AlKauthar Student Guild - Bulugh Al Maram - Book of Prayer

Student Guild Semester 2: Fiqh ul Hadith. Bulugh Al-Maram, Salah. Taught by Abu Yusuf Sh. Bilal Ismail

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FIQH UL HADITH

The understanding of hadith, going through the hadith of law (ahkam).

Contents

Week Topic Page

Intentions 2

Week 1 Introduction 3

Book 2: Salah (Prayers) 4

Chapter 1: Times of Salah 4

Week 2 Chapter 2: Adhān: Call to prayer 12

Week 3 Chapter 3: The Conditions of Prayer 23

Week 4 Chapter 4: Sutra (screen) in Prayer 32

Chapter 5: Khushū – Humility in Prayer 36

Week 5 Chapter 6: Mosques 40

Week 6 Chapter 7: The Description of Prayer 51

Week 7 Chapter 7 continued 62


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Student guild is an opportunity for serious students to build their knowledge of Islam

Intentions:

- Pray to Allah (swt) not to render, what we have learnt a calamity against us but may

He guide us to act according to what pleases Him.

- May Allah (swt) make learning a means to gain entrance to Paradise and earn His

pleasure.

- Seek knowledge for Allah (swt), have ikhlas and do everything for the sake of Allah

(swt).

- Intend to remove Jahl and ignorance from ourselves.

- Intend to pass on this knowledge to remove ignorance from others.


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FIQH UL HADITH

The understanding of hadith, going through the hadith of law (ahkam).

Week 1: 06/06/2011

Introduction

Salah (Prayer)

- The most important pillar of Islam after the Shahadatain is the pillar of Salah.

- Salah was legislated when the Prophet (s.a.w) was on the journey of Mi’raj.

- Allah (swt) first legislated salah for 50 times a day. Its an indication that this act of ibadat and

form of worship is loved by Allah (swt).

- Allah (swt) made it an obligation for the Muslim male to offer salah in congregation in the

Masaajid.

- Salah is a conversation between the believer and Allah (swt).

- Recorded in Tirmidhi, the Prophet Muhammad stated that “The distinguishing factor between

us and them is the leaving off of salah and whoever leaves it, then he has committed kufr

(disbelief)”

- Delaying the prayer till after its prescribed time has expired is like performing the salah before

its prescribed time. This is not permitted. It is a major sin. Some scholars stated that if the time

of salah came and expired and the prayer was not performed with no valid reason, then the

individual has left the fold of Islam.

- The Prophet (s.a.w) stated that whoever leaves it, then he has become a disbeliever. Some

scholars state that this could apply to just one missed salah!

- It is not a matter to be taken lightly.


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BOOK 2: Kitab us-Salah – The Book of Prayer, page 64

Chapter 1: Times of Salah, page 64

Hadith 129: Times and duration of the five daily prayers. Page 64

- The Prophet (s.a.w) stated:

• The time of zuhr prayer is after the time of zawwal. Zawwal is the time when the sun is

at its meridian (when it is in the middle of the sky). The sun is in this location for 2-3

minutes. After this time, the time of zuhr prayer begins. The time period lasts until the

time the shadow of a person/object equals to his height.

• After that, the time of asr prayer is reached and it continues until the sun begins to turn

red. At that time, a believer should not perform the asr prayer. This is the makhrooh

(disliked) time. The duration of the makhrooh time extends to the time of sunset. It is

permissible to perform asr prayers at this time. Therefore the total time duration of the

asr prayer ranges from the point in time when the shadow of an object equals its height

to the advent of sunset.

• After that, the time of Maghrib prayer is reached and it continues until the time the

redness in the sky has not disappeared (twilight).

• When the redness in the sky disappears, the time of isha prayer is reached and it

continues until midnight.

• The time of fajr prayer begins at true dawn (before the sun rises) and continues until the

point the sun is rising. When this occurs, the time for fajr prayers has expired.

- Another narration continues to state that asr prayer would be performed when the sun was

high, very strong and intense. Therefore the sahaba would not delay the asr prayer! Not when

the sun’s intensity was weakening (later time). They would pray it at its early time.

- For zuhr prayer, if your calendar gives the time of zawwal, wait 2-3 minutes to pray zuhr.

- Note: How do you work out midnight? Record the time of sunset and the time of true dawn (not

sunrise) at fajr and divide those times by two and that is midnight (middle of the night).

Hadith 130: Times of prayer according to the Prophet’s sunnah. Page 65

- The Prophet (s.a.w) would pray asr prayer and the ones praying with him go to his house at the

furthest part of Madinah and the sun would still be hot. Anas ibn-Malik narrated that the sahaba

would pray asr at Masjid Nabawi then travel to Masjid Qubaa’ (distance of a few km) and the

sun would still be very hot. It indicates that asr prayer was performed at its earliest time.

- The Prophet (s.a.w) loved delaying the time of the Isha prayer. He (s.a.w) disliked sleeping

before the isha prayers (as a person may miss the isha prayer) and he (s.a.w) disliked

conversation after the isha prayers (avoid this to avoid a greater harm of possibly missing fajr

prayer). However, if there was benefit in the conversation, he (s.a.w) would engage in the

conversation. If there was no benefit, he (s.a.w) rather sleep than engage in the conversation.


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Hadith 130 continued:

- The Prophet (s.a.w) would leave after fajr prayers when a man could see the person next to him

and he (s.a.w) would recite between 60 to 100 verses in the fajr prayer.

- Narrated Jabir in Bukhari and Muslim, the Prophet (s.a.w) would pray Isha early if he saw the

people gathered early and he (s.a.w) would pray Isha late if he saw the people gathered late.

- Narrated Abu Musa in Muslim, the Prophet (s.a.w) would offer fajr prayers while it was very

dark outside and he would pray fajr at dawn when the people could not recognize each other.

This indicates that fajr was offered at its early time. He (s.a.w) would prolong the recitation as

the Angels are around to witness the recitation.

- Therefore the Prophet (s.a.w) would offer fajr prayers at dawn at its earliest time when its dark

and recite 60-100 verses until the darkness lightens and the people would be able to recognize

each other.

- Since the Prophet (s.a.w) loved to offer the isha prayers late, is it better to offer this prayer

alone at home or is it better for a male Muslim to offer it in congregation in the Masjid? Ibn

Baqiq al-Eid stated that it is definitely better to pray in congregation in the Masjid for isha prayer

at an early time as the Prophet (s.a.w) did not want to burden his ummah. The benefits of

praying in congregation far outweigh the virtue of the time delay to perform the isha prayer.

Benefits of praying in Jama’a (congregation)

• Brotherhood is established between the Muslims.

• The community is gathered in one place.

Hadith 131: Performing Maghrib prayer at its earliest time. Page 66

- The Prophet (s.a.w) would rush to perform the Maghrib prayer.

- The sahaba stated that after performing the Maghrib prayer, if anyone of them would shoot an

arrow into the distance, he would be able to see where it falls. This suggests that it was still

bright in the day, thus Maghrib prayer would be performed at its earliest time.

- It is also an indication that the Maghrib prayers were not prolonged. They were short.

- Scholars have determined the time of Maghrib prayer to be about 90 mins from right after

sunset till all the redness disappears from the sky and Allah (swt) knows best.

Hadith 132: Time for isha prayer. Page 66

- Narrated by Aisha (r.a). [Biographies]

- The Prophet (s.a.w) delayed the prayer until a large portion of the night had passed. He then

stated that “this is the time of isha, were it not that I would impose a burden on my ummah.”

- Therefore it is desirable to delay the isha into the first third of the night.

- This hadith is proof of the principle that removal of harm is given preference to attainment of

any type of good.

- Another principle: Whenever there is difficulty, the shariah opens up its doors to ease.


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Hadith 133: Delay of the zuhr prayer when it is hot. Page 66

- Upon the authority of Abu Huraira (r.a). [Biographies]

- The Prophet (s.a.w) stated that when the heat of the sun is very intense and hot, delay the zuhr

prayer until it is cooler as the intense heat is from the exhalation of hellfire.

- The Prophet (s.a.w) is granting the Muslims a concession if it is extremely hot during the time of

zuhr. The prayer must be performed within the prescribed times of the zuhr prayer.

- At the time of zawwal there is no shadow. The delay is granted until the time when there is a

shadow around the building and a person can walk under this shade when approaching the

Masjid. It is about 30 - 40 mins from zawwal.

Hadith 134: Time of fajr prayer. Page 66 - 67

- The Prophet (s.a.w) stated to offer the morning prayer at dawn, closer to sunrise. For verily this

is greater for your rewards.

- This hadith is the proof of the Hanafi madhab that hold the opinion that it is better to delay the

fajr prayer till just before sunrise.

- Majority of the scholars state that there are numerous ahadith stating that the Prophet (s.a.w)

would perform fajr prayer when it was dark. They state that it a musolli (a person offering

prayers) would have to recite extremely fast to achieve the recitation of 60 – 100 verses if they

followed the hanafi opinion. Therefore the stronger opinion is that a Muslim should pray fajr

prayers from true dawn when it is dark, prolong the recitation 60 – 100 verses until the skiy

lightens enough for musolli’s to recognize each other.

Hadith 135: Fajr and asr prayers offered near the expiry of their respective times. Page 67

- (1) Upon the authority of Abu Huraira (r.a) [Biographies]

- The Prophet (s.a.w) stated that whoever completes one rak’a (prayer unit) of fajr prayer before

the sun rises, the prayer is valid even if the sun rises after that first rak’a (prayer unit). Similarly,

the Prophet (s.a.w) stated that whoever completes one rak’a (prayer unit) of asr prayer before

the sun sets, the prayer is valid even if the sun sets after the initial rak’a (prayer unit).

- This is from the mercy of Allah (swt).

- (2) Narrated by Aisha and recorded by Muslim: She mentions one sajdah (prostration) instead of

one rak’a. Muslim comments that sajdah (prostration) implies a rak’a (prayer unit).


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Hadith 136: Prohibited times for naafil (voluntary) prayers. Page 67 - 68

- (1) Narrated by Abu Sa’id Al- Khudri (r.a) [Biographies].

- The Prophet (s.a.w) stated that there is no prayer after the fajr prayer until the sun has risen and

there is no prayer after the asr prayer until the sun has set.

- Note: This is referring to 100% naafil (voluntary) type of prayer. This does not include prayers

that have a reason behind it, i.e. tahiyatul Masjid (salutation of the mosque). Fard prayers can

be performed while the sun is rising and while the sun is setting. At zawwal, the fard prayers can

be performed (the ones that have been missed, if any).

- (2) Narrated by ‘Uqba bin ‘Aamir, he stated that there were three time periods in which the

Prophet (s.a.w) forbade prayers and burying the dead. They are (a) while the sun is rising up to

the time it has risen completely. (b) While the sun is at its zenith (the time of zawwal) until the

time of zawwal expires. (c) When the sun is setting at the time of Maghrib until it has set

completely.

- (3) Based on a hadith narrated by Abu Huraira [Biographies], Imam as-Shafi’ie regarded the

second ruling of not performing prayers during the time of zawwal to be from a weak sanad

(chain of narration). He states that this ruling is valid except on the day of Jummuah (Friday)

where its permitted to pray during the time of zawwal.

- Scholars differ on the types of naafil (voluntary) prayers this hadith refers to. (i) The Shafi’ie

madhab state that naafil (voluntary) prayers that have a reason behind it are permitted. These

prayers include tahiyatul Masjid (salutation of the mosque), the two rak’a of prayers performed

after wudu,’ istikhara prayer. This is because the prohibition is general and these naafil prayers

are specific. Therefore, the Shafi’ie madhab gives preference to the specific over the general. (ii)

Majority of scholars give preference to the prohibition and prefer that no naafil prayers whether

general or specific are performed during the prohibited times.

- Two opinions (i) The Shafi’ie madhab state that the prohibition is general and the permissible

naafil prayers are specific. (ii) Majority of scholars state that the naafil prayers are general and

the prohibition is specific.

- This is a difficult issue and some scholars went to the extent of prohibiting any prayer after the

asr and maghrib prayers. In that view it is also not recommended to go to the Masjid after these

prayers have been performed as there is a hadith that states that one should not sit down

without performing two rak’a of prayer.

- Strongest Opinion: The reason the Prophet (s.a.w) forbade prayers at these times is because

when the sun is rising, at its zenith and at sunset, the sun worshippers would worship the sun

and prostrate to the sun and their deities. The Prophet (s.a.w) did not want his ummah to

imitate the sun worshippers. Therefore, in light of this reason, the prohibition of offering naafil

prayers at these times have preference. The Shari’ah prevents something permissible to ensure

that the believer does not fall into an act of greater harm.

- After asr prayers, it is recommended for the believer to wait about one hour and then offer

naafil prayers. Why is this allowed? As the prohibition here is not very severe, it is light.


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- Exceptions:

• Recorded by Abu Dawud, the Prophet (s.a.w) allowed a sahaba to perform his two rak’a

of sunnah for fajr prayers during the prohibited time of sunrise as the sahaba had

missed these two rak’a of prescribed sunnah of the fajr prayer before he performed his

two rak’a of fard for the fajr prayer.

• The Prophet (s.a.w) allowed a Muslim who had performed Tawaaf (circumambulation)

around the Ka’bah to offer two rak’a of naafil prayers at any time of the day or night.

• The Prophet (s.a.w) saw two men enter the Masjid during the time of Hajj who did not

join the sahaba in congregation for fajr prayers as they had performed their fajr prayers

on their journey. The Prophet (s.a.w) asked them if they were Muslims and they

responded in the positive and explained that they had already performed their prayer

on their journey. The Prophet (s.a.w) advised them that if a Muslim enters a Masjid, the

individual should join the congregation lest a non-Muslim see them and think that they

are not Muslim, regardless of whether they had already performed their prayer. The

prayer would be naafil prayer for them as they had already performed their fard prayer.

• The fard prayers do not enter into this prohibition. They are an obligation even if the

time is one of the prohibited times.

• The order of performing tahiyatul Masjid (salutation of the mosque) takes preference to

the prohibition during the time when the prohibition is not severe. i.e about 1 hour after

asr prayer. However when the sun is rising or setting, this prayer is completely

prohibited. Allah (swt) knows best.

• Based on the narration of Abu Huraira regarding prayer at the time of zawwal on the

day of Jummuah (Friday), Imam Shafi’ie, Sh. bin Baaz and Ibn Taymiyyah stated that

when all the narrations are considered, there is a degree of acceptability for this

exception. Other scholars that consider the narration to be weak state that it is still

permissible to pray during zawwal on Fridays based on the practice of the sahaba. On

Fridays, the sahaba would enter the masjid and perform naafil prayers until the point

the Imam (Prophet (s.a.w)) would enter the Masjid and commence the khutbah

(sermon). Therefore it is proof that the sahaba would continue to perform naafil prayers

at the time of zawwal on Fridays. Allah (swt) knows best.

Hadith 137: Performing prayers after tawaf. Page 68

- The Prophet (s.a.w) addressed the tribe of Abd Manaf not to prevent any Muslim from

performing tawaf (circumambulation of the Ka’bah) and offering two rak’a of prayer at any time

of the day or night. Whether it is during the evening, after fajr or ‘asr prayers or any other time.

- The tribe of Abd Manaf are the ones in charge of the Ka’bah. They were in charge of the Ka’bah

and the Haram at the time of the Prophet (s.a.w) and they are in charge today. Therefore they

are the ones in charge of this matter.


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Hadith 138: Maghrib prayer time based on the redness of twilight. Page 68

- The Prophet (s.a.w) stated that twilight is the time of redness.

- Maghrib prayer can be performed from the time the sun sets and lasts for as long as the twilight

is still visible.

- Based on this hadith, majority of the scholars are of the opinion that twilight is considered to be

the redness in the sky and not the whiteness in the sky. Therefore, after the sun has set and as

long as the redness is still visible in the sky, maghrib prayer can be performed. When the

redness disappears then the time of isha prayers. They stated that the twilight, the shafaq الشفق is this redness.

- The Hanafi scholars, are of the opinion that the twilight is the whiteness. Therefore they state

that the Maghrib prayer is prolonged after sunset. maghrib prayers can be performed while

there is redness in the sky as well as when the redness disappears into whiteness. Only when

the whiteness disappears, the time of isha prayers commences.

- Therefore, according to majority of scholars, the time for maghrib prayer is shorter than the

time for maghrib prayer stipulated by the Hanafi madhab.

- The stronger opinion is that the time for maghrib prayers end when the redness disappears,

according to majority of scholars.

Hadith 139: The two types of dawn (fajr). Page 68-69

- The Prophet (s.a.w) stated that there are two types of dawn.

- (1) The dawn (fajr) in which eating is forbidden and fajr prayer is allowed.

- (2) The dawn in which eating is allowed and fajr prayer is forbidden.

- Fajr prayer has two adhāns (call to prayer). The first (false fajr) is performed earlier for people

who want to pray tahajjud or eat suhr for fasting. This adhān does not prevent the consumption

of food but prevents the performance of fajr prayers as the time for fajr prayer has not arrived.

- When true dawn commences (true fajr), the time of the fajr prayer has arrived and the fasting

person is forbidden from consumption of any food or drink as the fasting time has begun.

- The Prophet (s.a.w) also states that with regards to false fajr and true fajr, they are like a beam

of light in the horizon and like the swelling of light in the horizon respectively.


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Hadith 140 and 141: Recommended times of prayer Page 69

- [Hadith 140] The Prophet (s.a.w) stated that from amongst the best of deeds is to perform the

prayers at their early time.

- [Hadith 141] The Prophet (s.a.w) supposedly stated that prayers performed at their earliest time

pleases Allah (swt). Prayers offered midway between their start and finish times is the mercy of

Allah (swt). Prayers offered in the last portion of their prescribed times is a concession from

Allah (swt).

- [Hadith 141] The scholars of Islam have graded this hadith as ‘fabricated.’ The author Ibn Hajar

included this hadith in his book as it is a widely quoted hadith. He wanted the student of

knowledge to know of this hadith and to be aware of its status as a fabricated hadith.

- Note: There are many accounts of the Prophet (s.a.w) stating different acts as the best of deeds.

They are all considered to be great actions as the Prophet (s.a.w) “does not speak from his

desires.” Rather, for different people and different situations, he (s.a.w) prescribed a beneficial

action.

Hadith 142: Prayers after true dawn Page 69 – 70

- [Narration 1] The Prophet (s.a.w) stated that there is no prayer after fajr except the two

prostrations (the two rak’a of fajr).

- [Narration 2] The Prophet (s.a.w) stated that there is no prayer after the dawn of fajr except the

two rak’a of fajr.

- The two rak’a in consideration are the two rak’a sunnah (supererogatory) prayers of fajr prayers.

This is a light prohibition regarding prayers between the adhān of true dawn and the iqama of

the fajr prayers. During this time, only these two sunnah rak’a of fajr prayer are permissible

from amongst the naafil prayers.

