From Our Perspective

‫قال اإلمام الشافعي رمحه اهلل‪:‬‬
‫«مِنِِإِذالِةِِالعلم‪ِ:‬أِنِِتِناظِرِكِلِِمِنِِناظرِكِ‪ِ،‬وتِقاوِلِِ‬
‫كِلِِمِنِِقاوِلِك»ِ‬
‫رواه البيهقي يف «مناقب الشافعي» ‪151 :2‬‬
FROM OUR
PERSPECTIVE
P.1
A BRIEF COLLECTION OF
HANAFI
•
PROOFS FOR
SELECTED PERTINENT ISSUES
From Our Perspective, Part 1
First Edition: Jumādal Ūlā 1436 A.H. March 2015
Second Edition: Jumādal Ūlā 1443 A.H. December 2021
Reviewed by:
Mawlānā Muḥammad ibn Mawlānā Hārūn Abasoomar
ISBN:
978-0-620-98136-1 (print)
978-0-620-98137-8 (e-book)
Published by:
Darul Hadith Research Centre
183 Musgrave Road,
Durban
South Africa
Tel: +(27) 31 2011 824
Email: admin@darulhadith.co.za
Websites: www.darulhadith.co.za
www.hadithanswers.com
www.al-miftah.com
Table of Contents
Preface ............................................................................................. 8
Some of their slogans ......................................................................12
Foreword by Shaykhul Ḥadīth Mawlānā Faḍlur Raḥmān A’ẓamī
(ḥafiẓahullāh) ..................................................................................16
Touching the Qurān with wuḍū .....................................................18
One in need of a Farḍ bath cannot recite the Qurān .......................21
Respect for the Qurān.....................................................................24
Increase in the reward of Ṣalāh performed after using a Miswāk .....27
Masaḥ of the nape .........................................................................28
Masaḥ on nylon/cotton socks .........................................................29
Bleeding nullifys the Wuḍū ............................................................32
The complete Du'ā that is recited after Adhān ...............................34
Raising the hands till the earlobes when saying Takbīratut Taḥrīm36
The words of the Thanā (Du’ā after Takbīratut Taḥrīm) ................38
How should the feet be placed in Qiyām (standing posture) ...........39
Placing of the hands below the navel in Qiyām (standing posture) .42
To recite Bismillāh silently in Ṣalāh ................................................44
To remain silent whilst the Imām is reciting Qurān in Ṣalāh .........45
Saying Āmīn softly after Sūrah Fātiḥah ..........................................47
Raising of the hands (Raf’ul yadayn) only at the beginning of the
Ṣalāh ..............................................................................................49
Du’ā to be recited in Qawmah (standing posture after rukū’) .........52
Placing the knees before the hands when landing for Sajdah ..........53
Du’ā to be recited in Jalsah (sitting-posture between the two
Sajdahs)...........................................................................................54
Standing up (directly into Qiyām) after Sajdah without sitting
(Jalsah Istirāḥah) in the first and third rak’ah .................................55
The wording of the At-Taḥiyyāt .....................................................57
Saying the Salām at the end of the Ṣalāh together with the Imām .58
Raising the hands in Du’ā after the Farḍ Ṣalāh ...............................59
Wiping the hands over the face upon completion of Du’ā ..............62
Placing one’s hand on the forehead after Ṣalāh ...............................64
Rasūlullāh  would have prevented women from performing Ṣalāh
in the Masjid...................................................................................65
The female’s Ṣalāh differs from the male’s Ṣalāh .............................68
Sunnah Ṣalāh before the Friday Khuṭbah........................................70
The Friday lecture preceding the Khuṭbah .....................................73
Looking at the Imām during the Khuṭbah ....................................75
Twenty rak’ahs Tarāwīḥ .................................................................78
Three rak’āhs Witr with one Salām ...............................................81
Reciting Qunūt before rukū’ in Witr Ṣalāh .....................................83
The wording of the Du’ā Qunūt .....................................................85
Two rak’āhs Nafl after Witr ............................................................87
Combining two Ṣalāhs ...................................................................89
Two rak’ahs while on journey is the ideal and not a relaxation .......91
Ṣalātul Awwābīn .............................................................................93
Taḥiyyatul Masjid ..........................................................................98
Ṣalātut Tasbīḥ .............................................................................. 102
Six extra Takbīrs in ‘Īd Ṣalāh ........................................................ 106
The wording of the Takbīrs of Tashrīq ......................................... 108
Raising the hands only at the first Takbīr in Janāzah Ṣalāh .......... 110
The Salām of Janāzah Ṣalāh .......................................................... 111
Reciting the beginning and end of Sūrah Baqarah after burial ...... 113
Raising the hands for Du’ā in the graveyard.................................. 115
Conveying of reward to the deceased (Iṣāluth-Thawāb) ............... 116
The virtue of visiting the blessed grave of Rasūlullāh ............... 119
Tawassul ...................................................................................... 122
Facing the Qiblah while drinking Zamzam ................................... 126
Pouring Zamzam on the face and head after drinking ................... 128
Three Ṭalāqs (divorces) ................................................................ 130
Wearing a hat ............................................................................... 132
The Turban .................................................................................. 134
Du'ā when the New Year begins ................................................... 135
Additional spending on ‘Āshūrā.................................................... 136
Du’ā at the beginning of Rajab ..................................................... 139
The significance of the 15th night of Sha’bān ................................ 142
The use of the Tasbīḥ counter ..................................................... 144
Ta’wīdh (amulets) ........................................................................ 146
Ruqyah (reciting and blowing on the afflicted) ............................. 148
Conclusion .................................................................................... 150
PREFACE
In recent times due to several reasons, there has been a

significant shift in the channel of Islamic information in our
lives.
In the past, our system of information was in line with the

ancient methods; that is to acquire Islamic knowledge from
heart to heart. This was done in madrasahs as well as via the
mimbars of the masājid.
Now that the world has become a global village, the channel
of education has been broadened. Just as this brings some
benefit, it also has its hazards. As a result, we have become
beset with fitnahs of all kinds.
One such trial is the scourge of Salafism; a doctrine or
ideology that deceitfully claims to uphold the teachings of
the salaf (pious predecessors), but in reality, actually
defames the very same people!!
A consequence of this is that people begin to question the
legality of other madhāhib. In our country, the
overwhelming majority are Ḥanafīs. Therefore, the attack of
these ill-informed individuals would be focused on the
Ḥanafī madhab.
The purpose of this book: ‘From Our Perspective’ is to

enlighten the reader about the authentic proofs that
8
support the Ḥanafī standpoint on issues that these
individuals raise objection to. The book is meant to be
brief, and therefore most of the chapters have just one clear
authentic proof. Hence the Ḥadīths for each chapter have
been carefully selected to be reliable as well as explicit.
For more elaboration on these topics, the ‘Ulamā can refer
to the detailed Arabic works on this subject. I have alluded
to many of them in the respective chapters.1
The authenticity of the narrations cited herein can be

gauged in two ways:
a) By mere reference to a book that ensures all its
narrations are authentic, unless explicitly excluded, like:
Ṣaḥīḥ Bukhārī, Ṣaḥīḥ Muslim, Ṣaḥīḥ Ibn Khuzaymah,
Ṣaḥīḥ Ibn Ḥibbān etc. (raḥimahumullāh).
b) By a direct ruling on that Ḥadīth from a reliable

Traditional Muḥaddith, Like Imāms: Tirmidhī, Ḥākim,
or ‘Allāmahs: Mundhirī, Nawawī, Haythamī, Ibn Ḥajar,
Sakhāwī, Suyūṭī and others (raḥimahumullāh).
1 In addition to the classical Ḥanafī books like Sharḥ Ma’ānil

Āthār, Sharḥ Mukhtaṣariṭ Ṭaḥāwī etc, the following three latter-
day books are essential for those interested in Ḥanafī proofs:
Āthārus Sunan of ‘Allāmah Nimawī (raḥimahullāh).
An Nukatuṭ Ṭarīfah of ‘Allāmah Kawtharī (raḥimahullāh).
I’lāus Sunan of ‘Allāmah Ẓafar Aḥmad ‘Uthmānī (raḥimahullāh).
9
The following are a few important points to bear in mind
on the topic of Salafism:
1. As far as possible, debates with such individuals should

be avoided. As this doesn’t really produce any fruitful
outcome. In fact, people who follow this doctrine
generally become violent and uncontrollable.2
2. The purpose of this book is not to belittle any of the

other three legitimate schools of thought. All that is
intended is to show the ill-informed individual that the
Ḥanafī madhab is backed by authentic sources too, just
as is the case with the other madhāhib.
2 This is a result of the nature of the salafī culture. Free thinking

will always lead to over reliance on one’s self, which makes it
difficult for such an individual to accept the truth. Attack is then
their best form of defense! My Honourable Teacher; Al-
‘Allāmatul Muḥaddith, Shaykh Muḥammad ‘Awwāmah
(ḥafiẓahullāh) always cautions students against debating the
salafīs, for exactly the reasons cited above.
In fact, Imām Shāfi'ī (raḥimahullāh) said: “It is regarded as a
disgrace to knowledge that you debate everyone who debates
you, and argue with everyone who argues with you.”
(Manāqibush Shāfi'ī, 2:151)
10
3. Since this is the first impression of the revised edition 3
of this book, not all contentious issues have been
included. Many other such topics are discussed on our
websites: www.HadithAnswers.com and www.Al-
Miftah.com.
4. There are several practices the salafīs indulge in, that

lack proper substantiation. In this edition4 I have
alluded to a few of them, so when any of us are
approached by these characters, we could counter-
question them as well.
5. By the previous note, I do not mean to instigate any

arguments with the salafīs for that matter. In fact, I
strongly discourage instigating them. I merely make the
point so that when we are faced with an unavoidable
opportunity, it can be satisfactorily addressed.
3 This book was initially prepared by sincere students under the

guidance of Shaykhul Ḥadīth Mawlānā Fadlur Raḥmān A'ẓamī
(ḥafiẓahullāh). It was published in 2001 with the title: ‘My
Beliefs and Actions do conform to Ḥadīth’. A few years ago, I
was asked to revise the book and add proofs as well as other
pertinent issues to it. What is in your hands is a combination of
the effort of those who prepared the initial booklet, as well as
the personnel of Darul Hadith Research Centre, Durban.
4 December 2021.
11
6. The academic discussion with salafīs, entails two parts;
one that deals with the proofs for certain views of Fiqh,
and the other is to do with their slogans and manhaj
(methodology).
Some of their slogans

One will find the salafīs proclaiming slogans that are very
attractive on the surface but are actually misleading in
reality. The following are some examples:
1. Fiqhus Sunnah vs Fiqhu Abī Ḥanīfah.

They play with the sentiments of people with this slogan by
asking the question:
• Are you a follower of Muḥammad (ṣallallāhu ‘alayhi
wasallam) or of Abū Ḥanīfah?
• We are commanded to follow the Nabī (ṣallallāhu

‘alayhi wasallam) not Abū Ḥanīfah, Mālik etc.
Implying that if one is following Imām Abū Ḥanīfah

(raḥimahullāh) he is not following the Sunnah of
Rasūlullāh (ṣallallāhu ‘alayhi wasallam)! 5
2. The Aimmah Mujtahidūn have said:
5 See a comprehensive rebuttal of this erroneous claim on

www.Al-Miftah.com.
12
»‫«إذاِصِحِِاحلديثِِفِهِوِِمِذِهِبي‬
They swing the innocent audience by stating: ‘Your
Mujtahid has said that if the Ḥadīth is Ṣaḥīḥ it is my
madhab, so if you are shown an authentic Ḥadīth that is
apparently contradicted by your madhab, you should be
following the Ṣaḥīḥ Ḥadīth and abandoning your madhab!
3. We as Muslims have one Deity, one Qurān and one

Messenger (ṣallallāhu ‘alayhi wasallam), how is it that
we have four madhabs?
They use this line when trying to prove their claim that: to
have difference of opinion in Fiqh matters is actually bad!
According to these people, there should be no tolerance
shown in ikhtilāfī masāil (issues of difference of opinion)!
4. ‫صِحِةِ ِاحلديث ِكافيةِ ِللعمل ِبه‬, i.e. The Ḥadīth merely

being ṣaḥīḥ is sufficient for using it as proof.
This is in reality a proof of the lack of understanding of its
proponent.
5. The abundance of books of Ḥadīth in this age makes

it easier for us to do ijtihād.
The Salafīs are sadly blinded by the above thought, which is
further compounded by their erroneous claim that the
aimmah did not have everything at their disposal, and in the
13
‘computer-age’, we have accumulated what they did not
have.6
This is statement – like the next one – disparages the
entire galaxy of Fuqahā!
6. ‫ِكِلِِأِحِدِِيِؤِخِذِِمِنِِقِولِهِوِيِتِك‬/‫هِمِِرجالِِوِنِحنِِرجال‬
The shamelessly view themselves as equal to the earlier
Scholars by saying: “They were men like us” i.e, we are
equal!
These are other ways in which the Fuqahā and other
authentic Scholars of the salaf are insulted and ridiculed by
these individuals.
This is also the case with their next slogan:
7. The Fuqahā have quoted weak Ḥadīths as their

proofs on many issues which means that their view
on that issue is invalid.
8. Another fundamental difference in their manhaj is

their total disregard for Ḍa’īf Ḥadīths.
This is in contrast to the view of the very vast majority of
Muḥaddithūn and Fuqahā.7
6 See sufficient responses to many these claims in Atharūl

Ḥadīth, of Al-‘Allāmatul Muḥaddith, Shaykh Muḥammad
‘Awwāmah (ḥafiẓahullāh).
14
This book: ‘From Our Perspective’ has therefore been kept
in two parts. Part 2 will provide adequate responses to these
and other such slogans inshā Allāh.
I also intend to include therein some detailed analysis of
certain general Ḥadīths that the salafīs have vehemently
discredited despite adequate substantiation. This staunch
stance of the salafīs has erroneously resulted in many
reliable Ḥadīths being rejected.
May Allāh Ta’ālā accept this step in the direction of the

preservation of the method of the Fuqahā, Muḥaddithūn
and ‘Ulamā throughout time. Amīn.
Mawlānā Muḥammad ibn Mawlānā Hārūn Abasoomar

17 Jumādal Ūlā, 1436 A.H. 9 March 2015.8
7 The writer has prepared a detailed work on ‘The authority and

application of weak Ḥadīths’. May Allāh Ta'ālā accept it and
allow it to be published in the near future. Āmīn. Later, My
Hounourable Teacher; Al-‘Allāmatul Muḥaddith, Shaykh
Muḥammad ‘Awwāmah (ḥafiẓahullāh) wrote an invalueable piece
on this topic titled: Ḥukmul ‘amali bil Ḥadīthiḍ Ḍa’īf, baynan
naẓariyyah, wat taṭbīq, wad da’wā.
8 This preface was updated for the second edition on 25 Rabī’ul
Awwal 1443 A.H. = 1 November 2021.
15
FOREWORD BY
SHAYKHUL ḤADĪTH MAWLĀNĀ
FAḌLUR RAḤMĀN A’ẒAMĪ
(ḤAFIẒAHULLĀH)
ِ‫حامِدِاِومِصلِيِاِومِسلِـمِـا‬
This booklet was shown to me wherein a few Shar’ī Masāil

(laws) and ‘Aqāid (beliefs) have been mentioned. When
people go for Ḥaj or ‘Umrah, some people raise certain
objections about their actions and beliefs, although these
beliefs and practices are in complete conformance to Qurān
and Ḥadīth. Such laws and beliefs have been discussed in
this booklet so that people may keep it with them and if
somebody raises any objection with regard to their actions,
they may show them this booklet.
The Arabic passages have also been included. Wherever the

Ḥadīths are mentioned, the verdict of the Scholars of
Ḥadīth concerning its authenticity has also been quoted,
so that nobody can say that these Ḥadīths are not reliable
and authentic. Furthermore, complete references have also
been cited for every statement. It is hoped that this
booklet will be viewed in a positive light.
16
I have perused the Arabic text of this booklet and found it
to be good. I also endorse it. Some masāil mentioned in
this booklet are such that when I was in the Ḥaram some
people raised objection about them. I cited Ṣaḥīḥ Bukhārī
as reference, which silenced them.
It is my du’ā that Allāh Ta’ālā accepts this booklet and

grants the Muslims benefit from it. (Āmīn)
Faḍlur Raḥmān A’ẓamī

Azaadville - South Africa
1 Sha’bān 1422 18 October 2001.
17
TOUCHING THE QURĀN WITH WUḌŪ
‫ أن رسول اهلل صىل اهلل عليه وسلم‬،‫عن عبد اهلل بن عمر ريض اهلل عنهام‬
ِِ.»ِ‫ِ«الِيمسِِالقرآنِِإالِطاهر‬:‫قال‬
‫ ورجاله‬،»‫ «رواه الطرباين يف «الكبري» و«األوسط‬:‫ وقال اهليثمي‬،‫رواه الطرباين‬
:228 :1 »‫ قال احلافظ ىف «التلخيص احلبري‬.276 :1 »‫ «جممع الزوائد‬.»‫موثقون‬
‫ وقد أفاض يف مجع‬،»‫ «سند صحيح‬:‫ وقال العالمة العيني‬،»‫«وإسناده ال بأس به‬
‫ وأجاب عام ادعاه ابن‬،)297 ‫ (قبل‬261 :3 »‫ «عمدة القاري‬.‫أحاديث هذا الباب‬
ٍ ‫حزم من عدم صحة‬
‫ فإن أكثر اآلثار يف‬،‫ ليس كذلك‬..« :‫دليل هلذه املسألة بقوله‬
.»‫ذلك صحاح‬
Sayyidunā ‘Abdullāh ibn ‘Umar (raḍiyallāhu ‘anhumā)

narrates that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said:
“Only a pure person (i.e. one who is in a state of wuḍū)
should touch the Qurān.”9
••••
9 Majma’uz Zawāid, 1:276. ‘Allāmah Haythamī (raḥimahullāh)

has classified its narrators as reliable. Ḥāfiẓ Ibn Ḥajar
(raḥimahullāh) has graded the chain as sound (Ḥasan). At
Talkhīṣul Ḥabīr, 1:228. ‘Allāmah ‘Aynī (raḥimahullāh) has
graded it authentic (Ṣaḥīḥ). ‘Umdatul Qārī 3:261.
18
‫‪After quoting other similar narrations, Ḥāfiẓ Ibn Kathīr‬‬
‫‪(raḥimahullāh) says: “Such narrations should be accepted.”10‬‬
‫‪‘Allāmah ‘Aynī (raḥimahullāh) has gathered several‬‬
‫‪narrations on this topic and stated: “Most of the reports‬‬
‫‪regarding this issue are authentic.”11‬‬
‫••••‬
‫وعن حكيم بن حزام ريض اهلل عنه أن النبي صىل اهلل عليه وسلم ملا بعثه‬
‫واليا إىل اليمن قال‪«ِ:‬الِمتسِِالقرآنِإالِوأنتِِطاهر»‪.‬‬
‫رواه احلاكم ىف «املستدرك» ‪ 485 :۳‬وقال‪« :‬هذا حديث صحيح اإلسناد ومل‬
‫خيرجاه»‪ ،‬ووافقه الذهبي‪ ،‬وصحح ابن حبان حديثا نحوه‪« ،‬اإلحسان» (‪.)6559‬‬
‫وانظر أول حديث ىف كتاب القرآن يف «املوطأ»‪ :‬باب األمر بالوضوء ملن مس‬
‫القرآن‪ .‬وقال احلافظ ابن عبد الرب يف رشح هذا احلديث يف «التمهيد»‪« :‬وكتاب‬
‫عمرو بن حزم هذا قد تلقاه العلامء بالقبول والعمل‪ ،‬وهو عندهم أشهر وأظهر من‬
‫اإلسناد الواحد املتصل‪ .‬وأمجع فقهاء األمصار الذين تدور عليهم الفتوى وعىل‬
‫أصحاهبم‪ :‬بأن املصحف ال يمسه إال الطاهر»‪.‬‬
‫‪Sayyidunā Ḥakīm ibn Ḥizām (raḍiyallāhu ‘anhu) reported‬‬

‫‪that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “Do not‬‬
‫‪10‬‬ ‫‪Tafsīr Ibn Kathīr, Sūrah Wāqi’ah, verse: 79.‬‬

‫‪11‬‬ ‫‪‘Umdatul Qārī 3:261.‬‬
‫‪19‬‬
touch the Qurān except in the condition that you are pure
[i.e. one who is in a state of wuḍū].”12
••••
Ḥāfiẓ Ibn ‘Abdil Bar (raḥimahullāh) has stated that there is
consensis of the reliable Scholars that only those in the
state of wuḍū may touch the Qurān.13
   
12 Ḥākim, 3:485. Imām Ḥākim has classified this Ḥadīth as

Ṣaḥīḥ. Allāmah Dhahabī has agreed with him (raḥimahumāllāh).
Imāms Ibn Ḥibbān & Ḥākim (raḥimahumallāh) have also
classified another similar narration as Ṣaḥīḥ. Ṣaḥīḥ Ibn Ḥibbān;
Al Iḥsān, ḥadīth: 6559 & Ḥākim, 3:397. Imām Mālik
(raḥimahullāh) has also recorded this similar narration in
Muwaṭṭa, Chapter on the instruction of wuḍū for those who
touch the Qurān.
13 Tamhīd.
20
ONE IN NEED OF A FARḌ BATH
CANNOT RECITE THE QURĀN
ِ‫ِ«كانِالنبيِصىلِاهللِعليهِوسلمِالِحيجِبه‬:‫ قال‬،‫عن عيل ريض اهلل عنه‬

ِ.»‫عنِقراءةِِالقرآنِماِخالِاجلنابة‬
‫ وابن‬،)208( ‫ وابن خزيمة‬،)146( ‫ وصححه الرتمذي‬،‫رواه اجلامعة إال الشيخني‬
‫ ووافقه الذهبي يف‬،107 :4‫ و‬،152 :1 ‫ واحلاكم‬،‫) واللفظ له‬799( ‫حبان‬
.‫املوضعني‬
Sayyidunā ‘Alī (raḍiyallāhu ‘anhu) states that nothing would
stop Nabī (ṣallallāhu ‘alayhi wasallam) from reciting Qurān
besides being in the state of Janābah (when needing a farḍ
bath).”14
••••
14 Abū Dāwūd, ḥadīth: 232, Tirmidhī, ḥadīth: 146, Nasāī,

ḥadīth: 257-258 and Ibn Mājah, ḥadīth: 594. Declared authentic
(Ṣaḥīḥ) by Imāms: Tirmidhī, Ibn Khuzaymah, Ibn Ḥibbān,
Hākim & Dhahabī (raḥimahumullāh). Ṣaḥīḥ Ibn Khuzaymah,
ḥadīth: 208, Ṣaḥīḥ Ibn Ḥibbān, ḥadīth: 799, Hākim 1:152 &
4:107.
21
‫وعن عبد اهلل بن رواحة ريض اهلل عنه‪« :‬أنِِرسولِاهللِصىلِاهللِعليهِ‬
‫وسلمِِهنىِأنِيقرأِأحدِناِالقرآنِِوهوِجِنِب»‪.‬‬
‫رواه الدارقطني (‪ ،)430‬والبيهقي يف «اخلالفيات» (‪ ،)314‬وقال الدارقطني‪:‬‬
‫«إسناده صالح» ونقل العيني عن ابن عبد الرب أنه قال‪« :‬رويناه من وجوه صحاح»‪.‬‬
‫وروى ابن أيب شيبة (‪ )1104‬عن عمر ريض اهلل عنه أنه قال‪« :‬الِتقرأِاحلائضِ‬
‫القرآن»‪ ،‬وانظر «اخلالفيات» للبيهقي (‪ 315‬ـ ‪ .)316‬وقال العالمة العيني رمحه‬
‫اهلل‪« :‬وقد وردت أحاديث كثرية بمنع قراءة القرآن للجنب واحلائض»‪« .‬عمدة‬
‫القاري» ‪.261 :3‬‬
‫وقال ابن عبد الرب يف «التمهيد»‪« :‬وقد شذ داود عن اجلامعة‪ ،‬بإجازة قراءة القرآن‬
‫للجنب»‪.‬‬
‫‪Sayyidunā ‘Abdullāh ibn Rawāḥah (raḍiyallāhu ‘anhu) says‬‬
‫‪that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) stopped us from‬‬
‫‪reciting Qurān in the state of Janābah (when needing a farḍ‬‬
‫‪bath).15‬‬
‫••••‬
‫‪15‬‬ ‫‪Dāraquṭnī, ḥadīth: 430 and Bayhaqī in Al-Khilafiyyāt, ḥadīth:‬‬

‫‪341. Imām Dāraquṭnī declared the chain suitable (Ṣāliḥ), and Ibn‬‬
‫‪‘Abdil Bar declared it authentic.‬‬
‫‪22‬‬
Sayyidunā ‘Umar (raḍiyallāhu ‘anhu) said: “A woman in the
state of Ḥayḍ should not recite the Quran.”16
••••
‘Allāmah ‘Aynī (raḥimahullāh) states that there are many
Ḥadīths that prohibit one in Janābah or in Ḥayḍ from
reciting the Qurān.17
Ḥāfiẓ Ibn ‘Abdil Bar (raḥimahullāh) mentions that the view

of allowing the recital of the Qurān in such a state is
isolated and against the mainstream view.18
   
16 Muṣannaf Ibn Abī Shaybah, ḥadīth: 1104 and Bayhaqī in Al-

Khilafiyyāt, ḥadīth: 315-316, with a reliable chain.
17 ‘Umdatul Qārī 3:261.
18 Tamhīd.
23
‫‪RESPECT FOR THE QURĀN‬‬
‫عن ابن أيب مليكة [قال]‪..«ِ :‬وكانِعكرمةِبنِأيبِجهلِيأخذِاملصحف‪ِ،‬‬

‫فيضعهِعىلِوجههِويقول‪ِ:‬كالمِِريبِِكالمِريبِ»‪ِِ.‬‬
‫رواه الطرباين يف «املعجم الكبري» (‪ ،17 )1017‬وقال اهليثمي‪« :‬رواه الطرباين‬
‫مرسال‪ ،‬ورجاله رجال الصحيح»‪« .‬جممع الزوائد» ‪.385 :9‬‬
‫‪Ibn Abī Mulaykah (raḥimahullāh) says that Sayyidunā‬‬

‫‪‘Ikrimah (raḍiyallāhu ‘anhu) would pick up the Qurān and‬‬
‫‪would place it on his forehead saying: “[This is] the speech‬‬
‫‪of my Rabb, [this is] the speech of my Rabb.”19‬‬
‫••••‬
‫وقال ابن تيمية‪«ِ:‬فأمِاِإذاِاعتادِِالنِاسِِقيامِِبعضهمِلبعض‪ِ،‬فقدِيقال‪ِ:‬لوِتركواِالقيامِ‬
‫للمصحفِمع ِهذهِالعادةِملِيكونواِحمسننيِيفِذلك‪ِ ،‬والِحممودين‪ِ ،‬بلِهمِإىلِالذِمِِ‬
‫أقرب‪ِ ،‬حيثِيقومِبعضهمِلبعضِوالِيقومون ِللمصحفِالذيِهوِأحقِ ِللقيام‪ِ،‬‬
‫ا‬
‫ِالقرآنِإالِ‬ ‫حيثِجيبِمنِاحتامهِوتعظيمهِماِالِجيبِلغريه‪ِ ،‬حتِىِيِنهىِأنِيمسِ‬
‫طاهرِ‪ِ...‬وقدِذكرِمنِذكرِمنِالفقهاءِالكبارِقيامِ ِالنِاسِللمصحفِذكرِمقرِرِ ِلهِ‬
‫غريِمِنكِرِله»‪ِِ.‬‬
‫‪19‬‬ ‫‪Al Mu’jamul Kabīr, vol.17 ḥadīth: 1017 as mursal narration.‬‬

‫‪Allāmah Haythamī (raḥimahullāh) has classified the narrators as‬‬
‫‪reliable. Majma’uz Zawāid, 9:385.‬‬
‫‪24‬‬
.66 :23 ‫«جمموع الفتاوى» البن تيمية‬
Allāmah Ibn Taymiyyah (raḥimahullāh) writes: “If people

are in the habit of standing up in respect of one another,
then their not standing up in respect for the Qurān inspite
of being in the habit of standing up for one another, would
not just render them unworthy of praise but would be more
likely to render them liable of dispraise and rebuke. The
reason being that they stand up in respect of one another,
yet they do not stand up in respect of the Noble Qurān,
which rightly deserves more respect and honour than
anything else so much so that only those who are in a state
of wuḍū are permitted to touch it.” ‘Allāmah ibn Taymiyyah
(raḥimahullāh) further mentions that many of the senior
Fuqahā (jurists) have permitted standing up for the Qurān
and have not discouraged it.20
••••
Note: It is rather sad that, a Muslim of today needs to be
convinced of showing respect to the word of his Rabb, the
Rabb of the worlds!! 21
••••
Imām Abū Dāwūd (raḥimahullāh) has recorded a narration

in his Kitābul Marāsīl wherein Rasūlullah (ṣallallāhu ‘alayhi
20 Majmū’ul Fatāwā, 23:66.

