The sin of the one who raises his head before the Imaam (raises his head) – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Narrated Abu Huraira:

The Prophet (ﷺ) said, “Isn’t he who raises his head before the Imam afraid that Allah may transform his head into that of a donkey or his figure (face) into that of a donkey?”

The sin of the one who raises his head before the Imaam (raises his head)

[ Sahih al-Bukhari 691 (Book 10, Hadith 86) ]

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The Prayer is Light (Noor) (الصلاة نور)

Bismillaah

Imam Sharaf ad-Deen at –Taybee (d. 743 A.H.) -Rahimullaah- said in his explanation of Mishkat al-Masabeeh (p.739):

‘Regarding his  sallAllaahu alayhi wa sallam saying: ‘and the prayer is Noor (light)’ it means that the prayer prevents a person from sinning and prohibits evil sexual and horrible deeds, and it guides to what is correct just like light.

It has been said, that what it means by light, it is the thing with which the one who prays will be guided by on the Day of Judgment.

Allaah The Most High said:

يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

<<On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success! >> [Hadeed: 12]

It has been said that the prayer is light because the prayer is the means that enlighten the lights (Noor) of good deeds, and the delight of the heart, and uncovers realities due to the heart being concerned with the prayer, and turning to Allaah inwardly and outwardly.  And it has been said that: Noor is the sign on the face of the one who prays, due to the effects of prostration.’

 [‘Tayseer Rab al-Bariya fee Sharh al-Arba’een an-Nawawi’ p.341]

Shaykh Muhammed bin Salih al-Uthaymeen (d.1421 A.H.) said:

‘Regarding the saying of Messenger sallAllaahu alayhi wa sallam ‘and the prayer is light (Noor)’ i.e. that the obligatory and optional prayer is light, Noor in the heart, Noor on the face, Noor in the grave, Noor on the day of Hashr, because the hadeeth is absolute, and the one who experiences this will find that Noor.

If you prayed the prayer in reality, in that which you bring your heart to attention to, and your limbs to have Khushoo, you will feel that your heart has become enlightened and it has tasted delight, absolute delight, this is why the Prophet sallAllaahu alayhi wa sallam said: ‘The sweetness/pleasure of my eyes has been placed in the prayer.’ [Ahmad]

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.246 Hadeeth No.23]

Source: Benefits & Principles From The Forty Ahadeeth Of Imam Nawawi – Hadeeth No.23. Compiled by Abbas Abu Yahya (hafidhahullaah)

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The most burdensome prayers for the hypocrites are the Ishâ and the Fajr – Dr Saleh As-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Salah
Hadith No. 57

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire. 

[Sahih Muslim 651 B  (Book 5, Hadith 318)]

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Wudhu (Ablution) is not nullified by mere Doubt or Imagination – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Purification
Hadith No. 24

Narrated `Abbad bin Tamim:

My uncle asked Allah’s Messenger (ﷺ) about a person who imagined to have passed wind during the prayer. Allah’ s Messenger (ﷺ) replied: “He should not leave his prayers unless he hears sound or smells something.”

Sahih al-Bukhari 137 (Book 4, Hadith 3)
Muhsin Khan Translation

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Delaying Salaat-ul-‘Asr – Dawud Adib [Khutbah] [Audio|En]

Bismillaah

Buraida (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said,

“He who misses the `Asr Salat (deliberately), his deeds will be rendered null and void.” 

[Al-Bukhari] [RiyadusSaliheen, Darussalam Translation].

The Prophet [sallal-laahu-alayhi-wasallam] said,

Whoever misses the Asr prayer [i.e. intentionally] until its time elapses, it is as if he has lost his family and his wealth’’

[Saheeh Al-Bukhaari, Hadeeth Number 552. Vol 1 Darussalam Publications]

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The Virtue of Two Rak’ahs of Optional Prayer – Silsilatul-Ahaadeeth as-Saheehah

Bismillaah

‘THE VIRTUE OF TWO RAK`AHS OF OPTIONAL PRAYER…’:

From ‘Silsilatul-Ahaadeethis-Saheehah’(no.1388) of Shaikh Muhammad Naasiruddeen al-Albaanee -rahimahullaah:

“Ibn Saa`id reported in his additions to ‘az-Zuhd’ [of Ibn al-Mubaarak] (159/1), from ‘al-Kawaakib, 575, no.31: Indian edn.):

‘Muhammad ibn Yazeed, Aboo Hishaam ar-Rifaa`ee, narrated to us: Hafs ibn Ghiyaath narrated to us: from Aboo Maalik, and he is Sa`d ibn Taariq al-Ashja`ee: from Aboo Haazim: from Aboo Hurairah who said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) passed by a grave in which a person had been newly buried, and he said:

<< Two light rak`ahs, which you would regard as being something slight, and which you pray as something extra; if he- and he pointed to his grave- were able to add them to his deeds it would be more beloved to him than (having) everything in your world. >>’

Shaikh al-Albaanee said:

“Ibn Saa`id said: ‘It is a hadeeth with a singular chain which is hasan.’ I say: Its narrators are reliable, all of them are narrators of Muslim, except that this narrator ar-Rifaa`ee has been spoken against by some of them. al-Haafiz said: ‘He is not strong…al-Bukhaaree said: I saw them being united upon his being weak.’