- Sa'id Ibn Al-Moussaib, the great tabi'i of Islam, as narrated by Ibn Abi Shaibah, that Sa'id Ibn Al-

Moussaib had seen a person who was engaged in Naafil prayer between the Adhān And Iqamah

of fajr prayers. He told the man not to do that and the man responded by asking whether Allah

(swt) would punish him for his prayer? Sa'id Ibn Al- Moussaib responded that Allah (swt) would

not punish him for his prayer, but Allah (swt), would punish him for going against the sunnah of

the Prophet (s.a.w).

- This hadith is proof that performing deeds according to the sunnah is better than increasing

quantity of deeds.


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Hadith 143: Making up for missed sunnah prayers. Page 70

- The Prophet (s.a.w) performed two rak’a of sunnah prayers in the house of Umm Salamah after

performing the ‘asr prayers. When she asked him about the prayers, he responded that he was

busy after performing the zuhr prayers and could not offer the two rak’a of sunnah prayers so

he was offering them at that time.

- The Prophet (s.a.w) stated that this was not permitted for the ummah. It was a concession

allowed for him (s.a.w) only to (1) make up missed sunnah prayers (2) perform them in a

prohibited time.

Summary of important rulings regarding prohibited times

• After the adhān of fajr prayer till the iqamah of fajr prayers, only the two sunnah rak’a of fajr

prayer are permissible to be performed as it is a light prohibition.

• After fajr prayers until sunrise, after ‘asr prayers until sunset and at the time of zawwal, no 100%

naafil prayers are permitted to be performed. Only a fard (obligatory) prayer or a qada’a (missed

prayer that requires making up) is permitted in these times. Tahiyat-ul-Masjid (salutations of the

mosque) and the two rak’a after wudu should also not be performed during these times.

• After ‘asr, within the 1st

hour, the sun is still high and not setting and after fajr prayer, when the

sun is not rising and it is still early inshaAllah it would be permissible to perform tahiyat-ul-

Masjid (salutations of the mosque) as we give preference to the order of not sitting until this

prayer is performed. This is based on the many exceptions given to this prohibition.


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Bulugh Al-Maram min adilat-il-Ahkam: Attainment of the Objective according to Evidence of the

Ordinances by Abul Fadl Ahmad bin Ali bin Muhammad bin Al-Hafiz ibn Hajar Al-Asqalani.

Week 2: 13/06/2011

BOOK 2: Kitab as-Salah – The Book of Prayer

Chapter 2: Al-Adhān – The Call to Prayer, page 70

What is Al-Adhān?

• It is a call to prayer.

• It is a sign that the time for the next prayer has commenced.

• It is a symbol of Islam.

• The scholars are unanimous that it is fard kefaya )(فرض كفاية ; that if a certain section of the

Muslim community does not practice this act, the entire community would be sinful. If

absolutely nobody from amongst them recites the adhān, then the entire community would be

sinful.

With regards to the virtue of the one who gives off this adhān the Prophet (s.a.w) stated:

"أطول الناس أعناقا يوم القيامة المؤذنون"

The people with the longest necks on the Day of Judgement (يوم القيامة) would be the mu’adhdhins

This is because everybody else would be drowning their perspiration while the mu’adhdhins .(مؤذن)

(people who call out the adhān) would be the ones with the longest necks due to their habit of

calling people to prayer. They would thus be saved from this torment.


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Hadith 144: Origin and institutionalization of the adhān. Page 70 - 71

- Narrated by ‘Abdullah bin Zaid bin Abd-Rabbihi (r.a).

- ‘Abdullah bin Zaid bin Abd-Rabbihi (r.a) stated that in his sleep, he saw a man who had some

sort of instrument to make noise (bell/horn) and ‘Abdullah bin Zaid bin Abd-Rabbihi (r.a) had

requested it from the man in his dream. He wanted the instrument in order to call people to

prayer.

- The man in his dreams stated that he would teach ‘Abdullah bin Zaid bin Abd-Rabbihi (r.a)

something better and that's when he taught him the adhān "هللا أكبر هللا أكبر" until the end.

- When this sahabi had awakened, he approached and narrated his story to the Messenger (s.a.w)

and the Prophet (s.a.w) reassured him that it was a true dream. The Prophet (s.a.w) instructed

him to teach some other sahaba the adhān. Therefore it only became a part of the shari’ah after

the Prophet (s.a.w) acknowledged the dream as a true dream and prescribed it upon the

Muslims.

- Therefore that is where the words of the adhān came from and this is the history behind the

institutionalization of this adhān.

- In the narration, it states that he was taught the tarji.’ Tarji' is when a person states in his adhān

in a loud voice "أشھد أن محمدا رسول هللا" in a low voice and then he recites "أشھد أن محمدا رسول هللا"

once and in a loud voice a second time. He was also taught the iqama in the singular form

except for "قد قامت الص0ة".

- According to the majority of the scholars, this hadith is proof that the iqama should be

performed in the singular form except for the wording "قد قامت الص0ة قد قامت الص0ة".

- Imam Ahmad contributes that with regards to fajr (dawn) prayer the sahabi had stated that they

were taught to say "الص0ة خير من النوم" that prayer is better than sleep.

- Ibn Khuzaima reported from Anas that is it from the sunnah that when the mu’adhdhin (caller of

the adhān) says 0ح حي على الف ,he should also say 0ة خير من النوم .that prayer is better than sleep الص

- Note: From amongst the wisdoms and hikmahs in this is that it does not require reciting the

adhān and mentioning it twice because the iqama is for the people who are already in the

masjid. It is an indication for them to stand up and join in the prayer. As for the adhān, it is the

general call to prayer and therefore there is a repetition of every sentence.

Hadith 145: Different forms of tarji’. Page 71 – 72

- The Prophet (s.a.w) taught the adhān to Abu Mahdhura [Biographies].

- He was taught the adhān with the following tarji': Reciting "أشھد أن محمدا رسول هللا" once in a low

voice, a second time in a low voice, the third and fourth times in a high voice.

- Majority of the scholars state that the more famous narrations with regards to adhān do not

have this tarji'. However, if a mu’adhdhin decides to give the adhān in this form it would be

permitted as the ahadith on the matter are authentic. It would be permissible now and then to

give off the adhān in this manner inshaAllah.


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Hadith 146: The iqama is pronounced in a singular form. Page 72

- Recorded by Imam Bukhari and Imam Muslim.

- Bilal (r.a) was taught to give off the adhān and the iqama. When it came to the iqama, he would

recite it in a singular form except for the phrase "قد قامت الص0ة" which was pronounced twice.

- As with the previous hadith, the iqama is to be pronounced in a singular form while adhān is in

the plural form.

Hadith 147: Turning to the left and right and inserting fingers into ears during adhān. Page 72

- Narrated by Abu Juhaifa (r.a).

- The hadith is about turning to the right and left while inserting one’s finger’s into the ears when

giving the adhān. Not while pronouncing the iqama. There is no turning towards the right or the

left or inserting fingers into the ears when giving the iqama.

- The sahabi had seen Bilal (r.a) giving the adhān and he used to follow Bilal’s face and Bilal’s

actions. Bilal (r.a) would turn towards the right and he would turn towards the left and he would

insert his fingers into his ears.

- Some wisdom behind the act of insertion of the fingers into the ears are (1) If a person cannot

hear or if he is deaf, he can see the mu’adhdhin from afar and identify that the mu’adhdhin is

now pronouncing the adhān. (2) As the mu’adhdhin covers his ears, he would be able to raise

his voice even higher and spread the adhān to a greater distance.

- When turning to the right, "حي على الص0ة" is said.

- A mistake that many of the muadhenin make is that when pronouncing "حي على الص0ة" they

would turn their heads on the word "الص0ة" and when pronouncing "حي على الف0ح" they turn

their head on the wording of "ف0ح" and this is incorrect. The turning of the head should begin

with the pronunciation of the entire wording "حي على الص0ة" from حي right up to ص0ة . The head

should be turned on the opposite side (left side) when "حي على الف0ح" is pronounced.

- (1) It has been most famously narrated from amongst the practice of the early generations to

turn twice towards the right and twice towards the left. (2) It is also permissible to say

to the right "حي على الف0ح" ,to the left "حي على الص0ة" towards the right and then "حي على الص0ة"

and حي على الف0ح"" to the left. The first method is more famous that you turn towards the right

twice with "حي على الص0ة" and then twice towards the left with "حي على الف0ح". - Note: The body does not turn, only the head turns. As the sahabi states Bilal (r.a) would not turn

his entire body he would only turn his head.


Tinuviel 2011 15

Modern issue

Microphones in the masjids are in a fixed location in front of the mu’adhdhin for adhān. If he is

going to turn away towards the right or the left, the sound of his voice would be fluctuating. Is it

better that he turns towards the right and the left and follow the Sunnah and then have his voice

lowered? Or is the aim of the adhān to be a loud proclamation rendering it would better for him

to continue facing the microphone without turning his head?

The reality is InshaAllah if this mu’adhdhin can turn towards the right and the left, without having

his voice lowered in any way, then that would be best. He would do it according to the sunnah and

the voice and the sound of his adhān would not be lowered. But if it comes between choosing one

of the two, it is better to face towards the microphone, give the adhān in its proper tone, in a proper

loud voice because that's the maqsud (aim) of the adhān.

The reason behind turning towards the right and turning towards the left is probably so that the

people on the right and the people on the left can hear the adhān loud and clear. If this occurs

through the microphone, Khair Alhamdulillah.

Therefore (1) if there is an ability to turn towards the right and the left without lowering the sound

of the voice, then Alhamdulillah its satisfied it from all angles. (2) If a choice has to be made

between one of the two, then its better to face the microphone and call the adhān. This is because

the aim of the adhān is the calling to the prayer, so people may hear this adhān. Lowering of that

voice would go against the aim of the adhān and Allah (swt) knows best.

Hadith 148: Pick a mu’adhdhin with a beautiful voice. Page 73

- Narrated by Abu Mahdhura (r.a).

- The Prophet (s.a.w) had seen Abu Mahdhura (r.a) mimicking the adhān and liked his voice. He

had a very clear and loud voice.

- The Prophet (s.a.w) taught Abu Mahdhura (r.a) the adhān and made him the mu’adhdhin.

- This hadith gives an indication that the mu’adhdhin should be someone who has a beautiful

voice so that people would be more affected to pray in the Masjid.

- However, the mu’adhdhin should perform the adhān in its proper Arabic and not go into

extremes. This might change the meaning of the Arabic words if they are overly elongated.


Tinuviel 2011 16

Hadith 149: No adhān or iqama for Eid prayers. Page 73

- Narrated by Jabir bin Samura (r.a).

- He stated that he prayed with the Prophet (s.a.w) on many occasions of Eid prayer (not one or

two, but many) and he stated that not once did the Prophet (s.a.w) give off the adhān or the

iqama or order them to be performed.

- This hadith is proof that the adhān or iqama should not be done for Eid prayers. In reality, if

anyone said the adhān or iqama, that would be a bi’dah (innovation) in the religion.

- There was a need for adhān and iqama during the time of the Prophet (s.a.w). Therefore as

there was a need and the Prophet (s.a.w) left it out, then leaving out this act is part of the

sunnah. Performing these kinds of acts would therefore be going against the sunnah as an

innovation.

Hadith 150: Adhān for missed prayer and joined prayers. Page 73 - 74

- [A] Narrated by Abu Qatada (r.a) [Biographies]

- The sahaba were with the Messenger (s.a.w) on a journey and they were very tired and fell

asleep. They overslept and missed the prayer. When they woke up, the Prophet (s.a.w)

instructed Bilal (r.a) to give the adhān. The Prophet (s.a.w) then began the fajr prayer as he

would on every other normal day. [They performed the sunnah of fajr prayers, gave the iqama

and performed the two rak’a of fard of fajr prayer in congregation].

- Therefore even in a missed (Qad’a) prayer, the Prophet (s.a.w) gave the adhān and iqama and

prayed normally.

- In an authentic hadith, recorded by Imam Bukhari, the Prophet (s.a.w) stated that whoever

overslept or forgot a prayer should pray it when they remember it and there is no atonement

except that.

- The pen is lifted from three. (1) The person who is asleep for a genuine need until he awakens,

(2)

- [B] In the famous hadith of Hajj narrated by Jabir (r.a), he states that the Messenger (s.a.w)

joined between Maghrib and Isha prayers when in Muzdalifah and made one adhān and two

iqamas. Therefore, when making jam’ (joining) between two prayers, one adhān and two

iqamas would suffice inshaAllah.

- In another narration by Ibn ‘Umar, the Prophet (s.a.w), joined between two prayers with only

one iqama, no adhān. However, Abu Dawood, narrated something extra, that the Prophet

(s.a.w), had an iqama given for every salah. This narration would correspond with the previous

narration that there is one adhān and two iqamas. In another narration it states that the

Prophet (s.a.w) did not give the adhān for any of these two prayers.

- As there are a few opinions, the scholars of Islam operate on the principle that the person with

extra knowledge and is on the affirmative is given preference over the one who is on the

negative. This is because the one who is on the affirmative definitely has some extra knowledge

and this is what is practiced upon InshaAllah.

- Therefore, two prayers are joined then it requires one adhān and two iqamas InshaAllah.


Tinuviel 2011 17

Hadith 151: Permissibility of having two mu’adhdhins in a Masjid . Page 74

- The Prophet (s.a.w) would have two mu’adhdhins who gave the adhān at the Masjid of the

Prophet. The first one was Bilal (r.a) and the second was Ibn Umm Maktum. Bilal (r.a) would

perform the first adhān for false dawn for people to wake up for tahajjud or to have suhr for

fasting. Ibn Umm Maktum was a blind sahabi who would give the adhān for the fajr prayer.

- This hadith is proof that it is permissible for the Muslims to have two mu’adhdhins in any

Masjid. It is also proof that the fajr prayer has two adhāns; the first adhān before the time of tru

dawn and the second adhān at the time of true dawn.

Hadith 152: Bilal (r.a) made adhān before fajr on a daily basis. Page 74

- Narrated by Ibn ‘Umar (r.a) [Biographies]

- This hadith is a weak hadith. It states that Bilal (r.a) had given the adhān before its normal time

and that this was a mistake on his part. Therefore, the Prophet (s.a.w) had told him to go back

and announce to the people that the slave of Allah (Bilal) has made a mistake.

- This hadith is definitely weak since it’s a fact that Bilal (r.a), as the first mu’adhdhin, had a

routine of giving the adhān before the time of fajr to wake people for suhr and tahajjud. There

was no specific rule to his adhān and he used to make adhān before true dawn on a daily basis.

Hadith 153: The listener’s response to the adhān of the mu’adhdhin. Page 74 - 75

- [Narration 1] Narrated by Abu Said Al-Khudri (r.a) [Biographies]. Similarly narrated by Mu’awiya

in Bukhari.

- The Prophet (s.a.w) stated that when the adhān is heard, then a response to the specific verses

of the adhān should be made. The believer should repeat whatever the mu’adhdhin says and

that is the response to the adhān.

- [Narration 2] Narrated by Ibn ‘Umar (r.a) [Biographies].

- The Prophet (s.a.w) taught the sahaba to repeat after the mu’adhdhin except when the

mu’adhdhin says "حي على الص0ة" and حي على الف0ح"" . The Muslim should respond with

.A" (there is no power and no might except that of Allah (swt)) حول وA قوة إA با?"

- In the adhān of fajr prayers, when the mu’adhdhin says "الص0ة خير من النوم" (prayer is better than

sleep) the response of the Muslim is just a repetition of the same sentence the mu’adhdhin had

stated. There is no basis for saying "صدقت و بررت".

- The response to the iqama is to repeat whatever the mu’adhdhin says. Therefore, when the

iqama is heard and the mu’adhdhin says "قد قامت الص0ة", the believer should say the same. Saying

,as reported in sunan Abu Dawood is incorrect as that hadith is weak. Therefore "أقامھا هللا وأدامھا"

the general rule of repetition after the mu’adhdhin is applied in this case.

- Majority of the scholars are of the opinion that it is mustahab (recommended) to respond to the

adhān of the mu’adhdhin even if a person is reciting the Qur’an or doing dhikr.


Tinuviel 2011 18

Hadith 153 continued.

Does the mu’adhdhin respond to his own adhān?

- Prophet (s.a.w) stated that a believer hears the call, then the response should be the same as

what the mu’adhdhin is saying.

- As the mu’adhdhin can hear himself, some scholars state that he should also respond to the

adhān.

- The stronger opinion, inshaAllah, is that the mu’adhdhin should not respond to his own adhān.

This is because the Prophet (s.a.w) instructed to respond to the call that when the mu’adhdhin is

heard. The Prophet (s.a.w) was addressing people who hear the mu’adhdhin and not the

mu’adhdhin himself. There is a difference between the one who is calling people to prayer (the

mu’adhdhin) and people who answer this call.

Responding to adhān on the radio/television.

- It is not permissible to respond to a pre-recorded adhān. This is because the adhān is an act of

ibadah (worship) and these require an intention. A recorded adhān could be done by a

mu’adhdhin who might have passed away.

- It is however permissible to respond to an adhān on the radio and TV if the broadcast is live.

- In the case of towns that wire all the Masjids to a main control centre, where the adhān is

played simultaneously from a recording at the push of a button, it is not permissible to respond

to that adhān. This is because adhān is an act of ibadah (worship) and requires an intention. The

tape recorder has no intention in and of itself.

Hadith 154: Charging for the service of calling out the adhān. Page 75

- Narrated by ‘Uthman bin Abul-‘Aas (r.a).

- The narrator approached the Prophet (s.a.w) and requested to be made the Imam of his people.

The Prophet (s.a.w) responded “You are their Imam so take note and be careful with regards to

the weak from amongst them and find a mu’adhdhin who does not take money for performing

his adhān.”

- It is not haram (forbidden) for the mu’adhdhin to request payment for his adhān. However, in

the best case scenario, it is better that there is no charge. As this is closer to sincerity and it is

better for the mu’adhdhin and the people who will pray and the general people.

- The hadith shows that a man who was seeking position and if he was the most qualified for the

position, the Prophet (s.a.w) granted it. In many hadith, the Prophet (s.a.w) discouraged people

from asking for position. However if there is nobody to take the position, it is correct for a

person to step up and take the position if he is qualified.


Tinuviel 2011 19

Hadith 155: The order to announce the adhān. Page 75

- The Prophet (s.a.w) stated that when the time of prayer comes in, one from amongst the

Muslims should announce the adhān.

- This is an order from the Prophet (s.a.w).

- Majority of scholars use this hadith as proof that the adhān and iqama are acts of worship that

are highly recommended and stressed.

