer. It is obligatory on the Muslim rulers to kill the person who out of laziness does not pray, if he does not repent; the judgment of such a person is that he is a Muslim. It is obligatory on every Muslim to order his family and everyone else he is able to order with prayers if they do not pray. Chapter 3 Ablution (Wudu') Ablution (Wudu') is one of the conditions of prayer. Integrals of Ablution (Wudu'): The integrals of ablution are six: 1. To have the intention of purification (taharah) for prayer--or any equivalent intention-when the water first touches the face, according to Imam ash-Shafiîyy. However, 299 | P a g e

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according to Imam Malik, it is enough if the intention preceded washing the face by a short time; 2. To wash the whole face, from the normal hairline to the chin and from one ear to the other including the hair and skin, but not the inner part of the man's beard when the hair therein is thick; 3. To wash the hands and the forearms up to and including the elbows and what is on them;4. To wet wipe the head or part of it--even if it is only one hair--within the boundary of the head; 5. To wash the feet with the ankles included, or else to wet wipe the footgear (khuff) when the conditions of the footgear are fulfilled; 6. To observe the aforementioned order.

Invalidators of Ablution (Wudu'): Ablution is invalidated by: 1. The emission of anything from the eliminatory outlets, except maniyy;1 2. Touching the penis, vagina, or anus of a human with the inside part of the bare hand; 3. Touching the skin of the marriageable woman who attained to an age at which she is normally desired; 4. Losing consciousness, except if one is sleeping with his buttocks firmly seated. Chapter 4 Cleaning Oneself after Defecation and Urination (Istinja') Istinja' is obligatory after the emission of any wet material from the eliminatory outlets, except maniyy. Istinja' is performed with water by rinsing the soiled area until it becomes pure, or else one must wipe the soiled area thrice or more until the area is clean (although a trace that can only be removed with water may be left), with an uprooting, pure, solid, and unrespectable material such as a stone or paper. Istinja' may be performed in this way even if water is present provided the wet filth (najasah) is not displaced or dried before cleaning it or else water must be used. Chapter 5 The Purificatory Bath (Ghusl) Among the conditions of prayer is purification from the state of major ritual impurity (hadath akbar) by performing the purificatory bath. Dry purification (tayammum) is performed when one cannot perform ghusl. One is required to perform the purificatory bath after any of these five things occur: 1. The emission of maniyy; 2. Sexual intercourse; 300 | P a g e

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3. Termination of menses (hayd); 4. Termination of postpartum bleeding (nifas); 5. Childbirth. Integrals of the Purificatory Bath (Ghusl) The integrals of the purificatory bath are two: 1. To have the intention to clear oneself of the state of major ritual impurity (hadath akbar) or a similar intention; 2. To wash the whole body with water, including the skin and the hair even if it is thick.

Chapter 6 Conditions of Purification (Taharah) The conditions of purification (taharah) are: 1. To be Muslim; 2. To be at the age of mental discrimination (mumayyiz); 3. To remove anything which prevents water from reaching the part to be washed; 4. To let the water flow on the part to be washed; 5. To use purifying water, i.e., water that has not changed by being mixed with a pure material, such as milk or ink, from which the water can be shielded. If the water changes because of its mixing with something in such a way that it is not called water anymore, then this water is not good for purification. However, if the water changes because of its mixing with things which are in its original place or its pathway or the like, and from which this water cannot be easily shielded, then this does not affect the purifying property of this water. Moreover, the water must not have changed because of its with a najas-filth even if the change was inappreciable. If the water was less than two qullahs,1 an unexempted najas-filth must not have ed it even if it does not change the water, and it must not have been used already in clearing someone of a ritual impurity (hadath), and it must not have been used to remove a najas-filth. Chapter 7 Dry Purification (Tayammum) If one needs to pray but he is in a state of ritual impurity (hadath), and one cannot find water or would be harmed upon using it, one performs dry purification (tayammum). Tayammum is performed after the time of prayer sets in and after the unexempted najasfilth is removed. Tayammum is performed by using unmixed soil, which is purifying and dusty. One strikes the soil with the inside part of the hands and makes the intention of performing tayammum while transferring the dust of the soil from the ground until it is

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wiped on part of the face. One wipes the entire face and then strikes the soil a second time to wipe the hands and forearms. Chapter 8 Prohibitions While in a State of Ritual Impurity (Hadath) The one who invalidated his wudu' is prohibited to perform prayer, circumambulate the Ka^bah, and to carry or touch the Book of the Qur'an (Mushaf). However, the child who has reached the age of mental discrimination (mumayyiz) and is studying in the Book of the Qur'an is allowed to carry it and touch it without wudu'. It is unlawful for the person who emitted maniyy (junub) to do the aforementioned, and also to recite the Qur'an, or stay in a mosque. It is unlawful for the menstruating and postpartum-bleeding women to do all the aforementioned actions, to fast before the cessation of bleeding, and to allow the husband or the master to enjoy the area between their navel and knees before they have performed the purificatory bath (ghusl). Some scholars said anything other than sexual intercourse is allowed. Chapter 9 Removing Najas-Filth Among the conditions of prayer is to be clear of najas-filth in one's body, clothes, place of prayer, and what one carries in prayer, such as a bottle carried in one's pocket. If a najas-filth s one or what one carries, one's prayer is invalidated unless the najasfilth is dry and one throws it away immediately, or it is an exempted najas-filth like the blood of one's wound. One must remove an unexempted najas-filth with purifying water by removing the najas-filth and its properties, i.e., the taste, color, and odor. The najas-filth without discernible characteristics (najasah hukmiyyah) is the najas-filth the color, taste, or odor of which cannot be detected, and it is removed by pouring water on it. The najas-filth of a dog or a pig is removed by washing the najas-filthy area seven times--one of which should be mixed with purifying soil. The washes which remove the physical presence of the najas-filth are deemed one wash even if they were numerous. In the case of using little water for removing the najas-filth, i.e., less than two qullahs, it is required to pour the water on the najas-filth. However, putting a najas-filth in an amount of water which is two qullahs or more will not make the water najas-filthy unless it changes it. Chapter 10 Additional Conditions of Prayer Among the conditions of prayer are:

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1. To be Muslim; 2. The setting in of the prayer time; 3. To direct one's chest towards the Qiblah; 4. To be at the age of mental discrimination (mumayyiz), i.e., at the age which the child understands when addressed and answers when asked; 5. To know this prayer is obligatory; 6. Not to deem any of the integrals of the prayer recommended (sunnah); 7. To cover the whole body of the free woman, i.e., to conceal the skin and hair and its color, except for the face and hands, and to cover the area between the navel and the knees of the male and of the female slave from all sides except from underneath. Chapter 11 Invalidators of Prayer Prayer is invalidated by: 1. Uttering even two letters or one meaningful letter unless one forgets and it is little; 2. Performing many moves, which according to some scholars are as many as what would last for the duration of one rakâh. According to other scholars three consecutive moves invalidate the prayer. The first saying, however, has a stronger evidence; 3. Performing an excessive move; 4. Adding an extra integral which involves action; 5. Performing one move with the purpose of playing; 6. Eating and drinking except if one forgets and it is little; 7. Intending to interrupt prayer; 8. Making an intention to interrupt prayer contingent on the occurrence of an incident; 9. Hesitating about interrupting prayer; 10. The completion of an integral while the doubt about one's intention of the opening saying of Allahu akbar (taharrum) is still persisting or doubting for a long time about this intention. Chapter 12 Conditions for the Rewardability of Prayer In addition to what has been mentioned, prayer is rewardable by Allah, subhanah, if the following are satisfied: 1. One performs the prayer seeking Allah's reward only; 2. One's food, clothing, and place of prayer are lawful; 3. One's heart has feared Allah for at least a moment during the prayer. One's prayer is valid but no reward is granted if these three conditions are not met. Chapter 13 Integrals of Prayer 303 | P a g e

