Sahih Bukhari : Book 32: Praying at Night in Ramadaan (Taraweeh)

Translation of Sahih Bukhari, Book 32:

Praying at Night in Ramadaan (Taraweeh)

Volume 3, Book 32, Number 226:

Narrated Abu Huraira:

I heard Allah’s Apostle saying regarding Ramadan, “Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”


Volume 3, Book 32, Number 227:

Narrated Abu Huraira:

Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.”


Volume 3, Book 32, Number 228:

Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Apostle used to pray (at night) in Ramadan.


Volume 3, Book 32, Number 229:

Narrated ‘Urwa:

That he was informed by ‘Aisha, “Allah’s Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, “Amma ba’du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on.” So, Allah’s Apostle died and the situation remained like that (i.e. people prayed individually). “


Volume 3, Book 32, Number 230:

Narrated Abu Salama bin ‘Abdur Rahman:

that he asked ‘Aisha “How was the prayer of Allah’s Apostle in Ramadan?” She replied, “He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat —- let alone their beauty and length—-and then he would pray four —-let alone their beauty and length —-and then he would pray three Rakat (Witr).” She added, “I asked, ‘O Allah’s Apostle! Do you sleep before praying the Witr?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart does not sleep.”


Volume 3, Book 32, Number 231:

Narrated Abu Huraira:

The Prophet said, “Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven .”


Volume 3, Book 32, Number 232:

Narrated Ibn ‘Umar:

Some men amongst the companions of the Prophet were shown in their dreams that the night of Qadr was in the last seven nights of Ramadan. Allah’s Apostle said, “It seems that all your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to search for it (i.e. the Night of Qadr) should search in the last seven (nights of Ramadan).”


Volume 3, Book 32, Number 233:

Narrated Abu Salama:

I asked Abu Sa’id, and he was a friend of mine, (about the Night of Qadr) and he said, “We practiced Itikaf (seclusion in the mosque) in the middle third of the month of Ramadan with the Prophet . In the morning of the 20th of Ramadan, the Prophet came and addressed us and said, ‘I was informed of (the date of the Night of Qadr) but I was caused to forget it; so search for it in the odd nights of the last ten nights of the month of Ramadan. (In the dream) I saw myself prostrating in mud and water (as a sign). So, whoever was in l’tikaf with me should return to it with me (for another 10-day’s period)’, and we returned. At that time there was no sign of clouds in the sky but suddenly a cloud came and it rained till rain-water started leaking through the roof of the mosque which was made of date-palm leaf stalks. Then the prayer was established and I saw Allah’s Apostle prostrating in mud and water and I saw the traces of mud on his forehead.”


Volume 3, Book 32, Number 234:

Narrated ‘Aisha:

Allah’s Apostle said, “Search for the Night of Qadr in the odd nights of the last ten days of Ramadan.”


Volume 3, Book 32, Number 235:

Narrated Abu Said Al-Khudri:

Allah’s Apostle used to practice Itikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in Itikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced Itikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, “I used to practice Itikaf for these ten days (i.e. the middle 113rd but now I intend to stay in Itikaf for the last ten days (of the month); so whoever was in Itikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month). I also saw myself (in the dream) prostrating in mud and water.” On the night of the 21st, the sky was covered with clouds and it rained, and the rain-water started leaking through the roof of the mosque at the praying place of the Prophet . I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water.


Volume 3, Book 32, Number 236:

Narrated ‘Aisha:

The Prophet said, “Look for (the Night of Qadr).”


Volume 3, Book 32, Number 237:

Narrated ‘Aisha:

Allah’s Apostle used to practice Itikaf in the last ten nights of Ramadan and used to say, “Look for the Night of Qadr in the last ten nights of the month of Ramadan ,”


Volume 3, Book 32, Number 238:

Narrated Ibn Abbas:

The Prophet said, “Look for the Night of Qadr in the last ten nights of Ramadan ,’ on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively).”


Volume 3, Book 32, Number 239:

Narrated Ibn ‘Abbas:

Allah’s Apostle said, “The Night of Qadr is in the last ten nights of the month (Ramadan), either on the first nine or in the last (remaining) seven nights (of Ramadan).” Ibn ‘Abbas added, “Search for it on the twenty-fourth (of Ramadan).”


Volume 3, Book 32, Number 240:

Narrated ‘Ubada bin As-Samit:

The Prophet came out to inform us about the Night of Qadr but two Muslims were quarreling with each other. So, the Prophet said, “I came out to inform you about the Night of Qadr but such-and-such persons were quarreling, so the news about it had been taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan).


Volume 3, Book 32, Number 241:

Narrated Aisha:

With the start of the last ten days of Ramadan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers.


Sahih Bukhari : Book 14: Fear Prayer

Translation of Sahih Bukhari, Book 14:

Fear Prayer

Volume 2, Book 14, Number 64:

Narrated Shu’aib:

I asked Az-Zuhri, “Did the Prophet ever offer the Fear Prayer?” Az-Zuhri said, “I was told by Salim that ‘Abdullah bin Umar I had said, ‘I took part in a holy battle with Allah’s Apostle I in Najd. We faced the enemy and arranged ourselves in rows. Then Allah’s Apostle (p.b.u.h) stood up to lead the prayer and one party stood to pray with him while the other faced the enemy. Allah’s Apostle (p.b.u.h) and the former party bowed and performed two prostrations. Then that party left and took the place of those who had not prayed. Allah’s Apostle prayed one Raka (with the latter) and performed two prostrations and finished his prayer with Taslim. Then everyone of them bowed once and performed two prostrations individually.’ “


Volume 2, Book 14, Number 65:

Narrated Nafi’:

Ibn Umar said something similar to Mujahid’s saying: Whenever (Muslims and non-Muslims) stand face to face in battle, the Muslims can pray while standing. Ibn Umar added, “The Prophet said, ‘If the number of the enemy is greater than the Muslims, they can pray while standing or riding (individually).’ “


Volume 2, Book 14, Number 66:

Narrated Ibn Abbas:

Once the Prophet (p.b.u.h) led the fear prayer and the people stood behind him. He said Takbir (Allahu-Akbar) and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Raka and those who had prayed the first Raka left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer but they were guarding one another during the prayer.


Volume 2, Book 14, Number 67:

Narrated Jabir bin ‘Abdullah:

On the day of the Khandaq Umar came, cursing the disbelievers of Quraish and said, “O Allah’s Apostle! I have not offered the ‘Asr prayer and the sun has set.” The Prophet replied, “By Allah! I too, have not offered the prayer yet. “The Prophet then went to Buthan, performed ablution and performed the ‘Asr prayer after the sun had set and then offered the Maghrib prayer after it.”


Volume 2, Book 14, Number 68:

Narrated Anas bin Malik:

Allah’s Apostle (p.b.u.h) offered the Fajr prayer when it was still dark, then he rode and said, ‘Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned.” The people came out into the streets saying, “Muhammad and his army.” Allah’s Apostle vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah’s Apostle go who married her and her Mahr was her manumission.


[ Index Page]

When does the last third of the night begin and end? – Shaykh Ibn Baaz

Outset and end of the last third of night  [1]

Q: It is reported in the Hadith that Allah descends every night to the lowest heaven in the last third of the night [2]. When does the last third of the night begin and end?

A: There are Mutawatir Hadiths (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) from the Messenger of Allah (peace be upon him) that prove that Allah descends. The Prophet (peace be upon him) stated, Our Lord descends to the lowest heaven every night when the last third of the night begins when He says, ‘Who calls Me to answer him? Who asks Me to give him? Who asks Me for forgiveness to forgive him? [3]

Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) unanimously agreed that Allah descends in a manner that befits Him and that He is not like His creation at all in any of His Attributes, as He states, Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]“He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.” Surah Al-Ikhlas, 112

He (Glorified and Exalted be He) also says, There is nothing like Him; and He is the All-Hearer, the All-Seer.

According to Ahl-ul-Sunnah wal-Jama`ah, we must accept the Ayahs and Hadiths that speak of the Attributes of Allah as they are without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Takyif (descriptive designation of Allah’s Attributes), or Tamthil (likening Allah’s Attributes to those of His Creation). At the same time, we must believe in them and believe that what is mentioned in these texts is true without likening Allah to His creation or discussing the nature of His Attributes. Rather, their view concerning His Attributes is like their view concerning His Dhat (Essence). Ahl-ul-Sunnah wal-Jama`ah affirm the Essence of Allah without Takyif, or Tamthil, and thus, we must also affirm His Attributes without Takyif or Tamthil.

The descent of Allah occurs in every country in a manner that befits Allah, because the descent of Allah is not like the descent of any of His creation. He is described as descending in the last part of the night in all parts of the world in a manner that befits His Majesty, Exalted be He.No one can know how He descends just as no one can know how His Essence is, except Him.

He states, There is nothing like Him; and He is the All-Hearer, the All-Seer.Surah Al-Shura, 42: 11. Allah (Glorified and Exalted be He) also says: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not.Surah Al-Nahl, 16: 74

The time of the first and last third of the night differs according to the season; if the night is nine hours long, then the time of descent begins at the onset of the seventh hour and continues until dawn. If the night is twelve hours long, then the last third begins at the beginning of the ninth hour until the break of dawn and so on, depending on how long or short the night is in each place. May Allah grant us success.

Footnotes:

[1] This was published in Al-Da`wah magazine, issue no. 1138, on 2/9/1408 A.H.

[2] Al-Bukhari, Sahih, Book on supplications, no. 6321; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 758; Al-Tirmidhy, Sunan, Book on Salah, no. 446; Abu Dawud, Sunan, Book on Salah, no. 1315; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1366; Ahmad ibn Hanbal, Musnad, vol. 2, p. 433; Malik, Al-Muwatta*, Book on call to Prayer, no. 496; and Al-Darimy, Sunan, Book on Salah, no. 1484.’

[3] Al-Bukhari, Sahih, Book on Friday, no. 1145; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 758; Al-Tirmidhy, Sunan, Book on supplications, no. 3498; Abu Dawud, Sunan, Book on Salah, no. 1315; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1366; Ahmad ibn Hanbal, Musnad, vol. 2, p. 265; Malik, Al-Muwatta*, Book on call to Prayer, no. 496; and Al-Darimy, Sunan, Book on Salah, no. 1479.