I say: However he is not alone in reporting it, since Aboo Nu`aym reported it in ‘Akhbaar Asbahaan’ (2/225), and likewise at-Tabaraanee in ‘al-Awsat’ (no.907), through two other chains of narration from Hafs ibn Ghiyaath that he narrated it to us.

I say: And this is a chain of narration saheeh to the standard of Muslim, so the hadeeth is Saheeh through this chain, and all praise is for Allaah. And al-Mundhiree said in ‘at-Targheeb’ (1/146): ‘at-Tabaraanee reported it with a hasan chain’, and al-Haythamee said: ‘Its narrators are reliable’.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

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Posted fromhttps://alitisaambissunnah.wordpress.com/2011/08/19/the-virtue-of-optional-prayer/

Related LinkNawafil (Optional) Prayers

“O you who Believe! Seek help in Patience and As-Salāt (The Prayer)” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O you who believe! Seek help in patience and As-Salāt (the prayer).
Truly! Allah is with As-Sābirīn (the patient ones, etc.).
[Surah al-Baqarah 2:153]

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Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer


The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

Abdur-Rahman bin Zayd bin Aslam said,

“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”

“And Worship your Lord until the Certainty comes to you” – Tafseer Ibn Katheer

Bismillaah

(وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ )

(And worship your Lord until the certainty comes to you) (15: 99)

Al-Bukhari said: “Salim said, (This means) death.”’ This Salim is Salim bin Abdullah bin Umar.

Ibn Jarir also recorded from Salim bin Abdullah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the Yaqin comes to you.) He said, “Death.”

It is reported in the Sahih from Umm Al-Ala’- one of the women of the Ansar – that when the Messenger of Allah entered upon Uthman bin Mazun after he had died, Umm Al-Ala’ said, “May the mercy of Allah be upon you, Abu As-Saib. My testimony over you is that Allah has honored you.”

The Messenger of Allah said,

«وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟»

(How do you know that Allah has honored him)

I said, “May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else

He said,

«أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْر»

(As far as he is concerned, the death has come to him, and I hope for good for him.)

This is evidence that the meaning of this Ayah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.

It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:

«صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْب»

(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.)

From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Marifah (“spiritual knowing”) as some of the Sufis do. According to them, when one of them attains the level of Marifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets – peace be upon them – and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above.

To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind.

Source: Tafseer Ibn Katheer, Al-Hijr Ayah 99, Darussalam English Publications

The head of the affair is al-Islaam, its supporting pillar is the prayer, & its highest part is Jihaad – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 50 (Part B) –  [Final Part of the Series]
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:   

The proof is His saying, He the Most High:

وهذا هو معنى لا إله إلا الله، وفي الحديثِ : « رأسُ الأمْرِ الإسلامُ وعمودُهُ الصَّلاةُ وذروةُ سنَامِهِ الجهادُ في سبيلِ اللهِ » 

And this is the meaning of ‘laa ilaaha ill Allaah’ (none has the right to be worshipped except Allaah).

And in the hadeeth:

“The head of the affair is al-Islaam, and its supporting pillar is the prayer, and its highest part is jihaad in Allaah’s cause.” [1]84


[84] : Shaykh Saalih al-Fawzan’s Explanation :

The Shaykh said: “And this is the meaning of laa ilaaha ill Allaah – Meaning: rejection of at Taaghoot and eemaan (true faith) in Allaah.

And Al-Islaam is: To submit to Allaah with tawheed and to yield to Him with obedience and to free oneself from shirk and its people.

This is the head of the affair of the religion; the two testimonies are the head of Islaam and they are the foundation of Islaam. So a person will not enter into Islaam unless he comes with the two testimonies, uttering them and having knowledge of them and acting upon them and holding them as his creed and belief. He will not be a Muslim except with this.

The religion is likened to a body which has a head and a main support and a highest part. So if the head is cut off or if there is no head, then life cannot carry on. Likewise without tawheed, the Religion cannot remain because it is the head which, if it is cut or passes away, then life passes away and the body is destroyed.