21 See an eye-watering incident on www.Al-Miftah.com
25
wasallam) cursed the person who left a piece of paper with
the words: Bismillāhir Raḥmānir Raḥīm on the floor.22
   
22 Al Marāsīl, ḥadīth: 499. Also see Shaykh Muḥammad

‘Awwāmah’s (ḥafiẓahullāh) addendum to Musnad ‘Umar ibn
‘Abdil ‘Azīz, ḥadīth: 21-22.
26
INCREASE IN THE REWARD OF ṢALĀH
PERFORMED AFTER USING A MISWĀK
ِ‫ِ«صالةِِبسواكِِخريِِمِنِسبعنيِصالةِِبغري‬:‫قال النبي صىل اهلل عليه وسلم‬

ِ.»‫سِواك‬
‫ وأم‬،‫ وابن عمر‬،‫ وجابر‬،‫ وأنس‬،‫ وابن عباس‬،‫نقله السخاوى من رواية عائشة‬
‫ «املقاصد‬.»‫ «وبعضها يعتضد ببعض‬:‫ وقال‬،‫الدرداء وغريهم ريض اهلل عنهم‬
.168:1 »‫ «الرتغيب‬.‫ وابن عباس‬،‫ وحسن املنذري رواية جابر‬،263:‫احلسنة» ص‬
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “Ṣalāh
performed after the usage of miswāk is seventy times better
than Ṣalāh performed without miswāk.”
••••
‘Allāmah Sakhāwī (raḥimahullāh) has quoted this Ḥadīth
from Sayyidatunā ‘Āishāh, Sayyidunā ibn ‘Abbās, Sayyidunā
Anas, Sayyidunā Jābir, Sayyidunā Ibn ‘Umar, Sayyidatunā
Ummud Dardā (raḍiyallāhu ‘anhum) and others. He has
mentioned that these narrations lend strength to one
another.23
   
23 Al Maqāṣidul Ḥasanah p.263, 'Allāmah Mundhirī

(raḥimahullāh) classified the narrations of Sayyidunā Jābir
(raḍiyallāhu 'anhu) and Sayyidunā Ibn Abbās (raḍiyallāhu
'anhumā) as sound (Ḥasan). Targhīb, 1:168.
27
MASAḤ OF THE NAPE 24
ٍ
ِ‫ «حرضتِِرسولِاهللِصىلِاهللِعليه‬:‫حجر ريض اهلل عنه قال‬ ‫عن وائل بن‬
ِِ‫ومِسِحِِرقبتِهِوباطِن‬...‫ِفأكِفِأِِعىلِيمينه‬،ِ‫ِوقدِأِتِِباناءِِفيهِماء‬:‫وسلم‬
.»‫الخ‬...ِ‫الرأس‬
ِ‫حليتِهِبِفِضِلِِماءِِ ا‬
‫ وقال احلافظ‬.»‫ والبزار يف «مسنده‬،)118(22 »‫رواه الطربانى يف «املعجم الكبري‬
‫ وقال اإلمام ابن أمري‬.75 :2 »‫ انظر «تنزيه الرشيعة‬.»‫ «بسند ال بأس به‬:‫العراقى‬
.74 :‫ «التنكيت واإلفادة» البن مهات ص‬.»‫ «ال ينـزل عن درجة احلسن‬:‫احلاج‬
Sayyidunā Wāil ibn Ḥujr (raḍiyallāhu ‘anhu) says: “I was
once in the presence of Rasūllullāh (ṣallallāhu ‘alayhi
wasallam) when he was given a utensil which had water. He
then poured some water on his right hand…. thereafter he
wiped his nape and the inner part of his beard with the left-
over water that he used on his head (i.e. after masaḥ of the
head).”25
24 ‘Allāmah ‘Abdul Ḥay Laknawī (raḥimahullāh) has a unique

article on this issue titled: Tuḥfatuṭ Ṭalabah fī taḥqīqi mas-ḥir
Raqabah.
25 Ṭabarānī in Al Kabīr, 118 vol. ḥadīth: 22 & Bazzār in his
Musnad. Ḥāfiẓ ‘Irāqī (raḥimahullāh) states that there is no

problem with the chain of this Ḥadīth i.e. it is sound (Ḥasan).
Tanzīhush Sharī'ah, 2:75. ‘Allāmah Ibn Amīr Al Ḥāj
28
MASAḤ ON NYLON/COTTON SOCKS
According to the great Scholars of the past such as Imāms:

‘Abdur Raḥmān ibn Mahdī, Sufyān Thawrī, Aḥmad ibn
Ḥambal, Yaḥyā ibn Ma’īn, ‘Alī ibn Madīnī, Bayhaqī, Nasāī,
Muslim and ‘Allāmah Nawawī (raḥimahumullāh) the
narration which is used to substantiate the permissibility of
making masaḥ on thin socks does not reach that level of
authenticity by which such a law may be derived.26
Allāmah Yūsuf Al-Binnorī (raḥimahullāh) writes in

Ma’ārifus Sunan:
.‫وكذلكِاتِفقِواِعىلِعدمِجوازهِعىلِالرِقيقِنيِيشفِان‬
“The Scholars unanimously agree that it is not permissible

to make masaḥ on thin socks.”27
Raqīq (thin) is used as opposed to thakhīn (thick). If the

sock does not tear by walking a distance of one farsakh
(raḥimahullāh) has also said the same concerning a similar

narration. See: At Tankīt wal Ifādah p.74.
26 Ma’ārifus Sunan, 1:349.
29
(approx. 5.5km)28, it will be classified as ‘thick’ and if it does
tear it will be regarded as a ‘thin’ sock. Hence masaḥ will
not be permissible on it.29
Even the ghayr muqallid30 Scholar, Mubārakpūrī has

admitted to this fact. The follwing texts are from his
commentry on Tirmidhī, Tuḥfatul-Aḥwadhī:
ِ‫واحلاصلِ ِأنِه ِليس ِيف ِباب ِاملسحِ ِعىل ِاجلوربني ِحديثِ ِمرفوعِ ِصحيحِ ِخالِ ِعن‬
ِِ.‫ِواهللِتعاىلِأعلم‬،‫ِهذاِماِعندي‬،‫الكالم‬
.281 :۱ »‫«حتفة األحوذي‬
“In conclusion, there is no Ṣaḥīḥ Marfū’ (authentically
recorded) Ḥadīth in regard to making masaḥ on non-leather
socks which is void of discreditation. This is my opinion,
and Allāh Ta’ālā knows best.”31
He further states:
28 Refer to footnotes of Shaykh Muḥammad ‘Awwāmah

(ḥafiẓahullāh) on Muṣannaf Ibn Abī Shaybah, hadith: 5114.
30 A ghayr muqallid is one who rejects the following of a

madhab, like the salafīs.
31 Tuḥfatul Aḥwadhī, 1:281.
30
ِ‫ ِفالِشكِ ِيفِأنِ ِاجلوربنيِالرِقيقني‬،‫ولوِسِلِمِ ِأنِهِالِيظهرِالفرقِ ِبينهامِوبنيِاخلفِني‬
ِ‫ ِفال ِوجه‬،ِ‫ ِألنِ ِاجلورب ِليس ِمن ِأفراد ِاخلِف‬،‫ليسا ِداخلني ِحتت ِأحاديثِ ِاخلفِني‬
ِِ.‫ِوالِيِتِكِظاهرِِالقرآنِبمجرِدِالقياسِالبتة‬،‫جلوازِاملسحِعليهامِإالِجمرِدِالقياس‬
ِ.۲۸5 :۱ »‫«حتفة األحوذي‬
“If (for arguments sake) we accept that there is no

difference between leather and non-leather socks, then still
there is no doubt that thin non-leather socks don’t fall
under the Ḥadīths in regards to making masaḥ on leather
socks. This is because khuffayn doesn’t comprise of non-
leather socks. Hence, there is no evidence for making masaḥ
on non-leather except analogy. The apparent meaning of
the Qurān will not be abandoned due to analogical
deduction.”32
   
32 Tuḥfatul Aḥwadhī, 1:285.
31
‫‪BLEEDING NULLIFYS THE WUḌŪ‬‬
‫عن عائشة ريض اهلل عنها‪ ،‬قالت‪ :‬جاءت فاطمة بنت أيب حبيش إىل النبي‬
‫صىل اهلل عليه وسلم فقالت‪ :‬يا رسول اهلل إين امرأة أستحاض فال أطهر‬
‫أفأدع الصالة؟ فقال رسول اهلل صىل اهلل عليه وسلم‪« :‬ال‪ِ،‬إنامِذلكِ‬
‫عِرِقِ‪ِ،‬وليسِبحيض‪ِ،‬فإذاِأقبلتِِحيضتِكِِفدعيِالصالة‪ِ،‬وإذاِأدبرتِ‬
‫فاغسيلِعنكِِالدمِثمِصيل» ‪ -‬قال‪ :‬وقال أيب‪« - :‬ثمِتوضئيِلكلِصالة‪ِ،‬‬
‫حتىِجييءِذلكِالوقت»‪.‬‬
‫رواه البخاري (‪ ،)228‬ومسلم (‪ .)751‬قال اإلمام أبو بكر اجلصاص رمحه اهلل‪:‬‬
‫«فعلل دم االستحاضة يف إجيابه الوضوء به‪ ،‬لكونه دم عرق‪ ،‬فاقتىض إجياب الوضوء‬
‫ٍ‬
‫خارج إىل موضع يلحقه حكم التطهري»‪« .‬رشح خمترص الطحاوي» ‪:1‬‬ ‫بكل دم عرق‬
‫‪.368‬‬
‫‪Sayyidatunā ‘Āishah (raḍiyallāhu ‘anhā) reported that‬‬

‫)‪Sayyidatunā Fātimah bint Abī Hubaysh (raḍiyallāhu ‘anhā‬‬
‫‪complained to Rasūlullāh (ṣallallāhu ‘alayhi wasallam) about‬‬
‫‪her continuous menstrual bleeding.‬‬
‫‪Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “Nay! That is‬‬
‫‪[not ḥayḍ, it is blood oozing from] a vein..” for this‬‬
‫‪32‬‬
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) instructed her to
repeat her wuḍū for every Ṣalāh.33
••••
Imām Abū Bakr Jaṣṣāṣ (raḥimahullāh) has explained that
the reason Rasūlullāh (ṣallallāhu ‘alayhi wasallam) gave her
for having to repeat the wuḍū was the oozing of blood from
the vein. Hence every such occurrence [i.e. whenever blood
ozzes from a vein, it] will nullify the wuḍū.
   
33 Ṣaḥīḥ Bukhārī, ḥadīth: 228 & Ṣaḥīḥ Muslim, ḥadīth: 751.

Refer to Shaykh Muḥammad ‘Awwāmah’s (ḥafiẓahullāh)
footnotes on Musnad ‘Umar ibn ‘Abdil ‘Azīz, ḥadīth: 5 & 40, for
a discussion another famous narration on this topic.
33
‫‪THE COMPLETE DU'Ā THAT IS RECITED‬‬
‫‪AFTER ADHĀN‬‬
‫عن جابر بن عبد اهلل ريض اهلل عنهام أن رسول اهلل صىل اهلل عليه وسلم‬
‫قال‪«ِ:‬منِقالِحنيِيسمعِالنداء‪ِ:‬اللهمِربِهذهِالدعوةِالتامة‪ِ،‬والصالةِ‬
‫القائمةِآتِحممداِالوسيلةِوالفضيلة‪ِ،‬وابعثهِمقاماِحمموداِالذيِوعدته‪ِ،‬‬
‫حلتِلهِشفاعتيِيومِالقيامة»‪ِ.‬‬
‫رواه البخاري (‪ ،)4719 ،614‬ورواه البيهقي يف «السنن الكربى» (‪ )1954‬من‬
‫طريق شيخ البخاري بنفس اإلسناد‪ ،‬مع الزيادة املشهورة‪« :‬إنِكِِالِِتِلِفِِاملِيعِاد»‪،‬‬
‫وهذا لفظه‪..« :‬عن جابر بن عبد اهلل‪ ،‬قال‪ :‬قال رسول اهلل صىل اهلل عليه وسلم‪«ِ:‬منِ‬
‫قالِحنيِيسمعِالنداء‪ِ:‬اللهمِِإينِأسألكِبِحِقِِهذهِالدعوةِالتامة‪ِ،‬والصالةِالقائمةِ‬
‫آتِحممداِالوسيلةِوالفضيلة‪ِ،‬وابعثهِاملِقامِاملِحمودِالذيِوعدتهِ‪ِ،‬إ اِنكِِالِِتِلِفِِ‬
‫املِيعِاد‪ِ،‬إالِحلِتِِلهِشفاعتي»‪.‬‬
‫‪Sayyidunā Jābir (raḍiyallāhu ‘anhu) reports that Rasūlullāh‬‬

‫‪(ṣallallāhu ‘alayhi wasallam) said: “My intercession on the‬‬
‫‪day of Qiyāmah will be guaranteed for whoever recites the‬‬
‫‪following after hearing the adhān”:34‬‬
‫‪34‬‬ ‫‪Ṣaḥīḥ Bukhārī, ḥadīth: 614, 4719 & Bayhaqī in As Sunanul‬‬

‫‪Kubrā, ḥadīth: 1954.‬‬
‫‪34‬‬
ِ‫ِوالصالةِالقائمةِآتِحممداِالوسيلة‬،‫«اللهمِربِهذهِالدعوةِالتامة‬
»‫ِإ اِنكِِالِِتِلِفِِاملِيعِاد‬،ِ‫ِوابعثهِمقاماِحمموداِالذيِوعدته‬،ِ‫والفضيلة‬
ِ• • • •
The popuar wording which has the last part:
»‫«إنِكِِالِِتِلِفِِاملِيعِاد‬
appears in the version of Bayhaqī, with the same chain as
appears in Ṣaḥīḥ Bukhārī. Therefore, it is considered an
acceptable addition.
   
35
RAISING THE HANDS TILL THE
EARLOBES WHEN SAYING TAKBĪRATUT
TAḤRĪM
ِ‫ِ«أنِهِأِبِصِِالنِبيِِصىلِاهللِعليهِوسلِم‬:‫عن وائل بن حجر ريض اهلل عنه‬

ِ‫ِوحاذىِبإهباميه‬،‫ِرفِعِِيديهِحتِىِكانتاِبحيالِمنكبيه‬:‫حنيِقامِإىلِالصِالة‬
ِ.»ِ‫أذنيهِثمِِكّب‬
.)725( ‫رواه أبو داود‬
Sayyidunā Wāil ibn Ḥujr (raḍiyallāhu ‘anhu) reported that
he saw Rasūlullāh (ṣallallāhu ‘alayhi wasallam) when
commencing his Ṣalāh, raising his hands until his palms
were in line with his shoulders and his thumbs in line with
his ear lobes. He then said:35 ‫اهللِأكّب‬
••••
ِ‫ِ«أنِِرسولِاهللِصىلِاهللِعليه‬:‫وعن مالك بن احلويرث ريض اهلل عنه‬
ِ‫ِ«حتى‬:‫وسلمِكانِإذاِكّبِِرفعِيديهِحتىِحياذِيِِهبامِأِذِنيه» وىف رواية‬
ِ.»‫حياذيِهبامِفِروعِِأذنيه‬
35 Abū Dāwūd, ḥadīth: 725. This narration is more descriptive.

The narration of Ṣaḥīḥ Muslim that follows supports it too.
36
.)864( ‫رواه مسلم‬
Sayyidunā Mālik ibnul Ḥuwayrith (raḍiyallāhu ‘anhu) says:
“When Rasūlullāh (ṣallallāhu ‘alayhi wasallam) would say
the takbīr, he would raise his hands till they were in line
with his ear lobes.”36
   
36 Ṣaḥīḥ Muslim, ḥadīth: 864.
37
THE WORDS OF THE THANĀ
(DU’Ā AFTER TAKBĪRATUT TAḤRĪM)
ِ‫ِ«كانِرسولِاهللِصىلِاهللِعليهِوسلمِإذا‬:‫عن عائشة ريض اهلل عنها قالت‬

ِ‫ِسِبِحانكِاللِهمِوبِحمدِكِوتبارِكِِاسمِكِوتعاىلِجدِك‬:‫افِتِتِحِِالصِالةِِقال‬
ِ.»‫والِإلهِِغريِك‬
،»‫ «صحيح اإلسناد‬:‫ وقال‬،235 :1 »‫ واحلاكم يف «املستدرك‬،)243( ‫رواه الرتمذي‬
ِ .‫ووافقه الذهبي‬
Sayyidatuna ‘Āishah (raḍiyallāhu ‘anhā) reports that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) used to recite the
following du’ā at the beginning of his Ṣalāh:37
ِٰ
»‫كِوتعاىلِجدِكِوالِإلهِِغريِك‬ ِ‫ِِِِِ«سِبِحانكِاللِهمِوبِحمدِكِوتبارِكِِاسم‬
ِ• • • •
Recitation of this du’ā is also narrated from Sayyidunā: Abū
Bakr, Uthmān, Anas and Ibn Mas’ūd (raḍiyallāhu ‘anhum).38
37 Tirmidhī, ḥadīth: 243, Ḥākim, 1:235. Imām Ḥākim and

‘Allāmah Dhahabī have accepted it as Ṣaḥīḥ.
38 Majma’uz Zawā’id, 2:278 & Naṣbur Rāyah, 1:320.
38
HOW SHOULD THE FEET BE PLACED IN
QIYĀM (STANDING POSTURE)
ِ‫ِ«إذا‬:‫عن أيب هريرة ريض اهلل عنه أن رسول اهلل صىل اهلل عليه وسلم قال‬
ِ‫صىلِِأحدِكمِفالِيِضِعِِنعليهِعنِيمينِهِوالِعنِيسارِهِفتكونِعنِيمني‬
ِ.»‫ِوليضعِهامِبنيِرجليه‬،ِ‫ِإالِأنِالِيكونِعنِيسارهِأحد‬،‫غريه‬
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) narrates that
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “When one
stands up to perform Ṣalāh (in jamā’ah) he should neither
place his shoes on his right nor on his left, otherwise it will
be on the right of someone else. If, however there is no one
to his left, he may place his shoes there. Otherwise, he
should place it between his feet.”39
••••
This Ḥadīth clearly indicates that between one Muṣallī and
the next there is usually supposed to be a gap. If a person’s
toes were to touch that of the next person, the question of
placing one’s shoes on one’s side would not arise.
••••
39 Abū Dāwūd, ḥadīth: 654.
39
A response to their claim
The salafīs generally quote the Ḥadīth which states that the
Ṣaḥābah would join their ankles to each other when
straightening the rows.
As a response to that, in I’lā’us Sunan the following is
mentioned:
ِ‫ والِخيفىِأنِِىفِإلزاقِِاألقدامِِمع‬...ِ‫املرادِبذلكِاملبالغةِيفِتعديلِالصِفِِوسدِِخِلِلِه‬
ِ‫ ِالِسيِامِمع ِإبقاءِهاِكذلك‬،‫إِلزاقِاملناكبِباملناكبِوالرِكِبِبالرِكب ِمش اقةِ ِعظيمة‬
ِ‫ِعىلِأنِِإلزاقِِتلكِاألعضاء‬.‫ص‬
ِ ‫ِواحلِرِجِِمدفوعِِبالنِ ا‬،ِ‫الصالةِكامِهوِمشاهِد‬
‫إىلِآخرِِ ا‬
ِ‫ ِجعِلِ ِبعضها‬:‫ ِفاملرادِمنه‬،‫ ِإذاِكانِاملصلِونِخمتلِفِيِالقامة‬،‫بأمجعهاِحقيقةِ ِغريِ ِممكن‬
.‫ىفِحماذاةِِبعض‬
.360 :4 »‫«إعالء السنن‬
The crux of the above texts of I’lāus Sunan40 is as follows:

The Ḥadīth, “I saw one of the Ṣaḥābah joining his ankle
with the ankle of the Muṣallī next to him” refers to keeping
the ankles in line with one another, and it does not refer to
the joining or touching of the ankles. The proof of this is
that the very same Ḥadīth states that their (Ṣaḥābah’s)
knees were also joined to the knees of the person next to
them, which is physically difficult and far-fetched. Thus
‘joining’ refers to keeping the saff (row) straight by keeping
the ankles in a straight line. ‘Allāmah Ẓafar Aḥmad
40 I’lāus Sunan, 4:360.
40
(raḥimahullāh) then quotes the version of Ma’mar who said
that Sayyidunā Anas (raḍiyallāhu ‘anhu) told his student:
“And if I had to do so today, you would flee like restless
mules.” i.e. that this practise was later abandoned by the
Ṣaḥābah. Which proves that, had it been as important as
some people portray it, the Ṣaḥābah would have never
shunned it...!” (end of quote).
Furthermore, the practice of keeping the toes, attached to
the next person’s is not substantiated by any Ḥadīth. 41
   
41 This is in reference to the contemporary trend of attaching the

toes, whilst the Ḥadīth that they quote mentions the ankles!
41
PLACING OF THE HANDS BELOW THE
NAVEL IN QIYĀM (STANDING
POSTURE)42
ِ‫ ِ«رأيتِالنِبيِ ِصىل ِاهللِعليهِوسلم‬:‫عن وائل بن حجر ريض اهلل عنه قال‬

ِ.»‫وضعِيمينِهِعىلِشاملِهِيفِالصِالةِحتتِِالّسِة‬
‫ قال العالمة قاسم بن قطلوبغا يف‬،)3959( »‫رواه ابن أبى شيبه يف «املصنف‬
:90 :‫ ويف «آثار السنن» ص‬،»‫ «وهذا إسناد جيد‬:157 :1 »‫«التعريف واإلخبار‬
‫ وانظر تعليق الشيخ حممد عوامة حفظه اهلل عىل «املصنف» البن‬.»‫«وإسناده صحيح‬
.‫أيب شيبة‬
Sayyidunā Wāil (raḍiyallāhu ‘anhu) says: “I saw Rasūlullāh

(ṣallallāhu ‘alayhi wasallam) placing his right hand over his
left hand, below his navel.”43
42 ‘Allāmah Muḥammad Hāshim Sindī (raḥimahullāh) has several

articles on this issue, the first of them is titled: Dirhamuṣ ṣurrah
fī waḍ’il yadayni taḥtas surrah.
43 Muṣannaf Ibn Abī Shaybah, ḥadīth: 3959. The chain of
narrators is authentic – Āthārus Sunan, p.90. ‘Allāmah Qāsim

ibn Quṭlūbughā has graded the chain as good. At-Ta’rīf wal
Ikhbār, 1:157. Also refer to footnotes of Shaykh Muḥammad
42
‫••••‬
‫وعن أيب جحيفة ريض اهلل عنه أن عليا ريض اهلل عنه قال‪«ِ:‬مِنِِالسِنِةِ‬
‫وضعِِالكِفِِعىلِالكفِِيفِالصِالةِحتتِِالّسِة»‪ِ.‬‬
‫رواه ابن أيب شيبة يف «املصنّف» (‪ ،)3966‬وأمحد‪ ،‬وأبو داود كام يف نسخة ابن‬
‫عيل‬
‫األعرايب وابن داسة‪ .‬انظر «نصب الراية» ‪ .314 :1‬وزياد ابن زيد يف حديث ّ‬
‫ريض اهلل عنه ال يعرف‪ ،‬لكن تابعه النعامن بن سعيد عند «الدار قطني» ‪،286 :1‬‬
‫عيل ريض اهلل عنه‪ :‬الضياء ىف «املختارة»ِ(‪ ،)772-771‬وانظر‬
‫وقد صحح حديث ّ‬
‫تعليق الشيخ حممد عوامة حفظه اهلل عىل «املصنف» البن أيب شيبة‪.‬‬
‫‪Sayyidunā Abū Juḥayfah (raḍiyallāhu ‘anhu) narrates that‬‬

‫‪Sayyidunā ‘Alī (raḍiyallāhu ‘anhu) said: “It is from the‬‬
‫‪Sunnah to place one palm over the other palm below the‬‬
‫‪navel during Ṣalāh.”44‬‬
‫‪   ‬‬
‫‪‘Awwāmah (ḥafiẓahullāh) on: Muṣannaf Ibn Abī Shaybah,‬‬

‫‪ḥadīth: 3959.‬‬
‫‪44 Muṣannaf Ibn Abī Shaybah, ḥadīth: 3966. Imām Ḍiyāuddīn Al‬‬
‫‪Maqdisī has classified it as Ṣaḥīḥ. Al Mukhtārah, ḥadīth: 771-‬‬

‫‪772.‬‬
‫‪43‬‬
TO RECITE BISMILLĀH SILENTLY IN
ṢALĀH
ِ‫ِوأبا‬،‫ِ«أنِِالنبيِصىلِاهللِعليهِوسلم‬:‫عن أنس بن مالك ريض اهلل عنه‬

ِ‫ِ﴿احلِمدِهللِرب‬:‫واِيفتتحونِالصالةِبـ‬
‫ا‬ ‫ِوعمرِِريضِاهللِعنهامِكان‬،ِ‫بكر‬
ِِ.»﴾ِ‫ال ٰعلمني‬
ِ .)743( ‫رواه البخاري‬
Sayyidunā Anas (raḍiyallāhu ‘anhu) reports that Rasūlullāh

(ṣallallāhu ‘alayhi wasallam), Sayyidunā Abū Bakr
(raḍiyallāhu ‘anhu) and Sayyidunā ‘Umar (raḍiyallāhu ‘anhu)
would commence Ṣalāh with the recitation of:
45
﴾ِ‫﴿احلِمدِهللِربِال ٰعلمني‬
••••
This Ḥadīth clearly indicates that all three personalities
would recite Bismillāh silently.
   