Posted from: http://alifta.com/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=426&PageNo=1&BookID=14

The first question of Fatwa no. 19886   

Q 1: is the hour that precedes the Fajr (Dawn) Prayer considered as part of the last third of the night?   

 A: The hour that precedes the second Fajr (true dawn), which consists of 60 minutes, is part of the last third of the night and is considered to be the last hour of the last third of the night. This is because the night begins from the sunset and lasts until the emergence of the second Fajr. It is authentically reported that Allah (Glorified and Exalted be He) descends to the worldly heaven in the last third of the night. It was related by Al-Bukhari in his “Sahih (Book of Authentic Hadith)”, vol. 2, p. 47, on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, “Our Lord, Blessed and Exalted is He, descends every night to the heaven of the world, when only the last third of the night remains and says, “Who will supplicate Me that I may respond to him; who will ask Me that I may give him; who will beg My forgiveness that I may forgive him?” Every Muslim and Muslimah is free to benefit from the blessed times and the times when supplications are answered, to supply themselves with good righteous deeds and supplicate for whatever they like from the matters of the Din (religion) or the Duniya (this world). 

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions! 

Permanent Committee for Scholarly Research and Ifta – http://www.alifta.net

The Sunnah for the Fajr Prayer – Compiled and Translated By Abbas Abu Yahya

The Sunnah for the Fajr Prayer
Compiled[1] and Translated By Abbas Abu Yahya

Contents:

1 – Giving Attention to the Two Rakat Sunnah for the Fajr Prayer
2 – Shortening the Sunnah of the Fajr Prayer
3 – What the Messenger -sallAllaahu alayhi wa sallam- would Recite in the Two Rakah for the Sunnah of the Fajr Prayer
4 – Recommendation to Pray the Two Rakah at Home
5 – Lying down on the Right Hand side after the Two Rakah Sunnah of the Fajr
The Messenger -sallAllaahu alayhi wa sallam- used to talk after the two Rakah Sunnah for Fajr
6 – The Dislike of Praying the Optional Prayer once Fajr Time has come in, other than the Two Rakah Sunnah for the Fajr Prayer
7 – The Dislike for the Worshipper to begin Praying Two Rakah Sunnah for the Fajr After the Muadhin began the Iqama for the prayer.
8 – Praying two Rakah Sunnah for the Fajr Prayer after the Obligatory Prayer if You Cannot Pray Before it

1 – Giving Attention to the Two Rakat Sunnah for the Fajr Prayer[2]

a) From Ayesha Radi Allaahu anha who said:

‘The Prophet -sallAllaahu alayhi wa sallam- was not more concerned and did not pay attention to any of the optional prayers like he did for the two Rakat of Sunnah for the Fajr prayer.’[3]

b) From Ayesha from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it.’[4]

c) From Ayesha Radi Allaahu anha who said from the Prophet -sallAllaahu alayhi wa sallam- that he said about the two Rakat when the Fajr prayer time comes in:

‘They are more beloved to me than the Dunyaa and everything that is in it.’[5]

2 – Shortening the Sunnah of the Fajr Prayer

a) From Ayesha Radi Allaahu anha who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to pray thirteen Rakah during the night, then he would pray two short Rakah once he had heard the call for the morning prayer.’[6]

And in the narration of Abu Dawood:

‘The Messenger -sallAllaahu alayhi wa sallam- would pray two Rakah between the Adhan of Fajr and the Iqamah.’

b) From Ayesha who said:

The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to pray two shortened Rakah which were before the morning (Fajr) prayer, he would shorten them so much that I would say: Did he recite Soorah Fatiha?’[7]

Abu Tayeeb Atheema-a-Baadi said:

‘It is established from these Ahadeeth that the Prophet -sallAllaahu alayhi wa sallam- used to pray them when the Mu’adhin had become silent after the Adhan, and when the time of Fajr had come in and Fajr had lit up.  He -sallAllaahu alayhi wa sallam- used to pray them lightly. As for the wisdom of them being a light prayer, then al-Qurtubi said in al-Mufhim: ‘so that the Messenger -sallAllaahu alayhi wa sallam- could go to the morning prayer early at its beginning time.’

Some of the scholars said: ‘So that the Messenger -sallAllaahu alayhi wa sallam- could begin the prayer for the day with two light prayers, just as he would do for the night prayer.’ Therefore, praying them lightly is the Sunnah, and that is the clear truth.’

‘Shawkaani said in ‘Nail Awtaar’:

‘The Hadeeth indicates to the legislation of praying it lightly (i.e. not lengthening it).  This was the opinion of the majority of the scholars, the Hanafeeyah opposed them and said that it is recommended to lengthen the recitation.  This opposes the clear evidence.’

3 – What the Messenger -sallAllaahu alayhi wa sallam- would Recite in the Two Rakah for the Sunnah of the Fajr Prayer

a) From Ibn Umar that the Prophet -sallAllaahu alayhi wa sallam- used to recite in the two Rakat for Fajr, and two Rakat after Maghrib prayer: <<Say to these O Al-Kafiroon >>[8]  & <<Say: He is Allaah, (the) One.>>[9]

b) From Ayesha who said: ‘the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to pray four Rakat before Dhuhr, and two Rakat before Fajr and would not leave them, and she said: and he would say:

‘Two blessed Soorahs which are read in the two Rakat before Fajr: << Say to these O Al-Kafiroon >>[10]  & <<Say: He is Allaah, (the) One.>>’[11]

c) From Ibn Umar – Radi Allaahu anhu – that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

 ‘<<Say: He is Allaah, (the) One.>> is equivalent to a third of the Qur’aan, and <<Say to these O Al-Kafiroon >> is equivalent to a fourth of the Qur’aan, and he would read both of them in the two Rakat of Fajr . . .’[12]

d) From the Hadeeth of Abu Hurairah – Radi Allaahu anhu – that the Messenger of Allaah -sallAllaahu alayhi wa sallam- read:

<< Say to these O Al-Kafiroon >>[13]  & <<Say: He is Allaah, (the) One.>>[14]

in the two Rakah of the Fajr prayer.’ (i.e. the Sunnah of Fajr).[15]

e) From Abul-Gayth from Abu Hurairah that he heard the Prophet -sallAllaahu alayhi wa sallam- recite in the two Rakah of Fajr:

<<Say: We believe in Allaah and in what has been sent down to us, >> [3:84] in the first Rakah, and in the other Rakah with this Ayaah:

<<Our Lord! We believe in what You have sent down, and we follow the Messenger [‘Iesa (Jesus)]; so write us down among those who bear witness (to the truth i.e. La ilaha ill-Allaah – none has the right to be worshipped but Allaah). >> [3:53]

or:

<<Verily, We have sent you with the truth (Islaam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire.>> [2: 119][16]

Atheem-a-Baadi said:

‘What is established from these Ahadeeth is that the Prophet -sallAllaahu alayhi wa sallam- sometimes would recite << Say to these O Al-Kafiroon >> in the first Rakah, and <<Say: He is Allaah, (the) One.>> in the second Rakah.

And sometimes he would read in the first of the two Rakah:

<< Say: We believe in Allaah and that which has been sent down to us and that which has been sent down to Ibraheem, Isma’eel, Ishaaq, Ya’qoob, and to Al-Asbaat [the twelve sons of Ya’qoob], and that which has been given to Moosa and ‘Iesa, and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islaam). >> [2:136]

and in the second of the two Rakah:

<< Then when ‘Iesa came to know of their disbelief, he said: ‘Who will be my helpers in Allaah’s Cause?’ Al-Hawarioon (the disciples) said: ‘We are the helpers of Allaah; we believe in Allaah, and bear witness that we are Muslims (i.e. we submit to Allaah).’

Our Lord! We believe in what You have sent down, and we follow the Messenger [‘Iesa (Jesus)]; so write us down among those who bear witness (to the truth i.e. Lâ ilâha ill-Allâh – none has the right to be worshipped but Allâh). >> [3:52-53].

And sometimes recite in the first of the two Rakah:

<<Say: We believe in Allaah and in what has been sent down to us, >> [2:136]

and in the second of the two Rakah:

<< Say: ‘O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah. Then, if they turn away, say: ‘Bear witness that we are Muslims.’>> [3:64].

And sometimes he would recite in the first of the two Rakah:

<<Say: ‘We believe in Allaah and in what has been sent down to us, and what was sent down to Ibraheem, Isma’eel, Ishaaq, Ya’qoob and Al-Asbaat [the twelve sons of Ya’qoob] and what was given to Moosa, ‘Iesa and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allaah) we have submitted (in Islaam).’>> [3:83]

and in the second Rakah:

<<Our Lord! We believe in what You have sent down, and we follow the Messenger [‘Iesa (Jesus)]; so write us down among those who bear witness (to the truth i.e. La ilaha ill-Allaah – none has the right to be worshipped but Allaah). >> [3:53]

or with this Ayaah:

<<Verily, We have sent you with the truth (Islaam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire.>> [2:119].’

4 – Recommendation to Pray the Two Rakah at Home

Abu Tayeeb al-Atheem-a-Baadi said:

‘It is better to pray the two Rakah at home, because the optional pray at home is of a more complete status and has more reward than praying it in the Masjid.  This is affirmed from the Prophet -sallAllaahu alayhi wa sallam- from his actions and his statements.

As for his actions, is that the Prophet -sallAllaahu alayhi wa sallam- used to pray them a lot of the time in his home, as has been mentioned in narrations from Ibn Umar, Ibn Abbas, Ayesha and others from the Companions. Actually it has not been affirmed that he performed them in the Masjid.

As for his saying in the Hadeeth of Ibn Umar, as collected by Bukhari, Muslim, Abu Dawood, Tirmidhi, Nisa’ee and Ibn Majah that the Prophet-sallAllaahu alayhi wa sallam- said:

‘Perform some of your prayer in your homes, and do not take them as graves.’

The Hadeeth of Jabir collected by Muslim, and Muhammad bin Nasr from Jabir Radi Allaahu anhu that he said, the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If one of you has completed the prayer in his Masjid, then he should make a portion of his prayer for the house, since indeed Allaah will place goodness in his home from his prayer.’

Imam Nawawi said in the explanation of Muslim:

‘Indeed one is encouraged to pray optional prayer in the home due to it being more hidden away, further away from showing off, more protective from being cancelled out and that the home can get blessings, and that mercy can descend in the home, and the Angels, and that the Shaytaan runs away.’