Hadith 156: Time delay between adhān and iqama, tahara and right to iqama. Page 76

- [Narration 1] The Prophet (s.a.w) instructed Bilal (r.a) to announce the adhān in a slow pace and

the iqama at a fast pace. In addition, Bilal (r.a) was also instructed to observe a time delay

between the adhān and iqama. This should be enough for a person who is eating to finish his

meal, relieve himself if necessary, take wudu (ablution) and then attend the prayers in

congregation on time.

- This hadith has some weakness in it but the meaning is correct.

- [Narration 2] In another weak narration, it states that the mu’adhdhin should be in a state of

tahara (purification) – i.e. in the state of wudu (ablution).

- [Narration 3] This narration states that the mu’adhdhin that announces the adhān has more

right to the iqama. This is a correct view.

- There is no authentic narration stating that there is a condition of tahara or wudu for the adhān

to be valid. Therefore, a person can give the adhān when not in a state of tahara. However the

best case scenario is to observe tahara (purification).

- However, if the place of wudu is outside the Masjid, it is not permissible for a mu’adhdhin to

give adhān while not in a state of tahara (purification) and then to leave the Masjid to do wudu.

This is due to authentic hadith where the Prophet (s.a.w) stated that once the adhān has been

announced, one should not leave the Masjid. Not because of any condition of tahara for making

adhān.

- [Narration 4] Narrated by ‘Abdullah bin Zaid. He had announced the adhān and the Prophet

(s.a.w) told him to perform the iqama as well.

- Therefore, the one who has called out the adhān has more right in announcing the iqama.

- In the time of the Prophet (s.a.w), the sahaba had an understanding that either Bilal (r.a) or

‘Abdullah bin Zaid (r.a) would give the adhān or the iqama. Sometimes Bilal (r.a) would give the

adhān and ‘Abdullah bin Zaid (r.a) would perform the iqama for one prayer. There is no specific

rule on this matter, however, the person who has more haqq (right) to the iqama is the

mu’adhdhin of the adhān.


Tinuviel 2011 20

Hadith 157: Right to determining timing of adhān and iqama. Page 76 - 77

- The Prophet (s.a.w) stated that the mu’adhdhin has more haqq (right) to the adhān. He looks

after the adhān and decides the appropriate time for it. However, the Imam has more haqq

(right) to the iqama.

- When the Imam enters the Masjid for prayer, that’s when the mu’adhdhin should announce the

iqama. The mu’adhdhin should not give the iqama if the Imam has not reached the Masjid or if

the Imam is occupied with some other task. Unless there is some understanding between the

mu’adhdhin and the Imam that the iqama be performed after a stipulated amount of time

whether the Imam is readily available or not.

- This is a weak hadith.

Hadith 158: Dua’ (supplication) between the time of the adhān and the iqama. Page 77

- The Prophet (s.a.w) stated that the dua’ (supplication) between the adhān and iqama is not

rejected.

- It is a time of opportunity for the Muslims to ask Allah (swt) for whatever they require.

- It is incorrect for the Muslim to neglect this opportunity and waste it talking and doing other

activities. If it is not a prohibited time, on entering the Masjid, Muslims should offer two rak’a of

tahiyat-ul-Masjid (salutations of the Mosque) then sit and engage himself in dua.’ If there is no

time for the tahiyat-ul-Masjid, the Muslim should stand and make dua’ until the prayer starts.

Hadith 159: Dua’ (supplication) after the announcement of the adhān. Page 77

- The Prophet (s.a.w) stated that after hearing the adhān, the specific dua’ (supplication) should

be recited as follows:

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- The meaning of which “O Allah, Lord of this perfect call and of the regular prayer which is going

to be established, kindly give Muhammad (s.a.w) the right of intercession and superiority and

send him on the Day of Judgment to the best and the highest place in paradise which you have

promised him.”

- The Prophet (s.a.w) states that whoever recited this dua’ (supplication) after hearing the adhān

would be assured his (s.a.w) intercession on the Day of Judgement.

- [From other narrations] The person who hears the adhān should (1) repeat after the

mu’adhdhin appropriately (2) Send durood upon the Messenger (s.a.w), as found in the

narration of Imam Muslim "(3) "اللھم صل على محمد وعلى آل محمد وبارك وسلم Mention the dua for

intercession.

- As for the narration that states the addition of والدرجة الرفيعة"" to the dua’ regarding

intercession and some add towards the end "تخلف الميعاد A إنك" (and you don’t go against your

promises). These two narrations have weakness in them and it would suffice to leave them out

and stick to the version in the book Bulugh al Maram.


Tinuviel 2011 21


- The meaning of al wasila الوسيلة is a place in Janna. Al fadila الفضيلة is a very, very high position for

the Prophet (s.a.w) and Maqam al Mahmud المقام المحمود is the great shaf'ah (intercession) of the

Messenger (s.a.w) for his ummah.

- In certain Masajid durood on the Messenger (s.a.w) is given live on the microphone before the

adhān. "?أعوذ با" and "بسم هللا" is also recited. This is not permissible. The adhān as taught to Bilal

(r.a) and the adhān seen in the dream of 'Abdullah bin Zaid bin 'Abd Rabeh "بسم هللا" or durood

upon the Messenger (s.a.w) attached to them. Therefore, this addition is a bi’dah (innovation).

This bi’dah is sometimes practiced for the iqama which is incorrect.

- SubhanAllah certain persons would kiss their thumbs and rub over their eyes when they hear

the name of the Messenger (s.a.w) in the adhān or iqama which is also wrong. The narration

behind this practice is found in the book of fabrications as collected by Imam As-Shawkani. It

states that supposedly Abu Bakr (r.a) had done this and the Messenger (s.a.w) had told him that

whoever does this will have his (s.a.w) intercession on the Day of Judgement. This is a fabricated

hadith and no Muslims should practice this inshaAllah.

Hukms (rulings) in regards to the adhān:

1. The adhān is pronounced in a plural form as it is a general announcement for the community

while the iqama is pronounced once (except for the phrase قد قامت الص0ة"" ) as it is an indication

for people already in the masjid that the prayer is about to commence.

2. The adhān is performed in a slow pace while the iqama is pronounced in a fast pace.

3. The adhān is pronounced in a loud voice while the iqama is given in a softer tone.

4. The Muslim responds to the words of the adhān when hearing it and recites durood on the

Messenger after it and the dua’ for intercession on the Day of Judgement.

5. Eid prayers have no adhān or iqama.

6. Fajr has two adhāns. One before time to wake Muslims for suhr and one for the fajr prayer.

7. The best mu’adhdhin is the one who does not charge for announcing the adhān as this is

closer to sincerity.


Tinuviel 2011 22

Misc Matters

Is it better for the mu’adhdhin to say (1) “Allahu Akbar” followed by a pause and then again

“Allahu Akbar” or (2) Proclaim “Allahu Akbar, Allahu Akbar” without a pause?

The scholars of Islam have differed on this matter and inshaAllah it is better for the mu’adhdhin

to say “Allahu Akbar” followed by a pause and then “Allahu Akbar” again. This was the practice

of some of the salaf and some of the Maliki scholars disliked the joining of the takbirs. The

scholars of Islam did not differ as to whether these two different methods were permitted or

not. They are both permitted. However, the scholars differed on which one was better.

InshaAllah, observing a pause between the takbirs of the adhān is better.

When the iqama is being pronounced, at what point is it recommended for the people in the

masjid to straighten up and form a congregation?

During the time of the Prophet (s.a.w), when the Prophet (s.a.w) would come into the Masjid for

prayers, Bilal (r.a) would begin the iqama. When the rest of the sahaba would notice the

Prophet (s.a.w) approaching to the musolla for prayers, they would stand up and align

themselves to join the congregation. Therefore, when the Imam of the masjid is seen going

forward for prayer, then the Muslims should arise and align themselves for prayer in

congregation.

Some scholars state that the Muslim should stand up when they hear the mu’adhdhin say " قدعلى الص0ة" "حي Others state that a Muslim should stand up when the words ."قامت الص0ة are

pronounced as the mu’adhdhin is calling for the prayer.

Imam Malik has the best opinion on the matter. He states that there is no hard and fast rule

with regards to this matter and it differs from person to person. If we have to say that

everybody should stand up when they hear these words "حي على الص0ة" or "قد قامت الص0ة", maybe

a person who is very ill or requires a lot of effort and time to stand up is going to take long to

stand up. As for the youth, it is very easy for them to stand up. The person at the back of the

masjid who stands up when the imam is seen coming forward, might miss some of this prayer,

especially if in the Haram (حرم) of Makkah or the Haram of Medina. Therefore Imam Malik

stated it differs from person to person, from place to place and the various situations; there is

no hard and fast rule with regards to this matter InshaAllah.


Tinuviel 2011 23



Week 3: 20/06/2011


Chapter 3: The Conditions of Salah (Prayer), page 77

Hadith 160: Nullification of wudu (ablution) invalidates the prayer. Page 77 -78

- The Messenger (s.a.w) stated that if anyone passes wind while in prayer, he should leave the

prayer, renew his wudu and repeat his prayer.

- The passing of wind breaks a person’s wudu. There is consensus of the scholars on this matter.

- This hadith has some weakness in it but the meaning of the hadith is 100% authentic. There are

other ahadith to substantiate this one.

- In Bukhari and Muslim, the Prophet (s.a.w) states that Allah (swt) does not accept the prayer of

a person whose wudu has broken, until he takes a fresh wudu.

- Narrated by Imam Ahmad in his book Musnad, the Prophet (s.a.w) had stated that the key to

prayer is purification.

- Therefore, these hadith give an indication that a Muslim needs to be in a state of purification for

prayers to be valid.

- Case 1: Should a Muslim that passes wind while is standing in Jama’ah (congregational prayers)

leave the prayer in embarrassment or continue with the congregation? The Muslim should hold

his nose as if suffering from a nosebleed and leave the prayer, perform wudu and then offer his

prayers to avoid embarrassment.

- Case 2: What if a Muslim continues to pray in the Jama’ah even after breaking the wudu? Some

of the hanafi scholars take the extreme position that this person disbelieves in Allah (swt) as

they state that this Muslim is making a mockery of the religion since Allah (swt) commands the

Muslims to be in a state of purification whilst in prayer. However this Muslim is more afraid of

people than Allah (swt). The stronger opinion is that this act is a major sin and Muslims should

avoid it, however it does not constitute disbelief.

- There is no istinja (washing after answering the call of nature) for passing wind. It only requires

the renewal of wudu and the repetition of the entire prayer.


Tinuviel 2011 24

161: Head covering of a Muslim female while in prayer. Page 78

- Narrated by ‘Aisha (r.a). [Biographies]

- The Prophet (s.a.w) stated that Allah (swt) would not accept the prayer of a ha’id (حائض) unless

she is wearing a khimar (head covering). A female who has reached the age of puberty and has

experienced menstruation is given the term ‘ha’id’ (حائض).

- This hadith is proof that a female who is balegh (بالغ), i.e reached the age of puberty, should

cover her head (hair), neck, neckline and the areas around her head.

- Regarding the covering of the hands, some scholars are of the opinion that the Muslim female

has to cover her hands especially if there is non-mahram men around.

- With regards to covering the face for a Muslim female, there is consensus that if she is at home,

with no non-mahram men around, she should leave her face uncovered. If she is someone who

usually covers her face when outside, it would be permissible for her to offer prayers while

covering her face if there are non-mahram men around her.

- For a young sister who is under the age of puberty, it is not required for her to observe the cover

of the khimar (covering head, neck and neckline).

Hadith 162: Covering of the male awrah during prayer. Page 78

- [Narration 1] The Prophet (s.a.w) stated that if the garment of the male has ample fabric, it

should be wrapped around the body during prayer.

- [Narration 2] Recorded in sahih Muslim, the ample garment should be crossed ay its two ends

and if it is tight, it should be wrapped around the waist.

- [Narration 3] Narrated by Abu Huraira, the Prophet (s.a.w) said that none of the Muslim men

should offer prayers in a single garment if no part of the garment is on his shoulders.

- Therefore, if there is an ample amount of clothing, it is wajib (compulsory) for the male to cover

his shoulders in prayer.

- The word Ridaa (رداء) means the covering of the torso and the word Izar (إزار) means the

covering for everything below the waist.

- In the case of insufficient clothing, the Prophet (s.a.w) instructed the covering of the awrah of

the Izar before that of the Ridaa. Especially for the area from the navel to the knee as this is

awrah mughaladhaa (العورة المغلظة), the severe awrah.

- According to the majority of the scholars, the awrah of the male is between the navel to the

knees, not including the navel and the knees. Therefore the navel and the knees can be exposed

if the need arises.

- This hadith is proof for the Shariah principle ا]ھم فا]ھم" "تقديم that preference is accorded to

issues depending on severity and importance. Preference is given to more important matters

over the less important matters.

- Allah (swt) states in the Qur’an “Oh children of Adam, be in a state of zeena (beautification)

when you enter the Masjid.” The covering of the awrah is not mentioned, instead, beautification

is mentioned. This is something over and above mere covering of the awrah.


Tinuviel 2011 25

Hadith 162 continued

- Regarding wearing a hat: Ibn 'Umar (r.a) had reprimanded his slave Nafe' for praying with his

head uncovered. Ibn 'Umar advised him that whenever he should pray, he should cover up his

head. Ibn Taymiyyah records this narration in his "مجموع الفتاوى" and Ibn Al-Qayyim stated that it

has always been the practice of the pious predecessors, the judges, the pious, the 'ulamaa, to

always have their heads covered when they would be out in the public domain. Therefore

inshaAllah it is similarly stated that while praying in the Masjid, a Muslim male should rather

cover his head. This is from the completion of the zeena and beautification.

Hadith 163: Covering the feet in prayer for females. Page 78

- Narrated by Umm Salamah [Biographies].

- Umm Salamah asked the Prophet (s.a.w) if a woman could pray wearing a head covering and a

wide outer garment like a dress without wearing inner trousers. The Prophet (s.a.w) stated that

this outfit would suffice if the garment covers the apparent areas of her feet.

- This hadith is proof for the scholars who state that females should have their feet covered while

praying.

- This hadith is only authentic up to Umm Salamah and it is not verified in the chain of narration

from her to the Prophet (s.a.w). However, this could be something Umm Salamah learned from

the Prophet (s.a.w) but scholars have stated that even then, there is some weakness in it and

there is no clear proof for this matter.

- Therefore it is better for the female to cover her feet in prayer but it is not obligatory. This is the

opinion of the Hanafi madhab and Ibn Taymiyyah.

- According to the majority of scholars, it is recommended for the female to wear socks if her

wide outer garment does not cover her feet.

Hadith 164: The direction of prayer if the Qiblah is unknown. 78 - 79

- The companions were with the Prophet (s.a.w) in a dark night and they could not determine the

direction of the Qiblah. They offered their prayers and when the sun rose, they realized that

they had offered prayers in a direction other than the Qiblah.

- As a result, Allah (swt) sent down a revelation that no matter which direction a Muslim prays,

that is the direction of the Face of Allah (swt).

- The narration is weak but the meaning is correct. Therefore, if a Muslim is unaware of the

direction of the Qiblah and has exhausted all means of finding it, he can offer his prayers even if

its not in the proper direction. This prayer does not need to be repeated if the correct Qiblah

direction is found later.

- Even though the Muslim gives the first salam at the end of the prayer and somebody informs

that the Qiblah was in the opposite direction, the prayer is not repeated.

- This hadith is proof for the principle that from amongst the conditions of prayer is that the

Muslim should face the Qiblah. Allah (swt) states in the Quran that when you turn to pray then

you should turn towards the Qiblah.


Tinuviel 2011 26


- Changing of the Qiblah

While the Prophet (s.a.w) was in Makkah, before hijrah, he prayed towards Bait Al-Maqdes,

towards Jerusalem but he had the Ka’bah كعبة( )between him and Bait Al-Maqdes. When the

Messenger (s.a.w) had first made hijrah to Madinah, he (s.a.w) had faced towards Bait Al-

Maqdes بيت المقدس( ) [Masjid Al-Aqsa in Jerusalem] for prayer for about 16 months. Then Allah

(swt) sent down revelation that it was now permitted to face towards the Qiblah of Makkah.

This hadith is proof for the principle that a condition for salah is that you have to face the

Qiblah. If you did not know the direction or if you had made a mistake after an investigation,

then your salah would be valid and you would not have to repeat the salah.

Hadith 165: It is sufficient to offer prayers towards the direction of the Ka’ba. Page 79

- The Prophet (s.a.w) stated that the Qiblah is between the east and the west.

- This is specific to the people of Madinah and does not apply to the rest of the world.

- This hadith is proof that a person only has to face towards the direction of the Ka’ba. It does not

have to be in perfect alignment with the Ka’ba. Allah (swt) knows best.

- Some scholars are of the opinion that there is a requirement for perfect alignment of prayer

direction with the Ka’ba. In reality that would be very difficult.

Hadith 166: Concessions for the direction of prayer. Page 79

- The Prophet (s.a.w) when mounted on a journey would turn his mount towards the direction of

the Qiblah, would say the takbir (Allahu Akbar) and begin his naafil (voluntary) prayers without

dismounting.

- Therefore it is not necessary to face the Qiblah for naafil (voluntary) prayers when on a journey.

- This is from amongst the various concessions accorded to the Muslim traveller.

- Concessions for a Muslim traveller (1) the 4 rak’a of fard prayers are shortened to 2 rak’a. (2)

The sunnah prayers do not have to be performed except the witr prayer and the sunnah of fajr

prayer (3) Naafil (voluntary) prayers can be offered while riding an animal, in a car/airplane or

any other form of transport. Any direction can be faced.

- Other concessions with regard to not facing the Qiblah: (1) in the case of extreme fear, such as

in a battle, a Muslim can pray in any direction. (2) The person who is in jail/chained up and

cannot find/face the Qiblah.


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Hadith 167 and 168: Places where prayer cannot be offered. Page 79 - 80

- [Hadith 167] The Prophet (s.a.w) stated that the earth is a Masjid except for graveyards and the

places of bathing/toilet.

- Therefore, Muslims can pray anywhere except for the graveyard and the bathroom/toilet.

- [Hadith 168] The Prophet (s.a.w) forbade the sahaba from offering prayers in 7 places. (1) The

dump – the place where people discard their rubbish/filth. This area would have a lot of najasah

(impurities). (2) The slaughter house – as there is flowing blood and that is najis (impure). (3)

The graveyard – the Prophet (s.a.w) forbade Muslims from praying in the graveyard or praying

while facing a grave. (4) On pathways – as it would cause a disruption to others and the people

walking around will also distract the person offering prayers. (5) The bathroom and (6) the pens

of the camels. Some scholars state that this is because camels are naturally wild and rough.

From another angle, a person who consumes camel meat has broken his wudu. There are many

ahkam (laws) regarding camels. (7) On top of the Ka’ba (weak).