And its main supporting pillar which it stands upon is the Prayer. So without its supporting pillar, Islaam will not stand – like a dwelling made of animal hair or a tent – if it has no pillar which it can rest upon, it will not stand. So a house cannot stand except with a support. Then if the support is lost, the house will not stand. Likewise the Prayer – if it is lost, then Islaam will not stand.

Therefore the scholars have said that whoever abandons the Prayer out of laziness, he becomes a disbeliever, in the correct saying – even if he acknowledges its obligation because there is no benefit in acknowledging its obligation if he does not implement it and he does not act upon it, there will be no benefit in that. And therefore the verifiers from the people of knowledge judge that the person who abandons the Prayer deliberately, even if he acknowledges its obligation, is a disbeliever. As for if he denies its obligation, then he is a disbeliever by consensus of the Muslims.

“…and its highest part is jihaad in Allaah’s cause.”

The highest part of the affair – which is the religion  – is jihaad in Allaah’s cause. So jihaad is a proof for the strength of Islaam; when jihaad in Allaah’s cause is found, then that is a proof that Islaam is in a condition of strength because jihaad cannot occur except as a result of strength in eemaan and physical strength.

So the Prophet sallallaahu ‘alaihi wa sallam mentioned three matters for the Religion: the head, the supporting pillar and the highest part. So without the head, the Religion will not exist at all. So the person who does not establish the head – which is tawheed – will have no religion.

And the person who does not pray, then the Religion will not be established for him even if he bears witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah because it requires a supporting pillar which the Religion can stand upon, and it cannot be found except through the Prayer.

And if jihaad is absent then the strength of Islaam will be absent and it will be an Islaam which is in a condition of weakness and the Muslims will be in a weak state. So there will be no strength for Islaam and the Muslims except through jihaad in Allaah’s cause, He the Mighty and Majestic. So it is a sign of strength and its absence is a sign of weakness.

This is the manner in which the Messenger sallallaahu ‘alaihi wa sallam likened these three affairs with regards to the Religion: a head, a main support and a highest part, just as a camel which has a hump, this shows that it is strong. And if it has no hump, then this shows that it is emaciated and weak.

Likewise the Muslims today are in a state of weakness upon the Earth, and therefore there occurs in the hadeeth:

إذا تبايعتم بالعينة ، وأخذتم أذناب البقر، وتركتم الجهاد ، سلط الله عليكم ذلا لا يترعه منكم حتى ترجعوا إلى دينكم 

“When you engage in the ‘eenah (usury/riba) transaction and you take hold of the tails of cows and you abandon jihaad, then Allaah will cause humiliation to overcome you; He will not remove it from you until you return to your religion.”

[Hadith Reported by Aboo Daawood (3462) from the hadeeth of ibn ‘Umar radiyallaahu ‘anhumaa and declared Saheeh by al Albaanee]

So abandonment of jihaad is humiliation and weakness for the Muslims and its presence is a proof of strength and formness, just like the hump of an animal.

And Allaah knows best and may Allaah extol our Prophet Muhammad.

And with this, the explanation of the blessed book, the Three Fundamental Principles, is ended.

Footnotes:

[1] Reported by at Tirmidhee (2616) and an Nasaa.ee from the hadeeth of Mu’aadh ibn Jabal radiy Allaahu ‘anhu and declared Saheeh by al Albaanee.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

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Being constant upon performing the obligatory prayers in congregation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 79 : Points 139
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man being constant upon performing the obligatory prayers in congregation, with the ruler or other than him, then know that he is a person of the Sunnah,if Allah,the Most High, wills. If you see a man neglecting the obligatory payers in congregation, even with the ruler, then know that he is a person of desires.

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

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Deviant groups like Mu’tazilah and Khawarij declares the rulers and others as disbelievers because of sin (less than Shirk) and abandons congregational prayer with them

Not intending Praying with the Imam & Khawarij’s way of Enjoining Good & Forbidding Evil – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 77 : Points 129 -130
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[129] Whoever prays behind an Imaam and does not follow him, then there is no prayer for him

[130] Commanding the good and forbidding the evil are to be done with the hand, the tongue and the heart, not with the sword

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

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Whoever abandons the Jumu’ah & congregational prayers in the mosque, without a valid excuse – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 76 : Point 128
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Whoever abandons the Jumu’ah Prayer and the congregational prayers in the mosque, without a valid excuse, then he is an innovator [1]. The valid excuse is such as an illness, because of which he is unable to go out to the mosque, or fear of an oppressive ruler and whatever is besides that then there is no excuse for you.

NOTES

[1] Congregational payer in the mosque is an obligation upon the sane, adult males who are able to attend. This is the most correct saying of the scholars.

Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (sallallaahu alayhi wa sallam) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (sallallaahu alayhi wa sallam) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (sallallaahu alayhi wa sallam) then directed him to respond to it.