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The integrals of prayer are seventeen: 1. To have the intention in the heart of performing the prayer and of its obligation when obligatory, and to specify the prayer which is performed for a particular reason or time; 2. To say 'Allahu akbar' loud enough to hear oneself, as is required in every verbal integral; 3. To stand (qiyam) for the obligatory prayer, when able;

4. To recite the Fatihah, including and doubling the letters that should be doubled, in order and succession without lengthy interruption, articulating its letters properly, and avoiding any error (lahn) whether or not it breaches the meaning. An error which does not breach the meaning is unlawful, but it does not invalidate the prayer unless done intentionally; 5. To bow until one's palms could reach one's knees (ruku^); 6. To remain motionless in ruku^ for the duration of saying 'subhan-Allah' (tuma'ninah); 7. To straighten up after ruku^ ('i^tidal); 8. To remain motionless for the duration of saying 'subhan-Allah'; 9. To prostrate twice by putting all or part of one's uncovered forehead on one's praying ground, with one's lower body (buttocks) higher than one's upper part, and putting part of one's knees, the inside of one's hands and the bottom of one's toes on the ground; 10. To have tuma'ninah in prostration; 11. To sit between the two prostrations; 12. To have tuma'ninah in this sitting; 13. To sit for saying the last tashahhud, as-Salatu âlan-Nabiyy, and the closing salam; 14. To say the last tashahhud; one says:

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15. To say as-Salatu âlan-Nabiyy, sallallahu âlayhi wa sallam. The minimum is:

16. To say the closing salam. The minimum is:

17. To observe the order. To intentionally perform the integrals of prayer out of order invalidates the prayer. An example is if one intentionally prostrated before one's ruku^. If one forgets an integral, one must return to that integral unless one has reached that same integral (or what is after it in the next or subsequent rakâh). In such a case, what was performed in-between is canceled. An example is if one did not leaving out ruku^ except after having performed ruku^ or prostration of the subsequent rakâh. In such a case what is between the missing ruku^ and the performed ruku^ is canceled, and what is after this performed ruku^ is the continuation of the rakâh. Chapter 14 The Congregational Prayer (Jamaâh) and the Friday Prayer (Jumuâh) The Congregational Prayer (Jamaâh) is a communal obligation (fard kifayah) upon the free, residing, pubescent, and unexcused males. In the Friday Prayer (Jumuâh), to pray in congregation (jamaâh) is a personal obligation (fard âyn) upon the free, pubescent, and unexcused male inhabitants if they were forty and living in buildings, not tents. The Friday Prayer is also obligatory upon the men who intend to stay in the town of Jumuâh for four whole days, not counting the two days of entry and exit, and upon those 305 | P a g e

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who reside out of the town but can hear the resounding call of a person who is standing at its edge closest to him. Conditions of the Friday Prayer (Jumuâh) The conditions of the Friday Prayer are: 1. The setting in of Dhuhr prayer time; 2. The aforementioned forty inhabitants must hear the two speeches (khutbahs) during the time for Dhuhr prayer and before praying the Jumuâh Prayer; 3. The Jumuâh Prayer must be performed in congregation by the aforementioned forty inhabitants; 4. Another Jumuâh Prayer must not be performed simultaneously in the same town. If the opening Allahu akbar (tahrimah) of one prayer preceded that of another, the former would be valid and the latter would be invalid. This is true if the people were able to meet in one place. If it was hard for them to meet in one place, then both Jumuâh prayers would be valid--the former and the latter. Integrals of the Two Speeches (Khutbahs) The speaker must observe the following integrals of the two speeches: 1. Praising Allah (hamdullah) in both speeches; 2. Performing Salat âla an-Nabiyy, sallallahu âlayhi wa sallam, in both speeches; 3. Commanding the audience to be God-fearing (taqwa) in both speeches; 4. Reciting an ayah which has a complete meaning in either of the two speeches; 5. Saying a supplication (duâ') for the believers in the second speech. Conditions of the Two Speeches The conditions of the two speeches are: 1. Purification from both states of ritual impurity and from najas-filth on the body, clothes, place and what is carried by the speaker; 2. To cover the unlawful nakedness (âwrah); 3. To stand; 4. To sit between the two speeches; 5. To observe the succession without lengthy interruption between the integrals of the two speeches, and between the two speeches and the prayer; 6. To say the integrals of the two speeches in Arabic. Following the Imam in Prayer Everyone who follows an imam while performing prayer--the Jumuâh Prayer or other prayers--must fulfill the following obligations: 306 | P a g e

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1. Not be ahead of one's imam in the standing position or in saying the opening Allahu akbar. The prayer of the follower (ma'mum) is invalid if he says his opening Allahu akbar during that of the imam. Simultaneity with the imam in other parts of the prayer is disliked (makruh), with the exception of saying: "Amin"; It is unlawful (haram) for the ma'mum to precede the imam by one integral action. One's prayer is invalidated by inexcusably preceding the imam by two consecutive integral actions which are both long or one is long and the other is short. Similarly, the ma'mum invalidates his prayer if he lags behind the imam by two integral actions without an excuse, and by more than three long integral actions despite an excuse. If the ma'mum stays behind to finish the Fatihah and during this time the imam has finished his ruku^ and two prostrations, and has sat for the tashahhud or stood up, then the ma'mum must stop reciting the Fatihah and be in unison with his imam. In addition to this, the ma'mum must perform a rakâh after the closing salam of the imam. However, if the ma'mum finishes reciting the Fatihah before the imam has sat for the tashahhud or stood up for another rakâh, then the ma'mum follows his own order until he catches up with the imam. 2. Know the movement of one's imam; 3. Be with one's imam in a mosque (masjid), or else within 300 cubits; 4. Not have any barrier between one (the ma'mum) and the imam which prevents one (the ma'mum) from reaching the imam; 5. Have the format of one's prayer agree with the format of the imam's prayer. For example, it is invalid for the performer of the daily obligatory prayer to follow the performer of the Funeral Prayer (Salat-al-Janazah); 6. Not disagree enormously with the imam in a recommended act (sunnah), like the sitting for the first tashahhud. If the imam does it or leaves it, then the ma'mum does it with the imam or stands up with him; 7. Have the intention to follow the imam while saying the opening Allahu akbar in the Jumuâh Prayer, and in other prayers, before following the imam. If the ma'mum was performing the Jumuâh Prayer without having the intention to follow the imam within the opening Allahu akbar, his prayer would be invalid. In other than the Jumuâh Prayer, the intention to follow the imam must be in the heart before following the imam in his moves. Following the imam in his moves without the intention to follow invalidates the ma'mum's prayer. However, if one's moves agree with the imam's moves accidentally and unintentionally, one does not invalidate one's prayer. To sum up this matter: If one followed the imam's moves on purpose without an intention to pray in congregation (jamaâh), then one would invalidate his prayer whether he waited for a long or short time. However, if one waited for a long time but did not follow the imam's moves, his prayer would not be invalidated.

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It is obligatory upon the imam to intend to lead the prayer in the Jumuâh Prayer and the repeated prayer, but it is recommended (sunnah) to do that in other prayers. The repeated prayer is the prayer one reperforms after having prayed it alone because he found a person to pray jamaâh with him, or he has already prayed jamaâh but wants another person to earn the reward of jamaâh.