- The narration with regards to the prohibition of offering prayers on the top of the Ka’ba has

some weakness in it and in general, it is permissible for the Muslim to perform prayers above

and on top of the Ka’ba inshaAllah. This is a proof against the mushriks (non-believers) that state

that Muslims worship the Ka’ba as Muslims are allowed to stand on top of the Ka’ba unlike idols.

In fact, Bilal (r.a.) would stand on top of the Ka’ba and announce the adhān (call to prayer).

- Janazah Prayers: It is permissible to offer this prayer in the graveyard as when the Prophet

(s.a.w) had missed the janazah of a female in Madinah, he went to her grave and prayed janazah

there.

Hadith 169: Prohibition of praying towards graves. Page 80

- The Prophet (s.a.w) forbade the sahaba from facing graves while praying and from sitting on

graves.

- This is because Muslims respect graves but do not go into extremes of deifying them or

desecrating them. The Muslim Ummah (community) is the Ummah of balance.

- It is also to avoid people from thinking that Muslims pray to or worship the graves or the

deceased. This is from the shariah principle of closing the doors to fitnah. The shariah

eliminates small, seemingly harmless actions that might evolve into bigger fitnah (trial).

Hadith 170 and 171: Wiping the filth off footwear before entering the Masjid. Page 80 - 81

- [Hadith 170] The Prophet (s.a.w) stated that on arriving at a Masjid, look at your footwear and if

there is any najasah (impurities) on one’s footwear, he should wipe it and pray in it.

- This hadith is proof that it is permissible to perform prayers in one’s shoes.

- [Hadith 171] The Prophet (s.a.w) stated that if anyone tramples on najasah (impurities), the

cleansing of the feet or footwear is sand (the earth).

- If the eye of the filth is removed, then prayer is permissible in that footwear.

- This proves that cleansing can be achieved with other means, not just with water.

- These two hadith indicate that cleanliness of the body, garments and footwear is required.


Tinuviel 2011 28

Hadith 170 and 171 continued:

Did the Prophet (s.a.w) pray in his shoes?

In regards to the ahadith that mention the Prophet (s.a.w) praying in his shoes, Imam At-Tahawi

states that the issue has reached the level of tawator (تواتر) - that there are numerous narrations

of the Prophet (s.a.w) doing this, alluding to the fact that it is permissible for one to pray in their

shoes. (1) A hadith in sahih Bukhari records a sahabi asking another sahabi if the Messenger

(s.a.w) would pray in his shoes. The sahabi said yes he (s.a.w) would pray in his shoes. (2) In the

sunnan of Imam Abu Dawood, the Prophet (s.a.w) would pray while wearing his shoes and he

would also pray while barefoot.

Therefore it depends on the Muslim and the place of prayer. If the Masjid and has beautiful

carpets, then it would be unbecoming of the Muslim enter the Masjid and pray with their shoes

on. In a park/beach/forest, it would be better for inshaAllah to pray while wearing shoes.

Najasah on clothes.

If a person offered prayers without realizing or having forgotten that there was some najasah on

his body/garment/shoes, his prayer is still valid. The proof for this is that the Messenger (s.a.w)

was praying with his shoes on and he had some najasah on it. In the middle of his prayer, Jibriil

(a.s), had come down and informed the Messenger (s.a.w) that he has this filth on his shoes.

While in salah (prayer) he (s.a.w) removed his shoes and he continued his prayer.

NOTE: The Prophet (s.a.w) continued his prayer. He (s.a.w) did not repeat the preceding rak'as

which had been performed while he had that najasah on his body. This is because he did not

know about the matter. Therefore, if a Muslim is ignorant about the najasah and had prayed, his

prayer is valid. If a Muslim knew that there was najasah on his body and he had forgotten about

it before offering prayers, the salah would also be valid InshaAllah.


Tinuviel 2011 29

Hadith 172 and 173: Prohibition of speaking while in prayer. Page 81

- [Hadith 172] Narrated by Mu’awiya bin Al - Hakam.

- He was away from the Prophet (s.a.w) for some months and on returning, he joined the Muslims

in congregational prayers. Someone had sneezed and Mu’awiya had responded by saying

‘yarhamukAllah’ (يرحمك هللا.) [May Allah have mercy on you]. The rest of the sahaba tried to give

him an indication with their eyes not to speak in prayer. He looked back at them and said ‘what

are you looking at me for? May your mothers lose you.’ After prayer, the Messenger (s.a.w)

asked who had mentioned those words and Mu’awiya was pointed out. The Messenger (s.a.w)

mentioned to him “This is prayer, it is not becoming that you mention the words of people. It is

only for (1) tasbih تسبيح (glorifying Allah) and (2) takbirتكبير (declaring His Greatness) and for the

(3) recitation of the Quran, you are now in salah so you do not speak this worldly type of

speech.“

- Mu’awiya later stated when narrating this hadith that he had not seen a better teacher than the

Prophet (s.a.w). He stated that the Prophet (s.a.w) neither rebuked him or embarrassed him but

had advised him with kind words and taught him. This is the best of manners.

- Therefore there is no speech in prayer. It is only for tasbih, takbir and the recitation of the

Qur’an.

- In addition, if a person spoke out while in prayer out of ignorance, the prayer is still valid since

the Prophet (s.a.w) did not ask Mu’awiya to repeat his prayer. The prayer is only valid if the

person is ignorant about the matter.

- [Hadith 173] Narrated Zaid bin Arqam.

- Zaid stated that while in prayer, the sahaba used to speak to each other with regards to a variety

of issues at the beginning of Islam.

- Allah (swt) had sent down revelation "حافظوا على الصلوات و الص0ة الوسطى" (preserve and look after

your prayers) and especially the middle salah which is that salatul 'asr. "و قوموا ? قانتين" (and

stand in prayer to Allah with utmost humility/humbleness). This cannot be achieved if one

engages in conversation while in prayer.

- Therefore, the speech of man is not allowed while in prayer.

Hadith 174: Method of indicating to/alerting others while in prayer. Page 81 - 82

- The Messenger (s.a.w) stated that tasbih (glorification of Allah) - ‘subhanAllah’ - is for the male

and tasfiq - the clapping of the hands - is for the female in prayer.

- This is applicable when the Imam makes a mistake or if someone knocks on the door when you

are in prayer. The male says ‘subhanAllah’ and the female claps her hands to indicate to the

Imam that he is making a mistake or to indicate to a person waiting on them that they are in

prayer. This can be repeated as many times as necessary.

- If you are in prayer and your mobile phone in your pocket rings, its permissible to answer it and

say ‘subhanAllah’ and the person on the other end of the line should know that you are in

prayer. If someone is about to accidentally hurt themselves and you are in prayer, you can alert

them in this way.


Tinuviel 2011 30

Hadith 175: Weeping in prayer. Page 82

- The Prophet (s.a.w) was seen praying at night and the sound emanating from his chest was like a

kettle boiling on the stove. The Messenger (s.a.w) was crying so much.

- Therefore, weeping in prayer does not break the prayer.

Hadith 176: Clearing the throat as an indication while in prayer. Page 82

- Narrated by ‘Ali (r.a) [Biographies]

- When ‘Ali would arrive at the Prophet’s (s.a.w) house and he (s.a.w) was praying, he (s.a.w)

would clear his throat as an indication that ‘Ali could enter.

- This hadith is weak and it is not acted upon.

Hadith 177: Movement in prayer - responding to salutations while in prayer. Page 82

- Narrated by Ibn ‘Umar (r.a) [Biographies]

- He asked Bilal (r.a) how the Prophet (s.a.w) would respond to people’s salutations while in

prayer. Bilal (r.a) stated that the Prophet (s.a.w) would make an indication with his hand by

spreading his palm (lifting it up like for a hi 5!).

- That gesture would mean ‘walaikumsalam’ (وعليكم الس0م) [and peace be upon you].

- Therefore, the Prophet (s.a.w) used to acknowledge the greeting of salaam with a hand gesture

and not a verbal response.

- This hadith exhibits that it is permissible to give salaams to a person in prayer. It also illustrates

the manner of response from the person in prayer.

- This hadith is proof that performing an extra movement with your body while in prayer will not

break the salah. Therefore if someone asks you a question while you are in prayer and you nod

your head, it is permissible inshaAllah.

Hadith 178: Movement in prayer - carrying children while in prayer. Page 83

- While leading the Muslims in congregational prayer in the Masjid, the Prophet (s.a.w) would

carry his granddaughter Umama (daughter of Zainab (r.a)) while in prayer. When he would go

down into sajdah (prostration), he would put her aside and when he would stand, he would

carry her again.

- This hadith shows the kindness of the Prophet (s.a.w) towards children.

- This is proof that these movements in prayer do not break the prayer and that little children are

allowed to enter into the Masjid.


Tinuviel 2011 31

Hadith 179: Movement in prayer – killing the snake and the scorpion. Page 83

- The Prophet (s.a.w) had stated to kill the two black things while in prayer. They are (1) the black

snake and (2) the scorpion.

- This is because these animals can cause great harm to the person who is praying.

- The scorpion is black, but a snake is not always black. This hadith mentions the black snake since

it is a manner of speech in the Arabic language where in the dual tense, one takes the attributes

of the other.

- Therefore, this movement in prayer does not break the salah.

Categories of Movements in Prayer

1. A lot of unnecessary movement in prayer.

This would break the prayer.

2. A little bit of movement for no reason.

This is makhrooh (disliked) in prayer.

3. A little bit of movement for a valid reason.

If there is a need (scratching ears/blowing nose) or benefit or responding to a query (nodding

head) or responding to salaam. These are permissible actions and there is not a lot of movement

involved. InshaAllah these movements are allowed.

4. Movement that is required.

If there is a gap in the front row when you are in prayer, you need to go forward and close the

gap. This is something recommended.

Conditions of Prayer:

1. Tahara (purification –ablution) is required for prayer.

2. The awrah of the male and female should be covered.

3. Prayer should be offered in the direction of the Qiblah unless there is a concession for it.

4. Cleanliness of the body, garments and footwear is required.

5. There is no speech in prayer. It is only for tasbih, takbir and the recitation of the Qur’an.


Tinuviel 2011 32



Week 4: 27/06/2011

BOOK 2: Kitab at-Salah – The Book of Prayer

Chapter 4: Sutra (Screen) in Prayer, page 83

Definition of a sutra:

- Sutra: It is an object kept in front of a musolli (person in prayer) which prevents people from

passing in front of him and it helps protect his gaze. His gaze would fall on the sutra and thus it is

used as a focal point to prevent distraction.

- The area of prayer of a person is from his feet to the place of sajdah (prostration).

Hadith 180: Passing in front of a person in prayer. Page 83 - 84

- [Narration 1] Recorded by Imam Bukhari and Imam Muslim.

- The Prophet (s.a.w) stated that if a person knew the magnitude of the sin of crossing in front of

another person in prayer, it would have been better for the passerby to wait 40.

- It does not specify the dimension of the number 40 – whether it is days/weeks/months/years.

- [Narration 2] Recorded in the Musnad of Imam Bazzār, it states 40 autumns – indicating 40

years. This narration has some weakness in it.

- [Narration 3] Recorded in the sunan of Ibn Majah, the number is 100 years. This narration has

some weakness in it.

- Therefore, Allah (swt) knows best. The fact that the Prophet (s.a.w) indicated a number ‘40’ is

sufficient for the Muslim to think twice before passing in front of someone engaged in prayer.

- The hadith (1) encourages the worshipper to adopt a sutra (screen) to protect his gaze and to

indicate to people not to cross between him and the sutra (screen). (2) The hadith indicates that

it is a major sin to pass in front of someone engaged in prayer. Imam as-Shawkani stated that

crossing in front of a person in prayer is from amongst the major sins.

- If a person is praying without a sutra, it is not permissible to pass in front of him - from the area

that he is standing to the place of his sajdah (prostration). This is his haqq (right). It is

permissible to pass in front of him beyond the point of his sajdah (prostration).

- Note: This prohibition is in relation to a single person performing prayer or the Imam. When

crossing in front of a Jama’a (congregation) behind an Imam, it is permissible to cross in front of

them over their place of sutra, the sin is of a lesser degree in this case. This is because the sutra

of the Imam is the sutra of the congregation. As long as the Imam has a sutra in front of him, it

suffices for the rest of the congregation. However, it is better not to pass across the sutra of any

person in prayer.


Tinuviel 2011 33


- In sahih Muslim, Ibn Abbas had entered the Masjid with his beast of burden and crossed in front

of the congregation. No one stopped him as its not as big of an issue as crossing in front of an

Imam or a person praying on their own.

- In Makkah an Madinah: There is no clear proof stating that this ruling cannot be applied in the

Haram (Sanctuary) of Makkah and Madinah. However, in the situation of dire need, as stated by

SH. bin Baaz, it is permissible to cross in front of others who are praying.

- The author Ibn Hajar al-Asqalani stated that the first narration is from Bukhari and Muslim.

However, the Arabic wording states ‘ثمdمن ا’ (of sin) and the narration that contains this phrase

is not from Bukhari. All of the children of Adam make mistakes. Ibn Hajar al-Asqalani had taken

this hadith from the book ‘Umdatul Ahkam’ in which the author Imam al-Maqdasi had also

made this mistake.

Hadith 181: The size of the sutra. Page 84

- At the expedition of Tabuk, the Prophet (s.a.w) was asked about the sutra (screen) of prayer and

he stated that it was about the size of the back of a saddle.

- This is between the heights of 10 cm and 15 cm. An object of this size can be placed in front of a

person in prayer to act as a screen and to mark his space for prayer.

Hadith 182: Recommendation of using a sutra. Page 84

- The Prophet (s.a.w) stated that anyone who prays should utilize a sutra (screen) even if it is a

spear or arrow.

- The apparent meaning of this hadith is that it is wajib (compulsory) upon every Muslim to have a

sutra in front of him if he is praying alone, regardless of where he is. This is the opinion of a

minority of scholars.

- However, the majority of scholars (all 4 madhabs) state that this is mustahab (recommended).

Their proof is that there are several ahadith in sahih Bukhari that give an indication that the

Messenger (s.a.w) had performed prayers without the use of a sutra.

- Scholars have also stated that when using a sutra, it should be placed in line with either the right

or left shoulder but not directly in front of the person. This is to ensure that no passerby will

assume that the Muslim is worshipping the sutra.

- Note: For matters where scholars differ as to whether it is wajib (compulsory) or mustahab

(recommended) the Muslim should stick to what the Messenger (s.a.w) did. As to the various

gradings of compulsory/recommended/disliked, these issues surfaced later in Islamic history. It

is best to know and practice upon the sunnah (traditions) of the Prophet (s.a.w) as this is what

the sahaba (companions) did.


Tinuviel 2011 34

Hadith 183: The things that invalidate the prayer if there is no sutra. Page 84 - 85

- [Narration 1] Narrated by Muslim. The Prophet (s.a.w) stated that the prayer of a Muslim male

without a sutra is invalidated if these pass in front of the person (1) a female, (2) a donkey and

(3) a black dog. The narration states that the Prophet (s.a.w) stated that the black dog is shaitan.

- [Narration 2] Narrated by Abu Dawood and Nasa’I though Ibn Abbas (r.a) that the female in the

hadith is referring to ha’id woman (a woman who has reached puberty).

- ‘Aisha (r.a.) did not accept the statement that if a woman crosses in front of the male in prayer

without a sutra, it invalidated his prayer. Her proof was that when the Messenger (s.a.w) was

praying in her house, she had her legs in front of him as she was asleep. When he performed

sajdah (prostration), she would remove her legs and when he (s.a.w) would stand, she would

stretch her legs in front of him again.

- Therefore, to reconcile between the two matters, the hadith are authentically narrated from the

Prophet (s.a.w) and the placing of ‘Aisha’s legs in front of the Prophet (s.a.w) does not denote

crossing. Therefore with regards to ‘Aisha’s view, it is her personal opinion (ijtihad) and the

authentic statement of the Prophet (s.a.w) carries more weight.

- Thus the crossing of a female, a donkey or a black dog in front of a male in prayer without a

sutra (screen) invalidates his prayer.

- The four signs of a female who has attained puberty: (1) she has reached the age of 15 years, (2)

if she has pubic hairs (3) if she had her menstrual cycle (4) if she had a wet dream.

- However, the prayer of a female is not invalidated if a ha’id female crosses in front of her. This is

from the narration in the Musonnaf of Abdur Razzak that when a sahabi was asked about what

happens if a female crosses in front of another? He stated that the salah would not be

invalidated.

Hadith 184: Action to stop a person from cutting across the sutra. The sutra is not wajib. Page 85

- The Prophet (s.a.w) stated that if anyone prays with a sutra in front of him and someone tries to

cross between himself and his sutra, then the musolli (person in prayer) should try to stop the

trespasser. If the trespasser persists, the musolli should fight this person as verily this person is

shaitan committing an act of the devil.

- This hadith is granting a concession for the additional movement during prayer to stop a person

from crossing between a musolli and his sutra.

- Beyond the sutra, there is no issue of anyone crossing in front of the musolli, whether it is a

ha’id female, a donkey or a black dog.

- If the musolli had not placed a sutra in front of him, it is considered his shortcoming and he no

longer has the right to stop a person from crossing in front of him while he is in prayer, even if it

is a sin for anyone to cross in front of the musolli.

- The literal meaning of the hadith is to ‘kill’ the person who insists in crossing in between the

musolli and the sutra. However, the literal meaning is not acted upon and the majority of

scholars state that it is an indication that the musolli needs to try his best to stop this person.

- Some scholars prefer to adopt the literal meaning with regards to the word ‘kill’ and they stated

that there is no requirement of blood money to be paid to the family of the deceased.


Tinuviel 2011 35


- This hadith is proof that the sutra is not wajib. This is because the Messenger (s.a.w) stated ‘If’ a

person prays and uses a sutra. The word ‘if’ indicates that it is not wajib. However, a lone

worshipper and the Imam should always try to have a sutra in front of them.

Hadith 185: Importance of a sutra. Page 85

- The Prophet (s.a.w) stated that while in prayer, put something in front of you even if it is a stick

so that it can be a shield between the musolli and the people. If no stick is available, a line

should be drawn on the ground as a sutra.

- This hadith has some weakness in it. However, many scholars state that it would reach a level of

acceptability due to various other narrations regarding the sutra. Therefore its meaning can be

implemented. Thus if the carpet in the Masjid has a line, it can be considered to be the sutra.

- This hadith illustrates the importance of a sutra. Even if there was no object, it was advised to

draw a line as a sutra.

Hadith 186: Prevention of others crossing in front of the musolli. Page 86

- The Prophet (s.a.w) stated that a nothing interrupts prayer and a Muslim should try preventing

anyone from crossing in front of their prayer to the best of their ability.

- This hadith is used as proof for scholars who state that the prayer can never be invalidated by

the crossing of anything in front of the musolli (person in prayer).

- The reality is that this hadith is weak and is therefore not a strong proof.