45 Ṣaḥīḥ Bukhāri, ḥadīth: 743.
44
TO REMAIN SILENT WHILST THE IMĀM
IS RECITING QURĀN IN ṢALĀH 46
ِ:‫ قال رسول اهلل صىل اهلل عليه وسلم‬:‫عن أبى هريرة ريض اهلل عنه قال‬
ِ.»‫ِوإذاِقرأِِفأِنِصِتوا‬،‫ِفإذاِكّبِِفكّبِوا‬،‫«إنِامِجِعِلِِاإلمامِِلِيِؤِتِمِِبه‬
‫ «وإذا قرأ‬:‫) الزيادة‬955( ‫ وروى مسلم‬.‫ والرتمذي‬،‫رواه اجلامعة إال البخاري‬
ِ.»‫ «هو عندي صحيح‬:‫فأنصتوا» وقال‬
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “The Imām is
appointed so that he is followed. Therefore, when he says
‫اهلل ِأكّب‬, you should (also) say ‫ اهلل ِأكّب‬and when he reads you
should remain silent.”47
••••
‫ عن النبي صىل اهلل عليه وسلم أنه‬،‫وعن جابر بن عبد اهلل ريض اهلل عنهام‬
ِ.»ِ‫ِ«مِنِِصىلِِخلِفِِاإلمامِفإنِِقراءةِِاإلمامِِلهِقراءة‬:‫قال‬
46 ‘Allāmah Kashmīrī (raḥimahullāh) has a dedicated book on

this topic titled: Faṣlul khiṭāb fī mas-alati Ummil Kitāb.
45
.‫ وأمحد بن منيع يف «مسنده» وغريمها‬،99‫و‬98 :‫رواه اإلمام حممد يف «املوطأ» ص‬
‫ وقال العالمة ابن‬.)756( 12 :6 »‫ «عمدة القاري‬.»‫ «طريق صحيح‬:‫قال العيني‬
.338 :1 »‫ «فتح القدير‬.»‫ «وإسناد حديث جابر صحيح عىل رشط مسلم‬:‫اهلامم‬
‫ وينظر تعليق الشيخ‬.444 ‫ ـ‬433 :1 »‫وكذا قال البوصريي يف «خمترص اإلحتاف‬
ِ.)1409 ‫ ـ‬1408( »‫حممد عوامة حفظه اهلل عىل «نصب الراية‬
Sayyidunā Jābīr ibn ‘Abdillāh (raḍiyallāhu ‘anhumā) narrates

that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “That
person who performs Ṣalāh behind an Imām the Qirāt of
the Imām is [considered] Qirāt on his behalf”.48
   
48 Muwaṭṭa Imām Muḥammad, p.98-99 & others. Imām ‘Aiynī

in his commentry of Bukhārī, 3:86 has said that the chain is
authentic. ‘Allāmah Ibn Humām and Ḥāfiẓ Buṣīrī
(raḥimahumallāh) have classified this Ḥadīth as authentic
according to the standard of Imām Muslim. Fatḥul Qadīr, 1:338
& Mukhtaṣarul Itḥāf, 1:433-444.
46
SAYING ĀMĪN SOFTLY AFTER SŪRAH
FĀTIḤAH
ِ‫ ِ«أِنِهِصىل ِمع ِرسولِ ِاهلل ِصىل ِاهللِعليه‬:‫عن وائل بن حج ٍر ريض اهلل عنه‬
ِ‫ِآمنيِوأخفى‬:‫ِ﴿غريِاملِغضوبِعِليهمِوالِالضالنيِ﴾ِقال‬:‫وسلمِفلامِبلغ‬
ِِ.»‫هباِصوتِه‬
،»‫ «صحيح عىل رشط الشيخني‬:‫ وقال‬232 :2 ‫ واحلاكم‬،)18874( ‫رواه أمحد‬
.‫ووافقه الذهبي‬
Sayyidunā Wāil (raḍiyallāhu ‘anhu) reports that he

performed Ṣalāh with Rasūlullāh (ṣallallāhu ‘alayhi
wasallam). When he (Rasūlullāh -ṣallallāhu ‘alayhi
wasallam-) reached
﴾ِ‫﴿غريِاملِغضوبِعليهمِوالِالضالني‬
he said Āmīn and lowered his voice while saying it (i.e. he

said it softly).49
••••
49 Musnad Aḥmad, ḥadīth: 18874 & Ḥākim, 2:232. Imām
Ḥākim declared this Ḥadīth as Ṣaḥīḥ according to the standards
of Imāms Bukhārī and Muslim. ‘Allāmah Dhahabī has agreed
with him.
47
ِ‫ِوابنِِمسعودِِالِجيِهِرانِببسمِاهللِالرِمحن‬،‫كانِعيل‬
ِ‫ي‬ «ِ:‫وعن أيب وائل قال‬
ِِ.»‫ِوالِبآمني‬،ِ‫ِوالِبالتِعِوِذ‬،‫الرِحيم‬
.)9304( »‫رواه الطرباين يف «املعجم الكبري‬
Abū Wā’il (raḍiyallāhu ‘anhu) said that Sayyidunā ‘Alī

(raḍiyallāhu ‘anhu) and Sayyidunā Ibn Mas’ud (raḍiyallāhu
‘anhu) would not raise their voices when reciting:
»ِ‫«بسمِاهللِِالرمحنِالرحيم‬
nor when reciting:
»‫«أعوذِباهللِمنِالشيطانِالرجيم‬
and nor when saying:50 »ِ‫«آمني‬
••••
The credibility of the first Ḥadīth quoted above gains
further support from the routine of the Ṣaḥābah. This also
proves the continuity of this practice.
   
50 Al Mu’jamul Kabīr of Imām Ṭabarānī, ḥadīth: 9304.
48
RAISING OF THE HANDS (RAF’UL
YADAYN) ONLY AT THE BEGINNING OF
THE ṢALĀH 51
ٍ
ِ‫ِ«أالِأخّبكمِبصالةِرسولِاهلل‬:‫مسعود ريض اهلل عنه قال‬ ‫عن عبد اهلل بن‬
ِ.»ِ‫مرةِِث اِمِملِيِعِد‬
‫ِفقامِفرفعِيديهِأوِلِِ ا‬:‫صىلِاهللِعليهِوسلم؟ِقال‬
»‫ والنسائي يف «السنن الصغرى‬،»‫ «حديث حسن‬:‫) وقال‬257( ‫رواه الرتمذي‬
.» ‫ «احلديث إسناده صحيح‬:133 :‫ قال يف «آثار السنن» ص‬.‫) واللفظ له‬1527(
Sayyidunā ‘Abdullāh ibn Mas’ūd (raḍiyallāhu ‘anhu) said:

“Should I not inform you of the Ṣalāh of Rasūlullāh
(ṣallallāhu ‘alayhi wasallam)?” He then stood up and raised
his hands the first time (for Takbīratut Taḥrim). Thereafter
he did not repeat it. (i.e. raising of the hands)52
••••
51 ‘Allāmah Kashmīrī (raḥimahullāh) has a dedicated book on

this topic titled: Naylul Farqadayn fī mas-alati Raf’il yadayn.
52 Tirmidhī, 1:434, Nasāī, ḥadīth: 1527. Imām Tirmidhī
classified it as Ḥasan. Allāmah Nimawī (raḥimahullāh) said that

this Ḥadīth is Ṣaḥīḥ. Āthārus Sunan, p.133.
49
‫وعن ابن عمر ريض اهلل عنهام‪«ِ :‬أنِ ِالنبي ِصىل ِاهلل ِعليهِوسلم ِكان ِيرفِعِِ‬
‫يديهِإذاِافِتِتحِِالصالةِِثمِِالِيِعود»‪ِِ.‬‬
‫رواه البيهقي يف «اخلالفيات» (‪ ،)1758‬وقال العالمة مغلطاي ىف «رشح ابن ماجه»‬
‫‪« :1472 :1‬ال بأس بسنده»‪ .‬وانظر «تنسيق النظام» للشيخ فضل الرمحن األعظمى‬
‫حفظه اهلل ص‪ .33 :‬هذا مع العلم بأن البيهقي استنكر احلديث‪.‬‬
‫‪Sayyidunā Ibn ‘Umar (raḍiyallāhu ‘anhuma) says that Nabī‬‬
‫‪(ṣallallāhu ‘alayhi wasallam) used to lift his hands when‬‬
‫‪commencing Ṣalāh and would not lift them thereafter.53‬‬
‫••••‬
‫وعن األسود قال‪«ِ:‬صلِيتِِمعِعمر‪ِ،‬فلمِيرفعِِيديهِيفِيشءِمِنِِصالتهِ‬

‫إالِحنيِِافتتحِالصِالة‪ِ.‬قالِعبدِامللك‪ِ:‬ورأيتِالشِعبيِوإبراهيمِِوأباِ‬
‫إسحاقِالِيرفعونِأيدهيمِإالِِحنيِيفتتحونِالصِالة»‪ِ.‬‬
‫‪53‬‬ ‫‪Imām Bayhaqī in his book Al Khilāfiyyāt, ḥadīth: 1758.‬‬

‫‪‘Allāmah Mughlaṭāy (raḥimahullāh) said in his commentary of‬‬
‫‪Ibn Mājah that there is nothing wrong with the sanad, i.e. it is‬‬
‫‪Ḥasan.‬‬
‫‪50‬‬
‫ كذا‬،»‫ «وسنده صحيح عىل رشط مسلم‬.)2469( »‫رواه ابن أيب شيبة يف «املصنف‬
.49 :3 »‫ىف «إعالء السنن‬
Aswad (raḥimahullāh) says that I read Ṣalāh with Sayyidunā

‘Umar (raḍiyallāhu ‘anhu) and he did not lift his hands in
any part of his Ṣalāh exept when commencing (i.e.
Takbīratut Taḥrīm). ‘Abdul Mālik (one of the narrators in
the chain of this very narration) says that I saw Imāms:
Sha’bī, Ibrāhīm (Nakha’ī) and Abū Is-hāq
(raḥimahumullāh) [the three mentioned were leading
Tāb’ūn] lifting their hands only when commencing the
Ṣalāh.54
••••
This illustrates continued practice (Ta’āmul) which further
strengthens the above narrations.
   
54 Muṣannaf Ibn Abī Shaybah, ḥadīth: 2469. This narration is

Ṣaḥīḥ according to the conditions of Imām Muslim. I’lā’us
Sunan, 3:49.
51
DU’Ā TO BE RECITED IN QAWMAH
(STANDING POSTURE AFTER RUKŪ’) 55
ِ‫ِ«كان ِرسولِاهلل ِصىل ِاهللِعليه‬:‫عن عيل بن أيب طالب ريض اهلل عنه قال‬
ِِ‫ِربِناِولكِاحلمد‬،‫ِسِمِعِاهللِملنِمحِدِه‬:‫وسلمِإذاِرفعِرأسهِمنِالرِكوعِقال‬
ِِ‫مِلِءِ ِالسِمواتِ ِوِمِلِءِ ِاألرضِ ِوِمِلِءِ ِماِبِيِنِهامِوِمِلِءِ ِماِشِئِتِ ِمِنِ ِيشء‬
.»‫بعد‬
.»‫ «حديث حسن صحيح‬:‫) وقال‬266( ‫رواه الرتمذي‬
Sayyidunā ‘Alī ibn Abī Ṭālib (raḍiyallāhu ‘anhu) narrates:

“When Rasūlullāh (ṣallallāhu ‘alayhi wasallam) used to lift
his head from Rukū’, he used to say: 56
ِ‫ِرِبِناِوِلكِِاحلِمِدِِمِلِءِِالسِمواتِِوِمِلءِِاألِرِضِِومِلءِِما‬،‫اهللِملنِِمحِدِه‬
ِ ِِ‫«سِمِع‬
»‫بِيِنِهِامِوِمِلءِماِشِئِتِِمِنِِيشِءِِبِعد‬
   
55 Shaykhul Ḥadīth; Mawlānā Faḍlur Raḥmān A’ẓamī

(ḥafiẓahullāh) has written extensively on this issue. This – sadly -
is among those practices which we are as a community have
discarded.
56 Tirmidhī, ḥadīth: 266. Imām Tirmidhī has classified this
Ḥadīth as authentic (Ḥasan - Ṣaḥīḥ).
52
PLACING THE KNEES BEFORE THE
HANDS WHEN LANDING FOR SAJDAH
ِ‫ِ«رأيتِرسولِِاهللِصىلِاهللِعليه‬:‫عن وائل بن حجر ريض اهلل عنه قال‬

ِ‫ِوإذاِهنِضِِرفعِيديهِقبل‬،‫وسلمِإذاِسِجِدِِوِضِعِِرِكِبتيهِقِبِلِِيدِيه‬
ِِ.»‫رِكِبِتِيه‬
‫ وصححه ابن‬،»‫ «حسن غريب‬:‫) وقال‬268( ‫) والرتمذي‬834( ‫رواه أبو داود‬
ِ.)1912( »‫ «االحسان‬.‫حبان‬
Sayyidunā Wāil ibn Ḥujr (raḍiyallāhu ‘anhu) says: “I saw

when Rasūlullāh (ṣallallāhu ‘alayhi wasallam) would go into
sajdah, he would place his knees before his palms, and when
he would stand up, he would raise his palms before his
knees.”57
••••
Ḥāfiẓ Ibnul Qayyim (raḥimahullāh) has mentioned ten
reasons for the above being the preferred method.58
   
57 Abū Dāwūd, ḥadīth: 834 & Tirmidhī, ḥadīth: 268.

Declared sound (Ḥasan Gharīb) by Imām Tirmidhī and Ṣaḥīḥ by
Imām Ibn Ḥibbān. Al-Iḥsān, ḥadīth: 1912.
58 Zādul Ma’ād, 1:223-224.
53
DU’Ā TO BE RECITED IN JALSAH
(SITTING-POSTURE BETWEEN THE TWO

SAJDAHS) 59
ِ‫ ِ«أنِ ِالنبي ِصىل ِاهلل ِعليهِوسلم ِكانِيقول‬:‫عن ابن ع ّباس ريض اهلل عنهام‬
ِِ.»‫ِال الهِمِِاغِفِرِِيلِوِارِمحِنيِواجِّبِينِوِاهِدِينِوارِزِقِني‬:‫بنيِالسجدتني‬
‫ا‬
‫ «هذا حديث‬:‫ وقال‬،262 :1 »‫) واحلاكم يف «املستدرك‬284( ‫رواه الرتمذي‬
.‫ ووافقه الذهبى‬،»‫صحيح االسناد‬
Sayyidunā Ibn ‘Abbās (raḍiyallāhu ‘anhumā) reported that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) would read the
following du’ā between the two sajdahs: 60
ِ»‫«ال الهِمِِاغِفِرِِيلِِوِارِمحِنيِواجِّبِينِوِاهِدِينِوارِزِقِني‬
ِ
   
59 Shaykhul Ḥadīth; Mawlānā Faḍlur Raḥmān A’ẓamī

(ḥafiẓahullāh) has written extensively on this issue. This – sadly -
is among those practices which we are as a community have
discarded.
60 Tirmidhī, ḥadīth: 284, Ḥākim, 1:262. Imāms Ḥākim and
Dhahabī have graded it as Ṣaḥīḥ.
54
‫)‪STANDING UP (DIRECTLY INTO QIYĀM‬‬
‫‪AFTER SAJDAH WITHOUT SITTING‬‬
‫‪(JALSAH ISTIRĀḤAH) IN THE FIRST AND‬‬
‫‪THIRD RAK’AH‬‬
‫دي ريض اهلل عنه قال‪..« :‬فسجد ِثمِ ِكّبِ ِفقام ِوملِ‬
‫عن سهل الساع ّ‬
‫يتورِكِ‪»..‬‬
‫رواه أبو داود )‪« ، (733‬وإسناده صحيح» كام يف«آثار السنن» ص‪ .154 :‬وىف‬
‫«صحيح» البخارى (‪ )788‬ما يدل عليه‪ ،‬ففيه عن عكرمة قال‪ :‬صليت خلف شيخ‬
‫بمكة فكرب ثنتني وعرشين تكبرية‪ ،‬فقلت البن عباس ريض اهلل عنهام‪ :‬إنه أمحق‪.‬‬
‫فقال‪ :‬ثكلتك أمك! سنّة أبى القاسم ٰ‬
‫صىل اهلل عليه وسلم‪ .‬قال العالمة النيموى‪:‬‬
‫«يستفاد منه ترك جلسة االسرتاحة‪ ،‬وإال لكانت التكبريات أربعا وعرشين مرة‪ ،‬ألنه‬
‫قد ثبت أن النبى صىل اهلل عليه وسلم كان يكرب ىف كل خف ٍ‬
‫ض ورفع‪ ،‬وقيام وقعود»‪.‬‬
‫«آثار السنن» ص‪.151 :‬‬
‫‪Sayyidunā Sahl As Sā’idī (raḍiyallāhu ‘anhu) whilst relating‬‬

‫‪the Ṣalāh of Rasūlullāh (ṣallallāhu ‘alayhi wasallam) says:‬‬
‫‪“Rasūlullāh (ṣallallāhu ‘alayhi wasallam) made sajdah‬‬
‫‪55‬‬
(prostrated), then said “Allāhu Akbar” and stood up
without sitting.”61
   
61Abū Dāwūd, ḥadīth: 733. The chain of narrators is authentic.

Āthārus Sunan, p.154. There is also a narration of Sayyidunā Ibn
Abbās (raḍiyallāhu ‘anhumā) in Ṣaḥīḥ Bukhārī, ḥadīth: 788 from
which the above can be deduced. Āthārus Sunan, p.151.
56
‫‪THE WORDING OF THE AT-TAḤIYYĀT‬‬
‫عن عبد اهلل بن مسعود ريض اهلل عنه قال‪ ،‬قال رسول اهلل ٰ‬
‫صىل اهلل عليه‬
‫وس ّلم‪..«ِ :‬فإذا ِقِعِدِ ِأحدِكم ِيف ِالصِالة ِفِلِيِقِلِ‪ِ :‬التِحِيِات ِهلل ِوالصِلواتِ‬
‫والطِيِبات‪ِ،‬السِالمِعليكِأهيِاِالنِبيِِورمحةِِاهللِوبركاته‪ِ،‬السِالمِِعليناِوعىلِ‬
‫عباد ِاهلل ِالصِاحلني‪ِ ،‬أِشِهِدِ ِأن ِال ِإله ِإال ِاهلل ِوأشهد ِأنِ ِحممِدِا ِعبدِهِ‬
‫ورسوله‪ ،‬ثمِيتخريِِمنِاملسألةِماِشاء»‪ِ.‬‬
‫رواه البخاري (‪ ،)831‬ومسلم واللفظ له (‪ ،)897‬وانظر ـ لزاما ـ تعليق الشيخ‬
‫حممد عوامة حفظه اهلل عىل «املصنف» البن أيب شيبة (‪.)3003‬‬
‫‪It is reported by Sayyidunā ‘Abdullāh ibn Mas’ūd‬‬

‫‪(raḍiyallāhu ‘anhu) that Rasūlullāh (ṣallallāhu ‘alayhi‬‬
‫‪wasallam) said: “When one sits in his Ṣalāh he should‬‬
‫‪recite:62‬‬
‫«التِحِيِاتِهللِوالصِلواتِوالطِيِبات‪ِ،‬السِالمِعليكِأهيِاِالنِبيِِورمحةِِاهللِ‬
‫وبركاته‪ِ،‬السِالمِِعليناِوعىلِعبادِاهللِالصِاحلني‪ِ،‬أِشِهِدِِأنِالِإلهِإالِاهللِ‬
‫وأشهدِأنِِحممِدِاِعبدِهِورسوله»ِ‬
‫‪   ‬‬
‫‪62‬‬ ‫‪Ṣaḥīḥ Bukhārī, ḥadīth: 831. Ṣaḥīḥ Muslim, ḥadīth: 897.‬‬
‫‪57‬‬
SAYING THE SALĀM AT THE END OF
THE ṢALĀH TOGETHER WITH THE
IMĀM
ِ‫ثمِ ِسلِمِ ِـ ِأي‬..«ِ :‫عن عتبان بن مالك األنصاري ريض اهلل عنه قال‬
ِِ.»ِ‫رسولِِاهللِصىلِاهللِعليهِوِس المِـِِوسلِمِناِحنيِِسلِم‬
.)830( ‫رواه البخاري‬
Sayyidunā ‘Itbān ibn Mālik (raḍiyallāhu ‘anhu) relates that

at the end of the Ṣalāh, Rasūlullāh (ṣallallāhu ‘alayhi
wasallam) made salām and we also made salām
simultaneously with him.63
   
63 Ṣaḥīḥ Bukhāri, ḥadīth: 830. This proves the Ḥanafī practice of

not waiting until the Imām completes both the salāms.
58
RAISING THE HANDS IN DU’Ā AFTER
THE FARḌ ṢALĀH
ِ‫ِورأى‬،‫ِ«رأيتِِعبدِِاهللِبنِالزِبريِريضِاهللِعنه‬:‫عن حممد بن أيب حييى قال‬

ِِ‫ ِإن‬:‫ ِفِلامِ ِفرغِمنهاِقال‬،‫رجالِ ِرافِعِاِيديهِيِدِعِوِقِبِلِ ِأِنِ ِيِفِرِغِ ِمِنِ ِصالته‬
ِِ.»‫رسولِِاهللِصىلِاهللِعليهِوسلمِملِيكنِِيرفِعِِيِدِيهِحتِىِيِفِرِغِِمِنِِصِالته‬
‫ «جممع‬.»‫ «رجاله ثقات‬:‫ وقال اهليثمي‬،)14912( »‫رواه الطرباين يف «املعجم الكبري‬
.»‫ «رجاله ثقات‬:86 :‫ وقال السيوطى يف «فض الوعاء» ص‬،169 :10 »‫الزوائد‬
Muḥammad ibn Abī Yahyā (raḥimahullāh) says: I saw

‘Sayyidunā ‘Abdullāh ibn Zubayr (raḍiyallāhu ‘anhu) looking
at a person who was making du’ā in Ṣalāh with his hands
raised. When this person completed his Ṣalāh, ‘Sayydunā
‘Abdullāh ibn Zubayr (raḍiyallāhu ‘anhu) said to him:
“Rasūlullāh (ṣallallāhu ‘alayhi wasallam) would only lift up
his hands (in du’ā) once he had completed his Ṣalāh.” 64
••••
64 Ṭabarānī in Al Mu’jamul Kabīr. Both Ḥāfiẓ Haythamī and

Ḥāfiẓ Suyūṭī (raḥimahumallāh) classified the narrators of this
Ḥadīth as reliable (thiqāt). Majma’ūz Zawāid, ḥadīth: 10:169 &
Faḍḍul Wi’ā, p.86.
59
ِِ‫ ِ«أنِرسولِاهللِصىلِاهللِعليهِوسلمِرفِع‬:‫وعن أيب هريرة ريض اهلل عنه‬
ِ،‫ِاللِهِمِِخِلِصِِالوليدِِبنِالوليد‬:‫يدهِبعدِماِسلِمِِوهوِمستقبِلِِالقبلةِفقال‬
ِ‫ ِوضِعِفِةِ ِاملسلمني ِالذين ِال‬،‫ ِوسلِمةِ ِبن ِهشام‬،‫وعِيِاشِ ِبن ِأيب ِربيعة‬
.»‫ِمنِأيديِالكفِار‬،ِ‫يستطيعونِحِيلةِِوالِهيتدونِسبيال‬
.‫ وانظر «تفسري» ابن كثري‬98 :‫ اآلية‬،‫رواه ابن أيب حاتم يف «تفسريه» سورة النساء‬
It has been reported from Sayyidunā Abū Hurayrah

(raḍiyallāhu ‘anhu) that Rasūlullāh (ṣallallāhu ‘alayhi
wasallam) raised his hand after completing Ṣalāh whilst
facing the Qiblah and said: “O Allāh! Free Walīd ibnul
Walīd, Ayyāsh ibn Rabīy’ah and Salamah ibn Hishām and
the weak Muslims who are unable to devise a plan and do
not know what to do, (free them!) from the hands of the
Kuffār.”65
••••
Ḥāfiẓ Ibn Kathīr has quoted an incident of the Ṣaḥābah
who were in extreme danger during a particular expedition.
Their leader; Sayyidunā ‘Alā al Ḥaḍramī (raḍiyallāhu ‘anhu)
one morning exorted them to supplicate to Allāh and not
to lose hope in him. They then read the Fajr Ṣalāh, after
which the Imām, Sayyidunā ‘Alā stood on his knees and
65 Tafsīr Ibn Abī Ḥātim, Surah An Nisā, Verse: 98.
60
began to make du’ā. The entire congregation followed him
till they saw the signs of Allāh’s direct assistance.66
   
66 Al Bidāyah wan Nihāyah, 6:321.
61
WIPING THE HANDS OVER THE FACE
UPON COMPLETION OF DU’Ā
ِ‫ِ«كانِرسولِِاهللِصىلِاهللِعليهِوسلم‬:‫عن ابن عمر ريض اهلل عنهام قال‬

ِِ.»‫ِملِحيِطِهامِحتىِيِمِسِحِِهبامِوجهِه‬،ِ‫إذاِرفعِيديهِيفِالدِعاء‬
‫ حديث ابن‬:‫ «وله شواهد منها‬:‫ وقال احلافظ ابن حجر‬،)3386( ‫رواه الرتمذى‬
»‫ «بلوغ املرام‬.»‫ وجمموعها يقتيض أهنا حديث حسن‬،‫عباس عند أيب داود وغريه‬
.)1555‫ـ‬1554( 455 :‫ص‬

reports that when Rasūlullāh (ṣallallāhu ‘alayhi wasallam)
used to raise his hands in du’ā, he would not drop them
until he had wiped them over his face.67
••••
67 Tirmidhī, ḥadīth: 3386. Ḥāfiẓ Ibn Hajar (raḥimahullāh) has

mentioned that this Ḥadīth has many other supporting texts.
Among them is the Ḥadīth of Sayyidunā Ibn Abbās (raḍiyallāhu
‘anhumā) reported by Abū Dāwūd & others. When all the
textual evidences are gathered the mentioned Ḥadīth reaches the
rank of Ḥasan (sound). Bulūghul Marām, p.455 ḥadīths: 1554 &
1555.
62
ِ‫ ِ«والِيمسحِهبام‬:‫ ِ«وقولِبعضِ ِالعلامء ِىفِفتاويه‬:‫قال العالمة ابن اإلمام رمحه اهلل‬
.»‫ِحممولِِعىلِأنهِملِيِطِلِعِِعىلِهذهِاألحاديث‬،»‫وجههِبيديهِعقبِالدعاءِإالِجاهل‬
.157 :‫«سالح املؤمن» ص‬
‘Allāmah Ibnul Imām (raḥimahullāh) says: “Those Scholars

who refuted the practice of wiping the hands over the face
after du’ā did so, due to lack of knowledge of the above
Ḥadīths.”68
   