5 – Lying down on the Right Hand side after the Two Rakah Sunnah of the Fajr

Abu Tayeeb al-Atheem-a-Baadi said:

‘It is the Sunnah to lie down on the right side after the Sunnah of the Fajr prayer, whether he performed Tahhajjud (the night prayer) or not, and this is the truth, and this has been narrated from the hadeeth of four people from the Companions of the Prophet -sallAllaahu alayhi wa sallam, Ayesha, Abu Hurairah, Ibn Abbas and Abdullaah bin ‘Amr.

The Hadeeth of Ayesha, collected by Bukhari that she said:

‘The Prophet -sallAllaahu alayhi wa sallam- used to lie down on his right side after praying two Rakats [Sunnah] of Fajr.’

Also, in Muslim from Ayesha the wife of the Prophet -sallAllaahu alayhi wa sallam- who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to pray after finishing the Isha prayer, which the people call ‘al-‘Uttmah’ he would pray eleven Rakah till the Fajr prayer, he would give the Salaam between every two Rakah, and pray one Rakah Witr. And when the Muhaddin would finish from the call to the Fajr prayer, and it would be clear to the Messenger -sallAllaahu alayhi wa sallam-that it is Fajr time and the Muhaddin would come to the Messenger -sallAllaahu alayhi wa sallam, then he would pray a light two Rakah, then lie down on his right side, until the Muadhin would come to him -sallAllaahu alayhi wa sallam- to make the call that prayer is established.’[17]

  • Laying down after the Sunnah prayer for Fajr is not done in the masjid

Shaykh Albaani commented on the Hadeeth of Aeysha Radi Allaahu anha:

‘…then lie down on his right side, until the Muadhin would come to him -sallAllaahu alayhi wa sallam.’

Shaykh Albaani said:

‘This is a clear proof of the permissibility of laying down between the Sunnah of the Fajr prayer and the obligatory prayer, however, it is not known that anyone from the Companions did so in the Masjid, but rather some of them disliked and criticised this.  Therefore, it should be limited to what the Prophet did in his house as is his – sallAllaahu alayhi wa sallam –Sunnah.’[18]

  • The Messenger -sallAllaahu alayhi wa sallam- used to say or talk after the two Rakah Sunnah for Fajr

It has been collected by Bukhari, Muslim and Abu Dawood from Ayesha who said:

‘The Prophet -sallAllaahu alayhi wa sallam- used to, once he had prayed the two Rakah of the Sunnah for the Fajr, he would talk to me if I were awake, otherwise he would lie down.’

Nawawi said in ‘al-Minhaaj Sharh Muslim bin al-Hajjaaj’:

‘In this narration is the proof that it is permissible to talk after the Sunnah of the Fajr prayer.  This is our Madhab, and the Madhab of Malik and the majority of the scholars.’

Al-Qadi said:

‘The Koofeeyoon disliked it, and it is narrated from Ibn Mas’ood and some of the Salaf that this time between two Rakah of the Sunnah for the Fajr and the Fajr prayer is for seeking forgiveness. However, what is correct is that it is permissible due to the action of the Prophet -sallAllaahu alayhi wa sallam. As for it being regarded as the recommended time for seeking forgiveness then that does not prevent the allowance to speak.’

Al-Qastallani said in ‘Irshaad as-Saari’:

‘In this Hadeeth, is that there is no problem with permissible speech after the two Rakah Sunnah for the Fajr.  Ibn al-Arabi said: ‘There is no mention or narration of an excellence of remaining silent at the time, rather that is after the obligatory Morning Prayer until sunrise.’

 

6 – The Dislike of Praying the Optional Prayer once Fajr Time has come in, other than the Two Rakah Sunnah for the Fajr Prayer

Abu Taeeb al-Atheem-a-Baadi said:

‘It is disliked to pray the optional prayer after Fajr time has come in, because the Prophet -sallAllaahu alayhi wa sallam- did not pray more than the two Rakah of the Sunnah even though he had great concern over the prayer.  Yet there is a prohibition from the Prophet -sallAllaahu alayhi wa sallam- against this.

Muslim and Nisa’ee narrated from Hafsah who said:

‘If the Fajr time came in, the Messenger of Allaah -sallAllaahu alayhi wa sallam- would not pray except for two light Rakahs.’

7 – The Dislike for the Worshipper to begin Praying Two Rakah Sunnah for the Fajr After the Muadhin began the Iqama for the prayer.

Abu Taeeb al-Atheem-a-Baadi said:

 ‘Know that it is disliked to perform the two Rakah of Sunnah for the Fajr after the Muadhin has begun the Iqama for the prayer, this is whther the worshipper is amongst the rows, or not in the row, whether he knows that he will catch the Rakah with the Imam or not.  This is what has been narrated from the Hadeeth of Abu Hurairah, Abdullaah bin Malik bin Buhaynah, Abdullaah bin Surjiss, Ibn Umar, Jabir, Ibn Abbas, Anas bin Muhammad, Zayed bin Thabit, Abu Musa and ‘Aeysha Radi Allaahu anhum.

a) As for the Hadeeth of Abu Hurairah, collected by Muslim that the Prophet -sallAllaahu alayhi wa sallam- said:

‘If the prayer is established then there is no prayer except for the obligatory one.’

b) Bukhari collected from Abdullaah bin Malik bin Buhaynah who said: The Prophet -sallAllaahu alayhi wa sallam- passed by a man, and the prayer had just been established [the Iqama was called] while that man was praying two Rakah, after the Messenger of Allaah -sallAllaahu alayhi wa sallam- finished, the people gathered around him, so the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Is the morning prayer four Rakahs? Is the morning prayer four Rakahs?’

Abu Taeeb al-Atheem-a-Baadi discusses the general times that prayer is prohibited: ‘Five types, the prohibition to pray after Fajr and Asr, at the time of sunrise, at sunset, and when the sun has reached its highest point, and every one of these types has exceptions. So we say: from the specific times out of the general times is the Hadeeth of Abu Hurairah which was collected by Bukhari in the ‘Chapter: Whoever catches one Rakah from the Asr prayer before sunset.

Bukhari narrates from Yahya from Salmah from Abu Hurairah who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘If one of you catches a Sajdah from the Asr prayer before the sunsets, then he should complete his prayer.  If one of you catches a Sajdah from the morning prayer before the sunrises then he should complete his prayer.’

An-Nawawi said:

‘This is a clear evidence that whoever caught and prayed a Rakah of the morning or Asr prayer, and then the prayer time finished before he gave Salam then his prayer is not null and void, rather he should complete it, and his prayer is correct.  There is a consensus about this point regarding the Asr prayer, as for the morning prayer, then Malik, Shaafi’ee, Ahmad and all the scholars accept it except Abu Hanifah -Rahimullaah, since he says that the morning prayer is void due to sunrise, because the time where Salat is prohibited has entered, and this is in contrast to sunset, but the Hadeeth is an evidence against him.’

Abu Taeeb al-Atheem-a-Baadi also mentions:

‘From those specific matters for the general prohibition is the Ahadeeth of Anas, Abu Hurairah and Abu Qatadah. As for the Hadeeth of Anas, then that has been collected by the six Imams [Bukhari, Muslim, Abu Dawood, Tirmidhi, Nisa’ee and Ibn Majah] and Darmi from Anas from the Prophet -sallAllaahu alayhi wa sallam- who said:

‘Whoever forgets a prayer then he should pray it when he remembers, there is no expiation for the missed prayer except to pray it. << and perform the Salat for My remembrance>> [Taha: 14]’

8 – Praying two Rakah Sunnah for the Fajr Prayer after the Obligatory Prayer if You Cannot Pray Before it

Shaykh Muhammad Bazmool said:

Whoever misses the two Rakah [Sunnah] of the Fajr prayer

It is legislated for the person who misses the two Rakah of Fajr, that he can then pray them directly after the obligatory prayer or after the sun has risen, and what is better is to pray them after the sun has risen.

From Abu Hurairah –Radi Allaahu anhu who said the Messenger of Allaah said:

‘Whoever did not pray the two Rakah [Sunnah] of Fajr; then he should pray them after the sun has risen.’[19]

I [Bazmool] say: ‘The apparent meaning of the Hadeeth indicates that the Sunnah of Salat al-Fajr is obligatory to be prayed after the sun has risen if you had missed this Sunnah prayer, however, this verdict is shifted to a recommended act due to the proof from the following Hadeeth:

From Qays bin Qahd Radi Allaahu anhu that he prayed the Morning Prayer along with the Messenger of Allaah -sallAllaahu alayhi wa sallam, but he had not prayed the two Rakah for the Sunnah of the Fajr prayer.  So when the Messenger of Allaah -sallAllaahu alayhi wa sallam- gave the Salam from the prayer, Qays gave the Salam with him and then after that he stood and prayed two Rakah of the Sunnah for the Fajr, while the Messenger of Allaah -sallAllaahu alayhi wa sallam- was watching him, and he -sallAllaahu alayhi wa sallam-did not criticize him for it.’ [20]

The Hadeeth shows the permissibility of making up the Sunnah prayer of al-Fajr after the obligatory prayer for the person who had not prayed it before the obligatory prayer.’[21]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


[1] The majority of this article has been compiled from the book: ‘A’laam Ahl-ul-‘Asr BiHaakaam Rakatay al-Fajr’ by Abu Tayyib Muhammad Shams al-Haqq al-Atheem-a-Baadi

[2] The Importance of the Sunnah of Fajr Prayer

Siddiq Hasan Khan said:

‘Some of the Mushayikh said: ‘The Sunnah of Fajr is starting of actions, and the Witr is ending of actions, this shows the certainty of having concern for these two prayers. This is the reason why it has been legislated to read Soorah Ikhlaas, and Soorah Kafiroon, due to them comprising of Tawheed al-Ilm (knowledge) and al-Amaal (action), and Tawheed al-Ma’rifah (acquainting) and al-Irada (want), and Tawheed al-Itiqaad (belief) and al-Qasd (Intent).’