- Therefore, the more authentic hadith regarding the invalidation of prayer due to the crossing of

a ha’id female, a donkey or a black dog is taken.

General Rules:

1. Adopting a sutra (screen) is a stressed sunnah.

2. If a person tries to cross in front of the sutra, he must be prevented as much as possible.

3. If a person is adamant in crossing the sutra in prayer, he must be prevented even more.

4. If no sutra was used, there is no right on the musolli (person offering prayer) to prevent

anyone from going across the sutra, however the person is sinful for crossing the sutra.

5. If people knew the gravity of sin for crossing the sutra, they would rather wait ’40.’ It is an

indication that it is a major sin.


Tinuviel 2011 36



BOOK 2: Kitab as-Salah – The Book of Prayer 27/06/2011

Chapter 5: Khushū – Humility in Prayer, page 86

Khushū – Humility in Prayer

- Khushū is the most important portion of the prayer.

- The Messenger, (s.a.w) in the hadith recorded by Imam at-Tabarani, stated that the first thing

which will be removed by Allah (swt) from this Ummah (Muslim community), would be the

humility and khushū in the salah.

Hadith 187: Laziness, arrogance and pride in posture reduces khushū. Page 86

- [Narration 1] Narrated by Abu Huraira (r.a) [Biographies].

- The Messenger (s.a.w) forbade praying while a person has his hands on his waist/hips.

- This posture is an indication that a person is lazy and does not have proper khushū in prayer.

This is not the posture of a slave that is worshipping Allah (swt). Rather it is the posture of a

proud and arrogant person.

- [Narration 2] Narrated by ‘Aisha (r.a) [Biographies].

- The Messenger (s.a.w) stated that this is the action of the Jews.

- We do not copy the Jews in their mode of worship.

Hadith 188: Food that is served should be eaten before prayers are offered. Page 86

- The Prophet (s.a.w) stated that if the evening meal has been served, then eat of the meal before

performing the Maghrib prayer.

- Hunger should be satisfied before the performance of prayer as it would affect the

concentration and khushū in the prayer. This is especially true if food has already been served.

The person will be reminiscing about it.

- From the practice of the sahaba – If the meal was served, Ibn ‘Abbas would eat from it first even

if it was a small amount so that he would not have an attachment to the food in his mind. He

would then perform his prayers and then come back and continue his meal.


Tinuviel 2011 37

Hadith 189: Prayer is a conversation with Allah (swt). Minor distractions are unimportant. Page 86 - 87

- [Narration 1] Narrated by Abu Dhar (r.a).

- The Prophet (s.a.w) stated that the person in prayer should not remove the pebbles from his

face for the Mercy of Allah (swt) is facing him.

- [Narration 2] Recorded by Imam Ahmad: “Remove the pebbles once or leave them.”

- Therefore if a believer made sajdah on a surface with pebbles and when he rose for the next

rak’a, some pebbles got stuck to his forehead, he should leave them and not worry about them.

- However, before commencing the prayer, any hindrances may be removed from the place of

prayer. Once the prayer has been initiated, these actions have been reprimanded.

- Prayer is a conversation with Allah (swt) and such minor issues should be left aside and

forgotten. It is more important to concentrate and have khushū in this conversation with Allah

(swt). However, there is also no major problem in removing these distractions if desired.

Hadith 190: Glancing around when in prayer. Page 87

- [Narration 1] Narrated by ‘Aisha (r.a) [Biographies], recorded in Sahih Bukhari.

- She asked the Messenger (s.a.w) about turning to the right and left in prayer. He (s.a.w)

responded that it was something that the devil snatches from the prayer of the slave of Allah.

- [Narration 2] Narrated by Anas (r.a) [Biographies], recorded in Sahih Tirmidhi.

- The Prophet (s.a.w) cautioned the sahaba to beware of turning to the right and left and glancing

around in prayer. In addition, if a glance or a gaze is taken, let it be in the sunnah prayers.

- According to the majority of scholars, if a person turns his/her body (not just the head) away

from the Qiblah, his/her prayer has become invalidated.

- However, turning of the head whether it is to the right or the left does not invalidate the prayer.

Though this act is incorrect and what really occurred is that the devil had snatched some of the

rewards of the prayer.

Hadith 191: Prayer is conversing with Allah (swt). Page 87

- The Prophet (s.a.w) stated that when anyone is in prayer, he is in conversation with their Lord,

Allah (swt). Therefore he should not spit out in front of himself or to the right. But if he has to,

let him spit towards the left and under his feet. Or another narration: to cover it up with his

feet.

- The hadith explains that if a person was overcome with the need to spit out of necessity

(phlegm) and he is performing prayers outdoors, he should spit only to his left.

- Imam An- Nawawi took this issue further, based upon other narrations and stated that

'wherever you might be, whatever situation you might be in, you must never ever spit in front of

yourself nor spit on your right hand side but you should always spit on your left hand side'.


Tinuviel 2011 38

Hadith 192: Distractions should be removed from the place of prayer. Pages 87 - 88

- [Narration 1] Narrated by Anas (r.a) [Biographies]

- He said that ‘Aisha had put up a Qiran (screen/curtain) in her house which she used to cover a

portion of the home. The Prophet (s.a.w) told her to remove it as the pictures were in front of

him while he was praying.

- There were some sort of attractive pictures on the Qiran and they were a distraction.

- [Narration 2] Recorded in Bukhari with the addition that the Prophet (s.a.w) stated that the

pictures were distracting him from his prayer.

- The Prophet (s.a.w) was a human being, the best of mankind, and he was unable to concentrate

on his prayer due to the distractive images on the Qiran.

- What about the Masajid that are extremely decorated? Imam Malik considered it makrooh

(disliked) to have any kind of decoration or calligraphy at the place of the mihrab – where the

Imam would stand. Carpets in Masajid and personal musollas should not have so many designs

as to distract the person performing prayer.

- If a person cannot concentrate in his prayer due to visual distractions, he is permitted to close

his eyes on the condition that it improves khushū. It is the greater purpose of salah. Under

normal circumstances, a person should not pray with closed eyes.

Hadith 193: Focus of eyesight in prayer and impermissible statuses while in prayer. Page 88

- [Narration 1] Narrated by Jabir bin Samura (r.a), recorded in Sahih Muslim.

- The Messenger (s.a.w) stated that those people who raise their eyes towards the skies when

performing salah should stop doing so or Allah (swt) would not return their sight to them.

- This is a prohibition. While engaged in prayer, it is prohibited to look up at the sky. Instead, the

Muslim should look down at the place where he will perform his sajdah. This is the opinion of

the majority of scholars.

- However, Imam Malik, based on the verse in the Qur’an “turn your face towards Masjid Al-

Haram,” he stated that a person in prayer should focus his eyes directly in front of him.

- Majority of scholars and the stronger opinion inshaAllah is to (1) focus on the location of sajdah

while standing in prayer, (2) when in ruku, the eyes should be focused on the area between his

feet (3) while sitting in the tashahud position, he looks at his finger which is raised during

tashahud.

- [Narration 2] Narrated by ‘Aisha (r.a) [Biographies], recorded in Sahih Muslim.

- Allah’s Messenger (s.a.w) stated that one should not pray when (1) the food has been served

and (2) when one is holding back the urge to urinate.

- Majority of scholars are of the opinion that praying in these states would reduce the reward for

the prayer. The prayer is still valid.

- There is less khushū in this kind of prayer as the mind is focused on other things and the person

is waiting to finish the prayer to attend to these worldly needs.


Tinuviel 2011 39

Hadith 194: Yawning in prayer. Page 89

- Narrated by Abu Huraira [Biographies], recorded by Muslim and Tirmidhi.

- The Prophet (s.a.w) advises not to yawn as this yawning is from shaitan. If anyone yawns, he

should suppress it as much as possible. (when he is in prayer).

- From this hadith, the Muslim is advised to observe etiquette when yawning by (1) suppressing

the yawn as much as possible and (2) covering the mouth when yawning - as this is a lack of

adab (manners).

- The worst of manners with regards to yawning is a person who does not cover his mouth and

who makes sounds when yawning. When he makes these sounds, shaitan laughs upon this

person.

- According to the scholars, yawning is from shaitan and shaitan does not have a hold on the

Prophet (s.a.w). Imam as-Suyuti in his book Al-Khasaith al-Kubra stated that the Anbiya

(Prophets) do not yawn and Allah (swt) knows best.

General Rules:

1. Khushū is the most important part of prayer.

2. Laziness and arrogance in posture reduces khushū.

3. Prayer is a conversation with Allah (swt) and it is better to ignore minor distractions and

disturbances during prayer.

4. If a meal is served or a person needs to answer the call of nature, he should attend to those

things first before offering prayers.

5. If phlegm needs to be spit out, it can only be spit out on the left side.

6. Attractive pictures and decorations in the room, musolla (prayer mat) and the general

vicinity are distractions in prayer.

7. Yawning and glancing around reduces khushū.

8. There are prescribed areas to focus the eyesight when praying.

9. Salah should be offered with eyes open. They can only be closed if it aids khushū.

10. Turning the body away from the Qiblah in prayer invalidates the salah.


Tinuviel 2011 40



Week 5: 04/07/2011

BOOK 2: Kitab at-Salah – The Book of Prayer

Chapter 6: Mosques, page 89

Definition of a Masjid (Mosque):

- It is a piece of earth that is freed from personal ownership and returned as the haqq (right) of

Allah (swt) and it is specified for Salah (prayers) and other acts of ibadah (worship).

Merits of Masajid (Mosques):

- [Hadith 1] The most beloved of places upon the earth are the masajids (mosques).

- [Hadith 2 ]Whoever builds a masjid, then verily Allah (swt) builds for him a house in Paradise.

- From amongst the seven who would be under the shade of the 'Arsh (Throne) of Allah (swt), on

Yaum Al-Qiamah (The Day of Judgement), would be a person whose heart is attached to the

masjid - on that day wherein there would be no shade besides the shade of Allah (swt).

Hadith 195: Build Masjids in residential areas. Page 89

- Narrated by ‘Aisha (r.a) [Biographies]. Recorded by Ahmad, Abu Dawood and Tirmidhi.

- The Messenger (s.a.w) ordered that masaajid (mosques) should be built in the residential areas,

and that the masjid (mosque) is a place that should be cleaned and perfumed.

- This is to ensure that there is a Masjid for people to go to and that it is easy for Muslims to go to

the Masjid from their homes.

- InshaAllah it is better for them to pray in the Masjids closer to them than to make a journey to a

distant Masjid to offer prayers on a regular basis.

- The Masjid should be cleaned and it should be perfumed with a good scent as it is the best of

places on the face of the earth.

- Recorded by Imam Majah, the Prophet (s.a.w) stated that the Angels are also affected by the

odours and aromas that the Children of Adam are affected by.

- Bad personal odour will also affect others in prayer. The Messenger (s.a.w) had forbidden a

person who had eaten garlic or onion from going to the Masjid with bad breath as it would

affect others and the Angels.


Tinuviel 2011 41

Hadith 196: Building masajid on top of graveyards Page 89

- [Narration 1] Narrated by Abu Huraira (r.a) [Biographies]

- It is haram (forbidden) to build a masjid over a grave. It is haram to put the grave of a person

into a masjid and it is haram to build domes and shrines upon a grave. These acts are sinful.

- The Messenger (s.a..w) had also warned against this practice during his lifetime.

- [Narration 2] Narrated by ‘Aisha (r.a) [Biographies]. Recorded by Bukhari and Muslim.

- On his death bed, five days before passing away, while he was sick, the Messenger (s.a.w),

warns against this practice. As in the hadith of Um Salamah and Um Habibah, who came to him

mentioning churches in Abyssinia.

- The churches were built over the graves of pious people and they were beautified. The

Messenger (s.a.w) said “these are the worst of people, if a pious from amongst them had passed

away, then they would build these masaajid and these places of worship over his grave.”

- Acts or worship, sajdah (prostration), ruku', the recitation of the Quran... etc should be done in

the masjid, not in the grave yard. A grave should not be turned into a masjid and the masjid

should not be turned into a grave.

- The shari’ah has implemented a lot of safeguards with regards to this matter!

The initial prohibition and subsequent allowance of visiting graves in Islam:

- At the beginning of Islam, the Messenger (s.a.w) forbade the new Muslims from visiting

graveyards. This was to ensure that their hearts were not attached to the dead as there were

people who would worship dead saints and the pious - so this was swiftly forbidden. Therefore

the Tawhid of the Muslims was established to be strong and firm.

- Later, the Messenger (s.a.w) stated “I used to forbid you from visiting the graves, but now it is

permissible and you are allowed to visit the graves.”

Safeguards of the shari’ah:

(1) At the beginning of Islam, visiting of graves was not allowed.

(2) The Messenger (s.a.w) forbade the Muslims from praying while facing the graves.

(3) Five days before passing away, the Messenger (s.a.w) mentions that the worse of people are

the ones who build upon these graves and they build shrines over the graves.

(4) The Messenger (s.a.w) warns against this practice on his death bed.

- Therefore, it is unfortunate that throughout the Muslim lands there are great shrines and

mausoleums built over graves supposedly pious people. People come and perform sujud

(prostration), tawaf (circumambulation) and engage in shirk al-akbar (major shirk) at these

graves. They slaughter towards these graves and for the inhabitants of these graves. May Allah

(swt) guide them and protect us from such deviance!

- May Allah (swt) protect us from falling into this matter and this great sin.


Tinuviel 2011 42

Hadith 197: Allowing a mushrik (disbeliever) into the Masjid. Page 90

- Upon the authority of Abu Huraira (r.a) [Biographies]

- The Messenger (s.a.w) sent out some of the sahaba (companions) in an expedition and they had

captured a prisoner who was a mushrik (disbeliever) and they tied him up in the Masjid.

- The prisoner was Thumamah bin Uthal. He was the leader of his people and he later accepted

Islam.

- The Messenger (s.a.w) came to him on the first day and asked him: “ya Thumamah, what do you

have to say?” Thumamah responded: “if you show me kindness, then the same would be shown

to you, and if you kill me, my blood would be avenged and if you if you want money, then ask

for whatever you want and you will receive.”

- The Messenger (s.a.w) left him and he (s.a.w) continued in his Salah (prayer) in the Masjid. The

Masjid was the focal point of the community, so Thumamah would witness the character of the

Messenger (s.a.w) and the intermingling between the sahaba (companions) and how they would

carry on between themselves.

- On the second and third days, the Messenger (s.a.w) asks Thumamah the same question and he

receives the same response. Then the Messenger (s.a.w) orders for him to be set free.

Thumamah leaves the Masjid, he takes the ghusl (bath), he enters the Masjid and he stated to

the Messenger (s.a.w) “before this day the worst of faces to me was your face, before this day,

the worst of deen and religions to me was your religion and before this day, the worst of places

and cities and towns was your city and your town, but today your face is the most beloved to

me, your religion is the most beloved to me, and your land, you place, your town and your city is

the most beloved to me.”

- Thumama was on a journey to Makkah when he was captured. He sought the Messneger’s

(s.a.w) permission to continue his journey. He went to Makkah, performed an 'Umrah, and the

disbelievers mocked him for leaving his original religion. His response was “if you do anything to

me and if you continue like this, nothing of the caravans, which used to pass my land and come

to the Quraish, would ever come until Muhammad gives permission for it to pass and come

through” and then he returned to his people. The Quraish began suffering as the anticipated

caravans of maize and crops did not arrive.

- Eventually, they sent word to the Messenger (s.a.w) in Madinah: “you are the best of us and you

are the most kind of all of us, order Thumamah to allow the caravans to come through and so

that we can benefit.” The Messenger (s.a.w) subsequently gave Thumamah permission.

- The hadith is proof that a mushrik (disbeliever) can enter the Masjid if there is benefit. Some

scholars use this as proof that the mushrik can enter the Masjid of the Prophet (s.a.w). However

other scholars hold the two sacred Masajids to be forbidden to disbelievers as the Prophet

(s.a.w) forbade a mushrik from the Hajj and Allah (swt) knows best.

- Therefore, if there is great benefit, then, InshaAllah, it would be permissible, otherwise the

general rule is that it would not be permissible, inshaAllah.

- The hadith is a proof for the economic embargo and sanction. If the only tool in our hands is to

boycott certain products of certain companies and certain countries, then this hadith is proof for

that type of practice.


Tinuviel 2011 43

Hadith 198: Poetry recitation in the Masjid. Page 90

- Upon the authority of Abu Huraira (r.a) [Biographies]

- Hassan (r.a), the poet of the Messenger (s.a.w) was reciting poetry in Masjid Al-Nabawi (The

Prophet’s Mosque). ‘Umar (r.a) gave him a stern look and Hassan (r.a) responded that “ I used to

recite poetry in the masjid, when there was somebody who was even better than you” meaning

the Messenger (s.a.w).

- This hadith is proof that recitation of poetry in the Masjid is permissible inshaAllah as long as it

does not contain anything vulgar or lewd.

Hadith 199: Worldly announcements and posters in the Masjid. Page 90

- Upon the authority of Abu Huraira (r.a) [Biographies], recorded by Muslim.

- The Messenger (s.a.w) stated that if somebody is heard making an announcement in the Masjid

regarding his lost property (property that he has misplaced), it should be responded to him:

“May Allah (swt) not return it to you, for verily the Masaajid were not built for this.”

- The Masaajid were not built for these types of announcements. It is not appropriate for Muslims

to enter Masaajids and to declare that they had lost property, whether it was lost in the town,

outside the Masjid or in the Masjid. It is not permitted to ask for information regarding the lost

property or to provide contact details in case it is found.

- This is because the Masaajid have been built for the recitation of the Quran and the

performance of Salawat and not for worldly announcements.

- The same would apply with regards to putting up posts and pamphlets in the Masjid. Whether it

is for lost property or some other worldly issue. It is however permissible to post

announcements and notices on a noticeboard that is located outside the actual area and domain

of the Masjid inshaAllah.

Hadith 200: Prohibition of trade and advertisements in the Masjid. Pages 90 – 91

- Upon the authority of Abu Huraira (r.a) [Biographies], recorded by An-Nasa’I and Tirmidhi who

graded it as Hasan (good).

- The Messenger (s.a.w) stated that if a Muslim witnesses another person buying or selling in the

Masjid, then the Muslim should respond to him as follows “May Allah (swt) not grant you

barakah (profit/goodness) in your transaction.”

- This is because a Masjid was not built for trade. Amongst the most hated places to Allah (swt) is

the souq (market) and to bring the souq into the Masjid is unbecoming of a Muslim.

- Therefore it is forbidden to buy and sell (engage in trade) in a Masjid.

- Modern issues:

- Trade

Similarly, it is forbidden for a person in a Masjid to trade on his laptop or phone. It is still buying

and selling. It is however permissible to call/contact someone to act as an agent to purchase/sell

something inshaAllah.