68 Silāḥul Mumin, pg.157.
63
PLACING ONE’S HAND ON THE
FOREHEAD AFTER ṢALĀH 69
ِ‫ِ«أنِِالنبىِصىلِاهللِعليهِوسلمِكانِإذا‬:‫عن أنس بن مالك ريض اهلل عنه‬

ِ‫ا‬
ِ‫ِبسمِاهللِالِذِيِالِإله‬:‫صىلِوفرِغِِمِنِِصِالتِهِمِسحِبِيِمينِهِعىلِرِأِسِهِوقال‬
ِِ.»‫ِال الهِمِِأِذِهِبِِعِنِيِالِمِِوِاحلِزِن‬،‫إالِِهِوِِالرِمحنِِالرِحيم‬
»‫ وابن السني يف «عمل اليوم والليلة‬،)3178( »‫رواه الطرباين يف «املعجم األوسط‬
.‫ وغريمها‬،)112(
Sayyidunā Anas ibn Mālik (raḍiyallāhu ‘anhu) is reported to
have said that it was the practice of Nabī (ṣallallāhu ‘alayhi
wasallam) to place his right hand on his forehead (and in
some narrations on his head) and recite the following du’ā
after Ṣalāh:70
»‫ِال الهِمِِأِذِهِبِِعِنِيِالِمِِوِاحلِزِن‬،‫«بسمِِاهللِالِذِيِالِإلهِإالِِهِوِِالرِمحنِِالرِحيم‬
   
69 See www.HadithAnswers.com for more details.

70 Ṭabarānī in Al Mu’jamul Awsaṭ, ḥadīth: 3178 & Ibnus Sunnī,
ḥadīth: 112- among many others. Allāmah Jazarī (raḥimahullāh)
has also included this Ḥadīth in Al Ḥiṣnul Ḥaṣīn as it has many
chains and is therefore acceptable according to him. Tuḥfatudh
Dhākirīn Sharḥul Ḥiṣnil Ḥaṣīn, p.183.
64
RASŪLULLĀH  WOULD HAVE
PREVENTED WOMEN FROM
PERFORMING ṢALĀH IN THE MASJID
ِ‫ ِ«لو ِأِدِرِكِ ِرسولِ ِاهلل ِصىل ِاهلل ِعليه‬:‫عن عائشة ريض اهلل عنها قالت‬
ِِ.»‫ِملِنِعِهِنِِاملسجدِكامِمِنِعِتِِنساءِِبِنِيِإرسائيل‬،ِ‫وس المِماِأِحِدِثِِالنِساء‬
ِ.)998( ‫ ومسلم‬،)869( ‫رواه البخاري‬
Sayyidah ‘Āishah (raḍiyallāhu ‘anha) says: “If Rasūlullāh

(ṣallallāhu ‘alayhi wasallam) saw the condition of the women
today, he would have prevented them from coming to the
Masjid just as the women of Banū Isrāīl were prevented
from coming to the Masjid.”71
••••
ٰ ‫دي أهنا جاءت النبي‬
‫صىل اهلل عليه‬ ّ ‫وعن أم محيد امرأة أيب محيد الساع‬
ِِ‫ ِقد ِعلمت‬:‫ ِقال‬،‫إين ِأِحِبِ ِالصِالةِ ِمِعِك‬
ِ ‫ ِ«يا ِرسول ِاهلل ِ ا‬:‫وسلم فقالت‬
ِ‫ ِوصالتِكِ ِيف ِبيتِكِ ِخريِلِكِ ِمِنِ ِصالتِكِ ِيف‬،‫الصالة ِمعي‬
‫أِنِكِ ِحتِبِنيِ ِ ا‬

Note: This was Sayyidah ‘Āishah’s response to the innovations of
her time. Imagine what she would have said in our era?!
65
ِ‫ِوصالتِكِِيف‬،‫ِوصالتِكِِيفِحجرتكِِخريِِمِنِِصالتكِِيفِدارك‬،ِ‫حِجِرِتِك‬
ِ‫ِوصالتِكِِيفِمسجدِقومك‬،‫داركِخريِِلِكِِمنِصالتِكِِيفِمسجدِقِومك‬
ِ‫ِفأمرِتِِفبِنِيِِلاِمسجدِِيفِأقىص‬:‫ِقال‬،‫خريِِلِكِِمِنِصالتِكِِيف ِمسجدي‬
ِ ‫ِفكانتِتص ا‬،‫يشءِمنِبيتهاِوأِظِلِمِه‬
ِ.»ِ‫يلِفيهِح اِتىِلِقِيِتِاهللِعزِِوجل‬
،)2217( ‫ وابن حبان‬،)1689( ‫ وصححه ابن خزيمة‬،)27090( ‫رواه أمحد‬
.226 ‫ ـ‬225 :1 »‫وانظر «الرتغيب‬
Sayyidatunā Ummu Ḥumayd (raḍiyallāhu ‘anha) reports that
once she approached Rasulullāh (ṣallallāhu ‘alayhi wasallam)
and said: “O Rasulullāh! Indeed, I love to perform Ṣalāh
with you.” Nabī (ṣallallāhu ‘alayhi wasallam) said: “I do
know that you love to perform Ṣalāh with me, but your
Ṣalāh in the innermost chamber of your home is superior
than that performed in your back room. Whilst your Ṣalāh
in your back room is superior to that in the front room, and
your Ṣalāh in your front room is superior to that in the
Masjid of your tribe [i.e, local Masjid]. Whilst your Ṣalāh in
the Masjid of your tribe is superior to that in my Masjid.”
The Ṣaḥābiyyah then ordered a place of Ṣalāh to be built for
her in the furthest and darkest part of her house and she
continued performing Ṣalāh there until she passed away.72
72 Musnad Aḥmad, 6:371 ḥadīth: 27090. Declared Ṣaḥīḥ by

Imāms: Ibn Khuzaymah and Ibn Ḥibbān (raḥimahumallāh).
Ṣaḥīḥ Ibn Khuzaymah, ḥadīth: 1689 & Ṣaḥīḥ Ibn Ḥibbān,
66
••••
ِ‫ ِ«أنِه ِرأىِابنِ ِمسعود ِخيِرِجِ ِالنِساءِ ِمن ِاملسجد‬:‫وعن أيب عمرو الشيبا ّين‬
ِِ.»ِ‫ِاخرِجِنِِإىلِبيوتِكِنِِخريِِلِكِن‬:‫يومِِاجلمعةِويقول‬
ِ .228 :1 »‫ كذا يف «الرتغيب‬،‫رواه الطرباين يف «املعجم الكبري» بإسناد ال بأس به‬
Abū ‘Amr Shaybānī (raḍiyallāhu ‘anhu) reports that he saw

Sayyidunā ‘Abdullāh ibn Mas’ūd (raḍiyallāhu ‘anhu)
expelling the woman from the Masjid on a Friday saying:
“Go to your homes. This is better for you”.73
••••
Note: Some people erroneously claim that the view of
stopping women from attending the Masjid is an Indian
view. All of the above quotes are from the Ṣaḥābah, who
were non-Indian!!
   
ḥadīth: 2217, also see: Targhīb, 1:225-226. A point to note here

is that the Ṣaḥābah in general were prepared to do what was
wanted of them, even if it was not what they wished for.
73 Aṭ Ṭabarānī. Allāmah Mundhirī (raḥimahullāh) has classified
it as sound (Ḥasan). Targhīb, 1:228.
67
THE FEMALE’S ṢALĀH DIFFERS FROM
THE MALE’S ṢALĀH
:‫عن يزيد بن أيب حبيب ريض اهلل عنه أن رسول اهلل صىل اهلل عليه وسلم‬
ِ‫ِإذاِسجدمتِاِفِضِامِِبعِضِاللِحِمِعىل‬:‫«مرِِعىلِامرأتنيِتِصِلِيانِفقال‬
ِ.»‫ِفإنِِاملرأةِِلِيِسِتِِيفِذلكِكالرِجل‬،‫األرض‬
‫ ورواه البيهقي أيضا يف «السنن‬،‫ ورجاله ثقات‬،)87( »‫رواه أبو داود يف «املراسيل‬
.)3243( »‫الكربى‬
Yazīd ibn Abī Ḥabīb (raḥimahullāh) states that Rasūlullāh

(ṣallallāhu ‘alayhi wasallam) passed by two women who were
performing Ṣalāh. He told them: “When you make sajdah
(prostrate), then join parts of your body to the ground,
because a woman does not resemble a man in these
aspects.”74
••••
The above Ḥadīth clearly shows that there definitely exists a
difference between the Ṣalāh of males and females.
74 Al Marāsīl of Abū Dāwūd, ḥadīth: 87, with a reliable chain.
68
••••
ِ‫ ِتِتِمِع‬:‫ ِ«أنِهِسِئِلِ ِعنِصالةِاملرأةِفقال‬:‫وعن ابن ع ّباس ريض اهلل عنهام‬

ِ.»‫وِحتِتِفِز‬
.)2794) »‫رواه ابن أيب شيبة يف «املصنف‬
Sayyidunā Ibn ‘Abbās (raḍiyallāhu ‘anhumā) was asked

regarding the Ṣalāh of a woman. He replied: “She must
draw herself close together and contract herself”. 75
   
75 Muṣannaf Ibn Abī Shaybah, ḥadīth: 2794. Many other reports

from the Ṣaḥābah and Tabi’ūn can be found in the same source:
Muṣannaf Ibn Abī Shaybah.
69
SUNNAH ṢALĀH BEFORE THE FRIDAY
KHUṬBAH 76
ِِ‫ ِ«أنِ ِرسولِ ِاهللِصىلِ ِاهللِعليهِوسلِم ِكانِيصىل‬:‫السائب‬

ّ ‫عن عبد اهلل بن‬
ِِ‫ِإهنِاِساعةِِتِفِتِحِِفيهاِأبواب‬:‫ِوقال‬،‫أِربعِاِبعدِأنِِتزولِِالشِمسِِقبلِالظِهر‬
ِِ.»ِ‫ِوأِحِبِِأنِيِصِعِدِِىلِِفيهاِعملِِصالح‬،ِ‫السِامء‬
.»‫ «حسن غريب‬:‫) وقال‬478( ‫رواه الرتمذي‬
Sayyidunā ‘Abdullāh ibnus Sā’ib (raḍiyallāhu ‘anhu) narrates

that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) used to perform
four rak’ahs of Ṣalāh after Zawāl (midday) before the Ẓuhr
Ṣalāh and he would say: “Surely, this is a time when the
doors of the skies are opened, and I love that some good
action of mine is lifted into the skies at this time.” 77
••••
The generality of this Ḥadīth suggests that the doors of the
skies are opened everyday after midday including Fridays.
76 See www.Al-Miftah.com for a detailed article on this issue.

Hāfiẓ Ibnul Mulaqqin (raḥimahullāh) has a dedicated book on
this topic titled: Sunniyyatul Jumu’ah al-Qabliyyah.
77 Tirmidhī, ḥadīth: 478. This Ḥadīth has been classified as
sound (Ḥasan Gharīb) by Imām Tirmidhī.
70
Thus, a person performing Ṣalāh on a Friday before the
Khuṭbah will also be entitled to this virtue, since it is
performed after midday.78
••••
ِ‫ ِ«من‬:‫ عن النبي صىل اهلل عليه وسلم قال‬،‫وعن أيب هريرة ريض اهلل عنه‬
ِ،‫ِفصىلِِماِقِدِرِِلهِثِمِِأِنِصِتِِح اِتىِيفرغِمنِخطبته‬،ِ‫اغِتِسِلِِثِمِِأتىِاجلمعة‬
.»‫ِغفرِلهِماِبينهِوبنيِاجلمعةِاألخرىِوفِضِلِِثالثةِأ اِيام‬،‫ثمِِيصىلِِمعه‬
Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) reports that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “Whoever takes
a bath and proceeds for the Jumu’ah Ṣalāh, performs [that
amount of optional] Ṣalāh that is predestined for him and
then remains silent until the Imām terminates his Khuṭbah
and thereafter follows the Imām in Ṣalāh, his sins until the
next Jumu’ah including an extra three days will be
forgiven”.79
••••
78 See footnotes of Shaykh Muhammad ‘Awwāmah (ḥafiẓahullāh)

on Muṣannaf Ibn Abī Sahybah, ḥadīth: 5405.
71
From the above Ṣaḥīḥ Ḥadīth, it is well understood that
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) encouraged the
Ṣaḥābah to perform Ṣalāh before the Friday sermon.
••••
ِِ‫ ِ«كانِرسولِاهللِصىلِاهللِعليهِوسلم ِيصيل‬:‫عيل ريض اهلل عنه قال‬
‫وعن ي‬
.»ِ‫ِجيعِلِِال اِتسليمِِيفِآخِرِهِنِِركعة‬،‫ِوبعدِهاِأربعِا‬،‫قبلِاجلمعةِأربعِا‬
‫ قال احلافظ ويل الدين العراقي يف‬.)1617( »‫رواه الطرباين يف «املعجم األوسط‬
.»‫ «رواه أبو احلسن اخللعي يف فوائده بإسناد جيد‬:36 :3 »‫«طرح التثريب‬
Sayyidunā ‘Alī (raḍiyallāhu ‘anhu) reports that Rasūlullāh

(ṣallallāhu ‘alayhi wasallam) used to perform four rak’ahs
Ṣalāh with one Salām, before and after the Jumu’ah Ṣalāh.80
   
80 Al Mu’jamul Awsaṭ of Ṭabarānī, ḥadīth: 1617. Ḥāfiẓ

Waliuddīn ‘Irāqī (raḥimahullāh) has graded one of the chains for
the above narration as Jayyid (good). Ṭarḥut Tathrīb, 3:36.
72
‫‪THE FRIDAY LECTURE PRECEDING THE‬‬
‫‪KHUṬBAH‬‬
‫عن حممد بن زيد‪ ،‬قال‪« :‬كانِأبوِهريرةِيقومِيومِِاجلمعةِإىلِجانبِاملنّب‪ِ،‬‬

‫فيِطِرِحِأعقابِ ِنعليهِيفِذِراعيهِثمِيقبضِعىلِرِمِانِةِاملنّب‪ِ،‬يقول‪ِ:‬قالِأبوِ‬
‫القاسمِصىلِاهللِعليهِوسلم‪ِ،‬قالِحممدِصىلِاهللِعليهِوسلم‪ِ:‬قالِرسولِ‬
‫اهللِصىلِاهللِعليهِوسلم‪ِ:‬قالِالصادقِاملصدوقِصىلِاهللِعليهِوسلم‪ِ،‬ثمِِ‬
‫يقولِيفِبعضِذلك‪«ِ:‬ويلِ ِللعربِمِنِرش ِقدِاقتب»‪ِ ،‬فإذاِسمعِحركةِ‬
‫بابِاملقصورةِِبخروجِاإلمامِجلس»‪.‬‬
‫رواه احلاكم ‪ ،108 :1‬وقال‪« :‬هذا حديث صحيح عىل رشط الشيخني ومل خيرجاه‬
‫هكذا‪ ،‬وليس الغرض يف تصحيح حديث «ويل للعرب من رش قد اقرتب» فقد‬
‫أخرجاه‪ ،‬إنام الغرض فيه‪ :‬استحبابِروايةِاحلديثِعىلِاملنّبِقبلِخروجِاإلمام»‪.‬‬
‫وروى عبد الرزاق (‪ ،)5400‬وأمحد (‪ ،)15715‬وعمر بن شبة يف «تاريخ املدينة»‬
‫‪ 11 :1‬وغريهم عن متيم الداري أنه استأذن عمر بن اخلطاب يف مثل هذا‪ ،‬وينظر‬
‫«املصنف» البن أيب شيبة (‪ )5590‬لتعامل كثري من الصحابة هبذا‪.‬‬
‫‪Muḥammad ibn Zayd reports that Sayyidunā Abū Hurayrah‬‬

‫‪(raḍiyallāhu ‘anhu) would stand next to the mimbar on‬‬
‫‪Fridays and –whilst holding the handle of the mimbar- he‬‬
‫‪would quote Ḥadīths of Rasūlullāh (ṣallallāhu ‘alayhi‬‬
‫‪73‬‬
wasallam). When he would hear the Imām emerging from
his room [to deliver the Khuṭbah] he would stop.81
••••
Several other Ṣaḥābah (raḍiyallāhu ‘anhum) have been
reported to have had the same habit, among them was
Sayyidunā Tamīm Dārī (raḍiyallāhu ‘anhu).82
This proves the concept of delivering a lecture before the
actual Friday Khuṭbah.
In fact, Imām Ḥākim (raḥimahullāh) himself, after citing
this narration states: “This proves the istiḥbab
(recommendation) of quoting Ḥadīths before the Friday
Khuṭbah.”
   
81 Ḥakim, 1:108. Declared authentic (Ṣaḥīḥ) by Imām Ḥākim,

but ‘Allāmah Dhahabī stated that there is a break in the chain.
The other supports that will be cited above lend sufficient
strength to this, and prove the concept to have been prevalent in
the time of the Ṣaḥābah (raḍiyallāhu ‘anhum).
82 Muṣannaf ‘Abdir Razzāq, ḥadīth: 5400, Tārīkh Madinah, 1:11.
Also see Muṣannaf Ibn Abī Shaybah, ḥadīth: 5590.
74
LOOKING AT THE IMĀM DURING THE
KHUṬBAH 83
:»‫قال اإلمام البخاري رمحه اهلل يف «صحيحه‬
،‫ واستقبال الناس اإلمام إذا خطب‬،‫ يستقبل اإلمام القوم‬:‫«باب‬
‫ ثم روى بإسناده عن‬،»‫ وأنس ريض اهلل عنهم اإلمام‬،‫واستقبل ابن عمر‬
ِِ‫ِ«إنِالنبيِصىلِاهللِعليهِوسلمِجلسِذاتِِيوم‬:‫ قال‬،‫أيب سعيد اخلدري‬
.»‫عىلِاملنّبِوجلسِناِحوله‬
Imām Bukhārī (raḥimahullāh) has a named a chapter in his

Ṣaḥīḥ as: ‘Chapter on the Imām facing the congregation,
and them facing the Imām during the khuṭbah.’
Under this chapter he has cited the Ḥadīth of Sayyidunā

Abū Sa'īd Khuḍrī (raḍiyallāhu ‘anhu): “Rasūlullāh (ṣallallāhu
'alayhi wasallam) sat on the mimbar one day and we [the
Ṣaḥābah-raḍiyallāhu 'anhum] sat around him [i.e. and faced
him].”84
83 This is from those topics that were added due to widespread

disregard for them in our communities.
84 Ṣaḥīḥ Bukhārī, ḥadīth: 921.
75
Imām Bukhārī (raḥimahullāh) supports this by saying:
“Sayyidunā 'Abdullāh ibn ‘Umar and Sayyidunā Anas
(raḍiyallāhu ‘anhumā) faced the Imām [i.e. during the
khuṭbah].”
The view of the Fuqahā
Imām Tirmidhī (raḥimahullāh) also included a chapter like

this in his Sunan. He writes: “This practice has been
preferred by the Ṣaḥābah and other ‘Ulamā, like Imām
Sufyān Thawrī, Imām Shāfi’ī, Imām Aḥmad and Imām Is-
hāq ibn Rāhūyah (raḥimahumullāh).”85
Mawlānā Anwar Shāh Kashmīrī (raḥimahullāh) says: “The

Sunnah is to face the Imām.”86
Ḥāfiẓ Ibn Ḥajar (raḥimahullāh) - the famous commentator

on Ṣaḥīḥ Bukhārī- says: “This practice is Mustaḥab (good)
according to the majority of the Scholars.”87
The Ḥanafī commentator of Bukhārī; ‘Allāmah ‘Aynī

(raḥimahullāh) quotes Ibnul Mundhir (raḥimahullāh) to
have said: “I don’t know of any difference of opinion on
this… there is almost consensus on the issue.”
85 After ḥadīth: 509.

86 Fayḍul Bārī, 2:337.
87 Fatḥul Bārī, ḥadīth: 921.
76
He (Al-’Aynī- raḥimahullāh) has quoted from Al-Mabsūṭ-
a classical Ḥanafī fiqh book-, that Imām Abū Ḥanīfah
(raḥimahullāh) would sit in the row (ṣaff) and after the
(second) adhān, he would turn his head to face the Imām.
i.e. without turning his entire body.88
Note: If one cannot turn his head towards the Imām

without turning his chest away from the Qiblah, then such
a person should rather face the Qiblah, instead of disrupting
the straight row (ṣaff).89
   
88 ‘Umdatul Qārī, ḥadīth: 921.

89 Ma'ārifus Sunan, 4:364.
77
TWENTY RAK’AHS TARĀWĪḤ 90
ِ‫ ِ«أنِ ِعمرِبنِاخلطِابِريضِاهللِعنه ِمجعِالنِاسِ ِعىل ِأِيبِ ِبن‬:‫عن احلسن‬

ِِ.»ِ‫ِفكانِيصيلِِهبمِعِرشينِِركعة‬،‫كعبِِريضِاهللِعنه‬
It is reported by Ḥasan Al-Baṣrī (raḥimahullāh) that

Sayyidunā ‘Umar ibn Khaṭṭāb (raḍiyallāhu ‘anhu) gathered
the people behind Sayyidunā Ubay ibn Ka’b (raḍiyallāhu
‘anhu) who would perform twenty rak’āhs [Tarāwīḥ] with
them.91
••••
‫ِ«كانواِيِقِومِونِعىلِعِهِدِِعمرِِبنِاخلطِاب‬:‫وعن السائب بن يزيد قال‬
ِ.»ِ‫ريضِاهللِعنهِيفِشهرِرمضانِبِعِرشينِِركعة‬
90 See www.Al-Miftah.com for more details on this topic.

Mawlānā ‘Abdul Ḥay Laknawī (raḥimahullāh) has a dedicated
book on this issue titled: Tuḥfatul Akhyār bi iḥyā-i sunnati
Sayyidil Abrār. ‘Allāmah Ḥabībur Raḥmān A’ẓamī
(raḥimahullāh) also has a book on this in urdu titled: Rak’āt e
Tarāwīḥ.
91 Abū Dāwūd ḥadīth: 1424.
78
‫ وابن‬،»‫ وصححه النووي يف «اخلالصة‬،)4679( »‫رواه البيهقي يف «السنن الكربى‬
.70 :7 »‫ «إعالء السنن‬.»‫ والسيوطي يف «املصابيح‬،»‫العراقي يف «طرح التثريب‬
It is reported by Sayyidunā Sāib ibn Yazīd (raḍiyallāhu

‘anhu) that the people used to perform twenty rak’āhs of
Tarāwīḥ in the month of Ramaḍān during the era of
Sayyidunā ‘Umar ibn Khaṭṭāb (raḍiyallāhu ‘anhumā).92
••••
Ibn Taymiyyyah (raḥimahullāh) writes in his Majmū’ul
Fatāwā93- while discussing the issue of Tarāwīḥ: “We have
been ordered by Rasūlullāh (ṣallallāhu ‘alayhi wasallam) to
hold fast to the Sunnah of the Righteous Khulafā.”
••••
ِ‫ِ«أنِِرسولِاهللِصىلِاهللِعليهِوسلمِكان‬:‫وعن ابن عباس ريض اهلل عنهام‬
ِِ.»ِ‫يصىلِِيفِرمضانِعرشينِركعةِِوالوتر‬
‫ أخرجه الكّش يف‬:»‫ وقال يف «إعالء السنن‬،)7774( »‫رواه ابن أيب شيبة «املصنف‬
‫ والبيهقي يف‬،»‫ والطرباين يف «املعجم الكبري‬،»‫ والبغوي يف «معجمه‬،»‫«مسنده‬
92 Bayhaqī in As Sunanul Kubrā, 2:496. Declared authentic by

Imāms Nawawī, ‘Irāqī and Suyūṭī (raḥimahumullāh). See: I’lāus
Sunan, 7:70.
79
‫ إال إبراهيم بن عثامن جد أيب‬،‫ ورجاله كلهم ثقات‬،»‫ كذا يف «التعليق احلسن‬،»‫«سننه‬
‫ وهو خري‬،‫ له أحاديث صاحلة‬:‫ وقال ابن عدي‬،‫ فضعفه اجلمهور‬،‫بكر ابن أيب شيبة‬
.۸۲ :۷ »‫ «إعالء السنن‬.‫من إبراهيم ابن أيب حية‬
Ibn Abbās (raḍiyallāhu ‘anhumā) narrates that Rasulullāh

(ṣallallāhu ‘alayhi wasallam) used to perform twenty rak’āhs
Tarāwīḥ in Ramaḍān plus the Witr Ṣalāh.94
••••
Note: The chain for this narration is slightly weak, but well
supported by the previous two among many other narrations
and is therefore deemed acceptable by some Scholars.95
   
94 Muṣannaf Ibn Abī Shaybah, ḥadīth: 7774.

95 Refer: I’lāus Sunan, 7:82.
80
THREE RAK’ĀHS WITR WITH ONE
SALĀM 96
ِ‫ِ«كانِرسولِاهللِصىل ِاهللِعليهِوسلمِال‬:‫عن عائشة ريض اهلل عنها قالت‬

ِِ.»‫يِسِلِمِِيفِالرِكعتنيِاألِولينيِمنِالوتر‬
‫ «صحيح عىل رشط الشيخني ومل‬:‫ وقال‬304 :1 »‫رواه احلاكم يف «املستدرك‬
ِ.»‫ «وله شواهد‬:‫ ووافقه الذهبي وقال‬،»‫خيرجاه‬
Sayyidah ‘Āishah (raḍiyallāhu ‘anha) narrates that Rasūlullāh

(ṣallallāhu ‘alayhi wasallam) did not make salām after the
first two rak’ahs of the Witr Ṣalāh. 97
••••
ِ‫ِإ اِنِابنِعمرِكـانِيسـلِمِِيفِالـرِكِعِتني‬:‫ِ«قيلِللحسن‬:‫وقال حبيب املعلم‬
ِِ.»‫ِكانِيِنِهِضِِيفِالثِالثةِبالتِكبري‬،‫ِكانِعمرِأفقهِِمنه‬:‫ِفقال‬،‫منِالوتر‬
96 ‘Allāmah Kashmīrī (raḥimahullāh) has a dedicated book on the

topic of witr Ṣalāh titled: Kashfus sitr ‘an Ṣalātil Witr.
97 Ḥākim, 1:304. He classified it as Ṣaḥīḥ (authentic) according
to the standards of Imām Bukhāri and Imām Muslim

(raḥimahumallāh). Ḥāfiẓ Dhahabī (raḥimahullāh) agreed with
him and further stated: “In addition, there are many supporting
texts for this Ḥadīth”. I have cited two such supports above.
81
ِ.304: 1 »‫رواه احلاكم يف «املستدرك‬
Sayyidunā Ḥasan Al-Baṣrī (raḥimahullāh) was told that