Chapter 15 The Funeral (Janazah) Washing, shrouding, praying for, and burying the dead Muslim is a communal obligation (fard kifayah) if he was born alive. Shrouding and burial are obligatory for a member of the People of the Book who is a subject of the Islamic State (dhimmiyy). Moreover, washing, shrouding, and burial are obligatory for a stillborn Muslim. The Funeral Prayer is not performed for a dhimmiyy or the stillborn Muslim. Whoever dies as a result of fighting the blasphemers will be shrouded in his battle clothes. If the battle clothes are not enough, more material will be added. He will be buried, but not washed; and the Funeral Prayer will not be performed for him. Washing and Shrouding the Dead The minimum obligatory washing of the dead is to remove the najas-filth and to use purifying water to wash the dead's whole skin and hair, even if the hair was thick. The minimum obligatory shroud is that which covers the whole body. Three wraps are used for the one who died with an inheritance exceeding his debts provided he did not leave a will advising not to wrap him three times. The Funeral Prayer (Salat al-Janazah) The minimum obligatory prayer for the dead is: 1. To intend to perform the obligatory Funeral Prayer for that dead person in particular, as one is saying the opening 'Allahu akbar'. 2. To stand while performing the Funeral Prayer, if one is able; 3. To recite the Fatihah; 4. To say Allahu akbar; 5. To say Allahumma salli âla Muhammad; 6. To say Allahu akbar; 7. To supplicate Allah to forgive and have mercy on that dead Muslim; 308 | P a g e

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8. To say Allahu akbar; 9. To say the closing salam. The one who performs the Funeral Prayer must satisfy the conditions and avoid the invalidators of prayer.

Burial of the Dead The minimum obligatory burial of the dead requires a hole dug in the ground which prevents the smell from rising and protects the body of the dead person from wild animals. It is recommended (sunnah) to have the grave as deep as a man's height with his arms extended overhead and to widen the grave. The chest of the dead must be directed towards the Qiblah. It is unlawful (haram) to bury the dead in a mausoleum.

34.00.00.00 Short Prayers of Daily Use Which every Muslim Ought to Know 1. Bismi-llah. ~ In the name of Allah.

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Every affair is begun with these words. The object is to make a man realize that he should seek the help of Allah in all affairs. This is an abbreviated form of the fuller formula: Bismi-llahir Rahmanir Raheem. ~ In the name of Allah, the Beneficent, the Merciful. These are the words with which the Holy Qur'an opens. 2. Al Hamdu li-llah. ~ All praise is due to Allah. These words are generally said when any good comes to one, as a kind of thanksgiving to Allah. Even the one who sneezes, is required to thank Allah with these words when he sneezes. It is with these words that the first chapter of the Holy Qur'an opens. 3. Allahu Akbar. ~ Allah is the greatest. The phrase is called Takbir, and the words are uttered whenever a person has to give expression to his own insignificance, or to the insignificance of all creation before Divine Actions. These words also form the rallying cry of a Muslim, indicating that he is not overawed by the force, or the number of those opposing him. 4. Subhana-llah ~ Glorious is Allah. [Allah is free from all imperfections.] These words are sometimes used when a person has to give expression to the fact that he/she is not free from imperfections, or that he/she has made an error. They are also used as a warning when a person sees another making a mistake. 5. Astaghfiru-llah ~ I seek the protection of Allah. This is a prayer to which a person should resort very often. The words are also used when one sees a thing which one should avoid. It is known as Istighfar, which means the seeking of Divine protection from the commission of sin as well as from the punishment of sin when it has been committed, and the more often a person resorts to it the farther away he/she is from the liability of falling into sin. The fuller form of istighfar is: Astaghfiru-llaha, Rabbi min kulli dhanbin, wa atubu ilaihi. ~ I seek the protection of Allah, my Lord, from every fault, and I do turn to Him. 6. La Haula wa la Quwwata illa bi-llahi. ~ There is no Strength or Power but in Allah. These words indicate that one has not the strength to turn away from what is evil or the power to adopt the course of good, unless Allah gives one such strength or power, and they are used to give expression to reliance on Allah in all matters. 7. In sha'a-llah. ~ If it pleases Allah. [If Allah Wills.] When a person undertakes to do a thing, he/she uses these words to indicate that though he/she is fully determined to do it, yet maybe, it is ordained by Allah otherwise. 8. Ma sha'a-llah ~ It is as Allah has pleased. [What Allah has Willed.] When one feels iration for a person or a thing, he uses these words as showing that all good comes from Allah. 310 | P a g e

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9. Hasbiya-llah, May Allah suffice me. Hasbu-na llah, May Allah suffice us. The words are used to show that it is Allah alone Who saves people from stumbling and from faults, or errors and afflictions. 10. Inna li-llahi wa inna ilaihi raji'un ~ Surely we belong to Allah, and to Him we shall return. These words are used when one receives the news of the death of a person, or of loss of any kind to himself or to another. The words indicate that loss of life or property to person is only part of a Divine scheme, and that one should not indulge too much in the pleasures of this life, or grieve too much when one meets with an adversity. 11. As Salaamu 'Alaikum, Peace be on you! Wa 'Alaikum Salaam, And on you be peace! The first form is that in which one Muslim greets another, and the second is that in which the greeting is returned. An enlarged form is as follows: As Salaamu 'Alaikum, wa Rahmatu-llahi, wa Barakatuhu. Wa 'Alaikum Salaam, wa Rahmatu-llahi, wa Barakatuhu. Peace be on you, and the Mercy of Allah, and His blessings. And on you be Peace, and the Mercy of Allah, and His blessing. 12. Jazaka-llah, May Allah reward you! Jazakumu-llah khair, May Allah reward you with good! When a Muslim receives a gift from another or receives any good, he/she thanks the bestower of the gift or the doer of good with either of these forms. 13. Baraka-llah, May Allah bless you! When a person sees a good act done by a person or a friend, he/she addresses them with these words, meaning that may good be granted to them in a greater measure, and that may it never be cut off. 14. Hasbuka-llah, May Allah suffice you! In these words a Muslim addresses his fellow Muslim when he/she sees them having hard times and needing greater help. 15. Yarhamuka-llah, May Allah have mercy on you! In these words a Muslim prays for his brother when he sees him in distress, or when someone sneezes.

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35.00.00.00 BASIC ISLAMIC STUDIES, Part I 1. What are the 2 Words of the Witness (Kalimah Shahadah)? 2. What is Salat? 3. What are the 9 essentials for offering Salat? 4. What are the 10 acts in the performance of Wudu? 5. What is Tayammum? Explain 6. What are the requirements of making Wudu in stagnant water? 7. Explain the procedure of taking istingent and tell why it is necessary. 8. When does Ghusl become Obligatory? Explain procedure. 9. What makes Wudu void? 10. Write in phonetics the prayer said after Wudu? 11. Essay: the 5 Pillars. 12. What are the positions of Salat? In order. 13. Write the phonetics and transliteration of what is said in each position of salat. (Exclude writing suras.) 14. What are the acts that make Salat void? 15. Name the different classifications of Salat. 16. Whats the difference in the foot positioning of Jalsa and Sajda? 17. Write the Sana, Fatiha, Ikhlas, Nas, Kafirun, Asr, Nasr, Kauthar, or any other Sura you have learned, also the At Tashahud, and Darud Sharief in phonetics and transliteration. 18. What is Qadat ul Oola? 19. What is Qadat ul Akhira? 20. What is the difference between Fard al Ain and Fard al Kifayah? 21. What is Fard al Ain and Fard al Kifayah concerning Salat? 22. What is the difference between Wajib, Sunnah, and Nafl prayers? 23. How many kinds of Wajib prayers are there? 24. Name the 5 Obligatory Salats. 25. How many rakats are compulsory in each of the 5 daily prayers? 26. What is Wajib ul Witr? 27. How is it different from other salats? 28. What is Salatul Janazah? Explain. 29. What are the times of Fard salat according to the Sun and the alternation of night & 312 | P a g e