[Taleeqat ar-Raddeeyah ‘ala Rowddat an-Nadeeya by Siddiq Hasan Khan 1/p.316]

[3] [Bukhari & Abu Dawood]

[4] [Muslim, Tirmidhi & Nisa’ee]

[5] [Muslim]

[6] [Bukhari, Malik in al-Muwatta & Abu Dawood]

[7]  [Bukhari, Muslim, Malik, Abu Dawood & Nisa’ee]

[8] Soorah Kafiroon

[9] Collected by Tabarani in ‘al-Mu’jam al-Kabeer’ from Ibn Umar & Albaani declared it to be Saheeh, in Silsilah Saheeehah No.3328

[10] Soorah Kafiroon

[11] Collected by Ibn Khuzaimah from Ayesha & Albaani declared its Isnad to be Jayyid in Silsilah Saheeehah No.636

[12] Collected by Abu Ya’ala with a Hasan Isnaad, Tabaraani in ‘al-Kabeer’  & Albaani declared it to be Saheeh Lighayrihi in ‘Saheeh Targheeb wa Tarheeb’ no.583 by Albaani

[13] Soorah Kafiroon

[14] Soorah Ikhlaas

[15] [Collected by Muslim, Abu Dawood, Nisa’ee and Ibn Majah]

[16] [Collected by Abu Dawood & Albaani regarded it as Hasan no.1260]

[17] [Muslim, Ahmad & Bayhaqi]

[18] From: ‘Salat ul Taraweeh’ p.90 by Muhammad Nasir ud-Deen al-Albaani]

[19] ‘Hadeeth Saheeh, collected by Tirmidhi in ‘Kitab as-Salah’, Chapter: what is mentioned regarding praying them after sunrise, and authenticated by al-Haakim, Ibn Khuzaimah, Ibn Hibban in ‘al-Ihsaan’ and it is authenticated by the researcher of that book, and al-Albaani authenticated it in ‘Saheeh Sunnan at-Tirmidhi’, and also in Silsilah Saheeehah No.2361

[20] Hadeeth Hasan Li Ghayri hi, collected by Tirmidhi in ‘Kitab as-Salah’, Chapter: what is mentioned about he person who misses the two Rakah before Fajr then he should pray them after the obligatory Fajr prayer.

Also collected by Abu Dawood in ‘Kitab as-Salah’ Chapter: whoever misses the prayer so that he has to make it up. Authenticated by al-Haakim, Ibn Khuzaimah and Ibn Hibban.  It was authenticated by al-Allamma Ahmad Shakir in his checking of ‘Sunnan Tirmidhi’ and al-Albaani in ‘Saheeh Sunnan Tirmidhi’.

A benefit: the Hadeeth shows the permissibility of praying the missed prayers at the time when prayer is prohibited.’

[21] [Taken from: ‘Bugheeyah al-Muttatowa’ fee Salat al-Muttatowa’ by Muhammad Bazmool p. 28-29]

The Way to Perform the Night Prayer : Shaykh al-Albanee

Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:Qiyaam Ramadaan (pg. 28-30)
Translator:isma’eel alarcon (for al-manhaj.com)

I spoke in detail about this subject in my book Salaat at-Taraaweeh (pg. 101-115), so I felt that I should abridge that discussion here in order to make it easy for the reader and to remind him:

The First Manner: consists of thirteen rak’aat, which is commenced with two short rak’aat. According to the most correct opinion, these are the two rak’aat of Sunnah prayer offered after ‘Ishaa, or they are two specific rak’aat by which one begins the Night Prayer, as has been stated previously. Then one prays two very long rak’aat (after that). Then two more rak’aat are prayed, and then another two rak’aat are prayed. Then two more rak’aat are prayed and another set of two rak’aat are prayed. Then witr is made with one rak’ah.

The Second Manner: consists of thirteen rak’aat. There are eight rak’aat within them, in which one makes tasleem after every two rak’aat. Then witr is made with five rak’aat and one does not sit nor make the tasleem except in the fifth rak’ah.

The Third Manner: consists of eleven rak’aat, in which one makes tasleem after every two rak’aat and then prays witr at the end with one rak’ah.

The Fourth Manner: consists of eleven rak’aat, in which one prays four rak’aat and makes one tasleem after the four. The he prays another four in a similar manner and ends it with three rak’aat (for witr).

Would the Prophet (Sallallaahu ‘alaihi wa Sallam) remain in the sitting position after every two rak’aat, when praying a unit of four rak’aat or a unit of three rak’aat? We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rak’aat is not legislated (in the Religion)!

The Fifth Manner: consists of eleven rak’aat, in which one prays eight rak’aat and does not sit in any of them except for the eighth rak’ah. While sitting (in the eighth rak’ah), he makes the tashahhud and sends Salaat on the Prophet (Sallallaahu ‘alaihi wa Sallam) and then stands up again without making the tasleem. Then he makes witr with one rak’ah and when finished, he makes the tasleem. This consists of nine rak’aat. Then he prays two rak’aat after that while in the sitting position.

The Sixth Manner: One prays nine rak’aat, in which he does not sit except after the sixth rak’ah. Then he makes the tashahhud and sends Salaat on the Prophet (Sallallaahu ‘alaihi wa Sallam) and then stands again without making the tasleem. Then he makes witr with three rak’aat and when finished, he makes the tasleem, etc. (the rest is the same as the previous manner)

These are the manners in which it is reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) performed the Night Prayer. It is possible to add other types of manners to it, by subtracting what one wishes from each set of rak’aat until he cuts it down to one rak’ah, acting on the previously mentioned hadeeth of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam): “So whoever wishes, then let him pray witr with five rak’aat, and whoever wishes, then let him pray witr with three rak’aat, and whoever wishes, then let him pray witr with one rak’ah.”

So if one wants, he can pray these five rak’aat or three rak’aat with one sitting and one tasleem, as is stated in the Second Manner. And if he wants, he can make tasleem after every two rak’aat, as is stated in the Third Manner, and this is preferred.

As for praying the set of five rak’aat or three rak’aat by sitting after every two rak’aat and not making the tasleem, then we did not find any authentic report that the Prophet (Sallallaahu ‘alaihi wa Sallam) used to do this. The asl (foundation) is that it is permissible, but since the Prophet (Sallallaahu ‘alaihi wa Sallam) forbade us from praying witr with three rak’aat indicating the reason for that by saying: “And do not liken it to the Maghrib prayer.” [1] So then anyone that prays the witr in three rak’aat must not liken it to the Maghrib prayer. This can be done in two ways:

1. Making the tasleem between the even and odd number rak’ah (i.e. between the second and the third rak’ah). This is what is more strong and preferred.

2. One does not sit between the even and odd number (i.e. he prays three rak’aat straight with one tasleem), and Allaah knows best.


Footnotes:

[1] Reported by At-Tahaawee, Ad-Daraqutnee and others. See At-Taraaweeh (pg. 99 & 110)

The Description of The Eid prayer, Number of Rakats and The Eid Takbirs : Shaykh ibn Uthaymeen

See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy o­n him), p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316).

The Eid prayer is o­ne where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, o­n the tongue of your Prophet, and the o­ne who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out o­n the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956

In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), “The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak’ah and five takbeers in the second, apart from the takbeer of rukoo’.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 639.

Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak’ah. In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A’la in the first rak’ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A’la and al-Ghaashiyah in the Eid prayer.

The imam should revive the Sunnah be reciting these soorahs so that the Muslims will become familiar with the Sunnah.

After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do.

[Video] How to Perform Funeral/Janazah Salah : Shaykh ibn Uthaymeen

The sheikh rahimahu Allah explains in details how to perform salatu-janazah (funeral prayer). This includes the du’a and the takbeer and for whom it is.

Salat-ul-Kusuf (Prayer on a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse)

The fifth question of Fatwa no. 9527
Q 5: How many Rak‘ahs (units of Prayer) are there in Salat-ul-Khusuf (Prayer on a lunar eclipse)? And what is to be recited in them?

A: Salat-ul-Kusuf (Prayer on a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse) are each comprised of two Rak‘ahs (units of Prayer). Recitation in both Salahs (Prayers) is performed out loud. In each Rak‘ah, there are two Ruku‘s (bowing), the second of which is always shorter than the first, and there are also two recitations. After the Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting Prayer), Surah Al-Fatihah and a long Surah are recited. After the first Ruku‘, Surah Al-Fatihah and a long Surah are recited, which is shorter than the preceding recitation. There are two Sujuds (Prostrations) in each Rak‘ah. This is the most authentic report mentioned regarding this Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Deputy Chairman     Chairman
`Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz
Source : alifta.net

How should Salat-ul-Kusuf be done? Fatwas of Ibn Baz – alifta.net

Q: How should Salat-ul-Kusuf (Prayer on a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse) be performed? Is there any difference between them? What is your opinion on the reports published by the papers about the timings of a solar or lunar eclipse?

A: There are authentic Hadith in which the Prophet (peace be upon him) showed how Salat-ul-Kusuf can be performed. He (peace be upon him) ordered that people should be called to it by announcing as-salatu jami’ah “‘Gather for Salah”.

The most authentic reports concerning this Salah show that it consists of two Rak’ahs and that in each Rak’ah one should make two recitations and perform two Ruku’ (bowings) and two Sujud (prostrations). The person should make lengthy recitation, Ruku’ and Sujud. The first recital and Ruku’ should be longer than the second ones. Similarly, the recitation in the second Rak`ah should be shorter than the second recital in the first Rak`ah. The person should make Ruku’ in the second Rak`ah for a shorter time than the two Ruku’ in the first one. During the second Rak`ah, the person should make a second recital and Ruku’ for a shorter time than the first in the same Rak`ah.

As for the two Sujud, it is a Sunnah (recommended) to be lengthy providing that this does not cause any difficulty to the Ma’mums because this was the Prophet’s (peace be upon him) way.

Upon completing Salah, the Imam, if he is knowledgeable, is allowed to give a sermon and tell people that the solar and lunar eclipse are two signs of Allah (Exalted be He) by which He frightens His servants. The Muslims, upon seeing it, are prescribed to offer Salah, remember Allah (Exalted be He), make Du`a’ and Takbir, give in charity and emancipate a believing slave until the end of the eclipse. The Prophet (peace be upon him) said, <<Verily the sun and the moon are two signs among the signs of Allah by which He frightens His servants and they do not eclipse on account of the death or birth of anybody>>. So when you see either of them, observe Prayer, and supplicate Allah (may He be Exalted) till it is cleared from you. Another narration reads, <<So whenever you see them, haste to remember Allah, invoke Him and ask Him for forgiveness.>> It is narrated in some Hadith that the person should give in charity and emancipate slaves.