Sayyidunā Ibn ‘Umar (raḍiyallāhu ‘anhuma) used to say
salām after two rak’ahs of Witr. He replied: ‘Umar
(raḍiyallāhu ‘anhu) was more understanding (afqah) than
him [i.e. Ibn ‘Umar - raḍiyallāhu ‘anhuma-]. ‘Umar
(raḍiyallāhu ‘anhu) used to stand up for the third rak’ah
after saying takbīr [i.e. with no salām in between].
••••

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Imām Bukhārī (raḥimahullāh) has recorded the famous

Tabi’ī and Muftī of Madīnah, Al-Qāsim ibn Muḥammad
ibn Abī Bakr (raḥimahullāh) to have said: “For as long as I
can remember, I have seen people (Ṣaḥābah and Tābi’ūn)
performing three rak’ahs of Witr Ṣalāh. The issue is
flexible.”98
   
98 Ṣaḥīḥ Bukhārī, after ḥadīth: 993.
82
RECITING QUNŪT BEFORE RUKŪ’ IN
WITR ṢALĀH
ِ‫ِأِبِعِدِِالرِكوعِأوِعنـد‬:‫ِوسألِرجلِأنِسِاِعنِالقنوت‬..«ِ:‫قال عبد العزيز‬

ِِ.»‫ِبلِعندِالفراغِمنِالقراءة‬،‫ِال‬:‫الفراغِمنِالقراءة؟ِقال‬
‘Abdul-‘Azīz ibn Ṣuhayb (raḥimahullāh) states: “A person

asked Sayyidunā Anas (raḍiyallāhu‘anhu) about Qunūt,
whether it is to be recited after Rukū’ or upon completing
the Qirāh?” Anas (raḍiyallāhu ‘anhu) replied: “Nay, but after
completing the Qirāh”.99
••••
ِ‫ِ«سألتِأنسِِبنِمالكِريضِاهللِعنهِعن‬:‫وعن عاصم األحول قال‬
ِِ.»‫ِقبله‬:‫ِقبلِالرِكوعِأوِبعده؟ِقال‬:‫ِقلت‬،‫ِقدِكانِالقنوت‬:‫ِفقال‬،‫القنوت‬
.‫) يف أبواب الوتر‬1002( ‫رواه البخاري‬
‘Āṣim Al-Aḥwal (raḥimahullāh) narrates: “I asked Anas

(raḍiyallāhu ‘anhu) concerning Qunūt [can we read it?]”.
Anas (raḍiyallāhu ‘anhu) replied in the affirmative. I then
83
inquired; “Is it before Rukū’ or after Rukū’?” Anas
(raḍiyallāhu ‘anhu) replied: “Before Rukū’”.100
   
84
‫‪THE WORDING OF THE DU’Ā QUNŪT‬‬
‫عن أيب عبد الرمحن قال‪«ِ:‬علِمِناِابنِِمسعودِأنِنقرأِيفِالقنوت‪ِ:‬اللهِمِِإنِاِ‬

‫نِسِتِعينكِونِسِتِغِفركِونثنيِعليكِاخلري‪ِ،‬والِنِكِفركِونخلعِونـتكِمـنِ‬
‫يفجرك‪ِ،‬اللِهمِِإيِاكِنعبدِولكِنصـيلِِونسـجِدِوإليـكِنسـعىِونحفـد‪ِ،‬‬
‫نرجوِرمحتكِونخشىِعذابك‪ِ،‬إنِِعذابِكِاجلِدِِبالكفِارِملحق»‪ِِ.‬‬
‫رواه ابن ايب شيبة يف «املصنف» (‪ )6965‬بإسناد رجاله ثقات‪ِ.‬‬
‫‪Abū ‘Abdir Raḥmān As Sulamī says: “Sayyidunā ‘Abdullāh‬‬

‫‪ibn Mas’ūd (raḍiyallāhu ‘anhu) taught us to read the‬‬
‫‪following in Qunūt:101‬‬
‫«اللهِمِِإنِاِنِسِتِعينكِونِسِتِغِفركِونثنيِعليكِاخلري‪ِ،‬والِنِكِفركِونخلعِ‬
‫ونتكِمنِيفجرك‪ِ،‬اللِهمِِإيِاكِنعبدِولكِنصيلِِونسجِدِوإليكِنسعىِ‬
‫ونحفد‪ِ،‬نرجوِرمحتكِونخشىِعذابك‪ِ،‬إنِِعذابِكِاجلِدِِبالكفِارِملحق»ِ‬
‫••••‬
‫وقال حصني‪«ِ:‬صليتِالغداةِذاتِِيومِِوصىلِخلفيِعثامنِِبنِزياد‪ِ،‬قال‪ِ:‬‬
‫فقِنِتِِيفِصالةِالصبح‪ِ،‬قال‪ِ:‬فلامِقضيتِِصالتِقالِيل‪ِ:‬ماِقلتِِيفِ‬
‫‪101‬‬ ‫‪Muṣannaf Ibn Abī Shaybah, ḥadīth: 6965 with a chain of‬‬
‫‪reliable narrators.‬‬
‫‪85‬‬
‫قنوتك؟ِقالِفقلتِ‪ِ:‬ذكرتِِهؤالءِالكلامت‪ِ:‬اللِهمِِإنِاِنِستعينكِ‬
‫ونستغفركِونِثنيِعليكِاخلري‪ِ،‬والِنكفركِونِخِلعِونتكِمنِيِفِجِرك‪،‬‬
‫اللِهمِِإيِاكِنعبدِولكِنصيلِونسجدِوإليكِنسعىِونحفد‪ِ،‬نرجوِرمحتكِ‬
‫ونخشىِعذابكِاجلد‪ِ،‬إنِِعذابكِبالكفارِمِلحق‪ِ.‬فقالِعثامنِكذاِكانِ‬
‫يصنعِعمرِبنِاخلطابِوعثامنِبنِعفان»‪ِ .‬‬
‫رواه ابن ايب شيبة يف «املصنف» (‪.)7105‬‬
‫)‪Ḥuṣayn ibn ‘Abdir Raḥman As-Sulamī (raḥimahullāh‬‬

‫‪relates that one day I led the Fajr Ṣalāh, and Uthmān ibn‬‬
‫‪Ziyād prayed behind me. I recited the Qunūt in Ṣalāh.‬‬
‫‪When I completed my Ṣalāh, he said to me: “What did you‬‬
‫‪recite in the Qunūt?” I said: “I recited the following:‬‬
‫«اللِهمِِإنِاِنِستعينكِونستغفركِونِثنيِعليكِاخلري‪ِ،‬والِنكفركِونِخِلعِ‬
‫ونتكِمنِيِفِجِرك‪ ،‬اللِهمِِإيِاكِنعبدِولكِنصيلِونسجدِوإليكِنسعىِ‬
‫ونحفد‪ِ،‬نرجوِرمحتكِونخشىِعذابكِاجلد‪ِ،‬إنِِعذابكِبالكفارِمِلحق»ِ‬
‫‪So Uthmān said: “Sayyiduna ‘Umar (raḍiyallāhu ‘anhu) and‬‬

‫‪Sayyiduna Uthmān (raḍiyallāhu ‘anhu) used to do the‬‬
‫‪same.”102‬‬
‫‪   ‬‬
‫‪102‬‬ ‫‪Muṣannaf Ibn Abī Shaybah, ḥadīth: 7105.‬‬
‫‪86‬‬
TWO RAK’ĀHS NAFL AFTER WITR
ِِ‫ ِ«أنِ ِالنبيِصىلِاهللِعليهِوسلم ِكانِيصيل‬:‫عن أم سلمة ريض اهلل عنها‬

ِ.»‫بعدِِالوترِركعتني‬
‫ وغري‬،‫ «وقد روي نحو هذا عن أيب أمامة وعائشة‬:‫) وقال‬471( ‫رواه الرتمذي‬
.»‫واحد عن النبي صىل اهلل عليه وسلم‬
.»ِ‫ «ثمِيوترِثمِيصيلِركعتنيِوهوِجالس‬:)1721( ‫ويف رواية ملسلم‬

Sayyidatunā Ummu Salamah (raḍiyallāhu ‘anha) reports that
Nabī (ṣallallāhu ‘alayhi wasallam) used to perform two
rak’ahs (Nafl Ṣalāh) after observing the Witr Ṣalāh.103
••••
In a narration of Ṣaḥīḥ Muslim the narrator states
“…Thereafter he (ṣallallāhu ‘alayhi wasallam) would perform
Witr Ṣalāh followed by two rak’ahs (Nafl) while he
remained seated.104
••••
103 Tirmidhī, ḥadīth: 371.

87
Imām Dārimī (raḥimahullāh) has included a chapter in his
Sunan titled: ‘The chapter of [the permissibility of] offering
two rak’ahs after Witr.’105
Similar chapters are found in Ṣaḥīḥ Ibn Khuzaymah and
Ṣaḥīḥ Ibn Ḥibbān.106
Imām Awzā’ī (raḥimahullāh) and Imām Aḥmad

(raḥimahullāh) concur with the permissibility of offering
two rak’ahs Nafl Ṣalāh after the Witr.107
   
105 Before ḥadīth: 1594, also see: Sharḥu Ma’ānil Āthār of Imām
Ṭaḥāwī (raḥimahullāh) 1:340.
106 Ṣaḥīḥ Ibn Khuzaymah, before ḥadīth: 1101, Ṣaḥīḥ Ibn
Ḥibbān, before ḥadīth: 2634.

107 Commentary of Imām Nawawī on Ṣaḥīḥ Muslim, ḥadīth:
1721.
88
COMBINING TWO ṢALĀHS 108
ِ‫ِ«ماِرأيتِِالنبيِصىلِاهللِعليهِوسلمِصىل‬:‫عن عبد اهلل ريض اهلل عنه قال‬

ِِ‫ِوصىلِالفجر‬،‫ِمجِعِِبنيِاملغربِوالعشاء‬:‫صالةِِبغريِميقاتِاِإالِصالتني‬
.‫ باملزدلفة‬:‫ِأي‬.»‫قبلِميقاتا‬
.274 ‫ وانظر «آثار السنن» ص‬.)1682( ‫رواه البخاري‬
Sayyidunā Ibn Mas’ūd (raḍiyallāhu ‘anhu) says: “I never saw

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) perform Ṣalāh other
than in its prescribed time except on two occasions, he
combined Maghrib and ‘Īshā in Muzdalifah and he
performed Fajr [therein] before the [normal] time”.109
••••
ِ:‫ِقال‬،ِ‫ِالصالة‬:‫ِ«أنِِمؤذِنِِابنِعمرِقال‬:‫ وعبد اهلل بن واقد‬،‫وعن نافع‬
ِ‫ِثمِِانتظِرِِحتِى‬،ِ‫ِحتىِإذاِكانِقبلِغيوبِالشِفِقِنزلِفصىلِاملغرب‬،ِ‫رس‬
ِ‫ِإنِِرسولِاهللِصىلِاهللِعليهِوسلِم‬:‫ثمِقال‬
ِ‫ِ ا‬،‫غابِالشِفقِفصىلِِالعشاء‬
108 The strongest proof for not allowing Jam’ baynaṣ Ṣalātayn is
the verse: ‘Indeed Ṣalāh was ordained on the believers at fixed
times’. Surah: 4 verse: 103.
109 Ṣaḥīḥ Bukhārī, ḥadīth: 1682. Also see Āthārus Sunan, p.274.
89
ِ‫ِفسارِيفِذلكِاليومِواللِيلة‬،ِ‫كانِإذاِعجِلِبهِأمرِِصنعِمثلِالذيِصنعت‬
ِِ.»‫مسريةِِثالث‬
‫ و«إعالء‬،73 :2 »‫ انظر «آثار السنن‬.‫ وإسناده صحيح‬،)1205( ‫رواه أبو داود‬
ِ.‫) بمعناه‬1092( ‫ وأخرجه البخاري‬.95 :2 »‫السنن‬
Nafi’ and ‘Abdullāh ibn Wāqid (raḥimahumallāh) narrate

that the Mu-adhin of Sayyidunā Ibn ‘Umar (raḍiyallāhu
‘anhumā) reminded him of Ṣalāh. Ibn ‘Umar (raḍiyallāhu
‘anhumā) told him to continue the journey until just before
the light disappeared on the horizon, he stopped, performed
Maghrib Ṣalāh and waited till the sky went dark.110
Thereafter, he performed ‘Ishā Ṣalāh. He then mentioned:
“Whenever Nabī (ṣallallāhu ‘alayhi wasallam) was in a hurry,
he would do just as I have done.” (The narrator says) That
day, he [Sayyidunā Ibn ‘Umar - raḍiyallāhu ‘anhumā-]
travelled a distance normally covered in three days and
nights.111
110 This proves the concept of Jam’ ṣūrī. According to the

Ḥanafīs, all Ḥadīths that imply ‘combining the Ṣalāhs’ are
actually referring to Jam’ ṣūrī.
111 Abū Dāwūd, ḥadīth: 1205, with an authentic (Ṣaḥīḥ) chain –
Ātharus Sunan, 2:73. I’lāus Sunan, 2:95. Part of this narration is

also found in Ṣaḥīḥ Bukhārī, ḥadīth: 1092. The version cited
above is more clear.
90
TWO RAK’AHS WHILE ON JOURNEY IS
THE IDEAL AND NOT A RELAXATION 112
ِ،‫ِ«الصـالةِِأوِلِمـاِفرضـتِركعتـني‬:‫عن عائشة ريض اهلل عنهـا قالـت‬

ِ.»‫فأِقِرِتِِصالةِِالسفرِوأِمتِتِِصالةِِاحلرض‬
‫ «قد صـح‬:)544 ‫ وقال الرتمذي (بعد‬.)1568( ‫ ومسلم‬،)1090( ‫رواه البخاري‬
.»‫عن النبي صىل اهلل عليه وسلم أنه كان يقرص يف السفر وأبو بكر وعمر‬
Sayyidatunā ‘Āishah (raḍiyallāhu ‘anha) reports that Ṣalāh

consisting of two rak’ahs was made compulsory at first.
Thereafter the Ṣalāh of Ḥāḍar (i.e. when at home) was
increased to four (rak’ahs) while the Ṣalāh of Safar (journey)
remained as two rak’ahs.113
••••
This proves that to offer only two rak’ahs while on journey
is ‘Azīmah (the ideal) and not Rukhṣah (a relaxation).
Imām Tirmidhī (raḥimahullāh) has stated that it is
authentically proven that Nabī (ṣallallāhu ‘alayhi wasallam),
Sayyidunā Abū Bakr and Sayyidunā ‘Umar (raḍiyallāhu
112 Imām Ṭaḥāwī (raḥimahullāh) has an in-depth discussion on

this in Sharḥ Ma’ānil Āthār.
113 Ṣaḥīḥ Bukhārī, ḥadīth: 1090 and Ṣaḥīḥ Muslim, ḥadīth: 1568.
91
‘anhumā) would observe Qaṣr (two rak’ahs) while on
journey.114
   
114 Tirmidhī, after ḥadīth: 544.
92
ṢALĀTUL AWWĀBĪN
The offering of optional (Nafl) Ṣalāh between Maghrib and

‘Ishā is supported through verses of the Holy Qurān and
other narrations.
Allāh Ta’ālā says:
• “They hardly rest at night.”115
• “Indeed, the worship at night is difficult and speech
is most correctly spoken then.”116
• “They separate from their beds, to worship their
Rabb.”117
Sayyidunā Anas (raḍiyallāhu ‘anhu) and others have

interpreted these verses to be in reference to the (nafl) Ṣalāh
between Maghrib and ‘Ishā and those who offer it.118
••••
115 Sūrah: 51:17.

116 Sūrah: 73:6.
117 Sūrah: 32:16.
118 Muṣannaf Ibn Abī Shaybah, ḥadīth: 5981. Ḥāfiẓ ’Irāqī
(raḥimahullāh) has classified one of the chains as authentic
(Ṣaḥīḥ). Sharḥul ‘Irāqī ‘alat Tirmidhī, 123/a (manuscript). Also
see Naylul Awṭār, 3:58.
93
‫ «سألتني أمي متى عهدك؟ ـ تعني بالنبي‬:‫عن حذيفة ريض اهلل عنه قال‬
،‫ فنالت مني‬،‫ ما يل به عهد منذ كذا وكذا‬:‫صىل اهلل عليه وسلم ـ فقلت‬
،‫ دعيني آيت النبي صىل اهلل عليه وسلم فأصيل معه املغرب‬:‫فقلت هلا‬
‫ فأتيت النبي صىل اهلل عليه وسلم فصليت‬،‫وأسأله أن يستغفر يل ولك‬
.»..‫ فصىل حتى صىل العشاء‬،‫معه املغرب‬
،)1194( ‫ وصححه ابن خزيمة‬،»‫ «حسن غريب‬:‫) وقال‬3781( ‫رواه الرتمذي‬
.‫ ووافقه الذهبي‬،312 :1 ‫ واحلاكم‬،)7126 ،6960( ‫وابن حبان‬
.»‫ «باب فضل التطوع بني املغرب والعشاء‬:‫وبوب له ابن خزيمة بـ‬
Sayyidunā Ḥudhayfah (raḍiyallāhu ‘anhu) reports that on

one occasion, his mother asked him when last did he meet
Rasūlullāh (ṣallallāhu ‘alayhi wasallam)? When she learned
that he it had been a while, she reprimanded him.
Sayyidunā Ḥudhayfah told her: “I will pray Maghrib Ṣalāh
with Rasūlullāh (ṣallallāhu ‘alayhi wasallam) and ask him to
make du’ā for forgiveness for myself and you.” He says
further: “So I prayed Maghrib with Rasūlullāh (ṣallallāhu
‘alayhi wasallam). After Maghrib, he (ṣallallāhu ‘alayhi
wasallam) continued to offer [nafl] Ṣalāh until ‘Ishā…”119
119 Sunan Tirmidhī, ḥadīth: 3781. Declared sound (Ḥasan

Gharīb) by Imām Tirmidhī, and Ṣaḥīḥ (authentic) by Imāms Ibn
Khuzaymah, Ibn Ḥibbān, Ḥākim & Dhahabī (raḥimahumullāh).
94
••••
Other supports
There are many other narrations that mention this Ṣalāh
and its virtue. Among them are those reported by the
following Ṣaḥābah (raḍiyallāhu ‘anhum):
1) Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu). 120
2) Sayyidunā ‘Ammār ibn Yāsir (raḍiyallāhu ‘anhumā).121
3) Sayyidunā ‘Abdullāh ibn ‘Umar (raḍiyallāhu ‘anhumā).122
ِ‫ِفيه‬:‫ «اخلامس‬:‫أ‬/124‫قال احلافظ العراقي رمحه اهلل يف رشحه عىل الرتمذي‬

ِ،‫ِملاِتقدمِمنِاألحاديث‬،‫استحبابِالتطوعِبالصالةِفيامِبنيِصالةِاملغربِوالعشاء‬
ِ‫ِوأصحهاِحديث‬،‫وهيِوإنِكانِأكثرهاِضعيفةِفإنهِيعملِهباِيفِفضائلِاألعامل‬
.‫ الرتمذي ـ‬:‫ِوقدِحسِنِهِاملصنف» ـ أي‬،‫حذيفة‬
120 Sunan Tirmidhī, ḥadīth: 435, Sunan Ibn Mājah, ḥadīth:

1167. Also see Ḥukmul ‘amal bil Ḥadīthid Ḍa’īf of Shaykh
‘Awwāmah, pg.105-106.
121 Ṭabarānī; Majma’uz Zawāid, 2:230, Ibn Mandah; Kanzul
‘Ummāl, ḥadīth: 19454.

122 Mukhtaṣar Qiyāmil layl, pg.73. Also see Kitabuz Zuhd of
Ibnul Mubārak, ḥadīth: 1262.
95
Allāmah ‘Irāqī (raḥimahullāh) states: “These narrations
prove the istiḥbāb (encouragement) of Nafl Ṣalāh between
Maghrib and ‘Ishā. Although most of the above narrations
are weak, they [support and lend strength to each other
and] are suitable for practice in this instance. The most
authentic of these Ḥadīths is the one reported by
Sayyidunā Ḥudhayfah (raḍiyallāhu ‘anhu), which was
declared sound (Ḥasan) by Imām Tirmidhī.”123
‘Allāmah ‘Irāqī (raḥimahullāh) has cited approximately

fifteen eminent Ṣaḥābah and Tābi’ūn, whose routine was to
offer optional prayers between Maghrib and ‘Ishā.124
••••
The name for this Ṣalāh
Imām Muḥammad ibnul Munkadir (raḥimahullāh) –a
Tābi’ī- reports that Rasūlullāh (ṣallallāhu ‘alayhi wasallam)
said: “Whoever offers Ṣalāh between Maghrib and ‘Ishā is
123 Sharḥul ‘Irāqī ‘alat Tirmidhī, 124/a (manuscript).

124 Sharḥul ‘Irāqī ‘alat Tirmidhī, 124/a (manuscript). Also see
Targhīb, 1:404-405 for similar supporting narrations.
The above clearly proves the actual Ṣalātul Awwābīn. One should
be weary of a tactic of the salafīs; they sometimes cite a narration
that is accepted as weak by all, and seek to nullify the deed
totally, whereas there are other authentic supports for that deed.
The Ṣalātul Awwābīn is one such example. Another example is
of the significance of the fifteenth night of Sha’bān.
96
actually performing Ṣalātul Awwābīn (The Ṣalāh of those
who frequently turn to Allāh Ta’ālā).”125
Note: Other Ḥadīths have also termed the Ṣalātud Ḍuḥā

(mid-morning prayer) as Ṣalātul Awwābīn. ‘Allamah ‘Iraqī
(raḥimahullāh) says this is not a case of contradiction,
rather an example of this term being shared by both
Ṣalāhs.126
ِ‫ِفال‬،‫ «وهذاِوإنِكانِمرسال‬:‫أ‬/123 »‫قال العالمة العراقي يف «رشحه عىل الرتمذي‬

ِ‫ِاألوابنيِإذا‬
‫ِ«صالة ا‬:‫يعارضهِماِثبتِيفِالصحيحِمنِقولهِصىلِاهللِعليهِوسلم‬
ِ‫ِوال‬،»‫ِ«منِصالةِاألوابني‬:‫ِفإنهِقالِيفِاحلديثِاملرسلِأنِذلك‬..»‫رمضتِالفصال‬
ِ‫ي‬
ِ‫ِوالتطوعِماِبنيِالعشائنيِمنِصالة‬،‫أنِيكونِكلِمِنِصالةِالضحى‬ ِِ‫مانِع‬
،‫ وورد اسم «صالة األوابني» أيضا للتطوع عند دخول البيت‬:‫ قلت‬.».‫األوابني‬
.)1279( ‫ انظر «الزهد» البن مبارك‬، ‫واخلروج منه‬
125 Kitabuz Zuhd of Ibnul Mubārak, ḥadīth: 1256 & Mukhtasar

Qiyāmil layl, pg.73. Sayyidunā ‘Abdullāh ibn ‘Amr ibnil ‘Aāṣ
(raḍiyallāhu ‘anhumā) and others have also named this Ṣalah as
such. Muṣannaf Ibn Abī Shaybah, ḥadīth: 5973, Kitabuz Zuhd of
Ibnul Mubārak, ḥadīth: 1260 & Mukhtaṣar Qiyāmil layl, pg.73.
126 Sharḥul ‘Irāqī ‘alat Tirmidhī, 123/a (manuscript). Also see
Naylul Awṭār, 3:59. Likewise, offering Ṣalāh upon entering and

before exiting one’s home has also been labelled as Ṣalātul
Awwābīn in other narrations. Kitabuz Zuhd of Ibnul Mubārak,
ḥadīth: 1279.
97
TAḤIYYATUL MASJID 127
ِ‫ِ«دخلتِاملسجدِورسولِِاهللِصىلِاهلل‬:‫ قال‬،‫عن أيب قتادة ريض اهلل عنه‬
ِ‫ِفقالِرسولِاهلل‬،ِ‫ِفجلست‬:‫ِقال‬،‫عليهِوسلمِجالسِِبنيِظهراينِالناس‬
ِ:‫ِ«ماِمِنِعِكِِأنِتركعِركعتنيِقبلِأنِتلس؟»ِقال‬:‫صىلِاهللِعليهِوسلم‬
ِ‫ِ«فإذاِدخل‬:‫ِقال‬،‫ِياِرسولِاهللِرأيتِكِِجالسِاِوالناسِِجلوس‬:‫فقلت‬
ِ»‫ِفالِجيلسِِحتىِيركعِِركعتني‬،‫أحدِكمِاملسجد‬
Sayyidunā Abū Qatādah (raḍiyallāhu ‘anhu) once entered

the Masjid of Rasūlullāh (ṣallallāhu ‘alayhi wasallam) and sat
down. Rasūlullāh (ṣallallāhu ‘alayhi wasallam) reprimanded
him by enquiring: “What prevented you from performing
two (rak’ahs of Ṣalāh) before you sat?” The Ṣaḥābī
(raḍiyallāhu ‘anhu) replied: “O Messenger of Allāh! [I did so
because] I observed that you and the rest of the gathering
were all seated.” Rasūlullāh (ṣallallāhu ‘alayhi wasallam)
127 I have added this topic due to the widespread disregard for it
in our Masājid. The extent to which Rasūlullāh (ṣallallāhu ‘alayhi
wasallam) emphasised on Taḥiyyatul Masjid is evident from the
ensuing Ḥadīths. In fact, some of the Scholars are of the opinion
that Taḥiyyatul Masjid is Wājib (binding), although the correct
view is that it is a Sunnah. Fatḥul Bārī, 1:696, ḥadīth: 444 &
Shāmī, 2:18.
98
replied: “When anyone of you enters the Masjid, he should
not sit down until he offers two rak’ahs of Ṣalāh.”128
••••
:‫ قال رسول اهلل صىل اهلل عليه وسلم‬:‫ قال‬،‫وعن أيب قتادة ريض اهلل عنه‬
ِ.»‫ِ«ركعتنيِقبلِأنِتلس‬:‫ِوماِحقِها؟ِقال‬:‫ِقيل‬،»‫«أِعِطِواِاملساجدِِحِقِها‬
»‫ وينظر «فتح الباري‬،)1824( ‫ وصححه ابن خزيمة‬،)3441( ‫رواه ابن أيب شيبة‬
!‫ وال يلتفت إىل استنكار األلباين هلذا احلديث‬،)444(
Sayyidunā Abū Qatādah (raḍiyallāhu ‘anhu) reports that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) once said: “Fulfil the
right of the Masjid”. The Ṣaḥābah (raḍiyallāhu ‘anhum)
enquired as to what was ‘the right of the Masjid’. Rasūlullāh
(ṣallallāhu ‘alayhi wasallam) replied: “Two rak’ahs of Ṣalāh
before you sit.”129
••••

129 Muṣannaf Ibn Abī Shaybah, ḥadīth: 3441. Declared Ṣaḥīḥ
(authentic) by Imām Ibn Khuzaymah. Ṣaḥīḥ Ibn Khuzaymah,
ḥadīth: 1824. Also see: Fatḥul Bārī, 1:696, ḥadīth: 444.
The current extent of disregard for this sunnah is disturbing.
How unfortunate is the one who forsakes the opportunity of
fulfilling the right of the Masjid and greeting Almighty Allāh
several times each day?!
99
These two rak’ahs have been termed: ‘Taḥiyyatul Masjid’
which translates as: ‘The greeting of the Masjid’. The
‘Ulamā state that these two rak’ahs are in reality one’s
greeting to Allāh, as the Masājid belong to him.130
In fact, according to the Ḥadīth, one who visits the Masjid
is described as one who is actually visiting Allāh Ta’ālā.131
The Fuqahā (Jurists) have indicated that the Taḥiyyatul

Masjid will be fulfilled if one offers any Ṣalāh (Fard, Sunnah
etc.) upon entering the Masjid (before being seated). One
may even offer this Ṣalāh after forgetfully sitting down.132
According to the Ḥanafī view, if one enters the Masjid at a

time in which it is Makrūh to perform Nafl Ṣalāh, one
should not offer Taḥiyyatul Masjid. Rather one should
occupy oneself with Dhikr and Tasbīḥ.133
The Makrūh times for Nafl Ṣalāh are:

1) After the Farḍ of Fajr till 15 minutes after sunrise.134
130 Ṭahṭāwī, pg.215, Shāmī, 2:18.