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day? Not according to clocks, watches, or time schedules. 30. When is a person prohibited from making Salat? 31. What is Salatul Jumaà? What is the Khutbah? Elaborate. 32. What are the 2 Wajib ul Èid prayers? When are they offered? 33. What should one do if one misses the beginning of a congregational prayer and enters the masjid when salat is already in process? 34. Name 5 Nafl Salat. 35. Name the rak'ats to make while traveling. 36. Give the definition of the following abbreviations: (S.A.W.S.), (P.B.U.H.), (P.B.U.T.), (A.W.S.), (R.A.), (R.A.). 37. Give the definition of Zakat. 38. How is the Zakat to be calculated? 39. To whom is Zakat given? 40. What is Sadaqat ul Fitr? 41. What do you mean by observation of the fast during Ramadan? Explain. 42. Under what circumstances should a woman postpone the observation of the fast? 43. What is the penalty for doing anything without good reason that makes a fast void? 44. What is the real significance of fasting? 45. Write in phonetics and transliteration the intentions for the fast during the month of Ramadan. 46. Who is exempt from observing the fast? 47. What is the Qibla? What is the Ka'aba? (Its History). 48. Name the 12 Islamic months. 49. Essay: The 7 Articles of Faith. 50. Give an explanation of the meaning of "Islam".

Answers, Part One 1. La ilaha illa-llah, the goal in life. Muhammadar Rasulu-llah, the method of attaining that goal. 313 | P a g e

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2. Salat, prayer, is the act of worshipping Allah according to the teaching of the Holy Prophet Muhammad (pbuh). 3. The worshipper must be a Muslim. The clothes and body must be free from impurities. The place for prayer should be pure and clean. The body between the naval and knees should be covered for a male, and the whole body except the hands and face, for a female. The worshipper must face the Ka'aba. You must make intentions for the particular salat, must observe the times and rules, have istinja, wudu, and ghusl. 4. Use clean water. intentions of wudu for salat. recite Bismi-llahir Rahmanir Raheem. wash hands 3 times. mouth with finger 3 times. nostrils 3 times. face 3 times. arms to elbows 3 times. ears 3 times. feet 3 times. 5. Using earth instead of water for wudu or ghusl. to strike palms of hands on pure earth lightly, leave excess, over face once. strike earth again, rub from fingers to elbows, forearms and hands. 6. Make sure container is ten yards x ten yards x one foot full of water. (21 inch yard). 7. Do not face or turn your back to Qiblah without screening, do not use right hand, excrement should not be visible to others, use water or no less than 3 stones, and no bone or dung. Not purifying after toilet causes punishment in the grave. 8. After sexual intercourse, discharge or effusion of semen, completion of menses and confinement, wash hands, private parts, make ablution, and pour water on the head and the whole body 3 times. 9. Answering the call of nature, discharge of semen, worm, or impure matter, age of wind from private part, vomiting a mouthful of matter, emission of blood, puss, or yellow matter from wound, boil or pimple, out of the wound, loss of consciousness lying while down, temporary insanity, fainting fit, hysteria, or intoxication, loud laughter. 10. Allahumma jàlni minat tawwabeena wajàlni minal mutaTahhireen. 11. The declaration of La ilaha illa-llah, Muhammadar Rasulu-llah, observing obligatory prayers five times a day, distribution of Zakat, (one fortieth of one's income after necessities, each year), observing the fasts during the month of Ramadan, the performance of Hajj to Mecca, at least once in a lifetime. 12. Iqamah, Takbir Tahrima, Qiyam, Ruku, Qaumah, Sajdah, Jalsa, Qa'dah. 13. Omitted. 14. Talking, making3 mistakes in a row, emission of impure matter or breaking wudu. Drinking, or eating in prayer, turning the chest away from Ka'aba, committing breach of any fard of prayer, uncovering an unlawful part of the body. 15. Fard al Ain, fard al kifayah, wajib, sunnatul mu'akkadah, sunnatul ghairil mu'akkadah, nafl. 16. in jalsa the left foot is lowered and turned in - in sajda, both feet are on the toes. 314 | P a g e

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17. omitted. 18. the sitting position in the second rak'at of a 3 or 4 rak'at prayer. 19. the final sitting position in salat. 20. fard àin, compulsory duty on an individual, fard kifayah, compulsory duty on a group. 21. Fard Àin prayers are the 5 daily prayers obligatory for each individual, Fard Kifayah prayers must be offered by one of the community, for the community. 22. Wajib is next to fard and Necessary for Muslims. Sunnah, the Holy Prophet prayed regularly. Nafl, are voluntary. 23. Witr, Jumaà, Eid Fitr, Eid Àdha. 24. Fajr, Zuhr, Àsr, Maghrib, Ìsha. 25. 2 fard 2 sunna, 4 sunna 4 fard 2 sunna, 4 fard, 3 fard 2 sunna, and 4 fard 2 sunna. 26. 1 or 3 rak'ats offered after the fard and sunna of Ìsha salat. 27. In the third rak'at, before Ruku, a prayer called Duà al Qunoot is said. 28. Salatul Janazah is a congregational salat of 4 Takbirs said for the dead. 29. After dawn but before sunrise; early after noon; late after noon; immediately after sunset; after dark but before dawn. 30. While the sun is rising; While the sun is at high noon; While the sun is setting. 31. The friday congregational prayer which cannot be said alone. A sermon of praise to Allah and blessing on His Messenger, and onition to the people, delivered in 2 parts before the fard prayer. 32. Eid ul Fitr, The first day after the month of fasts; Eid ul Àdha, The 10th day of the month of Hajj. 33. Say Takbir, the congregation, make up lost rak'ats after salaam to the right. 34. Salatul Ishraq, Salatul Duha, Tahiyyat ul Masjid, Tahajjud, Tarawih. 35. 2 rak'ats fard Fajr, 2 rak'ats fard Zuhr, 2 rak'ats fard Àsr, 3 rak'ats fard Maghrib, 2 rak'ats fard Ìsha. 36. (Salla-llahu Alaihi Wa Sallam), (Peace be upon him), (Peace be upon them), (Alaihi Wa Salaam), (Radee Allahu Anhu), (Rahmatu Alaihi). 37. Zakat is the income tax a muslim of means must pay each year. 38. It is 2 1/2% of money or articles of trade, after paying necessities, yearly. 39. To poor and needy Muslims or new converts with sudden needs, Muslims in debt, way-farers, prisoners of war, employees of Imam or Amir, those in Jihad or out giving da'wah. 315 | P a g e

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40. A yearly necessary charity given by every Muslim on the last day of Ramadan. 41. The act of abstaining from eating, drinking, smoking, allowing anything whatsoever to enter into the body, also voluntary vomiting, self pollution, sexual intercourse, from dawn to sunset. 42. If a woman is suckling a child, pregnant, or during her menses. 43. omitting the fast will be committing a sin and must be made up. 44. Obedience to Allah, and developing the habit of self control against temptations and sin. 45. Nawaitul sauma ghadin àn ada'i fardi Ramadana hadhihis sanati lillahi taàla. I intend to fast for this day in order to perform my duty towards Allah in the month of Ramadan of this year. 46. Infants, invalids, the insane, people too old or infirm to bear hardships. 47. To face the direction of the Ka'aba. The cubic shaped House of Allah, containing articles of the prophets, opposite the Throne of Allah, built by Adam, restored by Abraham, preserved by the Qurayshi. 48. Muharram, Safar, Rabi'a 1, Rabi'a 2, Jumada 1, Jumada 2, Rajab, Sha'ban, Ramadan, Shawwal, Zul Qadah, Zul Hijjah. 49. Belief in the Oneness of Allah; Belief in the Angels of Allah; Belief in the Books of Allah; Belief in the Prophets of Allah; Belief in the Day of Resurrection; Belief in the Day of Judgment; Belief that Allah has Power over all good and evil. 50. "Islam" means peace with Allah through submission and acting in accordance with His and commands and guidance.