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!

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

Eclipse Prayer can be done individually or in congregation

Question: Do we have to pray Salaatul Khusoof (eclipse prayer) even if we do not witness it? And are there any specific ad’iyah (pl. duâaa) that we have to say in the day or during the eclipse?

Answer: The Prophet صلى الله عليه و سلم said: “The sun and the moon are two signs from the signs of Allaah. They do not eclipse for the death of anyone neither their life (i.e. birth). Allaah uses these to strike fear into His slaves. So when you see them offer the prayer and supplicate until the eclipse passes away.”[1] If someone establishes that an eclipse is present then he should pray the Eclipse Prayer (Salaatul Khusoof), whether he has to pray it individually or in congregation and similarly whether it is a man or a woman. It is performed as described in the Shareeâah (Legislation).

Answered by: Abdullaah Abdur-Rahmaan Al-Ghudayyaan
Title of Lecture: The Four Principles by Muhammad ibn Abdul-Wahhaab
Date of the Lecture: May 6, 2006
[1] Reported by An-Nisaaee 3/152, Shaikh Al-Albaanee رحمه الله says Saheeh in Sunan An-Nisaaâee (#1502).

Related Links:

  1. Performing Salat-ul-Khusuf at times forbidden for supererogatory Salah – Fatwas of Nur `Ala Al-Darb
  2. Repeating Salat-ul-Kusuf if it has not passed – Fatwas of Nur `Ala Al-Darb
  3. Catching a Rak`ah of Salat-ul-Kusuf – Fatwas of Nur `Ala Al-Darb

Istikharah : Prayer For Seeking Guidance – Permanent Committee

When is the proper time for Du`a’ Al-Istikharah (supplication for guidance); before or after Taslim (salutation of peace ending the Prayer)?

A: Du`a’ Al-Istikharah should be said after Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=2603&PageNo=1&BookID=7

Q14: When performing Du`a’ Al-Istikharah (supplication for guidance) in regard to an action or a need, is it conditional to have memorized the Du`a reported from Prophet Muhammad (peace be upon him) or is it possible to read it from a book after finishing Salah (Prayer)? After performing the Du`a’, how can it be known or felt that Allah (may He be Praised and Exalted) is guiding the supplicant to do or to abandon something? Please, advise.

A: Whether you memorize the Du`a’ Al-Istikharah or read it from a book, it is accepted as the matter is flexible. What you should do is to strive to prepare your heart and attain Khushu` (the heart being attuned to the act of worship), and be sincere in the Du`a’. Afterwards, it is permissible to consult reliable and experienced people. When you feel that your heart feels at ease with one of the two possibilities, this is the sign that this is what Allah has chosen for you.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and his Companions!

Permanent Committee for Scholarly Research and Ifta’

Q: Our Prophet (peace be upon him) taught us Salat-ul-Istikharah (Prayer for guidance); I hope that Your Eminence would point out to us the conditions concerning anyone who performs Istikharah in behalf of another person, if this is permissible.

A: It is prescribed for every person to perform Salat-ul-Istikharah for themselves, and it is not permissible on part of a certain person to perform it in behalf of another.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=11384&PageNo=1&BookID=7

Q 1: If one performs Salat-ul-Istikharah (prayer for guidance) before proceeding with an important matter such as marriage, applying for a job, etc. then begins to comply with the direction of such Salah (Prayer), can one be afflicted by evil or any calamity after that? If so, what must be done in this case?

A: Performing Salat-ul-Istikharah is enjoined for matters wherein a person is unclear. The aim of Salat-ul-Istikharah is to leave one’s affairs to Allah (may He be Glorified and Exalted) and ask Him to choose what is best for one’s faith and worldly matters. However, if a person performs Salat-ul-Istikharah after which there is a negative result; it must be understood that this is for achieving a wisdom that Allah wills and that in the negative result there is real goodness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=11385&PageNo=1&BookID=7

Q: First, is it permissible to intend to pray Salat-ul-Istikharah (prayer for guidance) after starting to pray the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) or Nafila (supererogatory) Salah such as Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque)? Or Should my intention be specifically for offering Salat-ul-Istikharah only?

Second, is it permissible to raise the hands while performing Du`a’ (supplication)?

Third, is it permissible for me to offer Salat-ul-Istikharah for more than one matter?

Fourth, is it permissible for me to perform Du`a’-ul-Istikharah (supplication for guidance) regarding the time of offering `Umrah (lesser pilgrimage), such as saying: “O’ Allah, if You know that there is goodness in my going to perform `Umrah on that night, and then state a certain time”; or is Istikharah itself not related to acts of obedience and their time of performance?

Fifth, is it true concerning what people say that if a person offers Du`a’-ul-Istikharah, they will see in a dream or feel inner relief or abhorrence towards the matter for which they made Istikharah; then act according to what they feel assured about. What is the benefit in knowing that all goodness is in acting according to what results from Istikharah?

I ask Allah with His Most-High Names and Most Beautiful Attributes to bless you and admit you to Jannah (Paradise) with the Prophets, the Siddiqûn (followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq may Allah be pleased with him), the martyrs, and the righteous. And how excellent these companions were!

A: First, Salat-ul-Istikharah (prayer for guidance) should be independent, as the Prophet (peace be upon him) said: If anyone of you intends to do something, they should offer a two-Rak‘ah prayer other than the compulsory prayers…

Second, It is permissible for you while offering Du`a’-ul-Istikharah to raise the hands, because the Prophet (peace be upon him) used to do so on passionately offering Du`a’ (supplication).

Third, It is permissible for one to offer a single Istikharah for more than one matter.

Fourth, As far as `Umrah is concerned, you should perform Istikharah concerning the time of performing it, not whether to perform it or not.

Fifth, There is no validity to what is said that Istikharah is related to having a particular vision; rather, one should act upon the matter which one’s heart is receptive to, and vice versa. This is the correct manner to either go ahead with a certain matter or not.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=11386&PageNo=1&BookID=7

Fatawa : Duha Prayer – Permanent Committee

Fatawa – Duha Prayer

Source : alifta.net Permanent Committee Fatwas

Ruling on Salat-ul-Duha and the number of its Rak`ahs

Q 9: Is it permissible to offer Salat-ul-Duha (supererogatory Prayer after sunrise) in four or six Rak`ahs (units of Prayer) with one Taslim (salutation of peace ending the Prayer)?

A: salat-ul-Duha is an act of Sunnah (reported from the Prophet) and its minimum is two Rak`ahs and it has no maximum limit. However, it is preferable not to exceed eight Rak`ahs and to say Taslim after each pair of Rak`ahs. Furthermore, they should not be combined with one Taslim at the end, for the Prophet (peace be upon him) said: The (optional) Salah (Prayer) by night and day should consist of pairs of Rak`ahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Salah of Al-Awwabin

Q 2: is there a Salah (Prayer) called the Salah of the penitent, and when is it offered?

A: This was reported regarding Salat-ul-Duha (supererogatory Prayer after sunrise). Zayd ibn Arqam (may Allah be pleased with him) said that the Messenger of Allah (peace be upon him) stated, The Salah of those who are penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim.

This means at the time when the young camels’ hoofs are burnt by the sun.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Waiting in the Masjid until the sun rises and then offering Salat-ul-Duha

Q2: A man sits in the mosque reading the Qur’an after praying Al-Fajr Salah (Dawn Prayer) until sunrise, then he prays two Rak`ahs. However, some people denied his deed and said: It is impermissible, because it is the tradition of the worshippers of the Sun. Please, advise! Mat Allah reward you!

Answer2: Whoever sits in the mosque reading the Qur’an and reciting the formulas of Adhkar (invocations and Remembrances said at certain times on a regular basis) after praying Al-Fajr Salah (Dawn Prayer) until sunrise is clear and the time when Salah is forbidden is over and prays two Rak`ahs or what he could, he indeed does a good and great deed. His act agrees with the Sunnah and is rewarded, God willing. In support of this, it is reported on the authority of Anas Ibn Malik: ()may Allah be pleased with him) that the Messenger of Allah said: ‘Whoever prays the morning prayer in congregation then sits remembering Allah until the sun rises, then prays two units of prayer has the reward like that of Hajj and `Umrah.'” rt No : 6,Page No:147)

The Messenger of Allah (May Allah’s Peace and Blessings be upon him) said: ‘Completely, completely, completely’ Recorded by Al-Tirmidhy who said: It is Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration) from Sahl Ibn Mu`adh from his father (may Allah be pleased with him) that the Messenger of Allah (May Allah’s Peace and Blessings be upon him) said: “If anyone sits in his place of prayer when he finishes the dawn prayer till he prays the two Rak’ahs of the forenoon, saying nothing but what is good, his sins will be forgiven even if they are more than the foam of the sea”. Recorded by Al-Imam Ahmad and Abu Dawud. According to another narration: His would be Paradise The same narration is recorded by Al-Bayhaqy but he added in the end of the report: “Hellfire will never touch his skin.” The report has many supporting tarditions that back its authority and is also strengthened with the report of Jabir Ibn Samurah (may Allah be pleased with him) that The Prophet (peace be upon him) used to sit crossed legged after the Fajr (dawn) Prayer in the same place in which he had prayed till the sunrise is complete. Recorded by Imam Muslim in his Sahih (authentic) Collection of Hadith, Abu Dawud, Al-Tirmidhy, and Al-Nasa`y. The denial expressed by some people aginst his man is baseless denial and only ignorant people may deny this act.( Part No : 6,Page No:148)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his Family, and Companions!

The best time for offering Salat-ul-Duha

Q 1: It is narrated in a Hadith from the Prophet (peace be upon him) that he said: Whoever prays the congregational Salah ‘Prayer’ of Fajr ‘Dawn’, then sits ‘in the Masjid [mosque]’ doing Dhikr ‘Remembrance of Allah’ until sunrise, then prays two Rak`ahs ‘units of prayer’, receives a complete reward of Hajj and `Umrah ‘lesser pilgrimage’. My question here is whether these two Rak`ahs are considered a part of Salat-ul-Duha (supererogatory Prayer after sunrise) which is to be performed in eight Rak`ahs, or are they another independent Nafilah (supererogatory) Prayer?

