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All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
The Position of the Ma’muum With Respect to Following the Imaam
The position of the ma’muum with respect to following the imaam falls into four categories:
al-Musabaqaah entails getting ahead of the imaam in either sayings or actions.
Concerning sayings, it is acceptable to get ahead of the imaam, except in two matters; they are:
1) Takbeerat al-Ihraam – If the follower precedes the imaam in it, then his salaah is invalid, even if he forgot.
2) Tasleem – If the follower deliberately precedes the imaam in it, then his salaah is nullified. However, if it was unintentional, then he simply repeats it after the imaam.
Therefore, if someone recites al-Faatiha, the remembrances of sujuud and rukuu, or the tashahhud before the imaam, then there is nothing upon him.
Regarding preceding the imaam in actions, it is divided into two situations:
1) Going ahead of the imaam to a rukn (pillar)
Example: Someone made rukuu before the imaam. Later, the imaam caught up with him. At this point, the follower should stand up and make rukuu with the imaam, so as to follow him.
2) Going ahead of the imaam by a rukn (pillar)
Example: Someone made rukuu and then lifts himself up before his imaam bows.
Going ahead of the imaam in actions is forbidden in all of its forms and is from the major sins, as evident in the sunnah. If someone knowingly goes ahead of the imaam, then his salaah is invalid. Correspondingly, the salaah of the person who did it ignorantly or due to forgetfulness is valid. However, if the legal excuse (e.g. forgetfulness or ignorance) is lifted before the imaam catches up, then it is incumbent upon the ma’muum to follow the imaam in those acts which he did prematurely.
Example: Someone made sujuud and lifted up from it before his imaam prostrated. Therefore, he must return to position of the imaam and follow him. If his action was done deliberately, then his salaah is invalid; if it was due to ignorance or forgetfulness, then his salaah is valid.
(2) al-Muwafaqaah (Conforming)
Conformity with the imaam can also be through sayings or actions. If it is in sayings, then it is not harmful except in two situations:
1) Takbeerat al-Ihraam – If the follower conforms with the imaam in it, then his salaah is invalid.
2) Tasleem – If the follower deliberately conforms with the imaam in it, then his salaah is nullified. Correspondingly, if it was done due to forgetfulness and he returns later to follow his imaam in tasleem, then there is nothing upon him.
It is also disliked (makrooh) to have conformity with the imaam in actions because the Prophet (صلى الله عليه وسلم) said:
“If he makes rukuu, then make rukuu, and do not make rukuu till he makes rukuu.” [1]
This hadeeth makes it clear that we should follow the actions of the imaam, not conform with them. As such, if someone conforms with the imaam in sujuud by reaching the ground at the same time as him, then this is disliked; the Prophet (صلى الله عليه وسلم) said in the same hadeeth:
“Do not make sujuud until he makes sujuud.”[2]
It is also reported from al-Baraa ibn ‘Aazib (radiyallaahu ‘anhu):
“When Allaah’s Messenger said, ‘Sami’a Allaahu liman hamidah’ none of us bent his back (for prostration) till the Prophet prostrated, and then we would prostrate after him.” [3]
(3) at-Takhalluf (Staying Behind)
at-Takhalloof is of two types.
1) Staying behind due to a valid excuse – In this situation, the person brings what he failed to perform and follows the imaam. There is nothing upon him, even if he fell behind by a pillar or more.
Examples:
a) A person did not hear his imaam until the imaam moved ahead of him by a rukn or two. In such a situation, he does that which he failed to perform and then follows his imaam.
b) While a person was praying in congregation, he did not hear the imaam make rukuu. However, he later heard the imaam say, “Sami’a Allaahu liman hamidah.” In this case, the ma’muum makes rukuu and then follows his imaam, without losing the rakaah.
However, if someone lagged behind the imaam to the point that the imaam caught up with him in the next rakaah, then the person does not bring that which he failed to perform at this stage. Instead, he follows his imaam, and this will be the beginning of a new rakaah for him. After the imaam makes tasleem, the ma’muum must make up the rakaah he missed.
Examples:
a) While a person is praying in congregation, the imaam makes a complete rakaah, but the maamum could not hear the speakers until the imaam began his second rakaah. As such, the ma’muum must follow the imaam, and the imaam’s second rakaah will be his first. Therefore, when the imaam completes his salaah by making tasleem, the ma’muum must stand up and pray an additional rakaah.
b) During salaat al-jumu’ah, a person heard the imaam reciting al-Fatiha.