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35.01.00.00 Basic Islamic Studies Part II 1. Who was the Comforter? 2. What subjects in the Qur'an are closely related to Deuteronomy (29:15-26)? 3. Name the books revealed to Moses (pbuh) 4. What is the Arabic name for the Psalms? 5. To whom were they revealed? 6. How many Psalms are there? 7. What is the Injeel? 8. Who was it revealed to? 9. When was the Holy Qur'an revealed? 10. Where in the Qur'an does the Prophet Jesus (pbuh.) tell of the coming of Prophet Muhammad? (pbuh) 11. Give the names referring to the Prophet Muhammad (pbuh) in the Bible. 12. Name as many Prophets as you can. 13. Name the five major Prophets. 14. What Prophets did Prophet Muhammad (pbuh) encounter during his Miraj? 15. Do the Taurat, Zaboor and Injeel exist in their original forms today? 16. What are the names of the respective Prophets to whom these books were revealed? 17. What is the Holy Qur'an? 18. Were the verses of the Holy Qur'an revealed to Prophet Muhammad (pbuh) all at the same time? Explain. 19. What is a Prophet and what is his duty? 20. Where was the Prophet Muhammad (pbuh) born? When? 22. How was the Prophet Muhammad (pbuh) educated? 23. What is the Migration of our Prophet (pbuh) from Mecca to Medina called? 24. How many battles did he fight and how many did he participate in himself? 25. When did our Prophet (pbuh) die and where was he buried? 26. Name the 12 sons of Ismael (pbuh). 27. Where is the refutation of the birth of Jesus (pbuh) mentioned in the Qur'an? 28. Where is his death refuted? 29. At what date in history does the Islamic calendar begin? 30. Who made this statement and what is the meaning of it? Where is it located? "Think not I am come to destroy the law, or the Prophets: I am not come to destroy, but to fulfill." 31. Give an explanation of the death of Jesus (pbuh) as related in the Qur'an. 32. In the same manner, explain his birth. 33. What are the names of the twelve tribes of Israel that were under Moses (Musa, pbuh) and Aaron (Haroon, pbuh)? 317 | P a g e

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34. Where in the five books of Moses (pbuh) is it mentioned about the swine being unlawful for food? 35. What does the following verse from Daniel (pbuh) 2:45 imply? "For as much as thou sawest that the stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold: the great God hath made known to the king what shall come to hereafter and the dream is certain and the interpretation there of sure." 36. Name the four righteous Caliphs in order of succession. 37. What was the mission of Jesus (pbuh)? 38. Where in the five books of Moses (pbuh) is the practice of witchcraft and the secret arts forbidden? 39. Omitted 40. Name five Suras in the Qur'an that state mainly the injunctions of Allah.

Answers, Part Two 1. Muhammad (pbuh), spoken of by Jesus (pbuh) in St. John 16:7-13 2. ? Sura 2:83-86, 88-94, 100; Sura 17:1-10 ? 3. Genesis, Exodus, Leviticus, Numbers, Deuteronomy 4. Zaboor 5. David (pbuh) 6. 150 7. The Gospel 318 | P a g e

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8. Jesus - Isa b. Maryam (pbuh) 9. Between 610 and 632 A.D. 10. Sura 61:6 11. The Comforter, the Spirit of Truth 12. Adam, Idris, Noah, Hud, Salih, Shu'aib, Abraham, Ismael, Isaac, Jacob, Joseph, Ayyub, Moses, Aaron, Lot, Jonas, Al-Yas'a, Zulkifl, David, Solomon, Elias, Zacharias, John, Jesus, and Muhammad (peace be upon them all) 13. Adam, Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them all) 14. Adam, John and Jesus, Joseph, Idris, Aaron, Moses, Abraham (peace be upon them all) 15. No 16. Torah, Moses; Zaboor, David; Injeel, Jesus; Qur'an, Muhammad (peace be upon them all) 17. The last Holy Book revealed by Allah to Prophet Muhammad (pbuh) through the angel Gabriel in Arabic 18. No, they were revealed stage by stage during the last 23 years of the Prophet's (pbuh) life so the Muslims would live Qur'an and set an example 19. A prophet is a messenger of Allah who receives Divine Revelations, is a model for humans, and teaches and practices the commands of Allah. 20. In Mecca, Arabia around 570 A.D. 21. Muhammad (pbuh), Abdullah, Abd al-Muttalib, Hashim, Abd Manaf Qurayshi, from Ishmael (pbuh) son of Abraham (pbuh) 22. Solely from Divine Sources, as he was unlettered before Qur'an 23. Al Hijra 24. 9 & 6 Badr, Uhud, Muraisi, Trench, Khaibar, Muta, Tabuk, Mecca, Hunain--al-Hadis 25. In 11 A.H. or 632 A.D.; in Medina, Arabia 26. Nebajoth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadar, Tema, Jetur, Naphish, and Kedemah; Gen. 25:12-18 27. Sura Maryam 19:sect. 2 28. Sura Nisaa 4:ayats 157,158 29. June 16, 622 A.D. - 1, A.H. 30. Omitted 31. The Jews crucified someone whom Allah made to resemble Jesus (pbuh), and Allah raised Jesus (pbuh) to Himself. 319 | P a g e

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32. Mary (ra) conceived Jesus (pbuh) in the presence of Gabriel (ra) and in a private place, she then went to a remote place and bore Jesus (pbuh) under a palm tree by a steam where she had dates and water. Jesus (pbuh) spoke for her. 33. Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Ephraim and Manasseh (of Joseph (pbuh)), Benjamin, Dan, Asher, Gad, Naphtali--Numbers Chapter 1 34. Leviticus Chapter 11:7,8 35. That the Hand of God would cut out of the earth a people who would bring low the corrupt ruler whose feet was part iron and part clay 36. Abu Bakr, Umar, Uthman, 'Ali (ra) 37. Sura 43 sect. 6-Jesus (pbuh) was a servant and an example to the children of Israel, sent with wisdom to clear disputes; and will be a sign for the coming of the hour of Judgment 38. Leviticus 19:26,31; Leviticus 20:6,27; Exodus 22:18 39. Omitted 40. Sura's 1. Al-Baqarah; 2. Ali-Imran; 3. Nisaa; 4. Ma'ida; 5. Nur 24 Jesus (pbuh) answered: As God liveth, in whose presence my soul standeth, I am not the Messiah whom all the tribes of the earth expect, even as God promised to our father Abraham (pbuh), saying: "In thy seed will I bless all the tribes of the earth." But when God shall take me away from the world, Satan will raise again this accursed sedition, by making the impious believe that I am God and son of God, whence my words and my doctrine shall be contaminated, insomuch that scarcely shall there remain thirty faithful ones: whereupon God will have mercy upon the world, and will send His messenger for whom he hath made all things; who shall come from the south with power, and shall destroy the idols with the idolaters; who shall take away the dominion from Satan which he hath over men. He shall bring with him the mercy of God for salvation of them that shall believe in him, and blessed is he who shall believe his words. 'Unworthy though I am to untie his shoes, I have received grace and mercy from God to see him.' ... Then said the priest: 'How shall the Messiah be called, and what sign shall reveal his coming?' Jesus (pbuh) answered: 'The name of the Messiah is irable, for God Himself gave him the name when He had created his soul, and placed it in a celestial splendor. God said: "Wait Mohammed (pbuh); for for thy sake I will create paradise, the world, and a great multitude of creatures, whereof I make thee a present, insomuch that whoso shall bless thee shall be blessed, and whoso shall curse thee shall be cursed. When I shall send thee into the world I shall send thee as my messenger of salvation, and thy word shall be true, insomuch that heaven and earth shall fail, but thy faith shall never fail."Mohammed (pbuh) is his blessed name.' [The Gospel of Barnabas]