A: The two Rak`ahs which are mentioned in this Hadith are considered a part of Salat-ul-Duha though they have special merit due to being linked to sitting in the Masjid until sunrise. on the other hand, the best time for offering Salat-ul-Duha is when it becomes very hot in the forenoon.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Should someone who offers Salah then returns home and offers Salat-ul-Duha there take the reward of a person who sits in the Masjid?

Q: I usually offer Fajr (Dawn) Prayer in the Masjid (mosque) and after that I go ( Part No : 6,Page No:149)home and engage myself in reciting the Qur’an until the shade of sun is as the length of two spears. Then I perform ten Rak`ahs with the intention of Salat-ul-Duha (supererogatory Prayer after sunrise). This is my habit everyday, Praise be to Allah. But one of my colleagues, may Allah reward him, brought my attention to the following: The meaning of the Hadith which reads: He used to sit in his praying place until the sun had risen Therefore, I ask Your Eminence: Shall I have the reward in this condition or should I sit in the Masjid? Could you kindly advise? May Allah reward you! As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

A: Your recitation of the Qur’an and offering Salat-ul-Dhuha after the time of prohibition are good but what was reported from the Prophet (peace be upon him) is that he used to sit in the Masjid after Fajr (Dawn) Prayer. Imam Muslim related in his Sahih on the authority of Jabir ibn Hamzah (may Allah be pleased with him) that: Whenever the Prophet of Allah (peace be upon him) observed the Fajr (Dawn) Prayer, he used to set at the place of worship till the sun had risen enough. This action is considered as extension to Salah because of what was authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace be upon him) said: The angels ask for blessings on each one of you as long as he is in the place where he has prayed and has not discharged anything. They say: O Allah, forgive him and have mercy on him. ( Part No : 6,Page No:150)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Whether someone who leaves the Masjid after the Fajr Prayer to perform Wudu’ again then returns to it should take the reward of a person sitting in the Masjid

Q 2: If a person stays in the Masjid (mosque) to remember Allah after performing Fajr (Dawn) Prayer, then enters the state of minor impurity and goes to perform ablution, does his leaving the Masjid deprive him of the reward of doing Hajj and `Umrah (lesser pilgrimage) if he returns to the Masjid then offers Salat-ul-Duha (supererogatory Prayer after sunrise) as mentioned in the Hadith?

A: If the person who sits in the Masjid after offering Fajr Prayer to make remembrance of Allah till sunrise enters the state of minor ritual impurity, then leaves the Masjid to perform ablution, returns soon to the Masjid without staying long outside the Masjid, then offers two Rak`ahs after sunrise, his leaving the Masjid does not deprive him of the great reward of offering this act of worship, that is, making perfect Hajj and `Umrah and entering Paradise, Allah Willing. The Hadith that indicates this is reported by Anas ibn Malik (may Allah be pleased with him) that Allah’s Messenger (peace be upon him) said: Whoever offers Fajr (Dawn) Prayer in congregation then sits for the remembrance of Allah till sunrise, then offers two Rak`ahs (units of Prayer), will have the reward of making perfect Hajj and `Umrah)

he added that Allah’s Messenger repeated the word ‘perfect’ thrice. Related by Al-Tirmidhy in (Al-Jame`) and he said, ‘This is a Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration)’. Al-Tabarany related a similar narration with a good Isnad (chain of narrators)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Salat-ul-Duha for the traveler

Q 2: Is it permissible for me to offer Salat-ul-Duha (supererogatory Prayer after sunrise) even if I traveled to one of the Arab countries and stayed there for a while?

A: It is Mustahab (desirable) to offer salat-ul-Duha, whether you are a traveler or not, at least two Rak`ahs. It is to be offered from after the sun rises, until it reaches the middle of the sky.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Whether a traveler is obligated to offer Salat-ul-Duha

Q 4: is it permissible for a traveler not to perform Salat-ul-Duha (supererogatory Prayer after sunrise) like other Nawafil (supererogatory prayers), or should it be performed while on a journey? Should one recite the Qur’an in Salat-ul-Duha audibly or inaudibly? How many Rak`ahs should be offered, and what is the best time for performing it?

A: Salat-ul-Duha is a recommended not obligatory Salah, and it is not a Sunnah Ratibah (supererogatory Prayer performed on a regular basis). It is recommended in many authentic Hadiths reported from the Prophet( Part No : 6,Page No:152)

(peace be upon him), but it was not established that he (peace be upon him) offered it on a continuous basis. It was authentically reported that Allah’s Messenger (peace be upon him) offered four Rak`ahs in the Duha prayer and might add to them whatever Allah willed. Narrated by Muslim on the authority of `Aishah (may Allah be pleased with her). The word “offered” does not indicate that the Prophet continuously performed Salat-ul-Duha based on what she (may Allah be pleased with her) said when she was asked if the Prophet (peace be upon him) used to observe Duha (Salat-ul-Duha) prayer. She said, “No, only when he came back from travel. Related by Muslim. The linguistic meaning of the word “offered” does not indicate constancy. However, this does not contradict her (may Allah be pleased with her) saying: I have never seen the Messenger of Allah (peace be upon him) offering the supererogatory Duha prayer, but I offer it. Narrated by Al-Bukhari and Muslim. In fact, she (may Allah be pleased with her) negated seeing Allah’s Messenger offering Duha, and performed Duha on the basis of what she knew of the reward of Duha and the act of the Prophet (peace be upon him). As a result, the wordings narrated on her authority are consistent. As for the number of Rak`ahs of Duha Prayer, it is from two to eight Rak`ahs. Also, it is not preferable to recite the Qur’an audibly while offering Duha. Concerning the time for offering Duha, there is a Hadith narrated by Zayd ibn Arqam (may Allah be pleased with him) that ( Part No : 6,Page No:153)

Allah’s Messenger (peace be upon him) said: The Salah (prayer) of those who are penitent is offered when the weaned camels feel the heat of the sun. Related by Muslim. The Hadith means the time when the hoofs of young camels are harmed by the scorching heat caused by the intense rays of the sun on the sand. It is reported in the Two Sahihs (Al-Bukhari and Muslim’s Books of Authentic Hadith) that the Prophet (peace be upon him) recommended Abu Hurayrah (may Allah be pleased with him) to observe the two Rak`ahs of Duha. As for the virtue of Duha Prayer, it is narrated in Sahih Muslim that the Prophet (peace be upon him) advised Abu Ad-Darda’ (may Allah be pleased with him) to offer it, as well as Muslim’s narration on the authority of Abu Dharr (may Allah be pleased with him) that the Prophet (peace be upon him) said: Each morning, there is a charity due from every bone in the body of every one of you. Each utterance of Allah’s glorification (i.e. Subhana Allah) is an act of charity, every utterance of praise (i.e. Al-hamdu-lillah) is an act of charity, every utterance of affirmation of His Oneness (i.e. La Ilaha Illa Allah) is an act of charity, every utterance of affirmation of His Greatness (i.e. Allahu Akbar) is an act of charity, and enjoining right and forbidding evil is an act of charity. It suffices for all of this to offer two Rak`ahs of Duha.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Salah of Al-Awwabin

Q 5: Is there a two-Rak‘ahs Salah (two-unit-Prayer) called the Salah of Al-Awwabin (Prayer of the Oft-Repentant) that is performed after the supererogatory Salah for the Maghrib (Sunset) Prayer? Surahs Al-Fatihah and Al-Zalzalah are recited in each Rak‘ah (unit of Prayer) 15 times and those who perform it regularly are recorded among Al-Awwabin (the oft-repentant). May Allah grant you a long life!

A: salah of Al-Awwabin is Salat-ul-Duha (supererogatory Prayer after sunrise), which is performed (at the time of the day) when the sun’s heat becomes intense. It was authentically reported that the Prophet (peace be upon him) said, “The Salah of Al-Awwabin is when the feet of young camels are scalded (by the heat of sand).” It signifies the time when the sand heated by the sun becomes unbearably hot for the feet of young camels. As for offering Salah after the supererogatory Salah for the Maghrib Prayer in which Surahs Al-Fatihah and Al-Zalzalah are recited 15 times, we know of no basis for this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions!

Salah of Al-Awwabin

Q: We heard that after the Maghrib (Sunset) Prayer, there is a two-Rak`ah (units of Prayer) Salah offered called “Salah of the penitent”. Is it a Sunnah (supererogatory act of worship following the example of the Prophet)? How is it offered?

A: the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) offered after the Maghrib Prayer is two Rak`ahs, and then a person may offer any number of Rak`ahs they like. As for the two-Rak`ah Salah called “Salah of the penitent”, it is groundless.

it rather refers to Salat-ul-Duha (supererogatory Prayer after sunrise) which is offered when it becomes too hot, according to the saying of the Prophet (peace be upon him), The Salah of the penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim in his Sahih (authentic) Book of Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Description of the Funeral Prayer : Shaykh ibn Baaz

[In both The Sacred Mosque in Mecca and the Prophet’s Mosque in Medina, janazah prayer is conducted after almost every congregational prayer. Learn this prayer before you leave for The Holy Land so that there will be greater depth to your participation in this prayer]

Q: What is the manner of performing Funeral Prayer?

A: The manner of performing Funeral Prayer is that the Imam (the one who leads congregational Prayer) begins by pronouncing Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]”) and seeking refuge with Allah from the accursed Satan.

He then recites the Basmalah (saying, “Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]”) and Al-Fatihah (the opening chapter of the Glorious Qur’an, Surah number I). It is desirable that he recites a short Surah after Al-Fatihah, such as Al-Ikhlas or Al-`Asr, or some Ayahs (Qur’anic verses). It was authentically related from the Prophet (peace be upon him) in the Hadith of Ibn `Abbas (may Allah be pleased with him and his father) which indicates this.

Then, the Imam should pronounce the second Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) and invoke Allah’s peace upon the Prophet(peace be upon him) in the same manner a person invokes Allah’s peace upon him in the final Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer).

The Imam pronounces the third Takbir and supplicates to Allah for the deceased with the well-known supplications (of the Prophet), being attentive to mentioning the correct gender and plural pronouns for multiple funerals.

Finally, the Imam pronounces the fourth Takbir followed by a moment of silence and then recites Taslim (salutation of peace ending the Prayer) once to his right only.

As for the opening invocation, there is no harm in either saying it or not. Yet it is better to omit it in accordance with the statement of the Prophet (peace be upon him): Hasten the funeral proceedings…

Q: Would you please explain to us how should the Funeral Prayer be performed as reported from the Prophet (peace be upon him), because many people do not know how it should be performed?