At this point, there was a power outage. During the time the electricity was cut, the imaam completed a full rakaah. When the power returned, the ma’muum heard the imaam reciting Surah al-Ghaashiyah (Chapter 88), at which point he realized he missed the first rakaah since this surah is recited during the second rakaah of salaat al-jumu’ah. As such, the ma’muum should remain in his position and follow the imaam, and the imaam’s second’s rakaah will be his first. When the imaam makes tasleem, the ma’muum should then stand for a second rakaah.
Hence, if the person recognizes his failure to follow the imaam before the imaam reaches the same position as him, then he makes up what he failed to perform and follows the imaam. Otherwise, he follows the imaam and makes up the missing rakaah after the imaam makes tasleem.
2) Staying behind without a valid excuse – This can either be through staying behind the imaam within a pillar or staying behind him by a pillar. Both are hraam (unlawful) if done deliberately. Staying behind within a pillar entails following the imaam and catching up with him in the pillar he has moved to perform.
Example: The imaam makes rukuu while the ma’muum is lagging behind having yet to complete one or two verses for a surah he recited after al-Fatiha. Then, the follower completes the surah and catches up with the imaam in rukuu. His action is haraam, and his rukuu is valid but in opposition to the sunnah.
Staying behind by a pillar involves the imaam going past the ma’muum by an entire pillar. In this case, the ma’muum’s salaah is nullified if there was not a valid excuse.
Examples:
a) The imaam makes rukuu and rises from it before the ma’muum has bowed.
b) The imaam lifts up from the first sajdah while the ma’muum remains in sujood making du’aa. The imaam then does the second sajdah, preceding the ma’muum by one rukn (pillar). This is common in many mosques, but it nullifies the ma’muum’s salaah.
(3) al-Mutaaba’ (Following)
Following the imaam entails the ma’muum performing an action of salaah immediately after the imaam; this is the sunnah.
Examples:
a) The ma’muum follows the imaam into rukuu even if he has yet to finish a second surah after al-Fatiha.
b) When the imaam lifts his head from sujuud, the ma’muum follows him; this is better than continuing to make du’aa as the ma’muum’s salaah is linked to his imaam, and they are commanded to follow him.
Summary
The position of the ma’muum with respect to following the imaam falls into four
categories:
1) Getting ahead (musabaqaah) – This is forbidden in all of its forms. Anyone who knowingly or intentionally does it invalidates his salaah. However, if it is done out of ignorance or forgetfulness, then the salaah is valid.
2) Conformity (muwafiqaah) – This is makrooh (disliked).
3) Staying behind (takhalloof) – This can be either due to an invalid or valid excuse.
4) Following (mutabbaa’) – This is the sunnah and correct.
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
[1] Part of a hadeeth reported in Sunan Abi Dawood (English translation no. 603, book 2). Similar narrations are in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 689) and in Saheeh Muslim (English translation no. 826, book 4).
[2] Ibid.
[3] Reported in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 658) and in Saheeh Muslim (English translation no. 959, book 4).
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Narrated Abu Hurayrah: Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “If a dog drinks from the utensil of anyone of you it is essential to wash it seven times.” [Saheeh al Bukhaari, Volume 1, Book 4, Number 173; SaheehMuslim, Book 002, Number 0548]
And in another version from Muslim: using sand for the first time. [Saheeh Muslim, Book 2, Number 0549] And in another hadeeth reported in Muslim: On the authority of ‘Abdullaah Ibn Mughaffal who reported that the Prophet (sallallaahu ‘alayhi wa sallam) said: “When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time” [Saheeh Muslim, Book 002, Number 0551]
Click the below link to read the explanation of above Hadith
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On the authority of Abu Hurayrah (May Allaah be pleased with him), that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said,
“If anyone of you performs ablution he should put water in his nose and then blow it out and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands three times before putting them in the water for ablution, because nobody knows where his hands were during sleep.”
And in a narration by Muslim:
“Let him take water into his nose, washing the nose by putting water in it”.
And in another narration: And he who makes ablution, then let him take water into his nose.”
[Sahih al-Bukhari, Volume 1, Book 4, Number 163]
The Narrator
The narrator is Abu Hurayrah and some aspects of his biography have already been mentioned in hadeeth number two.
The Subject and Overall Explanation
The subject of this hadeeth is explaining and making known some types of purification. The meanings of some of the words:
• Ithaa tawadhdha’a means“ If he starts his wudhuu’” • Wudhuu’ means “ablution” • Anf means “nose” • Istijmar means “cleaning the private parts with stones.” • Istinshaq means “drawing water into the nose.”