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- Pamphlets or advertisement.

The same ruling applies to pamphlets. It is not permissible to distribute pamphlets in the Masjid,

whether it is about Hajj travel or advertisements of books. Any advertisements related to trade

is not permissible. It is permissible to be place advertisements outside the Masjid - on walls, on

notice boards..etc as long as the location does not fall within the boundaries of the Masjid.

- Clothing or items with a company logo/advertisement.

With regards to clothing worn by Muslims in the Masjid that feature a business, this is also

considered to be advertising. Even a pen with the name of the company on it is advertising.

These forms of advertising are permissible if two conditions are not attached to it. They are:

(1) If the advertisement being exhibited is propagated by people attached to the company.

Therefore, it is not permissible for the owner/employee of a business to promote it by item

distribution, wearing a garment with advertisement, placing posters..etc.

(2) If there is clear intention to advertise the business by anyone whether they are attached to

the company or not. Therefore, if a person exhibits advertising for a company that he is not

attached to without an intention to advertise it, it is permissible inshaAllah.

- This is apparent when Islamic calendars featuring various businesses are placed in Masaajids. If

it is placed there by someone who is not attached to the companies and who does not intend to

advertise, it is permissible. However, it is forbidden for someone who is attached to any of those

businesses or for someone who intends to advertise those businesses to place such calendars in

the Masaajid.

- The Masjid is a place where attachments to wordly issues are abandoned and replaced with the

attachment to the hereafter. Therefore worldly matters such as announcements, trading,

advertisement..etc should not be brought into the Masjid.

Hadith 201: Hudud (prescribed punishments) should not be conducted in the Masaajid. Page 91

- Narrated by Hakim bin Hizam (r.a). Reported by Ahmad and Abu Dawood through a weak sanad

(chain).

- In the biography of Hakim Ibn Hizam (r.a) it is mentioned that he was born in the Ka'ba. The

scholars state that he lived 60 years before Islam and 60 years within Islam – having a long life of

120 years. Allah (swt) knows best.

- In this Hadith the Messenger (s.a.w) states that the implementation of the hudud (prescribed

penal law) should not be conducted in the Masjid.

- Judging and ruling between two parties by a Qadi (Judge) regarding these matters should also

be avoided in the Masjid. Also implementing the punishment (ex. cutting of the hand… etc.)

should not be done in the Masjid.

- This is to ensure that there is no one raising their voices in the Masaajid as the Masjid is not a

place for raised voices. Also the Masjid would be defiled with blood if the hudud were carried

out in its premises.

- Therefore, Masaajid should be protected and preserved from raised voices and from being

defiled inshaAllah.


Tinuviel 2011 45

Hadith 202: It is permissible to sleep in a Masjid. Page 91

- Narrated by ‘Aisha (r.a) [Biographies]

- Qi’sa (story behind it): Sa'd bin Mu’adh was a leader from amongst the Ansar, he was one of the

leaders of the Aous tribe of Madinah. They had an alliance with the tribe of Banu Quraizah. In

the Battle of Al-Khandaq (the Trench) Banu Quraizah, broke their pact with the Messenger

(s.a.w), and they proceeded to aid the Quraish against Madinah and the Muslims. As soon as

they broke their treaty with the Muslims, the Messenger (s.a.w) captured them.

- Banu Quraizah, then requested Sa'd bin Mu'adh, who was an ally of the Banu Quraizah to be the

judge between the Muslims and Banu Quraizah in this matter. They were happy with having him

as the judge, as they thought that he would be lenient with them. Instead, he ruled that all

fighting men should be killed from Banu Quraizah, the women and children should be taken

prisoner and the wealth should be taken by the Muslims.

- Sa’d was afflicted and injured during the battle of the trench.

- In this Hadith, he was injured during the battle and the Messenger (s.a.w) had a tent set up for

him in the Masjid so that the Messenger (s.a.w) could visit him easily.

- This Hadith is proof that a person can sleep in the Masjid and this is totally permissible.

Hadith 203: Some forms of amusement are permissible in the Masjid. Supplementary issue: Females

and males looking at each other. Page 91

- Narrated ‘Aisha (r.a) [Biographies]

- ‘Aisha (r.a) stated that the Messenger (s.a.w) was standing in front of her in order to shield her

from the view of some Abyssinians who were performing a war dance in the Masjid. ‘Aisha (r.a)

was watching them.

- Therefore, it is permissible for this form of dance/playing with spears, if there is a benefit behind

it. In this case, it had something to do with Jihad and thus inshaAllah it is permissible.

- 'Umar (r.a) had wanted to throw stones at the Abyssinians but the Messenger (s.a.w) prevented

him to exhibit to the people that there is some ease in our religion. Islam is not rigid and there

are instances of play and amusement which are condoned.

- Regarding looking at members of the opposite gender with lust and desire: The basic rule is

that it is haram to look at anyone other than an individual’s own spouse with lust and desire.

Every other time, it is required to lower one’s gaze.

- Females looking at males without desire

The scholars have two opinions:

(1) Based on this hadith, the majority of the scholars are of the opinion that it is permissible for

females to look at males without desire.

(2) Other scholars are of the opinion that it is not permissible for females to look at males as in

this hadith, ‘Aisha (r.a) was not looking at one person but a group of males.

They base their opinion on the weak hadith wherein there was a blind man and the

Messenger (s.a.w) told women who were not mahram with him to cover up in front of him

even if he could not see them, as they could see him. That hadith has some weakness in it

and therefore the majority of the scholars do not take it as a proof.


Tinuviel 2011 46


- Males looking at females without desire

In reality, the scholars are very rigid regarding the issue of a male looking at a female without

desire as opposed to a female looking at a male without desire. As men go forward towards

whatever he desires in order to claim it as opposed to females in most instances.

The scholars are therefore divided into two opinions: (1) It is not permissible and (2) it is

permissible.

- Note: Towards the end of the hadith, ‘Aisha (r.a) states that after she had had enough of the

Abyssinians she remained there to determine how long the Prophet (s.a.w) would stand there

for the sake if her entertainment. She wanted to know her position with him and thus she

continued standing and watching the Abyssinians he (s.a.w) got tired. ‘Aisha (r.a) also wanted

the other wives to know her position with the Messenger (s.a.w). That they may witness that

subhanAllah the Messenger (s.a.w) contends with her until she's satisfied, until she has enjoyed

herself completely.

Hadith 204: It is permissible for females to sleep in the Masjid. Page 91

- Narrated by ‘Aisha (r.a) [Biographies]

- ‘Aisha (r.a) narrated that one of the African slave girls had a tent in the Masjid and she used to

come to ‘Aisha (r.a) and speak to her.

- This hadith is proof that females are allowed to sleep in the Masjid.

Hadith 205: Spitting in the Masjid is a sin. Page 92

- Narrated by Anas (r.a) [Biographies]

- The Messenger (s.a.w) stated that spitting in the Masjid is a sin and its expiation is burying it.

- In previous hadith, it was seen that if a person cannot hold back his spit or phlegm, it is

permissible to spit it out on his left or below him and he should cover it with his feet or sand

which made up the floor of the Masjid at the time of the Prophet (s.a.w).

- Spitting in the Masjid is a sin and the expiation of it is to cover it up.

- Is it permissible to commit a sin when the method of its expiation is known?

Example: Having intimate relations with one’s wife in Ramadan requires the freeing of a slave. If

a man has many slaves and decides to have intercourse with his wife during the fasting day

because he has the means to expiate his sins, it is not acceptable. It is not permissible to do this

and it is not how a Muslim should think or behave.


Tinuviel 2011 47

Hadith 206 and hadith 207: Opulence in beautification of Masaajid. Page 92

- [Hadith 206] Narrated by Anas (r.a) [Biographies]. Reported by Al-Khamsa except Tirmidhi and

Ibn Hibban graded it as Sahih (authentic).

- The Prophet (s.a.w) stated that the Day of Judgment would not arrive until people start boasting

and differing about the beautification of each other’s Masaajid (Mosques).

- [Hadith 207] Narrated by Ibn ‘Abbas (r.a) [Biographies]. Reported by Abu Dawood and Ibn

Hibban graded it as Sahih (authentic).

- The Prophet (s.a.w) stated that he had not been commanded to beautify the Masaajid

(Mosques).

- The two hadith illustrate that the extravagance in decorating the Masaajid is a sign of the

coming of the Day of Judgment.

- It is also gauged that it is haram to engage in decorating the Masaajid. This is not a prohibition

on using good quality building materials - that is recommended and required. It is a prohibition

on opulence.

- These ahadith are a clear refutation to the scholars that state that Maasajid are places of ibadat

that should be decorated as homes are beautified and decorated.

- In previous chapters, Imam Malik held it as makhrooh for the mihrab should have designs and

calligraphy as it would distract the people from khushū in prayer. Furthermore, the Prophet

(s.a.w), the best of mankind who had the best khushū would be distracted by a single fancy

curtain.

- Many a times, a person who builds a Masjid would put his name on the Masjid. It cannot be said

that this is 100% riyaa (showing off) as it depends on the intention of the person. This is

however a person who is far from ikhlas (sincerity) as a Masjid should be built for Allah (swt) and

not for placing one’s name where people can see it.

Hadith 208: Masjids should be kept clean. Page 92

- Narrated by Anas (r.a) [Biographies]. Reported by Abu Dawood and Tirmidhi. This hadith has

some weakness in it.

- The Messenger (s.a.w) stated that the rewards of his Ummah were made known to him. Even

the minutest act of devotion, wherein a person removes some dirt from the Masjid.

- A person would be rewarded for every good deed no matter how big or small.

- This hadith has some weakness in it, but the meaning is correct. The Masjid is a place that

should be taken care of, cleaned, perfumed and kept away from bad odors, filth and dirt.


Tinuviel 2011 48

Hadith 209: The two rak’a of tahiyat-ul-Masjid is a highly recommended sunnah. Page 92

- Narrated by Abu Qatada [Biographies]

- The Messenger (s.a.w) said: “None of you who enters the masjid should sit until he has prayed

two raka'a (units) of salah (prayer).” This is the tahiyat-ul-Masjid (salutations of the Mosque).

- Ibn Hazm (rahimullah)

Ibn Hazm (rahimullah) the great scholar of Spain, had entered the Masjid before Salat Al'asr and

he had sat down. A person hit him and asked him how he could sit without praying two raka'a of

Salah. He stood up and prayed two raka'a of Salah. After Salat Al'asr, he left the Masjid and

entered before Maghrib prayer and began praying two raka'a of Salah. The man hit him again

and reprimanded him for not knowing the prohibited time of prayer and told him to sit.

- Ibn Hazm (rahimullah), at that time was not a scholar or a talab al-'ilm (student of knowledge).

Some of his biographers stated that this incident is what sparked him to go out and seek

knowledge. Ibn Hazm (rahimullah) had said, “SubhanaAllah, I entered the Masjid before 'Asr

and I was told to pray but on entering before Maghrib I was told to sit, so I have to go out and

seek knowledge with regards to this religion.” SubhanAllah what a great scholar of Islam he

became maashaAllah.

- Tahiyat-ul-Masjid (The Salutations of the Mosque)

These two raka'a (units) of prayer are the haqq (right) of the Masjid. The entry to the Masjid is

to tahiya (greet) the Masjid and a Muslim should not sit until this prayer is performed.

(1) The majority of the scholars are of the opinion that these two raka'a of prayer are

emphasized and mustahab (highly recommended).

• Their proof is the Hadith of the A'rabi, wherein the Messenger (s.a.w) had told him

that every single day, the five daily prayers are wajib (obligatory) upon him. They

are fard (mandatory and required) upon him. These were the obligations upon him.

The man stated that he would not increase upon it and would stay away from

haram and do that which is halal. The Messenger (s.a.w) told this man that if he

does all of that, then Jannah (Paradise) is guaranteed for him. Therefore that hadith

is proof that only the five daily prayers are wajib and nothing else. Tahiyat- ul-Masjid

would be a highly recommended sunnah (supererogatory act).

(2) Some scholars, like Ibn Daqiq Al-'Eid, Imam Al-Sana'ani, Imam Al-Shoukani and many other

scholars went further by stating that the performance of this prayer is an order: “do not sit

until you have prayed two raka'a of Salah.” It is wajib (obligatory) to perform these two

raka'a of Salah.

• They use the hadith wherein a man had entered the Masjid while the Messenger

(s.a.w) was giving the khutbah (sermon) of Salat Al-Jumu'ah (Friday prayer). The

man sat and the Messenger (s.a.w) asked him if he had prayed two raka'a of Salah.

On replying that he had not, the Messenger (s.a.w) told him to get up and pray two

raka'a of Salah quickly.

- In the event of sitting down in the Masjid before performing this prayer, it is permissible to get

up and perform it. This is because of the hadith about the man who came in during the Jumu’ah

khutbah, he was requested to do get up and perform the prayer.


Tinuviel 2011 49


- Prohibited times

As mentioned in the previous chapter, during the severe prohibited times of sunrise, sunset and

zawwal, tahiyat-ul-Masjid should not be performed. If it is after Salat-ul-fajr, within the early

portion, perhaps an hour to 45 minutes before sunrise, inshaAllah, it would be permitted. After

Salat-ul-'asr, within the first hour after Salat-ul-'asr, inshaAllah, it would also be permitted to

perform tahiyat-ul-Masjid. However, it is not permitted to pray tahiyat-ul-Masjid close to sunset.

Misc. matters with regards to the Masjid

- Using the Masjid as a pathway

It is not permitted to use the Masjid as a pathway. It is unbecoming upon a Muslim to cross the

Masjid to get from one place to the other. The Messenger (s.a.w) in the hadith recorded by

Imam Al-Tabarani stated “do not take the Masjid as a thoroughfare, do not take the Masjid as

an alley, as a place for you to cross from one area to another.”

- Reserving a spot in the Masjid

The Masjid is the haqq (right) of every single person and it is not correct to reserve a spot or to

send someone on your behalf, at an earlier time, to reserve a spot. What would be correct

inshaAllah is for example a person who comes to the Masjid early and takes up a spot in the

front row. If he is seated there and his wudu' breaks - something can be placed in that area to

reserve it while he leaves to take a fresh wudu.' In that case, he has more haqq (right) over that

area than anybody else. This is because he made the effort to come early and left only to refresh

wudu.' This is also applicable for a person leaving his place to go get a mushaf.

It is also applicable for a person who arrives early and reserves a spot next to a Shaykh who will

deliver a dars (lesson). If the dars (lesson) is at the back of the Masjid, it is permissible to reserve

a place closest to the location of the shaykh and then to leave and pray in the front row and

come back to the reserved spot for the lesson. That person has more right to be close to the

shaykh than anyone else. This is because he made the effort to come early and the only reason

the spot was left was to pray in the front row.

- Lights and decoration in the Masjid

This matter was discussed in this chapter. Fancy lights and decorations in the Masaajid is haram

(forbidden). It is prohibited in Islam.

- General conversation

Engaging in some laughter, smiling, talking about the issues of the past - the Messenger (s.a.w)

and the sahaba would engage in this type of conversation in the Masjid as narrated by Imam

Muslim. They would talk about the issues of Jahilyyah (ignorance) and how their lives were in

Jahilyyah. They would highlight certain practices and would laugh and smile in the Masjid. All of

that is permissible inshaAllah.


Tinuviel 2011 50

General Rules:

1. Masaajids should be built in residential areas, kept clean and perfumed.

2. A grave should not be turned into a masjid and the masjid should not be turned into a grave.

3. Unless there is a great benefit, non-Muslims are not permitted to enter the Masaajid.

4. The Masaajid are for prayers and the recitation of the Qur’an. It is not permitted to make

worldly announcements or to post notices on worldly issues inside the Masjid.

5. Trade is not permissible in a Masjid.

6. Advertisements by business owners or employees for their specific company are not

permitted in the Masjid.

7. Hudud (prescribed punishments) should not be conducted in a Masjid. Judging regarding

these matters should also not be conducted in a Masjid.

8. It is not permitted to raise voices or defile a Masjid.

9. It is permissible to sleep in a Masjid.

10. Certain forms of amusement are permissible in the Masjid.

11. It is a sin to spit in the Masjid and its expiation is to cover it up.

12. Excessive beautification and opulence in Masjid decoration is haram.

13. The two rak’a of tahiyat-ul-Masjid is a highly recommended sunnah.


Tinuviel 2011 51



Week 6: 11/07/2011


Chapter 7: The Description of Salah (Prayer), page 93

The Messenger (s.a.w) stated in an authentic hadith recorded by Bukhari:

“Pray as you see me pray.”

Hadith 210: Manners of Salah. Pages 93 - 94

This is a famous hadith about a person who did not perfect his prayer and the Prophet (s.a.w) listed the

manner of a Muslim’s prayer.

Qisa’ (Story behind it):

The hadith is about a person who did not perfect his salah (prayer). The Messenger (s.a.w) was seated in

the Masjid, and had seen this person make a few mistakes in the performance of his salah. The man did

not have tama'ninah (طمأنينة - tranquility) in his salah and each posture of salah was not given its haqq

(right). Therefore after his prayer, the Messenger (s.a.w) said to him "Go back and pray, for verily you

have not prayed".

He went back and prayed in the same manner and the Messenger told him once more "Go back and

pray, for verily you have not prayed". He repeated his prayer and the Messenger (s.a.w) told him the

same for the third time. The man came to the Messenger (s.a.w) and stated "Ya rasulAllah (Messenger

of Allah), I cannot repeat it, I do not know any way of bettering my salah then what I already prayed, so

teach me the manner". After which the Prophet (s.a.w) taught him what is mentioned this hadith.

Note: Every time that the man prayed and came back to the Messenger (s.a.w) he said "Assalamu

Alaikum wa Rahmatullah" (Peace and the Mercy of Allah be upon you). Therefore even after short

breaks between Muslims, it is permissible and mahroo’ (legislated) to exchange greetings of salam

(peace) whether he goes into another room and returns. Ibn Al Qayyim (rahimullah) stated that the

sahaba would say "Assalamu Alaikum wa Rahmatullah", even if a tree would come between them and

they met again after passing it. Therefore it is recommended to spread greetings of salam amongst

Muslims as this would InshaAllah breed sisterhood and brotherhood in the Muslim community.


Tinuviel 2011 52


- [Narration 1] Narrated by Abu Huraira (r.a) [Biographies].

- The Prophet (s.a.w) stated “when you stand for salah, perfect your wudu’ (ablution), then turn

towards the Qiblah, say the takbirat ul-Ihram - ‘Allahu Akbar’ (Allah is Great). Then recite that

which is easy for you to read of the Qur’an. Then go down into the position of ruku’ (bowing)

until you are tranquil (achieving tama’ninah) in this posture. Then arise back to the original

standing position then go down into sajdah (prostration) until you are tranquil (achieving

tama’ninah) in this posture. Then sit up and sit calmly (achieving tama’ninah) and go back into

sajdah (prostration) and remain calmly in that position for a while (achieving tama’ninah) and do

this in your entire prayer.”