A: The manner of performing Funeral Prayer was demonstrated by the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) as follows: It begins with pronouncing Takbirat-ul-Ihram and seeking refuge with Allah from the accursed Satan. Then, the Imam recites the Basmalah and Al-Fatihah followed by a short Surah or some Ayahs. Then, he pronounces Takbir and invokes Allah’s peace upon the Prophet (peace be upon him) as one does at the end of the Prayer. Then, he pronounces a third Takbir and supplicates to Allah for the deceased.

The best is to say:

 O Allah, forgive our living and our dead, those who are present among us and those who are absent, our young and our old, our males and our females. O Allah, whoever You decree to live, let him live in Islam and whoever You cause to die, cause him to die withIman (Faith).

O Allah, forgive him and have mercy on him, keep him safe and sound and forgive him, honor the place where he settles and make his entrance wide; wash him with water, snow and hail, and cleanse him of sins as a white garment is cleansed of dirt.

O Allah, give him a house better than his house and a family better than his family. O Allah, admit him to Paradise and protect him from the torment of the grave and the torment of Hell-fire; make his grave spacious and fill it with light.

O Allah, do not deprive us of the reward and do not cause us to go astray after this.

All of this was recorded from the Prophet (peace be upon him). If you supplicate to Allah using other words, this is fine. For example, one may say,

“O Allah, if he was a doer of good, then increase his good deeds; and if he was a wrongdoer, then forgive his bad deeds. O Allah, forgive him and give him the strength to say the right thing.”

Then, after a fourth Takbir there is a short pause ending with one Taslim to the right. This was narrated from the Prophet (peace be upon him).

It is an act of Sunnah (action following the teachings of the Prophet) that the Imam stands at the head of the body if the deceased is a male and by its middle if it is the body of a female as authentically reported from the Prophet (peace be upon him) in the Hadith of Anas and Samurah ibn Jundub (may Allah be pleased with them both). As for the opinion held by some scholars that it is prescribed in the Sunnah that the Imam stands at the chest of the body if the deceased is a male, this is a weak opinion that has no basis as far as we know. When performing Funeral Prayer, the dead body should be positioned facing the direction of the Qiblah (Ka`bah-direction faced in Prayer), because the Prophet (peace be upon him) said: It is the Qiblah (Ka`bah-direction faced in Prayer) of Muslims while living i.e. during Prayer and after death [in the grave]. May Allah grant us success.

Posted from: http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=2291&PageNo=1&BookID=14

Learn the dua’s ( taken from Hisn al Muslim, Darussalam Publishers)

For the deceased in the funeral prayer:

[Note: The following  are for funeral of a male Muslim, change it accordingly for female Muslimah]

اللهُمِّ اغْفِرْ لِحَيِّنا وَمَيِّتِنا وَشاهِدِنا ، وَغائِبِنا ، وَصَغيرِنا وَكَبيرِنا ، وَذَكَرِنا وَأُنْثانا. اللهُمِّ مَنْ أَحْيَيْتَهُ مِنّا فَأَحْيِهِ عَلى الإِسْلام ،وَمَنْ تَوَفَّيْتَهُ مِنّا فَتَوَفَّهُ عَلى الإِيمان ، اللهُمِّ لا تَحْرِمْنا أَجْرَه ، وَلا تُضِلَّنا بَعْدَه

Allaahum-maghfir lihayyinaa, wa mayyitinaa, wa shaahidinaa, wa ghaa’ibinaa, wa sagheerinaa wa kabeerinaa, wa thakarinaa wa ‘unthaanaa. Allaahumma man ‘ahyaytahu minnaa fa’ahyihi ‘alal-‘Islaami, wa man tawaffaytahu minnaa fatawaffahu ‘alal-‘eemaani, Allaahumma laa tahrimnaa ‘ajrahu wa laa tudhillanaa ba’dahu.

O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and our old, our menfolk and our womenfolk. O Allah, whomever you give life from among us give him life in Islam, and whomever you take way from us take him away in Faith. O Allah, do not forbid us their reward and do not send us astray after them.

Ibn Majah 1/480, Ahmad 2/368. See also Al-Albani, Sahih Ibn Majah 1/251.

اللهُمِّ اغْفِرْ لَهُ وَارْحَمْه ، وَعافِهِ وَاعْفُ عَنْه ، وَأَكْرِمْ نُزُلَه ، وَوَسِّعْ مُدْخَلَه ، وَاغْسِلْهُ بِالْماءِ وَالثَّلْجِ وَالْبَرَدْ ، وَنَقِّهِ مِنَ الْخطايا كَما نَقّيْتَ الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسْ ، وَأَبْدِلْهُ داراً خَيْراً مِنْ دارِه ، وَأَهْلاً خَيْراً مِنْ أَهْلِه ، وَزَوْجَاً خَيْراً مِنْ زَوْجِه ، وَأَدْخِلْهُ الْجَنَّة ، وَأَعِذْهُ مِنْ عَذابِ القَبْر وَعَذابِ النّار

Allaahum-maghfir lahu warhamhu, wa ‘aafihi, wa’fu ‘anhu, wa ‘akrim nuzulahu, wa wassi’ mudkhalahu, waghsilhu bilmaa’i waththalji walbaradi, wa naqqihi minal-khataayaa kamaa naqqaytath-thawbal-‘abyadha minad-danasi, wa ‘abdilhu daaran khayran min daarihi, wa ‘ahlan khayran min ‘ahlihi, wa zawjan khayran min zawjihi, wa ‘adkhilhul-jannata, wa. ‘a’ithhu min ‘athaabil-qabri[wa ‘athaabin-naar].

O Allah, forgive him and have mercy on him and give him strength and pardon him. Be generous to him and cause his entrance to be wide and wash him with water and snow and hail. Cleanse him of his transgressions as white cloth is cleansed of stains. Give him an abode better than his home, and a family better than his family and a wife better than his wife. Take him into Paradise and protect him from the punishment of the grave [and from the punishment of Hell-fire].

Sheeh Muslim 2/663.

The funeral prayer for deceased child:

اللهُمَّ أَعِذْهُ مِن عَذَابِ القَبْرِ
اللهُـمِّ اجْعَلْـهُ فَرَطـاً وَذُخْـراً لِوالِـدَيهِ، وَشَفـيعاً مُجَـاباً، اللهُـمِّ ثَـقِّلْ بِهِ مَوازيـنَهُما، وَأَعْـظِمْ بِهِ أُجُـورَهُـما، وَأَلْـحِقْـهُ بِصَالِـحِ الـمؤْمِنـين، وَاجْعَلْـهُ في كَِفـَالَةِ إِبْـراهـيم، وَقِهِ بِرَحْمَـتِكَ عَذابَ الْجَـحِيمِ, وَأَبْـدِلْهُ داراً خَـيْراً مِنْ دارِه ، وَأَهْلاً خَـيْراً مِنْ أَهْلِـه, اللَّهُمَّ اغْفِرْ لإِسْلافِنَا, وَأَفْراطِنَا, وَمَنْ سَبَقَنَاَ بِالإِيمَان

Allaahumma ‘a’ith-hu min ‘athaabil-qabri. Allaahum-maj’alhufaratan wa thukhran liwaalidayhi, wa shafee’an mujaaban. Allaahumma thaqqil bihi mawaazeenahumaa wa ‘a’dhim bihi ‘ujoorahumaa, wa ‘alhiqhu bisaalihil-mu’mineena, waj’alhu fee kafaalati ‘Ibraaheema, wa qihi birahmatika ‘athaabal-jaheemi, wa ‘abdilhu daaran khayran min daarihi, wa ‘ahlan khayran min ‘ahlihi, Allaahum-maghfir li’aslaafinaa, wa ‘afraatinaa wa man sabaqanaa bil’eemaan.

O Allah, protect him from the torment of the grave. O Allah, make him a precursor, a forerunner and a treasure for his parents and an answered intercessor. O Allah, make him weigh heavily in their scales (of good) and magnify their reward. Make him join the righteous of the believers. Place him in the care of Ibrahim. Save him by Your mercy from the torment of Hell. Give him a home better than his home and a family better than his family. O Allah, forgive those who have gone (i.e. passed away) before us, our children lost (by death), and those who have preceded us in Faith.

Ibn Qudamah, Al-Mughni 3/416 and Ad-Duroosul-Muhimmah li-Aammatil-‘Ummah, pg. 15, by Shaikh ‘Abdul-‘Aziz bin Baz.

Nafil (Optional / Voluntary) Prayers are of Two Types – Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 4:29)

As-Sunan Ar-Raatibah (The Optional Prayers) – Abu Muhammad al-Maghribee [Audio|En]

As-Sunan Ar-Raatibah (The Optional Prayers)
Abu Muhammad al-Maghribee (hafidhahullaah)
http://followthesalaf.com
[Audio|English]

Class of Monday, November 26, 2012.

From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan.

In this class we continue in the chapter on as-salat (prayer) as-sunan ar-raatibah (the optional prayers prayed right before or right after the obligatory prayers).

These prayer are highly recommended, so much so that some of the scholars would not take the testimony of a person who does not pray them.

The sheikh describes the 10 raka’at in these sunan.  Do you know when they are each to be prayed?  Listen to find out…

Listen / Download Mp3 Here (Time 55:49)

The Times When it is Not Permissible to Perform the Optional Prayers – Al-Mulakhas Al-Fiqhi – Abu Muhammad al-Maghribee [Audio|En]

Abu Muhammad al-Maghribee (hafidhahullaah)
Audio Courtesy: http://followthesalaf.com
[Mp3|English]

From the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Sheikh Saaleh al-Fawzaan. The book of Salaah. Class of Monday, December 24, 2012.

In this class we continue in the chapter on as-Salat (prayer) in the section of The Times When it is Not Permissible to Perform the Optional Prayers.

Because we have learned the virtue of performing the optional prayers, so it is important to know the times in which they are prohibited.  Do you know the 5 times?  Do you know any of the exceptions to these?  Listen to find out…

Listen / Download Mp3 Here (Time 57:30)

Sunnah Prayers Explained – Shaykh Bin Baz (rahimahullaah) – [Must Read]

Question:

What are the Rawatib (Sunnah Prayers associated with Obligatory Prayers) which can be made up if the person misses them?