The overall meaning is that it is from the completion of Shari’ah and its care and concerns regarding purification, that it comprehensively dealt with the types of purification needed to complete such act of worship (the ablution). In this hadeeth, The Prophet (sallallaahu `alayhi was-sallam) spoke about three types of perfection of taharah and taking the precautionary measures regarding it.
1. Completing the taharah of the face in wudhuu’ by making istinshaq (drawing the water into the nose).
The person does this by himself; draws the water into the nose then blows it out to clean what’s therein.
2. In the istijmar (the cleansing of the private parts), this is to remove what comes out from these parts and from the perfection of this is that the person does this with odd numbers. So if it cleans the place by three times of cleansing then he holds. And if the place is cleansed by four times usage of the stones then he increases a fifth one in order to attain the witr – the odd number- and this is like many matters in Shari’ah that end up with witr – the odd number.
3. Concerns the washing of the hands after waking from sleep before immersing it in the water for ablution. The Prophet (sallallaahu `alayhi was-sallam) commanded that this be done three times..
From the Benefits of this Hadeeth
1. Seeking to wash the inside of the nose and to clean it by blowing the water out is done before the washing of the face. It is from the completion of the face washing and therefore it is an obligation like the obligation of washing the face.
2. Seeking to disconnect the istijmar upon witr (the odd number) is done even if the cleansing takes place with even steps. What is obligatory is the cleansing, and the odd number is added as the perfection.
3. Seeking to wash the hands, of the person upon waking up, three times before immersing them in the utensil of water for ablution, or any utensil containing water or the like of liquids. The wisdom is that the person does not know where his hands were during sleep.
4. The good way of teaching by the Prophet (`alayhi salaatu was-salaam), where he linked the ruling to its wisdom so that the legally responsible person increases his eemaan by knowing the wisdom. Through this, the perfection of the Sharia’ah is manifested and its signs.
5. The comprehensibility and perfect state of the Shari’ah where it dealt with and gave high attention to the matters of purification and also taking precaution in these matters.
The Questions for this Hadeeth
What is the subject matter of this hadeeth?
What are the meanings of the following terms: a. Anf b. Istinshaq c. Istijmar
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Narrated ‘Abdullaah bin ‘Amr ibnu-l’Aas and Abu Hurayrah and ‘Aa’ishah (May Allaah be pleased with them), who said that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “Woe to dry heels because of Hellfire.” [Sahih Muslim, Book 002, Number 0473]
Click the below link to read the explanation of above hadith
‘Abdullaah ibn ‘Amr ibnu-l’Aas ibn Waa’il al-Qurayshi. He was a devout worshipper, memorizing narrations from the Prophet (`alayhi salaatu wassalaam), but limited are the narrations from him. His narrations were not as many as those reported by Abu Hurayrah (may Allaah be pleased with all of them), because he was a worshipper utilising much of his time in worship. As to his date of death; there is differences among the historians as to when and where did he die. It is reported from Imaam Ahmad, that he died at the end of Dhul-Hijjah the year 63 AH (may Allaah be please with him).
Abu Hurayrah was spoken about earlier.
‘Aa’ishah, Ummul-Mu’mineen (the mother of the believers), the daughter of Abi Bakr ‘Abdullaah ibn ‘Uthman ibn ‘Aamir al-Qurayshi at-Taymee (may Allaah be pleased with her and her father), was born in Islaam and the Prophet (`alayhi salaatu was-salaam) married her in Makkah following the death of Khadeejah and before his marriage to Sawdah. The marriage contract was done when she was six and the commencement of the marriage took place in Madeenah when she was nine. The Prophet (sallallaahu `alayhi was-sallam) died when she was eighteen years of age. The marriage of ‘Aa’ishah in knowledge and wisdom and understanding is well known. The Prophet (sallallaahu `alayhi was-sallam) spoke about her saying: “The merits of ‘Aa’ishah and her excellence over the rest of women is like the excellence of ath-Thareed (a meat dish) over the rest of food. [Bukhaaree and Muslim].
Many used to consult with her concerning aspects of knowledge. She died in the city of Madeenah in the month of Ramadaan 58 years AH, after a life spent propagating much knowledge that benefited the Ummah. May Allaah be pleased with her.