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35.02.00.00 Test on the 7 Articles of Faith 1. What is Iman? 2. What are the seven (7) Cardinal Articles of Faith in Islam? 3. What do we mean Oneness of Allah? 4. What are seven (7) other descriptions of Allah mentioned by Imam Al-Ghazalli! 5. What are Angels and what are they made of? 6. Name the four (4) most important Angels. 7. What is belief in the Books? 8. Name the four (4) Books and to whom they were revealed. 9. Do they exist in their original forms today? 10. Who is a Prophet and what is his duty? 11. Can you deny any Prophets mentioned in Quràn or vouch for any whose name is not in Quràn? 12. Name 7 of the most important Prophets. 13. What do you know about the Day of Resurrection and Judgment? 14. What will happen in the grave? 15. Who are Munkar and Nakir? 16. What will they ask? 17. What is the Balance? 18. What is the Sirat Bridge? 19. What is the Tank of Muhammad? 20. What do you understand by your belief in the Power of doing good or evil proceeding from Allah, and Allah alone? 21. What is the Declaration of the Articles of Faith (Mujmal Fassal), in Arabic?

Test Answers on the seven (7) Articles of Faith 1. Iman (to believe in) means to have a firm and sincere belief in the cardinal articles of faith. 2. (1) Belief in the Oneness of Allah. 321 | P a g e

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(2) Belief in His Angels. (3) Belief in His Books. (4)Belief in His Prophets. (5) Belief in the Day of Resurrection. (6) Belief in the Day of Judgment. (7) Belief that Allah has the Power over all things Good or Bad. 3. (A) That He is One in His Essence without any associate (B) Eternal, without any beginning and with none after Him (C) Ancient, with nothing and no one before Him (D)Everlasting, without any end. 4. (1)Transcendence (He is not a body or substance), (2)Life and Power (is all His), (3)Knowledge (He knows all things which can be known), (4)Will (what He Wills is and what He Wills not is not), (5)Hearing and Sight (He hears all things which can be heard, and sees all things which can be seen), (6)Speech (He speaks without tongue), (7)Works (nothing exists in Reality besides Him but His Works). 5. Spirit beings that are created from the Light of Allah, and that are completely obedient to Allah's Will and Commandments. 6. Jibra'il (Gabrial), Mika'il (Michael), 'Isra'fil, and 'Azra'il. 7. Belief in all of the Commandments and Codes of Religion that were Revealed to the Prophets. 8. (1)Taurat (The Old Testament), Moses. (2)Zaboor (The Psalms), David. (3)Injeel (The Gospel), Jesus. (4)The Quràn, Muhammad. (Peace and blessing of Allah be upon them all) 9. No, only The Quràn. 10. A Prophet and Messenger of Allah who received Divine Revelation and was a Model for Humanity. 11. No, no. 12. Adam, Noah, Abraham, Moses, David, Jesus, Muhammad. (Peace and blessing of Allah be upon them all)

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13. It is a Day when Allah will Resurrect the Dead, spiritually and physically, Judge them according to their good and bad actions on earth, and reward with Heaven or punish them with Hell. 14. Everyone will be questioned about their faith and deeds. 15. The Terrible Angels who will question and possibly punish those who are in the grave. 16. Who is the Lord? What is the Religion? Who is your Prophet? 17. The Scales and Tongue wherein everyone's deeds will be weighed and judged. 18. A Bridge stretched over Hell that is sharper than a sword, and finer than a hair. The feet of the unbelievers slip on it, but the believers stand firm. 19. A Tank that believers will drink and refresh from, after crossing the bridge and before entering paradise. 20. That Allah has created all good and evil, grants us Power of Action, gives us Reason and a Code of Life (Religion) to choose by, and makes us Responsible for our Actions. 21. Amantu bi-llahi, wa Mala'ikatihi, wa Kutubihi, war Rasulihi, wa Yaumil Akhiri, wal Qadri Khairihi wa Sharrihi, mina-llahi taàla, wal ba`thi ba`dal maut. [I solemnly believe in Allah, and His Angels, and His Books, and His Messengers (Prophets), and the Last Day, and that the Power of Good and Evil, is from Allah the Highest, and in the raising (back to life) after the death.]

35.03.00.00 Mishkat al-Anwar (The Niche for Lights) Quiz pp. 75-93 1. Which of the two is more properly called Light? The Sun or the Eye?

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2. Which is more properly called Light? The Eye or the Intellect (Intelligence)? 3. Which of the three named does not have Perceptive Faculties? The Sun, the Eye, or the Intelligence? 4. Which is more properly called Light: Starlight, or Moonlight? 5. What is the definition of Physical light? 6. Does Apprehension and Percipient Spirit make the Eye a greater or lesser light than the Sun? and Why? 7. What is one of the defects found in the Light of the Eye, that the Light of the Intelligence transcends? 8. What happens when the Imaginative and Fantastic Faculties judgments that are mistaken for judgments of the Intelligence? 9. Why do the verses of the Quràn, in relation to the Intelligence, have the value of the Sun, in relation to the Eye? 10. Which is more properly called Light? The Quràn, or the Intelligence? Answers 1. The Eye. 2. The Intelligence. 3. The Sun. 4. Moonlight. 5. Physical Light appears and causes other things to appear. 6. Greater, without apprehension through a percipient spirit, no light can be seen. 7. The Physical sight (eye), sees others but not itself. 8. Mistakes and errors occur unless the Intelligence is separated from the deceptions of the Phantasy and the Imagination. 9. It is by Sunlight that the act of seeing is accomplished, and it is by Quràn that man sees (or Realizes) actually, after having before seen potentially. 10. The Quràn.