131 Shu’abul Īmān, ḥadīth: 2943, also see Takhrījul Ihyā, ḥadīth:
408.
132 Shāmī, 2:18.
133 Ṭahṭāwī, pg.215, Shāmī, 2:18.

134 Ṣaḥīḥ Bukhārī, ḥadīth: 586, Ṣaḥīḥ Muslim, 1:275.
100
2) At midday.135
3) After the Farḍ of ‘Aṣr till sunset.136
4) During the Friday Khuṭbah.137
May Allāh Ta’ālā instill in us the value of this Ṣalāh. Āmīn.
   
135 Ṣaḥīḥ Muslim, 1:276.

136 Ṣaḥīḥ Bukhārī, ḥadīth: 586
137 Naṣbur Rāyah, 2:201-202.
101
‫‪ṢALĀTUT TASBĪḤ 138‬‬
‫عن ابن عباس ريض اهلل عنهام‪ ،‬أن رسول اهلل صىل اهلل عليه وسلم قال‬
‫للعباس بن عبد املطلب‪«ِ:‬ياِعباس‪ِ،‬ياِعِامِه‪ِ،‬أِالِِأِعطيك‪ِ،‬أالِأِمِنِحِك‪ِ،‬أالِ‬
‫أحبوك‪ِ،‬أالِأفعلِبكِعرشِخصال‪ِ،‬إذاِأنتِِفعلتِِذلك‪ِ:‬غفرِِاهللِلكِ‬
‫ذنبك؛ِأوِلِهِوآخِرِه‪ِ،‬قديمهِوحديثه‪ِ،‬خطِأِهِوعمِدِه‪ِ،‬صغريهِوكبريه‪ِ،‬رسهِ‬
‫وعالنيته‪ِ،‬عرشِخصال‪ِ،‬أنِِتصيلِأربعِركعاتِتقرأِيفِكلِركعةِفاحتةِ‬
‫الكتابِوسورةِ‪ِ،‬فإذاِفرغتِمنِالقراءةِيفِأولِركعةِوأنتِقائم‪ِ،‬قلت‪ِ:‬‬
‫سبحانِاهلل‪ِ،‬واحلمدِهلل‪ِ،‬والِإلهِإالِاهلل‪ِ،‬واهللِأكّب‪ِ،‬مخسِعرشةِمرة‪ِ»..‬‬
‫رواه أبو داود (‪ ،)1297‬قال اإلمام الرتمذي رمحه اهلل (بعد ‪« :)481‬وقد رأى ابن‬
‫املبارك‪ ،‬وغري واحد من أهل العلم‪ :‬صالة التسبيح وذكروا الفضل فيه»‪ ،‬وقال‬
‫البيهقي رمحه اهلل يف «شعب اإليامن (بعد ‪« :)602‬وكان عبد اهلل بن املبارك يفعلها‪،‬‬
‫وتداوهلا الصاحلون بعضهم من بعض‪ ،‬وفيه تقوية للحديث املرفوع وباهلل التوفيق»‪.‬‬
‫هذا‪ ،‬وقد حسن أو صحح هذا احلديث‪ ،‬غري واحد من احلفاظ‪ ،‬منهم التقي‬
‫السبكي‪ ،‬وابن حجر وغريمها كثريون‪ ،‬كام عددهم املنذري يف «الرتغيب» ‪،468 :1‬‬
‫والسيوطي يف «الآليل املصنوعة» ‪ ،40 :2‬رمحهم اهلل مجيعا‪.‬‬
‫‪138‬‬ ‫‪Several Scholars have written on this issue. See further for the‬‬
‫‪names of some of them.‬‬
‫‪102‬‬
Sayyidunā ‘Abdullāh ibn ‘Abbās (raḍiyallāhu ’anhumā)
narrates that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) once
told Sayyidunā ‘Abbās (raḍiyallāhu ’anhu): “O ‘Abbās!
Should I not present to you? Should I not confer to you?
Should I not inform you of such an act,139 which if you
practise, Allāh Ta'ālā will forgive all your sins, whether old
or new, intentional or unintentional, minor or major, open
or secret.” [After describing the method of performing this
Ṣalāh] Nabī (ṣallallāhu ‘alayhi wasallam) stated: “If possible,
you should offer this Ṣalāh once everyday, and if you cannot
perform it daily, then offer it every Friday (weekly), or once
a month, or once a year or at least once in your lifetime.” 140
••••
139 These wordings of similar meaning were repeated in order to

capture the attention of the listener and to emphasise the
importance of the Ṣalāh so as to instill a yearning to perform it
140 Abū Dāwūd, ḥadīth: 1297. The Ḥadīth in question has been
accepted as Ṣaḥīḥ (authentic) or Ḥasan (sound) by various

eminent masters of Ḥadīth.
Ḥāfiẓ Ibn Ḥajar (raḥimahullāh) has accepted the Ḥadīth of
Ṣalātut Tasbīh to be either Ṣaḥīḥ (authentic) or Ḥasan (sound)
and not Ḍa’īf (weak). An-Nukat a’lā ibniṣ Ṣalah, 2:848-850.
103
Imām Tirmidhī (raḥimahullāh) says: “Many ‘Ulamā, among
them Imām ‘Abdullāh ibnul Mubarak (raḥimahullāh), have
accepted the virtue of Ṣalātut Tasbīḥ.”141
Imām Bayhaqī (raḥimahullāh) states: “Ṣalātut Tasbīḥ was

the practice of ‘Abdullāh ibnul Mubārak and many pious
predecessors of various eras, and this in fact lends strength
to its acceptability.”142
ِ‫ِ«صالةِالتسبيحِمنِمهامتِالدين‬:‫ والبدر الزركّش رمحهام اهلل‬،‫قال التاج السبكي‬

ِ،‫ِغريِمكتثِبأعاملِالصاحلني‬،‫فالِيسمعِبعظيمِفضلهاِويتكهاِإالِمتهاونِبالدين‬
.»‫الِينبغيِأنِيعدِمنِأهلِالعزم‬
141 Tirmidhī, ḥadīth: 481. Allāmah Mundhirī (raḥimahullāh)

mentions that many Muḥaddithūn have accepted its
authenticity. From among them are Imām: Abū-Dāwūd, Ḥākim,
Abū-Bakr al-Ajurrī, Abū Muḥammad al-Misrī [Ustādh of
Allāmah Mundhirī], and Ḥāfiẓ Abul-Ḥasan Maqdisī [Ustadh of
Allāmah Mundhirī], (raḥimahumullāh). Targhīb, 1:468.
Allāmah Suyūtī (raḥimahullāh) has enumerated up to twenty
great Muḥaddithīn who have accepted its authenticity. Besides
the ones mentioned above, some of them are: Imāms: Abū Sa’d
as Sam’ānī, Khaṭīb Baghdādī, Ḥāfiẓ ibn Mandah, Bayhaqī, Subkī,
Nawawī, ibnuṣ Ṣalāh, Abū Mūsā al Madīnī, Alā’ī, Sirājuddīn al
Bulqinī, Zarkashī and others (raḥmatullāhi ‘alal jamī’). Al-La
ālil-Maṣnū’ah, 2:40.
142 Shu’abul Imān, after ḥadīth: 602.
104
Imāms Tājuddin Subkī and Badruddīn Zarkashī
(raḥimahumāllāh) have stated that it is from the
fundamentals of din and anyone who discards it despite
knowing its virtue is not on the correct path.143
Note: Our senior ‘Ulamā have always encouraged offering

this Ṣalāh on special occasions, like: Laylatul Qadr, Laylatul
Barā-ah (15th night of Sha’bān) etc.
   
143 Al-Futūhātur Rabbāniyyah, 4:321-322.

The following is a list of Muḥaddithūn who have written
detailed articles on this matter:
Imāms: Dārānī, Abū-Mūsā al-Madīnī, Ibn Mandah, Ibn
Nāṣiruddīn ad-Dimishqī, Suyūṭī and Ibn Ṭūlūn among others
(raḥimahumullāh).
105
SIX EXTRA TAKBĪRS IN ‘ĪD ṢALĀH
ِِ‫ِيبدأِِفيكّب‬،‫«كانِعبدِاهللِبنِمسعودِيِكِّبِِيفِاألضحىِوالفطرِتسعِاِتسعِا‬
ِ‫ِثمِِيقومِيفِالرِكعةِاآلخِرةِفيبدأ‬،‫ِثمِِيقرأِثمِِيكّبِِواحدةِفريكعِهبا‬،‫أربعِا‬
ِِ.»ِ‫فيقرأِثمِِيكّبِِأربعِاِيركِعِِبإحداهن‬
‫ ورواه عبد الرزاق‬.‫) ورجاله ثقات‬9513( »‫رواه الطرباين يف «املعجم الكبري‬
‫) بإسناد صحيح من فعل املغرية بن شعبة [وابن عباس] مثل فعل ابن‬5689(
.131 :8 »‫ انظر «إعالء السنن‬.»‫ كام يف «الدراية‬،‫مسعود‬
Sayyidunā ‘Abdullāh ibn Mas’ūd (raḍiyallāhu ‘anhu) used to

recite nine takbīrs in both ‘Īdul Aḍhā and ‘Īdul Fiṭr. He
would recite four takbīrs at the beginning then recite
[Qurān] followed by one takbīr with which he used to go
into Rukū’. Then he would stand in the second rak’ah and
begin with the Qirā-ah and then recite four takbīrs, going
to Rukū’ with [the last] one of them.144
144 Ṭabarānī in Al Mu’jamul Kabīr ḥadīth: 9513 with a chain of

reliable narrators. Ḥāfiẓ Ibn Ḥajar (raḥimahullāh) has stated that
Imām ‘Abdur Razzāq (raḥimahullāh) has recorded a similar
narration from the practice of Sayyidunā Mughīrah ibn Shu’bah
[and Sayyidunā ‘Abdullāh ibn ‘Abbās] (raḍiyallāhu ‘anhum) with
an authentic (Ṣaḥīḥ) chain. Muṣannaf ‘Abdir Razzāq, ḥadīth:
5689. Ad Dirāyah; See I’lāus Sunan, 8:131.
106
••••
Muṣannaf Ibn Abī Shaybah has recorded that the following
Ṣaḥābah (raḍiyallāhu ‘anhum) also concurred with this
practice:
Sayyidunā Ḥudhayfah,
Sayyidunā Abū Mas’ūd,
Sayyidunā Abū Mūsā,
Sayyidunā Ibn ‘Abbās, and
Sayyidunā Anas (raḍiyallāhu ‘anhum).145
   
145 Muṣannaf Ibn Abī Shaybah, ḥadīth: 5755, 5757, 5760.
107
THE WORDING OF THE TAKBĪRS OF
TASHRĪQ
ِ‫ «اهللِأكّبِاهلل‬:‫ أنه كان يكرب أيام الترشيق‬،‫ عن عبد اهلل‬،‫عن أيب األحوص‬
ِ.»‫ِاهللِأكّبِوهللِاحلمد‬،‫ِالِإلهِإالِاهللِواهللِأكّب‬،‫أكّب‬
‫ «أنه‬:‫ عن عبد اهلل‬،‫ عن األسود‬:)5698( ‫ ويف رواية له‬،)5697( ‫رواه ابن أيب شيبة‬
‫» [فذكر مثل‬..‫كان يكرب من صالة الفجر يوم عرفة إىل صالة العرص من يوم النحر‬
،‫ عمر‬:‫ منهم‬،‫ وقد روي نحو هذا عن غري واحد من الصحابة‬.]‫احلديث الذي قبله‬
‫ انظر «كتاب اآلثار» لإلمام أيب يوسف‬.‫ وأسانيدها مقبولة‬،‫وعيل ريض اهلل عنهام‬
‫ـ‬197 :2 »‫ و«جممع الزوائد‬،)2200 ‫ ـ‬2198( ‫ و«األوسط» البن املنذر‬،)295(
.198
Sayyidunā ‘Umar, Sayyidunā ‘Alī and Sayyidunā ‘Abdullāh

ibn Mas’ūd (raḍiyallāhu ‘anhum) are all reported to have
recited the following takbīrs, from the Fajr Ṣalāh of the day
of ‘Arafah (9 Dhul Ḥijjah) till the ‘Aṣr Ṣalāh of the 13th of
Dhul Ḥijjah:146
146 Muṣannaf Ibn Abī Shaybah, ḥadīth: 5696-5699, Kitābul

Athār, ḥadīth: 295, Al Awṣāt of Ibnul Mundhir, ḥadīth: 2198-
2200 & Al Mu’jamul Kabīr. These reports are considered
reliable. For further authentication of these narrations, see:
108
.»‫ِاهللِأكّبِوهللِاحلمد‬،‫ِالِإلهِإالِاهللِواهللِأكّب‬،‫«اهللِأكّبِاهللِأكّب‬
••••
Note: In these narrations, Allāhu Akbar is recited only
twice at the beginning, and not thrice.
   
Naṣbur Rāyah, before ḥadīth: 2858, ‘Umdatul Qārī, before

ḥadīth: 970 & Majma’uz Zawāid, 2:197-198.
109
RAISING THE HANDS ONLY AT THE
FIRST TAKBĪR IN JANĀZAH ṢALĀH
ِ‫ ِ«أِنِ ِرسولِاهللِصىلِاهللِعليهِوسلم ِكان‬:‫عن ابن عباس ريض اهلل عنهام‬

ِ.»‫ِثمِِالِيعود‬،ِ‫يرفعِيديهِعىلِاجلنازةِيفِأوِلِِتكبرية‬
.‫ وروي موقوفا عنه أيضا‬.)1832( ‫رواه الدارقطني‬
Sayyidunā Ibn ‘Abbās (raḍiyallāhu ‘anhumā) narrates that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) would only lift his
hands in the first takbīr of the Janāzah Ṣalāh and he
wouldn’t lift his hands thereafter.147
   
147 Dāraquṭnī, ḥadīth: 1832.
110
‫‪THE SALĀM OF JANĀZAH ṢALĀH‬‬
‫عن عبد اهلل بن مسعود ريض اهلل عنه قال‪«ِ :‬ثالثِ ِخاللِ ِكانِرسولِاهللِ‬
‫صىل ِاهلل ِعليه ِوسلم ِيفعِلِهِنِ ِفتِكِهِنِ ِالناس‪ِ ،‬إحداهنِ‪ِ :‬التسليمِ ِعىلِ‬
‫اجلنازةِمثلِِالتسليمِيفِالصالة»‪ِِ.‬‬
‫رواه البيهقي يف «السنن الكربى» (‪ ،)7070‬وقال الذهبي‪« :‬سنده صالح»‪.‬‬
‫«املهذب» (‪.)6210‬‬
‫‪Sayyidunā ‘Abdullāh ibn Mas’ūd (raḍiyallāhu ‘anhu) says:‬‬

‫‪“There are three things which were practiced by Rasūlullāh‬‬
‫‪that the people have now abandoned, one of them being:‬‬
‫”‪Saying the Salām in the Janāzah Ṣalah like in normal Ṣalāh.‬‬
‫‪[i.e. on both sides]148‬‬
‫وعن إبراهيم اهلجري قال‪«ِ :‬أمِنا ِعبدِ ِاهلل ِبن ِأيب ِأوىف ِعىل ِجنازة ِابنتِه‪ِ،‬‬
‫فكّبِ ِأربعِا‪ِ ،‬فمكثِ ِساعةِ ِحتىِظنِنِاِأِنِهِسِيِكِّبِ ِمخسِا‪ِ ،‬ثمِ ِسلِمِ ِعنِيمينهِ‬
‫وعنِشامله‪ِ،‬فلامِِانصفِقلناِله‪ِ:‬ماِهذا؟ِقالِإينِِالِأِزِيدِكمِعىلِماِرأيتِ‬
‫‪148‬‬ ‫‪As Sunanul Kubrā of Bayhaqī, hadith: 7070. Imām Dhahabī‬‬

‫‪has classified the chain as suitable.‬‬
‫‪111‬‬
ِ‫ ِأوِ[قال]ِهكذاِصنعِرسولِاهلل‬،‫رسولِ ِاهللِصىلِاهللِعليهِوسلم ِيصنع‬
ِِ.»‫صىلِاهللِعليهِوسلم‬
‫ وسكت عنه االمام الذهبي يف‬،)7069( »‫رواه البيهقي يف «السنن الكربى‬
.»‫«املهذب‬
Ibrāhīm Al-Hajarī (raḥimahullāh) narrates that ‘Abdullāh

ibn Abī Awfā (raḍiyallāhu ‘anhu) lead the Janāzah Ṣalāh of
his daughter. He recited four takbīrs and then paused for a
moment. We thought he was going to recite a fifth takbīr,
but he made Salām to his right and left side. When he
finished, we asked him: “Why did you lead the Janāzah
Ṣalāh like this?” He replied: “I lead the prayer exactly how I
seen Rasūlullāh (ṣallallāhu ‘alayhi wasallam) lead it”.149
   
149 As Sunanul Kubrā of Bayhaqī, hadith: 7069.
112
‫‪RECITING THE BEGINNING AND END OF‬‬
‫‪SŪRAH BAQARAH AFTER BURIAL‬‬
‫وعن عبد الرمحن بن العالء بن اللجالج قال‪ :‬قال يل أبى‪«ِ :‬ياِبِنِيِ ِإذاِأناِ‬
‫ِٰ‬
‫اهللِوعىلِمِلِةِرسولِِ‬‫مِتِِفاحلِدِِيلِحلدِا‪ِ،‬فإذاِوضعتِنيِيفِحلديِفقل‪ِ:‬بسمِ‬
‫اهلل‪ِ ،‬ثمِ ِسنِ ِالتِابِعيلِ ِسِنِا‪ِ ،‬ثمِ ِاقرأِ ِعندِرأيسِبفاحتةِالبقرةِوخامتتها‪ِ،‬‬
‫فإينِِسمعتِرسولِاهللِصىلِاهللِعليهِوسلمِيقولِذلك»‪ِِ.‬‬
‫رواه الطرباين يف «املعجم الكبري» ـ انظر «جممع الزوائد» ‪ 44 :3‬وقال اهليثمي‪:‬‬
‫«ورجاله موثقون»‪.‬‬
‫ويف رواية له عن ابن عمر ريض اهلل عنهام قال‪ :‬سمعت رسول اهلل صىل اهلل عليه‬
‫وسلم يقول‪«ِ :‬وليقرأ ِعندِرأسهِبفاحتة ِالكتابِوعند ِرجليهِبخامتةِسورة ِالبقرة ِيفِ‬
‫قّبهِ»‪.‬‬
‫رواه الطرباين يف «املعجم الكبري» (‪ .)13613‬قال النووى رمحه اهلل تعاىل‪« :‬وروينا‬
‫يف «سنن» البيهقي بإسناد حسن‪ ،‬أن ابن عمر استحب أن يقرا عىل القرب بعد الدفن‪،‬‬
‫أول سورة البقرة‪« .‬األذكار» ص‪ 278 :‬ووافقه ابن حجر‪ ،‬انظر «الفتوحات‬
‫الربانية» ‪.419 :4‬‬
‫‪‘Abdur Raḥmān ibn ‘Alā (raḥimahullāh) narrates that his‬‬

‫‪father (Sayyiduna ‘Alā ibn Lajlāj – raḍiyallāhu ‘anhu-) said‬‬
‫‪113‬‬
to him: “When I die, dig a grave for me, and when placing
me in it recite:
ِٰ
»‫اهللِوعىلِمِلِةِرسولِاهلل‬ِ‫«بسم‬
then cover me with sand. Thereafter recite the beginning
and end of Sūrah Baqarah at my head side, for I heard
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) saying so.”150
In another Ḥadīth it is reported that Sayyidunā ‘Abdullāh

ibn ‘Umar (raḍiyallāhu ‘anhumā) said: “I heard Rasūlullāh
(ṣallallāhu ‘alayhi wasallam) saying: ‘Read Sūrah Fātiḥah by
his (the deceased’s) head side and the end of Sūrah Baqarah
by his leg side’.”151
   
150 Ṭabarānī in Al Mu’jamul Kabīr, see Majma’uz Zawāid, 3:44.

Allāmah Haythamī (raḥimahullāh) has classified the narrators as
reliable.
151 Ṭabarānī in Al Mu’jamul Kabīr, ḥadīth: 13613. ‘Allamah
Nawawī and Ḥāfiẓ Ibn Ḥajar (raḥimahumallāh) have stated that

this has also been soundly reported (with a chain that is Ḥasan)
from Sayyidunā ‘Abdullāh ibn ‘Umar (raḍiyallāhu ‘anhumā) by
Imām Bayhaqī (raḥimahullāh). Al Adhkar, p. 278 & Al
Futūḥātur Rabbāniyyah, 4:194.
114
RAISING THE HANDS FOR DU’Ā IN THE
GRAVEYARD
‫ ِ«جاء ِ[أي رسول اهلل صىل اهلل عليه‬:‫عن عائشة ريض اهلل عنها قالت‬
ِ.»‫ِثِمِِرفعِيديهِثالثِمرِات‬،‫وسلم]ِالبقيعِِفقامِفأطالِالقيام‬
Sayyidah ‘Āishah (raḍiyallāhu ‘anhā) narrates that Rasūlullāh

(ṣallallāhu ‘alayhi wasallam) went to Jannatul Baqī’ [the
graveyard of Madīnah] and stood for a long time and
thereafter lifted his hands up three times [in du’ā].152
••••
Note: In the event of a person being misunderstood to be
asking from the inhabitant of the grave, one may keep his
hands at his sides whilst making du’ā at the graveside.
   
115
CONVEYING OF REWARD TO THE
DECEASED (IṢĀLUTH-THAWĀB) 153
ِِ‫ِإن‬:‫ أنِرجالِِقالِللنبيِصىلِاهللِعليـهِوسـلم‬:‫عن عائشة ريض اهلل عنها‬

ِِ‫ِفِهـلِِلـاِأجـرِِإن‬،ِ‫ِوأظنهـاِلـوِتكلِمـتِِتصـدقت‬،‫أميِافِتِلِتِتِِنفسـها‬
ِ.»‫ِ«نعم‬:‫تصدقتِِعنها؟ِقال‬
.)2323( ‫ ومسلم‬،)1388( ‫رواه البخاري‬
Sayyidah ‘Āishah (raḍiyallāhu ‘anhā) narrates that a man said

to Rasūlullāh (ṣallallāhu ‘alayhi wasallam): “My mother
passed away suddenly. I know that if she had [realised that
her death was imminent and] spoken, she would have given
charity [before her passing]. Will she receive the reward if I
gave charity on her behalf?”
Nabī (ṣallallāhu ‘alayhi wasallam) replied: “Yes.”154
••••
ِ‫ِفكام‬،‫ِ«أصلِهذاِالبابِالصدقةِالتيِالِاختالفِفيها‬:‫قال العالمة القرطبي رمحه اهلل‬
ِ‫ِإذِكلِذلـك‬،ِ‫ِفكذلكِتصلِِقراءةِِالقرآنِوالدعاءِِواالستغفار‬،‫يصلِإىلِامليتِثواهبِا‬
153 See www.Al-Miftah.com for a detailed article on this issue.

116
ِ‫ِقالِرسولِاهللِصىلِاهللِعليهِوسلمِـِوقدِسـئل‬،‫ِفإنِِالصدقةِالِتتصِباملال‬،ِ‫صدقة‬
ِِ.»‫ِفاقبِلواِصدقتِه‬،‫ِ«صدقةِِتصدِقِِاهللِهباِعليكم‬:‫عنِقصِالصالةِحالةِاألمنِـِقال‬
.196 :1 ‫«التذكرة» للقرطبي‬
‘Allāmah Qurṭubī (raḥimahullāh) says: The basis of this

chapter is on Ṣadaqah wherein there is no dispute [i.e. there
is no dipute in conveying the reward of charity to the
deceased]. Just as the reward of Ṣadaqah reaches the
deceased, similarly the reward of reciting the Qurān, making
du’ā and istighfār also reaches the deceased on the basis that
these are all [also labelled in Sharī’ah as] Ṣadaqah. Ṣadaqah
is not confined to monetary Ṣadaqah. When Rasūlullāh
(ṣallallāhu ‘alayhi wasallam) was asked regarding the Qaṣr
Ṣalāh whilst in peace [i.e. not at war], he replied: “This is a
Ṣadaqah which Allāh Ta’ālā has blessed you with, so accept
his Ṣadaqah.”155
••••
ِ‫فال ِنزاع ِبني ِعلامء ِالسِنِة ِواجلامعة ِيف ِوصول ِثواب‬..«ِ :‫قال ابن تيمية رمحه اهلل‬
ِ،‫وتِنازِعوا ِيف ِوصول ِاألعامل ِالبِدِنِيِة ِكالصِومِ ِوالصِالة ِوالقراءة‬..‫العبادات ِاملالِيِة‬
ِِ.»‫والصِوابِأنِِاجلميعِِيصلِإليه‬
ِ.63 :3 »‫«الفتاوى الكربى‬
155 At Tadhkirah, lil Qurṭubī, 1:196.
117
Ibn Taymiyyah (raḥimahullāh) says: “The Scholars are
unanimous on conveying the rewards of monetary acts to
the deceased. However, there is a difference of opinion
regarding physical and bodily actions such as fasting, Ṣalāh
and recitation of the Qurān etc. The correct view is that the
reward of all [i.e. monetary and bodily actions] reaches the
deceased.”
Note: The narration of the previous chapters supports this.
   
118
THE VIRTUE OF VISITING THE BLESSED
GRAVE OF RASŪLULLĀH 156
ِ:‫ قال رسول اهلل صىل اهلل عليه وسلم‬،‫عن ابن عمر ريض اهلل عنهام قال‬
.»‫«مِنِزارِِقّبيِوجبِتِِلهِشِفاعِتي‬
‫ وتقي الدين‬،‫ وعبد احلق‬،‫ وصححه ابن السكن‬،)2695(ِ ‫أخرجه الدارقطني‬
.101 :5 »‫السبكي ـ كذا يف «نيل األوطار‬
Sayyidunā Ibn ‘Umar (raḍiyallāhu ‘anhumā) narrates that

Rasulullāh (ṣallallāhu ‘alayhi wasallam) said: “My
intercession is guaranteed for the one who visits my
grave.”157
••••
ِ:‫ قال رسول اهلل صىل اهلل عليه وسلم‬:‫وعن أيب هريرة ريض اهلل عنه قال‬
ِِ.»‫ِومنِصىلِِعيلِِمِنِبِعيدِِأِعِلِمِتِه‬،‫«منِصىلِِعيلِِعندِقّبيِسِمِعِتِه‬
156 See www.HadithAnswers.com for more details.

