Changing positions after praying a Fardh prayer in order to pray a Sunnah prayer.

You know sometimes when you’re in the Masjid and you’ve just finished praying a Fardh salaah, you notice people around you moving to different parts of the Masjid in order to pray their Sunnah. Have you ever wondered why?
Well the answer is, these people are implementing a forgotten Sunnah mashaAllaah.

‘Umar ibn ‘Ata bin Abi Al-Khuwar narrated that Nafi bin Jubair sent him to As-Sa’ib bin Yazid,the maternal nephew of Namir, asking him regarding something Mu’awiyah had seen him do in the prayer. He said: “ I prayed Jum’uah with Mu’awiyah in his enclosure and when he finished, I stood up in my place and prayed. When he went inside he sent for me and said” Do not repeat what you have just done. If you pray Jum’uah don’t join it with another prayer until you speak or exit the masjid. The Prophet (peace and blessings be upon him) ordered us to separate between prayers. One prayer mustn’t be joined with another until you speak or exit.Collected by Muslim (883)

 

and Imaam an-Nawawee explains this saying:

“In this hadeeth there is evidence for what the scholars say [i.e.] that it is preferred to pray the optional prayers in another place than where one prayed their obligatory prayer. And the best place for that is the house, but any other place inside the masjid is still valid. “[Taken from Saheeh Muslim The book of Jumu'ah p. 409-410]

Shaikhul Islam Ibn Taymiyyah said:

“‘The Sunnah is to separate between performing the obligatory and optional Salat in Jumu’ah Salat and other Salawaat as was narrated in the “Sahih” that he (sallallahu alayhi wa sallam) prohibited that any [obligatory] Salat be followed immediately by [optional] one; one should separate between them with speech or changing one’s place’”

Taken from: The Clarified Ruling of Mistakes Done in Salat – Mashhoor Hasan Aal Salmaan

Four before Dhur and four after it

‘Preserve These Eight Rak’ah and Stay Out Of Hell – By the Will of Allaah!”

Um Habibah (may Allah be pleased with her) said: Allah’s Messenger (peace and blessings be upon him) said, “Whoever prays four before Dhur and four after it, Allah makes him prohibited for the fire.” Collected by Abu Dawud (1269), At-Tirmithi (427), An-Nisa’ (1818), Ibn Majah (1160) . Shaykh Al-Albani graded this hadeeth as being Sahih in his checking in At-Tirmithi.

Benefits for this topic:

• There are three narrations for this hadeeth, “ He won’t touch the fire”, “Allah makes him prohibited for the fire” , and “Allah makes his flesh prohibited for the fire”.

• Shaykh Abdullah ibn Salih Al-Fawzan (may Allah preserve him) said, “This hadeeth shows the virtue of these four rak’at before and after Thur. These eight Rak’at are a means to be saved from Hell, along with carrying out obligations, and avoiding prohibitions. Doing this act is simple and easy for the Muslim, when he practices and trains the soul to do it.[ Minhatul ‘Alam fi Sharhi Bulughil Maram]

• Imam Ash-Shawkani (may Allah have mercy on him) wrote : “ The people differ over the meaning of this hadeeth. Some people say it means “he won’t enter the fire at all”, and others say, “If he enters the fire it won’t consume him”. Then there are some people who say it means, “The fire won’t consume him totally, but only part of his body, if he enters it.” It’s better to carry this hadeeth on its apparent meaning: Allah will make his entire body prohibited from the fire. Allah’s Mercy is vast. [Nayl]

• There is another narration, which in the beginning states, “Whoever preserves four Rak’at for Thur…” It’s understood here that this protection is awarded to the person who regularly practices these eight Rak’at.” [ Shaykh Muhammad Adam Sharh Sunnan An-Nisa’I vol 18/199]

• As-Sindee (may Allah have mercy on him) said, “It’s enough to have belief in this hadeeth as it’s been mentioned. Perhaps the person who regularly practices this act will be granted from Allah success and have all his sins forgiven.” [ Sharhul Ibn Majah]