- [Narration 2] As found in the chain of Muslim, Ibn Majah adds “then rise up and stand erect

calmly.” Every limb and bone returns to its original position.

- [Narration 3] Imam Ahmad has “keep your back straight till the bones return.” When standing

up from the ruku’ (bowing) position, stand up until the back is straight and all the limbs and

bones return to their original positions.

- [Narration 4] Recorded by An-Nasa’i and Abu Dawood, the prayer of any Muslim would not be

completed until the wudu’ is perfected just as Allah (swt) has ordered to perfect the wudu.’

Then he says ‘Allahu Akbar’ for the performance of his prayer followed by praising and exalting

Allah (swt) in the prayer. Then he should recite what he knows of the Qur’an and if he does not

know anything of the Qur’an say ‘Alhamdulilah, Allahu Akbar and La ilaha ill-Allah.’ Abu Dawood

has: “Recite Ummul-Qur’an (The Mother of the Qur’an – surah Al-Fatihah) and whatever else

Allah (swt) wishes.” Ibn Hibban also has “recite whatever you wish.”

Anything over and above surah fatihah is recommended and to be recited in the first and second

rak’a of the four rak’a of prayer.

Note: The lifting of the hands for takbir al-Ihram at the beginning of the prayer is a sunnah. The

declaration of the takbir is however a pillar of the prayer.

- Takbirat ul-Ihram - ‘Allahu Akbar’ (Allah is Great)

(1) Majority of the scholars and the stronger and more correct view is that the takbirat ul-Ihram

- ‘Allahu Akbar’ (Allah is Great), is a pillar of the prayer and it must be recited at the

beginning of the prayer. The prayer cannot be started with any other declaration.

(2) The Hanafi scholars are however of the opinion that any saying that exhibits the greatness

of Allah (swt) is permissible such as ta’zeem or tasbih – ex. Bismillahir Rahman ar Raheem

(In the Name of Allah the most Beneficent and especially Merciful).


Tinuviel 2011 53


- Surah Al-Fatihah

In light of other hadith, the portion of the Qur’an to be recited that the Prophet (s.a.w)

recommends in [narration 1] of this hadith is a surah/Qur’anic verses that follows the recitation

of surah Al-Fatihah. This is a recommended practice (not a pillar of salah) and it should be verses

that are easy for the person praying/leading the prayer to recite.

- Tama'ninah (طمأنينة - tranquility)

It is giving each position of prayer its haqq (right). Each position and posture of prayer should be

maintained until a person is tranquil in that state. The minimum time limit for tama’ninah would

be the time required to say subhanAllah (Glory be to Allah) once. This would suffice inshaAllah.

The longer the better. On returning to previous positions, the Muslim should return to the

original posture, every limb and bone returning to its original position. Ibn Taymiyyah stated

that the sahaba were in consensus that this tama’ninah, tranquility in prayer, is a pillar of Salah.

- Important rulings:

1. Wudu’ (ablution) is a condition for the validity of the prayer.

2. The prayer commences with the takbirat-ul-ihram - ‘Allahu Akbar’ (Allah is Great) which is a

pillar of the prayer.

3. It is recommended to follow surah Al-Fatihah with another surah/verses from the Qur’an

that is easy for the person praying/leading the prayer to recite.

4. Maintain tama'ninah (طمأنينة - tranquility) in every posture and position of the prayer. This is

a pillar of Salah.

5. It is important to return to previous positions with every limb and bone of the body aligned

to the original position.


Tinuviel 2011 54

Hadith 211: Various positions in salah. Page 94

- Narrated bu Abu Humaid As-Sa’idi, recorded by Bukhari.

- He stated that he saw the Messenger (s.a.w) say "Allahu Akbar" at the beginning of his salah and

he (s.a.w) then raised his hands until they were parallel with his shoulders. When he (s.a.w)

went down into the ruku’ (bowing) position until his back was level, he would spread his hands

around his knee-caps. When he raised his head from the ruku’ position, he would stand up in a

normal standing position until every bone returned to its original position. When he went into

the sajdah (prostration), he would not have his arms spread out or drawn in and his toes would

be facing the Qiblah. When he sat in the second rak’a, he would sit on his left foot while the

right foot would be erect. When he sat in the final tashahud position, he would sit on his left

foot, keep the right foot erect and sit on his buttocks.

- Ruku’ (bowing): In a narration by Ibn Majah, regarding the ruku’ of the Prophet (s.a.w), if a

person was to pour water on the back of the Messenger (s.a.w) while he was in ruku,’ the water

would remain on his back. His back was not bent upwards or downwards. It was horizontal.

- The Messenger (s.a.w) began his prayer with the (a) takbir and raised his hands until they were

parallel to his shoulders. In other narrations, the Messenger (s.a.w) would raise his hands up to

his ears.

- The Prophet (s.a.w) would (b) grasp his knee-caps with his hands and his (c) back would be

straight, not raised or lowered while in ruku.’

- In the sajdah position, the Messenger (s.a.w) would not have his arms close to his body, spread

out too far nor would he have them on the ground (like the posture of the dog). (d) He put his

palms on the ground and raised his arms off the ground.

- (e) In the first sitting – the first tashahud position - he sat in the position called ‘ifftiraash’

meaning to sit on the left foot while having the right foot raised. In the second sitting – the

second tashahud position called ‘tawarruk’– he (s.a.w) would have his two legs on his side and

he would sit on his buttocks. Some scholars state that it is better to sit in one manner

throughout the prayer and Allah (swt) knows best.

- When should the takbir be said? It may be said (1) together with the action of raising the hands

(2) before raising the hands – saying the takbir then raising the hands and (3) saying the takbir

after raising the hands. All of them are permissible inshaAllah as they are all found in the sunnah

of the Prophet (s.a.w).

- Hikmah (wisdom) behind the difference in sitting positions for tashahud:

• If a person is late to the prayer, he can determine what rak’a the congregation is in by

their sitting style.

• If the jama’ah (congregation) is in the last tashahud, the latecomer can decide to wait

for others to form a second jama’ah if there are more people.


Tinuviel 2011 55

Hadith 212, 213 and 214: Supplications at the beginning of the prayer. Pages 94 – 96

These ahadith deal with instances wherein the Messenger (s.a.w) was seen to recite supplications at the

beginning of the salah.

- [Hadith 212] Narrated by ‘Ali bin Abi Talib (r.a) [Biographies], reported by Muslim.

- ‘Ali narrated that he saw the Messenger (s.a.w) start his prayer with the opening takbir and then

recite the dua’ (supplication) – dua’ 29 in Hisnul Muslim (Fortress of the Muslim).

- In many authentic ahadith, it is narrated that the Messenger (s.a.w) would stand for prayer,

after the opening takbir (“Allahu Akbar”) he would recite these supplications and then seek

refuge from shaitan (devil) the accursed " أعوذ با? من الشيطان الرجيم" and then he would start in the

name of Allah the Most Beneficent the Most Merciful "بسم هللا الرحمن الرحيم"

- [Hadith 213] Narrated by Abu Huraira (r.a) [Biographies]

- Abu Huraira stated that the Messenger (s.a.w) stood for prayer and after declaring the opening

takbir, he (s.a.w) would be silent for a while before reciting surah Al-Fatihah. On being

questioned about this practice, the Messenger (s.a.w) stated that during the pause, he would

recite the dua’ (supplication) – dua’ 27 in Hisnul Muslim (Fortress of the Muslim).

- [Hadith 214] Narrated ‘Umar (r.a), reported by Muslim with a broken chain.

- After declaring the opening takbir, the Messenger (s.a.w) would recite the dua’ (supplication) –

dua’ 28 in Hisnul Muslim (Fortress of the Muslim).

- In a narration by Abu Sa’id al-Khudri (r.a), the Prophet (s.a.w) would state the opening takbir

then seek refuge from shaitan (devil) the accursed " أعوذ با? من الشيطان الرجيم" and then he would

start in the name of Allah the Most Beneficent the Most Merciful "بسم هللا الرحمن الرحيم"

Conclusions

- Therefore, there is no fixed supplication for each prayer. The Messenger (s.a.w) would recite

different ones at different occasions randomly. This is a good way for the believer to diversify his

salah so that it does not turn into routine.

- An excellent book on this topic is Sifat Salatu An-Nabi by Shaykh Mohamed Naser Aldeen Al-

Albani, rahimullah.

- After these supplications, the Messenger (s.a.w) would seek refuge:

ميع العليم م “ الس جيم , من ھمزه , ونفخه , ونفثهأعوذ با? يطان الر ن الش "

[I seek refuge in Allah the All-Hearing the All-Knowing from Shaitan (the devil) the accused one,

from his touch (hamz – madness or evil suggestion), from his blowing/puffing (nafkh) and from

his witchcraft (naftb)].

- The Messenger (s.a.w) would seek refuge from shaitan (devil) the accursed

and then he would start in the name of Allah the Most Beneficent the "أعوذ با? من الشيطان الرجيم "

Most Merciful "بسم هللا الرحمن الرحيم" before reciting surah Al-Fatihah in the first rak’a only and

would state "بسم هللا الرحمن الرحيم" before reciting surah Al-Fatihah in all other rak’a.


Tinuviel 2011 56

Hadith 215: Description of the Prophet’s prayer. Pages 96 – 97

- Narrated by ‘Aisha (r.a) [Biographies]. Reported by Muslim and it has an ‘illa (defect).

(1) The Messenger (s.a.w) would begin the prayer with the takbir “Allahu Akbar” (Allah is Great).

(2) He (s.a.w) would begin his prayer with “ رب العال مين الحمد ? ” (All praise be to Allah the Lord of the

Worlds). This hadith is proof that “بسم هللا الرحمن الرحيم” (In the name of Allah the Most Beneficent

the Most Merciful) should be recited in a silent tone. This was the usual practice of the

Messenger (s.a.w). This is the opinion of the majority of the scholars.

(3) When the Messenger (s.a.w) bowed into the ruku’ position, he neither lowered his head or

raised his head. Instead, his head was in between those two positions.

(4) When he stood up from the ruku,’ he would pause and let every limb return to its original

position, bone for bone. He would make the adkhar of that position and then go into sajdah

(prostration).

(5) On rising from his sajdah, he would sit and give every limb its haqq (right).

(6) After every two rak’a he would recite “ التحية” At-Tahiyah in a sitting position. He would sit on his

left leg and raise his right leg ‘ifftiraash.’ The Messenger (s.a.w) forbade the imitation of the

sitting if shaitan (the devil).

• The scholars differed with regards to the ‘sitting of shaitan.’ Some state that it is when a

person sits on his buttocks and brings his knees and holds it in front of himself. Others

stated it is when a person sits in his toes and his buttocks placed upon his heels. Allah

(swt) knows best.

(7) The Messenger (s.a.w) forbade the practice of placing one’s arms in the manner of an animal.

Like the dog which has its arms on the ground.

(8) The Messenger (s.a.w) would complete his prayer with At-Taslim “Assalamu Alaikum wa

Rahmatullah.”

- ‘Aisha (r.a) describes the Prophet’s prayer from the beginning to the end in this hadith.

- The author Ibn Hajar al-Asqalani placed this hadith in this chapter to indicate that stating (In the

name of Allah the Most Beneficent the Most Merciful) “بسم هللا الرحمن الرحيم” should not be done in

an audible tone. It should be recited silently to oneself whether praying alone or as the Imam.

- Similarly, “ رب العالمين ’and the various dua (All praise be to Allah the Lord of the Worlds) ”الحمد ?

(supplications) after the opening takbir should be recited silently.


Tinuviel 2011 57

Hadith 216: Raf-ul-Yadain (The lifing of the hands). Page 97

The scholars are unanimous (all four madhab agree) in the fact that at the beginning of the salah, the

hands should be raised upon the statement of the opening takbir ‘Allahu Akbar.’ They differ as to

whether the hands should be raised with the takbir stated before going into the ruku’ position and

whether the hands should be raised when rising up from the ruku’ position.

- Narrated by Ibn ‘Umar (r.a) [Biographies]. Recorded by Bukhari and Muslim.

- He stated that the Prophet (s.a.w) raised his hands parallel to his shoulders when he started the

prayer (with the first takbir), when he uttered the takbir for ruku’ (bowing) and when he raised

his head from the ruku.’

- Ibn Al-Qayyim, rahimullah, stated that about fifty of the sahaba narrated this raising of the

hands before ruku' and the raising of the hands after ruku.’ This included all the ten who were

guaranteed paradise.

- Ibn Hajar Al-Asqalani in his Fath Al Bari explanation of Sahih Al Bukhari, he states narrations

where Ibn 'Umar would throw stones at the person he saw not making raf-ul-yadain before the

ruku' and after the ruku' as they were leaving out this sunnah.

- Majority of the scholars, the Malikis, the Hanbalis and the Shafi’ies all regard the raf-al-yadain

as part of the sunnah. Their proof is this authentic hadith found in Bukhari and Muslim.

- Imam Abu Hanifa and the hanafi scholars (rahimhumullah) take the opinion that raf-al-yadiain

is not from sunnah. Their proof is from a weak hadith wherein the Messenger (s.a.w) would

raise his hands in the beginning of salah and would not raise his hands again.

- Famous scholars of the hanafi madhab, Shahwaliullah Ad-Dahlawi and Imam Al-Laknawi were of

the opinion that raf-al-yadain is a sunnah.

- Four occurances of Raf-al-Yadain in salah:

• At the beginning of salah, (takbirat-ul-Ihram).

• Before going down into the ruku' position.

• After returning upright from the ruku' position.

• As stated by a hadith recorded by Imam Bukhari: after the first tashahud; when standing

up for the third rak'a.

- The various positions of raf-al-yadain:

All these positions have been narrated from the sunnah of the Messenger (s.a.w) and they are

all correct inshaAllah.

• Parallel to the shoulders.

• In alignment with the bottommost part of the ears – but not touching the ears.

• In alignment with the uppermost part of the ear lobes – but not touching the ears.

- Bi’dah: The touching of the thumbs along the ears when making takbir. This is not found in the

sunnah.


Tinuviel 2011 58


Dealing with disagreements regarding raf-al-yadain

This is a matter of fiqh and sunnah and not aqeedah. Therefore there should not be much

differences or disagreements about this matter. It is permissible for people not to observe raf-ul-

yadain. It is more important to maintain and uphold the brotherhood between Muslims than to

differ greatly on this matter.

In the defense of their position, some scholars state that observing raf-ul-yadain causes excessive

movements in salah thus invalidating the salah. However, authentic ahadith in sahih Al Bukhari and

sahih Muslim describe it as accurate and genuine sunnah of the Messenger (s.a.w). Therefore if a

person practices upon it, he will be practicing upon the sunnah of the Messenger (s.a.w).

Hadith 217: Placement of the hands. Pages 97 – 98

- Narrated Wa’il bin Hujr (r.a). Reported by Ibn Khuzaima.

- While praying, the Prophet (s.a.w) had his right hand over his left hand and he had both hands

resting on his chest.

- There are many ahadith regarding the placement of the hands and they all have some weakness

in it. The most authentic of these ahadith is this hadith.

- Extreme positions on this matter should not be taken as they will lead to disagreements. Shaykh

Al-Albaani researched this matter and concluded that this hadith is the strongest and most

authentic therefore hands should be placed on the chest in the manner described in this hadith.

- Placing the right hand over the left hand

• This hadith clarifies that it is from the sunnah to tie the right hand over the left hand

and it is the opinion of the majority of scholars.

• Imam Malik states this posture in his book Al-Muwatta. However, many of the Maliki

scholars were later of the opinion that the hands should be left on the side. This hadith

is a clear refutation of the position of the Maliki scholars.

- Location of the ‘tied’ hands

The scholars are divided into four opinions:

i. Shafi’ie madhab and many other scholars: Based on this hadith, the hands are placed

on the chest.

ii. The hands should be above the navel.

iii. Hanafi and Hanbali madhab: The hands should be below the navel.

iv. From a narration by Imam Ahmad bin Hambal and many other scholars – it is up to the

individual as it is a wide issue and there is leniency in the matter.


Tinuviel 2011 59


Differences in placement of hands after ruku’

Sh. bin Baaz and many of the Hambali scholars of late were of the opinion that the hands should be

folded on standing up after the ruku.' This is due to the saying of the Messenger (s.a.w) that on

rising from ruku’ every bone and limb should return to its original position. These scholars state that

it is the position at the beginning of the prayer when the hands were tied. Other scholars state that

the standing normal position is to have hands on the side and that is the root of that difference.

Hadith 218: Recitation behind the Imam. Page 98 – 99

Types of people in salah

• The Imam is a person who leads the prayer. It is mandatory for the Imam to recite surah Al-

Fatihah and other Qur’anic verses or surahsin salah.

• The lone musolli (person in prayer) has to reacite surah Al-Fatihah. (S)He should follow it up

with some Qur’anic verses or surahs.

• The masmook (latecomer to the congregation – after surah Al-Fatihah has been recited). (S)He

should join the Imam and continue and it would suffice to have caught the rak’a.

• The Ma’moon (person following the Imam) – the scholars differ as to whether (s)he should

recite after the Imam.

The Ma’moon (person following the Imam)

There are three variations to the status of recitation after the Imam for this individual.

1. If the Imam is reciting aloud, the ma’moon should be silent and listen to the recitation. The

proof is in the Qur’an wherein Allah (swt) states إذا قرئ القرآن فاستمعوا له"" – ‘When the Qur’an is

being recited, listen to the recitation.’ However, in silent prayers where the Imam is not reciting

aloud, (Zuhr and Asr prayers) the ma’moon should recite after the Imam.

2. The ma’moon should recite after the Imam in all situations as the Messenger (s.a.w) stated that

‘there is no prayer for a person who does not recite surah Al-Fatihah.’ It was not specified

which type of musolli this was referring to, therefore every person must recite surah Al-

Fatihah.

3. The ma’moon remains silent in all situations, regardless of whether the Imam is reciting aloud

or not.

The balanced opinion is the first opinion and it is the stronger view according to Ibn Taymiyyah

(rahimullah). The other two opinions are in two extremes.


Tinuviel 2011 60


- [Narration 1] Narrated ‘Ubaida bin As-Samit (r.a)

- The Messenger (s.a.w) stated that there is no salah for the person who does not recite the

‘Mother of the Qur’an.’

- This is referring to surah Al-Fatihah. It is called the ‘Mother of the Qur’an’ as it contains within it

the meaning of the entire Qur’an.

- [Narration 2] In the narration of Ibn Hibban and Ad-Daraqutni.

- The prayer is not complete (invalid) without the recitation of surah Al-Fatihah.

- [Narration 3] In the narration of Ahmad, Abu Dawood, At-Tirmidhi and Ibn Hibban.