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35.04.00.00: The essential Questions on the Qur'an Q. 001. What is the meaning of the word "Qur'an"? A. That which is Read. Q.002. Where was the Qur'an revealed first? A. In the cave of Hira (Makkah) Q.003. On which night was the Qur'an first revealed? A. Lailatul-Qadr (Night of the Power) Q.004. Who revealed the Qur'an? A. Allah revealed the Qur'an Q.005. Through whom was the Qur'an revealed? A. Through Angel Jibraeel (Alaihis-Salaam) Q.006. To whom was the Qur'an revealed? A. To the last Prophet Muhammed (Sallahu Alaihi Wasallam) Q.007. Who took the responsibility of keeping the Qur'an safe? A. Allah himself Q.008. What are the conditions for holding or touching the Qur'an? A. One has to be clean and to be with wudhu (ablution) Q.009. Which is the book which is read most? A. The Qur'an Q.010. What is the topic of the Qur'an? A) Man Q.011.What are the other names of the Qur'an according to the Qur'an itself? A. Al-Furqaan, Al-Kitaab, Al-Zikr, Al-Noor, Al-Huda Q.012. How many Makki Surahs (chapters) are there in the Qur'an? A. 86 Q.013. How many Madani Surahs (chapters) are there in the Qur'an? A. 28 Q.014. How many Manzils (stages) are there in the Qur'an? A.7 Q.015. How many Paara or Juz (parts) are there in the Qur'an? A. 30 Q.016. How many Surahs (chapters) are there in the Qur'an? A. 114 325 | P a g e

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Q.017. How many Rukoo (paragraphs) are there in the Qur'an? A. 540 Q.018. How many Aayaath (verses) are there in the Qur'an? A. 6666 Q.019. How many times is the word 'Allah' repeated in the Qur'an? A. 2698 Q.020. How many different types of Aayaath (verses) are there in the Qur'an? A. 10 Q.021. Who is the first 'Haafiz' of the Qur'an? A. Prophet Muhammed (Sallalahu Alaihi Wasallam) Q.022. At the time of the death of Prophet Muhammed (Sallallahu Alaihi Wasallam) how many Huffaz were there? A. 22 Q.023. How many Aayaaths (verses) on Sajda (prostation) are there in the Qur'an? A. 14 Q.024. In which Paara (part) and Surah (chapter) do you find the first verse about Sajda (prostation)? A. The 9th Paara, 7th Chapter-Surah-al-Araaf, Verse 206 Q.025. How many times has the Qur'an stressed about Salaat or Namaaz (prayer)? A. 700 times Q.026. How many times has the Qur'an emphasized on alms or charity? A. 150 Q.027. How many times in the Qur'an, is the Prophet Muhammed (Sallallahu Alaihi Wasallam) addressed as Yaa-Aiyu-Han-Nabi? A.11 times Q.028. Where in the Qur'an has Prophet Muhammed (Sallallahu Alaihi Wasallam) been named 'Ahmed'? A. Paara 28, Surah Saff, Ayath 6 Q.029. How many times has the name of Rasool-ullah (Sallallahu Alaihi Wasallam) been mentioned in the Qur'an? A. Muhammed (Sallallahu Alaihi Wasallam) - 4 times Ahmed (Sallallahu Alaihi Wasallam) - 1 time. Q.030. Name the Prophet whose name is mentioned and discussed most in the Qur'an? A. Moosa (Alahis-Salaam) Q.031. Who were the Kaathibe-Wahi (copyists of the revelations) of the Qur'an? A. Abu Bakr (Radhiallahu Anhu), Usman (Radhiallahu Anhu), Ali 326 | P a g e

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(Radhiallahu Anhu), Zaid Bin Harith (Radhiallahu Anhu) And Abdullah bin Masood (Radhiallahu Anhu) Q.032. Who was the first person who counted the Aayaath (verses) of the Qur'an? A. Ayesha (Radhiallahu Anha) Q.033. On whose advice did Abu Bakr (Radhiallahu Anhu) decide to compile the Qur'an? A. U'mar Faruq (Radhiallahu Anhu) Q.034. On whose order was the Qur'an compiled completely in written form? A. Abu Bakr (Radhiallahu Anhu) Q.035. Who confined the recitation of the Qur'an on the style of the Quraysh tribe? A. Usman (Radhiallahu Anhu) Q.036. Out of the copies of the Qur'an compiled by Usman (Radhiallahu Anhu), how many and where are they at present? A. Only 2 copies. One in Tashkent and the other in Istanbul. Q.037. Which Surah of the Qur'an was Prophet Muhammed (Sallallahu Alaihi Wasallam) reciting while praying, that Hazrat Jabeer Bin Muth'im Listened to and embraced Islam? A. Surah Thur Q.038. Which was that Surah of the Qur'an which the Prophet Muhammed (Sallallahu Alaihi Wasallam) had recited when one of his enemies Utba after listening to it fell in Sajda (prostation)? A. The first five Ayaaths of Ham-Meem-Sajda Q.039. Which is the first and the most ancient Mosque according to the Qur'an? A. Ka'abah. Q.040. In Qur'an mankind is divided into two groups. Which are those two groups? A. Believers and disbelievers. Q.041. Who is the man about whom, Allah has said in the Qur'an that his body is kept as an onishing example for future generations to come? A. Fir'aun. (Pharaoh) Q.042. Besides the body of Pharaoh, what is that thing which is kept as an onishing example for future generations to come? A. Noah's Ark. Q.043. After the wreckage of Prophet Noah's Ark, which is its place of rest mentioned in the Qur'an? A. Cave of Judi. 327 | P a g e

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Q.044. In the Qur'an the name of which companion of Prophet Muhammed (Sallallahu Alaihi Wasallam) is mentioned? A. Zaid Bin Harith. Q.045. Who is the relative of the Prophet Muahmmed (Sallallahu Alaihi Wasallam) whose name is mentioned in the Qur'an? A. Abu Lahab Q.046. In the Qur'an there is a mention of a Prophet who has been called by his mother's name. Who was he? A. Jesus Prophet (Isa Alahis salaam) is mentioned as bin Maryam. Q.047. Which was the agreement that was titled Fath-hum-Mubeen' without fighting a battle? A. Treaty of Hudaibiya. Q.048. What are the different names used for Satan or Devil in the Qur'an? A. Iblees and Ash-Shaitaan. Q.049. Which category of creature does the Qur'an put 'Iblees' into? A. Jinn. Q.050. What were those worships and prayers that were ordered by Allah to the community of Bani Israeel and which were continued by the Muslim Ummah also? A. Salaat and Zakaat. (Al-Baqarah, 2:43) Q.051. The Qur'an repeatedly warns of a certain day. Can you say which day it is? A. Youmal Qiyamah. (Doomsday) Q052. Who were those people with whom Allah was pleased and they were pleased with Him, as mentioned in the Qur'an? A. Companions of Prophet Muhammed. (Sallallahu Alaihi Wasallam) Q.053. In which Holy Book of Non-Muslims the Qur'an mentioned repeatedly? A. In the Holy Book of Sikh Community-Granth Saheb. Q.054. In which year were the vowels inserted in the Qur'an? A. 43 Hijri. Q.055. Who were the first serious students of the Qur'an? A. As-Haabus Suffah. Q.056. Which is the first Residential University where the faculty of the Qur'an was established for the first time? A. Masjid-e-Nabvi. Mosque of the Prophet (Sallallahu Alaihi Wasallam) Q.057. By what name did the Qur'an address those noble and pious people who were selected by Allah to convey His message to mankind? A. Nabi (Prophet) and Rasool (Messenger). 328 | P a g e

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Q.058. What type of a person does the Qur'an want to make? A. A Mu'min. Q.059. What is the scale or measure of one's dignity according to the Qur'an? A. Thaqwa. (Piety) Q.060. What according to the Qur'an is the root cause of the evil? A. Alcohol. Q.061. What are the two most important types of kinds of Aayaaths (Verses) found in the Qur'an? A. Muhakamaat and Muthashabihaath. Q.062. Which is the longest Surah (Chapter) in the Qur'an? A. Surah-al-Baqarah. Q.063. Which is the smallest Surah in the Qur'an? A. Surah-al-Kausar. Q.064. What was the age of Prophet Muhammed (Sallallahu Alaihi Wasallam) when the Qur'an was first revealed to him through Gibraeel (Alaihis-salaam)? A. 40 Years Q.065. How long did Prophet Muhammed (Sallallahu Alaihi Wasallam) receive the revelation of the Qur'an in Makkah? A. 13 Years. Q.066. How long did Prophet Muhammed (Sallallahu Alaihi Wasallam) receive the revelation of the Qur'an in Madinah? A. 10 Years. Q.067. Where was the first Surah revealed? A. In Makkah. Q.068. Where was the last Surah revealed? A. In Madinah. Q.069. How many years did it take for the complete revelation of the Qur'an? A. 22 years, 5 months and 14 days. Q.070. Which Surah (Chapter) of the Qur'an is to be read compulsorily in each raka'at of the Sallat (Namaaz)? A. Surah-al-Fatihah. Q.071. Which is the Surah, which Allah taught as a Du'a(Prayer)? A. Surah-al-Fatihah. Q.072. What is the reason of keeping Surah-al-Fatihah in the beginning of the Qur'an? A. It is the door to the Qur'an 329 | P a g e