Shaykh Bin Baz:

The Rawatib which the Prophet, peace be upon him, used to preserve are twelve Rakats, these are the Rawatib; for the resident not the traveler. Twelve Rakats; four before Thur prayer with two tasleems, and two after Thur prayer; this is six. Two after Magrib prayer and two after Isha prayer; this is ten. And two before the morning (Fajr) prayer; this is twelve. The Prophet, peace be upon him, used to practice these consistently while present at his residence. And he, peace be upon him, said:

Whoever preserves four Rakats before Thur and four after it, Allah will make him forbidden for the Fire.”

If the person prays four after Thur, thus adding two Rakat then this is better, but it is not Rawatib. The Rawatib is two Rakats. If he prays four after Thur prayer then this has in it virtue and a tremendous amount of good.

In a similar fashion before Asr prayer it is recommended for the person to pray four Rakats, but these are not Rawatib, rather they are recommended. This is based upon the statement of the Messenger of Allah, peace be upon him:

“May Allah have mercy upon the person who prays four Rakats before Asr prayer”.

Likewise if he prays two Rakats before Magrib prayer and two Rakats before Isha prayer, between the Athan and the Iqamah, this is recommended; but these are not Rawatib. Rather it is recommended after the Athan to pray two Rakats, after the Athan for Maghrib and after the Athan for Isha the person prays two Rakats; two Rakats which are different than the two Rakats to greet the Masjid.

As for greeting the Masjid, if the person enters the Masjid even before the Athan then he greets the Masjid with two Rakats of prayer. And if he enters after the Athan, the Athan of Maghrib or after the Athan of Isha, then he greets the Masjid with two Rakats of prayer and this will suffice him from the two Rakats between the Athan and the Iqamah.

As for travel – then it is only prescribed to pray the Sunnah prayers of Fajr and the Witr prayer. During travel the person only prays the Witr and Tahajjud prayers during the night, and he prays the Sunnah prayers of Fajr. As for the Sunnah prayers of Thur, Maghrib, and Isha, then it is better to leave them during travel. But as it relates to the Sunnah prayers of Fajr, then the Prophet, peace be upon him, used to preserve then during travel and while he was a resident.

And if the person misses the Sunnah prayer for Fajr he prays them after the Fajr prayer or after the sun has risen. As for the other Rawatib, for Thur, Maghrib, and Isha, then they are not made up after the time has passed; if the time passed they are not made up. Therefore one would not make up the Sunnah prayers for Thur after Asr, nor the Sunnah prayers for Maghrib after Isha, nor the Sunnah prayers for Isha after Fajr. These prayers are not made up. As for the Sunnah prayer for Fajr then it is made up. If he prays it after the Fajr prayer then there is no problem with this. And if he prays it after the sun has risen and reached its height then this is better.

As for the Sunnah prayer of Duha and Tahajjud prayers at night then they are prescribed for the travel and the resident. Likewise is the Sunnah prayer after completing Wudu; after the person completes Wudu it is recommended (for him to pray) whether he is on a journey or a resident.

Likewise if a person enters a Masjid while upon a journey he also prays two Rakats of prayer, even if he is travelling. May Allah reward you with good.

Therefore we will summarize the answer once again, if you will allow me; the Sunnah prayers which are recommended to make up.

First the summary of the answer: The twelve Rawatib which are specific to the resident are: Four Rakats before Thur with two tasleems, two Rakats after Thur with one tasleem; two Rakats after Maghrib with one tasleem; two Rakats after Isha with one tasleem, and two Rakats before the morning prayer after the rising of the Fajr. These are the Rawatib that the Prophet, peace be upon him, used to preserve.

As for those that are made up then it is only the Sunnah prayer for Fajr, if it is missed then it is made up after Fajr or after the rising of the sun. Likewise the Sunnah prayers that come before Thur can be made up after Thur. If the four Sunnah prayer that come before Thur are missed they are prayed after Thur, then he prays the two Rakats after Thur; thus praying six Rakats. The four that come before Thur, and the two Rawatib that come after Thur. May Allah reward you with good.

Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/sunnah-prayers-explained-by-shaykh-bin-baz

Related Links:

  1. Great Reward – Preserve These Eight Rak’ah and Stay Out Of Hell – By the Will of Allaah!
  2. Great Reward – The superiority of the voluntary prayer in the house
  3. Great Reward – Excellence of the Twelve Units of Voluntary Prayers

Praying the Sunnah Prayer at home or at the Masjid? | Shaykh al-Albani

Silsilat al Huda wan Noor Tape 9, Question 9

The voluntary prayer of a man (in a place) where no person can see him equal to twenty-five times his prayer where people can see him. [1]

The superiority of the prayer of a man in his house over his prayer (in a place) so that people can see him, is like the superiority of the obligatory prayer over the voluntary [2]

Reference:
[1] Musnad Aboo Ya’ala, Hadeeth 3821. Shaykh Al-Albanee graded this narration as authentic.
[2] Saheeh At-Targeeb Wa At-Tarheeb, The Book Of Desiring to Pray The Voluntary Prayers in the House, Hadeeth 438. Shaykh Al-Albanee graded this narration as Hasan.

Salat-ul-Tawbah (Prayer of Repentance) – Shaykh Ibn Baaz

Q: When I was a young man, I committed some sins. Alhamdu lillah [All praise is due to Allah], for having guided me to make Tawbah (repentance to Allah). However, I still have doubts about whether Allah has accepted my Tawbah or not. Kindly enlighten me regarding Salat-ul-Tawbah (Prayer of Repentance). May Allah reward you with the best!

A: Alhamdu lillah, Tawbah wipes out all one’s past sins. Therefore, you should give up your doubts that Allah has turned your Tawbah away. Rather, you have to expect good from your Lord and have firm belief that He has accepted your heartfelt Tawbah. This is based on the Ayah (Qur’anic verse) in which Allah says:

وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

And all of you beg Allâh to forgive you all, O believers, that you may be successful
(Surah Al-Nur, 24: 31)

In the above Ayah, Allah has made success contingent upon making Tawbah. Anyone who turns in Tawbah to Allah, will achieve success. Allah (Glorified be He) says:

وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ

And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). (Surah Ta­Ha, 20: 82)

Allah is the Ever-Truthful Who never breaks His Promises.

Allah (Glorified be He) also says:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) (Surah Al-Tahrim, 66: 8)

In the above Ayah Allah’s Promise, as indicated by the words “It may be …”, should be understood to mean that He will surely fulfill His Promise.

Therefore, you have to expect good from Allah and assume that He has accepted your Tawbah provided that you are sincere and full of remorse for committing these past sins. You also have to be determined not to return to doing them again. You have to be aware of incitements of Satan. In one Hadith Qudsy (Revelation from Allah in the Prophet’s words) Allah (Glorified and Exalted be He) says:

“I am near to the thought of My Servant as he thinks about Me.”

Therefore, you ought to have firm belief that Allah has accepted your Tawbah. The Messenger of Allah (peace be upon him) said:

Let none of you die without expecting good from Allah (may He be Glorified and Exalted) (Related by Muslim in his Sahih (authentic) Book of Hadith)

As for Salat-ul-Tawbah, it was authentically reported on the authority of Abu Bakr Al-Siddiq (may Allah be pleased with him) that the Prophet (peace be upon him) said:

Anyone who commits a sin, performs Wudu’ (ablution) properly, and then offers two Rak’ahs (units of Prayer) wherein he asks Allah to forgive his sins, Allah will accept his Tawbah. (Related by Ahmad)

May Allah grant us success!

Source : Ibn Baaz fatwas from alifta.com

Browse by volume number > Volume 11 > The Book of Salah (Prayer): Section Two > Supererogatory Salah > Salah (Prayer) of repentance

Salat-ul-Tasabih – A Strange Salah – Permanent Committee

Taken from : alifta.net

Q 2: There has been heated debate about salat-ul-Tasabih (supererogatory Prayer in which Allah is glorified 75 times in each unit of Prayer). I hope you will shed some light on this.

A: Salat-ul-Tasabih is not Mashru‘ (Islamically prescribed), as the Hadith that it is reported regarding it is not authentically narrated from the Prophet (peace be upon him). It also differs from the prescribed Salahs in regard to its form, words and actions, which is evidence that it is not prescribed. Certainly, the Salahs authentically reported from the Prophet (peace be upon him) are perfectly sufficient to dispense with this strange Salah, which is incompatible with what is known of the Purified Shar‘ (Law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions!

Permanent Committee for Scholarly Research and Ifta’
Members : Bakr Abu Zayd, `Abdul-`Aziz Al Al-Shaykh, Salih Al-Fawzan, `Abdullah ibn Ghudayyan
Deputy Chairman : `Abdul-Razzaq `Afify
The Chairman : `Abdul-`Aziz ibn `Abdullah ibn Baz

Al-Sunan al-Rawatib (Sunnah Mu’akkadah) – Imam Ibn Baaz

Every Muslim, whether be male or female, is recommended to pray 12 Rakaat of supererogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer ‑ These supererogatory prayers are called (Rawatib) which means: “Certain supererogatory exercises of optional prayers.” The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers wherever he settled. During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the Isha prayer).

There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said “The best of the prayers are those which are furfilled at one’s own home, with exception to obligatory prayers which should be performed in congregation at the mosque.”

Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said (which means): “Whoever prays optionally twelve Rakoat every one day and night, Allah will reward him by an established dwelling in the paradise. “

It is also advisable to the Muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: “Ye have indeed in the Messenger of Allah an excellent exemplar” (33:21).

Source for the above: Prophet Muhammad’s Manners of Performing Prayers – Shaik ibn Baaz

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 195
The Excellence of Optional Prayers (Sunnah Mu’akkadah) along with the Obligatory Prayers

1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).”
[Muslim].

Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one’s own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.

1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (sallallaahu ’alayhi wa sallam) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha’ (night) prayer.”
[Al-Bukhari and Muslim].

Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (sallallaahu ’alayhi wa sallam) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (sallallaahu ’alayhi wa sallam) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (sallallaahu ’alayhi wa sallam) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu’akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (sallallaahu ’alayhi wa sallam), and this is what he ordained the Muslims.

1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.” (While saying the same for the) third time (he (sallallaahu ’alayhi wa sallam) added), “It is for him who desires (to perform it).”

[Al-Bukhari and Muslim].

Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.