[Muslim]. [The Excellence of Performing Salat (Prayers) in Congregation – Riyadh ul saaliheen]

Ibn Mas’ood (radiAllaahu anhu) said:

“Whoever would be happy to meet Allaah tomorrow as a Muslim, then let him preserve (in establishing) these five prayers from the place where they are called from (i.e. masjids), for verily, Allaah has legislated for your Prophet the ways of guidance. And indeed these (five prayers in the masjid) are from the ways of guidance. And if you were to pray in your homes as this man who refrains (to pray in the masjid) prays in his home, then you would have abandoned the Sunnah of your Prophet. And if you were to abandon the Sunnah of your Prophet (sallallaahu ‘alaihi wa sallam) you would go astray. There is not a man that performs the ablution and does it well, then sets out to go to one of these masjids except that Allaah records a good deed for him for every step he takes and raises him up one level and erases one evil deed due to it. You have certainly seen us, and no one would refrain from the prayer (in the masjid) except the hypocrite whose hypocrisy was well known. And indeed a man would be brought supported by two men until he was made to stand in the row (for prayer).”

[Reported by Muslim] [Virtues of the Prayer – by Shaykh Muhammad Saleh Al Uthaymeen]

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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/salah/masjid-congregational-prayer

Do not Pray behind a Jahmee – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 74 : Point 124
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

The five daily prayers are permissible behind anyone except a Jahmee, since he is one who totally negates (all of the attributes of Allah). If you have prayed behind him, then repeat your prayer. And if he is your Imam on the day of Jumu’ah, and he is a ruler, then pray behind him, (but) repeat your prayer [1]. If your Imaam, whether a ruler or not, is a person of the Sunnah, then pray behind him and do not repeat the prayer.

NOTES

[1] This is reported by ‘Abdullah ibn Ahmad as the saying of his father, Imaam Ahmad, in as-Sunnah (nos.4-5).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

The Obligatory Prayers are Five. There is to be no increase in them nor any reduction in their set times – Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 49: Point 82
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the obligatory prayers are five. There is to be no increase in them nor any reduction in their set times. And upon a journey they consist of two Rak`ahs except for the Maghrib prayer. Whoever says that they are more than five then he has innovated and whoever says that they are less than five then he has innovated. Allaah will not accept any of them unless they are performed within their times except for the one who forgets then he is excused and must perform it when he remembers it and the traveler who may combine the two prayers if he wishes.

[Souncloud Audio Link

Transcribed Audio:

The five obligatory prayers have tremendous importance. And it is the second pillar (rukn) from the pillars of Islaam after the two testifications. And whoever abandons it denying its obligation then he is a kaafir (disbeliever) by consensus (Ijmaa` ) of the Muslims. And whoever abandons it takaasulan (out of laziness) whilst acknowledging that this is obligatory then he is a disbeliever upon the correct saying from the two sayings of the scholars. And the proof is his sallAllaahu `alayhi wa sallam’s saying:

“Between the servant and between disbelief, there is the abandonment of the prayer.”[1]

The saying of the Prophet sallAllaahu `alayhi wa sallam:

“The covenant that is between us and them is the prayer. So whoever abandons it then he has disbelieved.”[2]

This is clear. And he did not say whoever abandoned it denying its obligation. Rather, he sallAllaahu `alayhi wa sallam made it general along with many evidences, which this is not the place to quote in full.

And the prayers became settled at five prayers every day and night. The Prophet sallAllaahu `alayhi wa sallam said to Mu`aadh ibn Jabal when he sent him to Yemen:

“Let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah. So if they accept that from you then inform them that Allaah has made five prayers obligatory upon them.”[3]

And it was made obligatory upon the Prophet sallAllaahu `alayhi wa sallam and upon his nation on the night of the Mi`raaj (ascent) through the Heavens, which shows its importance. They were first made obligatory as 50 in each day and night. Then the Prophet sallAllaahu `alayhi wa sallam returned to his Lord for a reduction until Allaah made it 5 with regard to its performance and they are 50 in the balance because a single good deed is rewarded with 10 times its like. So a single prayer is for 10 prayers. So, it is multiplied to 50 prayers but as for the action then it is 5 prayers in the day and the night.

So whoever says that the prayers are more than 5 then he is a mubtadi’ (innovator) because he has added something into the religion that is not from it and whoever says that they are less than 5 as is said by a sect of the innovators and the people of misguidance that they are 3. The prayers are confirmed by the Book and the Sunnah and the consensus of the Muslims as being five prayers.

He, the Most High, said:

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

Establish the prayers from the time when the sun passes the Zenith until the darkness of the night and establish the recitation of the Qur’aan in the dawn prayer. Indeed the recitation of the Qur’aan in the dawn prayer is attended by the angels of the night and the day. (Sooratul-Israa· (17), aayah 78)

And the Prophet sallAllaahu `alayhi wa sallam explained them by his saying and his action and they have set times.