- The Messenger (s.a.w) reprimanded a sahaba for reciting verses other than surah Al-Fatihah

along with the Imam. He (s.a.w) stated that there is no prayer for the person who does not

recite surah Al-Fatihah.

- This last narration has weakness in it and cannot be used as a proof.

- Therefore, the balanced opinion is taken wherein the ma’moon should remain silent and listen

to the recitation when praying behind the Imam during audible salah. In the case of inaudible

prayer, the ma’moon recites to himself.

Hadith 219: Recitation of basmallah before surah Al-Fatihah Page 99

- [Narration 1] Narrated by Anas (r.a) [Biographies].

- The Messenger (s.a.w), Abu Bakr (r.a) and ‘Umar (r.a) would begin their recitation in prayer with

رب العالمين “ .(All praise be to Allah the Lord of the Worlds) ”الحمد ?

- Therefore, they would not recite (In the name of Allah the Most Beneficent the Most Merciful)

aloud at the beginning of the prayer. They would start their audible ”بسم هللا الرحمن الرحيم“

recitation with ‘All praise be to Allah the Lord of the Worlds.’

- [Narration 2] Addition by Muslim.

- They would not recite ‘All praise be to Allah the Lord of the Worlds.’

- This means that they would not recite it aloud.

- [Narration 3] In the narration of Ahmad, An-Nasa’i and Ibn Khuzaima.

- They would not recite ‘All praise be to Allah the Lord of the Worlds’ in a raised voice.

- [Narration 4] Reported by Ibn Khuzaima.

- They would recite ‘All praise be to Allah the Lord of the Worlds’ in an inaudible tone.

- Majority of scholars are of the opinion that ‘All praise be to Allah the Lord of the Worlds’ should

be recited in an inaudible tone.

- Exception: Imam Shafi’ie stated that the statement ‘All praise be to Allah the Lord of the

Worlds’ should be recited aloud. His proof is a hadith wherein Abu Huraira (r.a) recited the verse

aloud when he was the Imam, after which he recited surah Al-Fatihah and he recited ‘Ameen’

aloud. Abu Huraira (r.a) completed the salah and stated that “I really imitated the prayer of the

Messenger (s.a.w).”


Tinuviel 2011 61

Hadith 221: Recitation of the basmallah aloud. Page 100

- Narrated by Abu Huraira (r.a) [Biographies]. Reported by Ad-Daraqutni who reported it as

Mawquf (the saying of Abu Huraira).

- Supposedly the Messenger (s.a.w) stated that when Al-Fatihah is recited, ‘Bismillahhir Rahman

ar-Rahim’ should be recited as it is a verse of surah Al-Fatihah.

- Imam As-Shafi’ie (rahimullah) was of the opinion that ‘Bismillahhir Rahman ar-Rahim’ is an ayah

(revelation/verse) of surah Al-Fatihah. Therefore the recitation of ‘Bismillahhir Rahman ar-

Rahim’ should be said in an audible tone as it is a part of surah Al-Fatihah.

- Majority of the scholars state that ‘Bismillahhir Rahman ar-Rahim’ is not part of surah Al-

Fatihah and it should be recited in a silent tone.

- Based on the hadith of Abu Huraira (r.a), If an individual occasionally, not on a regular basis,

recited ‘Bismillahhir Rahman ar-Rahim’ in an audible tone inshaAllah it would be fine.

Hadith 222: Recitation of Ameen at the conclusion of surah Al-Fatihah. Page 100

- Narrated by Abu Huraira (r.a) [Biographies]. Reported by Ad-Daraqutni who graded it as Hasan

(good) and Al-Hakim who graded it as sahih (authentic).

- The Messenger (s.a.w) would recite Ameen in a loud audible tone after the recitation of surah

Al-Fatihah.

- Ameen means: ‘Oh Allah, answer and accept our dua’ (supplication).’

- When do the musolli’s behind the Imam say Ameen?

Ameen should be pronounced in an audible tone when the Imam recites the last verse of surah

Al-Fatihah (wall-ad-Daaleen). The Imam should also say Ameen in an audible tone. In an

authentic hadith, the Messenger (s.a.w) stated that when the Imam says ‘Ameen’ the

congregation should also say ‘Ameen.’ If the saying of ‘Ameen’ of the musolli and the Imam and

the Angels coincide, then the past sins of the individual are forgiven inshaAllah.

Hadith 223: Difficulty in memorization of Qur’anic verses. Pages 100 – 101

- Narrated by Abdullah bin abi Aufa (r.a). Reported by Ahamd, Abu Dawood and An-Nasa’i.

- Qisa’: A man came to the Messenger (s.a.w) as he found it impossible to memorize something of

the Quran. He requests to be taught something that would suffice for the recitation in his

prayer. The Messenger (s.a.w) advises him to say:

أكبر , وA حول وA قو { وهللا , وA إله إA هللا , والحمد ? قال : "سبحان هللا العلي العظيم . . . }ة إA با?

- The three levels:

1. Every individual should memorize surah al-Fatihah as it is a pillar of salah.

2. If surah al-Fatihah is too difficult, he should memorize any verses of the Qur’an of the

same length of surah Al-Fatihah (seven verses).

3. If he cannot memorize anything of the Qu’ran, he should recite as stated above. This is

from the leniency and ease of the shari’ah. Allah (swt) does not burden people more

than they can bear.


Tinuviel 2011 62



Week 7: 18/07/2011


Chapter 7: The Description of Salah (Prayer) continued

Methods of saying ‘Ameen’ after the Imam at the end of surah Al-Fatihah:

Allowed:

1. Prolonged ‘آ’ (Aaamin) - آآآمين 2. Short and concise (Amin) - آمين

Not Allowed:

1. Stressing on the “ميم” (Ammin) - آمين

Hadith 224: Qira’at (recitation) in the first two raka’at and prolonging the first rak’a. Page 101

- Narrated by Abu Qatada (r.a) [Biographies] - [Agreed Upon]

- He stated that the Messenger (s.a.w) would lead them in zuhr and ‘asr prayers and recite surah

al-Fatihah in the first and second rak’aat (units of prayer) followed by a surah. The Messenger

(s.a.w) would only recite surah al-Fatihah in the third and fourth rak’aat. The sahabi states that

sometimes, the Messenger (s.a.w) would raise his voice so that the congregation would hear his

recitation even if these were silent prayers. The Messenger (s.a.w) would also prolong the first

rak’a.

- Ibn Khuzaima states in his book ‘Sahih’ that the first rak’a would be prolonged by the Messenger

(s.a.w) to give time for people who were not there to join the prayer.

- This hadith is proof that the first and second rak’aat have some sort of surah qira’at (recitation)

after it as opposed to the third and fourth rak’aat.


Tinuviel 2011 63

Hadith 225: Duration of qir’aat (recitation). Pages 101 - 102

- Narrated Abu Sa’id Al-Khudri (r.a) [Biographies], reported by Muslim.

- The sahaba would estimate the duration of the recitation of the Prophet (s.a.w) in zuhr and ‘asr

prayers. The estimation of the first and second rak’aat (units of prayer) of zuhr prayer was the

duration of ‘alif,’ ‘laam,’ ‘meem’ and ‘sajdah’ ( (السجدة آلم [surah as-Sajdah]. For the third and

fourth rak’aat of zuhr prayer, the Messenger (s.a.w) would spend half of the duration of the first

and second rak’a. For the first and second rak’a of ‘asr prayers, the duration of the qir’aat would

be equal to the third and fourth ra’kaat of zuhr prayer.

Duration of qir’aat for zuhr prayers

- Surah as-Sajdah is about 30 verses of the Qur’an.

- The qir’aat (recitation) of each of the first and second rak’a of zuhr prayer was about the length

of 30 verses of surah as-Sajdah.

- This hadith proves that at times, the Prophet (s.a.w) would not prolong the first rak’a of prayer

but the first two rak’a would be of equal length – to the duration of 30 verses of the Qur’an.

- For the third and fourth rak’a of zuhr prayers, the Prophet (s.a.w) would recite about 15 verses

of the Qur’an. However surah al-Fatihah is only seven verses. Therefore, this hadith proves that

the Messenger (s.a.w) would at times recite more that surah al-Fatihah in the third and fourth

rak’a by consensus of the scholars. (possibly reciting surah al-Kaafiroon)

- This hadith is proof for the permissibility of reciting additional qir’aat after surah al-Fatihah in

the third and fourth rak’a for zuhr prayers.

Duration of qir’aat for ‘asr prayers

- The sahabi states that the duration of qir’aat of the first and second rak’aat of the ‘asr prayers

are equal to the duration of the third and fourth ra’kaat of zuhr prayer.

- This implies that 15 verses are recited in the first and second rak’aat of ‘asr prayers.

- The Prophet (s.a.w) would recite half of the verses recited in first and second rak’aat in the third

and fourth rak’aat of ‘asr prayers – implying only surah al-Fatihah since it has seven verses.

Therefore, if in a congregation behind and Imam for a silent prayer, if the Imam provides time in the

third and fourth rak’aat after surah al-Fatihah, engage in the remembrance of Allah (swt) by qir’aat of

a surah and take advantage of the time.


Tinuviel 2011 64

Hadith 226: Surahs of Al-Mufassal. Page 102

- Narrated by Sulaiman bin Yasir (rahimullah – he was from amongst the tabi’e – later

generation), reported by An-Nasa’I with an authentic chain of narration.

- He stated that ‘so and so’ used to prolong the first two rak’a of zuhr prayer and he would

shorten the ‘asr prayer and recite the short surah of al-Mufassal (مفصل). In Maghrib prayer, he

would recite the short surahs of al-Mufassal and for ‘isha he would recite the middle surahs of

al-mufassal and for subh (dawn) prayers, he would recite from the long surahs of al-Mufassal.

- Abu Huraira (r.a) mentioned that he never prayed behind anyone who was similar to the

Prophet (s.a.w) like this person.

Surahs of Al-Mufassal

- For the maghrib prayers, this person would recite from the short surahs of al-Mufassal. They are

from surah ad-Duha till surah an-Nas.

- For ‘isha prayers, the person would recite from the middle surahs of al-Mufassal. They are from

surah Abasa till surah ad-Duha.

- For fajr prayer this person would recite from the long surahs of al-Mufassal. They are from surah

Qaff (ق) till surah Abasa.

Hadith 227: Permissibility of choosing any surah for qir’aat. Page 102

- Narrated by Jubair bin Mut’im (r.a). [Agreed Upon]

- He had heard this hadith when he was not Muslim. He passed on this hadith when he became

Muslim.

- He had heard the Prophet (s.a.w) recite surah at-Tur in maghrib prayer.

- Surah at-Tur is not from the short surahs of al-Mufassal.

- This is proof that it is permissible to choose any surah from the Qur’an and the Prophet (s.a.w)

at times would do so.

Hadith 228: Recitation of surah as-Sajdah and surah al-Insaan in the fajr of Friday. Pages 102 - 103

- Narrated by Abu Huraira (r.a) [Biographies]. [Recorded bu Bukhari and Muslim]

- The Prophet (s.a.w) would recite surah as-Sajdah in the first rak’a of fajr prayer on Fridays. In the

second rak’a, he would recite surah al-Insaan.

- Ibn Taymiyyah and Ibn Qayyim state that since many events occurred on Friday and will occur

on Fridays, these surahs contain appropriate reminders about the Day of Judgment which will

occur on a Friday. Therefore, these messages are reiterated to the Friday congregation at the

beginning of the day.

- Surah as-Sajdah contains within it a sajdah at-tilawah (prostration due to recitation of Qur’an).

Some people get used to an extra sajdah in the Friday fajr prayer and they incorporate and extra

sajdah in the fajr prayers every Friday even if surah as-Sajdah is not recited. Some Maaliki

scholars and other scholars of the past were therefore of the opinion that surah as-Sajdah

should not be recited in Fajr prayer to avoid such occurrences and Allah (swt) knows best.


Tinuviel 2011 65

Hadith 229: Supplications in response to the verses of the Qur’an. Page 103

- Narrated by Hudhaifa (r.a) [Biographies]. Reported by al-Khamsa and at-Tirmidhi graded it

Hasan (good).

- While praying behind the Prophet (s.a.w), he noticed that the Prophet (s.a.w) did not pass a

single verse which was a verse pertaining to the Mercy of Allah (swt) except that he (s.a.w)

stopped and began supplicating to Allah (swt) for His Mercy. The Messenger (s.a.w) did not

come across a verse of the punishment of Allah (swt) except that he (s.a.w) sought Allah’s

protection.

- This hadith was pertaining to Qiyam-ul-Lail – the supererogatory prayers of the night.

Opinion of the scholars:

The scholars differed as to whether this action was permissible or not. However, in general:

- For naafil prayers, the scholars allow this practice inshaAllah.

- For fard (obligatory) prayers, this is impermissible.

This is because all the ahadith related to this practice of the Prophet (s.a.w) deal with naafil

(supererogatory) prayers. Especially since there is no evidence of the Prophet (s.a.w) engaging in

this practice for fard prayers, even if he (s.a.w) lead the fard congregational prayers countless

times.

Hadith 230: Reciting Qur’an in ruku’ and sajdah. Page 103

- Narrated by Ibn ‘Abbas (r.a) [Biographies]. Reported by Muslim.

- The Messenger (s.a.w) said that he has been forbidden from reciting the Qur’an in the ruku’

(bowing) position and while in sajdah (prostration). When in the ruku’ position, exalt and glorify

your Lord and in the sajdah position exert in supplication and invocation as the chances of

supplications being accepted is great.

- The Prophet (s.a.w) stated that the closest a person is to his Lord is when he is in the position of

sajdah.

- However, verses of the Qur’an that are supplications are permissible in sajdah as they are bring

mentioned as supplications and not verses of the Qur’an.

This is similar to the person who is in menstruation or in the state of janabah (sexual impurity)

when they are allowed to respond in with Qur’anic verses in the form of dua.

Ex:

إنا إليه راجعون""إنا ? و

“We are from Allah and unto Him we return.”


Tinuviel 2011 66

Hadith 231: Supplications in ruku’ and sajdah. Pages 103 - 104

- Narrated by ‘Aisha (r.a) [Biographies]. Reported by Bukhari and Muslim.

- When the Messenger (s.a.w) was in ruku’ and sajdah, he would recite:

لي"اللھم ربنا وبحمدك اللھم إغفر "سبحانك

- Glory be to Allah (swt), All praise be to Allah (swt), Oh Allah, forgive me.

- This is proof that it is permissible to make a short supplication in ruku.’

Making dua in sajdah in a language other than Arabic:

• Contemporary scholars state that it is permissible regardless of whether it is a naafil

prayer or a fard prayer.

• Rather to be on the safe side, fard prayers should be in Arabic only and other languages

should be restricted to naafil prayers. Arabic supplications have a higer chance of being

answered.

Hadith 232: Pronouncements for the various movements in prayer. Page 104

- Narrated by Abu Huraira (r.a) [Biographies] – [Agreed Upon]

- The Messenger (s.a.w) would stand for prayer and say the takbir ‘Allahu Akbar’ and begin his

prayer. He would say the takbir while going into ruku’ and then he would say ""سمع هللا لمن حمده

(Allah hears the one who praises Him) while rising from ruku.’ After rising into the standing

position, he would say "ربنا ولك الحمد " then while going down for sajdah, he would say the takbir

‘Allahu Akbar’ then he would say ‘Allahu Akbar’ while rising up to a sitting position from sajdah,

then he would say say ‘Allahu Akbar’ while returning to the sajdah position and then he would

say ‘Allahu Akbar’ while rising up to the standing position. He would do this in all his prayers and

after being in the tashahud position for the second rak’a, he would say ‘Allahu Akbar’ while

rising up to a standing position.

These pronouncements should be made in conjunction with their respective movement in prayer, not

before and not after.

It is permissible to say any four of these variations of the praise for Allah (swt) on standing up form ruku’

as they are all found in authentic ahadith:

"ربنا لك الحمد" •

" ربنا ولك الحمد" •

"اللھم ربنا لك الحمد" • "اللھم ربنا و لك الحمد" •

There are many supplications that can be recited in this standing position after the ruku’ and they can

be easily found in books of supplication.


Tinuviel 2011 67

The pronouncement of takbir during the various movements in prayer:

These are called the takbir – al – inteqal (انتقال) [The takbir of the movements of prayer]. Sometimes the

Imam, in sajdah, prolongs this takbir in the rak’aat when returning to the standing position and shortens

it in the rak’a where he sits in a tashahud position. This has no basis in the sunnah. The sunnah of the

Prophet (s.a.w) was to recite all these takbiraat for the same duration and length of time.

General Rules:

1. The general rule is that the prayer of the male and the female Muslim is the same until

proven otherwise.

2. Wudu’ (ablution) is a condition for the validity of salah (prayer).

3. The prayer should be started with the takbirat ul-Ihram: ‘Allahu Akbar’ (Allah is Great). It is a

pillar of prayer. Raising of the hands while reciting the takbir is a sunnah.

4. There is no supplication before the takbir. The Messenger (s.a.w) would start his prayer with

the opening takbir only.

5. The Messenger (s.a.w) would recite supplications after the opening takbir and before reciting

surah Al-Fatihah. These should be recited in an inaudible tone.

6. The Messenger (s.a.w) would seek refuge from shaitan (devil) the accursed

and then he would start in the name of Allah the Most Beneficient "أعوذ با? من الشيطان الرجيم "

the Most Merciful "بسم هللا الرحمن الرحيم" before reciting surah Al-Fatihah in the first rak’a only

and would state "بسم هللا الرحمن الرحيم" before reciting surah Al-Fatihah in all other rak’a. These

should be recited in an inaudible tone.

7. The usual practice of the Messenger (s.a.w) was to say “بسم هللا الرحمن الرحيم” in a silent tone to

himself and the rest of surah Al-Fatihah in an audible tone for the audible salah.

8. Surah Al-Fatihah (The Opening) has to be recited in every rak’a (unit) of prayer and it is a

pillar of salah.

9. Ameen should be recited in an audible voice after surah Al-Fatihah when praying behind an

Imam.

10. It is recommended to follow surah Al-Fatihah with another surah or verses from the Qur’an

for the first and second rak’a of the four rak’a of prayer.

11. The Prophet (s.a.w) would practice raf-ul-yadain during the opening takbir, before the ruku,’

after the ruku,’ and on standing after the first tashahud.

12. Each position and posture in prayer should be given its proper haqq (right) and tama'ninah

.should be achieved. This is a pillar of salah (tranquility - طمأنينة)

13. On returning to previous positions, every limb and bone of the body should be aligned to the

original position.

14. In sajdah (prostration), the arms should not be too spread out or close to the body. The

palms should be on the ground and the arms should be lifted off the ground.

15. The pronouncements that accompany each movement in prayer (ex. Takbir to go to sajdah)

should be said while the movement is taking place, not before and not after.

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