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Q.073. What is the Surah (Chapter) revealed completely and found first place in the Qur'an? A. Surah-al-Fatihah. Q.074. Who was the only lady whose personal name is found in the Qur'an? A. Bibi Mariam (Alaihis-salaam). Q.075. In which Surah (Chapter) of the Qur'an do you find maximum instructions? A. Surah-al-Baqarah. Q.076. When and Where did the Prophet Muhammed (Sallallahu Alaihi Wasallam) and Jibraeel (Alaihis-salaam) meet for the second time? A. On Friday,18th Ramadan, in the Cave of Hira. Q.077. What was the interval between the first and the second revelation? A. 2 years and six months. Q.078. Which is the Surah (Chapter) that does start without Bismillah? A. Surah-al-Taubah or Bara'ath. Q.079. In which Surah (Chapter) of the Qur'an is Bismillah repeated twice? A. Surah-al Naml. Q.081. How many Surahs (Chapters) in the Qur'an have the titles named after different Prophets? A. 6 Surahs (Chapters) 1- Surah-al-Yunus. 2- Surah-al-Hud. 3- Surah-al-Yusuf. 4- Surah-al-Ibrahim. 5- Surah-al-Noah. 6- Surah-al-Muhammed. Q.082. In which part of the Qur'an do you find 'Ayat-ul-Kursi' (Verse of the Throne)? A. In the beginning of the third Part. (Chapter 2:255) Q.083. How many different names of Allah are mentioned in the Qur'an? A. 99. Q.084. Who were the three non-Prophets whose names are mentioned with due respect in the Qur'an? A. Luqman, Aziz of Egypt and Zulqarnain. Q.085. At the time Abu Bakr (Radhiallahu Anhu) how many companions had compiled the Qur'an in the form of a book? A. 75 Companions. Q.086. Which is that only book which is completely memorized by millions of people in the world? A. Al-Qur'an. Q.087. What did the Jinns who heard a few Aayaaths (Verses) of the Qur'an say to each other? 330 | P a g e

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A. We have heard a unique discourse which shows the right path, verily we believe in it. Q.088. Which are the most popular translations of the Qur'an in English? A. Transalation by Muhammed Marmaduke Pickthall and by Allama Yusuf Ali. Q.089. Into how many languages of the world has the Holy Qur'an been translated? A. Nearly 103 languages. Q.090. Who was the first translator of the Holy Qur'an into Urdu? A. Moulana Shah Rafiuddin Muhaddis Dehlavi. Q.091. What will be our condition on 'The day of the Judgment' according to the Qur'an? A. Everybody will be in a state of anxiety. Q.092. Who was the Prophet mentioned in the Qur'an whose three generations were prophets? A. Ibrahim (Alaihis-salaam). Q.093. What is that book which abolished all old rules and regulations? A. Al-Qur'an. Q.094. What does the Qur'an say about property and wealth? A. They are tests of one's faith. Q.095. According to the Qur'an who is "khatamun Nabiyyeen" (the last of the Prophets)? A. Prophet Muhammed (Sallallahu Alaihi Wasallam) Q.096. What is the name of the book that tells us clearly about the reality of the beginning and the end of the world? A. Al-Qur'an. Q.097. In the Qur'an what other name is given to the city of Makkah? A. Bakkah and Baladul Ameen. Q.098. According to the Qur'an what other name is given to the city of Madinah? A. Yathrib. Q.099. Whose Generation is known as "Bani Isra'il" according to the Qur'an? A. The generation of Prophet Yaqub (Alaihis salaam) who is also known as Isra'il. Q.100. Which are the 5 mosques that are mentioned in the Qur'an? A. 1- Masjid-ul-Haram. 2- Masjid-ul-Zirar. 3- Masjid-ul-Nabawi. 4- Masjidul-Aqsa. 5- Masjid Quba.

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Q.101. Which are the 4 angels that are mentioned in the Qur'an? A. 1- Gibra'il Ameen (Alaihis salaam); 2- Meekaeel (Alaihis salaam); Haroot (Alaihis salaam); 4- Root(Alaihis alaam)

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Q.102. On which night was the Qur'an first revealed? A. Lailatul-Qadr (Night of the Power) Q.103. Who revealed the Qur'an? A. Allah revealed the Qur'an Q.104. Through whom was the Qur'an revealed? A. Through Angel Gibraeel (Alaihis-Salaam) Q.105. To whom was the Qur'an revealed? A. To the last Prophet, Muhammed (Sallahu Alaihi Wasallam) Q.106. Who took the responsibility of keeping the Qur'an safe? A. Allah himself Q.107. What are the conditions for holding or touching the Qur'an? A. One has to be clean and to be with wudhu (ablution) Q.108. Which is the book which is read most? A. The Qur'an Q.109. What is the topic of the Qur'an? A. Man Q.110. What are the other names of the Qur'an according to the Qur'an itself? A. Al-Furqaan, Al-Kitaab, Al-Zikr, Al-Noor, Al-Huda Q.112. How many Makki Surahs (chapters) are there in the Qur'an? A. 86 Q.113. How many Madani Surahs (chapters) are there in the Qur'an? A. 28 332 | P a g e

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Q.114. How many Manzils (stages) are there in the Qur'an? A. 7 Q.115. How many Paara or Juz (parts) are there in the Qur'an? A. 30 Q.116. How many Surahs (chapters) are there in the Qur'an? A. 114 Q.117. In which Paara (part) and Surah (chapter) do you find the first verse about Sajda prostation) ? A. 9th Paara, 7th Chapter-Surah- al-Araaf, Verse 206 Q.118. How many times in the Qur'an, is the Prophet Muhammed (Sallallahu Alaihi Wasallam) addressed asYaa-Aiyu-Han- Nabi? A. 11 times Q.119. Where in the Qur'an has Prophet Muhammed (Sallallahu Alaihi Wasallam) been named 'Ahmed'? A. Paara 28th, Surah Saff, Ayath 6th Q.120. Which category of creature does the Qur'an put 'Iblees' into? A. Jinn. Q.121. Which is the first Residential University where the faculty of the Qur'an was established for the first time? A. Masjid-e-Nabvi, Mosque of the Prophet (Sallallahu Alaihi Wasallam) Q.122. What was the age of Prophet Muhammed (Sallallahu Alaihi Wasallam) when the Qur'an was first revealed to him through aeel (Alaihis-salaam)? A. 40 Years Q.123. Where was the first Surah revealed? A. In Makkah.

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Q.124. Where was the last Surah revealed? A. In Madinah. Q.125. Which is the Surah, which Allah taught as a Du'a(Prayer)? A. Surah-al-Fatihah. Q.126. Which is the Surah (Chapter) that does start without Bismillah? Surah-al-Taubah or Bara'ath.

A.

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