‘Allāmah Taqiud Dīn Subkī (raḥimahumullāh) has a detailed
book on this topic titled: Shifāus siqām fī ziyārati Khayril Anām.
157 Dāraquṭnī, ḥadīth: 2695. Declared authentic by Imāms: Ibnus
Sakan, ‘Abdul Ḥaq and Taqiyyuddīn Subkī (raḥimahumullāh),

refer: Naylul Awṭār, 5:101.
119
‫أخرجه أبو الشيخ يف «كتاب الثواب» بسند جيد‪ -‬انظر «فتح الباري» (‪،)3441‬‬
‫ونقله عنه السخاوي أيضا يف «القول البديع» ص ‪.325‬‬
‫‪Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu) narrates that‬‬

‫‪Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “I personally‬‬
‫‪hear the Salām (salutation) of he who says Salām at my‬‬
‫‪grave and the Salām of those not at my grave are conveyed‬‬
‫‪to me [by the Angels].”158‬‬
‫••••‬
‫وعن أنس بن مالك ريض اهلل عنه أن رسول اهلل صىل اهلل عليه وسلم‬
‫قال‪«ِ:‬مِنِزارِينِإىلِاملدينةِحمتسبِا‪ِ،‬كنتِِلهِشهيدِاِوشفيعِاِيومِِالقيامة‪ِ.‬‬
‫ِويف رواية أخرى‪..« :‬كان ِيف ِجِواري ِيومِ ِالقيامة‪ِ ،‬ومِن ِمات ِيف ِأِحِدِِ‬
‫احلرمني‪ِ،‬بِعِثِِيومِِالقيامةِمِنِِاآلمِنني»‪ِِ.‬‬
‫رواه البيهقي يف «السنن الصغرى» ‪ ،443 :۱‬وقال الذهبي‪« :‬طرقه كلها لينة‪ ،‬لكن‬
‫يتقوى بعضها ببعض‪ ،‬ومن أجودها إسنادا‪ :‬حديث حاطب‪« :‬من زارين بعد مويت‬
‫فكأنام زارين يف حيايت»‪ ،‬أخرجه ابن عساكر وغريه»‪ .‬انظر «املقاصد احلسنة» ص‬
‫‪.413‬‬
‫‪158‬‬ ‫‪Abush Shaykh in Kitābuth Thawāb. Ḥāfiẓ Ibn Hajr and‬‬

‫‪Ḥāfiẓ Sakhāwī (raḥimahumāllah) have declared the chain of‬‬
‫‪narrators as reliable. Fatḥul Bārī, ḥadīth: 3441, Al Qawlul Badī’,‬‬
‫‪p.325.‬‬
‫‪120‬‬
Sayyidunā Anas ibn Mālik (raḍiyallāhu ‘anhu) narrates that
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “Whoever
comes to visit me in Madīnah Munawarah with expectation
of reward, I will bear testimony and intercede on his behalf
on the Day of Resurrection.”
According to another narration: “..He [who visits me in

Madīnah] will be next to me on the Day of Resurrection.”159
   
159 Al Bayhaqī in As Sunanuṣ Ṣughrā, 1:443. ‘Allāmah Dhahabī

(raḥimahullāh) has stated that these narrations when combined
lend strength to each other, whilst the narration of Ḥāṭib
(raḥimahullāh) has the best chain from all. The words in the
narration of Sayyidunā Ḥāṭib (raḍiyallāhu ‘anhu) are: “He who
visits me after my demise, is as though he visited me during my
lifetime.” Ibn Asākir, refer: Al Maqāṣidul Ḥasanah, p.413.
121
TAWASSUL 160
ِ‫ ِ«أنِ ِعمرِ ِبن ِاخلطِاب ِريض ِاهلل ِعنه ِكان ِإذا‬:‫عن أنس ريض اهلل عنه‬
ِِ‫ ِاللهم ِإنِاِكِنِاِنِتِوِسِل‬:‫ ِفقال‬،‫ ِاسِتِس ِٰقىِبالعبِاسِبنِعبدِاملطِلب‬:‫قِحطوا‬
ِِ.»‫ِفيِسقون‬:‫ِقال‬،‫ِوإنِاِنتوسِلِإليكِبِعِمِِنبيِناِفاسقنا‬،‫إليكِبِنبيِناِفتِسِقينا‬
Sayyidunā Anas (raḍiyallāhu ‘anhu) narrates that Sayyidunā
‘Umar ibnul Khaṭṭāb (raḍiyallāhu ‘anhu) would make du’ā
for rain using the wasīlah (intermediary/medium) of ‘Abbās
ibn ‘Abdil Muṭṭalib (raḍiyallāhu ‘anhu) in the following
manner: “O Allāh, we used to turn to you through the
wasīlah of our Nabī (ṣallallāhu ‘alayhi wasallam), and you
used to send rain. Now we turn to you through the wasīlah
of the uncle of our Nabī (ṣallallāhu ‘alayhi wasallam), so let
it rain. Sayyidunā Anas (raḍiyallāhu ‘anhu) says: “Allāh
would then send down rain.”161
••••
160 ‘Allāmah Taqiud Dīn Subkī (raḥimahumullāh) has a detailed

discussion on this in his book: Shifāus siqām fī ziyārati Khayril
Anām. ‘Allāmah Kawtharī (raḥimahumullāh) has a beautiful
article in this regard in his Maqālāt, titled: Maḥqut Taqawwul fi
mas-alatit Tawassul. Also see a detailed post on this issue on
www.Al-Miftah.com
122
‫وعن عثامن بن حنيف ريض اهلل عنه أن رجال رضير البرص أتى النبي‬
‫صىل اهلل عليه وسلم فقال‪«ِ:‬ادعِِاهللِأنِيعافِيِني‪ِ،‬قال‪ِ:‬إنِشئتِِدعوتِ‪ِ،‬‬
‫وإنِِشئِتِِصّبتِ‪ِ،‬فهوِخريِِلك‪ِ،‬قال‪ِ:‬فادعه‪ِ،‬قال‪ِ:‬فأمرهِأنِيتوضِأِ‬
‫فيِحسنِوضوءِهِويدعوِهبذاِالدِعاء‪ِ:‬اللهمِإنِىِأسألكِوأتوجِهِِإليكِ‬
‫كِحممدِِنبيِِالرِمحة‪ِ،‬إنِىِتوجِهِتِِبكِإىلِريبِِيفِحاجتيِهذهِلتِ ٰ ِ‬
‫قضِ‬ ‫ا‬ ‫بِنبيِ‬
‫يل‪ِ،‬اللِهمِفشفِعِهِِيفِ»‪ِ.‬‬
‫رواه الرتمذي (‪ ،)3578‬وغريه‪ .‬وقال‪« :‬هذا حديث حسن صحيح غريب‪ ،‬ال‬
‫نعرفه إال من هذا الوجه من حديث أيب جعفر وهو غري اخلطمي»‪ ،‬وصححه ابن‬
‫خزيمة (‪ ،)1219‬واحلاكم ‪ ،313 :1‬ووافقه الذهبي‪ .‬ويف رواية للطرباين يف‬
‫«املعجم الصغري» (‪ ،)508‬و«املعجم الكبري» ‪ )8311(9‬أن عثامن بن حنيف علم‬
‫هذا الدعاء لرجل كانت له حاجة شديدة يف عهد عثامن ريض اهلل عنه ـ أي بعد وفاة‬
‫النبي صىل اهلل عليه وسلم بسنني ـ ‪ ،‬فدعا به الرجل فقضيت له حاجته‪ ،‬وهذا يدل‬
‫عىل التعامل يف عهد الصحابة ريض اهلل عنهم‪ِ.‬‬
‫‪Sayyidunā ‘Uthmān ibn Ḥunayf (raḍiyallāhu ‘anhu) narrates‬‬
‫‪that a blind Ṣaḥābī came to Rasūlullāh (ṣallallāhu ‘alayhi‬‬
‫‪wasallam) saying: “Make du’ā for me that Allāh may cure‬‬
‫‪me.” Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “If you‬‬
‫‪wish I will make du’ā and if you prefer, you could exercise‬‬
‫‪patience, which will be better for you.” He requested that‬‬
‫‪du’ā should be made for him. Rasūlullāh (ṣallallāhu ‘alayhi‬‬
‫‪wasallam) told him to make wuḍū observing all its‬‬
‫‪123‬‬
etiquette, then make du’ā thus: O Allāh, I beg of you
through the wasīlah of your Prophet Muḥammad, who is a
Prophet of mercy, I have turned to Allāh using your wasīlah
so that Allāh may fulfill my needs. O Allāh, accept the
wasīlah (intermediary) of Rasūlullāh (ṣallallāhu ‘alayhi
wasallam) in my regard.162
••••
In a narration of Ṭabarānī163 Sayyidunā ‘Uthmān ibn Ḥunayf
(raḍiyallāhu ‘anhu) – the narrator of the above Ḥadīth - is
reported to have taught this du’ā to a fellow muslim, who
had a particular need in the time of Sayyidunā ‘Uthmān
(raḍiyallāhu ‘anhu). This proves continued practice
(Ta’āmul). It is also proof for Tawassul through Nabi
(ṣallallāhu ‘alayhi wasallam) after his demise.
••••
ِ،‫ِ«قِحِطِأهلِِاملدينةِقحطِاِشديدِا‬:‫وعن أيب اجلوزاء أوس بن عبد اهلل قال‬
ِ‫ِانظرواِقّبِِالنبيِصىلِاهللِعليهِوسلمِفاجعلوا‬:‫فشكِواِإىلِعائشةِفقالت‬
162 Tirmidhī, ḥadīth: 3578. Imām Tirmidhī states that this

Ḥadīth is authentic (Ḥasanun Ṣaḥīḥun Gharīb) Imāms Ibn
Khuzaymah, Ḥākim & Dhahabī (raḥimahumullāh) have also
declared it authentic (Ṣaḥīḥ). Ṣaḥīḥ Ibn Khuzaymah, ḥadīth:
1219 & Ḥākim 1:313.
163 Al-Mu’jamuṣ Ṣaghīr, ḥadīth: 508 & Al-Mu’jamul Kabīr,
ḥadīth: 8311.
124
ِ‫ِففعلوا‬:‫ِقال‬.‫منهِكوىِإىلِالسِامءِحتِىِالِيكونِبينهِوبنيِالسِامءِسقف‬
ِ‫ِوسِمِنِتِاإلبلِحتىِتفتِقتِِمن‬،‫فمِطِرواِمطِرِاِحتِىِنِبِتِِالعِشِب‬
.»‫ِفسمِيِِعامِِالفِتق‬،‫الشِحم‬
‫ وذكر عيل القاري أن‬.‫ رجاله ثقات وهو موقوف عىل عائشة‬،)92( ‫رواه الدارمي‬
‫ فال يبقى بينه‬،‫عائشة ريض اهلل عنها «أمرت بكشف قربه مبالغة يف االستشفاع به‬
.)5950( »‫ «مرقاة املفاتيح‬.»‫وبني السامء حجاب‬
Aws ibn ‘Abdillāh (raḥimahullāh) reports: “A severe famine
struck the people of Madīnah Munawarah. They
complained to Sayyidah ‘Āishah (raḍiyallāhu ‘anhā)
whereupon she replied: Proceed towards the grave of
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) and make such a
skylight in the enclosure surrounding the grave of
Rasūlullāh (ṣallallāhu ‘alayhi wasallam) that between it and
the sky there is no barrier (roof). This was done and such
abundant rain fell that as a result the grass began sprouting
and the camels became so fat that they seemed to almost
burst (rip) due to the excessive fat. Due to this, that year
became known as the year of bursting/ripping.”164
164 Sunan Dārimī, ḥadīth: 92. The narrators of this Ḥadīth are
reliable.
Tawassul has always been a part of the du’ā of the ‘Ulamā
throughout time. A list of some of these ‘Ulamā is provided in
the article on www.Al-Miftah.com.
125
FACING THE QIBLAH WHILE DRINKING
ZAMZAM
ِ‫ ِ«كنتِعند ِابن‬:‫عن حممد بن عبد الرمحن بن أبى بكر ريض اهلل عنه قال‬
ِ:‫ ِمنِأينِجئت؟ِقال‬:‫ ِفجاءهِرجلِفقال‬،‫عبِاسِريضِاهللِعنهام ِجالسِا‬
ِِ‫ ِوكيف؟ِقالِإذاِرشِبِت‬:‫ ِقال‬،‫ ِفرشبتِ ِمنهاِكامِينبغى؟‬:‫ ِقال‬،‫منِزمزم‬
ِ‫ ِوإذا‬،‫ ِوتضلِعِ ِمنها‬،‫منها ِفاستقبِل ِالقبلةِ ِواذكر ِاسم ِاهلل ِوتنفِسِ ِثالثِا‬
ِ:‫ِفإنِِرسولِاهللِصىلِاهللِعليهِوسلمِقال‬،ِ‫فرغتِمنهاِفامحِدِاهللِعزِِوجل‬
ِِ.»‫ِ اأهنمِالِيِتِضلِعِونِمِنِزمزم‬:‫إنِِ ٰايةِماِبينناِوبنيِاملنافقني‬
‫ «هذا إسناد‬:144:2 »‫) وقال احلافظ البوصريي يف «الزوائد‬3061( ‫رواه ابن ماجه‬
ِِِ.»‫ رجاله ثقات‬،‫صحيح‬
Muḥammad ibn ‘Abdir Raḥman ibn Abī Bakr

(raḥimahullāh) is reported to have said: I was once seated
with Sayyidunā Ibn Abbās (raḍiyallāhu ‘anhumā) when a
person approached him. Ibn Abbās (raḍiyallāhu ‘anhumā)
inquired: “From where have you come?” “From Zamzam
replied the man” [Upon hearing this] Ibn Abbās
(raḍiyallāhu ‘anhumā) questioned him with the following
words: “Did you drink of Zamzam as you ought to? The
man then said: “And how should I have drank? Ibn ‘Abbās
(raḍiyallāhu ‘anhumā) replied: “When you drink, face the
Qiblah, take the name of Allāh Ta’ālā, take three sips and
drink to your fill. Upon finishing praise Allāh Ta’ālā by
126
saying Alḥamdulillāh, for verily Rasūlullāh (ṣallallāhu ‘alayhi
wasallam) has said: The distinction between us [Muslims]
and the hypocrites is that they do not drink Zamzam to
their fill”.165
••••
Note: Some ‘Ulamā were of the opinion that the etiquette
of facing the Qiblah whilst drinking Zamzam only applies
when physically in front of the Ka’bah. Others have
encouraged it in all places. Both should be respected.
   
165 Ibn Mājah, ḥadīth: 3061. Ḥāfiẓ Al Buṣīrī (raḥimahullāh)

states that the chain of this Ḥadīth is authentic (Ṣaḥīḥ) and all
the reporters are reliable. Miṣbāḥuz Zujājah, 2:144.
127
POURING ZAMZAM ON THE FACE AND
HEAD AFTER DRINKING
ِ‫ «أنِ ِالنِبيِ ِصىل ِاهلل ِعليه ِوسلم ِرِمِلِ ِثالثة‬:‫عن جابر ريض اهلل عنه‬
.»..ِ‫ِفرشِبِمنهاِوصبِِعىلِرأسه‬،‫ثمِذهبِإىلِزمزم‬
ِ‫ ا‬..‫أشواط‬
‫ انظر حاشية ابن حجر اهليتمي‬.‫ وصححه الزركّش رمحه اهلل‬،)15243( ‫رواه أمحد‬
‫ وقال العالمة العيني يف «عمدة القاري» (قبل‬.283 ‫ ص‬،‫عىل «اإليضاح» للنووي‬
.»‫ «إسناده جيد‬:)1636
Sayyidunā Jabīr (raḍiyallāhu ‘anhu) is reported to have said:

“Once Nabī (ṣallallāhu ‘alayhi wasallam) after making
Ṭawwāf around the Ka’bah… went to the well of Zam-Zam.
He drank the water of Zam-Zam and thereafter, he poured
some of it over his head….”166
ِ‫ِ«ملِاِحجِِمعاويةِريض‬:‫وعن عباد بن عبد اهلل بن الزبري ريض اهلل عنه قال‬

ِ‫ِانزِعِيل‬:‫ِفقال‬،‫ثمِِمرِِبزمزمِوهوِخارجِالصِفا‬...ِ‫ِحججناِمعه‬،‫اهللِعنه‬
166 Musnad Aḥmad, 3:294. Imām Zarkashī (raḥimahullāh) states

that this Ḥadīth is Ṣaḥīḥ. Ḥāshiyah Ibn Ḥajar Al Haytamī on Al
Īḍaḥ of Imām Nawawī. ‘Allāmah ‘Aynī (raḥimahullāh) has stated
that the chain of this Ḥadīth is jayyid (good). ‘Umdatul Qārī,
after ḥadīth: 1636.
128
ِ‫ِفأتِبهِفرشبِمنهِوصبِِعىل‬،‫ِفنزعِلهِمنهاِدلوِا‬:‫ِقال‬،‫منهاِدلوِاِياِغالم‬
ِِ.»‫ِهوِملاِرشِبِِله‬،ِ‫ِزمزمِشفاء‬:‫وجههِورأسهِوهوِيقول‬
‫ «هذا إسناد‬:‫ قال احلافظ ابن حجر رمحه اهلل‬.38:2 »‫أخرجه الفاكهي يف «أخبار مكة‬
.)269( 9 ‫ «جزء ماء زمزم ملا رشب له» ص‬.»‫حسن‬
Sayyidunā ‘Abbad ibn ‘Abdillāh ibn Zubayr (raḥimahullāh)

said: “When Sayyidunā Mua’wiyah (raḍiyallāhu ‘anhu)
performed Ḥajj, we also performed Ḥajj with him…. He
went to the well of Zamzam which is situated before Ṣafā.
Upon reaching the well of Zamzam, Sayyidunā Mua’wiyah -
raḍiyallāhu ‘anhu- said to a young boy: ‘O young boy! Take
out a bucket [of water from the well of Zamzam] for me.’
The boy did so and gave it to him. He drank of it and
poured some over his head and face saying: ‘Zamzam is a
cure for all diseases, and it suffices as a remedy for whatever
purpose it was drank.’167
   
167 Al Fākihī in Akhbāru Makkah, 2:38. Ḥāfiẓ Ibn Ḥajar

(raḥimahullāh) states that the chain of this Ḥadīth is sound
(Ḥasan). Juz’u Mā-i Zam Zama limā shuriba lahū, p.9, ḥadīth:
269.
129
THREE ṬALĀQS (DIVORCES) 168
ِ،‫ ِ«أنِ ِرجالِ ِطلِقِ ِامرأتِهِثالثاِفتزوِجتِ ِفطلِق‬:‫عن عائشة ريض اهلل عنها‬
ِ‫ ِحتِى ِيذوق‬،‫ ِال‬:‫ ِأحتِلِ ِلألوِل؟ ِقال‬:‫فسئل ِالنابيِ ِصىل ِاهلل ِعليه ِوسلم‬
ِ.»‫عسيلتِهاِكامِذاقِاألوِل‬
Sayyidah ‘Āishah (raḍiyallāhu ‘anhā) narrates that a man

divorced his wife thrice. The wife then married another
man who also divorced her. Rasūlullāh (ṣallallāhu ‘alayhi
wasallam) was asked if this woman could legally marry the
first husband? Rasūlullāh (ṣallallāhu ‘alayhi wasallam)
replied: “No, she cannot marry the first husband unless the
second husband consummates the marriage with her, the
way the first one did”.169
••••
168 ‘Allāmah Kawtharī (raḥimahullāh) has written a beautiful

rebuttal on this issue titled: Al-Ishfāq ‘alā Aḥkāmiṭ Ṭalāq.
‘Allāmah Ḥabībur Raḥmān A’ẓamī (raḥimahullāh) has a book on
this topic in urdu titled: Al-A’lāmul marfū’ah fī hukmiṭ ṭalaqātil
majmū’ah.
130
Abūl Barakāt Majd ibn Taymiyyah (raḥimahullāh), the
grandfather of the famous Ibn Taymiyyah (raḥimahullāh)
after quoting approximately twelve narrations on the above
issue in his book, Muntaqal Akhbār, states:
ِ.»‫«وهذاِكلِه يدلِِعىلِإمجاعهمِعىلِصِحِةِوقوعِالثِالثِبالكلمةِالواحدة‬
“All the above narrations clearly prove that the Ṣaḥābah
(raḍiyallāhu ‘anhum) had consensus and were unanimous
that three ṭalāqs would take place by uttering all three in
one sentence.”170
   
170 Naylul Awṭār, 6:243.
131
WEARING A HAT
ِ‫ ِ«أنِ ِالنِبيِ ِصىلِاهللِعليهِوسلم ِكان ِيلبِس ِمِن‬:‫عن عائشة ريض اهلل عنها‬
ِِ.»‫ِيعنيِالشِاميِة‬،‫ِاملشمِرة‬:‫ِويفِاحلرض‬،‫القالنسِيفِالسِفرِذواتِاآلذان‬
ِ.104 ‫رواه أبو الشيخ يف «أخالق النبي» ص‬
Sayyidah ‘Āishah (raḍiyallāhu ‘anhā) mentioned: “When on

journey, Rasūlullāh (ṣallallāhu ‘alayhi wasallam) would wear
a hat which covered his ears, and while at home he would
wear a Syrian-style hat.”171
••••
ِ‫ ِ«كان ِالقوم ِيسجدون ِعىل ِالعاممة‬:‫وقال احلسن البرصي رمحه اهلل‬
)1566( ‫ ووصله عبد الرزاق‬،)385 ‫ ِذكره البخاري تعليقا (قبل‬.»‫والقلنسوة‬
.»‫) يف «مصنفيهام‬2754( ‫وابن أيب شيبة‬

Ḥasan Al-Baṣrī (raḥimahullāh) said: “The Ṣaḥābah
(raḍiyallāhu anhum) used to make Sajdah wearing turbans
and headgear (hat).”172
171 Abūsh Shaykh in Akhlāqun Nabī, p.104.

172 Musannaf ‘Abdir Razzāq, ḥadīth: 1566 & Musannaf Ibn Abī
Shaybah, ḥadīth: 2754. Imām Bukhārī (raḥimahullāh) has cited it
in his Ṣaḥīḥ without a chain. Ṣaḥīḥ Bukhārī, before ḥadīth: 385.
132
••••
ِ‫ِ«كانِرسولِاهللِصىلِاهللِعليهِوسلم‬:‫وعن ابن عمر ريض اهلل عنهام قال‬
ِِ.»‫يلبِسِقلنسوةِِبيضاء‬
‫ وقال‬121 :5 »‫) وانظر «جممع الزوائد‬13920( »‫رواه الطرباين يف «املعجم الكبري‬
.»‫ «إسناده حسن‬:183 :3 »‫العزيزي يف «الرساج املنري‬

reports that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) used to
wear a white hat.173
••••
Note: Those who prefer not to wear a headgear are
challenged to quote a single authentic narration which
prohibits it.
   