The description for this prayer

• At-Tirmithi, “Some people of knowledge said that prayer for the day and night is two by two; they believed that one should separate between every two Rak’ah. This is the view of Ash-Shafa’I and Ahmad.” [Jam’I At-Tirmithi #424]

• Al-Hajjawi (may Allah have mercy on him) said, “If a person prays the voluntary prayers during the day time in four Rak’ah like Dhur, then there is no problem with that.” Al-Alammah Bin Baz (may Allah have mercy on him) said,” This view is weak. What’s correct is two by two.” [Ta’leeqat Bin Baz ‘ala Zad’]

• The Prophet (peace and blessings be upon him) said,” The prayers during the day and night are two by two.” [ collected by Abu Dawud 1172 Al-Bukhari and Al-Albani both graded this hadeeth as being Saheeh]

• Based on the above hadeeth the prayers during the night and day are two by two. A person makes Tasleem after completing two rak’ah. Furthermore a principle is built off this is that every hadeeth that mentions the wording four without clearly stating the denial of a tasleem, then it’s a must to consider it being he (peace and blessings be upon him) prayed it two by two.”[ Al-Mumt’I vol 4/77]

• Abdul Malik Al-Juwaynee ([478H] May Allah have mercy on him) said, “All voluntary prayers are two by two, except Witr, regardless day or night.” [Nihayatul Matlube 3/ 349]

Source: Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle Sr.
Doha, Qatar Rabbil Awal 15/1431

http://AbuAaliyah.multiply.com

http://greatrewards.wordpress.com/

An Abandoned Sunnah During the Last Ten Days

Aisha (may Allah be pleased with her) said, “That during Ramadan Allah’s messenger would sleep, wake up and pray. However when the last ten days came he would burn the midnight oil, avoid relations with his wives, perform a Ghusl between Maghrib and Isha and have dinner at the time of Sahur.” Collected by : Ibn Abee `Asim. Ibn Rajab Al-Hanbali (795 H ) graded the isnad for this hadeeth as being Hasan.

Points of benefit:

Ibn Rajab Al-Hanbali mentioned his book “Taif Al-Muarif” that performing Ghusl between Maghrib and Isha is a Sunnah to be performed during the last ten days of Ramadan.

Ibn Jarir said about this hadeeth, “The Salaf used to consider it Sunnah to take Ghusl every night during the last ten days of Ramadan. An-Nakhaee used to wash every night, while others used to wash and dap cologne o­n their bodies o­n the night they hoped was Laylutul Qadr. It has been reported that Anas ibn Malik (may Allah be pleased with him) o­n the 24th night of Ramadan took a bath, put o­n some nice fragrance, and wore his best izar. The next morning he took it off, folded it up and didn’t wear it again until next Ramadan o­n the same occasion.

Ayyub As-Sakhtayanni (may Allah be pleased with him) used to bathe o­n the 23rd and 24th night, wear new clothes and burn incense to perfume his clothes.

Hamad ibn Salamah (may Allah be pleased with him) said, “Thabit Bananee and Humayd At-Tawheel used to wear their best clothes, best fragrance and burn incense and spray aroma in the masjid during the night in which they hoped to be Laylutul Qadr.”

Tameem Ad-Daree (may Allah be pleased with him) bought an Izar for 1,000 Dirhams. He used to wear it o­n the night in which he anticipated was Laylutul Qadr.

Ibn Jarir said, “Therefore based o­n these acts from the Salaf, it establishes that it is recommended for the night in which a person thinks is Layultul Qadr to dress up, wear nice fragrance, and take a bath. This is similar to the Sunnah for Jumu’ah and both Eed.

Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Taken from Taif Al-Muarif by Ibn Rajbn Al-Hanbali (may Allah rest him in Jannah)

Licking your fingers after eating

Jabir reported that the Messenger of Allah (صلى الله عليه وسلم) commanded people to lick their fingers and the plate, saying, ‘You do not know where the blessing lies.’” [Muslim

In one variant of it, “When one of you drops a morsel of food, he should pick it up, remove any dirt on it and then eat it, not leaving it for Shaytan. He should not wipe his hand with a cloth until he has licked his fingers. He does not know in which part of his food the blessing lies.”

In one variant of it, “Shaytan is present with each one of you in every thing you do, he is even present with you when you eat. So when you drop a morsel of food, you should remove any dirt on it and eat it and not leave it for Shaytan.”

Supplication upon completing wudu

 

‘Umar bin al-Khattaab, radiallahu ‘anh said: The Messenger of Allah,  sallallahu ‘alayhi wa salam said:

 ”None of you perfects his wudu (ablution), then says:

 ‘I bear witness that none has the right to be worshipped except Allaah, alone, without partner, and I bear witness that Muhammad is His slave and Messenger.’

except that the eight gates of paradise open for him, and for him is to enter it from wherever he wants”

 [Muslim: 553]

 

Other supplications that can be made after completing wudu:

‘How perfect You are O Allaah, and I praise You, I bear witness that none has the right to be worshipped except You, I seek Your forgiveness and turn in repentance to You.’

‘O Allaah, make me of those who return to You often in repentance and make me of those who remain clean and pure.’

Drinking water – three gulps

Anas (may Allah be pleased with him) reported: “The Messenger of Allah صلى الله عليه وسلم used to breathe three times in the course of a drink (he used to drink in three gulps).” [Al Bukhari & Muslim]

commentary from Riyadh as Saliheen “Water should be drunk in three breaths, that is one should breathe three times outside the drinking vessel one is drinking from. This habit has a salutary impact one one’s character and helps one avoid doing things in haste.”

Ibn Abbas (may Allah be pleased with him) reported that the Messenger of Allah صلى الله عليه وسلم said: “Do not drink in one gulp like a camel, but in two or three (gulps). Mention the Name of Allah (i.e. say Bismillah) when you start drinking and praise Him (i.e. say alHamdoulilah) after you have finished (drinking).” [at-Tirmidhi]

commentary: This hadith too, prohibits us from drinking water in a single breath . It is preferable to say Bismillah everytime we drink and alHamdoulilah everytime we stop drinking.

Fasting Ayaam al-Beed

It is narrated on the authority of Abu Hurayrah (may Allah be pleased with him) who said: My friend (the Messenger of Allah sallallahu ‘alayhi wa salam) directed me to observe fast for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon and to perform the Witr prayer before going to bed. [Agreed upon:1672 & 1178]

It is mustahabb to observe this fast in the middle of the hijri month, on the days called Ayaam al-Beed (The White Days). It was narrated that Abu Dharr said: “The Messenger of Allaah sallahu alayhi wa salam said to me, ‘If you fast any part of the month then fast on the thirteenth, fourteenth and fifteenth.’” (al-Nasaa’i, 2424; Ibn Maajah, 1707; Ahmad, 210; classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer, 673).

here are some virtues of fasting these days every month:

‘Abdullah ibn ‘Amr ibn al-’As reported said that the Messenger of Allah, may Allah bless him and grant him peace, said, “Fasting three days every month is equivalent to fasting continuously.” [Agreed upon]

Abu Dharr reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “If you fast three days of the month, then fast the thirteenth, fourteenth and fifteenth.” [at-Tirmidhi]

Ibn ‘Abbas said, “The Messenger of Allah (PBUH) did not fail to fast the white days either when at home or on a journey.” [an-Nasa'i]

*It is important to remember that it is the 13th, 14th & 15th of the Hijri months and not the Gregorian callender followed in most Western countries*

for more days to fast from the Sunnah refer to this post on Foulana blog: Beyond Ramadan & ar-Rayyan