He, the Most High, said:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

The prayer is a duty prescribed for the believers at set times.
(Sooratun-Nisaa· (4), aayah 103)

Meaning: An obligatory duty at set times. Allaah’s Messenger sallAllaahu `alayhi wa sallam clearly explained them by his saying and his action. It is not permissible to take them out of their times except on the condition of a valid excuse such as he has slept or forgotten until the time finishes. So then when he remembers or wakes up it becomes obligatory for him to hasten to perform the prayer whatever time it is. He sallAllaahu `alayhi wa sallam said:

“Whoever forgets a prayer or sleeps through it then let him pray it when he remembers it. There is no expiation for it except that.”[4]

And as for deliberately letting it pass beyond its time then it will not be correct from him even if he prays it because he has not prayed the prayer which Allaah commanded him with. Rather, he has just prayed a prayer in accordance with his own desires. So if he deliberately lets it go outside its time then it will not be accepted from him even if he does pray it. So what is upon him is at-tawbah (repentance), that he repents to Allaah, the Mighty and Majestic and is constant upon observance of the prayer.

And the number of the rak`ahs (prayer units in each prayer) was explained by the Messenger sallAllaahu `alayhi wa sallam. The Fajr prayer is 2 rak`ahs and the Maghrib is 3 rak`ahs because it is the odd number of prayer of the day. And the Dhuhr prayer is 4 rak`ahs and the `Asr prayer is 4 rak`ahs and the `Ishaa· prayer is 4 rak`ahs.

And when on a journey, the 4 rak`ah prayers are reduced to 2 rak`ahs; the Dhuhr prayer and the `Asr prayer and the `Ishaa· prayer as occurs in the established Sunnah from the Messenger sallAllaahu `alayhi wa sallam. And that occurs in the Qur’aan:

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ

And when you travel upon the earth then there is no blame upon you if you shorten the prayer. (Sooratun-Nisaa· (4), aayah 101)

As for the Fajr (dawn) prayer then it remains as two rak`ahs and as for the Maghrib prayer then it is not shortened because it is the witr (odd numbered) prayer of the day time. So if it were shortened then the number of rak`ahs of the day time would become even. And this is how the ahaadeeth occur regarding the prayer. So it is not permissible for anyone to interfere with them; either adding or deleting or taking it out of its time.[5]

Footnotes:

[1] Reported by Muslim (82) from a hadeeth of Jaabir radiyAllaahu `anhu with the wording:

“Between a man and between shirk & kufr is the abandonment of the prayer.” 

[2] Reported by Imaam Ahmad in the Musnad and by at-Tirmithee and Ibn Maajah and an-Nasaa·ee from a hadeeth of Buraydah radiyAllaahu `anhu. And at-Tirmithee said it is hasan, saheeh (good, authentic) and it was declared authentic by Ibn Hibbaan and by al-Haakim in Al-Mustadrak.

Likewise, Shaykh Al-Albaaniyy rahimahullaah declared it saheeh also in his checking of at-Tirmithee; declared it saheeh (authentic).

[3] Reported by Al-Bukhaariyy in his saheeh; you’ll find it there in a number of places; the first of them being no. 1,395 and also reported by Muslim (19) from a hadeeth of `Abdullaah ibn `Abbaas radiyAllaahu `anhumaa.

[4] Reported by Al-Bukhaariyy (597) and Muslim (684) from a hadeeth of Anas radiyAllaahu `anhu.

[5] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said regarding the point – Imaam al-Barbahaaree said that “whoever adds to those five or deletes from the five prayers then he has innovated”,

“As for the saying of the author here, “then he has innovated,” this is different to his usual practice for he very often uses the wording of disbelief for things which are less than full disbelief and here he used the word innovation whilst knowing that whoever says that the obligatory prayer is more than five or less then he has become a disbeliever by consensus of the People of Knowledge. This being based upon Tawaatur (something reported by huge number of people throughout the generations at every level).

And then, these five every one of them is well-known with regard to the number of its rak`ahs so the dawn prayer is 2 rak`ahs and the Dhuhr and `Asr are 4 and Maghrib is 3 and `Ishaa· is 4.

So it is not permissible when in residence to pray less than that and whoever does that claiming that the prayer has been reduced or increased then he is to be made aware of the matter if he is ignorant and if he then still persists then he has disbelieved. So the number of their rak`ahs is taken by narration, which has been passed down by generation after generation from the time of the Prophet sallAllaahu `alayhi wa sallam to this time.

And it is not permissible to pray less than that except when on a journey in which case the 4 rak`ah prayers are reduced to 2 rak’ahs as is proven by the evidences. And whoever claims that the Maghrib prayer or the dawn prayer should be shortened then he is to be made aware and if he still persists then he becomes a disbeliever.