The Subject and Overall Explanation
The subject of this hadeeth is improperly performing wudhuu’. As to the meanings of some of the words:
• waylun : This is a threat (wa’eed). And it is said that this could be a valley in Hellfire, and the other opinion is that it means punishment.
• Al-a’qaab – The plural of‘ aqib (heel). This refers to the heels which were left not completely wet in wudhuu’.
The overall meaning is that since taharah (purification) is one of the greatest and most important conditions for salaah, improperly doing it will take away from the salaah. That is why the Prophet (`alayhi salaatu was-salaam) warned against incompletion or improperly making the purification to the degree that he gave such a threat regarding improper handling of one of the parts upon which wudhuu’ is to be made; a threat of Punishment in Hell on that particular part. Why did the Prophet (sallallaahu `alayhi was-sallam) particularize the heels as the part? This is because it was the place where the wudhuu’ on it was not completed as in the hadeeth referring to this incident.
In the version reported by ‘Abdullaah ibn ‘Amr he said: “We returned from Makkah to Madeenah with the Messenger of Allaah (sallallaahu ‘alayhi wa sallam), and when we came to some water on the way, some of the people were in a hurry at the time of the afternoon prayer and performed ablution hurriedly; and when we reached them, their heels were dry, no water had touched them. The Prophet (sallallaahu ‘alayhi wa sallam) said: ‘Woe to (dry) heels, because of Hell-fire. Make your ablution thorough’.” [Muslim]. In another narration also by ‘Abdullaah ibn ‘Amr who said: “The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) lagged behind us on a journey. We travelled (back) and we took him; and then came the time of the afternoon prayer, and as we were going to wipe our feet he (sallallaahu ‘alayhi wa sallam) called out: ‘Woe to the heels because of Hell-fire’.” [Muslim]. So this is the reason behind the hadeeth, and in the version by Abi Hurayrah, he reported that: “Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) saw a man who did not wash his heel and he remarked: ‘Woe to the heels because of Hell-Fire’.” [Muslim].
From the Benefits of this Hadeeth
1. It is obligatory to complete the wudhuu’ on each part of the parts of wudhuu’ thoroughly, leaving no dry spots.
2. There is a warning and a threat as to the one who neglects this and improperly handles it.
3. Since there is a threat, then negligence regarding this matter is a major sin.
4. Washing the feet in wudhuu’ is obligatory if they are uncovered.
5. Affirming the recompense on the actions. The recompense is related to the kind of action.
The Questions for this Hadeeth
1. Why is it that ‘Abdullaah ibn ‘Amr ibnu-l’Aas did not report many narrations?
2. When did ‘Aa’ishah (may Allaah be pleased with her) die?
3. What is intended in this hadeeth?
4. True or False
a. The Prophet (sallallaahu `alayhi was-sallam) died when ‘Aa’ishah was a teen.
b. The Prophet (sallallaahu `alayhi was-sallam) particularized the heels because they are the places of accumulation of filth.
c. Washing the feet in wudhuu’ is mandatory if they are uncovered.
d. Negligence concerning any of the parts of wudhuu’ is from the minor sins.
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1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu alayhi wa sallam) saying: “On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun’ from the traces of Wudu’. Whoever can increase the area of his radiance should do so.” [Al-Bukhari and Muslim].
Commentary: The word “Ghurr” is the plural of “Agharr” which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu’. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.
(From the Book Riyadussaliheen. darussalam english publication)
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1. Circumcision 2. Shaving the pubic hair. 3. Cutting the moustaches short. 4. Clipping the nails. 5. and depilating the hair of the armpits. (Sahih Al-Bukhaari, Hadeeth No. 779, Vol. 7)
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Also on the authority of Abu Dharr (radi Allaahu anhu):
Some people from amongst the Companions of the Messenger of Allah ﷺ said to the Prophet ﷺ, “O Messenger of Allah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give [much] in charity by virtue of their wealth.”
He ﷺ said, “Has not Allah made things for you to give in charity? Truly every tasbeehah [saying: ‘subhan-Allah’] is a charity, and every takbeerah [saying: ‘Allahu akbar’] is a charity, and every tahmeedah [saying: ‘al-hamdu lillah‘] is a charity, and every tahleelah [saying: ‘laa ilaha illAllah‘] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the bud`i [sexual act] of each one of you there is a charity.”
They said, “O Messenger of Allah, when one of us fulfills his carnal desire will he have some reward for that?” He ﷺ said, “Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward.”
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Explanation of Riyaad us Saaliheen: 008 – by Dr. Saleh As-Saleh
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