173 Ṭabarānī in Al Mu’jamul Kabīr, also see Majma’uz Zawāid,

5:121. Al ‘Azīzī has classified it as Ḥasan. As Sirājul Munīr,
3:183
133
THE TURBAN
ِ‫ ِ«أنِ ِرسولِ ِاهللِصىلِاهللِعليهِوسلم‬:‫عن عمرو بن حريث ريض اهلل عنه‬

ِِ.»‫خطبِالنِاسِوعليهِعِاممةِِسِوداء‬
Sayyidunā ‘Amr ibn Ḥurayth (raḍiyallāhu ‘anhu) reports
that Rasūlullāh (ṣallallāhu ‘alayhi wasallam) delivered a
sermon wearing a black turban.174
••••
ِ‫ِ«كانِالنِبيِِصىلِاهللِعليهِوسلمِإذا‬:‫وعن ابن عمر ريض اهلل عنهام قال‬
.»‫اعتِمِِسدِلِِعِاممتِهِبنيِكتفيه‬
.)1736( »‫رواهِالرتمذي يف «باب ما جاء يف عاممة النبي صىل اهلل عليه وسلم‬
.»‫ «هذا حديث حسن غريب‬:‫وقال‬
Sayyidunā ‘Abdullāh ibn ‘Umar (raḍiyallāhu ‘anhumā) said:

“When Rasūlullāh (ṣallallāhu ‘alayhi wasallam) used to wear
his turban, he would let the ends hang loose between his
shoulders.”175

175 Tirmidhī- Chapter regarding the Turban of Nabī (ṣallallāhu
‘alayhi wasallam) ḥadīth: 1736. Imām Tirmidhī (raḥimahullāh)
has classified this Ḥadīth as sound (Ḥasan Gharīb).
134
DU'Ā WHEN THE NEW YEAR BEGINS
Sayyidunā 'Abdullāh ibn Hishām (raḍiyallāhu 'anhu)
reports that the Ṣaḥābah (raḍiyallāhu 'anhum) would learn
the following du'ā for when the new month or New Year
would begin:176
ِ‫ِوجوارِمن‬،‫ِوالسالمةِواإلسالم‬،‫«ال الهمِأدخلهِعليناِباألمنِِواإليامن‬
ِ.»‫ِورضوانِمنِالرمحن‬،‫الشيطان‬
:3 »‫ والبغوي يف «معجم الصحابة‬،)6237( »‫رواه الطرباين يف «املعجم األوسط‬
‫) من حديث عبد اهلل بن‬1291( »‫ ورواه اإلصبهاين يف «الرتغيب‬.‫ واللفظ له‬،373
.»‫ «فصلِيفِالدعاءِإذاِدخلِالشهرِوالسنة‬:‫ وبوب عليه بـ‬،‫السائب‬
   
176 Mu'jamus Ṣaḥābah of Baghawī, 3:373 and Al-Mu'jamul

Awsat of Ṭabarānī, ḥadīth: 6237.
'Allāmah Haythamī (raḥimahullāh) has ruled the chain of
Ṭabarānī as sound (Ḥasan). Majma'uz Zawāid, 10:139-140.
Ḥāfiẓ Ibn Ḥajar (raḥimahullāh) has graded the chain of Baghawī
as authentic (Ṣaḥīḥ). Al-Iṣabah, no. 5007.
This du'ā has also been reported by Sayyidunā 'Abdullāh ibnus
Sāib (raḍiyallāhu 'anhu) as the habit of the Ṣaḥābah (raḍiyallāhu
'anhum). At-Targhīb of Iṣbahānī, ḥadīth: 1291, Chapter on the
du'ā for a new month and New Year.
135
‫‪ADDITIONAL SPENDING ON ‘ĀSHŪRĀ 177‬‬
‫قال رسول اهلل صىل اهلل عليه وسلم‪«ِ:‬مِنِِوِسِعِِعىلِعِيالهِيومِِعاشوراء‪ِ:‬‬
‫وسِعِِاهللِعليهِسائرِِسِنِتِه»‪ِ.‬‬
‫روي من حديث غري واحد من الصحابة‪ ،‬منهم‪ :‬جابر بن عبد اهلل ـ وحديثه أصح ما‬
‫ورد يف هذا الباب‪ ،‬كام قاله ابن عبد الرب يف «االستذكار»ـ وأبو هريرة‪ ،‬وأبو سعيد‬
‫اخلدري‪ ،‬وابن مسعود‪ ،‬وابن عمر‪ ،‬وغريهم رضوان اهلل تعاىل عليهم أمجعني‪ .‬كام أنه‬
‫روي موقوفا من حديث عمر بن اخلطاب ريض اهلل عنه‪.‬‬
‫ومما يقوي احلديث‪ :‬قول غري واحد رواته‪« :‬جربناه فوجدناه كذلك»‪« .‬االستذكار»‬
‫‪ .140 :10‬وقال اإلمام سفيان بن عيينة رمحه اهلل‪« :‬جربناه منذ مخسني سنة أو ستني‬
‫سنة‪ ،‬فام رأينا إال خريا»‪« .‬لطائف املعارف» ص‪.113 :‬‬
‫‪Rasūlullāh (ṣallallāhu ’alayhi wasallam) is reported to have‬‬
‫‪said: “Whoever expands his expenditure on his family on‬‬
‫‪the day of ‘Āshūrā, Allāh Ta’ālā will increase his sustenance‬‬
‫”‪for the rest of that year.‬‬
‫‪This Ḥadīth has been reported by several Ṣaḥābah‬‬

‫‪(raḍiyallāhu ‘anhum), among them are the following:‬‬
‫‪177‬‬ ‫‪‘Allāmah ‘Irāqī (raḥimahullāh) has authored a detailed Fatwā‬‬

‫‪on this issue (manuscript). Also see: Shawāhidul Ḥaq of Shaykh‬‬
‫‪Nabhānī (raḥimahullāh), pg.192-195.‬‬
‫‪136‬‬
1) Sayyidunā Jābir (raḍiyallāhu ‘anhumā).178
2) Sayyidunā Abū Hurayrah (raḍiyallāhu ‘anhu).179
3) Sayyidunā Abū Sa’īd Al-Khuḍry (raḍiyallāhu ‘anhu).180
4) Sayyidunā ‘Abdullāh ibn Mas’ūd (raḍiyallāhu ’anhu).181
5) Sayyidunā ‘Abdullāh ibn ‘Umar (raḍiyallahu ’anhumā).182
• This has also been reported with a good chain as the

statement of Sayyidunā ‘Umar (raḍiyallāhu ’anhu).183
178 Al-Istidhkār of Ibn ‘Abdil Bar, 10:140. Ḥāfiẓ ‘Irāqī

(raḥimahullāh) has declared this chain as the most authentic one
that exists for this narration. He has also confirmed it to be par
in authenticity with the standards of Imām Muslim
(raḥimahullāh). Al-Maqāṣidul Ḥasanah, ḥadīth: 1193.
179 Shu’abul Īmān, ḥadīth: 3515 & Targhib, 2:115-116.
Classified as Ṣaḥīḥ (authentic) by: Ḥāfiẓ Ibn Nāṣir

(raḥimahullāh). Al-Maqāṣidul Ḥasanah, ḥadīth: 1193
180 Shu’abul Īmān, ḥadīth: 3514.
181 Shu’abul Īmān, ḥadīth: 3513. After recording the above

Ḥadith, Imām Bayhaqī (raḥimahullāh) comments as follows:
“When all the chains of these narrations are gathered, they
assume (sufficient) strength.” ‘Allāmah Bājūrī (raḥimahullāh) has
echoed the same comment. Al-Mawāhibul Ladunniyyah, pg.492.
182 Al-Afrād of Dāraquṭnī, Tanzīhush Sharī’ah, 2:158.
183 Al-Afrād of Dāraquṭnī, see Al-Maqāṣidul Ḥasanah, ḥadīth:

1193 & Tanzīhu Sharī’ah, 2:158.
137
••••
Furthermore, several narrators of this Ḥadīth have been
reported to have echoed the following testimony:
“We have tried this, and have found it to be accurate.”184
This further strengthens the credibility of the narration.
In fact, one narrator of this Ḥadīth, a great Muḥaddith and

Faqīh, Sufyān ibn ‘Uyaynah (raḥimahullāh) said:
“I have been doing this for fifty to sixty years and have
always seen its benefit.”185
‘Allāmah ‘Irāqī (raḥimahullāh) – in his detailed treatise on

this Ḥadīth - has proven its acceptability beyond a shadow
of doubt. He has also vehemently rebutted the assumption
of Shaykh Ibn Taymiyyah (raḥimahullāh) that this Ḥadīth
has no basis. ‘Irāqī (raḥimahullāh) –like many others- has
expressed his amazement at such an irrational assertion! 186
   
184 Al-Istidhkār, 10:140.

185 Laṭāiful Ma’ārif, pg.113.
186 Refer to page 1 of the manuscript. Also see: Tanzīhush
Sharī’ah, 2:158 & Shawāhidul Ḥaq of Shaykh Nabhānī, pg.192-
195.
138
‫‪DU’Ā AT THE BEGINNING OF RAJAB‬‬
‫عن أنس ريض اهلل عنه قال‪ :‬كان النبي صىل اهلل عليه وسلم إذا دخل‬
‫رجب‪ ،‬قال‪« :‬اللهمِباركِلناِيفِرجبِ وشعبانِوب الغِناِرمضانِ»‪ِ.‬‬
‫رواه البزار كام يف «كشف األستار» (‪ ،)961 ،616‬والبيهقي يف «الشعب»‬
‫(‪ ،)3534‬وابن السني (‪ .)660‬قال النووي رمحه اهلل‪« :‬بإسناد فيه ضعف»‪.‬‬
‫«األذكار» (‪ .)549‬وقال احلافظ ابن رجب‪« :‬هذا اإلسناد فيه ضعف‪ ،‬ويف هذا‬
‫احلديث دليل عىل استحباب الدعاء بالبقاء إىل األزمان الفاضلة‪ ،‬إلدراك األعامل‬
‫الصاحلة فيها»‪« .‬لطائف املعارف» ص‪ .172 :‬وقال العالمة حممد طاهر الفتني‪:‬‬
‫«روي بإسناد ضعيف‪ ..‬وجيوز العمل يف الفضائل بالضعيف»‪.‬‬
‫قلت‪ :‬وضعف اإلسناد يسري‪ ،‬الحظ عبارة العالمة النووي‪ ،‬واحلافظ ابن رجب‬
‫«فيه ضعف»‪ ،‬واألئمة قبلوا ما هو أضعف منه يف الفضائل والدعاء‪ ،‬ولقد حسن‬
‫احلافظ السخاوي رمحه اهلل هذا اإلسناد ـ ملتن آخر له شواهد ـ يف «القول البديع»‬
‫ص‪.267 :‬‬
‫‪Sayyidunā Anas ibn Mālik (raḍiyallāhu 'anhu) reports that‬‬

‫‪Rasūlullāh (ṣallallāhu ‘alayhi wa sallam) would recite the‬‬
‫‪following supplication when the month of Rajab would‬‬
‫‪commence:187‬‬
‫‪187‬‬ ‫‪Bazzār; Kashful Astār, ḥadīth: 616 & 961, Shu'abul-Īmān,‬‬

‫‪ḥadīth: 3534, Ibnus Sunnī, ḥadīth: 660 and others.‬‬
‫‪139‬‬
.»ِ‫«اللهمِباركِلناِيفِرجبِ وشعبانِوب الغناِرمضان‬
••••
This Ḥadīth is classified as slightly weak but suitable for
practice.
To say that this du'ā is baseless is exaggerate.
It should be noted that weak Ḥadīths that have du'ās can be
implemented.188
:»‫قال اإلمام احلاكم النيسابوري رمحه اهلل يف أوائل «كتاب الدعاء» من «املستدرك‬
‫ عىل‬،‫«وأنا بمشيئة اهلل أجري األخبار التي سقطت عىل الشيخني يف كتاب الدعوات‬
‫ فإين سمعت أبا زكريا حييى بن‬.‫مذهب أيب سعيد عبد الرمحن بن مهدي يف قبوهلا‬
'Allāmah Nawawī (raḥimahullāh) said the chain is slightly weak.

Al-Adhkār, ḥadīth: 549. Ḥāfiẓ Ibn Rajab Al-Ḥambalī
(raḥimahullāh) says this narration is suitable to prove the merit
(istiḥbāb) of reciting this du'ā. Laṭāiful Ma’ārif, pg.172. 'Allāmah
Muḥammad Ṭāhir Al-Fatānī (raḥimahullāh) declares it weak and
suitable to practice in this instance. Tadhkirātul Mawdu'āt,
pg.117. ‘Allāmah Sakhāwī (raḥimahullāh) has declared this chain
sound (Ḥasan) when it was cited for a different Ḥadīth, which
did have other supports. Al-Qawlul Badī’, p.267.
188 Mustadrak Ḥākim, beginning of the Chapter on Du'ās, Ṣaḥīḥ
Ibn Khuzaymah, before ḥadīth: 2841, Majmū’ Fatāwā Ibn

Taymiyyah, 18:65-67, Natāijul Afkār of Ḥāfiẓ Ibn Ḥajar, 5:291,
Al-Qawlul Badī’, p.214, Al-Futūḥātur Rabbāniyyah, 4:341, Also
see the masterpiece on this topic by Shaykh Muḥammad
‘Awwāmah (ḥafiẓahullāh): Ḥukmul ‘amali bil Ḥadīthiḍ Ḍa’īf.
140
‫حممد العنربي‪ ،‬يقول‪ :‬سمعت أبا احلسن حممد بن إسحاق بن إبراهيم احلنظيل‪،‬‬
‫يقول‪ :‬كان أيب حيكي عن عبد الرمحن بن مهدي‪ ،‬يقول‪ :‬إذا روينا عن النبي صىل اهلل‬
‫عليه وسلم يف احلالل واحلرام واألحكام‪ ،‬شددنا يف األسانيد وانتقدنا الرجال‪ ،‬وإذا‬
‫روينا يف فضائل األعامل والثواب والعقاب واملباحات والدعوات‪ ،‬تساهلنا يف‬
‫األسانيد‪.».‬‬
‫وانظر نحو هذا الكالم عند اإلمام ابن خزيمة يف «صحيحه» (قبل ‪ ،)2841‬وعند‬
‫احلافظ ابن تيمية يف «جمموع الفتاوى» ‪ 65 :18‬ـ ‪ ،67‬واحلافظ ابن حجر يف «نتائج‬
‫األفكار» ‪ ،291 :5‬وابن حجر اهليتمي فيام نقله عنه ابن عالن يف «الفتوحات‬
‫الربانية» ‪ ،341 :4‬وينظر «القول البديع» ص‪ ،214 :‬وتعليق شيخنا الشيخ حممد‬
‫عوامة حفظه اهلل عىل «جمالس ابن نارص الدين الدمشقي» ص‪ ،216 :‬وكتابه‬
‫املفصل الفاصل يف هذا املوضوع‪« :‬حكم العمل باحلديث الضعيف بني النظرية‪،‬‬
‫والتطبيق‪ ،‬والدعوى»‪.‬‬
‫• • • •ِ‬
‫‪Note: The Ḥadīth cited at the beginning states that this‬‬

‫‪du'ā be recited at the 'beginning' of Rajab. There is no‬‬
‫‪mention of reciting it throughout Rajab, or in Sha’bān.‬‬
‫‪Therefore, - if one does recite it throughout these months -‬‬
‫‪it should not be considered sunnah.‬‬
‫‪   ‬‬
‫‪141‬‬
THE SIGNIFICANCE OF THE 15TH NIGHT
OF SHA’BĀN
ِ:‫عن معاذ بن جبل ريض اهلل عنه عن النبي صىل اهلل عليه وسلم قال‬
ِ‫ ِفيغفرِجلميعِخلقهِإال‬،‫«يطلعِاهللِإىلِخلقهِيفِليلةِالنِصفِمنِشعبان‬
.»‫ملرشكِِأوِمِشاحِن‬
‫ «رجاله‬:65:8 »‫ وقال اهليثمي يف «املجمع‬،)5665( »‫رواه ابن حبان؛ «اإلحسان‬
»‫ قال املنذري يف «الرتغيب‬،‫ ورواه البزار من حديث أيب بكر ريض اهلل عنه‬.»‫ثقات‬
.»‫ «ال بأس بإسناده‬:459 :3
Sayyidunā Mu’ādh ibn Jabal (raḍiyallāhu ‘anhu) reports that

Rasūlullāh (ṣallallāhu ‘alayhi wasallam) said: “Allāh Ta’ālā
turns [His mercy] to His entire creation on the 15th night
of Sha’bān and forgives all, except one who ascribes partners
to Him, and one who harbors enmity in his heart for
others.”189
189 Ṣaḥīḥ Ibn Ḥibbān; Al Iḥsān, ḥadīth: 5665. Imām Ibn Ḥibbān
(raḥimahullāh) has declared it authentic (Ṣaḥīḥ). Ḥāfiẓ Haythamī
(raḥimahullāh) has mentioned that all the narrators of this
Ḥadīth are reliable. Majma’uz Zawā’id, 8:65. Imām Bazzār has
narrated a similar Ḥadīth from Sayyidunā Abū Bakr (raḍiyallāhu
‘anhu). ‘Allāmah Mundhirī (raḥimahullāh) states that there is no
142
••••
The general virtue of this night has been accepted by many
great ‘Ulamā of the past. Among them are: Khalīfah ‘Umar
ibn ‘Abdil Aziz, Imāms: Shāfi’ī, Awzā’ī, ‘Aṭā ibn Yasār, Majd
ibn Taymiyyah, Ibn Rajab Al-Ḥambālī and ’Irāqī
(raḥimahumullāh).190
Ibn Taymiyyah has said: “As for the 15th night of Sha’bān,
there are various narrations that have been reported
highlighting its significance.”191
The great Tābi’ī, Imām ‘Aṭā ibn Yasar (raḥimahullāh) said:
“After Laylatul-Qadr, there is no other night in the year
that is more virtuous than the 15th night of Sha’bān.”192
Ḥāfiẓ Ibn Rajab (raḥimahullāh)193 has quoted Imām Shāfi’ī
(raḥimahullāh) to have mentioned that Allāh Ta’ālā accepts
du’ās on the 15th night of Sha’bān.194
problem with the chain of this Ḥadīth i.e. it is Ḥasan (sound).

Targhīb, 3:459.
190 Laṭā’iful Ma’ārif of Ḥāfiẓ Ibn Rajab, p.263-264 & Fayḍul
Qadīr, 2:317.
192 Laṭā’iful Ma’ārif, p.197.

193 Ibid, p.196.
194 See a detailed article on this issue on www.Al-Miftah.com.
Also see footnote on pg. 96.
143
THE USE OF THE TASBĪḤ COUNTER195
ِ‫ِ«أنهِدخلِمعِرسولِاهلل‬،‫ عن أبيها‬،‫عن عائشة بنت سعد بن أيب وقاص‬
ِِ‫ِحصاةِِتسبِح‬:‫ِأوِقال‬،ِ‫صىلِاهللِعليهِوسلمِعىلِامرأةِوبنيِيدهياِنِواة‬
ِ»..‫هبا‬
،)837( ‫ وصححه ابن حبان‬،»‫ «حسن غريب‬:‫) وقال‬3568( ‫رواه الرتمذي‬
‫) من‬2334( »‫ وال يلتفت إىل ما يف «مرعاة املفاتيح‬،548 ‫ ـ‬547 :1 ‫واحلاكم‬
.‫ واالستدالل املذكور‬،‫تضعيف مؤلفه هلذا احلديث‬
Sayyidunā Sa'd ibn Abī Waqqāṣ (raḍiyallāhu 'anhu) reports

that Rasūlullāh (ṣallallāhu 'alayhi wasallam) visited a
woman196 who was reciting tasbīḥ on date pits, or
pebbles...197
ِ• • • •
195 Mawlānā ‘Abdul Ḥay Laknawī (raḥimahullāh) has a dedicated

book on this issue titled: Nuzhatul fikr fī Subḥatidh Dhikr.
196 Who was possibly one of his wives. Dalīlul Fāliḥīn, ḥadīth:
1440.
197 Tirmidhī, ḥadīth: 3568, Ṣaḥīḥ Ibn Ḥibbān; Al Iḥsan, ḥadīth:
837 & Ḥākim, 1:547-548. This Ḥadīth is classified as reliable by

Imāms: Tirmidhī, Ibn Ḥibbān, Ḥākim and Dhahabī
(raḥimahumullāh).
144
This Ḥadīth proves the use of date pits, pebbles and the like
[i.e. beads, counters etc] to count the dhikr that one
recites.
   
145
TA’WĪDH (AMULETS) 198
‫ أن رسول اهلل صىل اهلل عليه‬،‫عن عمرو بن شعيب عن أبيه عن جده‬

ِ‫ِأعوذِبكلامتِاهللِالتِامِةِمِن‬:‫ِ«إذاِفِزِعِِأحدكمِعنِالنومِفليقل‬:‫وسلم قال‬
ِِ‫ ِفإهنِاِلِن‬،‫ ِومنِهِزاتِ ِالشِياطنيِوأنِحيِرضِون‬،‫غِضِبِهِوعِقابهِورشِ ِعِباده‬
ِ‫ِومِنِملِيبلغِمنهم‬،‫ِفكانِعبدِاهللِبنِعمِروِيلقِنهاِمِنِِبِلِغِِمِنِِوِلده‬،‫تِرضِه‬
ِِ .»‫كتبهاِىفِصكِِثمِِعلِقِهاِىفِعِنِقِه‬
‫ «حديث حسن‬:‫ وقال‬،‫) واللفظ له‬3528( ‫ والرتمذي‬،)3889( ‫رواه أبو داود‬
ِ.»‫غريب‬
Sayyidunā ‘Abdullāh ibn ‘Amr (raḍiyallāhu ‘anhumā) reports
that Nabī (ṣallallāhu ‘alayhi wasallam) said: “If any of you
awakens at night in fear he should recite the following
suplication, and he won’t be harmed:
ِِ‫ِومنِهِزات‬،‫«أعوذِبكلامتِاهللِالتِامِةِمِنِغِضِبِهِوعِقابهِورشِِعِباده‬
ِ»‫الشِياطنيِوأنِحيِرضِون‬
Sayyidunā ‘Abdullāh ibn ‘Amr (raḍiyallāhu ‘anhumā) – the
reporter of this Ḥadīth - used to teach his children who
reached the age of understanding these phrases. As for
those children who did not reach the age of understanding,
198 See a detailed article on this issue on www.Al-Miftah.com.
146
for them he would write these phrases and hang it around
their necks.199
••••
ِ‫ ِ«ال‬:‫ ِسألت سعيد بن املسيب عن التعاويذ فقال‬:‫وعن أبى عصمة قال‬
.»‫باسِإذاِكانِيفِأديم‬
.)24009( »‫رواه ابن أيب شيبة يف «املصنف‬
Abū ‘Iṣmah said: “I asked Sa’īd ibnul Musayyab

(raḥimahullāh) about (the permissibility of) T’āwīdh. He
replied: “There is nothing wrong if it is placed in a leather
covering.”200
   
199 Tirmidhī, ḥadīth: 3528. Imām Tirmidhī (raḥimahullāh)

classified it as sound (Ḥasan Gharīb).
200 Muṣannaf Ibn Abī Shaybah, ḥadīth: 24009.
147
RUQYAH
(RECITING AND BLOWING ON THE
AFFLICTED)

ĹĘ
ĴÈò

ħĥøĲ

įĻĥĐ

ųÒ
ĵĥĀ

Ĺ×ĭĤÒ

ĪÈ

ÓıĭĐ
ųÒ

ĹĄò

Ùĩĥø

ĦÈ
īĐ

lØóčĭĤÒ

ÓıÖ

ĪÍĘ

±Óı

Ĥ

ÒĳĜó
Ɔ
Ý

ø
ƆÒ
|
Ž
ĢÓĝĘ
±Ùđ

ę

ø
Ž
ƆÓııäĲ

ĹĘ

Ù
ƃĺ
òÓ
äÓıÝĻÖ

»½¹¿

ĸòÓí×ĤÒ
Sayyidatunā Ummu Salamah (raḍiyallāhu ‘anhā) states that

Rasūlullāh (ṣallallāhu 'alayhi wasallam) saw a young girl in
her house whose face was pale. Nabī (ṣallallāhu ‘alayhi
wasallam) said: “Get someone to do ruqyah for her, she has
been affected with the evil eye.”201
••••
:)5735 ‫قال احلافظ ابن حجر رمحه اهلل ىف «فتح البارى» (قبل‬
ِِ:‫«وقدِأمجعِالعلامءِعىلِجوازِالرِقىِعندِاجتامعِثالثةِرشوط‬
ِ.‫)ِأنِيكونِبكالمِاهللِأوِبأسامئهِوصفاته‬١
.‫)ِوباللِسانِالعريبِِأوِبامِيعرفِمعناهِمِنِغريه‬٢
.‫ِبلِبذاتِاهللِتعاىل‬،‫)ِوأنِيِعتقِدِِأنِِالرِقيةِالِتؤثِرِبذاتا‬٣
148
Ḥāfiẓ Ibn Ḥajar (raḥimahullāh) writes in his commentary of
Ṣaḥīḥ Bukhārī:
“The ‘Ulamā are unanimous upon the permissibility of
Ruqyah when three conditions are met:
(1) Such Ruqyah should be used that consists of the Qurān
(Kalāmullāh) or has the name of Allāh Ta’ālā or His Ṣifāt
(qualities of Allāh Ta’ālā).
(2) It must be in Arabīc or such a language where the
meaning is clearly understood.
(3) One must not hold the belief that the Ruqyah is the
curer. It is necessary to believe that only Allāh Ta’ālā is the
curer.”202
   
202 Fatḥul Bārī, before ḥadīth: 5735.
149
CONCLUSION
These are a selected few topics that have been discussed, for
the sole purpose of proving the view of the Ḥanafī school in
these issues. As mentioned in the preface, this is merely to
satisfy the enquiring mind and to assure the followers of the
Ḥanafī school of the solid basis for their views.
‘Allāmah Kawtharī (raḥimahullāh) has repeatedly mentioned
that according to non-Ḥanafī Scholars, half of the Ummah
throughout time were Ḥanafīs. Mullā ‘Alī Qārī
(raḥimahullāh) claims that Ḥanafīs actually make up for two
thirds of the Ummah!
May Allāh Ta’ālā fill the grave of Imām Abū Ḥanīfah
(raḥimahullāh) with mercy and light, and reward him
emmensely on behalf of the entire Ummah. Āmīn.
،‫وصلى هللا على النيب الكرمي‬

‫وآخر دعواان أن احلمد هلل رب العاملني‬
   
150

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‫قال اإلمام الشافعي رمحه اهلل‪:‬‬

In recent times due to several reasons, there has been a

In the past, our system of information was in line with the

The purpose of this book: ‘From Our Perspective’ is to

The authenticity of the narrations cited herein can be

b) By a direct ruling on that Ḥadīth from a reliable

1 In addition to the classical Ḥanafī books like Sharḥ Ma’ānil

1. As far as possible, debates with such individuals should

2. The purpose of this book is not to belittle any of the

2 This is a result of the nature of the salafī culture. Free thinking

4. There are several practices the salafīs indulge in, that

5. By the previous note, I do not mean to instigate any

3 This book was initially prepared by sincere students under the

Some of their slogans

1. Fiqhus Sunnah vs Fiqhu Abī Ḥanīfah.

• We are commanded to follow the Nabī (ṣallallāhu

Implying that if one is following Imām Abū Ḥanīfah

2. The Aimmah Mujtahidūn have said:

5 See a comprehensive rebuttal of this erroneous claim on

3. We as Muslims have one Deity, one Qurān and one

4. ‫صِحِةِ ِاحلديث ِكافيةِ ِللعمل ِبه‬, i.e. The Ḥadīth merely

5. The abundance of books of Ḥadīth in this age makes

This is also the case with their next slogan:

7. The Fuqahā have quoted weak Ḥadīths as their

8. Another fundamental difference in their manhaj is

6 See sufficient responses to many these claims in Atharūl

May Allāh Ta’ālā accept this step in the direction of the

Mawlānā Muḥammad ibn Mawlānā Hārūn Abasoomar

7 The writer has prepared a detailed work on ‘The authority and

Awwal 1443 A.H. = 1 November 2021.

This booklet was shown to me wherein a few Shar’ī Masāil

The Arabic passages have also been included. Wherever the

It is my du’ā that Allāh Ta’ālā accepts this booklet and

Faḍlur Raḥmān A’ẓamī

Sayyidunā ‘Abdullāh ibn ‘Umar (raḍiyallāhu ‘anhumā)

9 Majma’uz Zawāid, 1:276. ‘Allāmah Haythamī (raḥimahullāh)

‫‪Sayyidunā Ḥakīm ibn Ḥizām (raḍiyallāhu ‘anhu) reported‬‬

‫‪10‬‬ ‫‪Tafsīr Ibn Kathīr, Sūrah Wāqi’ah, verse: 79.‬‬

12 Ḥākim, 3:485. Imām Ḥākim has classified this Ḥadīth as

ِ‫ِ«كانِالنبيِصىلِاهللِعليهِوسلمِالِحيجِبه‬:‫ قال‬،‫عن عيل ريض اهلل عنه‬

14 Abū Dāwūd, ḥadīth: 232, Tirmidhī, ḥadīth: 146, Nasāī,

‫‪15‬‬ ‫‪Dāraquṭnī, ḥadīth: 430 and Bayhaqī in Al-Khilafiyyāt, ḥadīth:‬‬

Ḥāfiẓ Ibn ‘Abdil Bar (raḥimahullāh) mentions that the view

16 Muṣannaf Ibn Abī Shaybah, ḥadīth: 1104 and Bayhaqī in Al-

‫عن ابن أيب مليكة [قال]‪..«ِ :‬وكانِعكرمةِبنِأيبِجهلِيأخذِاملصحف‪ِ،‬‬

‫‪Ibn Abī Mulaykah (raḥimahullāh) says that Sayyidunā‬‬

‫‪19‬‬ ‫‪Al Mu’jamul Kabīr, vol.17 ḥadīth: 1017 as mursal narration.‬‬

Allāmah Ibn Taymiyyah (raḥimahullāh) writes: “If people

Imām Abū Dāwūd (raḥimahullāh) has recorded a narration

20 Majmū’ul Fatāwā, 23:66.

22 Al Marāsīl, ḥadīth: 499. Also see Shaykh Muḥammad

ِ‫ِ«صالةِِبسواكِِخريِِمِنِسبعنيِصالةِِبغري‬:‫قال النبي صىل اهلل عليه وسلم‬

23 Al Maqāṣidul Ḥasanah p.263, 'Allāmah Mundhirī

24 ‘Allāmah ‘Abdul Ḥay Laknawī (raḥimahullāh) has a unique

Musnad. Ḥāfiẓ ‘Irāqī (raḥimahullāh) states that there is no

According to the great Scholars of the past such as Imāms:

Allāmah Yūsuf Al-Binnorī (raḥimahullāh) writes in

“The Scholars unanimously agree that it is not permissible