And likewise, their due times have been taken from what has been passed down from one whole generation to the next by transmission of the action and transmission of the saying. So every obligatory prayer from the obligatory prayers has a separate time and its time has a beginning and an end. And it is not permissible to bring it before its time nor to delay it beyond it except that it is permissible for the traveler to gather two prayers due to the ruling of his being a traveler; either delaying the earlier one to the time of the later one and that is by consensus or bringing the second one forward and praying it along with the first one in the time of the first one in the view of some of the People of Knowledge who hold that the hadeeth in that regard is authentic.

And it is permissible for a person who is ill to combine the prayers to repel difficulty which occurs with praying each obligatory prayer in its specific time.

And whoever makes just three times for prayer like the Shi`a; those who permit joining always such that they join the `Asr with the Dhuhr prayer at the time of Dhuhr and they join the `Ishaa· along with the Maghrib at the time of Maghrib based upon the saying of some of their Imaams. Then whoever does that from them and believes it’s permissible then he is an innovator astray.

Just as is also the case of one who combines `Asr along with Maghrib (the day time prayer along with the night time prayer) or who combines `Ishaa· prayer along with Fajr then he is daalun (astray) also. So therefore jam’ (combining the prayers) cannot be except two obligatory prayers, which can share in their times meaning Dhuhr prayer along with `Asr or Maghrib along with `Ishaa·.

And whoever abandons the prayer deliberately until its time has passed then he has disbelieved because of the authentic evidences which prove that. From them is his sallAllaahu `alayhi wa sallam’s saying:

“Between a man and between shirk and kufr is the abandonment of the prayer.” 

And from them is his saying:

“The covenant between us and them is the prayer so whoever abandons it then he has disbelieved.” 

…to the rest of the evidences.

And the jumhoor (great majority) hold that the one who abandons the prayer is not a disbeliever (meaning he abandons it out of laziness) on account of that, yet still in spite of this many of them hold that his repentance should be sought. So either he’ll repent from that otherwise he is to be executed with the prescribed punishment. And the matter there is disagreement between the people of knowledge and Allaah, the Most High, knows best. Unless he leaves it on account of a valid excuse, which is forgetfulness or sleep then it’s obligatory upon him to pray it when he remembers it because of the hadeeth of Anas ibn Maalik radiyAllaahu `anhu who said “The Prophet of Allaah sallAllaahu `alayhi wa sallam said:

“Whoever forgets a prayer or sleeps through it then his expiation is to pray it when he remembers it because Allaah, the Most High says:

 وَأَقِمِ الصَّلَاةَ لِذِكْرِي

And establish the prayer for my remembrance.
(Soorah-Taa Haa (20) aayah 14)

And Allaah is the one who grants success.”

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Praying in Trousers or Pants – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 29 : Point 37
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And there is no harm in praying whilst wearing saraaweel (broad and loose trousers).

[Souncloud Audio Link

Transcribed Audio:

This word as-saraweel is in the singular.[04] So saraaweel (loose trousers), this word assaraaweel is the singular and it is something well known; it is what is worn upon the `awrah, over the private parts, that which needs to be covered from navel to knee so it is sewn to fit the lower half of the body and it has legs. The prayer is correct in saraweel (loose trousers), this is with regard to the man because the `awrah of the man is between the navel to the knee, and trousers (saraaweel), they cover that. So if a person prays in saraaweel (loose trousers), which properly cover what’s between his navel and his knee, then his prayer will be correct. As for the woman then all of her is `awrah in the prayer except for her face if she has no men who are non mahram. So if he prays in an izaar (waist wrapper) then that would be better than trousers (saraweel) or if he prays in a qamees (a shirt) reaching down to the shins then that would be even better because it will be more beautiful for the appearance.

He the Most High said:

O Children of Aadam, take your adornment at every Prayer.
(Sooratul-A`raaf (7), aayah 31)

Masjid, meaning at every Prayer.

Az-zeenah, adornment, is as Shaykhul-Islaam ibn Taymiyyah said:

“Adornment is more general just being a cover for the private parts.” [05]

Footnotes:

[04] Translator’s side point: They mentioned as occurs in Lisaanul-`Arab, this word is a word originally from Persian introduced into Arabic. And the singular term is saraaweel and the plural is saraaweelaat, meaning trousers.

[05] Translator’s side point: In this speech from Imaam al-Barbahaariyy rahimahullaah, there is some refutation of some of the categories of the Shee`ah, those who hold it is forbidden to pray in saraaweel (trousers) because they are affected from wind that comes out of the trousers. So they make it obligatory to remove the trousers when performing the Prayer.

Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation:

“I say, as for saraaweel (loose trousers), which it is permissible to pray in then they are the saraaweel (looser trousers) which cover the `awrah, those which are broad and loose upon the body such that the person is able to carry out the prayer in the most complete manner. As for if they are tight and they show off the shape of the buttocks then prayer in them would be makroo`ah (disliked) and the prayer may even be null and void if the one wearing them is not able to carry out the pillars, if he is not able to sit properly for the tashahhud and between the sajdahs. And Allaah is the one who grants success.”

Likewise Shaykh Saalih as-Suhaymiyy hafizahullaah said in his explanation of this point:

“Likewise, prayer in saraaweel (loose trousers) covers two things:

Firstly, it covers the permissibility of sufficing of wearing loose trousers if they cover and they are loose and wide. And it also contains a refutation of some of the sects of the Ismaa`eeliyys and those who follow their way because when they want to pray, it is essential upon them, they hold, to take off their trousers.”

Shaykh `Abdul `Azeez bin Baaz was asked about al-bantaloon (tighter trousers);

“Is it permissible to pray in these trousers?”

Shaykh `Abdul `Azeez Bin Baaz rahimahullaah responded,

“If the trousers saraaweel cover what’s between the navel and the knee of the man and they are waasi` (broad), they are not dayyiq (tight) then in that case the Prayer will be correct in them and what is better is that there should be a long shirt over them which covers between the navel and knee. And if it goes down to halfway down the shins or down to the ankles, that is better because that will cover better. And Prayer in an izaar (a waist wrapper) is even better than prayer in loose trousers which do not have a long shirt over them because the izaar is more complete in covering than just loose trousers.”

An answer from Shaykh Muhammad Naasiruddin al-Albaaniyy rahimahullaah that you find on some of his taped answers to the questions, he said,

“Wearing these tight trousers, bantaloon it has two problems (museebataan):

The 1st problem is:

The person wearing them will be resembling the disbelievers whereas the Muslims used to wear saraaweel (looser trousers) that were very broad and loose, which some people still wear in Syria and Lebanon. And the Muslims had not used to know about these bantaloon, these tight trousers, except when they were colonised; and then when the colonialists departed they left their evil affects behind and the Muslims took them up based upon their stupidity and their ignorance.

And, The 2nd problem is:
These tight trousers describe the shape of the `awrah.”

Transcribed by Saima Zaher. Download PDF of Lesson 29

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Shortening the prayer whilst upon a journey is Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 29 : Point 35
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And shortening the prayer whilst upon a journey is Sunnah.”

[Souncloud Audio Link

Transcribed Audio:

From the rukhas (concessions/allowances), which the legislation came with to make things easier for the servants and to remove difficulty, is shortening the prayer whilst upon a journey and it is shortening the four rak`ah prayer and this is by the text of the Qur’aan, He, the Most High, said:

And if you travel upon the earth …
(Sooratun-Nisaa· (4), aayah 101)

Meaning saafartum; when you go on a journey.

… then there is no sin upon you if you shorten the prayer if you fear that those who disbelieve may put you to trial. (Sooratun-Nisaa (4), aayah 101)

What is apparent from the aayah is then it is not permissible to shorten the prayer except in a state of fear. However, this problem has been removed because Allaah’s Messenger sallAllaahu `alayhi wa sallam was asked:

“Why is it that we still shorten, now that we have become secure?”

So he sallAllaahu `alayhi wa sallam said:

“That is a charity which Allaah has given to you so accept from Allaah His charity.” [01]

And he sallAllaahu `alayhi wa sallam used to shorten the prayer on all of his journeys; he would shorten the four rak`ahs prayer to two rak`ahs. This is the Sunnah, and whoever completes it then that is permissible, however it is in opposition to that which is better.

So shortening (al-qasr) is a concession, whoever wishes he can do it and that is better, whoever wishes, he can leave it and complete it, then there is no harm in that because completing (four rak’ahs) is the asl. And the author mentioned that because accepting the concessions of the legislation is from matters of `aqeedah and that contains a refutation of those who are mutashaddideen (over harsh); those who do not accept the legislated concessions.

Footnotes:

[01] Reported by Muslim (no. 686) from a hadeeth of `Umar ibnul-Khattaab radiyAllaahu `anhu.

Transcribed by Saima Zaher. Download PDF of Lesson 29

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

The wisdom behind saying, “Laa Hawla Wa-Laa Quwwata illa Billah” when the Mu’adhin says, “Hayya `Ala Al-Salah” and “Hayya `Ala Al-Falah” – Imam Ibn Baz

From `Abdul-`Aziz ibn `Abdullah ibn Baz to the honorable brother H. M. Th., may Allah grant him safety! May Allah’s Peace, Mercy, and Blessings be upon you. In respect of your request for Fatwa registered in the Department of the Scholarly Research and Ifta’ (no. 1513), dated (21/4/1407 A.H.), it contains three questions. Here are the answers:

 Q3: What is the wisdom behind saying,  لا حَوْلَ وَلا قُوَّةَ إِلا بِاللهLa Hawla Wala Quwwata Illla Billah”  (There is no might nor power except with Allah) when the Mu`adh-dhin says,  حي على الصلاةHayya `Ala Al-Salah (Come to Salah)” and  حي على الفلاح “Hayya `Ala Al-Falah (Come to Success)” taking into consideration that they imply a call to Salah? Is there a Hadith that refers to that?

A: The wisdom behind that saying is that man is weak by nature. He has no ability to move from a condition to another except with the help of Allah. Even his going to Salah in congregation needs the help and power of Allah. A servant of Allah has no might or power except with Allah. He realizes that he is weak, powerless, and unable to answer this call unless Allah helps him Alone. Therefore, upon hearing that call, he says: “La Hawla Wala Quwwata Illa Billah”.

This is authentically reported from `Umar (may Allah be pleased with him) as related by Muslim in his Sahih. May Allah grant us all success! May Allah’s Peace, Mercy, and Blessings be upon you!

Issued by the office of His Eminence and was read to His Eminence again on 4/4/1415 A.H.

Source: Fatwas of Ibn Baz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > 

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1628&PageNo=1&BookID=14

Praying behind every righteous or sinful person / Ruler from the people of the Qiblah, and upon whoever dies from them

Aqeedah Tahaawiyyah: Lesson 38  : Point [152]
Dawud Burbank [Audio|English]

152. And we hold praying the Prayer behind every righteous or sinful person from the people of the Qiblah, and upon whoever dies from them

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

PS: The title of the post is from AbdurRahman.Org

Related Link : Rulers & Kings – https://abdurrahman.org/rulers/

The astronomical reports about the timing of the eclipse must not be taken as the basis for offering Salat-ul-Kusuf (Eclipse Prayer)

The astronomical reports about the timing of the eclipse must not be taken as the basis for offering Salat-ul-Kusuf. Some people of knowledge, including Shaykh-ul-Islam Ibn Taymiyyah and his knowledgeable disciple Ibn Al-Qayyim, may Allah be merciful with both of them, supported this view saying that the astronomers may sometimes be wrong and then these reports are not reliable and people should not offer Salat-ul-Kusuf depending on them. Rather, they have to offer the Salah upon seeing the eclipse when it is happening.

The publications of the astronomers’ reports about the timing of eclipse should be banned by the Ministry of Information lest some people should be deceived by them. These publications may make people feel less fear upon seeing the eclipse. Allah (Exalted be He) has made them to be frightening and hence, people remember, fear, invoke Allah, and treat their slaves well. May Allah grant us success!

Excerpted from : “How should Salat-ul-Kusuf be done? Fatwas of Ibn Baz – alifta.net”

Source : Browse by Volume Number > Volume 13 > Completion of the Book of Salah (Prayer) > Salat-ul-Kusuf > the manner of Salat Al-Kusuf

Opening Du’a in Prayer : O Allah , separate me from my sins as You have separated the East from the West – Dr. Saleh as Saleh [Audio|En]

Excellent Explanation of the Opening Supplication in Salah (Prayer)

[Alternative Mp3 Download Link]

Posted from Audio series: Salah – Described – Dr Saleh as Saleh [Audio|En]

Du’a at the start of the prayer :

Narrated Abu Huraira: Allah’s Messenger ﷺ used to keep silent between the Takbir and the recitation of Qur’an and that interval of silence used to be a short one. I said to the Prophetﷺ  “May my parents be sacrificed for you! What do you say in the pause between Takbir and recitation?” The Prophet ﷺ said, “I say,

اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ، كَمَا يُنَقَّى الثَّوْبُ الْأَ بْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالثَّلْجِ وَالْمَاءِ وَالْبَرَدِ

Allaahumma baa’id baynee wa bayna khataayaaya kamaa baa’adta baynal-mashriqi walmaghribi, Allaahumma naqqinee min khataayaaya kamaa yunaqqath-thawbul-‘abyadhu minad-danasi, Allaahum-maghsilnee min khataayaaya, bith-thalji walmaa’i walbarad

O Allah , separate me from my sins as You have separated the East from the West. O Allah, cleanse me of my transgressions as the white garment is cleansed of stains . O Allah , wash away my sins with ice and water and frost.

Al-Bukhari 1/181, Muslim 1/419

Translation Source: From the Book “Fortress of the Muslim” ,
Dr. Sa’eed bin Ali Al-Qahtani, Dar-us-Salam Publication